malitious will and desire of his enemies by the very name of the soule it self whose steps St. Paul doth plainly follow speaking of the corruption of our nature which Divines do call concupiscence that it may seem in measure fearfull he calleth it the old man and body of sinne Rom. 6.6 yea a body of death Rom. 7.24 having many and strong earthly members as fornication uncleannesse and the like Col. 3.5 And that it may seem strong and forcible he ascribeth great power and might unto it in all naturall men Rom. 7.5 When we were in the flesh the motions of sinne which were by the law had force in our members to bring forth fruit unto death it hath a kind of spirituall soveraignty in them it raigneth unto death Rom. 5.21 where mark their sins dominion is for the soules damnation the trouble and terrour whereof in the godly is acknowledged by Paul in his owne person Rom. 7.23 but I see another law in my members warring against the law of my mind and bringing me into captivity unto the law of sinne This terrour I say that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men That blessed Apostle cryes out of his misery by reason of this corruption yet dwelling in him Rom. 7.24 though then it had received in him a deadly wound by the power of Christs death effectually applyed unto him by Gods holy spirit at the time of his conversion Oh what slavish bondage then are all naturall men under that have in their soules originall corruption the devils task-master to keep them close under the drudgery of sinne for which they shall receive the wages of eternall death The third Use for instruction Thirdly this very phrase rightly understood gives plain evidence where corruption bears dominion for look where the motions of sinne for force and strength to bring forth evill actions are as availeable as the soule is in the body for the effecting of naturall actions How to know where corruption bears dominion there undoubtedly sinne reigneth and corruption beareth sway The soule we know gives life to the body and sets every part a work about those things it liketh so as we may soundly argue that he is endued with a reasonable soule who doth constantly mannage his humane affayres with good discretion In like manner doth inbred corruption quicken sinfull motions in the soule and gaining consent of will draweth the parts of the body to become the tooles of the mind for the execution of sinfull actions Look therefore where we see a course held in the practise of sinne there we may be sure that corruption bears dominion when the motions of sinne hath force in their members to bring forth fruit unto death then men are in the flesh Rom. 7.5 This raigning power of sinne is the law of the members warring against the law of the mind and bringing man into captivity of the law of sin Rom. 7.23 This raigning corruption shewes it self in man when his mind is set in evill works Col. 2.21 and he minds the things of the flesh Rom. 8.5 when his heart is fully set in him to do evill Eccles 8.11 when his tongue proclaimes his resolution for sinne as Jer. 44.17 we will certainly doe whatsoever thing goeth out of our own mouth Psal 12.4 with our tongue we will prevaile our lips are our own who is Lord over us If. 56.12 Come yee say they I will fetch wine and we will fill our selves with strong drink and when he cannot endure to be checked or crossed in his evill course This cuts them to the heart Acts 7.54 stirres them up to rage and fury as Acts 7.57 58. Gen. 19.9 1 Sam. 20.30 whereby they plainly shew themselves to be brutish Prov. 12.1 and sensuall having not the spirit Jude 19. The first Use for admonition For admonition it serves two wayes First to observe in our selves the force and strength of corruption in sinfull motions and desires after things forbidden of God for if to enjoy them be our soule so we would have it as Psal 35.25 then certainly we are wholy carnall sold under sin and if we so die we perish eternally for where sinne raigneth it is unto death Rom. 5.21 And that we deceive not our selves in a matter of so great importance besides the evidence of this estate given in the last instruction which is very plain if we examine our selves thereby The dominion of sinne illustrated by resemblance mark some other resemblances that give further illustration St. James Iam. 1.15 speaks of a strange conception in the foule brought forth in life when lust hath conceived it bringeth forth sinne Mans sinne is the child born there spoken of mans soule as it is carnall is the wombe wherein it is conceived the Suggestion of Satan with mans own evill concupiscence are the seed whereof it is formed and so farre forth is mans sinne begotten of the devill and hath him for the father as he is called the father of lyes John 8.44 for he put it into Judas heart to betray his master Iohn 13.2 filled Ananias his heart that he lyed unto God Asts 5.3 and so became in them the father of those grievous sinnes treachery in Judas and hypocrisie in Ananias Now to try our estate for the dominion of sinne by this resemblance do we say of any sinne as Rachel did of naturall children to Iacob Gen. 30.1 give me children or else I dye doth lust make thee sick as it did Ammon 2 Sam. 13.1 2. doest thou like the whorish woman with an impudent face allure others to sinne Prov. 7.13 18. Is it pastime to thee to do wickedly Prov. 18.23 doest thou not sleep except thou have done mischief Prov. 4.16 Doest thou devise iniquity and work evill upon thy bed and when morning is light doest thou practice it because there is power in thine hand c Mich. 2.1 c. upon all these and the like the dominion of sinne may be concluded he that saith of evill doing aha my soule is as yet undoubtedly in his soule void of saving grace Psal 36.1 The transgression of the ungodly saith within my heart there is no feare of God before his eyes This is likewise evident by the contrary affections in the godly in whom grace is renewed to get grace and to practise obedience is their soule as Christ told his disciples My meat is to do the will of him that sent me John 4.34 As the hart panteth after the water brooke so panteth my soule after thee O God My soule thirsteth for God Psal 42.1 2. My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 84.2 The word of God was to David as his soule the soule we know quickeneth the body and Gods word quickened his soule Psal 119.50.93 They were the joy and rejoycing of Jeremiahs heart Jer. 15.16
in their wearisome way to be set upon the comfort of Gods grace and favour wherewith in his holy worship hee plentifully refresheth their soules as a plentifull rain doth the dry ground in them we may plainly note and observe three things two expressed and the third necessarily implyed The two things here expressed are first their gracious thoughts and meditations in their wearisome way secondly the esteem and accompt they make of Gods grace and favour The thing implyed or presupposed is the means and place wherein they make account to enjoy the same For the first 3. Observation The godly Jewes that dwelt far from Jerusalem in their wearisome way to Sion do set their hearts to think upon the sweet and plentifull refreshing of Gods grace and favour which shall be showred upon their soules in his holy worship We are now say they parched and scorched with heat in this dry and barren wildernesse but when we come before the Lord our soules shall be plentifully refreshed with the showring down of his grace we shall be satisfied with the goodnesse of his house even of his holy Temple Psal 65.4 This they do to strengthen and hearten themselves Reason to endure the toyle and paines of their wearisome way even as in nature Merchants do hearten themselves by the hope of gain to endure the toyle and terrour of the troublesome Seas and husbandmen by the hope of harvest do readily undertake the labour of seed-time This serves for instruction admonition and comfort For instruction two wayes First it lets us see plainly the right way to sound comfort Vse 1 and so to true patience in any outward distresse or bodily misery which is a great matter to Gods children who through manifold tribulations must enter into the Kingdome of heaven Acts 14.22 namely to bring the heart to feel and feed upon Gods spirituall and heavenly blessings and graces which be contrary to our misery as in worldly poverty and want to set thy meditation upon the heavenly treasure and riches of Gods grace in Christ Mat. 6.20 Col. 1.27 whereby the poorest in the world may by true faith be made rich to God Jam. 2.5 for by it thou purchasest the field wherein the treasure is his Mat. 13.44 45. and buyest the pearle of price and so art rich to God Luke 12.21 So in imprisonment of body by faith to meditate on our Christian liberty and enlargement from spirituall bondage by Christ Jesus In banishment and exile from our friends and country on earth to meditate upon our heavenly home and consider that our heavenly father is with us leading us Ps 107.4.7 In bondage to hard masters to remember we are Christs free-men 1 Cor. 7.22 In danger to remember Gods presence and providence Psal 118.6 7. In sicknesse to meditate on the health of the soule in the pardon of sin in Christ as Mat. 9.2 In blindnesse to meditate on the spirituall light and sight of grace which Christ gives Luke 4.18 Yea in death it self either naturall or violent both which be the losse of life to meditate upon our spirituall life in grace and of eternall life hid with Christ in God Col. 3.4 And so for any worldly want or hurt or losse we may see there is a spirituall and heavenly supply Mat. 19.29 Luke 18.29 30. Thus we shall see Gods servants have done in former times Abraham Isaac and Jacob Heb. 11.8 9. by faith they so journed in the land of promise as in a strange country looking for a City whose builder and maker is God Thus Job did in his losses consider Gods providence and hand Job 1.22 and in deepest distresse meditates on the resurrection to life Job 19.19 20 21 25. Thus did David Ps 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living And hereupon in distresse he stirs up his soule to wait upon God Psal 42.11 Psal 43.5 and prayes to God as Psal 116.3 4. The sorrowes of death compassed me the paines of bell gate hold upon me Then called I upon the name of the Lord yea he saith Psal 94.19 In the multitude of my thoughts within me thy comforts delight my soule and Ps 23.4 Though I walke through the valley of the shadow of death I will feare none evill for thou art with me thy rod and thy staffe comfort me Therefore see Zech. 11.7 Thus did the godly under the persecution of Antiochus Heb. 11.35 2. Mac. 7.7 Thus did Paul 2 Cor. 4.16 17 18. and chap. 5.1 yea the son of God in our nature did thus Heb. 12.2 Vse 2 Secondly this lets us see the true reason or ground of the different behaviour and carriage of Gods children from naturall men in two things First in times of danger wherein the righteous are bold as a Lyon but the wicked flee when none pursueth Prov. 28.1 As we may see in David at Ziklag 1 Sam. 30.6 and Nabal hearing of a danger past 1 Sam. 25.37 Surely the godly have an heart indued with grace which is as an hand to lay hold on Gods mercy and providence and so have hope even in death whereas the wicked is driven away in his wickednesse Prov. 14.32 The wicked are men without hope 1 Thess 4.13 Now hope is the anchor of the soule sure and stedfast Heb. 6.19 Secondly about Gods worship and service they greatly differ Gods child takes great delight in pains about Gods service as here we see and Psal 122.1 and in cost also as 1 Chron. 29.9 the people rejoyced at their great gifts and David rejoyced with great joy and 2 Sam. 24.24 yea though it cost them their lives Acts 20.24 and Phil. 2.17 But the wicked count it a wearinesse Mal. 1.13 and with the Gaderens had rather want Christ and his gospell then their hogs Mat. 8.32.34 And no marvaile for they think it a vain thing to serve God Mal. 3.14 Vse 3 For admonition it serves two wayes First with these religious Jewes to give our selves to meditate and think upon the true and sweet comfort which the blessings of grace bestowed in Gods holy worship will bring to our soules for certainly herein is plentifull spirituall supply to all wants as is implyed Luke 4.18 whereof if we were resolved we would watch at the posts of wisedome Prov. 8.34 and hang upon this ordinance as the impotent persons did at the poole of Bethesda John 5.3 4. The want hereof causeth contempt of Gods worship in some Mal. 3.14 and formall usage in the most as John 4.11 Acts 28.22 Vse 4 Secondly labour for that estate in grace whereby wee have stay and comfort for our soules in times of distresse The way is to get and practise true faith in Christ for thereby we shall live in want Phil. 4.12 13. in persecution Heb. 10.38 yea resist the Devill 1 Pet. 5.9 and quench all his fiery darts Eph. 6.16 But know it works by love Gal. 6.5 purging the heart Act.
