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
THe Authour of these ensuing Sermons Mr. THOMAS PIERSON was so famous in his generation such a burning and shining light and so instrumentall to the good of the Church both by his own indefatigable labours in the Ministery of the Gospel as also by the publishing of divers Treatises of Mr. Perkins and Mr. Brightman that I could not but do him this right not onely to give an Imprimatur to this Comentary of his upon some Psalmes but also to signifie to the Reader the Pietie Learning and Worth of the Authour and to commend these his Sermons to every good Christian as holding out many Orthodox and savoury Truths and by obedience to which Truths many souls went to Heaven without entangling themselves in the many un-edifying janglings of these sad divided times July the 6th 1647. ED CALAMY EXCELLENT Encouragements AGAINST AFFLICTIONS OR Expositions of four select Psalmes the XXVII LXXXIV LXXXV and LXXXVII Containing 1 Davids triumph over distresse 2 Davids hearts desire 3 The Churches exercise under afstiction 4 The great Charter of the Church By the learned and laborious faithfull and prudent Minister of Gods Word Mr. THOMAS PIERSON late Pastour of Brompton-Brian in the County of Hereford ROM 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope LONDON Printed by John Legatt for Philemon Stephens at the gilded Lion in Pauls Church-yard MDCXLVII TO THE TRVLY NOBLE Sir ROBERT HARLEY Knight of the Honourable Order of the Bath the comforts of grace here and a crown of glory hereafter SIR AMongst other disadvantages to which the posthume publication of deceased mens works is subject one is that the publishers are commonly suspected to have dealt injuriously either with the Authours themselves in ascribing that to them which is not theirs or with others in usurping that interest unto which they might pretend a better title That no such suspition may take hold on me by occasion of these ensuing Expositions I presume to present them unto you who best know how I may be justified by the reverend Authours own-hand written copies and last will and testament Nor am I willing that any thing of his should passe into the publike through my hand untill I have made an open acknowledgement of the speciall interest you had in him whilest he lived as his Patron and still have in all his paper posterity as the principall guardian to whom he commended the tuition thereof For these I dare not attempt to say any thing concerning the subject matter of them as in way of commendation because it is no other but the sacred Word of God which he himself hath magnified above all his name Psal 138.3 and therefore if I should goe about to speak to that purpose at all it must be with such a promonition as that in the Satyre quicquid dixero minus erit and such commendations do commonly incurre as justly they may the censure of disparagements But for the Method observed in the handling thereof how meanly soever esteemed of by many who peradventure never took the pains to look into it I dare be bold to say that no true Artist can upon serious consideration except against it but that he must secretly condemne himselfe of too too wilfull prejudice and partiality For change but the termes and instead of Doctrine or Observation write Theoreme or Proposition instead of Explication Construction instead of Reason Demonstration and instead of Use and Application Corolarie or Conclusion and you will presently think that you see so many Divinity Problemes Mathematically handled and iâ— may be conceive as I do that he who chose to use his method first in the course of his Ministery was a farre greater Artist and knew better why he should do so then many of those that either effect an ignorant imitation of him or carelesly cast a causelesse scorne upon the method it selfe for some mens inconsiderate misusage of it The Authour of these ensning Expositions was none of them as you and many more well able to judge can witnesse with me and these amongst others of his writings may testifie which through your hand and under your name I consecrate unto the common treasure of the Church and publike benefit of all that love to look into the inside of the holy Scripâ—ures not curiously minced and mangled or carelesly torn in pieces howsoever but artificially dissected and laid open to the view of all even indifferent capacities to whom to speak so plainly that they may be edifyed is the best use of art and an harder matter in St. Hierom's opinion Epistolâ ad Nepotianum then to astonish and amaze them with a multitude of words the easiest thing of a thousand and that which it may be they strive most to do that can or will do nothing well Verba volvere celeritate dicendi apud imperitune vulgus admirationem sui facere indoctorum hominum est saith the learned father And a little after Nihil tam facile quà m vilem plebeculam indoctam concionem linguae volubilitate decipere quae quicquid non intelligit plus miratur But of this convincing preacher as one that you know was used to call him it would be hard to say whether his own understanding in the sacred Oracles of God or his diligence and dexteritie in making them obvious unto the understanding of others were more remarkable Once I am sure that these amongst other excellent endowments