they cannot stand with love But when we are affraid out of the love and respect we owe to God to displease him or we moderately fear the punishments of the Lord. These may stand with love Perfect love casts out all tormenting fear not all fear whatsoever for Matth. 10.28 Fear him which is able to destroy both soul and body in Hell * 540. Psal 129.1 Many times have they afflicted me from my youth up Nahum 1.9 Affliction shall not rise the second time The first place tells us that the godly are often afflicted The second place tells nothing to the contrary but that the enterprises of the Assyrians against Judah and the Church were against God and therefore he would so destroy them at once that he should not need to return the second time to destroy 541. Psal 132.13 God hath chosen Sion for his habitation this is my rest for ever here will I dwell because I have chosen it Acts 6.14 We heard him say that Jesus of Nazareth should destroy this place and change the traditions of Moses In the first place is a promise of the conservation of the Temple and of the Jewish polity upon condition of their obedience if the Jews should do that which God commanded them and keep his holy Covenant In the last Stephen from the predictions of Christ and the Prophets concerning the ruine of the City and Temple at Jerusalem invites them to repentance 542. Psal 136.1 to 26. The goodnesse and mercy of the Lord is for ever and ever Tit. 3.4 When the gentlenesse and love of God our Saviour appeared The Fathers under the old Covenant did no otherwise taste the goodnesse of God than we do by looking unto Christ to whom God commended his goodnesse and him that he promised to give our Fathers for their salvation he hath given unto us revealed in the flesh 543. Psal 139.1 O Lord thou hast proved me Gal. 6.4 Every man shall prove his own work The Psalmist prayeth that God would prove him not that he was free from sinne but he desires by mercy to be cleansed The Apostle sheweth what is our duty namely to make our works approved to God which he will prove * 544. Psal 139.21 22. Do not I hate them O Lord that hate thee c. Matth. 5.44 Love your enemies There is a difference betwixt our enemies cause and his person Their sinnes and evill causes must be hated we must give no approbation thereto but their persons being Gods creatures and was his Image must beloved Enemies are of two sorts private and publick a private enemy is he which hateth a man for some private cause such a one we must love and not hate A publick enemy is he that hates an enemy for Gods cause for the Gospels cause and these be of two sorts curable and incurable if curable pray for their conversion hating their conditions incurable 1 Cor. 16.22 and even to these we must haâ—e their sinâ— and for their sinnes hate their persons and no otherwise David in the former place speaks of publick not private who hated not him but God and were incurable 545. Psal 145 8. The Lord is gracious and full of compassion Exod 33.19 I will have mercy on whom I will Rom. 9.15 19. God is gracious and mercifull so that he offereth his goodnesse to wicked men also and declares in them the effects of his grace and clemency he made them he given them temporall goods he defers his temporall and eternall judgments though they are ungratefull to him but he sheweth mercy to whom he will not looking on our worth but he saveth us frely without being obliged he doth all of his own goodnesse and mercy * Psal 145.8 with Exod. 33.9 The former place speaks of Gods mercy compared with his other attributes as they are communicated to men and so comparatively his mercy is above all his works for even wicked men have many mercies from the Lord. The second place shews Gods mercy from eternity on particular persons which no waies crosseth the former 546. Psal 147.9 He giveth to the beasts his food c. 1 Cor. 9.9 Doth God take care for Oxen God takes care for Oxen so as to give them their food in due season Yet he takes no care for Oxen in comparison as he cares for man The Apostles meaning is to shew that the end of the Law was not to shew or prescribe how Cattle should be sed though that may be occasionally delivered in it but to command equity to be used in the just rewarding of those who labour for us and under similitudes and shadows these werâ— prefigured in the Law The PROVERBS OF SOLOMON VVIthout doubt it was taken out of his three thousand Parables and his most wise sentences for the good of the Church teaching good men patience and wisdome and the fruit of it is to be imbraced and sinne to be fled from Relating the works of the wise and foolish he commends the manners of an honest woman 547. PRov. 1.15 My sonne walk not with sinners remove thy foot from their paths Luk. 15.1 All the publicans and sinners came unto him to hear him and he received them Solomon forbids us to run to evill with