saying wilt not thou receive us again moving him thereto by his good fruit and effect thereof that thy people may rejoyce in thee as if they should have said while we remain in misery under the sense of thy displeasure we are as dead men and therefore do complain to thee who by removing our miserâ—â— and renewing thy favour canst revive us whereupon will follow this good effect that we thy people shall rejoyce in thee which will be for thy glory Here then we have to consider as well the Churches complaint as her reason propounded to move God to give them relief from that misery whereof they complain The first observation In their complaint note two things the first implyed That the sense of Gods displeasure in a state of misery is to Gods people as a state of death Psal 31.9 10 11. David complaines of his trouble and misery and verse 12. saith I am forgotten as a dead man out of mind I am like a broken vessell Psal 88.3 4 5. My soule is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength Free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thine hand The Reason The reason hereof is the high esteem which Gods people have of his favour when once they have felt the joy and comfort of it in their soules as Psal 30.5 In his favour is life Psal 63.3 Thy loving kindnesse is better then life For look as the reasonable soule is a spirit of life from God quickening the body and giving unto it sense and motion Gen. 2.7 so Gods favour testified to the soule by the spirit of grace gives a lively cheerfulnesse to the heart of man which makes him leap for joy Psal 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart yea even in affliction as Acts 5.41 they rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 This serves for instruction and admonition The first Use for instruction For instruction two wayes First it gives light to the better understanding of some places of Scripture which under the termes of life and resurrection note out unto us the calling of the Jewes wherewithall God will vouchsafe unto them comfortable outward estate as Isaiah 26.19 Thy dead men shall live c. In assurance whereof was shewed to Ezekiel the vision of the dry bones raised up to a great Army Ezek. 37.1 c. there plainly shewed to belong to their restoring by the union of the two sticks to signifie the union of Judah and Israel verse 16. c. This is their resurrection from the dust of distresse Dan. 12.1 for what shall their restoring be saith St Paul but life from the dead Rom. 11 15. The second Use for instruction Secondly it lets us see a plain difference between Gods children and naturall men under affliction The child of God layes more to heart Gods displeasure towards him testified by his affliction then the affliction it self As a toward child is more grieved that his loving father is offended with him than for the smart of his correction This David shewed in his flight from Absolom when hee bade Zadock the priest carry back the ark of God into the City 2 Sam. 15.25 26. If saith he I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here I am let him do to me as seemeth good unto him Secondly they more desire the feeling of Gods favour then the removall of the affliction as Psal 51.8 after Nathan had told David The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 yet he prayes the Lord to make him to heare joy and gladnesse and verse 12. to restore him to the joy of his salvation Now naturall men in these cases deale otherwise First they look more at the outward misery then at Gods displeasure as Is 26.11 when thy hand is lifted up they will not see Psal 10.5 Thy judgements are farre above out of his sight Secondly they more desire the removall of Gods judgements then the renewing of of his favour and therefore are said not to cry to the Lord with their hearts when they howled upon their beds They assemble themselves for corn and wine and they rebell against me Hos 7.14 If they respected Gods favour above freedome from evills and fruition of blessings they would not for these things use unlawfull means which encrease Gods displeasure as Saul did 2 Sam. 28.7 The first Use for admonition For admonition two wayes First that in all afflictions we endeavour to approve our selves to be Gods people by laying to heart Gods displeasure for our sinnes above the smart of our affliction and also desire the renewing of his favour above the removall of any outward evill or the fruition of any temporall blessing The second Use for admonition Secondly that we beware of those things which will eclipse his favour and provoke his anger against us for those are to the soule as poyson to the body Oh that we could esteem sinne in every action as the children of the Prophets did the wild vine in the pottage runne away and cry death is in the pot 2 Kings 4.40 From the deadly plague and noysome pestilence we are carefull to flye away betime and farre enough off and so should we do from the unprofitable works of darknesse which are death to the soule The second Observation Secondly here observe both in the phrase and matter therein expressed That it seems strange to Gods people that he suffers them to lye long in affliction under the sense of his displeasure Psal 13.1 2. foure times is the length of Gods delay complained of and Psal 77.7 8. by way of admiration will the Lord cast off for ever c. The first Reason The reason is in a double knowledge which they have of God First in his essentiall properties of mercy and compassion Psal 103.8 The Lord is mercifull and gracious slow to anger and plenteous in mercy Psal 86.15 Thou O Lord art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 145.9 His tender mercies are over all his works The second Reason Secondly in his gracious and faithfull promise made to his people when they enter into covenant with him Psal 50.5.15 Gather my Saints together unto me those that have made a covenant with mee by sacrifice Call upon mee in the day of trouble I will deliver thee and thou shalt glorifie me Luke 18.7 8. Shall not God avenge his own Elect which cry day and night unto him though hee bear long with them
Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead To an inheritance incorruptible c. Mark also that true faith and regeneration do accompany each other Whosoever beleeveth that Jesus is the Christ is born of God 1 Joh. 5.1 Now true believers are children Gal. 3.26 For ye are all the children of God by faith in Christ Jesus and so free as Matth. 7.26 they are heyres Gal. 4.7 and have great prerogatives implyed John 1.12 13. expressed Ephes 2.19 Fellow-citizens with the Saints and of the houshold of God Fellow-heirs of the same body Ephes 3.6 The Reason The reason hereof is plain for this change of state in soul by regeneration is the proper fruit of the spirit of Adoption in an affectuall applying of the power and efficacie of Christs death and resurrection both which proceed from the speciall love of God the father in that saving work which actually makes them his children and so heyrs of the kingdome Rom. 8.17 joynt heires with Christ and so free for the children are free Matth. 17.26 Christ Jesus the naturall sonne doth make them free and so they are free indeed Joh. 8.36 For where the spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore the Apostle saith this begetting again is to a lively hope to an inheritance incorruptible and undefiled 1 Pet. 1.3 4. This serves for instruction admonition and comfort The first use for instruction For instruction two wayes First that mans being in the state of grace may be truly and certainly known For regeneration or the new birth may be certainly known which is the unfailing foundation of the state of grace 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God And true faith may be known 2 Cor. 13.5 Again we see naturall generation is evident by the enlivenec parts of a true humane body their view and employment doth evince naturall or corporall generation why then shall not the lively parts of the new man declare certainly our regeneration whereby we are begotten and born of God as knowledge in the minde holinesse in the will and affections and righteousnesse in life and conversation Eph. 4.21 22 23 24. compared with Rom. 6.19 Whence we may see that the Papists do erre in saying that the state of grace cannot bee certainly known but by extraordinary revelation We may well say they erre not knowing the Scripture nor the power power of God See 1 Joh. 5.13 for faith and 1 John 3.14 for love as declaring this estate The second Use for instruction Secondly that Gods children shall undoubtedly persevere in the state of grace They that be endued with true faith and repentance and other saving graces shall never lose the same True grace may be lessened or weakened in degree but not finally or totally lost For all such are regenerate by the spirit and his work abides his seed remaines so as they cannot make sinne their trade by sinning unto death or with full consent 1 Joh. 3.9 and 5.18 Objection Answer But som believe for a time Luk. 8.18 Their faith is humane acquired and got by reading hearing and other good exercises of religion without the work of the spirit it is not infused by the holy Ghost in the foresaid means Between which kindes of faith this is the true difference that acquired faith ever leaves some corner for the devill some sinne unreformed as Acts 8.13 19 23. but faith infused purifies the heart from the dominion of every sinne as Acts 15.9 The use for admonition For admonition this serves effectually to move every one to give all diligence for this estate first to get it then to keep it For the getting of it consider Christs command Luk. 13.24 Strive to enter in at the strait gate Which strift stands in two things First that we receive with meeknesse the word of God hoth the law to disecver sinne and to humble us for the same and the Gospel to cast into our hearts the seed of grace as Jam. 1.21 Receive with meeknesse the engrafted word wherein Gods spirit doth beget Jam. 1.18 Of his own will begat he us with the word of truth 1 Pet. 1.23 25. Being born again not of corruptible seed but of incorruptible by the word of God and this is the word which by the Gospell is preached unto you It is the word of faith Rom. 10.8 which doth ever accompany regeneration 1 John 5.1 Whence John â— 11 12 13. He came unto his own and his own received him not But as many as received him to them gave hee power to become the sonnes of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God Secondly that we pray unto God instantly and earnestly for Gods spirit which doth beget unto eternall life Luke 11.13 For the preserving and keeping of this estate we must do three things First keep fewell to the spark of grace cast into our hearts by regeneration which is by endeavouring that the word of God may dwell richly in us Colos 3.16 Secondly blow upon the spark when the fewell is put to which is by prayer as 1 Thess 5.17 This David did Psal 51.10 11 12. Cast me not away from thy presence and take not thy holy spirit from me Thirdly wrath against sin which is as water to quench the spirit and walk in obedience which is pleasing unto God and entitles us to Gods presence and preservation If ye continue in my word then are ye my Disciples indeed John 8.31 Whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the raine descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Mat. 7.24 25. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling Phil. 2.12 Seeing you have purified your soules in obeying the truth through the Spirit unto unfained love of the brethren 1 Pet. 1.22 The use for comfort For comfort this makes greatly to the regenerate for God hath begun a good work in them and will undoubtedly perfect it untill the day of Iesus Christ Phil. 1.6 herein is the riches of Gods love and mercy seen Of his love 1 John 3.1 Of his mercy 1 Pet. 1.3 4 5. Now whom he thus loves to the end he loves them John 13.1 His gifts and calling are without repentance Rom. 11.29 By regeneration we are sonnes and so heires Rom. 8.17 17. And who shall lay any thing to the charge of Gods elect Rom. 8.31.33 The fourth Observation The fourth thing here to be noted is the people and
