us to shame and goest not forth with our armies verse 9. The first Reason The reason is two fold First to shew themselves thankfull for blessings received for so God is honoured Psal 50.23 Who so offereth praise glorifyeth me which is very profitable as Luke 17.17 18 19. The second Reason Secondly to lay a ground of assurance of deliverance in present evills For hereby their hearts are setled in assurance of Gods power and further in the love of his mercy as appears by that of David 1 Sam. 17.34 c. The Lord that delivered me out of the paw of the Lyon and out of the paw of the bear he will deliver me out of the hand of this Philistine This serves for instruction and for admonition For instruction The use for instruction see a difference between the wicked and the godly under crosses and afflictions The godly we see here doth guide his affaires with discretion as hee looks with one eye on Gods present judgements so with the other he beholds precedent mercies See Job 1.21 The Lord gave and the Lord hath taken away blessed be the name of the Lord and Job 2.10 What shall we receive good at the hand of God and shall we not receive evill But the wicked are like Haman all his honour is nothing while Mordecai sits in the Kings gate Est 5.13 The godly are like David 1 Sam. 30.5 6. who when the people spake of stoning him encouraged himself in the Lord his God but the wicked like Nabal in distresse whose heart dyed within him and hee became as a stone 1 Sam. 25.37 or like Saul that when God would not answer him consulted with a witch 2 Sam. 28.7 Seek me a woman that hath a familiar spirit that I may go to her and enquire For admonition The Use for admonition labour to become followers of Gods Church and people in this godly behaviour We have just cause so to do in this land every true member of Gods Church Gods favour hath been great unto us in preventing the designs of our enemies and in withdrawing the heavy judgement of plague and pestilence from our bretheren and that not once alone but often the remembrance of which mercies no present judgements should be able to deprive us of Now particularly in the Churches acknowledgement of Gods great favour and mercy to them we have sundry things to note First the Prophet calls Judea wherein the people of Israel dwelt The second Observation Gods land Thou hast been favourable to thy land So Psal 10.16 The Lord is King for ever and ever the heathen are perished out of his land that is the Canaanites and the rest of the nations that once possessed it are now destroyed Jer. 2.7 Ye defiled my land and made mine heritage an abomination Ezek. 36.5 God is angry with all those heathen that appoint his land into their possession and verse 20. these are the people of the Lord and are gone forth out of his land and Ezek. 36.5 I will bring thee against my land Hos 9.3 They shall not dwell in the Lords land Joel 1.6 A Nation is come upon my land The first Reason The reason or ground hereof is threefold First God chose this land for his own people wherein he promised to dwell among them See Lev. 26.11 Psal 47.4 Psal 48.1 2 3. Psal 76.1.2 Ezek. 20.6 Ezek. 37.26 The second Reason Secondly he became King over this land Zechar. 14.9 Judah was his sanctuary and Israel his dominion Psalm 114.2 The third Reason Thirdly he undertook to be protector and blesser of this land and that in an extraordinary manner as Deut. 11.11 12. The land whither thou goest to possesse it is a land of hills and valleyes c. A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it Experience whereof may be seen by example 1 Sam. 7.10 11 12. 2 Kings 19.32 33. In these respects the land of Jurie was as it were Gods peculiar enclosure hedged in from his commons which was the whole earth This serves for instruction admonition and comfort The use for instruction For instruction it shewes plainly that some lands and people have a priviledge above others for sure title and interest unto the true God namely those that do receive believe and obey the word of the covenant as did the Jewes under the law and all Christian nations under the gospell It is true that by creation and common providence all lands and all people are the Lords as Psal 50.12 The world is mine and the fulnesse thereof yet they onely are his by bond of covenant and so entitled to his speciall mercies that truly receive believe and obey his holy word See Exod. 19.5 6. Deut. 10.14 15. Psal 65.1 The first Use for admonition For admonition it serves two wayes First to those that as yet are without not called nor brought into the bond of the covenant with God that if ever they desire true happinesse for their soules they labour to become rightly entitled to the true God by speciall covenant through Christ Jesus for happy are the people that have the Lord for their God Psal 144.15 Now for this end they themselves must seek unto Gods ministers and say as a man of Macedonia did unto Paul in a vision come and help us Acts 16.9 they must enquire of them as the â—unuch did of Philip I pray thee of whom speaketh the Prophet this Acts 8.34 Nay they must study in the word themselves and search the Scriptures daily by the example of the noble Bereans Acts 17.11 And above all they must desire of God that he will teach them to do that which is pleasing unto him as Psal 143.10 The second Use for admonition Secondly to us in this land who by our holy profession do entitle our selves to the true God and say as Psal 48.14 This God is our God for ever we must look unto it that we do truly and sincerely receive believe and obey the word of the covenant and take heed of those things which tend to separate between God and his people Amongst which we are most in danger of these two first the idolatry of Popery Secondly prophanenesse in Christianity Popery is a false faith and prophanenesse in the profession of the true religion argues a dead faith For Popery it is at this day amongst Gods people in comparison of true religion as the worship of the golden calves erected by Jeroboam at Dan and Bethel was to the true worship appointed by God himself at Jerusalem 1 Kings 12.26 28 29. c. For Papists worship God in images as they did now the danger thereof see 2 Chron 15.13 Israel without a true God and 2 Chron. 25.7 The Lord is not with Israel Therefore if we desire the continuance of this priviledge to have our land to be Gods land we must set our selves against Popery lament
Worship Neither dignity nor distresse should exempt men from the zealous pursuit of Gods holy worship 84.3 Till we have hearts for Gods worship we have â—o souls fit for heaven 84.16 Wrath. WHat sinnes especially provoke God to wrath â—5 20 21 22. Z. Zeal HOw to get zeal and fervency in prayer 27.58 59. Zion How God was seen in Zion 84 55. Zion a type of the Church 84.56 A Table of some places of Scripture explained or vindicated in these Expositions of the 27.84.85 and 87. Psalmes   Psal Page Genesis 2 1 THe Host of Heaven and earth 84 6 6 5 heart evill continually 27 68 40 20 Pharaoh lifted up the head of the chief Butler 87 122 Exod. 20 3 Before me 27 62 20 5 Visiting iniquities of fathers on children 84 4 21 13 14 Take him from mine Altar that he may dye 27 39 23 21 Will not pardon your transgression 85 16 24 4 Twelve Pillars Twelve Tribes 84 10 Joshua 24 19 Will not forgive the transgression 85 16 Judges 2 16 Jud es which delivered them 85 25 1 Sam. 21 12 13 David feigned himself mad 27 22 22 15 Did I then begin to enquire for him 27 36 2 Sam. 6 17 David set the Ark in his place 27 54 2 King 2 14 Where is the God of Elijah 84 59 2 Chron. 7 14 Seek my face 27 63 Job 26 14 Lo these are parts of his wayes 27 93 28 13 Wisdome not in the land of the living 27 125 40 19 Chief of Gods wayes 27 93 Psalm 10 16 Heathen perished out of Gods land 85 6 18 28 Thou wilt light my candle 27 3 18 48 From the violent man 27 118 24 7 The King of glory shall come in 84 7 25 19 Cruell or Hatred of violence 27 120 35 25 Ah so â—ould we have it 27 107 37 9 They shall inherit the earth 27 137 37 32 The wicked watcheth the righteous 27 29 38 5 Because of my foolishnesse 85 66 41 2 Wilt not deliver him to the soul or will of his enemy 27 107 46 4 Though the earth be removed 87 120 46 5 God is in the midst of her 27 43 52 5 Root thee out of the land of the living 27 126 53 4 They eat up Gods people as bread 27 13 Psalm Vers Psalm Page 69 12 They that sate in the gate 27 103 72 11 All nations shall serve him 87 111 72 6 My doctrine shall drop as the rain 84 33 74 9 We see not our signes 85 49 77 19 Thy way is in the sea 27 93 88 18 My kinsmen stand afarre off 27 86 89 10 Broken Rahab in pieces 87 102 89 15 Blessed that know the joyfull sound 27 52 103 7 He made known his wayes unto Moses 27 93 105 4 Seek the Lord and his strength 27 63 119 58 I entreated thy favour with my whole heart 27 66 140 4 Preserve me from the violent man 27 118 Proverbs 2 7 A buckler to them that walk uprightly 84 62 13 4 The