wicked men or to allow of their wickednesse Christ receiving publicans and sinners reproved their faults exhorted them to repentance by his great love toward them * 548. Prov. 1.20 Wisdome uttereth her voice in the streets Esay 42.2 He shall not cause his voice to be heard in the streets Christ the eternall wisdom of his Father uttereth his Gospell in the most publick places so as none can plead ignorance Nor doth this hinder Christ in his Incarnation to come privately and not with the externall pompe and glory of worldly Princes which by reason of their followers and triumphs make a noise in the streets 549. Prov. 1.26 I will mock at your trouble and laugh when your destruction cometh Ezek. 18.32 I will not the death of a sinner for I take no pleasure in the destruction of a sinner God is delighted in his justice when he punisheth those which despise his grace and that will not hearken to his fatherly vocation but of his mercy he will not the death of sinners as death is the destruction of nature The former place belongs to Gods consequent will the latter to his antecedent will that is ruled by justice this by mercy * 550. Prov. 1.28 They shall seek me early but shall not find Mat. 7.7 Seek and ye shall find When Christ saith seek and find he bids seek in time and not out of time not deferre our repentance and calling on God till Gods time be past for then if they seek God as many may do in distresses and calamities they shall not find a return of deliverance But if any man in the day of grace will seek God he shall find him * 551. Prov. 2.19 They that go in to her return no more 1 Cor. 6.10 Such were some of
in him he was despised and we esteemed him not In the first place is spoken of Christ exaltation and the glory of his Kingdome of which Solomon was a type not outwardly in the sight of men but inwardly and spiritually before God and the faithfull people In the latter of Christs humiliation and as carnall men judge of Christ * Psal 45.2 with Isaiah 53.2 The former speaks of Christ as he appeares to the soule broken and bruised and called home The latter of Christ as he appeared to the men of the world Jews and the wicked without any Majesty or Kingship The former as he shall appear in glory the latter as he appears in outward dispensations here below The comelinesse is rather relating to his Majesty than to his person though questionlesse which in it self was fair yet was through his troubles and sorrow beclouded and he seemed a man of sorrow 492. Psal 49.8 The Brother shall not redeem his Brother Heb. 2.12 Christ our Brother offered himself for the price of our Redemption Because men could not satisfie the Divine Law Christ God and Man our Brother and our Saviour by his obedience and suffering fulfilled the whole Law for us his satisfaction is our Redemption for our sinnes 1 Joh. 2.2 Rom. 20. and the sinnes of the whole world and he is the fulfilling of the Law for righteousnesse to every one that believeth * 493. Psal 49.12 He is like the beasts that perish Rom. 8.21 The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God Beasts perish because when they die there is an end they have no resurrection The second place speaks of the renewing of the world after desolution thereof And whether by the creature he means the Heaven and the Earth with the rest of inanimate things or he intends the animate Besides he shews that they shall be no more subject to any such alteration and corruption as now when the beasts perish much lesse to serve for the object and instrument of sinne but every thing according as its capable shall be glorified and fully delivered from vanity and perishing * 494. Psal 50.15 Call upon me in the day of trouble and I will hear thee Isa 65.25 And it shall come to passe that before they call I will answer When God saith he will answer before they call it hinders not but that when at other times they do call he will answer The latter promise in Isaiah doth not say that he will alwaies answer before they call but that sometime he will answer before they call i. e. he will deliver his people before they apprehend danger * 495. Psal 51.11 Cast me not away from thy presence c. Heb. 13.5 I will never leave thee nor forsake thee Doubt If the Lord should take away his Spirit and cast his people out of his presence Then how comes he not to leave us Answ The words of David might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoid His praying that God would not cast him off doth not necessarily imply a fear that God would do it but rather an hope and assurance that God would not do it As elsewhere we find him praying for that which God hath promised unto him and which he doubted not but God would performe 2 Sam. 26.27 The former place shews what David in justice might fear for his sinne The latter what God in mercy would grant for his Christ The former what David in his