his example in the particular branches of the Psalm The time when this Psalm was penned may probably be guessed by the matter of it to have been when he was persecuted by the hand of Saul and his followers of whose cruelty he complaines vers 2. and prayes against them vers 12. The scope The chief matter of it is a notable expression of affiance and confidence in God in his greatest dangers commending the same by the notable fruits and effects thereof and generall division of the whole Psalm His godly affiance he testifieth three wayes First by plain and expresse profession thereof in sweet variety of phrase and gracious application by sundry remarkable fruits and effects thereof to be seen in his godly behaviour in the sixe first verses Secondly by humble prayer and supplication for audience mercy favour instruction and preservation vers 7 c. to 13. Thirdly by a godly provocation of his own soul upon good ground still to wait upon God vers 13 14. For the first Vers 1. Davids affiance and confidence in God is very elegantly in sweet variety of phrase plainly testified in the first verse when he calleth the Lord his light and his salvation and the strength of his life and there also is amplified by a notable effect of godly security in freedome from servile fear propounded by way of interrogation and also twice repeated for better assurance The meaning of the words Metonymia effecti In all the three titles which he gives to God there is a sacred trope the effect is put for the efficient For to speak properly God was the authour and fountain of light salvation and of strength and not the things themselves Likewise in the first word there is another trope a Metaphor Metaphorae for light is taken in a translate and borrowed sense for joy and gladnesse as Esther 8.16 which is to the heart a pleasant thing as light is to the eye Eccles 11.7 So as his meaning is to encourage his heart against the reproach of his enemies that would bid him be packing to hide himself in mountains and deserts as Psal 11.1 seeing the King himself did seek his life Why saith David I have Jehovah the true God for the authour of joy and gladnesse to my heart the giver of safety to my person and of strength unto my life whom should I fear Should I be afraid of Saul or any other man when as the Lord is my comfort by undertaking my safety and girding me with strength as Psal 18.32 In the words thus understood note two things First what God was to David secondly what benefit David reaped thereby For the first The first Observation The true God is unto David the fountain of gladnesse to his heart the Authour of safety to his person and the giver of strength and might for the preservation of his life For light of comfort see Psal 18.28 Thou wilt light my candle that is encrease my small comfort the Lord my God will lighten my darknesse that is give me comfort and joy instead of misery and sorrow Hence he cals God his exceeding joy Psal 43.4 And that he was the Authour of his safety see Psal 3.3 Thou Lord art a shield for me and Psal 4.8 Thou Lord onely makest me dwell in safety For giving him strength and might see Psal 18.2 The Lord is my rock and my fortresse and my deliverer my God my strength Vers 32. It is God that girdeth me with strength Vers 39. Thou hast girded me with strength unto the battle The Reason The reason or ground of this happinesse is Davids being in covenant with God as God himself testifieth of David calling him his servant whom he anointed with his holy oyl and promising that his faithfulnesse and mercy shall be with him yea his mercy will he keep for him for ever and his covenant shall stand fast with him He shall cry unto me thou art my father my God and the rock of my salvation Psal 89.20 21 24 26 28. And David himself layeth claim to this covenant with God Psal 119.94 I am thine save me and Psal 23.1 The Lord is my shepheard and in very many Psalmes he calleth the Lord his God as Psal 7.1 O Lord my God in thee will I put my trust and Vers 3. O Lord my God The first Use for instruction This serves for instruction admonition and comfort For instruction two wayes First touching Gods all-sufficiency in himself for all his children for whatsoever they want or need else David would never have said with assurance that God became so many great blessings unto him as here he doth and in many other places as Psal 18.2 and Psal 144.1 2. My strength my goodnesse my fortresse my high tower and my deliverer my shield c. This point the Lord taught Abraham plainly Gen. 17.1 I am God All-sufficient or Almighty The second Use for instruction Secondly this shews plainly the happy estate of those that stand rightly in covenant with God as David saith Blessed is the nation whose God is the Lord Psal 133.12 For God being in himself all-sufficient becomes all in all to those that be his people by covenant Psal 103.17 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his covenant His eyes runne to and fro throughouâ— the whole earth to shew himfelf strong in the behalf of them whose heart is perfect towards him 2 Chron. 16.9 He will make all his goodnesse passe before them Exod 33.19 He will blesse them in their basket in their dough within the house and in the field Deâ—t 28.1 2 c. to 15. Hereupon David saith he shall not lack Psal 23.1 and the Church saith she will not fear having God for her refuge and strength Psal 46.1 2 5. with Is 33.21 The first Use for admonition For admonition this serves three wayes First seeing this was Davids great happinesse in his troubles that he could say The Lord is my light and my salvation c. That we should search and try whether God be that to us which he was to David And this may be known of every childe of God at this day How we may know that God is our light For first if God be the light of grace and comfort to thy soul in Christ Jesus he will be the light of joy and gladnesse in his providence to thy heart and if he be spirituall salvation in Christ Jesus he will not deny thee temporall preservation and if he be the strength of thy soul in grace he will become the strength of thy life in nature In this case thou maist reason as David did Ps 56.13 Thou hast delivered my soul from death wilt thou not deliver my feet from falling Now the evidence of these heavenly and spirituall blessings from God is this First that he becomes the
light of grace unto our souls appears three wayes First by our true repentance whereby we awake from the sleep and stand up from the death of sinne Eph. 5.14 For such as walk in darknesse and yet lay claim to fellowship with God who is pure light do but lye in their profession 1 John 1.6 Secondly by a constant and conscionable practise of new obedience according to the rule of Gods word which is doing the truth Joh. 3.21 For such have fellowship with Christ and with the true members of his Church 1 John 1.7 Thirdly if we suffer for the Gospel and for righteousnesse sake when we are called thereunto Heb. 10.32 After ye were enlightned ye endured a great fight through afflictions For to believers it is given not onely to believe but to suffer Phil. 1.29 How we may know that God is our salvation Secondly that God becomes our spirituall and eternall salvation is thus known First if he have saved us from sinne in regard of dominion so as corruption doth not raign See Matth. 1.21 with Luke 1.71 74 75. and 1 Pet. 1.18 Secondly if he have wrought in our hearts the grace of true faith whereby we rest and rely on the merits of Jesus Christ for justification and salvation See John 5.24 with 1 John 5.10 14. Thirdly if he have drawn our hearts to love the brethren 1 John 3.14 We know that we have passed from death unto life because we love the brethren How we may know that he is our strength Thirdly the Lord doth manifest himself to become our spirituall strength when he hath enabled us by grace to know and use that spirituall armour mentioned Ephes 6.10 c. Finally my Brethren be strong in the Lord and in the power of his might put on the whole armour of God the girdle of truth the brest-plate of righteousnesse shooes of peace which be Christian patience the shield of faith the helmet of salvation the sword of the spirit and prayer for strength skill and blessing in the use of all the former The second Use for admonition Secondly if we finde defect in the fore-named blessings we must give all diligence thereunto as 2 Pet. 1.5 c. to the 10. verse And the way is to get rightly into covenant with God through Christ Jesus in whom God becomes all things unto u that be needfull especially for our spirituall welfare How to get into covenant with God And to get into covenant we must both repent of our sinnes for so John prepared the way before Christ Matth. 3.3 and made ready a people for him Luk. 1.17 Also labour to get the grace of faith for that is engrafting grace Rom. 11.17 20. Now the meanes of both these is the word and prayer The law prepares the heart for grace by the sight of sinne and by working humiliation for sin as Rom. 7.11 1 Cor. 14.24 25. The Gospel is the word of his grace Acts 20.32 and by the blessing of the spirit is immortall seed 1 Pet. 1.23 25. it is the word of faith Rom. 10.8 17. and prayer obtains the spirit Luk. 11.13 which is the spirit of faith 2 Cor. 4.13 therefore the Disciples by prayer sought faith of Christ Luk. 17.5 The third Use for admonition Thirdly in the fruition of any of these blessings see whether to return the honour and praise namely to him that became all these to David And indeed thus have the godly for some one or more of these continuall cause of praise and thanks to God Therefore we must in all things give thanks 1 Thes 5.18 The Use for comfort For comfort this makes greatly to the godly who make conscience of their wayes and endeavour to keep covenant with God For God will become all these unto them as he was to David whereupon they may rejoyce as Psal 21.1 and say they shall not lack as Psal 23.1 for their God is all sufficient for them as Gen. 17.1 We have seen what God became to David now wee come to see the second thing to be noted in the verse the benefit which David reaped by having the Lord for his light and salvation and for the strength of his life namely hereby he was freed from humane slavish fear and terrour This he confidently expresseth to be certain as well by the manner of propounding it by way of question which here implyeth a more vehement negation as also by the repetition of his freedome which shewes that his heart herein was resolute as Gen. 41.32 the dreame is doubled to give certainty The second Observation Mark then Davids confidence and courage having the Lord for his God he is armed against all fear of men or other creatures Psal 118.6 The Lord is on my side I will not fear what can man do unto me Psal 23.1 4. The Lord is my shepheard c. Though I walk through the valley of the shadow of death I will fear none evill Psal 3.3 6. Thou Lord art a buckler for me I will not be afraid of ten thousand of the people that shall beset me round about The Reason The reason is because having the Lord for his God by covenant he had title to Gods power which is Almighty for his defence and safety and that upon Gods sure word and promise See Psal 91 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty I will say of the Lord he is my refuge and my fortresse my God in him will I trust Thou shalt not be afraid for the terrour by night c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here that there is great gain in true godlinesse as 1 Tim. 6.6 and much fruit in religion to those that attain to true righteousnesse as Psal 58.11 For such as be truly godly be in sure covenant with God and thereby have right and title to the great comforts and blessings which Gods own divine properties afford unto the sonnes of men as here for instance to be freed from humane servile fear by their right and interest to Gods power and might for what needs he to fear that hath Gods power for his defence The three children did hereby encourage themselves in great present danger Dan. 3.16 17. We are not carefull to answer thee in this matter Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thiâ—â— hand And for assurance hereof mark all Gods gracious promises of protection and preservation to the godly as Isa 41.14 Fear not thou worme Jacob c. Isa 43.1 2 3. Now saith the Lord that created thee O Israel fear not for I have redeemed thee and called thee by thy name thou art mine When thou passest through the water I will be with thee c. Isa 51.11 12 13. The redeemed