sluggard desireth and hath nothing 27 30 19 6 A friend to him that giveth gifts 85 91 22 15 Foolishnesse in the heart of a childe 85 66 26 11 As a dog to his vomit so a fool 85 66 Canticies 5 4 My beloved put in his hand 27 67 Isaiah 11 6 The wolf shall dwell with the lamb 27 123 30 26 Light of the Moon as the light of the Sun 87 98 37 35 For my own sake and Davids sake 27 44 38 11 In the land of the living 27 126 51 9 Hath cut Rahab wounded the Dragon 87 102 Ezekiel 47 1 Waters issued from under the threshold 87 133 Daniel 9 17 Cause thy face to shine for the Lords sake 84 65 66 Hoseah 12 4 He had power over the Angel 84 59 Joel 3 18 A fountain forth of the Lords house 87 133 Zechariah 13 1 A fountain for sinne and uncleannesse 87 132 Malachi 1 1 2,3 The word of the Lord to Israel 87 85 Matthew 3 15 To fulfill all righteousnesse 85 99 5 29,30 If thy right eye offend pluck it out 85 15 6 9 Our father which art in heaven 85 59 18 20 Meet together in my name 27 55 23 33 Generation of Vipers 27 102 23 37 I would have gathered you but you would not 87 113 Luke 1 6 Righteous before God 85 14 8 18 From him shall be taken what he seemeth to have 87 109 10 10 Rejoyce that your names are written in heaven 87 124 John 3 21 He that doth truth cometh to the light 27 5 4 14 In him a Well of water springing up 27 90 7 37 39 If any man thirst let him come to me and drink 84 15 10 14 Workers of iniquity he knowes not 84 34 John 15 19 I have chosen you out of the world 84 68 Acts 7 51 Ye do alwaies resist the Holy Ghost 87 113 Romanes 7 20 No more I but sin that dwelleth in me 27 91 Romanes Vers Psalm Page 7 23 Captivity to the Law of sinne 27 98 12 2 Fashion not your selves 84 68 69 1 Corinthians 1 21 The world by wisdome knew not God 27 33 11 22 Despise ye the Church of God 27 55 2 Corinthians 4 1 As we have received mercy we fains not 85 80 6 15 What concord hath Christ with behall 27 119 Gal. 4 27 The desolate hath more children then c. 87 116 Philip. 2 11 Work out your own salvation with fear and trembling 27 127 4 3 Whose names are in the booâ— of life 87 124 1 Timothy 4 16 Thou shalt save thy self 85 25 Hebrewes 11 10 A City whose builder and maker is God 87 79 James 1 15 Lust conceiving bringeth forth sinne 27 109 110 1 Peter 2 5 Ye also as living stoves are built up c. 87 93 2 Peter 1 19Vntill the day Star arise in your hearts 27 34 1 John 2 4 The truth is not in him 85 14 2 19 They would have continued with us 27 32 Revel 7 9 Clothed with white robes and palmes in their hands 87 89 13 8 Whose names are not written in the book of life 87 123 20 12. And the bookes were opened 87 122 Materiall faults escaped in Printing the Expositions of the 27. 84 85 and 87. Psalmes fit to be amended before reading IN the Epistle to Sir Robert Hatley page 2. line 28. for effect read affect In the Exposition of the 17. Psalme p. 6. l. 5. for prayer râ—pray l. 11 for uâ—r us p. 55 l. 22 for recreation r. correction p. 61 l. 8. for so r. sow l. 7. after evils r. as 2 Chron. 7 13 14. Thirdly to the comfortable fruition of all needfull good l. 26 after worship r. under the Gospel prophetically p. 66 l. 23 for 20 r. 10 p. 68. l. 7. for scattered r. flattered p. 80. l. 30 for need r. deep p. 81 l 14 for carnall r. corporall p. 82. l. 6 for bed r. God p. 87 〈◊〉 last r. the stream l. 34. for head r. hand p. 97. l. 8. after humility r. and meeknesse Psal 25.9 the meek will he teach his way p. 103. l. 28 for exposition read opposition p 107. l. 33 after great r and for danger p. 125. l. 2. r. had not p. 131. l. 3. r. prosperity p. 136. l. 9. for conferenâ—â—â—r reference l. 34. r. hath not p. 142. l. 24 r the Prophet In the Exposition of the 84 Psalm p. 17 l. 5. r. maintenance p. 37. l. 34 r. whom whosoever p 4â— l. 4. r. shall not see In the Epistle to Sir Robert Whitney l. 4. r. Sir In the Exposition of the 85 Psalm p. 4. l 32. r. the Lord p. 5. l 11. r. blessings they have received from him though notwithstanding those blessings they lye p. 11 l. 6. Dele brought back his people that had p. 14. l. 12. r. this life p. 17 l. â—â— after diligence r. hereunto to become Gods people that so they may have title p. 18. l. 18. after also r. describeth the blessednesse of the man unto whom God l. 19. after 7. r. See Mat. 9 â— p. 2â— l. 10. in the margin read to wrath p. 21. l. 17 r. these men p. 25. l. 10. for Pal. r. verse l. 22. r. got not p. 73 l. 3. for serve r. fear p. 76. l. 10. r. and those that follow l. 12. r. raciows p. 101. l. 25. r. an Atheist In the Exposition of the 87. Psalm p 98. l 20. r. Hobab p. 108. l. 18. r. effectuall p. 110. l. 21. for wrath r. watch p. â—â—â— l. 33. after for r the conversion of Rebels First they must endeavour in p. 115. l. 30. r. and renown p. 118. l. 4. r. belliever l. 7 â—â— instant p. 126. l. 16. for word r. work Iâ—â—â—â—â— faults are left to the Readers ingenuity FINIS
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
in dry places that be sandy and barren Now they whose hearts be set upon Or 1 Chron. 14.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods house and holy worship when they go thitherward through a sandy dry barren valley do make it a well that is repute and count it as a well the word signifieth to put or set as Gen. 3.15 Psal 21.6 12. Psal 83.11 13. For thus will they say with themselves thinking upon the comfort of Gods favour to whom they go that it shall be to them as the rain of blessings a plentifull and liberall rain upon the dry ground Or as Tremellius and Junius Wilcocks c. whom also the rain of blessing falleth much upon that is they sometime endure the trouble of the way when abundance of rain falleth upon them If we follow our own translation the rain also filleth the pools that is where springs are not the people dig and make pits and places to receive rain water and therewith refresh themselves in their way to Sion though I most encline to the first of them The 70 Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the valley of teares in the place which he hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Law-giver shall give a blessing The Chaldee Paraphrast Peccatores autem transibunt in profundum gehennae planctum plangent sicut fontem ponent illum atqui benedictione amiciâ—stur qui insudunt us discant legem tuam In the words note two points First 1 Observation what manner of way some of Gods people had to go to the publike solemn worship of God secondly how the godly esteemed of it and cheer up themselves in it For the way it was the valley of Baca that is of Mulberry trees and so dry and barren and sandy which is very wearisome some say the vale of misery others vale of teares of weeping all import painfull and troublesome way The reason was the providence and ordinance of God Reason his providence in their situation by lot for so Joshuah divided the land to Gods people Jos 14.12 and his ordinance in appointing them to come to that place which he should choose Deut. 12.5 which was Jerusalem Mount Sion See then here Vse that God in his providence may dispose so of the estate of his children that it shall be troublesome and painfull for them to go to the place of Gods publike and solemn worship so it was to those that dwelt farre from Jerusalem in the latter end of the dayes of David and afterward And so he dealt upon his soveraigntie to teach them and all after them that there is but one Christ in whom we can come to the father John 14.6 for partaking of whom he may in his providence dispose that it may be farre more troublesome and painfull for some then others as it was among the Jews for partaking of his speciall worship which we must take notice of to acknowledge Gods soveraignty over us and our estate as John 21.22 with 18. as also Job 21.23 25. In the second place 2 Observation observe how the godly deal about the troubles of the way unto Gods solemn worship they put it for a well now in those countries wells were cheerfull and refreshing places Judges 1.15 So as the godly among the Jewes esteemed the troublesome and painfull way to Gods solemne worship pleasant and cheerfull The reason was Reason the great desire they had unto the service of God and the true delight they took therein this made the wearisome way seem pleasing They looked alâ— the comfort they should enjoy in the presence of God and therewith refreshed themselves against the wearisomnesse of the way as Jacob was affected with his seven years service for Rachel Gen. 29.20 This serves for instruction admonition and comfort Vse 1 For instruction two wayes First see here the power and strength of the grace of love to God and to his holy worship neither paines nor cost can stand before it See Cant. 8.7 Many waters cannot quench love For paines here we see it and for cost in David 2 Samuel 24.24 1 Chron. 