prayers did seek The latter what God in his promise did answer 496. Psal 95.11 Slay them not O Lord. Vers 13. Consume them in thy wrath First he praies that the enemies of God may be tollerated a while for example to others and led captive in triumph then when others are taught better by their example let them be destroyed That destruction if it may not be understood of their lives yet it may be of their power dignities and wealth that so being brought down they may not be able to hurt the Church or oppose themselves against God * Psal 59.11 with 13. Slay them not at once or suddenly let them rather have Cains punishment but yet consume them surely that so they may know themselves to be men and thou the God of Heaven * 497. Psal 60. title When Joab returned and smote of Aedem in the valley of Salt twelve thousand 1 Chron. 18.12 Abishai the sonne of Zeruiah slew of the Aedemites in the valley of Salt eighteen thousand 2 Sam. 8.13 And David gat him a name when he returned from smiteing of the Syrians in the valley of Salt eighteen thousand The victory is ascribed to David as Generalissimo to Joab and Abishai as two chief Commanders and so all three had their speciall Victories running into one They are called Aedomites in some places Syrians in another because both Syrians and Aedomites joyned together against David Joab and Abishai In one place its said eighteen thousand in another place twelve thousand probably either David or some of the three at first slew six thousand and then Joab returning with the rest he either giving the first onset or else doing some remarkable service is said to slay twelve thousand more and so in all eighteen thousand 498. Psal 60.3 O God thou hast cast us off Rom. 11.1 Hath God cast off his people God forbid David speaks of temporall casting off Paul of eternall 499. Psal 62.11 God spake once Heb. 1.1 God spake by divers manners to the Fathers and Prophets God speaks once not by number but by counsell nor doth he deliberate the second time but he speaks divers wayes with a voice or without a voice to men waking or sleeping by himself or by his Angels In the former place the certainty in the latter the manner of divine Revelation is understood * 500. Psal 68.18 Thou hast led captivity captive and thou hast received gifts for men Ephes 4.8 When he ascended up on high he gave gifts to men Led captivity captive which may be interpreted either passively or actively Passively he took away from Satan Death and Hell all their captives changing their miserable captivity into an holy and happy captivity whereby they are brought into the obedience of the Gospel 2. Actively Christ hath captivated the world flesh and Devill Death and Hell which in severall kinds had before captivated mankind Received gifts and gave gifts i. e. receiving gave as the phrase is Exod. 25.2 and in divers others places taking is used for giving 1 Kings 3.24 17.10 Judg. 14 2. and giving is used for taking as Gen. 42.30 So as Christ received gifts at Gods hands in the Psalms and he did not keep these gifts or use them for himself but Saint Paul would have us to know that he gave us these spirituall gifts Thus the one shews the giver the other interprets to what end they were
poureth contempt upon Princes c. The righteous shall see it and rejoyce Prov. 24.17 Rejoyce not when thine enemy falleth The righteous rejoyceth not at the fall of the person so much as at the fall of the power of a wicked man He pitties his person but he is glad that the Sword is taken out of the hand of the wicked whereby the righteous might and should have been made to weep The godly rejoyce not out of spleen to the wicked but because Gods enemies are fallen and Gods glory begins to shine and that he hath manifested his wrath against impiety and oppression 527. Psal 108.9 He curseth his enemies Mat. 5.44 Love your enemies blâ—sse them that curse you c. Christ in the person of David by a propheticall spirit wisheth horrid punishments to the enemies of God and his Church In Matthew he exhorts to sincere and ardent charity to our enemies 528. Psal 110.3 Thy people shall be willing in the day of thy power Mat. 11.12 The Kingdome of Heaven suffereth violence and the violent take it by force We are willing to do good when the holy Ghost doth his work in us and renews us The Evangelist means a spirituall violence of men with a burning zeal entring into the Kingdome of God and taking of it as it were by force obeying the Gospell forsaking legall ceremonies and embracing salvation by Christ * 529. Psal 112 3. Wealth and riches shall be in his house Act. 3.6 Silver and gold have I none Supply is one thing superfluity is another God promiseth wealth and riches to supply the godly mans needs The Apostles had none because none was then requisite they needed not at that time a supply of money but had it when it was necessary Wealth and