he was more in prayer and endeavour after this blessing to dwell in Gods house then after any worldly thing This he often testifieth as 1 Chron. 29.3 I have set mine affection to the house of my God Psal 26.8 Lord I have loved the habitation of thine house and the place where thine honour dwelleth Psal 122.1 I was glad when they said unto me let us go to the house of the Lord. So Psal 84.1 2 10. and Psal 42.1 2 4. This affection is the more to be marked in David because the world wonders at it in Gods children as Cant. 5.8 9. and derides them for it as 2 Sam. 6.20 therefore consider the reasons that moved him thereunto which are indeed the wonderfull rare heavenly blessings which are certainly enjoyed in Gods house The first Reason and no where else Whereof the first and principall from which all the rest do flow is the sure fruition of society and fellowship with the true God who is one in essence three in persons the father the sonne and the holy Ghost Who though the whole world be his yet onely shewes his speciall grace and favour to the true members of his Church as Psal 147.19 28. Hee sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. with Exod. 19.5 Ye shall be a peculiar treasure unto me above all people And therefore they that are out of the Church are said to be without Christ and without God in the world Ephes 2.12 and cannot receive the holy Ghost who is the true sanctifier and comforter Joh. 14.17 What the priviledge of the Church is Behold then the priviledge of the Church and of the true members thereof the true God who is one in essence three in persons as God is their Lord and King which is a great ground of their true happinesse The Queen of Sheba accounted Solomons servants happy in having a King so eminent for wisedome 1 Kings 10.8 But behold a greater then Solomon is here Matth. 12.42 a King and Master in his Church who can give deliverance by command Psal 44.4 and will honour all his faithfull servants Joh. 12.26 Where I am there also shall my servant be If any man serve me him will my father honour so Luke 12.37 43 44. More particularly God the father is in Christ their father 2 Cor. 6.18 John 20.17 even the father of mercies 2 Cor. 1.3 who will take notice of the wants of his children and make supply upon their sober and sanctified use of lawfull means if first and chiefly they seek heavenly blessings Matth. 6.32 33. and what is wanting in their temporall estate he will fully make out in their eternall Luke 12.32 Also God the sonne is in and to his Church a blessed saviour and redeemer he is the head unto his Church which is his body Eph. 1.22 23. and the saviour of his body Eph 5.23 See Luke 2.10 11. Isa 49.6.8 Yea he is an husband unto their souls Isa 54.5 Thy maker is thine husband Isa 62.4 5. Thy land shall be married As a young man marrieth a virgin and as the bridegroom rejoyceth over the bride so shall thy God rejoyce over thee And God the holy Ghost is to his Church a blessed sanctifier and comforter the spirit of grace and supplications Zech. 12.10 And because ye are sonnes God hath sent forth the spirit of his sonne into your hearts Gal. 4.6 Secondly the true God in Christ Jesus gives to all the true members of the Church freedome and deliverance from all hurtfull evils By imputing his righteousnesse unto them he doth acquit them from the whole guilt and curse of sinne both originall corruptions and actuall transgressions whereupon all the evils thereof in temporall and corporall miseries as they are curses are removed See Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us whereupon Rom. 8.1 There is no condemnation to them which are in Christ Jesus and more generally Luke 1.68 c. Acts 13.39 The third Reason Thirdly here God affordeth to his children the full and sure fruition of all needfull blessings heavenly and earthly See Ephes 1.3 for heavenly and for earthly see Math. 6.32 33. The blessings of his house are great as Psal 65.4 Here is no lack Psal 34.10 See some particulars The first blessing in Gods house First here God gives direction in every good way Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye Psal 73.24 Thou shalt guide me with thy counsell A type hereof hee shewed to his people in the wildernesse Exod. 13.21 22. in the pillar of cloud by day and fire by night The second blessing in Gods house Secondly here is plentifull provision both for soul and body Psal 34.10 For the soul see John 6.27 33 35 55 63. 1 Cor. 10.16 Here is the tree of life and the well of life Rev. 22.1 2. Psal 36.9 With thee is the fountain of life Psal 87.7 All my springs are in thee that is in the true Church For the body see Isaiah 65.13 Psal 37.3 4. The third blessing in Gods house Thirdly here is safe protection and preservation by speciall providence Psal 91.1 c. implied and assured to all the faithfull Matth. 10.29 30 31. It is said the Kings servants in ordinary cannot be arrested but by warrant from the Lord Chamberlain and ordinary attendants on Parliament-men have great freedomes but the servants of God have more see John 19.11 Job 1.10 Acts 18.10 Psal 89.22 The fourth blessing in Gods house Fourthly here is most admirable remuneration even in this life with the honour of grace and favour to be his friends Joh. 15.14 15. to be his children 1 John 3.1 and to have the attendance of the heavenly Angels Psalm 34.7 Psal 91.11 Heb. 1.13 but most aboundantly in the life to come Matth. 19.28 29. Matth. 25.21 23. Luke 12.32 This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here a plaine evidence of the great ignorance and unbelief of naturall men in the things of God for not one of a thousand hath Davids affection to Gods house and the true cause thereof is their ignorance and unbelief touching the good things of Gods house As in the like see John 4.10 and Cant. 5.9 Here it is true that the light that is in naturall men is but meer darknesse Matth. 6.23 The second Use for instruction Secondly that undoubtedly it is a wonderfull priviledge and prerogative to be a true member of Gods Church and to live in his house else David would never have so much desired it The first Use for admonition For admonition two wayes First to try our affection toward the house of God by Davids for sure it is if God be our light and
our salvation and the strength of our life we cannot but desire to enjoy that place where wee may have society with him The evidence of good affection to Gods house Now the evidence of this good affection is First sorrow for want of liberty to Gods service as Psal 42.1 2 4. When I remember these things I powr out my soul in me c. And for want of Gods saving and sacred ordinances as Psal 74.9 Wee see not our signes there is no more any Prophet c. as Phinebas wife in travell 1 Sam. 4.19 20 21 22. The glory is departed from Israel for the Ark of God is taken c. Secondly joy in the meanes and liberty thereto as Psal 121.1 I was glad when they said unto me let us go into the house of the Lord. As when the Ark came to Bethshemesh from among the Philistims they of Bethshemesh rejoyced to see it 1 Sam. 6.13 and sacrificed sacrifices unto the Lord. Vers 15. And David danced before the Ark for joy when it was brought to the City of David 2 Sam. 6.15 16. and so Nehem. 8.12 all the people made great mirth for understanding the word and Vers 17. in keeping the Lords feast there was great gladnesse The second Use for admonition Secondly to get Davids affection to Gods house which will be had by knowing their misery that are out of it as the world drowned out of Noahs Ark and as is expressed Rev. 22.15 with 21.8 also by their happinesse that bee the living members of it see Rev. 21.7 add 22.14 for then they have God for their God and right to all the blessings of the covenant in freedome from the miseries of nature as they are curses and fruition of all needfull good in direction provision protection and remuneration as before is shewed For the sanctifying of these things considered to our hearts we must pray for the spirit which quickeneth the dead and giveth light and sight to the blinde eyes of the understanding and with all endeavour to leave sinne and to live godly that so we may be more capable of the blessings of the spirit For the spirit of God is an holy spirit and will not dwell in an unclean and filthy heart as 2 Cor. 5.14 15. Mark the place where Christ eats the Passeover with his Disciples Mark 14.15 It is a large upper room furnished and prepared so it should be with our hearts if we would have the father and Christ to come unto us and make their abode with us John 14.23 yea to sâ—p with us Revel 3.20 The second Observation Secondly in his first expressing of Davids affection towards the house of God note also the means he used and the course he took to obtain this blessing namely with earnest desire and prayer to God he joyneth other endeavour and seeketh after it by doing what he can otherwise to get this estate Here are two words used declaring Davids behaviour to obtain this blessing that he might dwell in the house of the Lord. The first doth plainly point out the duty of prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of earnest prayer such as Beggars use who are usually importunate as Prov. 20.4 The sluggard shall beg in harvest The second word though sometime it expresse seeking in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pagnin in this word M. yet often betokens the use of other means beside prayer whereby the thing desired may be gotten as labour and pains in travail and otherwise as Psal 37.32 The wicked watcheth the righteous and seeketh to slay him and therefore it is sometime expounded by pursue as Psal 34 14. Seek peace and pursue it Whereby it seemes plain that David did with prayer joyn other endeavour to get this blessing to dwell in the house of the Lord. The first Reason The reason of this behaviour is twofold First obedience to Gods ordinance who required of those that would dwell in his house three things First repentance from dead works whereby they break off the course of all sin wherein they had formerly lived see 1 John 1.6 If we say we have fellowship with him and walk in darknesse we lye Hath the throne of wickednesse fellowship with thee Psal 94.20 What fellowship hath light with darknesse c. 2 Cor. 6.14 15. David would not suffer an evill person to dwell in his house Psal 101.4.7 and shall we think that God will have his house defiled with such For reigning sinne is spirituall leprosie and though he were a temporall King yet bodily leprosie will cause him to be cast out of the Lords Sanctuary 2 Chron. 26.20 Secondly to bee beautified in soul with inward graces through regeneration as faith vertue godlinesse c. 2 Pet. 1 5 6 7 8. Heb. 11.6 He that cometh unto God must believe Thirdly to be adorned in life with new obedience Psal 15.2 3 c. Psal 24.3 4. And these things David must seek after if hee would dwell in Gods house and so no doubt he did The second Reason Secondly desire to enjoy the blessings of Godshouse wherein he knew that mans true happinesse did stand as Psal 65.4 Psal 84.4 As Paul did Phil. 3.13 14. Now in nature every thing desires the happinesse of its kinde so farre forth as the enlightning of the understanding can direct which being most perfect in Gods children they desire the fruition of the true God who is the fountain of the best happinesse This serves for instruction and for admonition The use for instruction For instruction it shews us plainly whence it is that the greatest number in the world do fail of true spirituall grace and so indeed of salvation it self sure it is not for want of desire for wicked Balaam would have his soul to dye the death of the righteous Num. 23.10 But it is because with desire in prayer they do not joyn seeking after and holy endeavour in the diligent use of other meanes ordained of God for the attaining hereof For it fares with men that live in the Church for the blessings of grace and salvation as it doth with men in the world for temporall blessings of whom Solomon saith Prov. 13.4 The soul of the sluggard desireth and hath nothing why so Because he is a sluggard and severeth diligence from desire as the opposition shews in the end of the verse but the soul of the diligent shall be made fat But the idle soul shall suffer hunger Prov. 19.15 And so it is for spirituall graces which are the treasures of wisedome heavenly riches as Christ implieth John 5.40 You will not come unto me that you might have life compared with Matth. 11.28 29. Come unto me all ye that labour c. And St. Paul shews it Acts 13 46 47. Seeing you put it from you c. and Luke 10.10 11 12. Into whatsoever city ye enter and they receive you not go your wayes out into the streets of the
consider this prerogative professed by David in having God for his helper with reference to the end for which he doth here mention it which is to move the Lord not to hide his face from him c. because formerly he hath shewed himself gracious and favourable towards him and therein this is plain The fourth Observation That David makes his own experience of Gods help in former evils a ground of prayer for present favour in his renewed troubles When David was in the wildernesse of Judah flying from Sauls persecution Psal 63. the title in the 7. verse he pleadeth thus for mercy Because thou hast been my help therefore under the shadow of thy wings will I rejoyce Psal 77.2 5. In the day of my trouble I sought the Lord I considered the dayes of old Psal 89.49 Lord where are thy former loving kindnesses Psal 71.4 5 6. Deliver me O Lord out of the hand of the wicked for thou art my hope O Lord God thou art my trust even from my youth by thee I have beene holden up from the womb Vers 17 18. O God thou hast taught mee from my youth Now also when I am old and gray-headed O God forsake me not The reason hereof is plain David knew the true God was unchangeable and immutable The Reason not onely in his essence but also in his love favour and mercy towards his elect who are his redeemed in and by Christ Jesus with whom his covenant of grace is everlasting so as he will never turn away from them to do them good Jer. 32.40 Whereupon he saith I am the Lord and I change not and ye sonnes of Jacob are not confounded Mal. 3.6 For as much as he loved his own which were in the world to the end he loved them John 13.1 For though he repent of temporall gifts and blessings as of making of Saul King 1 Sam. 15.11 yet his gifts and calling which concerne salvation in Christ are without repentance Now Davids holy calling entituling him to this covenant hee might plead for the renewing of Gods favour in present troubles upon the sense and feeling thereof in former times This serves for instruction and for admonition The use for instruction For instruction learn here in David one notable way of comfort in time of trouble to wit search and try whether God hath been thine helper from under former evils for then thou maist with David plead for present help and comfort so doth the Church in their renewed troubles after their return from the captivitie of Babylon Psal 85.1 c. Lord thou hast been favourable to thy land thou hast brought back the captivitie of Jacob thou hast forgiven the iniquity of thy people wilt thou not revive us again shew us thy mercy O Lord and grant