29.3 4. Nay it breaks through wordly credit and esteem which is a strong let as John 12.42 Yet Luke 19.2 3 4. we see it had little force in Zaccheus and in David 2 Sam. 6.20 21 22. Vse 2 Secondly see here what to think of our selve and others when ease pleasure and worldly profit or repute will hinder from Gods service Can wee say they are blessed Saist thou a Lion is in the way Then art thou Solomons simple one whom ease slayeth Prov. 1.32 and 13.4 and 20.4 So Prov. 24.10 If thou faint in the day of adversitie thy strongth is small Consider Matth. 12.42 and 11.22 23. Vse 3 For admonition labour to come to this abilitie of grace in the high esteem of Gods worship For which end know that it is the ordinary way and meanes of societie with God Vse 4 For comfort to those that have this affection to them it may be said as Matth. 13.16 Blessed are your eyes for they see and your ears for they hear Even with blessings shall the rain cover Or the rain of blessings shall even cover This translation I take to be most proper and agreeable to the words and matter in hand In these words the Prophet propounds the very thought and meditation of the godly going up to Gods worship whereby they doe cheere up their hearts against the wearinesse of the dry and hot sandy way They say thus within themselves in their greatest wearinesse The raine of blessing shall even cover thinking upon the grace and favour which God showreth downe upon his servants in his holy worship which as comfortably and sweetly refresheth their soules in any wearinesse as a plentifull rain doth the dry ground For the better conceiving whereof we must know that it is usuall with God in Scripture to resemble the sweet comfort of his grace and favour vouchsafed to the soules of his servants in his holy worship to the sweet refreshing that rain and showers give to the dry ground see Deut. 32.2 My Doctrine shall drop as the raine my speech shall distill as the dew as the small raine upon the tender herbe and as the showres upon the grasse Psalme 72.6 He that is Christ in his doctrine as the truth and also Solomon as the type in his wise and righteous judgment shall come down as rain upon the mowen grasse as showers the dispersed moisture of the earth Hos 6.3 He shall come to us as the raine as the latter and former raine upon the earth No marvaile then if the godly do in such phrase and words expresse their thoughts and meditations upon Gods grace and favour vouchsafed to his children in his holy worship especially in the time of their bodily wearinesse through heat drought in a sandy way Now then thus taking the words of the Prophet to expresse the thoughts of the godly
and repent that it hath any corner and closet by allowance among us yea we must by prayer to God seek the removalll of it Consider Psal 81.8 9. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me There shall no strange God be in thee neither shalt thou worship any strange God Then for prophanenesse among the professors of true religion this argues a dead faith for such deny the power of true Religion 2 Tim. 3.5 Now Gods Kingdome is not in word but in power 1 Cor. 4.20 And this is a spreading evill amongst us as Gods judgements shew See Jer. 23.10 The land is full of adultery and because of oaths the land mourns Also Hos 4.1 2 3. The Lord hath a controversie with the land c. The same sinnes are rife amongst us whereof we must take speciall regard against the day of humiliation The Use for comfort For comfort this makes greatly to any land or people that keep covenant with God when they are oppressed with idolatrous enemies or wicked men as usually the true Church is they must remember their interest in the true God and in the time of danger with Hezekiah Is 37.6 29. humble themselves in earnest prayer and with Jehosaphat fast and pray 2 Kings 20.3 4 12. and then they shall receive a gracious answer as he did verse 14. and good successe as Abijah did 2 Chron. 13.8 10 12. The third Observation Secondly note here as taken for granted That Jacob that is the Jewes who were the posterity of Jacob had been taken captive For the Churches thankfulnesse for their bringing back is an acknowledgement of their carrying out The truth hereof is manifest by plain and manifold relation in the holy story See 2 Kings 24.10 11. Dan. 1.1 2. for the beginning of it in part in the raigne of Jehojakim and for the accomplishment thereof see 2 Kings 25.2 8 11. Jer. 39.2 3 c. and Jer. 52.4 c. The reason hereof was their grievous sinnes againd God Lam 1.8 Jerusalem hath grievously finned therefore she is removed according to Gods threatning Levit. 26.14 15 25 33. Deut. 28.15 20. Jer. Wherefore hath the Lord pronounced all this great evill against us verse 11. thou shalt say because your fathers have forsaken me verse 12. and ye have done worse then your fathers verse 13. therefore wil I cast you out of this land This serves for instruction admonition and comfort The use for instruction For instruction see plainly that Gods own people for the sinnes committed among them may lye under most heavy and grievous judgements as here we see they are led into captivitie among whom were Daniel Shadrach Meshuch and Abednego Dan. 1. also Mordecai and Esther Est 2.5 6. yea Zerobabell and Jehoshuah Yea see Psal 44.9 10. c. to the 18. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves or others for the greevous calamities that lye upon us and them for God saith many are the afflictions of the righteous Psal 34 19. Whosoever will live godly must suffer persecution 2 Tim. 3.12 Through manifold afflictions we must enter into the Kingdom of heaven Acts 14.22 The second use for admonition Secondly hereby learn to know to repenâ— of for the time past and to beware of for the time to come those sinnes that brought the captivitie which are these In generall the transgressing of Gods Commandements as Lev. 26.14 15 25. In particular idolatry 2 Chron. 7.19.20 Sabbath breaking Nehem. 13.15 16 17. Covetuousnesse Jer. 6.12 13. Soothing teaching Jer. 6.14 c. The Use for comfort For comfort to the godly in the times of their great affliction Consider that nothing befalls thee which hath not light on Gods deer children whatever thine affliction be whether inward in mind or outward in body See 1 Cor. 10.13 Consider the state of Job Jeb 1. and 2. chapters and of David Psal 77.2.4 My soar ran in the night and â—easednot my foule refused to be comforted Thou holdest mine eyes waking I am so troubled that I cannot speak yet I cryed unto God with my voyce even unto God with my voyce and he gave eare unto me verse 1. Consider also the restauration of Israel in this text and Zeph. 3.14 c. Is 12.1 c. Is 54.1 c. Micah 4.6 7. The fourth observation The third particular thing to be here observed is expressed namely that God brought back his people that had brought back his people that had been led into caprivitie This is plain for the captivity of Babilon in the first and second chapters of Ezra where both time and means and persons that did return are set down particularly and at large The first Reason The reason hereof is twofold First and chiefly in God who of meer grace and favour undertook this great work and bound himself thereto by promise See Jer. 27.22 They shall be carried to Babilon and there shall they be untill the day that I visit them then will I bring them up and restore them to this place Jer 29.10 After seventy years be accomplished at Babilon I will visit you and performe my good word towards you in causing you to return to this place 2 Chron. 36.22 Now in the first year of Cyrus King of Persia that the word of the Lord by the mouth of Jeremiah might be accomplished the Lord stirred up the spirit of Cyrus that he made a Proclamation thorow out all his Kingdome and put it also in writing saying c. The second Reason Secondly God herein had respect to the godly behaviour of his children in true repentance and earnest prayer whereunto he did enable them by his grace that so he might perform his good word unto them For that was Solomons request at the dedication of the temple 2 Chron. 6.36 37 38. assented unto chapt 7.1 by signe of fire consuming the sacrifice and by voyce verse 12. I have heard thy prayer And so we find that Daniel did Dan. 9. according as God had said the godly should do Jer. 29.12 c. Then shall you call upon me and go and pray unto me and I will hearken unto you and ye shall seek me and find me I will be found of you and turn away your captivitie This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see that God doth actually for his Church exceeding abundantly above all that men can ask or think Eph. 3.20 with Psal 126.1 When the Lord turned again the captivitie of Sion we were like them that dream Such was Peters deliverance both to himself and others of the Church Acts 12.9.15 16. The second Use for instruction Secondly here see a plain difference between Gods dealing with his own people and with the wicked when hee enters into judgement with them His
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