riches when its necessary for them and as much as is necessary 530. Psal 112.6 The righteous shall not be moved for ever Prov. 24.16 The righteous man shall fall seven times a day Job 5.19 Psalm 34.10 The righteous in Christ founded on him by a true faith shall not be overthrown though the World and the Devill rage against him but if at any time by infirmity of the flesh he do fall yet he riseth again by Gods grace nor doth he despair or cast away his trust in God but by repentance he returns into favour with God again 531. Psal 115.4 The Idols of the heathens are silver and gold Isa 41.45 46 1 Cor. 8.4 An Idoll is nothing in the world Idols for their matter are things created by God but an Idoll is nothing privatively not negatively because it is not that which it is called namely God it hath nothing of God it can do neither good nor hurt 532. Psal 116.11 Every man is a lyar Rev. 14.5 There was found no guile in their mouth The first place sheweth what we are by nature of our selves the latter of what we are by grace after we apprehend Christ by faith and are led by the Spirit of God which is the Spirit of truth * 533. Psal 116.11 All men are lyars Isaiah 63.8 Surely they are my people Children that will not lye David said this in haste that all men are liars even Samuel and all who said David should be King so pressing was his affliction What he said when the cloud of blacknesse was upon his understanding is not to be taken as his clear judgement All men its true naturally are lyars but yet grace alters them Isaiah tells us what an opinion the Lord had of his people that they would not lie that is deal disloyally with God in departing from him to Idols If they had done so they had lyed in regard of the promise made to the Lord to the contrary 534. Psal 119.13 With my lips have I shewed all the judgments of thy mouth Rom. 11.33 The judgments of God are unsearchable The Psalmist speaks of the judgements of Gods mouth revealed in his Word Paul of the secret and unscrutable judgments or the reason why God doth this or that to make one man rich another poor 535. Psal 119.13 I have hated the wicked Rom. 12.14 Blesse those that persecute you and curse them not Godly men must not hate mens persons Mat. 5.2 Acts 7. but rather their faults not those that sinne of weaknesse but those that sinne of obstinacy and rather to pray for them both by the example of Christ and Stephen c. than to curse either * 536. Psal 119.54 Thy statutes have been my Songs in the house of my Pilgrimage Psal 137.3 How long shall I sing the Lords Song in a strange Land Gods statutes were Davids joy or comfort or Songs for that may be meant by Songs or Gods Word was the subject of his Songs in the time of his trouble The latter place tells us that Saints are unwilling to sing at the desire of the wicked which will make a mock of the Songs of God Nor doth it say but that Saints may sing the Lords Songs in the time of affliction when the Lord moves their spirits to that work It is one thing for Saints to sing of their own accord another thing to sing by compulsion or invitation of the wicked 537. Psal 119.155 Health is far from the ungodly Mat. 9.13 I came not to call the righteous but sinners to repentance The Psalmist speaks of wicked men obstinate and such as are hardned in their sinnes rejecting the grace of God and Christ the author of salvation Christ speaks of penitent sinners who being convinced with the sense of their own sinnes flie to the mercy of God and seek health in Gods grace onely through Jesus Christ 538. Psal 125.1 They that trust in the Lord shall not be moved Rom. 11.17 Some of the boughs were broken off for their incredulity Christ makes fruitfull and barren Vines the Apostles boughs by which he represents the faithfull and Infidels those that were broken off it was for their unbelief 539. Psal 128.1 Blessed are all they who feare the Lord. 1 Joh. 4.18 There is no fear in love for love casts out fear Filial fear proceeds from faith by which we apprehended God as present all the faithfull have this and consolation accompanieth it The Apostle speaks of the servile fear of the Infidels which proceeds from a sense of the presence of God as a Judge and there is no consolation in this but confusion * Psal 128.1 with 1 John 4.18 There is a twofold fear servile filial servile is that fear which hath punishment for its object and nothing else Now in punishment are two things observable First The punishment of losse Secondly The punishment of sense 1. The punishment of losse a totall and finall separation from the face presence and favour of God which in some measure may be the object of a filiall fear 2. The punishment of sense the dolours pains and torments of Hell and of these there is a twofold fear moderate and immoderate Now when the fear of these are immoderate
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
