born again not of flesh nor of blood nor of the will of man but of God John 1.13 even by his spirit blessing the word unto our effectuall calling into his holy mountain his true Church where the wolfe shall dwell with the lambe and the leopard lye down with the kidd c. Is 11.6 c. where most cruell and bloody minded men as Saul was before his conversion Acts 9.1 shall lay aside their cruell nature and live most lovingly and peaceably with the children of God as Acts 9.26 and 20.24 Now this holy calling is wrought by God in the use of means ordinarily even in the word preached the law to discover sinne Rom. 3.20 and the gospell to sow the seeds of grace Acts 20 24. Herein must we exercise our selves as Cornelius did Acts 10.33 and as Lydia did Acts 16.14 and sanctifie our endeavour therein by prayer to God for the blessing of his spirit for by prayer the spirit is obtained Luke 11.13 of those that by repentance turn from sin Prov. 1.23 and by new obedience endeavour to adorn the gospell of Christ Acts 5.32 Thus waiting on the Lord we may with comfort expect his blessing as the poor impotent people did for their bodily cure at the poole of Bethesda by the Angells moving of the water John 5.1 c. Verse 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living Vers 14. Wait on the Lord be of good courage and he shall strengthen thine heart Wait I say on the Lord. The meaning of the words THese two last verses contain the third and last part of the Psalm which is this Vpon acknowledgement of the great benefit he received by believing he doth notably encourage and stirre up himself and others to wait still on God by faith The acknowledgement of the great benefit of his believing on Gods promise is verse 13. the encouragement to his own soule and others also by faith to wait on God is in the last verse The sentence in the originall setting down the acknowledgement of the great benefit David had by believing Aposioposis is for some words though not in sense defective and imperfect requiring some supply which the scope and circumstances of the place do shew must be either what his enemies would have done if he had not believed namely they had prevailed and overthrown him and so (a) Juuius and Piscator some supply the defect or what he himself should have done if he had believed namely fainted and sunk under the burthen of violent persecution as vatablus whom our translations follow For we must not leave out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. except as the Papists do saying it was left out by the Septuagint because it was of no great moment Following therefore the supply which is rightly made in our bibles the words bear this sense as if he should have said so great was my persecution that I had fainted and so the enemy had prevaited against me unlesse I had believed to see the goodnesse of the Lord that is to enjoy those good things both temporall and spirituall which the Lord hath promised me of his goodnesse and bounty So the phrase is taken Eccles 2.1 Enjoy pleasure in the Hebrew it is see good as also verse 24. and 3.13 and 5.18 In the land of the living that is in this world here on earth where the living are so with the scope of the Prophet here the use of the phrase generally in Scripture doth shew it must be taken and understood as shall be fully shewed afterward In the words thus understood note two things First the name or title which the holy ghost gives to this world Secondly that in this world God vouchfases to impart his goodnesse unto the sonnes of men Thirdly that David for his part believed to enjoy Gods goodnesse here on earth Fourthly that by believing he was upheld from fainting in himself and from ruine by his enemies The first observation For the first God by the mouth of David here calleth this world the land of the living This habitable place of the earth wherein men live a naturall life is the land of the living in the stile and and phrase of the holy Ghost This is plain and certain by the ordinary use of this phrase in Scripture See Job 28.12 The place of wisedome is not found in the land of the living that is among living men in this world for it were absurd to say the place of understanding were not to be found in heaven seeing it is there said God understandeth the way thereof verse 23. See also Psal 52.5 David foretelling the destruction of Deeg saith God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living not out of heaven where he never was planted nor grew but of this world where he grew as a great tree till God plucked him up and rooted him out by death and destruction Is 38.11 I said I shall not see the Lord even the Lord in the land of the living that is among the living here on earth for who can imagine that Hezekiah meant he should not see the Lord in heaven But here on earth the godly saw him in his ordinances as Psal 63.2 and 68.25 and his meaning he further cleareth in the end of the verse I shall behold men no more with the Inhabitants of the world The same phrase in the same sense is used Is 53.8 Ezek. 26.20 and 32.23 Psal 116.9 and 142.2 Jer 11.9 and in the same sense is the like phrase taken the light of the living Job 33.30 Psal 56.13 The Reason The reason why this habitable word is called the land of the living is because God created it and doth maintain and preserve it for mans habitation while he lives a naturall life in this world Psal 115.16 The heaven even the heavens are the Lords the earth hath he given to the children of men And opposeth hereunto the place of the dead calling it a land of darknesse and the shaddow of death a land of darknesse as darknesse it self and of the shaddow of death without any order and where the light is as darknesse Job 10.22 23. a land of forgetfulnesse Psal 88.12 This serves for instruction and for admonition The use for instruction For instruction see here plainly that it is an errour and mistaking to take the land of the living for the Kingdome of heaven as generally the Papists do following herein the ancient fathers who * Hieron in Ps 26. August in Ps 26. Cassiodorus many of them doe so expound it Which I do therefore note to shew how uncertain a rule it is to tye our selves for the right understanding of Scriptures to the exposition thereof made to the ancient fathers for in very many things they differ in judgement one from another as the
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.
wounds I will bring again the captivitie of Jacobs tents c. The Reason The reason hereof was not any merit or worthinesse in them but indeed Gods own mercy and work of grace bringing them by his judgements to be humbled and by his grace to repent to pray and to rely upon him for deliverance See Ezek. 36.32 33. compared with verse 25. c. to 31. according to the promise Deut. 30.1 2 3 4. This serves for instruction admonition and comfort The use for instruction For instruction it doth acquaint us with the gracious disposition and sweet mercy of God towards his children His anger endureth but a moment Psal 30.5 He will not alwayes chide neither will he keep his anger for ever Psalm 103.9 The Use for admonition For admonition consider what it is in us that turns away Gods anger that so we may conscionably exercise our selves therein As first true and unfeigned repentance whereby we consider our own wayes in our hearts Speciall means to turn away Gods anger confesse our sinnes with godly sorrow and turn from the evill of them Jer. 18.7 8. At what instant I shall speak concerning a nation and concerning a Kingdome to pluck up and to pull down and to destroy it If that nation against whom I have pronounced turn from their evill I will repent of the evill that I thought to do unto them Ezek. 18.30 Repent and turn your selves from all you transgressions so iniquity shall not be your ruine Even Ahabs legall repentance turned away a temporall judgement for a time 1 Kings 21.29 Secondly earnest and effectuall prayer for mercy and deliverance Joel 1.14 and 2.16 17. Gather the people c. Then will the Lord be jealous for his land and pitty his people There it is commanded and was notably practised by Moses Deut. 9.25 26. c. Psal 106.23 Thirdly justice must be exercised in the punishment of sinners that provoke Gods wrath as did Phinezas on Zimri and Cazbi Psal 106.29 30. and Jonah that troubled the ship was cast into the sea and so it was calm Jonah 1.12 15. The Use for comfort For comfort to the godly in trouble and affliction for peace shall come Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psal 112.4 Vnto the upright there ariseth light in darknesse Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace Verse 4. Turn us O God of our salvation and cause thine anger towards us to cease The meaning of the words IN this verse and