us thy salvation So Ps 44.1 9 23. We have heard with our ears our fathers have declared unto us what work thou didst in their dayes in the times of old But thou hast cast us off and puttest us to shame Awake why sleepest thou O Lord arise cast us not off for ever c. Isa 51.9 10 11. Awake awake put on strength O arm of the Lord Art thou not it which hath dried the Sea the waters of the great deep Therefore the redeemed of the Lord shall return c. and Isa 63.11 12 13 14. The Use for admonition For admonition this serves notably for every childe of God in time of trouble become a follower of David in observing Gods former mercy in helping us and so we shall be encouraged in renewed evils Did not David thus animate himself to fight with Goliah 1 Sam. 17.34 and St. Paul did so encourage himself against troubles 2 Tim. 4.16 17 18. At my first answer no man stood with me but all men forsook me notwithstanding the Lord stood with me and strengthened me and I was delivered out of the mouth of the lion And the Lord shall deliver me from every evill work Now no true childe of God can want experience of former help when he may strongly reason for his comfort from the greater to the lesse as David did Psal 56.13 Thou hast delivered my soul from death wilt thou not deliver my feet from falling So may the true childe of God say thou by thy holy calling to the faith hast delivered me from the power of darknesse in the bondage of sin and Satan as Col. 1.13 and wilt thou not deliver me from this or that carnall evill If God spared not his own sonne but gave him for us how shall he not with him him give us all things Rom. 8.32 Indeed the signes of Gods favour may be hid sometimes from Gods dearest servants as Psal 77.7 8 9. Will the Lord cast off for ever c. But we must then consider the cause which is either correction for sin or triall of grace in which the way to comfort is to repent of sinne and to labour for patience remembring that God doth help not onely when he gives deliverance out of evill but even when he gives strength of grace to bear it as 2 Cor. 12.8 9. Heb. 5.7 The third thing propounded by David to move the Lord not to hide his face from him nor forsake him is Davids title to the blessing of salvation from God by vertue of the covenant wherein he stood with God even for this blessing which he thus expresseth O God of my salvation where by salvation he meaneth the great salvation which is eternall life by Jesus Christ Heb. 2.3 and with it temporall preservation in this world therefore do not hide thy face do not forsake me The fifth Observation In this reason we have two things to note First the thing professed by David secondly the end for which he mentioneth it For the first the thing professed by David is his particular and personall claim unto salvation from God for himself O God of my salvation thou art unto me the God of salvation upon thee I relye both for life eternall in heaven and temporall preservation here on earth Psal 18.2 The Lord is my rock and my fortresse and my deliverer the horn that is the strength of my salvation Psal 25.5 Thou art the bed of my salvation Psal 51.14 Deliver me from blood guiltinesse O God thou God of my salvation Psal 62.6 7. He onely is my rock and my salvation In God is my salvation and my glory The first Reason The true reason hereof is First Gods meer grace and favour in Christ freely accepting of David into covenant with himself whereby he becomes the God of salvations unto him as the Church calleth God Psal 68.20 See Psal 89.3 21 36. I have made a covenant with my chosen I have sworn unto David my servant with whom my hand shall be established He shall cry unto me thou art my father my God and the rock of my salvation And hereupon David saith I am thine save me Psal 1â—9 94 The
thou runnest thou shalt not stumble Prov. 4.12 These wayes of God are wayes of pleasure and all the paths thereof are paths of peace Prov. 3.17 Here nothing offends the godly Psalm 119.165 Nay here is singing of heart Psalm 138.5 with Psalm 65.14 This safety from enemies in the wayes of God the Lord assured his people Deut. 28.17 If thou shalt hearken diligently unto the voyce of the Lord thy God to observe and doe all his Commandements the Lord shall cause thine enemies that rise up against thee to be smitten before thy face c. Psalm 81.13 14. O that my people had hearkned unto me and Israel had walked in my wayes I should soon have subdued their enemies and turned mine hand against their adversaries This David found true in his own person Psalm 18.16 17 21. He sent from above he took me he drew me out of many waters He delivered me from my strong enemies For I have kept the wayes of the Lord c. This serves for instruction and admonition The Use for instruction For instruction see plainly by Davids prayer that there is more good to be had in the wayes of God then naturall men imagine else David would never have begged of God so earnestly to be taught therein Consider but some of the aforesaid reasons that moved us so to pray as his direction unto acceptable obedience wherein men are instiled unto all Gods blessings as Deut. 28.1 2 3. c. Psalm 119.1 His inward joy and consolation which is an inseparable fruit of Gods instruction Psal 119.162 I rejoyce at thy word as one that findeth great spoyl Ier. 15.16 Thy words were found I did eat them and thy word was unto mee the joy rejoycing of my heart Lastly his safety protection herein from the head of his enemies when God saith to his Church all thy children shal be taught of the Lord headdeth withall and great shal be the peace of thy children In righteousnesse shalt thou be established thou shalt be farre from oppression for thou shalt not fear c. Are not these great blessings what shall we say then of naturall men that say unto God Depart from us we desire not the knowledge of thy waies Job 21.14 Surely the God of this world hath blinded their eyes they are under that curse whereby they become like the heath in the desart and shall not see when good cometh Ier. 17.5 6. The Use for admonition For admonition it serves notably that our behaviour like Davids in praying unto God to teach us his wayes They are not undoubtedly contained in Scripture which is the perfect register of Gods revealed will shewing our duty perfectly for all things needfull to be believed and done unto eternall life In it we have expresse particular rules for all the duties of our generall calling of Christianity which requireth piety towards God justice love and mercy towards our brethren with sobriety and temperance towards our bodies and care and diligence for the gain and growth of grace in our soules as Tit. 2.12 2 Pet. 1.5 6 7. In it also we have generall rules for the well ordering and managing of our particular callings which respect the Church Common-wealth or familie For Magistrates see Ex. 18.21 22. with Deut. 17.8 9 c. 2 Chr. 19.9 10 11. For Ministers 1 Tim. 3.2 3. c. and 2 Tim. 4.1 2. For husbands and wives parents and children masters and servants their godly behaviour in generall is plainly propounded Eph. 5.22 23. c. Eph. 6.1 c. to the 10. Col. 3.18 c. Tit. 2.1 c 1 Pet. 2.13 c. And that our prayers this way may be availeable we must also labour in life to be such as God will teach Who they are whom God will teach that is first penitent persons breaking off the course of sinne Prov. 1.23 Turne you at my reproof behold I will poure out my spirit unto you I will make known my words unto you Hos 6.1 3. Come and let us return unto the Lord Then shall we know But the wicked and impenitent shall not be taught of God he will not be enquired of by them Ezek. 14.1 c. Those that are laden with sinne are ever learning and never come to the knowledge of the truth 2 Tim. 3 6 7. Secondly diligent in using Gods ordinances man holy manner Gods ordinances for knowledge are the word and prayer The word must be reverently heard read and meditated Psal 119.99 I have more understanding then all my teachers for thy testimonies are my meditation and prayer gets wisedome Jam. 1.5 The holy manner of using these ordinances is in humility and yeelding obedience to that they do know John 7.17 for such have a promise of the spirit which God hath given to them that obey him Acts 5.32 which is that annointing that teacheth all needfull things 1 John 2.20 27. The second observation The second petition which David here puts up unto God is that God would lead him in a plain path that is in a path that is right and straight wherein is no erring nor straying out of Gods way even in a path of righteousnesse as some translate it In which petition note two things the first implyed that the paths of Gods way are plain paths such as are straight and right without crooked turnings Prov. 4.11 I have taught thee in the way of wisedome I have led thee in right paths Prov. 8.6 8. The opening of my lips shall be right things All the words of my mouth are in righteousnesse there is nothing froward or perverse in them Therefore St. Paul calls them the straight wayes of God Acts 13.10 The Reason The reason is plain these paths are of Gods own tracting out being indeed nothing else but plain evidences of his will which in every thing is right and equall for Gods willing of a thing makes it good though otherwise it were most â—â—hominable if he should not require it as is most plain in the fact of Abraham when he offered up his sonne Isaac for which Abrahams faith is renowned Hebr. 11.17 and his â—ear of God approved Gen. 22.12 And on the same ground David said Therefore I esteem all thy precepts concerning all things to be right Psal 119.128 This serves for instruction admonition and comfort The use for instruction For instruction it doth plainly discover the great measure of our naturall corruption who judge many of Gods wayes unequall Ezek. 18.25 Ye say the way of the Lord is not equall And indeed in one thing or other wherein every carnall heart desires liberty to sinne we are like the evill servant who in our thoughts charge the Lord to be an hard master requiring more exact obedience then hee should Mat. 25.24 doth not every black mouth'd swearer and curser say in his heart our tongues are our own we ought to speak who is Lord over us Psal 12.4 and all prophanenesse of the
fulnesse thereof Psal 24.1 yet none can say but the Church of God who are his people by covenant that God doth dwell among them Secondly for the better assuring of all the blessing of the Covenant to those that be his people The 2. reason For God in Christ is the true fountain of all good things and his dwelling among them in that manner which he did ranifest in his Tabernacle gave plain evidence of his readinesse to communicate his goodnesse unto them according to all that he had promised in his Covenant This will appeare by a briefe view of the severall parts of Gods tabernacle considered with the speciall ends for which they were ordained The whole Tabernacle was made according to the patterne shewed in the mount It contained three distinct places the Court the holy place and the holy of holies and in each of these there were severall ordinances serving by their use and signification to testifie Gods readinesse who there dwelt among them to communicate his goodnesse to his people there serving him Take a view of some In the Court which signified the visible Church wherein hypocrites may have a place for outward worship was first the ministry of the word and prayer Here the Priests and Levites taught the people as it is said of Christ Luke 17.47 he taught daily in the Temple here the Scribes and Pharisees sate in Moses chaire Matthew 33.2 and here both Priests and people prayed as Luke 1.10 for my house shall be called the house of prayer Luke 19.46 Secondly here was the altar of burnt-offering a type of Christ for the altar and the twelve pillars resembled God and the 12. tribes making a covenant together with sacrifice Exod. 24.4 This altar in the Court of the Tabernacle was overlayed with brasse a strong metall to signifie that Christ God did sanctifie his manhood to be an acceptable sacrifice strengthen him to do and suffer all things needfull for our redemption and salvation Thirdly the laver for washing a type of sanctification Titus 3.5 Heb. 10.22 In the holy place were three memorable things First the altar of incense shadowing out Christs intercession in heaven Secondly the table of shew-bread signifying that standing table of the Word and Sacraments wherein God keepeth plentifull provision to feast his elect in Christ Every one had in his incense cup pure incense put upon it signifying fulnesse of joy in Christ Jesus Thirdly the golden candlestick a figure of the Church Revel 1.20 because it holdeth up the light of Gods Word The severall branches resembled particular Churches and the lights therein signified the words of the Prophets or the holy Scriptures 2 Pet. 2.19 The seven branches from one shaft all of one matter signified variety of gifts and graces proceeding from one spirit Zech. 4.2.6 In the most holy place or holy of holies was first the ark whose lidd was called the mercy seat overlaid with pure gold and within it the two tables of the covenant all shadowing Christ who is our covenant Is 49.8 and our propitiatory Rom. 3.25 1 Iohn 2.2 Over the ark did God appear between the Cherubins signifying God teaching through Christ who is attended by the ministry of Angels Secondly here were the golden censers to bring fire with incense to the mercy-seat signifying that with thâ— incense of the spirit of Christs sufferings must be mingled by Christ himselfe upon the altar with fire before that our service can be accepted Lev. 16.12 with Rev. 8.3.4 Thirdly here was the â—ot of Mannah which God gave them from heaven signifying Christ crucified the bread that came down from heaven Iohn 6.41 1 Cor. 10.3 Also Aarons rodd that budded testifying their rebellion Numb 16. yet being neer to the mercy seat was pardoned in Christ These two last Heb. 9 3 4. are said to be within the ark where * some referre the relative to the former antecedent which needs not Iun. par seeing that standing before it they were with it for nothing was within but the two tables 1 Kings 8.9 Besides these that did severally belong to some of the holy places there were some things common to all As first the annointing oyle wherewith every particular vessell and instrument was consecrate to his holy use signifying the graces of the spirit sanctifying us to God 2. the coverings for the whole tabernacle signifying Gods protection by his speciall providence over his whole Church and every member thereof as Is 4.5 6. upon all the glory shall be a defence c. Psal 27 5. Thou wilt hide me in thy Tabernacle In all these and many other he both manifested his presence among his people and also his readinesse to doe them good by communicating spirituall blessings among them If any say these things proved his presence amongst the Iewes but what are they to us I answer much They were types and shadowes of good things to come but the body is Christ Col. 2.17 who is come by a more perfect Tabernacle Heb. 9.11 and him we have among us in the word of the Gospell fully performing all that was prefigured in legall Ceremonies Quest Are our Churches and Chappels answerable to the Iewes Tabernacle and Temple for prerogative of Gods presence Answ No difference of place in respect of holinesse for Gods service is taken away by Christ in the new Testament Iohn 4.21.23 1 Tim. 2.8 But the Congregations of Gods people assembled for holy worship according to Gods ordinance have Christ present as Mat. 18.20 They are Gods house Heb. 3.16 and Gods temple 1 Pet. 2.5 Ephes 2.21 This serves for instruction admonition and comfort Vse 1 For instruction two wayes First how to judge rightly of difference of place in respect of holinesse namely if it be Gods habitation and dwelling place Thus were the Temple the Tabernacle and people of the Iewes more holy then others under the law Papists say consecrated places for holy worship be more holy then other places Bellar. de cultu Sanct. lib. 3. cap. 4. But the truth is our Churches and Chappels are as the Iewes Synagogues whereof Psal 74.8 Of which we may say as Mat. 23.16.17 Woe unto you blind guides c. or as Bernard Habent sanctitatem sed propter corpora vestra c. Churches are holy because of your bodies your bodies because of your soules your soules because of the Spirit of God As it was said of the Israelites non propter locum gentem sed propter gentem locum elegit Concil Aquisgr As Austin Quid supplicaturus Deo locum sanctum requiris Volens in Templo orare in te ora ita age semper ut Deo Templum sis ibi enim Deus exaudit ubi habitat Aug. lib. sentent And Origen Hom. 5. in Levit. Locum sanctum in terris non requiro positum sed in corde Vse 2 Secondly see whence the Church of God in generall and every true member thereof in particular have their stability even from this that
they are the Temple of God God dwelleth in them and he is stronger then he that is in the world 1 Iohn 4.4 Vse 3 For admonition here learn to take notice of Gods dwelling places and to carry our selves answerable to his goodnesse and bounty therein His publick dwelling places are the holy Assemblies of Ministers and people in holy worship Towards which we must have Davids affection towards the Tabernacle Psal 42.2 3. and Psal 63.1 2. and shew forth our desire to glorifie God by provoking others to frequent the same Is 2.2 3. Mic. 4.1 2. But alas here justly we may complain as Lam. 1.4 The waies of Zion mourne few frequent these assemblies in comparison of those that run thick and threefold to sinfull and shamefull assemblies where Satan dwelleth as hee doth In places of Idolatry and impiety For comfort it makes greatly to all Gods children who are the true members of his Church they have a double assurance that Christ dwelleth in them their inward piety and their outward profession Hereon they may say as Ier. 20.11 The Lord is with me as a mighty terrible one therefore my persecutors shall stumble and they shall not prevaile they shall be greatly ashamed for they shall not prosper their everlasting confusion shall never be forgotten and with David Psal 113.5 6. Who is like unto the Lord our God who dwelleth on high who humbleth himselfe to behold the things that are in heaven and in the earth Consider Luke 11.21 22. and Iohn 14.17 18. The point purposely intended is 3. Observation that Gods Tabernacles are most lovely and amiable surpassing Davids ability to expresse Psal 268. Psal 27.4 and Psalme 122.1 Reason 1 The Reason is First Gods gracious presence as he stands in covenant with his people for so he shewes himselfe in his Sanctuary the place of his worship and his presence is lovely Psal 63.2 To see thy power and glory so as I have seene thee in thy Sanctuary this liked Moses so well that he had rather stay with it in the Wildernesse then go without it to Canaan Exodus 33. â—5 Mat. 17.2 3 4. When Christ was transfigured in the Mount in the sight of Peter Iames and Iohn Peter liked the place so well that he said Master it is good to be here and moves for liberty to build three Tabernacles Reason 2 Secondly there God doth lovingly admit communion and society with his people speaking unto them in his word as Psal 50.5.7 Is 40.1 and hearing them speak to him in prayer Psal 50.15 as Cant. 2.14 It is as we may speak with reverence the wooing place between Christ and his Church here the contract is made in the covenant of grace as 2 Cor. 11.2 here is the love of espousals Ier. 2.2 here God allowes and speaks comfort Hos 2.14 Reason 3 Thirdly here God doth shew himselfe most gracious in mercy and bounty unto his Church His gracious mercy is seene in removing evils from them as First blindnesse of mind Is 22.7 with 2 Cor. 3.14 secondly hardnesse of heart Ezek. 36.26 thirdly transgression of life Hos 14.4 His gracious bounty is seen in spirituall and heavenly gifts for where is regeneration wrought but in his Church Psalme 87.4 5. Man and man that is every man that is borne again was borne in her for Hierusalem is the mother of us all Gal. 4.26 Now hereby by we are made the sonnes of God heirs of heaven 1 Pet. 1.3.4 Where are all the particular saving graces of the spirit begotten in the hearts of men but in the Churchordinarily Psal 87.7 All my springs are in thee The spirit is the fountain and peculiar graces the streames that issue thence see Iohn 7.37.39 Here God begets grace in thy soule and is it not a most lovely thing to have such neer and sweet society with God It was divine joy to the Virgin Mary that the holy Ghost did overshadow her and forme the blessed body of Christ in her womb as we may see by her song Luke 1.46 47. My soule doth magnifie the Lord and my spirit hath rejoyced in God my Saviour O consider that God begetting grace in thy heart in his Church Christ is formed in thee spiritually Gal. 4.19 which should be more joyfull unto thee if more might be then Christs conception was to her because shee might have beene saved without that honour but thou canst not unlesse Christ be formed in thee here thou beholdest and art changed into the same image 2 Cor. 3.18 This serves for instruction admonition and comfort Vse 1 For instruction First that our Christian assemblies for Evangelicall worship are lovely places for what David said of the legall Tabernacle is most true of Evangelicall assemblies for the holy worship of God in Christ in the word Sacraments and prayer For Hebr. 9.11 Christ is now come an high Priest of good things to come by a greater and more perfect Tabernacle And here he is present Mat. 18.20 admitting his elect to holy society and fellowship with himself also exercising most gracious mercy and bounty in removing evils and bestowing heavenly blessings and graces upon his Vse 2 Secondly see here a reason of Davids strong affection towards the legall tabernacle and proportionably of the affection of Gods children toward Evangelicall worship he was sick for sorrow when he was debarred from it see Psal 42.1 2. and most joyfull when hee had freedome thereto Psal 122.1 The reason is the lovelinesse of the place for the presence favour and grace of God there to be enjoyed after a speciall manner The world doth account Gods children for their zeal in following the preaching of the Word brain-sick persons giddy-headed and such like But the truth is these censurers like sorry Physitians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.4 mistake the place affected as Festus did of Paul Acts 26.24 they are sick indeed yet not brain-sick but heart-sick sick of love as Cant. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Christ Whereof they need not to be ashamed for God the father loves them and Christ also Joh. 14.21 Now it is noâ— newes that those that are in love should frequent the places where they may meet with their beloved Vse 3 For admonition it serves profitably two ways First to those that can see no lovelinesse in Gods Tabernacles among us can take no delight or pleasure in the assemblies of Gods people for his holy worship Consider thine estate for certainly as yet thou hast not Davids heart and he was a man according to Gods own heart Acts 13.22 Such are first recusant Papists secondly prophane contemners of both whom we may say as Matth. 11 16 c. Whereunto shall I liken this Generation c. These have no heart for God that are weary of his worship See Mal. 1.13 Amos 8.5 It is not the May-pole dance that will draw recusants the dance about the golden Calf would draw them all Exod. 32.6 19. Jeroboans Calves at Dan and Bethel they
the true Members of Gods Church who have the comfort and liberty of Gods holy worship and service are blessed and happy See Psal 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Hence it followes verse 10. A day in thy Courts is better then a thousand I had rather be a door-keeper in the house of my God then to dwell in the tents of wickednesse The reason hereof is from the wonderfull rare heavenly blessings Reason which are here certainly enjoyed by the true Members of the Church and no where else Whereof the first and principall from which all the rest do flowe is the fruition of communion and fellowship with the true God one in essence three in person the Father the Sonne and the Holy Ghost who is onely in his Church to the true members thereof a God of grace and mercy and therefore they that are out of the Church are without God in the world Eph. 2.12 Here the first person is the father of mercies and God of all consolation 2 Cor. 1.3 the second person is a blessed Saviour and Redeemer Isa 9.6 unto us a childe is born unto us a Sonne is given a Saviour Luk. 2.10 11. with Isa 49.6 8. the holy Ghost is the blessed sanctifier and comforter being the spirit of grace Zech. 12.10 yet onely in his Church Joh. 14.17 Now this true God is in his Church to all the true members thereof not onely a Master farre excelling Solomon of whom the Queen of Sheba testifies that his servants were blessed 1 King 10.8 with Mat. 12.42 and such a Master as saith where I am thereshall also my servant be Joh. 12.26 with Luk. 12.37 43 44. but a father Matth. 23.9 Joh. 20.17 Yea an husband Isa 54.5 Thy Maker is thine husband and Isa 62.4 5. Thy land shall be married As a young man marrieth a Virgin as the Bridegroome rejoyceth over the bride so shall thy God rejoyce over thee Ier. 3.14 I am married unto you Hos 2.19 20. I have betroathed thee unto me for ever c. Secondly this true God in Christ gives to all the true members of his Church freedome and deliverance from all the miseries of nature that is from the whole guilt and curse of sinne in originall corruption and actuall transgressions See Luke 1.68.74 Gal. 3.13 Rom. 8.1 Acts 13.39 Thirdly here is afforded the full fruition of all needfull blessings as Eph. 1.3 who blesseth us with all spirituall blessings in heavenly things in Christ And not only so but even with all needfull temporall blessings Matth. 6.32 33. These blessings may be reduced to foure heads First to direction in all the wayes wherein they ought to walke Psal 32.8 I will instruct thee and teach thee in the way that thou shalt goe Psal 73.24 Thou shalt guide me with thy counsell If the good houswife order the wayes of her houshold Prov. 31.27 how much more God Secondly to provision both for soule and body for Psal 34.10 They that seeke the Lord shall not want any good thing for soule John 6.33.35.55.63 1 Cor. 10.16 Here is Christ the tree of life and the well of life whereon Psal 87.7 All my springs are in thee Rev. 22.1 2. And heaven for an inheritance Luke 12.32 1 Pet. 1.3 4. For temporall see Is 65.13 Psal 37.3 4. Thirdly to protection and preservation by speciall providence Psal 25.5 and Psal 91.1 implyed and assured to all the faithfull Mat. 10.29 30 31. The Kings servants in ordinary may not be arrested but upon warrant from the Lord Chamberlain but Gods servants have a greater priviledge God himself must grant the warrant else they may not be medled with Job 1.10 John 19.11 Acts 18.10 Psal 89.22 Fourthly to remuneration both here with honour of grace to be his friends John 15.14 15. 