sinne because sin would displease him 474. Psal 32.3 When I kept silence my bones waxed old Vers 3. Through my roaring all the day long Silence respects the suppression of sins Crying the complaints and lamentations for grief of mind 475. Psal 32.10 Many sorrowes shall be to the wicked 73.5 The righteous are punished more than the wicked Punishments internall and sempiternall are for the wicked but externall and temporary are understood by the last place 476. Psal 34.5 They lookt unto him and were lightned 1 Tim. 6.16 He dwels in a light that no man can approach unto God is said to dwell in light not properly but metaphorically for by this his glory and manifest presence is understood 477. Psal 34.10 There is no lack to them that fear God 2. Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution The Godly suffer no want in spirituall good but in corporall and temporall good yet their persecutions are good for them and are rewarded with eternall life 478 Psal 34.22 None that trust in the Lord shall be desolate Rom. 3.23 All have sinned and come short of the glory of God In the first place is understood delinquency to death and eternall destruction but they that believe in Christ their faults shall not be imputed to them unto death 479. Psal 35.6 Let their way be made slippery and dark and let the Angell of the Lord persecute them Mat. 5.44 Love your enemies In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospell In the latter place those of whose conversion we have hope 480. Psal 36.8 Thou shalt preserve both man and beast O Lord. 1 Cor. 9.9 Doth God take care for Oxen Under the generall care of God are comprehended all creatures but under his speciall care Men for whose sake God hath made the beasts Ambrose saith God cares nor for beasts for themselves but for our sake for which he created all things and therefore his principall care is for us * 481. Psal 36.25 I never saw c. But many good men have perished by hunger Lazarus and Martyrs Res When God laid on the temporall punishment he supplied it with spirituall comforts and food Secondly David speaks of himself I have not seen if it happened it happened the seldomer 482. Psal 37.21 The wicked borrowes and payeth not again Luke 6.35 Lend looking for nothing again If the Debter be fallen into extreme want that he cannot pay we must not kill him or forsake him in his utmost necessity 483. Psal 37.25 I have been young and now am old yet saw I never the righteous forsaken nor his seed begging their bread Luke 16.20 Lazarus a beggar desired to be satisfied with the crumbs which fell from the rich mans Table Beggery is a punishment to the wicked but to the godly a fatherly punishment and it is found in the unlawfull begging of Monks sturdy obstinate and idle people which refuse to work but the lawfull begging is for the Members of Christ which are brought to extream poverty by banishment war fire water sickness c. * 484. Psal 37.25 with Luke 16.20 The former Text saith I never saw the righteous forsaken his seed begging It wants Nor in the Originall And it may as well be rendred The righteous forsaken and his seed i. e. both the righteous and his seed One may be forsaken as Lazarus but not both the righteous and the seed of that righteous person forsaken 485. Psal 40.7 Sacrifice and offering thou wouldest not 1 Pet. 2.5 Ye as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices unto God by Jesus Christ God would none of the sacrifices of the Jews which were offered without faith The Apostle speaks of the spirituall sacrifices of Christians as the oblation of our body a contrite heart giving of thanks works of charity which are acceptable sacrifices to God * 486. Psal 40.7 Sacrifice and offering thou didst not desire Lev. 16. The Lord commanded c. God would not have sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they came from prophane persons without faith and charity Yet God desires sacrifice in respect of their end and institution as they prefigured Christ to come not as the Jews gloried in them and abused them to resist Christ nor as they were to remain in the Jewes opinion after Christ or as they might be conjoyned with Christ nor yet as they might imagine that he was to be served with the outward act and not having the inward power joyned with that outward act 487. Psal 40.9 Lo I come in the volume of the book it is written of me that I might do thy will O God Matth. 