the three next we have the second part of this Psalm containing the Churches petitions and complaints about the great miseries that yet lay heavy on them The petitions are propounded in this fourth verse and the seventh the complaints are inserted between them verse 5 6. This fourth verse contains two requests First that God would turn them Secondly that he would cause his anger toward them to cease Both which blessings they beg of the true God whom they call the God of their salvation that is the God who saves and delivers them from the evills and miseries that lye upon them Here then in this verse we have to note both to whom they pray and for what They pray to God whom they call the God of their salvation and therein we have two things to be observed First what God is to his Church namely the God of their salvation Secondly what they do to God in that regard namely pray unto him for that blessing The first observation For the first note God is the God of salvation to his Church Psal 3.8 Salvation belongeth unto the Lord Psal 68.19 20. Blessed be the Lord the God of our salvation He that is our God is the God of salvations The word in the originall is of the plurall number shewing that all manner of salvation belongs to God both of body and soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporall and eternall in this world and in the world to come So Psal 74.12 God is my King of old working salvations in the midst of the earth See admirable instance of temporall saving Exod. 14.13 c. of Israel at the red sea and Dan. 3.17 27 28. of the three servants of God out of the fiery furnace and undoubted assurance of eternall Tit. 3.4 5. Rev. 19.1 Mat. 1.21 Jesus shall save his people from their sinnes and this is the great salvation Heb. 2.3 The Reason The reason hereof is Gods power and mercy which in him are infinite as we may see for power Psal 115.3 and 136 6. whatsoever the Lord pleased that did he in heaven and in earth in the Seas and in all deep places And for his mercy it is as large Psal 119.64 The earth O Lord is full of thy mercy Psal 145.9 His render mercies are over all his works Now both these God doth put forth for those that be truly in covenant with him as Exod. 33.19 I will make my goodnesse passe before thee Psal 89.17 Thou art the glory of their strength and in thy favour our hom shall be exalted Ob. 1. But sometimes Gods people are not saved from temporall evills as Psal 79.1 2. c. O God the heathen are come into thine inheritance The dead bodies of thy servants have they given to be meat unto the fowles of the heaven c. Answ Outward and bodily safety is but a temporall blessing and thereof must be understood with exception of the crosse so as when God will either correct them for their sinnes or make tryall of his graces in them then they may want outward safety But though the outward man perish yet the inward man is preserved and renewed day by day 2 Cor. 4.16 nay their eternall glory is hereby increased verse 17 As Revel 7.9.14 an infinite number cloathed with white robes and palmes in their hands came out of great tribulation Obj. 2. But the Scripture acknowledgeth other saviours beside the true God both for temporall and eternall salvation as Judges 2.16 for temporall and Obadiah Psal 21.1 Tim. 4.16 for eternall Answ Vnderstand them to be insirumentall saviours under God not sole or principall as 1 Cor. 3.5 9. And know that it pleaseth God sometime to ascribe the effect to the instrument as Jam. 5.20 to teach us not to contemne the means which is a fearfull tempting of God as Acts 13.46 and otherwhile to deny it to the means as 1 Cor. 3.6 that we should not trust in it Psal 44.3 6 7. They got the land in possession with their own sword neither did their own arme save them but thy right hand and thine arm and the light of thy countenance For I will not trust in my bow neither shall my sword save me But thou hast saved us from our enemies and hast put them to shameâ—â—â—â—â—â—hated us The Use for instruction This serves for instruction
required For Ministers see 1 Cor. 4.2 Moreover it is required of the disposers or stewards that a man be found faithfull which faithfulnesse stands in giving unto every one his portion in due season Luke 12.42 43.46 That is judgements to the wicked and mercies to the godly after instruction See 2 Tim. 2.25 26. and 4.1 2. for instruction for rebuke 1 Tim. 4.20 with Psal 11.6 and 75.8 and for comforting the godly see Isaiah 40.1 2. Colos 4.8 1 Thes 5.14 warn the unruly comfort the feeble minded and for necessity 1 Cor. 9.16 Then for the people the necessity of their subjection and observance is plain Luke 10.10 13 16. with Prov. 13.13 who so despiseth the word shall be destroyed Prov. 28.9 He that turneth away his ear from hearing the law even his prayer shall be abhominable The charge of Christ in all his Epistles to the seven Churches of Asia that he that hath an ear to hear must hear what the spirit saith unto the Churches Rev. 2.7 c. shewes the same besides the allurement from benefits thereby as Isa 55.3 Hear and your soul shall live Rom. 10.17 Faith cometh by hearing and hearing by the word of God it is the word of his grace Acts 10.32 And for the sacraments the legall commination for neglect or contempt of circumcision Gen 17.14 and of the Passeover Exod. 12.24 with Numb 9.13 shewes in equitie the necessitie of due partaking of the â—â—vangelicall Sacraments And for prayer the neglect thereof is the brand of Atheist Psal 14.1.4 and a sinne liable to a grievous curse Psal 79.6 Powr out thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy name And he that shall refuse subjection to the censure of the Church must be cast out as an heathen Matth. 18.17 The weight of their censure following Gods word see Verse 18. Verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven 1 Cor. 5.3 4 5. I have judged already in the name of our Lord Jesus Christ to deliver such a one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus The second Use for instruction Secondly see here also that the difference observed by Christ Jesus as well about the meanes of grace denying it some and vouchsafing it to others at least for a time as Matth. 10.5 6. Go not into the way of the Gentiles and into any city of the Samaritans enter ye not But go rather to the lost sheep of the house of Israel and Act 16.6 they were forbidden of the Holy Ghost to preach the word in Asia but vers 9 10. they endeavoured to go into Macedonia assuredly gathering that the Lord had called them to preach the Gospel there as also for the gift of grace it self to some and the deniall of it to others amongst whom the meanes is sent as we may see Mat. 13.11 It is given to you to know the mysteries of the Kingdome of heaven but to them it is not given See I say that in both these is divine justice for they are the wayes of Christ and therefore just The first Use for admonition For admonition two wayes First to the wicked that they consider their fearfull and dangerous state wherein they stand being indeed enemies to righteousnesse both in the affections of their hearts and the actions of their lives as Paul told Elymas Acts 13.10 Thou childe of the devill thou enemy of all righteousnesse Now if Christs wayes be righteous wayes which they oppose then will it be a righteous thing with God to judge them as he threatneth 1 Cor. 6.9 Know ye not that the unrighteous shall not inherit the Kingdome of God They must know that if in this life they do not by true repentance prevent it hereafter under Gods severe judgements they shall with Pharaoh when it is too late acknowledge the righteousnesse thereof Exod. 9.27 I have sinned this time the Lord is righteous I and my people are wicked The second use for admonition Secondly to the godly that they give evidence of their approbation of the righteousnesse of Christs ordinances and thereon so subject themselves thereto that they approve themselves wise Virgins who have the oyl of grace in the vessels of their hearts Matth. 