1 John 3.1 and attendance of Angels Psal 34.7 Psal 91.11 and hereafter Mat. 25.21.23 Luke 19.17 c. Mat. 19.28 29. Is it such a blessing to dwell in Gods house then it is a great curse to dwell out of it Vse 1 for so they should be deprived of all the forenamed blessings This made David to say Woe is me that I sojourne in Meshech that I dwell in the tents of Kedar Psal 120.5 and 1 Sam. 26.19 If they be the children of men cursed be they before the Lord for they have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other Gods The ancient resemblance of Gods Church to Noahs Arke is true and fit for this place Vse 2 Secondly wee must examine whether wee be such as dwell in Gods house as true members of the Church and such onely are true believers in Christ for no man cometh to the Father but by him John 14.6 Whereby will bee excluded all Gentiles who are without Christ Ephesians 2.12 and Turkes and Jewes who though they acknowledge the God that made the world and brought Israel out of Aegypt yet not believing Christ Jesus the son of the Virgin Mary to be the sonne of God and saviour of the world they shall dye in their sinnes John 8.24 Luke 13.28 Yea besides them Papists holding the Doctrine established in the Councell of Trent who do not only a Rhem. on Rom. 3.22 deride but b Conc. Trid. Sess 6. can 10. accuse the Doctrine of justification by imputed righteousnesse will be found Ismaelites the sonnes of the bondwoman such as must be put out of the house Gal. 4.21.30 and such guests as want the wedding garment which is Christs righteousnesse imputed and received by faith see 2 Cor. 5.20 Rev 3.18 Our white rayment to cover our filthy nakednesse of sin must be had of Christ also by their Idolatry they hold not the head Col. 2.18 19. Also they that professe the truth and yet content themselves with a dead faith are not dwellers in Gods house that is such as have a shew of godlinesse but want the power thereof 2 Tim. 3.5 who professe they know God but by their works deny him Tit. 1.16 Of such St. James speakes James 2.18.20 Shew mee thy faith without thy workes c. He that must abide in the house for ever must be a sonne John 8.35 which we all are through faith in Christ Gal. 3.26 and by regeneration 1 John 5.1 for of such the Apostle saith Thou art no more a servant but a sonne Gal. 4.7 Therefore whosoever would certainely know himselfe to be in Gods house and to continue therein must get true faith and keep it and shew the truth of it by works of love Gal. 5 6. and of obedience to Gods word 1 Thess 2.13 Vse 3 As we desire the assurance of true happinesse we must approve our selves dwellers in Gods house that is such as continue and abide the true servants and children of God Our holy calling to the faith of the Gospell gives us entrance and admittance into the family of God
his speciall favour as Psal 144.15 But who do so Answ First the man whose strength is in the Lord that is who resteth not nor relyeth upon himselfe but on the Lord and by him is made strong against enemies both corporall and spirituall and also enabled for every good duty which the Lord requireth at his hands And thus understanding the words the point is cleer to be observed That man is in a blessed and happy estate whose strength is in the Lord that is who trusteth not to himself or to any other person or thing for his safety from evills and ability to do well but only on the Lord his God on whom he resteth and resteth by true faith and confidence see Proverbs 16.20 who so trusteth in the Lord is happy and Jer. 17.7 8. Blessed is the man that trusteth in the Lord Psal 125.1.146.5 Happy is he that hath the God of Jacob for his helpe Reason 1 The reasons are First no man is or can be strong by his owne power This is true both in things pertaining to the body Deut. 8.17 18. and to the soule John 15.5 Reason 2 Secondly no enemy shall be able to hurt him that is strong in the Lord. This is true both for corporall and spirituall enemies For corporall see Psal 89.21 22. With whom mine hand shall bee established mine arme also shall strengthen him The enemy shall not exact upon him nor the sonne of wickednesse afflict him 23. I will beate downe his foes before his face Hence Psalme 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about and Psal 27.1 2 3. The Lord is my light and my salvation whom shall I feare c. Jer. 20.11 Reason 3 Thirdly no work nor duty which God requires at his hand shall be hard for him who is strong in the Lord see 2 Cor. 3.5 and 12.10 Phil. 4.12 13. This serves for instruction admonition and comfort For instruction First in the way to true happinesse it stands not in any outward thing Vse 1 as naturall men thinke but in the fruition of the true God for he is the chiefest good whomsoever enjoyes can lack nothing that is good for hee is all in all to those that are his Hence Psalme 33.12 Blessed is the nation whose God is the Lord and the people whom hee hath chosen for his owne inheritance Gen. 15.1 Feare not Abraham I am thy shield and thy exceeding great reward and 17.1 I am the Almighty God walke before mee and be perfect Hence Exod 33.15.19 If thy presence goe not with me carry us not up hence c. He communicates his goodnesse to those that enjoy him as 2 Chron. 16.9 Psalme 28.8 Hence Jer. 9.23 24. Let not the wise man glory in his wisedome c. Vse 2 Secondly see here who be miserable and accursed namely all such as are not strong in the Lord but in themselves or something beside the Lord See Jer. 17.5 Cursed bee the man that trusteth in man and maketh flesh his arme whose heart departeth from the Lord Now such are many as well for earthly as for heavenly things For earthly all such as use unlawfull means to procure earthly blessings as lying fraud stealing oppression c. Can these say as Ps 44.3 thy right hand and thine arme c. Nay as 1 Kings 21.19 Hast thou killed and also taken possession c. And for heavenly they that trust to their owne righteousnesse as Papists doe the Jewes did Rom. 10.3 Vse 3 Thirdly this should admonish us to be as carefull to be strong in the Lord as we are desirous to be truly happy for the man is blessed whose strength is in him To this end wee must give all diligence for three things First that we stand truly in covenant with God in Christ which is by believing on him so Psal 125.1 Secondly that we be upright hearted dealing truly and sincerely with him in our profession 2 Chron. 16.9 Thirdly that we be constant in obedience 2 Chron 15 2. Psal 81.13 Vse 4 Fourthly this serves for comfort to the upright hearted trusting in God and walking in obedience see Psal 91.1 Let such assure themselves the Lord will be their strength see Psal 68.28.35 Psal 28.6 7. They may say as Ps 3.6 and 27.1 2 3. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid The high wayes are in their heart Here the second property of those that are Gods true people is expressed they do sincerely and truly affect the holy worship of God as is manifest by their behaviour in three branches First the wayes to Gods house are in their heart that is they love and like and in heart desire and delight in the ways that lead to Gods house They that be truly Gods people 2 Observation have their hearts set upon the way and means of Gods worship see Psal 122.1 Psalm 26.8 Because by those ways Reason they come to enjoy the presence of God society and fellowship with him in whom they place all their happinesse Vse 1 This serves first to let us see what we may think of those that have no love nor liking to the ways of Gods house but think it is a wearinesse as Mal. 1.13 that say of the Lords day as Amos 8.5 when will it be gone And of the word and worship of God as Job 21.14 Depart from us we desire not the knowledge of his wayes Certainly these are in a cursed estate as Acts 13.10 as Elymas the Sorcerer was see Acts 19.9 Vse 2 Secondly it is a matter of great comfort to those that desire and delight in the meanes wherein they may have society with God in Christ Surely flesh and bloud hath not revealed it unto them Matth. 16.17 Let these consider Luke 11.22 Vse 3 Thirdly it is a good caveat to labour with our selves that the wayes to Gods house may be in our hearts that we may desire and delight in them love and like them Now as we have another Tabernacle and Sanctuary which is Christ Jesus Hebr. 8.2 so our ways are not materiall but spirituall which we must love and minde and that is the Evangelicall worship by which we come to have societie and fellowship with God See Acts 24.14 and 19.9 This is called the Lords high-way Isa 358. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 11.16 and 49.11 and 40.3 and 19.23 and 62.10 Jer. 31.21 Vers 6. They going through the valley of Baca make it a Well even with blessings shall the rain cover THe second evidence of Gods peoples sincere and earnest affection towards his holy worship they do couragiously and comfortably endure and break through all difficulties and troubles in the way That we may conceive so much by the words we must know that the word Baca signifieth a Mulberry tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5.23 24. which loves to grow
worship they are far from Davids mind Psal 26.8 with Psal 42.1 2. and Psal 122.1 and verse 1 2. of this Psalme nay they are as those Job 21.14 that say unto God depart from us Vse 3 Thirdly this should stirre up all that have care of the true welfare of their soules to love Gods house and Gods worship the house for the worship as David did Consider his comfort in death Psal 31.5 which will be contrary to the wicked as Mat. 25.41 Vse 3 Fourthly for comfort to the godly their love to Gods house for grace is an entrance to his house of glory as 2 Pet. 1.9 10. Verse 8. O Lord God of hosts heare my prayer give eare O God of Jacob. Selah HEre he returnes to praye for audience to his request for free and safe fruition of the place of Gods worship in which he shewes the more earnestnesse by doubling his requests and enforcing them by severall titles given to God to whom he prayes which may strengthen his heart in his assurance to obtain his requests The first title is O Lord God of hosts which he hath given to God twice before in this Psalme viz. verse 1.3 yet here it is repeated with more emphasis by addition of the title God 1. Observation which shewes that the godly in prayer do not faint but encrease in zeal and fervency till they obtain their requests as Dan. 9.19 Reason 1 For they are enabled to this duty by the spirit which helpeth their infirmities being neither weary nor faint Rom. 8.26 Reason 2 Also they know that God liketh importunity Luke 18. 1.6.7 and fervency James 5.16 Which should be a president and encouragement to us in prayer Vse to shew fervency and constancy therein For the first description of God by these titles O Lord of hostes it hath been handled in the first verse with the application thereof The point is this The true God is the Lord God of hosts 2. Observation c. The matter he here prayes for is audience 3. Observation heare my prayer give eare the doubling hath its emphasis and shewes his fervency and earnestnesse for audience Mark then The holy Prophet prayeth earnestly to have his prayers heard see Psal 5.1 2. and Psal 13.1 2. This he doth Reason because to his seeming God did too long delay to satisfie his desire for David longed and fainted like a woman with child verse 2. whose case will hardly admit delay Vse 1 This serves for instruction and admonition For instruction see this that sometime God useth long delayes in answering the prayers of his children see Psal 22.2 Psal 77.7 8 9. Psal 80.4 Quest How can this be seeing he saith Aske and yee shall have Mat. 7.7 Answ First the sinnes of Gods children may hinder this blessing as Psal 66.18 John 9.31 Is 59.2 as 2 Sam. 12.16 c. Secondly God may delay to answer for a time to kindle zeale in his children as Mat. 15.22 23 to 28. as our Saviour dealt with the father of the child that was possessed with a dumbe and deaf spirit Marke 9.18 22 c. Thirdly to expresse their patience under the crosse as 2 Cor. 12.19 Fourthly to teach them to rest contented with scuh supply as God ministreth for he heareth and answereth not alwaies in that particular men begge but sometime in that which is more for Gods glory and as good for his children as Heb. 5.7 Vse 2 For admonition every child of God must marke Gods dealing herein with his dearest servants that by Gods delayes they neither be dismayed in this duty nor doubt of Gods favour for this was Davids case and Christs we should wisely consider the reasons of Gods delay and make use thereof The latter title he gives to God is O God of Jacob which he propounds upon his second and more earnest request for audience Mark then 4. Observation that when David would fain have audience with God in prayer he calls him the God of Jacob. The reason of this title here is First in regard of the covenant