meanes to bring them to grace and glory This was the prerogative of the Jews under the law Psal 147.19 20. Rom. 3.1 2. The presence of the Ark was to them a great glory as 1 Sam. 4.21 22. and so is the Gospel unto us 2 Thess 2.13 14. Thirdly glory doth here comprehend the good blessings of Gods providence appertaining to outward estate which being enjoyed make men renowned and glorious in this world as victory peace plenty and the like whereof see fully Deut. 28.1 c. to 15. All which attending those that fear the Lord shew plainly the great worth of their piety Which well observed will arme us against the errour and reproach of carnall men that account it a vain thing to be godly Job 21.15 Mal. 3.14 and will make us say and think with Paul that godlinesse is profitable to all things 1 Tim. 6.6 having the promises of a double life 1 Tim. 4.8 The second Use for instruction Secondly see here who be the true friends to the peace and prosperity of any place as Kingdome Town or Family namely such as feare God for they bring glory to the place of their abode God in Christ is with them to them belong the holy ordinances of grace and glory and also all comfortable blessings of Gods providence respecting temporall welfare as before is shewed Hence God said to Abraham the father of the faithfull Thou shalt be a blessing Gen. 12.2 which also belongs to his godly posterity Lot was so to Sodom Gen. 19.22 Jacob to Laban Gen. 30.27 Joseph to Potiphars house Gen. 39.2 3. and to the land of Egypt Gen. 41.38 c. Not so the wicked they trouble the state and place where they live as Achan Jos 7.25 and Ahab 1 Kings 18.18 They consult shame to their own houses Hab. 2.10 as Elies wicked sonnes did bring ruine on their fathers house 1 Sam. 2.30 c. and 3.13 14. The sinner being an hundred yeares old shall be accursed Isaiah 65.20 and leave his name for a curse verse 15. The first Use for admonition For admonition two wayes First to every one to beware of those things that move God to take away glory from a land and these are especially three First Idolatry see Ezek. 9. there is their horrible idolatry and chap. 10.4 the Lord begins to depart Secondly impiety and prophanenesse in the Priests and Ministers of God 1 Sam. 2.17 compared with chap. 4.21 22. Thirdly Barrennesse in the people when they profit not by the word of God Mat. 21.43 The second Use for admonition Secondly to examine our selves throughly whether we have the true fear of God before our eyes The way of tryall is shewed before in the first admonition on the first point of this verse The Use for comfort For comfort it makes greatly to those that have the true fear of God in their hearts they are surely entitled to glory Though they may want it in this world as 1 Cor. 4.9 13. yet in the world to come they shall have it 2 Tim. 4.8 Mat. 19.28 29. Luke 16.25 Verse 10. Mercy and truth are met together righteousnesse and peace have kissed each other The meaning of the words In this verse those that follow to the end of this Psalm the Prophet doth particularly make instance in sundrygarcious blessings which God vouchsafeth to those that fear him as beams of that glory which he will have to dwell amongst them when he sends them his salvation These blessings he still propounds by couples whereof this verse containeth two mercy and truth righteousnesse and peace which being here assured without any speciall limitation from God or man alone I think we may safely take them in that latitude of sense which may comprehend mercy and truth righteousnesse and peace both divine and humane that is as they are vouchsafed from God to men and also as they are exercised betweene man and man the rather because where either way these be wanting gâ—ory doth not dwell there Their meeting together and kissing each other are borrowed termes serving to expresse more significantly the sweet and comfortable continuance of these gracious blessings amongst that people whom God will make glorious by his salvation The first Observation Now then understanding the words in this large sense we have to note in them these particulars First that with whomsoever true glory makes abode unto them both Gods mercy and Gods truth are undoubtedly vouchsafed Gods mercy is his gracious and favourable acceptance of them for his people and his kind dealing with them being received into covenant and Gods truth is his faithfull performance of those gracious promises which he hath made unto them These do meet together with all those that God makes glorious in estate as Psal 89.1 2 24 28 33. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulnesse to all generations c. The Reason The reason is plain for this mercy and truth from God to men is the ground of their happinesse and glorious estate till God of meer mercy and kindnesse receive him into covenant and then in faithfulnesse performe his gracious promises unto them they lye dead in sinne and in spirituall bondage under Satan the Prince of darknesse being without Christ without hope without God in the world see Eph. 4.17 18. and 2.1 12. But when God out of his rich mercy receiveth men into his love and favour giving them an holy calling whereby they are brought into covenant with him then are they brought from darknesse unto light from the power of Satan unto God Acts 26.18 then they enter into the happy and honourable estate of sonnes and daughters unto God which is no small glory 2 Cor. 6.17 18. This serves for instruction admonition and comfort The first Use for instruction For instruction this leads us plainly and rightly to see where true glory dwells whether we speak of Kingdome City Town Family or person namely where Gods mercy and Gods truth in the covenant of grace doe certainly meet Happy is that people that is in such a case yea happy is that perple whose God is the Lord. Psal 144.15 for there mercy and truth from heaven are met see Exod. 19.5 6. with Psal 65.4 Exod. 33.16 Of this mind was Paul Acts 26.29 when he wished Agrippa a King to be like him in Christianity This also is Christs judgement Revel 2.9 with 3.17 But most plainly Jer. 34.8 9. with Is 62.7 Jerusalem hereby is for a name and praise c. The second Use for instruction Secondly here see the common errour of the world in judging of glory and renown by outward things as large dominions great wealeh pomp and pleasures but unlesse with these Gods mercy and truth doe also meet we may well say of them all This their glory is their shame Phil. 3.19 For in shame and confusion will they all end without
receive it both morning and evening Consider what Solomon saith Eccles 11.6 In the morning sow thy seed in the evening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good And seeing the blessing is in the hand of God not in the meanes as Rom. 9.16 Is it not of him that willeth or of him that runneth but of God that sheweth mercy And John 1.11 12 13. He came unto his own and his own received him not But as many as received him to them gave he power to become the fonnes of God even to them that believed 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 therefore must they be instant in prayer and carefull of godly behaviour that their prayers may bee more availeable with God as Jam. 5 16. The effectuall fervent prayer of a righteous man availeth much The second thing in this verse shewing the glorious state of the Church foreshewed by David is this The highest himself shall â—stablish her Which is a great prerogative for the Church of God hath many and mighty enemies the devill himself and all his instruments who are all wicked spirits and all wicked men yet this is sufficient ground of comfort that the true God who is Lord of the Church is above them all and can restrain or confound them all when he will and can stablish his Church and children in the state of grace unto all eternity In this prerogative note two things First the title whereby God is stiled Secondly the work he undertakes for the good of his Church The title is the highest or most high where this is plain The second observation The true God is the highest above all Psal 97.9 Thou Lord art high above all the earth thou art exalted farre above all Gods Gen. 14.19 22. Blessed he Abraham of the most high God possessour of heaven and earth The reason The reason is plain The true God is infinite in power and Majesty and others besides him in heaven and earth are finite and under him Great is the Lord and greatly to be praised and his greatnesse is unsearchable Psalme 145.3 Angels and authorities and powers are subject unto him 1 Pet. 3.22 This serves for instruction admonition and comfort For instruction that we choose the most high for our God The use for instruction and labour to know and acknowledge him as 1 Chron. 28.9 And thou Solomon my sonne know thou the God of thy fathers and serve him with a perfect heart and with a willing mind and give him our hearts in love fear joy and confidence as Prov. 23.26 so shall we be free from the fear of evill as Psal 91.1 2 9 10 14. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my name The Use for admonition For admonition that we make this soveraignty in God above all others to be the ground of inward fear and outward obedience to the true God See Luke 12.4 5. Be not affraid of them that kill the body and after that have no more that they can do But I will forewarne you whom ye shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you fear him And adde 1 et 3.22 who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him The use for comfort For comfort it makes greatly to the godly against all oppositions from the great ones of the world For the most high is their God and for them whereupon they may say as Psal 118.6 The Lord is on my side I will not fear what can man do unto me yea as Psal 3.6 I will not be affraid of ten thousands of people that have set themselves against me round about Consider what the Prophet Jeremie saith Jer. 20.11 The Lord is with me as a mighty terrible one therefore my persecutors shall stumble and they shall not prevaile they shall be greatly ashamed for they shall not prosper their everlasting confusion shall never be forgotten Also Dan. 3.16 17 18. Shadrach Mesbach and Abednego answered and said unto the King O Nebuchadnezzar we are not carefull to answer thee in this matter If it be so our God whom we serve is able to diliver us from the burning fiery furnace and he will deliver us out of thine hand O King c. The second Observation The second thing to be noted here is the gracious work which God undertakes for his Church he himself will establish her The true God will confirme and establish his Church and every true member of it in their good and comfortable estate against all opposition by their mightiest enemies See Psal 46.1 2,3 4. God is our refuge and strength a very present help in trouble Therefore will we not fear though the earth be removed c. There is a river the streams whereof shall make glad the City of God This river is the Lord himself Is 33.21 22. The glorious Lord will be unto us a place of broad rivers and streames wherein shall go no galley with oares neither shall gallant ships passe thereby For the Lord is our judge the Lord is our Law-giver the Lord is our King he will save us God is in the midst of her she shall not be moved God shall help her and that right early Psal 46.5 God is known in her Pallaces for a refuge Psal 48.3 The Reason The reason is for that Gods Church is his by a more neer and peculiar title then any other people in the world as namely by election 1 Pet. 1.2 redemption Tit. 2.14 sanctification by the spirit 2 Thess 2.13 14. and by speciall covenant of grace Psal 50.5 called a covenant of salt for the perpetuity of it 2 Chron. 13.5 from which God will never turn away as Jer. 32.39 4â— 42. I will give them one heart and one way that they may fear mee for ever for the good of them and of their children after them And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Yea I will rejoyce over them to do them good and I will plant them in this land assuredly with my whole heart and with my whole soule This serves for instruction and for admonition The first use for instruction For instruction see that the Church of God and every true member of it is more blessed and happy then the state condition of any other people for the most high will stablish
of the crosse that is so as God either for triall of grace or correction for sinne may deal otherwise as wee may see in good King Josiah who for the sinnes of the land that hastened Gods judgements fell by the hand of Pharaoh Nechoh This serves for instruction admonition and comfort The first Use for instruction For instruction see what a great blessing and priviledge it is to stand rightly in convenant with God whereby hee becometh light or salvation to a man or to a people and the strength of their life for so shall they finde extraordinary preservation in time of danger and strange deliverance beyond humane expectation as here David confesseth and the people of Israel found many a time as when they were pursued by Pharaoh at the red sea Exod. 14.10 â—3 so also when Joshuah wonne Jericho Josh 6.21 Ai Josh 8.28 and slew the five Kings of the Amorites who fought against Gibeon Josh 10.15 c. in which fight the Sunne stood still in the midst of heaven and hasted not to go down about a whole day vers 13. And afterward when divers other Kings with all their power came to fight against Joshuah with much people as the sand upon the sea shore for multitude with horses and chariots very many Joshuah discomfited them all Josh 11.1 2 5 6. And the Anakims against whom formerly none could stand Deut. 9.2 Yet Joshuah drave them out and destroyed them utterly and their cities Josh 11.21 22. The like we may see in the strange victories in the book of the Judges by Deborah and Barak against Sisera Judg. 4.15 c. By Gideon against the Midianites Judg. 7.22 c. By Jephtah against the Ammonites Judg. 11.32 33. By Sampson against the Philistims Judg. 15 and 16. chapters and so by Jonathan and his Armour-bearer against a garrison of the Philistims 1 Sam. 14.15 By Davids many victories over them before mentioned by Asa against the Ethiopians 2 Chron 14.9 c. Jehoshaphat against Moab Ammon and Mount Seir 2 Chron. 20.12 c. and Hezekiah against Sennacherib Is 37.36 The second Use for instruction Also here see the misery of those that be out of covenant with God for the Lords power is ever against them unlesse when he will use them as a rod and scourge to punish the rebellious as Is 10.5 6. and therefore wo unto them as Hos 9.12 with Deut. 32.30 The Use for admonition For admonition to give all diligence to be truly in covenant with God that so it may be with us as it was with David For which end in the profession of the true faith we must imitate the godly practice of David having a calling for that we do trust in God pray unto him and walk in obedience Also as we desire to scape the Lords hand in our overthrow let us beware of the state and properties of Davids enemies The Use for comfort For comfort to the godly fighting the Lords battles and yet overmatched If they be in covenant with God and follow David in the warrant of a good calling in affiance prayer and holy obedience they may say where is the God of David of Joshuah of Jehoshaphat c. as Elisha said where is the Lord God of Elijah 2 Kings 2.14 for he is without shadow of change Jam. 1.17 Vers 3. Though an hoste should encamp against me my heart shall not fear though warre should rise against me in this will I be confident The meaning of the words HEre the Prophet returnes to make mention of his courage and confidence against his enemies more fully expressing the same then he had formerly done by making supposall that with all their force and in their greatest fury they should set upon him saying though an hoste should encampe against me there is the supposall of their force and yet he would not fear and though warre should rise against me there is the supposall of their rage and fury yet in this will I be confident But what meanes he by in this The most take it demonstratively with reference to that he had said the Lord is my light yet it may be taken for a relative and referred to the warre made against him wherein he would be confident upon his having God for his light c. The first observation Here then we have two things to note the one implied or taken for granted The other expressed The thing implied is this that to be in fear and to be confident are here opposed as contrary affections of the heart David here professeth his heart was free from fear and that hee was confident And to clear the proposition it containeth two things First that fear and confidence are contrary affections this is acknowledged by the very heathen as a principle in naturall philosophy which none can deny that know the nature of these affections What fear is or feel the force of them For fear is the fainting or falling down of the heart upon the apprehension of evill either present or imminent as Luk. 21.26 Mens hearts failing them for fear What confidence is But confidence is the trust or perswasion of the heart to escape evill and to enjoy good as Psal 37.3.5 Secondly that these affections are seated in the heart is likewise acknowledged by naturall men and plain also in Scripture for fear see Luk. 21.26 as before and for confidence Psal 28.7 The Lord is my strength and my shield my heart trusted in him The Reason The reason hereof is the will of God Almighty the maker of mans heart as Psal 33.15 He fashioneth their hearts alike and he made this contrary to that Eccles 7.14 The use for instruction The application is twofold First for instruction see here that one of these two must needs possesse every one of our hearts for these affections are naturall and who will exempt himself from that which is mans naturall estate Elias was a man subject to naturall passions James 5.17 and said of himself I am no better then my fathers 1 Kings 19.4 Whether Adam by creation were endued with fear Quest Was Adam endued with fear by creation Answ Adams fear by creation was filiall of God but servile fear was not in him till he sinned against God Of this we may say as of shame Gen. 2.25 They were both naked the man and the woman and were not ashamed with Gen. 3.9 10. The Lord God called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I was afraid because I was reaked and I hid my self The Use for admonition For admonition that every one of us do consider the causes of these affections and as we desire to be freed from fear and endued with confidence so to give all diligence to be freed from the cause of fear and to be possessed with the causes of true affiance and confidence Now fear ariseth from the