25.4 and good and faithfull servants who have well improved their masters talents vers 16 17. with 20 23. moved thereto by the fearfull state of the foolish Virgins vers 8 9. and the idle servant vers 24 c. The use for comfort For comfort this makes greatly to all those that suffer persecution for righteousnesse sake for as God is righteous in this kinde of tryall and correction upon his children Psal 119.75 I know O Lord that thy judgements are right and that thou in very faithfulnesse hast afflicted me so he will approve himself righteous in an happy deliverance Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with us 2 Thes 1.6 7. THE GREAT CHARTER OF THE CHURCH CONTAYNING A Catalogue of gracious Priviledges granted unto it by the King of HEAVEN OR AN EXPOSITION OF THE LXXXVII Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. TO THE RIGHT VERTVOVS and religious my most honoured Ladie the Ladie ANNE WHITNEY MADAM ALthough the eminence of your well known worth will admit no addition from any expressions that I by my tongue or pen can make yet I hope your Ladiship will give me leave as well as I can to improve the evidence of mine own unfeigned thankfulnesse by a publick acknowledgement of the dutifull respect wherein I stand obliged unto you for your many undeserved favours unto me and mine whereof I may sooner cease to be then suffer ingratefull oblivion to blot the memorie out of my mind Nor will it I am confident be any grief of heart or occasion of offence unto your Ladiship that I take this opportunitie at once both to tell the world how much I am indebted unto you and to intitle your Ladiship in a speciall manner unto a part of his works of whom you not only had a reverend esteem whilest he lived but likewise still preserve his memorie as precious I doubt not but you and manie others have long agoe thought it high time that he whose happie hand was an instrument to bring many posthume works of Mr. Perkins to the Presse and after to reduce the scattered pieces into three large velumes should have the like measure measured unto him again wherewith he had meted to another And so it had been but that there were some obstructions in the passage to the Presse the womb of printed
second Reason Secondly with the favour of acceptance into covenant God vouchsafed to work in Davids heart such inward graces as did maintain and continue unto David sure title to Gods salvation as first trust and affiance in God Psal 86.2 Save thy servant that trusteth in thee Psal 25.2 O my God I trust in thee Secondly love unfeigned whereby his heart did cleave to God Psal 18.1 2. I will love thee O Lord my strength The Lord is my rock Thirdly David did fear God and reverence him in his heart Psal 119 12â— My flesh trembleth for fear of thee I am afraid of thy judgements Now he will fulfill the desire of them that fear him he will hear their cry and save them This serves for instruction and for admonition and for comfort The Use for instruction For instruction see that it is a right and priviledge of them that be truly Godly by particular and speciall faith to apply Gods blessings of the covenant to themselves so David did ordinarily and Paul Gal. â— 20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himself for me 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Now herein he is a pattern to believers 1 Tim. 1.16 Which is the rather to be marked because Papists deny there is any such speciall faith for particular and personall assurance of the great blessings of the covenant but onely a generall applying of them as they belong to Gods Church But so the truly godly should go no further then wicked men nay then the very devils do for they know that there is a God and believe his goodnesse in Christ belongs to his Church Neither is it true that particular assurance of the many blessings of the covenant is onely a fruit of speciall and extraordinary revelation for the Scriptures testifie it comes from true particular ordinary saving graces as faith 1 Joh. 5.13 and love 1 John 3.14 The use for admonition For admonition every one that desires the comfort of this estate must labour to testifie the truth of being in covenant with God by those graces that did entitle David to the great blessings of the covenant even true faith in God through Christ true love and true fear of God The getting of faith is in the reverend exercise of the Word Rom. 10.17 to pray humbly and earnestly for the work of the spirit which is the worker of this grace 2 Cor. 4.13 The grace of love to God in our hearts is a fruit of the spirit Gal. 5.22 and so gotten in and by the reverend use of the same means the word and prayer whereby the spirit is given with which we must also joyn endeavor to feel the love of God in Christ towards us in justification and sanctification and then shall we out of doubt love him as 1 Joh. 4.19 And the grace of reverence and fear is a fruit of the same spirit Isa 11.2 so gotten as the other when by the word we are taught rightly to conceive of God and of our selves The Use for comfort For comfort this makes greatly to those that being in covenant with God do testifie the truth of their faith in Christ of their love and fear of God which is rightly done by the fruits of these graces according to Christs rule The tree is known by his fruits Matth. 12.33 Now the sure fruit of true faith is the saving work of the word 1 Thes 2.13 The fruit of love is obedience in doing good for Gods glory 1 John 5.3 The fruit of fear is obedience to God in eschewing evill Exod. 20.20 Prov. 8.13 Prov. 14.27 Secondly consider Davids claim to have God for the God of his salvation with the end for which he doth here make it which is to move God not to hide his face from him nor to leave him nor forsake him and then this is plain The sixt Observation That they that have God for the God of their salvation have a good ground of assurance that he will not forever hide his face from them nor leave them nor forsake them I say forever because for a long time God may hide his face and seem to leave and forsake as Psal 13.1 2. How long wilt thou forget me O Lord for ever How long wilt thou hide thy face c. And Psal 77.7 8. Will the Lord cast off for ever Is his mercy clean gone But if they be his by covenant he will certainly return and shew mercy see Psal 30.5 His anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning See Isa 49.14 15 16. Zion saith the Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her sucking childe c. Isa 54.7 8. For a small moment have I forsaken thee but in great mercies will I gather thee c. The reason is from Gods faithfulnesse The reason in the covenant of grace in Christ which is established in the very heavens Psal 89.2 Faithfull is he that calleth you who will also do it 1 Thes 5.24 If we believe not yet he abideth faithfull he cannot deny himself 2 Tim. 2.13 If we mark well the causes of Gods forsaking those that be truly in covenant are ever temporary answerable whereunto mâ—st the forsaking it self be to wit correction for sinne and triall of grace for they that are effectually called are born of God and so cannot sinne unto death 1 John 3.9 and 5.18 unto whom Gods corrections are with instruction the way of life for thereby God humbles them for their sins and so brings them to repentance as Jer. 31.18 19. And the end which God made with Job shews that Gods trials of grace make them come forth as gold Job 23.10 This serves for instruction and for admonition The use for instruction For instruction see here a plain evidence of great gaine in true godlinesse as 1 Tim. 4.8 and 6.6 for their piety gives evidence of their being in covenant and then their troubles though they may be many and grievous yet certainly they are but temporary as Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psl 37.7 Mark the perfect man and behold the upright for the end of that man is peace so that a man shall say verily there is fruit for the righteous Psal 58.11 The Use for admonition For admonition to every one that lives in the Church to give diligence to get this estate to have the true God for the God of our salvation then we may be sure Gods leaving and forsaking will not bee overlong Psal 119.8 Now this requires first