26.39 Father if it be possible let this cup passe from me yet not as I will but as thou wilt Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely and though in the act he was sorrowfull as men are and would if it had been possible have escaped death without the detriment of mans salvation yet he submitted himselfe to his Fathers will * 488. Psal 43.1 Judg me O Lord. Psal 143.2 Enter not into Judgement with thy servant O Lord. Juding of a mans persons is one thing of a mans cause is another David desires God to manifest himself whether the cause which he was disputing with his enemies were just and whether his heart was upright in that matter in relation to them But when David comes to consider the difference betwixt God and him occasioned by his sinnes then he finds himself so faulty that he praies God to pardon him and not judg him for his sins were many 489. Psal 44.23 Awake why sleepest thou O Lord rise 121.4 The keeper of Israel sleepeth not So the godly being grievously afflicted speake after the manner of men not as if God slept or took no care of them but they crave of God that he would shew himself by his works of justice and mercy and would help them * Psal 44.23 with 121.4 In the former place he spake out of a sense of divine displeasure In the latter he spake out of a sense of Gods providence Affection makes Gods children think that to be which is not think that God sleeps when he doth not every moment in mesery being apprehended as the absence of a years mercy * Psal 44.23 with Psal 121.4 Sleeping is attributed to God by a Metaphor from men when they are on sleep they help not nor regard the danger of other And when God regarded not or helped not David as he apprehended he seemed to be as on sleep to him and his affaires though he did not apprehend God to be on sleep in himself or to others for if he had he could not have imagined so small a cry as his on earth could have raised him in Heaven 491. Psal 45.2 Thou art fairer than the children of men Isaiah 53.2 There was no comlinesse
to God as in the former place 512. Psal 79.6 Pour forth thine anger upon the Nations 1 Cor. 13.7 Love endures all things The Psalmist asks this not out of a vitious affection and desire of revenge but from a just zeal kindled by the holy Ghost whereby he was inflamed for Gods glory against Blasphemers the incurable enemies of God * Psalm 79.6 with 1 Cor. 13.7 The former is a deprecation against the enemies of the godly The latter describes love as that grace which makes a charitable man apt to construe all things to the best and hope for the best where there is no apparent reason to the contrary enduring all things which may be endured with a good conscience which no way hinders the praying against wicked men as they are enemies to God or Religion For though love may make us endure personall wrongs it cannot make us endure publick wrongs to God and the Gospell Charity may make us bear with outward pressures inflicted by persecutors yet pray against the persecutors as persecutors 513. Psal 81.13 He gave them over to their own hearts lusts Act. 17.28 In him we live and move and have our being The first place speaks of the ill affection proceeding from mans corrupt nature the latter of the work of God in men and the conservation sustentation and government of all his creatures 514. Psal 82.6 I said Ye are Gods John 17.3 This is life eternall to know thee the only true God Jer. 9.23 24. The Magistrates are called gods not by nature but from the Majesty communicated to them and their judiciary power that so men may be brought to obedience by them God is so by nature the Magistrate by his office hath a grant of part of divine power and being Gods Vicegerent he must do all according to Gods will and not according to his own will 515 Psal 89.7 O Lord God who is like unto thee 1 John 3.2 We know that when he appears we shâ—ll be like him The Psalmist speaks of the mighty men of the earth who living wickedly and ungodly are not like to God And John speaks of the faithfull who though they are here strangers and pilgrims seeing onely in a glasse by faith yet when the time of perfection shall come we shall see him face to face as he is and reign for ever with him 516. Psal 90.9 We passe away in thy wrath John 3.36 He that believeth not the Son the wrath of God abideth on him God is angry for a time not against the persons of the godly but against their sinnes and he chasteneth them here not for ever for their good and not for their hurt but unbelievers shall never see Gods gracious face unto life 517. Psal 92.16 There is no iniquity in God Rom. 11.32 God hath concluded all under unbelief that he might have mercy upon all God being free from all iniquity hath concluded that it argueth all men to be guilty of sinnes not as the cause thereof but as a judge whilst he declares them guilty for sin if he would deal according to rigour of divine justice 518. Psal 102.26 27. Heaven and earth shall passe away as a garment shall they wax old and as a vesture shalt thou change them 104.5 Eccl. 1.4 The earth shall not be removed for ever c. The earth shall endure to the time appointed by God and what is corruptible of it shall be burnt with fire in the end of the world For ever here signifies not eternity but a long time * 519. Psalm 102.26 27. with Eccles 1.4 But the earth abideth for ever The former shews that the earth is not permanent The latter shews that the earth abides a long time more than men of whom its there said One generation goeth and another cometh The earths duration is opposed in the latter to the duration of man here not being intended the duration of the motion or standing of it This word For ever in Scripture signifyeth that which is of long continuance as Exod. 21.6 1 Sam. 1.22 and 27.12 2 Kings 5.27 2 Chron. 