unsearchable riches of Christ Eph. 3.8 and the manifold wisedome of God Vers 10. For it pleased the Father that in him should all fulnesse dwell Col. 1.19 in him are hid all the treasures of wisedome and knowledge Col. 2.3 and are all opened unto us in the Evangelicall ministery Now the legall service had the shadow of all these good things to come Colos 2.17 Heb. 10.1 for the sacrifices did lead to Christ as 1 Cor. 5.7 and the purifying water shadowed out the sanctification of the spirit Joh. 3.5 These and the rest of the legall ordinances were figures for the time of the Law Heb. 9.9 and the words of the Prophets with them were lights that shined in a dark place till the day of the Gospel did dawn and the day-starre that is the clearer light of knowledge arise in mens hearts 2 Pet. 1.19 Now David had the spirit in prophet call wisdome 2 Sam. 23.2 and thereby saw even in these legall ordinances the pleasant beauty of the Lord his God in Christ Jesus This serves for instruction and for admonition The use for instruction For instruction see a reason of the different affections to be seen in men toward the house of God and the sacred ordinances therein used some are exceeding zealous thereof as Psal 69.9 longing and fainting for the Courts of the Lord Psal 84.2 Psal 63.1 2. Psal 42.1 2. Others count it a wearinesse and wonder that any should take delight therein Now the reason is that some see the beauty of the Lord in his house and others are blinde and ignorant and see nothing at all as Cant. 5.9 being like the Prophets servant that saw the horses and chariots of the enemy but saw not the chariots of fire from the Lord till the Prophet had prayed for him 2 Kings 6.15 16 17. They are like the woman of Sichar that asked not the water of life of Christ because she knew him no◠nor the gift of God John 4.10 For admonition it serves two wayes First to naturall men to give all diligence after spirituall illumination that they may attain to this estate to see the Lords pleasing beauty in his sacred ordinances The way is to get the spirit 1 Cor. 2.11 12. for which end wee must use Gods meanes the word preached Acts 10.44 Gal. 3.2 and prayer Luke 11.13 in an holy manner that is first repenting of sinne Prov. 1.23 Acts 2.38 Secondly hungring and thirsting after grace Isaiah 44.3 Thirdly walking in new obedience Acts 5.32 The second Use for admonition Secondly to Gods children to be carefull of their behaviour that the beauty of the Lord may be still shining upon them The way is First to watch against temptation to sinne which is a cloud to hide Gods face from his people as Lam. 3.44 Isaiah 59.2 Secondly to bee frequent and diligent in those sacred ordinances and religious services wherein God begets and encreaseth grace in their hearts which now are the solemn parts of the Evangelicall ministery in the word preached sacraments reverently administred and prayer with thankesgiving Thirdly to strive to shew the power of godlinesse in conscionable obedience Iohn 14 21 23. He that hath my Commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self unto him If a man love me he will keep my words and my father will love him and we will come unto him and make our abode with him and Psal 50.23 To him that ordereth his conversation aright will I shew the salvation of God The second end for which Davids desires to dwell in Gods house is that he may enquire in his temple that is diligently seek direction of God in all cases of doubt Hebr. early or difficulty that may any way concern him Mark heere then The fifth Observation That in Gods house the godly did enquire and seek of God for direction and satisfaction in all materiall cases of doubt and difficulty that did concern them See for David himself 1 Sam. 22.10 Doeg tels Saul that Ahimelech enquired of the Lord for David and Vers 15. Ahimelechs speech seems to imply that he had done it often Did I then begin no enquire of God for him as if he should have said that 's a thing I have formerly done oftentimes for him So Chapter 23.2 David enquired of the Lord about his going to fight against the Philistims that came against Keilah vers 4. Againe he enquired of the Lord. This enquiry was thought to have been by the Prophet Gad who was with David 1 Sam. 22.5 and 1 Sam. 23.9 10. he enquired by Abiathar the Priest that was fled to him with the Ephod as vers 6. And 1 Sam. 30.7 8. he enquired of the Lord about the pursuit of the Amalakites that had burnt Ziklag So before this time Judg. 1.1 the people asked the Lord who shall go up against the Canaanites and Judges 20.18 they ask counsell of the Lord about going up against the Benjamites and vers 23. the second time and vers 27 28. the third time where the manner is shewed Adde Gen. 25.22 The first Reason The reason hereof is twofold First Gods own ordinance which is plainly set down directing his people to this dutie See the promise of Gods presence to give direction Exod. 25.21 22. whence the most holy place is thought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thence God spake and gave answer when he was rightly sought unto 1 Kings 6.19 c. And hereupon Num. 27.21 Joshuah must be before Eleazar the Priest who shall ask counsell for him before the Lord. Adde Deut. 17.8 9. The second Reason Secondly for the fruition of the benefits and comforts of this priviledge which are exceeding great First freedome from manifold evils The benefits that come by enquiring of God that do accompany mens miscarriages that walk in their own counsels and after their own conceits as we may see in the Israelites making league with the Gibeonites that were inhabitants in the land of Canaan Josh 9.14 c. Secondly assurance to be acceptable to God and bleffed of him in the things they take in hand even of this world See 2 Chron. 15.2 If ye seek him he will be found of you and Verse 15. they sought him with their whole desire and he was found of them Thirdly undoubted fruition of glory in the life to come See Psal 73.24 Thou shalt guide me with thy counsell and afterward receive me to glory See also Psal 24.3 4 5 6. Who shall ascend into the hill of the Lord c. This is the generation of them that seek him that seek thy face O Jacob. This serves for instruction and for admonition The use for instruction For instruction see plainly that the true members of Gods Church are advanced in priviledge dignity and honour above all other people for with whom doth
repentance for our sinnes and our saith in Christ Jesus so did the Jewes and found help for deliverance Judg. 10.10 15 16. So did Jehosaphat and was preserved 2 Chron. 20.3 c. This renewing of repentance and faith is for a Christian with â—od as the sounding an alarme on the silver trumpets was for the old Israelites when they went out to warre it causeth remembrance before the Lord that we may be saved from our enemies Numb 11.9 Lastly we must make conscience of new obedience and do that which the Lord commandeth then will he be an enemy to our enemies and an adversary to our adversaries Exod. 23.22 If herein we approve our selves the children of Abraham we shall receive from God the blessing of Abraham God will blesse them that blesse us and curse them that curse us Gen. 12.3 For false witnesses are risen up against me and such as breath out cruelty The reason of Davids former request that he might not be delivered to the will of his enemies drawn from their unconscionable behaviour and deadly hatred towards him Their unconscionable behaviour they rose up against him in false witnesse bearing their deadly hatred in breathing out cruelty or violence Both which may be referred to the same persons for a man that beareth false witnesse against his neighbour is as a mawle and a sword and a sharp arrow Prov. 25 1â— all which are evidences of great violence Yet because these two sentences are in the originall in divers numbers for the latter is expressed in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that breatheth out cruelty therefore I take it in the latter he pointeth out Saul