that walk in darknesse cannot have fellowship with God 1 Iohn 1.6 Thirdly we must give diligent heed to the word of God for that is Gods counsell whereby he guides his people unto glory Psal 73.24 Fourthly we must daily beg this blessing of God as David here doth and in many other places as is shewed before Because of mine enemies Davids reason of his two former petitions therefore doth he desire of God to be taught his waies and to be led in straight paths because he had such enemies as continually sough his ruine and destruction so that if he were out of Gods protection they would soon work his destruction This reason may be considered two wayes First simply by it self for the matter which it contains Secondly with reference to the petitions which it doth enforce In the reason simply considered this is here plainly taken for granted That David had enemies The fourth Observation who both wished and sought his overthrow This is plain in this Psalme verse 2. His enemies and his foes came upon him to eat up his flesh and verse 12. they falsly accused him and breathed our cruelty against him Whereto we may adde for fuller and plainer evidence Psal 3.1 Lord how are they encreased that trouble me Many are they that rise up against me Psal 69.4 They that hate me without a cause are moe then the haires of mine head they that would destroy me being mine enemies wrongfully are many The reasons hereof with the application in uses are set down before Verse 6. Observation 1. briefly to this effect The first Reason First the good will and pleasure of God thus to make David a type of Christ of whom it is said Isa 53.16 It pleased the Lord to bruise him with Act. 4.25 c. alledging the second Psalm true also of David the type The second Reason Secondly Davids sinnes sometimes occasioned this evill 2 Sam. 12 9. The third Reason Thirdly corruptions in the wicked who had to doe with David stirred them up against him two wayes First in hatred of his goodnesse Psalm 38.19 20. therein verifying Gen. 3 17. whereupon our Saviour calls the Scribes and Pharisees Serpents and a Generation of Vipers Mat. 23.33 Secondly in envie of his honour Psalm 4.2 Psalm 62.4 as Dan. 6.3 4. By way of use it serves for instruction and admonition For instruction see in David the state of the Godly in this world The use for instruction liable to the trouble and danger of many and cruell enemies reason as Luke 23.31 and as Ier. 25.9 The Use for admonition For admonition to beware of rash judgment either against others that they are nought because they are by so many oppressed for so we might condemne the Godly as Psalm 73.15 see Ier. 15.10 or against our selves that wee are forsaken of God because men persecute us as Psalm 22.1 Indeed we must consider the cause and make use of persecution accordingly Now the cause is either correction for sinne or tryall of grace If we find our finnes have brought enemies upon us then wee must humble our selves under Gods hand who useth the rage of enemies as rods to whip his children Isa 10.5 6. In this case he must smell the savour of a sacrifice as 1 Sam. 26.19 bring unto God a contrite and broken heart that he will not despise Psalm 51.17 If we finde that God would make tryall of grace in us by the enemies he doth raise up against us then wee must strive to give evidence of our faith in God by patient bearing the tryall which his providence layeth on us whereto wee shall be enabled First by considering Gods hand herein for a sparrow lighteth not on the ground without his will Mat. 10.28 29 31. Thus David patiently bore Shemei his cursing 2 Sam. 16.11 12. with Psal 39.9 yea thus Christ endured the crosse and condemnation by Pilate John 19.10 11. Secondly by remembring the good end for wee shall come forth as the gold Job 23.10 Many are the afflictions of the godly but the Lord delivers them out of all Psal 34.19 Nay hereby our glory shall be encreased Rom. 8.18 The sufferings of this time are not worthy to be compared with the glory which shall be revealed in us nay 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory for if we suffer we shall also raigne with him 2 Tim. 2.12 Thus Moses encouraged himself under the crosse with respect to the recompence of reward Heb. 11.25 26. yea our Saviour Christ Heb. 12.2 Who for the hope that was set before him endured the crosse despised the shame and is set at the right hand of the throne of God For he himself hereupon encouraged his Disciples Mat. 5.10 11 12. Blessed are they who are persecuted for righteousnesse sake for theirs is the Kingdome of heaven Blessed are yee when men revile you Rejoyce and be exceeding glad for great is your reward in heaven The fifth Observation Secondly consider this reason with reference to the two former petitions which it enforceth and this is plain That the exposition of Davids enemies moves him to bee more humble and earnest in prayer and supplication unto God Their insurrection against him becomes his provocation to flye to God Psal 77.2 In the day of my trouble I sought the Lord Psal 5.8 Lead me O Lord in thy righteousnesse because of mine enemies Psalm 69.12 13 14. They that sate in the gate that is Judges and Magistrates spake against mee But as for me my prayer is unto thee O Lord Let me be delivered from them that hate me Psal 109.2 3 4. The mouth of the wicked and the mouth of the deceitfull are opened against me They compassed me about with words of hatred and fought against me without a cause For my love they are mine adversaries but I give my self unto prayer The first Reason The reason hereof is three-fold First the consideration of Gods hand in the opposition of his enemies which ever hath an overruling power in all mens actions Is 45.7 Amos 3.6 The second Reason Secondly conscience of obedience to God who requires to be sought in times of trouble Psal 50.15 The third Reason Thirdly confidence in Gods helpe grounded both on Gods property and promise for his property he is the true God that heareth prayer Psal 65 2. He is our refuge and strength a present help in trouble Psal 46.1 For his promise it is plain Psal 91.15 He shall call upon me and I will answer him I will be with him in trouble I will deliver him This serves for instruction reprehension and admonition The use for instruction For instruction we may see in David a notable property of the godly which is to seek help and safety from the Lord when the wicked do eagerly labour for their destruction in the world Vnto Davids practise
drawing back is unto perdition Heb. 10.38 39. and such fearfull ones are set in the first rank of those that must be cast into the burning lake Rev. 21.8 The second Reason Secondly Gods children must do as much for Gods glory in a good cause as wicked men do to his dishonour in that which is evill now they encourage themselves in an evill matter Psal 64.5 and hearten one another to doe wickedly Is 41.6 7. They helped every one his neighbour and every one said to his brother be of good courage So the Carpenter encouraged the goldsmith c. about their idols Say thou therefore with Nehemiah should such a man as I flye Nehem. 6.11 Remember that the spirit of glory and of God is glorifyed when we shew courage in suffering for a good cause 1 Pet. 4.14 Yea and our weak bretheren are much heartened by our example as Philip. 1.14 Many of the bretheren in the Lord waxing confident by my bonds are much more bold to speak the word without fear whereto old Eleazer had great respect in his sufferings â—2 Maccab. 6.18 24 25. The third Reason Thirdly courage is needfull under afflictions in respect of the reward which not of our merit but of Gods bounty is no lesse then a Kingdome even the Kingdome of heaven and the crown of life See 2 Thess 1.4 5. Paul tells the Thessalonians that through faith and patience in suffering they shall be counted worthy the Kingdome of God and 2 Tim. 2.12 If we suffer we shall also raign with him Rev. 2.10 Be thou faithfull unto the end and I will give thee the crown of life Now what courage will men shew for earthly Kingdomes and what will they not endure to get them And much more should we do so for that Kingdom which is undefiled immortall and fadeth not a way reserved in heaven 1 Pet. 1.4 The fourth Reason Fourthly God is with them that suffer for well-doing and if they be couragious for his glory he will strengthen their hearts as it followeth in this verse Psal 91.15 I will be with him in trouble Herewith he encouraged Paul at Corinth Acts 18.9 10. and David herewith did notably encourage himself Psal 118.6 The Lord is on my side I will not fear See Rom. 8.31 If God be with us who can be against us Thus the Angell encouraged Gideon Judg. 6.12 Jeremie encourageth himself Jer. 20.11 God encourageth his people Is 35.4 and 41.10 This serves for instruction and admonition The use for instruction For instruction it shewes what manner of persons the professors of true religion ought to be for truth strength of grace namely not babes or children but men of stature and courage in Christ Jesus even perfect men Eph. 4.13 14. Children are so fearfull and not fit for warre but Christians must sight the Lords battells against spirituall enemies Eph. 6.12 and endure hardnesse as good souldiers 2 Tim. 2.3 Few do think on these things but the most content themselves with the shewes of godlinesse and want the powers thereof 2 Tim. 2.5 But wisedome is justified of her children Mat. 11.9 The Use for admonition For admonition according to this charge every one should give all diligence to get this spirituall courage into their hearts which will enable them to wait upon the Lord in times of distresse The way to get spirituall courage The way hereto is to make sure of two things first that the state of our persons towards God be good Secondly that our godly behaviour expresse the same That the state of our persons may be good before God three things are required repentance faith and sanctification Repentance is that grace of God whereby we considering our owne wayes in our hearts do humbly confesse our wicked wayes unto God and praying for mercy and pardon do forsake the sinnes wherein we have lived And this is needfull unto true courage because the guilt of every sin brings fearfulnesse as Gen. 3.8 10. Deut. 28.66 Thou shalt feare day and night Prov. 28.1 The wicked flye when none pursueth neither shall any man strengthen himself in the iniquity of his life Ezek. 7.13 Faith is that grace of Gods spirit whereby we rest and rely on Gods mercy in Christs merits for justification and salvation hereby we are justified and be at peace with God Rom. 5.1 and the righteous are bold as a Lyon Prov. 28.1 Hereby we are in Christ the son of God Gal. 2.20 and in him we shall be strong and couragious as Ephes 6.10 Phil. 4.3 Thirdly sanctification is the work of the spirit abolishing corruption and renewing grace more and more every day Now they that are in this estate have the spirit dwelling in them Rom. 8.11 which is the spirit of strength Is 11.2 the spirit of power and of a sound mind 2 Tim. 1.7 These graces bring quietnesse and confidence which are the strength of the godly Is 30.19 The godly behaviour needfull to true spirituall courage is threefold First to make sure our trouble be for a good cause for if we suffer for righteousnesse sake we need not be affraid for any terrour 1 Pet. 3.14 Let none of you suffer as an evill doer but if any man suffer as a Christian let him not be ashamed 1 Pet. 4 15 16. So the Jewes strengthened their hands for the good work Nehem. 2.18 Secondly we must store our hearts with the word of God both for direction in carriage and consolation in distresse So did David Psal 119.11 hide Gods sayings in his heart and hereby kept himself from the paths of the destroyer Psal 17.4 This is my comfort in mine affliction for thy word hath quiekened me Psal 119.50 And in particular know God is present with us Deut. 31.6 1 Chron. 28.20 2 Chron. 32.7 8. Hag. 2.4 Thirdly beside all the former we must ever joyn humble and earnest prayer for strength and courage from God as Nehem. 6 9. They made us affraid Now therefore O God strengthen my hand Acts 4.29 Now Lord behold their threatnings and grant unto thy servants that with all boldnesse they may speak thy word And he shall strengthen thine heart The reason whereby he Prophet doth encourage himself and his godly bretheren to the former duties of waiting upon God and being of good courage in the time of affliction drawn from the great benefit they shall reap hereby namely God will strengthen their hearts he will put strength and courage into them and make them resolute or stedfastly minded as this phrase is translated Ruth 1.18 and able to hold out untill they have a blessed issue The third observation Mark then They that wait on the Lord and encourage themselves so to do in the times of affliction shall have the Lord in mercy to put strength into them for their better enabling to wait on him Psal 31.24 Be of good courage and he shall strengthen your heart all yee that hope in the Lord. This David
in my judgements If they break my statutes and keep not my commandements Then wil I visit their transgression with the rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile c. The second Observation The second thing here to be noted is the behaviour of Gods people in this their miserable estate here plainly expressed when they want the sense and feeling of Gods mercy and kindnesse they leave not God but go to him by humble and earnest prayer for some evidence thereof Psal 77.2 In the day of my trouble I sought the Lord Psal 40.11 12. Withhold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me For innumerable evills have compassed me about c. Psal 42.7 8 9. All thy waves and thy billowes are gone over me Yet the Lord will command his loving kindnesse in the day time and in the night his song shall be with me and my prayer unto the God of my life I will say unto God my rock why hast thou forgotten me c. Psal 44.17 24. All this is come upon us yet have we not forgotten thee wherefore hidest thou thy face and forgettest our affliction The first Reason The reason of this their behaviour is partly in their knowledge but principally in their faith in God For their knowledge by Gods word they are certainly assured that mercy is essentiall in God Psal 62.12 Also unto thee O Lord belongeth mercy He is plenteous in mercy Psal 103.8 His mercy is great above the heavens Psal 108.4 The earth is full of his goodnesse Psal 33.5 His tender mercies are over all his works Psal 145.9 Also they know he takes pleasure in those that hope in his mercy Psal 147.11 Now will they that know this do lesse to God then Benhadads servants did to the King of Israel 1 Kings 20.31 32. we have heard that the Kings of the house of Israel are mercifull Kings c. The second Reason Secondly they trust in God and therefore haue recourse unto him in misery and under the sense of his anger Psal 13.3 5. Consider and heare I have trusted in thy mercy Psal 22.1 4 5. My God my God why hast thou forsaken me Our fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded This serves for instruction and for admonition The Use for instruction For instruction it lets us see a difference both in judgement and practise between the godly and the wicked For judgement even about prayer in affliction the wicked ☜ think it unprofitable to pray Job 21.15 Mal. 3.14 But the godly know it is otherwise James 5.16 For practise the wicked call not uoon God but only for shew Psal 14.4 Hos 7.14 But the godly are much in this duty Psal 5.3 My voice shalt thou heare in the morning c. Psal 55.17 Evening and morning and at noon will I pray and cry aloud Psal 119.164 Seven times a day do I praise thee Yea herein they offer an holy violence unto God as Jacob held the Angell and would not let him go till he blessed him Gen. 32.24 26. and Moses as it were held God from destroying the Israelites when they had made the golden calfe Exod. 32.10 c. The Use for admonition For admonition that we endeavour to approve our selves to be Gods people and true members of his Church by following them in this godly practise even then to presse upon the Lord by our humble and earnest prayers when he seemeth to oppresse us with his judgements when he hides his mercy from us we must by our prayers sue and seek to find mercy with him as David did 2 Sam. 24.14 Quest how shall we be enabled hereunto Answ By doing two things First we must informe our hearts rightly in the nature of God for mercy and compassion as is shewed in the first reason and in the gracious promises made to his people even when they are in misery Secondly fit our selves to have good title to the same which requires two things at our hands 1. True and unfeigned repentance whereby our sinnes be removed and so a way made to his mercy Jer. 18.7 8. 2. The getting and exercising of those graces of the spirit which testifie we stand rightly in covenant with God As 1. Faith in God through Christ rely upon him for the pardon of sinne and saving of our soules and we shall not distrust for lesser deliverances as Psal 56.13 Thou hast delivered my soule from death wilt thou not deliver my feet from falling 2. Feare God in heart and shew it by eschewing evill and doing good in life Psal 25.12 14. What man is he that feareth the Lord him shall he teach in the way that he shall choose The secret of the Lord is with them that feare him and he will shew them his covenant Psal 103.11 For as the heaven is high above the earth so great is his mercy toward them that feare him 3. Exercise mercy toward our bretheren so shall we find the Lord mercifull unto us Psal 18.25 With the mercifull thou wilt shew thy self mercifull For on the contrary Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy and Psal 109.12 16. Let there be none to extend mercy unto him c. Because that he remembred not to shew mercy c. 4. Be much in prayer to God in the name of Christ for whatsoever we lack Phil. 4.6 See encouragements Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me and Psal 86.5 Thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee And grant us thy salvation The second benefit which Gods Church and people here beg of God as a fruit and evidence of his mercy and kindnesse namely to give them his salvation that is deliverance from that troubles of their enemies and from all other evills that lay upon them for that is the salvation here meant as Exod. 14.13 Stand still and behold the salvation of the Lord which he will work for you The third Observation In this petition note two things 1. The place and order in which this blessing is sought 2. What kind of salvation they desire namely that which comes from God grant us thy salvation For the first note Gods people seek Gods salvation after they have sought his mercy first they beg mercy at his hands and then deliverance from evils Psal 40.11 With-hold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me Psal 6.2 Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed First mercy then healing Psal 30.10 Have mercy upon me O