wherewith he was eminently qualified both made his life so dear unto you and still preserve his memorie so precious in your esteem that I make account you would impute it unto me as an impertinent presumption if I should pretend mine own engagements or any other inducements whatsoever to excuse my boldnesse in seeking to honour any of his papers with your publike patronage you having professed your selfe honoured in that he left you the private owner of them as he did him to be your servant in the publication of that which should be thought fit for the presse who acknowledgeth himselfe in many respects obliged to be Your Worships in all observant duty unfeignedly devoted CHRISTOPHER HARVEY Davids Triumph OVER DISTRESSE OR AN EXPOSITION OF THE XXVII Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. DAVIDS TRIUMPH OVER DISTRESSE OR An EXPOSITION of the XXVII Psalm PSAL. 27. VERS 1. A Psalm of David The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom stall I be afraid THis Psalm as the title-shewes was penned by David that kingly Prophet the sweet Psalmist of Israel for the spirit of the Lord spake by him and his word was in his tongue 2 Sam. 23. 1 2. which circumstance well observed will give strength to the application of every good duty pressed upon us by
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
as the joviall fellowes of the world do who delight in doing evill and sport themselves in the frowardnesse of the wicked as Prov. 2.14 then certainly our case is wofull we are not so near the state of grace as were Cain and Judas who were touched with legall remorse upon the conscience of their heinous sinnes as we may see Gen. 4.13 14. Mat. 27.3 The second Use for admonition Secondly Gods children may hence learn not to be dismaid for the temporary hiding of Gods face or sustaining of his anger for nothing herein befals them but that which appertains to man even to Gods dear children 1 Cor. 10.13 As we may see in Jod David Ethan the Ezrahite Ps 88.1 2 c. How Gods children must behave themselves when he hides his face from them Herein let us follow their godly practice which was this First to consider their wayes Psal 119.59 that so they might finde out their sinnes that bring the foresaid evils Secondly with sorrow and grief of heart to confesse against themselves Psal 32.4 5. Job 42.6 Thirdly to cry earnestly for mercy as for life and death Psal 51.1 2. Psal 143.1 2. Fourthly walk in new obedience Psal 119.8 16. I will keep thy statutes O forsake me not utterly I have sworn and will perform it that I will keep thy righteous judgements Lastly in the use of Gods ordinances the word and prayer to wait for comfort as Psal 42.5.11 Psal 43.5 Read hear and meditate on Gods word as Psal 119.13 c. yea also watch and wait in prayer Col. 4.2 and if the fear be great humble thy soul with fasting as Psal 35.13 Limit not the holy one of Israel for time or measure of any blessing as the carnall Israelites did Psal 78.41 but with Job wait all our life long Job 14.14 Say with the Church Mich. 7.7 8 9. I will look unto the Lord I will wait for the God of my salvation my God will hear me When I fall I shall rise when I sit in darknesse the Lord shall be a light unto me I will bear the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgement for me Hee will bring me forth to the light and I shall behold his righteousnesse The reasons propounded by David to move God to vouchsafe his favour and not hide his face c. are three The first is implied in the title servant wherewith David stiles himself in the second branch of this petition put not thy servant away in anger Where in Davids judgement this is plain The second Observation That to be Gods servant is a good ground and step towards the attainment of Gods favour it is that which gives title to mercy in time of trouble inward or outward Psal 31.15 16. Deliver me from the hand of mine enemies make thy face to shine upon thy servant save me for thy mercies sake Psal 69.17 Hide not thy face from thy servant for I am in trouble Psal 86.4 Rejoyce the soul of thy servant Isa 65.13 14. Thus saith the Lord God Behold my servants shall eat but ye shall be hungry Behold my servants shall drink but ye shall be thirsty Behold my servants shall rejoyce but ye shall be ashamed Behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart The Reason The reason is plain Every true servant of God is certainly in covenant with God by an holy calling 1 Cor. 7.22 He that is called in the Lord being a servant is the Lords free-man likewise also he that is called being free is Christs servant so that whether he be bond or free by his holy calling he belongs to God Now being thus in covenant with God he is entituled to all Gods blessings in Christ and so to the fruition of Gods favour Psal 89.4 20 21 24. I have made a covenant with my chosen I have sworn unto David my servent I have found David my servant with my holy oyl have I anointed him with whom my hand also shall be established my faithfulnesse and my mercy shall be with him my mercy will I keep with him for ever and my covenant shall stand fast with him This serves for instruction and for admonition The first Use for instruction For instruction two wayes First that it is a blessed and happy thing to be Gods true servant Consider what the Queen of Sheba said of Solomons servants 1 Kings 10.8 Happy are these thy servants c. Now Christ Jesus is greater then Solomon Matth. 