13.5 Though it s not to be denied that sometime it signifies that which never is to have end Exod. 3.15 15.18 Deut. 33.40 Luke 1.33 In the former place the earth is compared to Gods Eternity and so it s said to wax old and to be changed In the latter place the earth is compared with that which is very short lived man and so it s said to abide for ever i. e. comparatively to man 520. Psal 103.10 Dealt not with us after our sinnes nor rewarded us after our iniquities Deut. 7.10 I will repay to them in time God rewards believers not according to their iniquity nor doth he deale with us after our sinnes for when we were his enemies he was reconciled to us by Christ and gave us life but he rewards the unbelievers according to their works and condemnes them by just judgement 521. Psal 104.5 Thou laidst the foundations of the earth 2 Peter 3.5 The earth standing out of the waters and in the waters by the word of God The basis of the earth is the power of God that supports all this Universe the earth is called the Centre of the Universe and is said to subsist in the waters and out of the waters because it is compassed by the waters like an Island * 522. Psal 104.6 Thou coverest it with the deep as with a garment the waters stand about the Mountains Psal 136.6 He stretcheth out the earth above the waters God covered the earth in the first Creation with water or rather in the generall deluge He founded it on the waters Either waters being at the Center of the earth or else the hills are above and so are the banks above the Seas 523. Psalm 104.15 Oyle that maketh a chearfull countenance Isa 3.18 The Lord will take away the bravery of their tinkling ornaments their caules and their round tires God will not have people to paint their faces for that is reprehended in Isaiah but because God foreknew by the fall that most grievous diseases would afflict us he gave power of healing to Plants and art to Phisitians and Apothecaries to make Oyles and Unguents Chymically to cure and refresh men Of this the Psalmist speaks 524. Psal 105.37 There was not one feeble person amongst them Deut. 25.18 Amalek slew all that were feeble behind thee The Israelites going out of Egypt were sick of no disease but there were women with child and old people who were weary in the way and sat down to rest 525. Psal 106.31 Phinehas slew two of them in their fornication and that was counted to him for righteousnesse Rom. 4.3 Abraham believed God and it was imputed unto him for righteousnesse This just heroicall act of Phinehas pleased God To Abraham believing in Christ grace and righteousnesse is imputed Therefore to be imputed for righteousnesse signifies diversly as it is applyed to different persons * 526. Psal 107.40 42. He
shew themselves unworthy of them so here is a Metonymy of the effect for the cause Neither are all Gods gifts without repentance but such gifts as depend upon Election Neither is every Vocation unchangeable but only the internal and spiritual God had chosen Saul to be King and furnished him with excellent gifts but they were only temporal Though he had a temporal Election to the Kingdom it follows not that he was eternally elected for God had decreed or foreseen that Saul should not continue in the Kingdom appointed unto David 1243. Rom. 11.32 God hath concluded them all in unbelief that he might have mercy upon all Mat. 7.14 For streight is the way which leadeth unto life and few there are that find it The Apostle understands all that is Jews and Gentiles who are not saved by themselves but of the meer mercy of God * 1244. Rom. 11.32 God hath shut them all in unbelief Psal 92.16 And there is no iniquity within him God doth not commit iniquity by shutting all up in unbelief for they are shut up as in a prison in punishing them as a just Judge with the fetters as it were with Gives of their own blindness and hardness of heart Rom. 1.26 Like as a Judge doth inflict imprisonment upon offenders and restraint of liberty So men are kept in the prison of infidelity by the justice of God their sins so deserving But here is the difference Civil imprisonment is for sin yet it is not sin but Spiritual imprisonment is blindness and unbelief is sin And God justly punisheth sin with sin Quis dicat Achabum non peccasse credendo spiritui mendaci c. Who can say that Ahab sinned not in believing the false Spirit And who will say that sin was not the