ground First in generall in this verse then more particularly in the rest of the Psalm Her behaviour is in these words I will heare what God the Lord will speak meaning by way of answer to my complaint and prayer Wherein we have to note two things 1. How she stileth God in this place 2. What duty she undertaketh towards him The first Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first the titles here given to God by the Church are two God the Lord the first notes out his power the second his performance of what he hath promised as Exod. 6.3 I appeared unto Abraham Isaac and Jacob by the name of God almighty but by my name Jehovah was I not known unto them verse 6. wherefore say unto them I am the Lord I will bring you out And this is used by the Church and godly elsewhere as Psal 118.27 God is the Lord who hath given us light The Reason The reason of this practise of the Church is to strengthen her self to the better performance of the duty she undertakes which is to wait for Gods answer to her prayers whereto she shall be the better encouraged and enabled by considering that God is Jehovah one that not only hath being of himself but gives being to his promises Now being God he is able and being Jehovah he is faithfull as Heb. 10.23 He is faithfull that promised 1 Thes 5.24 He will also do it And for his promise see Psal 50.15 The first use for admonition This should teach us to labour to understand the holy titles whereby God is stiled in Scripture that so we may the better make a right use of them both to terrifie us from sin and to encourage us in faith and obedience As for terrour to consider that he is called an everlasting burning and devouring fire Is 33.14 For encouragement in difficult cases to consider that he is the maker of heaven and earth great in counsell mighty in work Jer. 32.17.19 for mercy the good God 2 Chron. 30.18 for encouragement in prayer Our father which art in heaven Mat. 6.9 which layes a ground both of confidence in that he is our father and of fear and humilitie in that he is in heaven The second Use for admonition Secondly is God the Lord then those that call him so must fear him in regard of his power Jer. 5.25 Mat. 10.28 obey him as their Lord. Luke 6.46 and rest upon him by faith because he makes good his gracious promises 2 Cor. 1.20 The second Observation The duty which the Church here undertakes to perform to God is this she will patiently attend for Gods gracious answer to her complaint and prayer So doth Job Job 14. All the daies of my appointed time will I wait till my change come Psal 40.1 I waited patiently for the Lord Psal 130.5 6. I wait for the Lord my soul doth wait The Reason The reason hereof is from the work of Gods spirit in his children enabling them by faith 1. To reverence his command enjoyning them so to doe Psal 27.14 Wait on the Lord be of good courage 2. To rely upon his promise to hear and help 2 Chron. 7.14 wherein they know he will not fail because he is a God of power able to do whatsoever he will Psal 115.3 and of mercy exceeding abundant above all that we can ask or think Ephes 3.20 This serves for instruction and for admonition The use for instruction For instruction it acquaints us with a plain difference between the godly who are believers and the wicked who are unbelievers the godly do not onely pray to â—od but wait also for an answer when they have made their prayer as Psal 42.5 11. Isaiah 28.16 But the wicked either pray not as Psal 14.4 or if they do pray yet they will not wait as 2 Kings 6.33 What should I wait upon the Lord any longer They deal with their prayers as the Oftrich doth with her eggs which she leaveth in the earth c. Job 39.14 c. because God hath deprived them of uunderstanding as punishment of their contempt of the meanes of grace else they would not account the exercise of prayer unprofitable as Job 21.15 Mal. 3.4 The use for admonition For admonition that we endeavour to approve our selves to be Gods people by waiting upon God for a gracious answer to our prayers This we should do every day according to the practise of the Church in this place whereunto if we did indeed set our selves we would make conscience of all sinne that we might keep our selves in the love of God without which we cannot comfortably expect a gracious answer from him to our prayers Now to enable us to wait and listen for a gracious answer when we have prayed we must be well exercised in godly consideration and practise The consideration needfull hereto is three fold First of Gods promise made to those that pray unto him for it is presumption to wait for that which God hath not promised to give True expectation is a fruit of faith which ever looks at Gods word of promise Secondly of Gods power and mercy for as his power will assure us that he is able so his mercie will shew that he is most ready and willing to grant our requests Thirdly we must consider his manner of answer it is three-fold Sometime by giving that particular blessing we ask as 1 Sam. 1.27 For this childe I prayed and the Lord hath given me my Petition which I asked of him Sometime by giving some other thing answerable to the blessing as 2 Cor. 12.9 My grace is sufficient for thee And sometimes by giving patience and strength to bear the evils which we would have removed as Heb. 5.7 The godly practise hereto needfull is threefold First to stir up our hearts to lay hold on Gods promises by faith as Psal 43.5 And herein we must shew godly judgement in labouring to trust perfectly for spirituall blessings simply needfull to salvation as 2 Tim. 1.12 I am not ashamed for I know whom I have believed c. But for spirituall blessings lesse necessary as also for all temporall blessings to submit our wils to Gods will Secondly we must hold on in the way of obedience Psal 37.34 Wait on the Lord and keep his way and he shall exalt thee to inherit the land Thirdly continue in prayer Col. 4.2 Keep not silence give the Lord no rest Isaiah 62.6 7. For he will speak peace to his people and to his Saints The reason or ground whereby the Church doth encourage her self to the former godly practise drawn from Gods gracious dealing with his people in giving comfortable answer to their prayers for peace in Scripture doth oftentimes note out all manner of welfare as Exod. 18.7 Psal 122.6 Psal 35.27 In this reason we have two things to note First the honourable title whereby Gods people here be stiled namely that they are his
holinesse and sets them into the kingdome of Christ which is righteousnesse and peace Rom. 14.17 This serves for instruction admonition and comfort The Use for instruction For instruction first see by the contrary the fearfull case of those that give themselves to the practice of injustice and contention they are not yet called of God with an holy calling but remain in the fearfull case of corrupt nature see Rom. 1.28 29 31. The Use for admonition For admonition that as we desire the comfort and assurance of Gods salvation so we conscionably give our selves to the practise of these vertues of righteousnesse and peace towards our brethren The use for comfort For comfort to those that conscionably follow peace and righteousnesse amongst men it is a comfortable assurance that God hath bestowed on them righteousnesse and peace with Christ Vers 11. Truth shall spring out of the earth and righteousnesse shall look down from heaven The meaning of the words BEcause the graces and blessings of Christs kingdome mentioned in the former verse be of great worth and comfort and indeed do manifest the presence of his salvation therefore doth the Prophet here further insist in two of them truth and righteousnesse letting us know whence these two shall shew themselves to wit the one from earth the other from heaven For the first Truth shall spring out of the earth The truth here spoken of must needs be such as doth accompany Gods salvation in Christ and that is true and faithfull dealing both in word and deed The springing of it out of the earth is the plain and certain evidence thereof in the lives and actions of men earth being here put by a Metonymie of the subject for men that dwell thereon as if he should have said It is so certain that mercy and truth shall meet that truth in word and deed true and faithfull dealing shall be plainly and plentifully exercised among men living here on earth The first Observation Mark then that in Christs kingdome when Gods salvation comes to men true and faithfull dealing in word and deed shall be plainly and plentifully exercised