himself and in the former such as did falsly accuse him unto Saul For David elsewhere pointeth out Saul by the terme and phrase of a violent man Psalm 18.48 Thou hast preserved me from the violent man and Psal 140.4 Preserve me from the violent man Here then wee have to consider two grievous evills that befell David from his enemies the first from Sauls flattering followers the second from Saul himself The third Observation For the first false witnesses did rise up against David such as without all conscience accused him of evills whereof he was not guilty See Psal 35.11 False witnesses did rise up against me they layd to my charge things that I knew not Psal 56.5 Every day they wrest my words Ps 57.4 My soule is among lions I lye among them that are set on fire even the sonnes of men whose teeth are spears and their tongue a sharp sword Psalm 59.7 Behold they belch out with their mouth swords are in their lips Ps 64.3 They whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words Such a one was Cush the Benjamite of whom he complains to God Psal 7. see the title and such was Doeg the Edomite Psalm 52. the title The first Reason The reason hereof is two-fold First Gods divine providence disposing that under this affliction of sustaining false accusations David should be a type of Christ who was thus wronged Mat. 26.59 60. The second Reason Secondly this proceeded from the dominion of corruption in Davids enemies themselves who wanting the feare of God as Psal 54.3 and hating David without a cause Psal 59.3 4. even becavse he followed goodnesse Psalm 38.20 and knowing Saul desired to hear evill of David as 1 Sam. 22.7 8. that he might have some colour at least to put him to death to which purpose false witnesses served fitly as 1 Kings 21.10 therefore to please Saul and to procure Davids hurt did they thus beare false witnesse against him This serves for instruction admonition and comfort The use for instruction For instruction see in Davids enemies into what fearfull evills and horrible sinnes the corruption of nature will bring naturall men whom God doth leave to themselves even to bear false witnesse against their neighbour which is a most heinous and horrible sinne even against the light of nature which teacheth that men should not do to others what they would not have done unto themselves and the very heathen have most severely punished this sinne And the Word of God accounts false witnesses to be the children of the devill for who is meant by Belial 2 Cor. 6.15 but the devill So the Syriac renders the word by Satan Now false witnesse bearers are the children of Belial 1 Kings 20.10 Prov. 6.12 and 16.17 and 19.28 they do the lusts of the devill John 8.44 in a most horrible thing even putting upon God the person of the devill to be the patrone of a lye The Use for admonition For admonition to wicked men that dare be bold upon such ungodly practises consider the heinousnesse of this sinne as proper to the wicked and the dreadfull judgements it must needs bring upon them being so dishonourable to God and abhominable in his sight See Prov. 6.16 19. Psal 52.4 5. Thou lovest all devouring words O thou deceitfull tongue God shall likewise destroy thee for ever and root thee out of the land of the living The Use for comfort For comfort to the godly that are thus wronged it hath befallen better then thy self Christ Jesus David Stephen c. See Luke 23.31 and let the godly consider that the devill is the false accuser of the bretheren Rev. 12.10 if they can find that they have repented truly and doe rest upon Christ for pardon and walk in new obedience they may rest assured of mercy upon Gods promise Prov. 28.13 1 John 1.9 and so prove the devill a false accuser in their consciences as he was to Job chap. 13.16 For when God hath pardoned sinne he doth not behold it Numb 23.21 his sinne is covered Psalm 32.1 The second branch of the reason why David desires to be kept out of the hands of his enemies is because of their deadly hatred towards him The fourth Observation Saul Davids arch-enemy breathed out violence against him 1 Sam. 21.31 send and fetch him unto me for he shall surely dye therefore doth David so often stile him by the name of the violent man Psal 140.1 4. and means him and his followers when he saith mine enemies hate me with hatred of violence Psal 25.19 In heart you work wickednesse you weigh the violence of your hands in the earth Psal 85.2 Magistrates should dispense justice and mercy Psal 101.1 but Sanl and his counsell became the tradesmen of violence violence covered them as a garment Psal 73.6 The 1. reason The reason hereof in Saul was twofol First envy at Davids honour for when the women sang to his renown Saul hath slain his thousand and David his ten thousand Saul was very wrath and the saying displeased him and he eyed David from that day forward and shortly after cast a javelin at him to kill him 1 Sam. 18.7 9 10 11. plainly verifying that of Solomon wrath is cruell and
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
15.9 and reforming the ife Act. 19.19 Vse 5 For comfort this practise of the godly shewes plainly that the child of God is never left of God in misery without true ground of stay and comfort God may hide his face and we may be troubled Psal 30.7 and 69.2 3. but as Ps 43.5 wait for Heb. 13.5 he hath said I will never leave thee nor forsake thee and consider 2 Cor. 4.8 9. Wee are troubled on every side yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed verse 16. Though the outward man perish yet the inward is renewed daily while wee look not at things that are seen but at things which are not seen The second thing to be noted here 4. Observation is the high esteem and account which the godly Jewes did make of Gods blessings of grace to be received in his holy worship namely that they are to their soules as the rain of blessings that covereth that is as a plentifull raine which abundantly refresheth the dry and thirsty land This may be seen in Davids desire and acknowledgement answerable to the matter in hand Psal 63.1 2. My soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is To see thy power and thy glory so as I have seen thee in thy Sanctuary What benefit should David reap by this ver 5. My soule shall be satisfied as with marrow and fatnesse for Christ in grace comes downe into mens hearts as rain upon the mowen grasse as showers that water the earth Psal 72.6 In his dayes shall the righteous flourish verse 7. So Hos 6.3 Reason 1 Now thus they expresse their esteem of Gods grace partly because the remembrance hereof did notably serve to cheer up their soules in their dry sandy and wearisome way as is said before Reason 2 And principally because they knew out of Gods word and by experience in themselves having tasted formerly of Gods good work of grace that Gods graces were to mans soule that which plentifull seasonable rain is to the dry ground which is evident by the state of the soule as well wanting grace as being endued therewith In the want of grace what is the soule but as dry barren ground without raine or water Jer. 17.5 6. Hee whose heart departeth from the Lord shall be like the heath in the desart and shall not be seen when good cometh but shall inhabit the parched places in the wildernesse in a salt land and shall not abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the soule stored with grace is like a field which the Lord hath blessed with plentifull rains viz. both fruitfull in it self and pleasing and profitable to the owner see Ps 72.6.16 When Christ comes downe like showers there shall be an handfull of corne upon the top of the Mountaines the fruit thereof shall shake like Libanon and they of the City shall flourish like grasse of the earth Ezek. 34.26 I will make them and the places round about my hill a blessing I will cause the shower to come downe in his season there shall he the showers of blessing and the tree of the field shall yeeld her fruit and the earth shall yeeld her increase This serves for instruction for admonition and comfort Vse 1 For instruction two wayes First see in this resemblance the absolute necessity of grace to the welfare of the soule for so is the moisture of rain or water to the earth that it may be fruitfull and so pleasant and profitable unto man as we may see by the cursed vineyard Is 5.6 and by the Mountains of Gilboa whereon Saul and Jonathan fell 2 Sam. 1.21 which is a most materiall point for every mans heart to be resolved of Vse 2 Secondly this resemblance doth plainly and sweetly illustrate this materiall and weighty point in Christian Religion viz. that saving grace to the soule is a supernaturall gift of God neither is it in the power of man of himself to get saving grace see John 3.27 A man can receive nothing except it be given him from heaven as before verse 3. Except a man be born from above he cannot see the Kingdome of God with verse 7.8 Can the