punishment of sin coming from the judgment of God 1245. Rom. 11.34 For who hath known the mind of the Lord 1 Cor. 2.16 But we have the mind of Christ The first place is concerning the inscrutable secrets of Gods wisdom which are not needful for us to know the latter is concerning mysteries that belong to our salvation revealed in Gods Word and such which no man by his natural reason were it never so acute could ever come to know * 1246. Rom. 12 2. Fashion not your selves with 15. Rejoyce with them that rejoyce weep with them that weep Fashion not or be not conformed or apply not your selves to the customs dispositions and Practises of worldly and corrupt men The latter place bids us not rejoyce with wicked men but with the godly and weep with them which contradicts not the former 1247. Rom. 12.20 Thou shalt heap coals of fire upon the head of thine enemy Mat. 5.44 Love your enemies do good to them that hate you The Apostle understands here by coals the spiritual things of conscience not naturall coals for benefits done to an enemy are a cautery to his conscience which pricks and burns out adversary doth justly convince him and stirs him up to peace concord amendment of life let us therefore overcome evil with good and so win the victory over our enemies * 1248. Rom. 12.44 Love your enemies bless them that curse you Psal 139.21 22. Do not I haâ—e them O Lord that hate thee c. We must put a difference betwixt our enemies cause and his person betwixt sin and a sinner Their evil causes and their sins must be hated and we must give no approbation thereto but yet their persons being Gods Creatures and bearing his Image in some sort must be loved Enemies be of two sorts Private and Publick A private enemy is he that hateth a man for some private cause in himself or concerning his affairs and such a one we must love and not hate as Christ commandeth and the Apostle here A publick enemy is he that hateth a man for Gods cause for Religion and the Gospels sake and these enemies be of two sorts curable and incurable We must pray for the publick curable enemies that they may be converted and yet hate their conditions If they be incurable and we have plain signs of their final impenitency then we may hate them for so we hate the devil and yeâ— so hate as to direct ouâ— hatred to their sins and for their sins hate their persons and no otherwise The latter place speaks of publick enemies 1249. Rom. 13.1 There is no power but of God 1 Pet. 2.13 Be subject to every Ordinance of man The Magistracy is a Divine Institution It is called the Ordinance of man because men undergo it and it is employed for the government of men and was ordained for the good of man though the Magistrate be ordained of men yet that is done by Divine authority and subalternates disagree not * 1250. Rom. 13.1 The powers that be are ordained of God Hos 8.4 They have set up Princes but not by me they have made Princes and I knew it not We distinguish betwixt the power in it self considered and the way of attaining unto that power and the use and manner of execution The first is alwais of God but not the second and the third for when any by bribery cruelty or any other corrupt meanâ— attaineth unto any Magistracy or abuseth his power tyrannically or wickedly in neither of these respects is he said to be of God As to that of Hosea the renting of the Kingdom from Solomon and giving ten Tribes to Jeroboam was the Lords own act 1 Kin. 11.31 But in respect of the circumstances as the rebellion of the people against their lawful King and their falling away from his obedience without consulting with God so was it not the Lords act Besides He is said to have reigned but not by God in respect of the manner of his government Qâ—â—â— se non accomodavit ad scriptam patefactam Dei voluntatem and so they reign but not by God both because it is contrary to the order instituted of God and they reign to themselves not to God 1251. Rom. 13.2 Whosoever resisteth the power resisteth the Ordinance of God Mat. 22.21 Render unto Caesar the things that are Cesars and unto God the things that are Gods Preachers have authority to reprove the Magistrate Theologically for his sins but not politickly to resist him when he applies himself to Gods Commandments But if he shall degenerate into a Tyrant and Idolater and opposing himself to God 1 Tim. 5.20 2 Tim. 4.2 Acts 5.29 shall set up what is contrary to God then we must obey God rather than men For the second Table of the Law must give place to the first Table * 1252. Rom. 13.2 Magistracy is the Ordinance of God 1 Pet. 2.13 Magistracy is intimated to be the Ordinance of man The Powers are not simply of God as other things but especially ordained that is by special precept from God there are other things of God as Famine Sickness War but not ordained by Precept and Command Three waies may these Powers be said to be