here on earth between man and man Psal 15.2 Every citizen of Christs kingdome speaketh the truth in his heart Ezek. 18.9 They that look to live with God must deal truly Zech. 8.3 Jerusalem which is Gods true Church is a citie of truth 1 Cor. 5.8 The Christians Passeover is not the feast of I after Week but a life led in sinceritie and truth The first Reason The reason hereof is plain First God who sends his salvation is a God of truth Psal 31.5 Jer. 10.10 He is truth Psal 51.6 and is a teacher of all those whom he means to save Isa 54.13 John 6.35 Now this is his lesson that his people should love the truth Zech. 8.29 and speak the truth every man to his neighbour verse 16. The second Reason Secondly when God sends his salvation to men hee bestowes upon them his holy spirit which is the spirit of truth John 14.17 leading men into all truth John 16.13 whose fruit is in all truth Eph. 5.9 The third Reason Thirdly when God sends his salvation to men he gives them his word of truth both law and Gospell For the law see Mal. 2.6 The law of truth was in his mouth And the Gospell is the word of truth Eph. 1.13 This word of truth being sowen in the ground of our heaâ—ts and watered by the dew of grace springs up and growes as good seed in good ground This serves for instruction admonition and comfort The first Use for instruction For instruction First see here how powerfull the work of God is in the hearts of men in the ministery of the word blessed by the spirit it changeth their very nature which of it self is full of all unrighteousnesse and loveth lying and untruth as Rom. 1.29 The second Use for instruction Secondly see here to whom Gods salvation is come whose state God makes glorious in grace namely those that having the word of truth amongst them receive therewith that blessing of the Spirit that they love truth in their hearts and practise it in their lives Eph. 4.24 25. But as for those that make no conscience of true and upright dealing among men undoubtedly they are out of Gods Kingdome and state of grace having the devill for their God see John 8.44 Rev. 21.8 and 22.15 This doth charge a fearfull state upon the pillars of Popish Religion who maintain and practise equivocation and officious lyes See and apply to them 2 Thess 2.9 10. 1 Tim. 6.5 2 Tim. 3.8 Tit. 1.14 Gods true servants in the Ministery can do nothing against the truth but for it 2 Cor. 13.8 The Use for admonition For admonition to every one that lives in Gods Church that we labour to feele in our hearts the love of the truth and to expresse the springing and growing of it in our lives by our words and by our deeds wherein we conscionably and constantly both speak the truth and do the truth else we shall not feel nor manifest Gods salvation to be come unto us How can he say the God of truth is his God and hath taught him or that the spirit of truth is given to him which leads men into all truth whose fruit is in all truth or that the word of truth as good seed was sowen in his heart who makes no conscience of truth in word and behaviour See the Apostles pressing of this duty Eph. 4.25 upon verse 20 21 22 23 24. which shewes also the way and means whereby it must be attained The Use for comfort For consolation this makes greatly to all those that speak the truth and deale truly with their bretheren in a constant and conscionable course for this shewes that Gods salvation is come unto them that the God of truth is their God that the spirit of truth is given them and the word of truth is sanctified unto them And righteousnesse shall look down from heaven Here he shewes whence comes that true righteousnesse whereby such as fear God in the Church must be justified and saved namely from heaven This righteousnesse is the righteousnesse of Christ as mediatour who as God is from heaven and is revealed unto men in the Gospell which is a doctrine from heaven as Mat. 21.25 with Gal. 1.11 12. Mark then The second Observation When Gods salvation comes to men here on earth he shewes unto them the righteousnesse of Christ which is from heaven Rom. 3.21 22. The righteousnesse of God without the law is manifested being witnessed by the law and the Prophets Even the righteousnesse of God which is by the faith of Jesus Christ unto all and upon all them that believe The Reason This he doth for the praise of the glory of his grace in saving sinners with full satisfaction to his justice For the unrighteous as all
in opposition and enmitie against Christ for Christ is God and so it is a fearfull thing to fall into his hand Heb. 10.31 Who hath hardened himself against God and hath prospered Job 9.4 Now it is true that all sinne seperates Is 59.2 and therefore they must break off the course of every sinne and in particular in a more speciall manner both repent of for the time past and for the time to come beware of these foure sinnes First ignorance of God in Christ for in the knowledge of him stands eternall life John 15.3 and therefore not to know him must needs be dangerous not only shamefull 1 Cor. 15.34 but damnable 2 Thess 1.7 8. Secondly hardnesse of heart to be obstinate in sinne as Deut. 29.19 20. see Mark 3.5 He looked round about upon them with anger being grieved for the hardnesse of their hearts Such have not Gods spirit which takes away the stony heart Ezek. 36.26 and so are none of his Rom. 8.9 Thirdly persecuting Gods holy Religion or the professours of it Acts 9.4 5. 1 Thess 2.15 16. Fourthly Idolatry that stirres up jealousie in the Lord against men 1 Cor. 10.22 What husband can endure the adultery of his Wife See Prov. 6.34 35. Jealousie is the rage of a man c. what then is the Lords jealousie which he professeth is kindled by idolatry Exod. 20.5 The second Use for admonition Secondly to those that professe the faith and lay claim to redemption salvation by Christ Jesus they must endeavour themselves to walk worthy of the Lord unto all pleasing Col. 1.10 And for this end they must first labour to partake of the main benefits of Christs incarnation which are redemption adoption justification and sanctification in this life Now our redemption is shewed by leaving sinne 1 Pet. 1.18 for we are redeemed from our vain conversation And here consider and eschew the ordinary abuse of the time set apart to celebrate the memory of our Saviours nativity how unworthy it is of the Lords coming nay clean contrary see 1 John 3.8 and 1 Pet. 4.3 Our adoption comes hence Gal. 4.5 Now such as God takes to be his sonnes should live in obedience unto him 1 Pet. 1.14 c. 2 Cor. 7.1 2. Our justification is by faith which purifies the heart Acts 15.9 and brings peace with God Rom. 5.1 Our Sanctification is by the spirit which reneweth the soule into the graces of Gods image Gal. 5.22 The first Use for comfort For comfort First against temptation for Gods work is perfect Deut. 32.4 and in him we are compleat Col. 1.10 and therefore neither need to despaire through guilt of sinne nor want of righteousnesse The second Use for comfort Secondly against persecution Consider 2 Tim. 2.12 if we suffer we shall also raigne with him Acts 18.9 10. Be not afraid but speak and hold not thy peace for I am with thee and no man shall set on thee to hurt thee And doe as they did Dan. 3.16 17. say we are not carefull to answer thee in this matter Our God whom we serve is able to deliver us and he will deliver us Remember Rom. 8.18 The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glorie The second observation The second thing here to be considered is purposely intended That righteousnesse doth ever accompany Christ Jesus where he brings salvation it goes before him and he sets her steps in the way that he walks Is 9.7 He sits upon the throne of David to order it and to establish it with judgement and with justice for ever Is 11.4 5. with righteousnesse shall he judge the poore Righteousnesse shall be the girdle of his loynes Heb. 1.8 A Scepter of righteousnesse is his Scepter Psal 96.10 13. He shall judge the world righteously with righteousnesse therefore he tells John the Baptist let it be so now for so it becometh us to fulfill all righteousnesse Mat. 3.15 that is to do every thing required of us by God The first Reason The reason hereof is twofold First because Christ is Jehovah true and very God and so must needs be ever attended with righteousnesse which is an essentiall and insepearable property of the true God Psal 145.17 The Lord is righteous in all his wayes Rom. 3.4 5. Is God unrighteous God forbid The second Reason Secondly Christ as mediatour God man is called of God the father in righteousnesse Is 42.6 and he is faithfull unto him that called him Heb. 3.2 being even in his manhood filled with the gifts and graces of the spirit above measure Is 42.1 John 3.34 