earth be fruitfull without moysture and can it of it self cause the clouds to drop downe raine upon it No such thing Vse 3 For admonition it serves notably to move every one to set his heart to think seriously on this resemblance as Deut. 32.46 with reference to verse 2. that so wee may labour to bring them to be affected to Gods saving graces as dry ground is toward rain and moisture which we see doth chop and gape after moysture and so in its kind cry to the clouds for showers This was in David Ps 143.6 with 63.1 But alas this thirst is rare to be found Worldly thirsts there are in many the drunkards thirst Deut. 29.19 the worldlings thirst Hab. 2.5 the Epicures thirst whose belly is his God Phil. 3.19 the ambitious mans thirst Diotrephes 3 John 9. and the malicious mans thirst the blood-thirsty Psal 5.6 Thirst after these things doth keep away this thirst after grace without which we shall never escape Dives thirst in hell Luke 16.24 If we have a godly thirst it will appear by diligence in frequenting the place and means of grace Prov. 8.34 bruit beasts for want of water will break thorow hedges and grace-thirsty soules will make their wayes thorow all incumberances to come where they may have satisfaction secondly we will delight herein as David did Psal 4.7 thirdly we will receive satisfaction and shew it Vse 4 For comfort it serves to encourage them that find themselves so affected to the blessings of grace as the Jewes did here viz. to esteem them as the rain of blessings they may assure themselves that they likewise shall find the like fruit and effect of them to be covered that is to be abundantly refreshed by them The third point to be noted here is implyed 5. Observation viz. the place and meanes wherein they assure themselves of these blessings namely in the holy worship of God which he ordained in his Tabernacle which made David to long and to thirst after them verse 2. see Is 2.3 Let us goe up to the Mountain of the Lord to the house of the God of Jacob Psal 65.4 Blessed is the man whom thou choosest c. The reason hereof is Gods sacred ordinance Reason who hath here assured the blessing and life for 1 Kings 9.3 his eyes and his heart are there perpetually and so as elsewhere it is not to be had Zech. 13.17 18. Now the gospell preached is to us Gods tabernacle Rev. 21.3 as Acts 15.16 This serveth for instruction and that two wayes Vse 1 First see one main cause of the want of grace in mens soules they do not love Gods house nor wait upon him in his ordinances but count them a
of the Lord shall return and come to Zion with songs and everlasting joy upon their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flee away And they shall call thee the City of the Lord the Sion of the holy on of Israel Whereas thou hast been forsaken and hated so that no man went thorow thee I will make thee an eternall excellency a joy of many generations The Lord shall be thine everlasting Light and the dayes of thy mourning shall be ended Is 60.14 15 20. For your shame ye shall have double and for confusion they shall rejoyce in their portion therefore in their land they shall possesse the double ever lasting joy shall be unto them Is 61.7 See it assured by Christ himself John 16. 20 22. Ye shall be sorrowfull but your sorrow shall be turned into joy your heart shall rejoyce and your joy no man â—â—keth from you And verified in Christians Acts 2.40.47 They continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart praising God and having favour with all the people Acts 5.41 They departed from the presence of the Councell rejoycing that they were counted worthy to suffer shame for his name As 1 Pet. 1.8 Believing ye rejoyce with joy unspeakable and full of glory 1 Thess 5.16 Rejoyce evermore And rejoyce in the Lord alwayes again I say rejoyce Phil. 4.4 The true ground hereof is from the incomparable blessings of the covenant vouchsafed to the true members of his Church The first reason For first in Christ Jesus God himself doth betroath them unto him yea marry them and become their most dear and loving husband as Hos 2.19 20. Is 54.5 Now times of espousall are times of rejoycing Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come Rev. 19.7 With gladnesse and rejoycing shall they be brought they shall enter into the Kings Pallace Psal 45.15 We will be glad and rejoyce in thee we will remember thy love more then wine saith the Church to Christ Cant. 1.4 Secondly he doth fit them for his neer spirituall society by giving his own son The second Reason to be their Saviour and Redeemer washing away their sins in his blood 1 Cor. 1.30 He is made unto us of God wisdome righteousnesse sanctification and redemption Ephes 5.25.26 Christ gave himself for his Church that he might sanctifie and cleanse it and make it to himself a glorious Church c. Now the remembrance hereof is matter of exceeding great joy Luke 2.10 Therefore the blessed Virgin Mary saith My soule doth magnifie the Lord and my spirit hath rejoyced in God my saviour Luke 1.46 47. The third Reason Thirdly he bestoweth on them is holy spirit John 14.16 17. for whosoever hath not the spirit of God is none of his Rom. 3.9 Now this spirit is the fountain of joy and thereupon is called the Comforter the graces whereof he doth plentifully bestow upon them and therein gives them cause of everlasting joy The fourth Reason Fourthly God sendeth and continueth unto them his blessed word the gospell of peace and the word of their reconciliation with God and of salvation to their soules whereof the Psalmist saith Blessed are the people that know the joyfull sound Psalm 89.15 and the Apostle Paul out of the Prophet Isaiah How beautifull are the feet of them that preach the gospell of peace and bring glad tydings of good things Rom. 10.15 Solomon saith light is a pleasant thing Eccles 11.7 Now the gospell preached is a spirituall light that shineth unto those that sit in darknesse and in the shaddow of death even to guide their feet in the way of peace then which nothing can be more pleasant and joyfull see Mat. 4.16 Luke 1.77 79. The fifth Reason Fiftly Gods speciall providence is over his Church not only to preserve them from evill both corporall and spirituall which their enemies would bring upon them but also to enrich them with all needfull comforts and blessings both temporall and spirituall In that day sing ye unto her a vineyard of red wine I the Lord do keep it I water it every moment lest any hurt it I will keep it night and day Is 27.2,3 This is that keeper of Israel who doth neither slumber nor sleep who keepeth his Church from all evill The Sun shall not smite her by day nor the Moon by night The Lord shall preserve thee from all evill he shall preserve thy soule The Lord shall preserve thy going out and thy coming in from this time forth even for evermore Psal 121.3 c. This serves for instruction and for admonition The use for instruction For instruction it sheweth plainly that naturall men are fearfully blinded by the God of this world for they live in the Church among the godly yet they do not conceive of nor discern their happy estate as St. John saith the world knoweth us not 1 John3 1 They think the state of a Christian to be very forlorn and miserable void of all content and comfort therefore do they debase them in their esteem accounting them the filth of the world and the onscouring of all things 1 Cor. 4.13 They reproach and revile them with most base and odious termes as 2 Kings 9.11 What did this mad fellow with thee Acts 24.5 Wee have found this man a pestilent fellow And Festus saâ—th Paul thou art beside thy self much learning doth make thee mad Acts 26.24 Yea Christs own friends judged so of him Mark 3.21 and the Jewes said he hath a devill and is mad why hear ye him John 10.20 Now if they do this to the green tree what will they do to the dry Luke 23.31 But wisdome is justified of her children Mat. 11.19 As the things that are magnified in the world are abomination with God Luke 16.15 see it in the lukewarmnesse of the Laodiceans Rev. 3.16 17 19 So the things that are magnified with the Lord are abominable to the world as to live godly making conscience of all sin and of every good duty and being zealous of Gods glory Whereby we may see that the vaile of ignorance hangs over their eyes They can no better discern the happy state of the godly then a blind man can judge of colours The Use for admonition For admonition this serves notably to move every one to be as carefull to become a true member of the Church as he is desirous of true and lasting joy The way is hewed 1 Pet. 2.4 6. in so yeelding to Gods means of an holy calling that we forsake our sinfull waies as Is 55.7 do come to Christ by faith and as living stones be builded on him the tryed corner stone to become a spirituall house Which estate we must testifie by the properties of the godly who be true Citizens of Sion set down particularly Psal