12.42 and so a better Master Good earthly Masters will honour good servants as Pro. 27.18 He that waiteth on his Master shall bee honoured Prov. 17.2 A wise servant shall have a portion or inheritance among the brethren But how ever some earthly Masters may be Nabals and Labans yet God will not be so John 12 26 Where I am there shall also my servant be If any man serve me him will my father honour See Luke 12.37 The watchfull servants are blessed their Master will make them to sit down to meat and will come forth and serve them as Matth. 25.21 23. Well done good and faithfull servant thou hast been faithfull in a few things I will make thee ruler over many things enter into the joy of the Lord. The second Use for instruction Secondly here see the great errour of naturall men that judge it a vain thing to serve God as Mal. 3.14 Job 21.15 which to bee the common thought of most men their behaviour doth plainly bewray for mark their cariage for diligence in Gods service on the Lords day compared with the pains and pleasure also they take about worldly comodities in the week day their behaviour saith aloud that their heart thinks Gods service is a vain thing else they would take more pains and pleasure therein undoubtedly they do not conceive of nor believe the testimony of God touching the prosperity of his servants for God taketh pleasure therein Ps 35.27 else he would never undertake for their direction in the way they ought to walk for their provision for all needfull blessings for their protection from all hurtfull evils and for their remuneration both here and for ever as the Scripture saith he doth The first Use for admonition For admonition it serves first to the wicked to beware of wronging Gods servants and to refrain from that course See Acts 5.38 39. Gamaliels counsell to the rulers of the Jews about the Apostles and his reason lest they be found even to fight against God as Christ said to Saul Act. 9.4 5. why persecutest thou me c. see Numb 12.8 wherefore then were ye not afraid to speak against my servant Moses and Ps 105.14 15. Zech. 2.8 And if ever they desire the priviledges of Gods servants they must labour to get into covenant with God doing as Saul did Acts 9.5 6. First desire to know Christ then
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
learned do plainly shew (a) Whitak de Script interpret Controv 1. quaest 5. cap. 8. Reynolds Hart. And they themselves in differences doe disclaime the authority of men though never so learned and send us to the Scripture See August Ep. 19. Iren. 4. adversus haeres cap. 63. The Use for admonition For admonition that we consider Gods providence over us herein causing us to have our time in the land of the living which we cannot deny to bee a great favour and therefore should endeavor to walk worthy of this blessing which after the example of Christ is to work the works of him that sent us John 9.4 First that we repent of our sins Mat. 3.2 Luke 13.3 5. Secondly that we believe on Jesus Christ whom God hath sent to be our Saviour John 6.28 This God commandeth to all that would be saved 1 John 3.21 with 5.13 Thirdly that we work out our salvation with fear and trembling Phil. 2.12 which is then done when with reverence to God who worketh all grace we do humbly and constantly exercise our selves in the meanes thereof ever making conscience of sinne till we receive the end of our faith which is the salvation of our soules 1 Pet 1.9 The second Observation The second point to be here observed is this That in the land of the living that is in this world God doth bountifully impart his goodnesse to the sonnes of men this is here taken for granted and else-where plainly affirmed Psal 33.5 The earth is full of the goodnesse of the Lord Psal 119.64 The earth is full of thy mercy Psal 145.9 The Lord is good to all even the brute creatures do daily tast of his bounty Psal 104.27.28 They all wait upon him he gives them their meat in due season That he giveth they gather he openeth his hand and they are filled with good The first Reason The reason hereof is two-fold First because in nature and essence he is goodnesse it self love it self and bounty it self and so can no more detain his goodnesse from the creatures then the sun can his light from the world when it is risen and indeed by the exercise of goodnesse and bounty doth he manifest this essentiall property as Psalm 119.68 Thou art good and dost good Jam. 1.17 By his good gifts and perfect givings he is seene to bee the father of lights The second Reason Secondly by his free and abundant communication of goodnesse he binds every creature unto him and man particularly to honour him for even temporall benefits are his witnesses that he from whom they come is the true God and that he must be honoured for them see Acts 14.17 Hereupon the godly do stirre up themselves to due and daily thankfulnesse as Psal 103.1 2. and 116.12 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First this shews plainly that the true God is not known as he ought to be no not in this property of goodnesse That which Pharaoh professed of himself without fear Exod. 5.2 who is the Lord I know not the Lord is