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that the ordinances of Religion which are instituted by Christ in his Church and the observance thereof required both of Ministers and people be all most just and righteous When Moses the servant of the Lord had delivered to the Jewes lawes and ordinances from the Lord he commends them all for righteous and thereupon presseth the people to conscionable obedience saying What nation is there so great that hath statutes and judgements so righteous as all this law which I set before thee this day Only take heed to thy selfe and keep thy soule diligently lest thou forget c. Deut. 4.8 9. Why then may we not say the same of the ordinances of Christ who is faithfull as Moses in all the house of God and herein above Moses a servant that he is a sonne over his own house Heb. 3.2 3 6. Now Christs ordinances for salvation are the ministery of the word the administration of the Sacraments and prayer with Church discipline See Mat. 28.18 19 20. All power is given unto me in heaven and in earth therefore go and teach all nations baptizing them in the name of the Father the Sonne and the Holy Ghost there he enjoyneth the preaching of the word and baptisme The Lords Supper or holy Communion he had instituted a little before his passion Mat. 26.26 c. And the exercise of publike prayers to sanctifie Gods ordinances in obtaining blessings and removing judgements and praising God he appointed himself Mat. 18.19 20. John 16.23 24. Mat. 7.7 and by his Apostles 1 Tim. 2.1.2 I will that prayers and supplications c. be made for all men For discipline see Mat. 18.15 c. And for the right and reverend use of these he gave gifts unto men by his spirit some to be Prophets some Apostles for the planting of the Church others to be Pastours and Teachers for the going on of that building the foundation whereof is Jesus Christ See Eph 4.8 9 11 12. 1 Cor. 12.28 These are Christs ordinances and the observance hereof both by Ministers and people is plainly
pâ—tient bearing the tryall which his providence layeth on us 27 10â— 103. Waiting on God is the holy aâ—t or work of patience 29.136 The sure way to Christian patience 27.138 Peace What graces give title to true peace 85.63 The extent of that peace which God promiseth to his people 85.64 Gods peace what it is 85.81 Perfect A perfect heart is discerned by an obedient life 27.15 Perjurie Perjury puts upon God the person of the Devill 85.22 Persecution How to make good use of persecution 27.102 Perseverance The true ground of the perseverance of the godly in the state of grace is not in themselves but in and from the Lord. 27.100 and 87.109 Pietie Piety gives evidence of being in covenant with God 27.85 Place How to judge rightly of difference of place in respect of holinesse 84.12 Plenty Great plenty doth attend true piety 85.93 Praise Praising God is not a thing indifferent but a necessary duty 84.35 Prayer How prayer is prevalent with God against enemies 27.115 116. What is to be done in times of danger besides praying unto God for preservation 27.116 117. What difference there is both in judgement and practice between the godly and the wicked about prayer in affliction 85.53 How we may be enabled to presse upon God by our humble and earnest prayers when he seemeth to oppresse us with his judgements 85.53 54. Neglect of prayer is the brand of an Atheist and liable to a grievous curse 85.101 Popery Popery is a false faith amongst Gods people in comparison of true religioâ— as the worship of the golden calves 85.8 It is the impiety of Popery to set up other Saviours then the true God 85.26 Preaching Preaching of the word is necessary unto mans true happinesse 87.126 Profession Profession without practice is nothing but hypocrisie 27.76 Promise Promises of temporall blessings are to be understood with exception of the crosse 27.8 17 133. Prophanenesse Prophanenesse among the professours of the true religion argueth a dead faith 85.9 Prophane men deceive themselves when they lay claim to be Gods people 85.62 R. Regeneration FAith and Regeneration do accompany each other 87.108 Regeneration is the proper fruit of the spirit of Adoption ibidem What we must do to get and keep the state of regeneration 87.109 110. In the work of regeneration the riches of Gods love and mercy is seen 87.111 True regeneration containes a totall change both in mind heart and life 87.121 Repentance What repentance is 27.141 Repining Repining against Gods correction continued is a fruit of corruption 85.47 Rejoyce Gods people delivered from affliction rejoyce in God and how 85.47 48. Rhetorick The use of Rhetorick is lawfull even in the dispensation of Gods word and some competent knowledge therein necessary for the right interpretation of the same 27.197 Righteous God is righteous even then when his dealing seems most strange to us and how we may bring our hearts to be resolved he is so 85.45 46. Gods righteousnesse what it is 85.81 S. Sacrifice WHat spirituall sacrifices are 84.68 Saints Gods people are his Saints and how they come to be so 85.61 62. Sanctification What sanctification is 27 141. Salvation That God becomes our spirituall and eternall salvation is known three wayes 27.5 What we must do that the God of salvation may become our God 85.26 27. Scripture Scripture is the perfect register of Gods revealed will 27.96 What a profitable and comfortable thing it is to be much conversant in Scripture 87.99 Seperate What things tend to seperate between God and his people 85.8 9. Service The service of God is not an arbitrary matter 27.64 Servant To be Gods servant is a good stepp towards the attainment of Gods favour 27.74 The properties of good servants 27.76 All Gods servants are in ordinary not as retainers 84.33,34 Shield What we must do that we may have God to be our shield 84.62 Sinne. Raigning sinne and saving grace cannot stand together 27.22 Raigning sinne is spiritiuall leprosie 27.29 Sinnes dominion is for the souls damnation 27.108 Sinne is such a thing as God cannot endure no not in his own people 85.19 Soveraignty Soveraignty in God ought to be the ground of inward fear and outward obedience to him 87.119 Springs What spirituall springs and fountaines of blessings are in the true Church and no where else 87.132.133 The Evangelicall Ministery is a spring of blessings in the Church of God and why 87.133 How men may give evidence of their participation of the springs of God in his Church 87.136 Stabilitie Whence the true Church of God in generall and every true member thereof in particular have their stability 84.13 and 87.80 The state of every true member of Gods Church is for Gods speciall favour and life eternall most stable and firme 87.109 124. Strength How God doth strengthen the hearts of his children 27.144 145. What we must do that we may be such as whose beâ—â—â—â— God will strengthen in evill times 27.146 What we must do that we may be strong in the Lord. 84.38 T. Tabernacle A Brief view of the severall parts of Gods Tabernacle considered with the severall ends for which they were ordained 84.10 11. Gods Tabernacle is the wooing place between Christ and his Church 84.14 The Gospell preached is to us Gods Tabernacle 84.50 Teach Who they are whom God will teach 27.96 Temporall Of temporall blessings God many times gives a greater portion to the wicked then to his children 27.129 Terrour Terrour of soule to Gods children is but a temporary bitter preparative unto everlasting glory 87.131 Thirst Worldly thirsts there are in many godly thirst is rare to be found and how it will appear 84.49 Time-servers Three sorts of time-servers 84.34 Titles The holy titles whereby God is stiled in Scripture must be understood made use of both to terrifie from sinne and to encourage in faith and obedience 85.59 Trouble Why Gods childen while they live here on earth are liable to many and great troubles 27.40 Worldly troubles may hasten us sooner to the Kingdome of heaven but they cannot â—â—prive us of it 27.66 In times of trouble nothing can be better for us then to have the Lord for our shield â—4 62 Tâ—â—â—â— VVe may trust to men as the means but not as the foundation of our help 27.88 Those that be truly godly trust not in themselves but put all their trust in the Lord. 27.100 They that trust in the Lord will not use unlawfull meanes to help themselves out of misery but will wait his leisure â—5 27 Truth What Gods truth is 85.76 Turne VVhy God doth bid men turn though of themselves they cannot and why such commands are not unjust or vain 85.31 W. Wait. BY waiting on God we are surely intitled to singular benefits 27.137 Want Want may befall the godly not as a curse but as a correction 85.93 Way The way of help is never shut to the prayer â—f faith 27.78 In Gods wayes there is safety 27.95