true of all naturall men for if they rightly knew this one property of goodnesse and bounty in the communication of blessings their hearts would cleave unto him in an unfaigned desire to be his by covenant for every man is a friend to him that giveth gifts Prov. 19.6 while they therefore say who is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 they shew themselves worse then the devill himself who said doth Job serve God for nought hast thou not made an hedge about him Thou hast blessed the work of his hands Job 1.9 10. The second Use for instruction Secondly this shewes what manner of persons all those ought to be who call God father namely free and forward in doing good so we shall resemble our heavenly father which is enjoyned us Mat. 5.44 55. This was Christ Jesus his property while he was on earth he went about doing good Acts 10.38 And it is commanded and commended to us all Eph. 5.1 Be followers of God as dear children and walk in love Heb. 13.16 To doe good and to communicate forget not The first Use for admonition For admonition it serves three wayes First in the want of any good thing to go to God by prayer for he is the father of lights from whom all good cometh and for the obtaining thereof with the use of lawfull means joyn prayer to him that saith ask and ye shall have Mat. 7.7 But withall we must look that we go not on in a course of sinne for that withholds good things Jer. 5.25 and causeth God not to hear our prayers Ps 66.18 The second use for admonition Secondly this must move us to labour to be such as shall surely partake of Gods best blessings For God is the great housekeeper that makes provision for children for servants yea for bruit creatures even for his very dogs And answerable to his greatnesse in provision is his justice and wisedome in distribution he gives not to all alike but to every one his portion and will not have childrens bread given to dogs Matth. 15.26 Indeed for temporall blessings he many times gives a larger portion to the wicked then to his children as wee may see by the outward state of Divet and Lazarus Luke 10.19 20. as great housekeepers will many times feast strangers more liberally then their owne children Yet God hath better things for his own then for the world as Mat. 3.11 16. And the right way to partake of the best blessings is The right way to partake of the best blessings first in generall to make sure we be in covenant wich God through faith in Christ Jesus for he that cometh unto God must believe Heb. 11.6 yea believe in Christ for he is the way the truth and the life no man cometh to the Father but by him John 14.6 Now being thus in covenant all is ours whether things present or things to come 1 Cor. 3.21 22. we partake hereby of his fatnesse and sweetnesse Rom. 11.17 and God will prevent us with blessings of goodnesse Psal 21.5 In particular to testifie the truth of our faith we must get and manifest the grace of love for this is a sure companion of faith Gal. 5.6 and a sure fruit of the same sanctifying spirit Gal. 5.22 and this entitles us unto Gods best blessings 1 Cor. 2.9 What eye hath not seen eare hath not heard nor heart conceived hath God prepared for them that love him 1 John 3.14 We know we have passed from death to life because we love the bretheren Secondly we must fear God with a filiall feare by the consideration of Gods power and presence seeking to bring our hearts to true conscience of eschewing evill and doing good wherein his grace is certainly made evident as
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
are by nature Rom. 3.9 10. cannot inherit the Kingdome of God therefore what the law could not do because we could not fulfill it God provides to be done for his elect in Christ Rom. 8.3 and when they believe makes them partakers of it that so he that rejoyceth might rejoyce in the Lord. 1 Cor. 1.30 31. for boasting is taken away by the law of faith Rom. 3.27 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes unto us the unspeakable riches of Gods wisdome grace and goodnesse in Christ Jesus to his elect of wisdome in finding out this way of justification to a sinner which no created nature could of it self ever conceive 1 Cor. 2.7 9. of grace and goodnesse in bestowing the same freely on his elect 1 Cor. 1.30 2 Cor. 5.21 The second Use for instruction Secondly this shewes us the fearfull judgement of blindnesse of mind lying on the Church of Rome at this day who are so farre from beholding this righteousnesse which looks down from heaven that they deride it calling it a new no-justice a phantasticall apprehension of that which is not a false faith and untrue imputation Rhem. on Rom. 3.22 Nay they shew such enmity unto it that they pronounce them accursed who by true faith rest and rely upon it alone for justification before God Concil Trid. Sess 6. can 9.10 11 12. Of them is that spitituall judgement verified Rom. 11.8 God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare They like Israel following after the law of righteousnesse have not attained to the law of righteousnesse Why Because they seek it not by faith but as it were by the works of the law Rom. 9 31. They being ignorant of Gods righteousnesse and going about to stablish their own righteousnesse have not submitted themselves to the righteousnesse of God for Christ is the end of the law for righteousnesse to every one that believeth Rom. 10.3 4. Well therefore may we say of them Hear ye despisers and wonder and vanish away the vaile hangs over your eyes when the Gospell is read unto this day God hath sent upon them strong delusions to believe lyes because they have not received the love of the truth 2 Thess 2.9 10. The use for admonition For admonition it serves very effectually to all that live in the Church of Christ to take notice of this bounty of God in revealing by the Gospell this righteousnesse of Christ that we may endeavour to walk worthy of the same First in labouring to conceive rightly of this righteousnes of Christ which God causeth to look down from heaven Secondly in giving all diligence to be made partakers thereof both these see in Paul Phil. 3.9 10 11. Indeed they are both the gift of God but yet in the use of meanes the word and prayer wherein we must wait for the work of the spirit as the poor did at the pool of Bethesda for the moving of the water John 5.1 2 3. The Use for comfort For comfort it makes greatly to those that know Christ crucified and do rest and rely upon his merits for justification and salvation Oh God hath done great things for them see Mat. 13.16 Blessed are your eyes for they see and your eares for they heare Verse 12. Yea the Lord shall give that which is good and our land shall yeeld her encrease The meaning of the words HEre the Prophet proceedeth in expressing further blessings that accompany Gods salvation in the Kingdome of grace The blessings here mentioned are of two sorts First from the Lord then from the earth From the Lord in these words yea the Lord will give that which is good here he meaneth whatsoever gift or blessing is good for his people whether it be spirituall or temporall for so largely is the word here used taken in Scripture as we shall see in the confirmation of the point here to be observed which is this The first Observation When God sends among men his salvation in Christ he will give to such as fear him whatsoever is good for them both for their soules and bodies See this confirmed first in generall Exod. 32.19 I will make all my goodnesse passe before thee Psal 34.10 They that seek the Lord shall not lack any good thing Then particularly for blessings temporall Deut. 28.11 12. The Lord shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattell and in the fruit of thy ground The Lord shall open unto thee his good treasure the heaven to give thee rain unto thy land in his season and to blesse all the work of thine hand Also for blessings heavenly and spirituall Eph. 1.3 He blesseth us with all spirituall blessings in heavenly places or things in Christ even with the gift of the Holy Ghost which is the good thing indeed for the soul Psal 143.10 Thy spirit is good and it is Gods gift in the kingdome of grace Acts 2.16 and 10.44 45. This is it which makes the souls of Gods people like a watered garden Jer. 31.12 Herewith doth he satiate the souls of the Priests with fatnesse and satisfie the people with goodnesse vers 14. as Paul was perswaded of the Romans that they were full of goodnes Rom. â—5 14 and of the Corinthians that in every thing they were enriched by him and came behinde in no gift 1 Cor. 1.5.7 The first Reason The reason hereof is threefold First to make known the riches of his mercy and goodnesse in Christ how well he is pleased in him that with him he will gâ—ve all manner of blessings Rom. 8.32 The second Reason Secondly to draw men unto him by beholding the abundance of blessings which accompany the receiving of Christ by faith for though many times they want the possession yet the right of all Gods blessings belong to them that are in Christ 1 Cor. 3.21 22 23. Thus was Simon Magus drawn to be baptized Acts 8.13 As Hest 8.17 The Jewes had joy and gladnesse a feast and a good day and many of the people of the land became Jewes The third Reason Thirdly to keep those with him that come in sincerity and to move them to cleave fast unto the Lord in faith and love as John 6.68 To whom shall we go thou hast the words of eternall life So Paul reasoneth Rom. 8.31 32 35. What shall we say to these things c. who shall separate us from the love of Christ c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it opens unto us the true and right way whereby we may receive from God that which is good Few men doubt of his sufficiencie and ability but how they should be interested thereunto and partake thereof they know not
Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead To an inheritance incorruptible c. Mark also that true faith and regeneration do accompany each other Whosoever beleeveth that Jesus is the Christ is born of God 1 Joh. 5.1 Now true believers are children Gal. 3.26 For ye are all the children of God by faith in Christ Jesus and so free as Matth. 7.26 they are heyres Gal. 4.7 and have great prerogatives implyed John 1.12 13. expressed Ephes 2.19 Fellow-citizens with the Saints and of the houshold of God Fellow-heirs of the same body Ephes 3.6 The Reason The reason hereof is plain for this change of state in soul by regeneration is the proper fruit of the spirit of Adoption in an affectuall applying of the power and efficacie of Christs death and resurrection both which proceed from the speciall love of God the father in that saving work which actually makes them his children and so heyrs of the kingdome Rom. 8.17 joynt heires with Christ and so free for the children are free Matth. 17.26 Christ Jesus the naturall sonne doth make them free and so they are free indeed Joh. 8.36 For where the spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore the Apostle saith this begetting again is to a lively hope to an inheritance incorruptible and undefiled 1 Pet. 1.3 4. This serves for instruction admonition and comfort The first use for instruction For instruction two wayes First that mans being in the state of grace may be truly and certainly known For regeneration or the new birth may be certainly known which is the unfailing foundation of the state of grace 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God And true faith may be known 2 Cor. 13.5 Again we see naturall generation is evident by the enlivenec parts of a true humane body their view and employment doth evince naturall or corporall generation why then shall not the lively parts of the new man declare certainly our regeneration whereby we are begotten and born of God as knowledge in the minde holinesse in the will and affections and righteousnesse in life and conversation Eph. 4.21 22 23 24. compared with Rom. 6.19 Whence we may see that the Papists do erre in saying that the state of grace cannot bee certainly known but by extraordinary revelation We may well say they erre not knowing the Scripture nor the power power of God See 1 Joh. 5.13 for faith and 1 John 3.14 for love as declaring this estate The second Use for instruction Secondly that Gods children shall undoubtedly persevere in the state of grace They that be endued with true faith and repentance and other saving graces shall never lose the same True grace may be lessened or weakened in degree but not finally or totally lost For all such are regenerate by the spirit and his work abides his seed remaines so as they cannot make sinne their trade by sinning unto death or with full consent 1 Joh. 3.9 and 5.18 Objection Answer But som believe for a time Luk. 8.18 Their faith is humane acquired and got by reading hearing and other good exercises of religion without the work of the spirit it is not infused by the holy Ghost in the foresaid means Between which kindes of faith this is the true difference that acquired faith ever leaves some corner for the devill some sinne unreformed as Acts 8.13 19 23. but faith infused purifies the heart from the dominion of every sinne as Acts 15.9 The use for admonition For admonition this serves effectually to move every one to give all diligence for this estate first to get it then to keep it For the getting of it consider Christs command Luk. 13.24 Strive to enter in at the strait gate Which strift stands in two things First that we receive with meeknesse the word of God hoth the law to disecver sinne and to humble us for the same and the Gospel to cast into our hearts the seed of grace as Jam. 1.21 Receive with meeknesse the engrafted word wherein Gods spirit doth beget Jam. 1.18 Of his own will begat he us with the word of truth 1 Pet. 1.23 25. Being born again not of corruptible seed but of incorruptible by the word of God and this is the word which by the Gospell is preached unto you It is the word of faith Rom. 10.8 which doth ever accompany regeneration 1 John 5.1 Whence John â— 11 12 13. He came unto his own and his own received him not But as many as received him to them gave hee power to become the sonnes of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God Secondly that we pray unto God instantly and earnestly for Gods spirit which doth beget unto eternall life Luke 11.13 For the preserving and keeping of this estate we must do three things First keep fewell to the spark of grace cast into our hearts by regeneration which is by endeavouring that the word of God may dwell richly in us Colos 3.16 Secondly blow upon the spark when the fewell is put to which is by prayer as 1 Thess 5.17 This David did Psal 51.10 11 12. Cast me not away from thy presence and take not thy holy spirit from me Thirdly wrath against sin which is as water to quench the spirit and walk in obedience which is pleasing unto God and entitles us to Gods presence and preservation If ye continue in my word then are ye my Disciples indeed John 8.31 Whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the raine descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Mat. 7.24 25. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling Phil. 2.12 Seeing you have purified your soules in obeying the truth through the Spirit unto unfained love of the brethren 1 Pet. 1.22 The use for comfort For comfort this makes greatly to the regenerate for God hath begun a good work in them and will undoubtedly perfect it untill the day of Iesus Christ Phil. 1.6 herein is the riches of Gods love and mercy seen Of his love 1 John 3.1 Of his mercy 1 Pet. 1.3 4 5. Now whom he thus loves to the end he loves them John 13.1 His gifts and calling are without repentance Rom. 11.29 By regeneration we are sonnes and so heires Rom. 8.17 17. And who shall lay any thing to the charge of Gods elect Rom. 8.31.33 The fourth Observation The fourth thing here to be noted is the people and