which God made with Jacob and his posterity Reason 1. who are often stiled by the name of Jacob as Psal 59.13 God ruleth in Jacob and Is 43.1 But now saith the Lord that created thee O Jacob and he that formed thee O Israel and 44.1 Hear now O Jacob my servant and Israel whom I have chosen I am the Lord thy God the holy one of Israel Is 43.3 Feare not O Jacob my servant and thou Jesurun whom I have chosen Is 44.2 Now this is a great ground of assurance of audience that the God to whom he prayed was his God by covenant for God saith of this people O Jacob and Israel thou art my servant I have formed thee thou shalt not be forgotten of me Is 44.21 Secondly and more especially Reason 2. in regard of the speciall favour that God shewed to Jacob when hee changed his name to Israel in suffering himself to be overcome by Jacob when he wrestled with him Gen. 32.24 26 28. as a Prince saith he hast thou power Hosea saith chap. 12.3 By his strength he had power with God verse 4. yea he had power over the Angell that is Christ the Angell of the covenant he wept and made supplication unto him mark the means of his prevailing prayers and tears Now David remembers this and calls him the God of Jacob to encourage himself in prayer and to get assurance of prevailing For the God of Jacob is hee that suffers himselfe to be prevailed with in prayer and he is without shadow of turning Iam. 1.17 to day yesterday and the same for ever Heb. 13.8 This serves for instruction admonition and comfort Vse 1 For instruction see here a gracious practise of Gods servants both to mark and mention in their prayers such dealing of God with their fore-fathers as may encourage them in this duty and strengthen their faith in assurance to prevail It 's here plain in David when he calls God the God of Jacob but more plain in Elisha 2 Kings 2.14 when coming back to the waters of Jordan with the mantle that fell from Elijah wherewith Elijah had a little before made a way through the river on dry ground verse 8. he doth the like thing that Elijah did using these words where is the God of Elijah as if he should have said sure he can do to me as he did to him This thing moved the Church of God often to mention Gods gracious dealing with their forefathers as Psal 44.1 2 3 4. Psal 99.6 7 8. See Psal 74.13 14. and Isa 51.9 Awake awake put on strength O arm of the Lord awake as in the ancient dayes Art thou not he that hath cut Rahab that is Egypt and wounded the Dragon in the waters that is Pharaoh and verse 10. Art not thou he which hath dried up the sea c. Meaning that he can do so still So Jehoshaphat in his
the Spirit thus it did entitle him to GODS speciall mercy as Psalm 89.20 28. GOD promised saying I have found David my servant with my holy oyle have I anointed him My mercy will I keep for him for ever and David acknowledgeth Psalm 18.50 Great deliverances giveth he to his King He sheweth mercy to his anointed Reason 2 Secondly David propounds this motive to God to bestow upon him this favour because hereby he should be better enabled to walk worthy of the honour conferred upon him in his anointing as see Isaiah 2.3 here God teacheth his wayes for their enabling to walk in his paths This serves for instruction and for admonition Vse 1 For instruction two wayes First it lets us see a commendable property in the godly to observe and mark Gods favours towards them for their better encouragement to depend upon him and to pray unto him for further blessings See 2 Sam 17.34 37. Thy servant kept his fathers sheep c. Psal 56.13 Thou hast delivertd my soul from death wilt thou not deliver my feet from falling So did Sampson in his great thirst Judg. 15.18 This we should the rather mark for our example in following the godly herein both because God requires it for our good Psal 111.4 He hath made his wonderfull works to be remembred and verse 2. they are sought out of all them that pleasure therein Michah 6.5 Remember now O my people what Balak King of Moab consulted and what Balaam the sonne of Beor answered him from Shittim unto Giâ—gal that ye might know the righteousnesse of the Lord. And also blames those that forget his works and dealing towards them as Psal 106.7 Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea verse 13. They soon forgate his workes they waited not for his counsell verse 21. They forgate God their Saviour For this good King Asa is blamed 2 Chron. 16 8. Were not the Ethiopians c. Vse 2 Secondly here behold a great prerogative and priviledge of all the godly that be true believers for they have ever in themselves though not of themselves but from the Lord a comfortable ground of encouragement to go to God in prayer for any needfull blessing which is beside his command and promise Psalm 50.5.15 the honour of holy unction they are the Lords anointed ones though not with materiall oyle the use whereof ended in Christ as all legall types did Col. 2.17 Heb. 10.6 yet with the graces of the holy Ghost which are spirituall oyle as 1 John 2.20.27 By which they are made Kings and Priests unto God Rev. 1.6 an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ whereon they are called Christs fellowes Psal 45. yea Christ himself is not ashamed to call them brethren Heb. 2.11 And so they are indeed by the grace of faith as Gal. 3.26 â— John 5.1 Christ indeed hath the preheminence for he is the naturall sonne as he is the second person in Trinity the only begotten John 1.14 and as incarnate made man the son of God also Mat. 3.17 by the grace of personall union For admonition two wayes to every one that would pray with comfort Vse 3 First to make tryall whether we be the Lords annointed spiritually which is by endowment with such graces of the spirit as declare us to be made of Christ Priests unto God to offer up spirituall sacrifices which are First our selves in soules and bodies through faith in Christ as Rom. 6.13 yeeld up your selves unto God Rom. 12.1 which is known by sanctification joyned with profession of faith as Rom. 15.16 Secondly our prayers and praises as Psal 141.2 Let my prayer be set forth as incense and Heb. 13.15 the sacrifice of praise the fruit of the lips or as Hos 14.2 the calves of our lips Vse 4 Secondly in the want of assurance of this honourable state to give all diligence in the saving and holy use of Gods means to attain unto it which requires first leaving the world though not for habitation yet for behaviour and condition for the world receives not this annointing John 14.17 whence Christ told his Disciples he had chosen them out of the world John 15.19 meaning by his holy calling whereto Paul exhorteth the Romanes chap. 12.2 Fashion not your selves c. The worlds fashion to be left is sinne in generall 1 John 5.19 and in particular the lusts of the flesh the lust of the eye and pride of life 1 John 2.16 Now this is by true repentance whereon the spirit is promised Prov. 1.23 with Acts 2.38 Secondly wait for this gift of the spirit in the sacred ordinances of the word and prayer the word Acts 10.44 Gal. 3.2 and prayer Luke 11.13 do herein as the people did at Bethesda John 5.3 4. yet let us look to the affections of our hearts towards this annointing in the use of meanes for we must do it with an holy desire Is 44.3 and ever joyn obedience with our endeavour Acts 5.32 Verse 10. For a day in thy Courts is better then a thousand I had rather be a Door-keeper in the house of my God then to dwell in the tents of wickednesse THe Prophet having sundry wayes expressed his zealous affection towards the house of God first by way of admiration verse 1.2 By plain discovery of his affection verse 2.3 By lamentation verse 3.4 By instruction touching the happinesse of the Priests and Levites verse 4.5 By humble and earnest supplication for audience and favour to enjoy the blessing he so much desired verse 8 and 9. doth in this verse to prevent the admiration of some and the derision of others who would account this holy longing to be but foolish doting render a good reason of his earnest affection towards the Lords Sanctuary drawne from the surpassing benefit of time spent there above any other place in the world for a day in thy Courts saith he is better then a thousand any where else speaking of the Sanctuary as the spouse doth of Christ Cant. 5.9 10. to give a reason of her ardent affection toward him she saith He is the chiefest of ten thousand And because the greater number might perhaps be otherwise affected therefore he doth make instance in himself because hee best knew his own heart and plainly professeth that his affection did more cleave to the Lords sanctuary then to any other place saying I had rather be a doore-keeper c. like as Joshuah had done before about the worship of the true God Josh 24.15 To begin with Davids reason it stands upon this ground Mans heart for earnest desire and delight should be there set where most and best good is to be received this is according to the Apostles councell 1 Cor. 12.31 Covet earnestly the best gifts and 1 Thess 5.2 Prove all things hold that which is good There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs sometimes be 〈◊〉 〈◊〉
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
admonition and comfort For instruction see the prerogative of Gods Chuâ—â—â— and people above all other states and conditions in the world they being by covenant the people of God have him to be unto them the God of salvation See Deut. 32.31 Their rock is not as our rock even our enemies themselves being judges Jer. 3.23 Truly in vain is salvation hoped for from the hills and from the multitude of mountains truly in the Lord our God is the salvation of Israel The second Use for instruction Secondly see here the impiety of Popery that sets up other Saviours among them then the true God both for temporall and spirituall safety The first Use for admonition For admonition two wayes First to take heed of those sinnes that deprive a people of this prerogative to have the true God to be the God of their salvation And those are especially two First Idolatry when men either worship a false God as the heathen did and do or else worship the true God in a false manner as did Jeroboam and his successors 1 Kings 12.28 and as the Papists do at this day for which sinne see God forsaking Judg. 3.8 compared with 10.13 yee have forsaken me and served other Gods wherefore I will deliver you no more Secondly Impiety when men hold the truth in unright eousnesse Rom. 1.18 have a forme of godlinesse but deny the power thereof 2 Tim. 3.5 for the Kingdome of God is not in word but in power 1 Cor. 4.20 The second Use for admonition Secondly we must all labour to become such as are truly intitled to Gods power and mercy for salvation that he which is the God of salvation may become our God for assurance whereof we must look to these things First that we become the children of Abraham for to such salvation comes Luke 19.9 Now such may be known by doing the works of Abraham John 8.39 He is the father of the faithfull Rom. 4.11 who by faith first forsook his own people and his fathers house Heb. 11.8 9. compared with Gen. 12.1 4. secondly commanded his houshold to serve God Gen. 18.19 thirdly made intercession to God for the sparing of Sodom no doubt for the elects sake that he hoped had been therein Gen. 18.23 c. fourthly by faith offered his own sonne yea his only sonne Isaac for an offering upon Gods command Gen. 21.1 c. Heb. 11 17. In all these we must labour to shew our selves to be the sonnes of Abraham Consider all and look especially at the mortification of corruption the sinnes of our hearts and soules See Rom. 8.12 Gal. 5.24 Col. 3.5 we should be ashamed to hear that we love our sinnes better then Abraham did his only sonne Secondly the true God is a saviour unto every one that is a true member of Christs body Eph. 5.23 Now true members are joyned to their head by the spirit 1 Cor. 12.13 and by vertue thereof receive life and sense from Christ spiritually as Rom. 8.11 Now such with Christ 1. leave the grace of sinne Rom. 6.17 18 2. they converse with the godly Acts 10.40 41. 3. they walk in the spirit Gal. 5.25 4. they talk and speak religiously Col. 4.6 Prov. 31.26.5 they tast spirituall food with delight the Word and Sacraments Thirdly God will save those that trust in him Psal 17.7 Psal 91.1 c. they shall be as mount Zion Psal 125.1 Now they that trust in the Lord will not use unlawfull meanes to help themselves out of misery but will wait his leisure as Isaiah 28.16 He that beleeveth shall not make hast Fourthly he that would be delivered by God must be upright hearted Psal 7.10 Now such lean not to sinne but as Isaiah 38.3 can say to God with Hezekiah Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight The use for comfort For comfort to Gods children in trouble and misery they have a saviour and deliverer see Psal 23.1 4. and Dan. 3.17 The second Observation The second point to be here observed is the practise of the Church towards God in their trouble namely they go to God in prayer for salvation and deliverance See Psal 79.9 Help us O God of our salvation for the glory of thy name and deliver us and purge away our sinnes for thy names sake and Psal 80.1 3. Give eare O shepheard of Israel thou that leadest Joseph as a flock thou that dwellest between the Cherubins shine forth Turn us again O God and cause thy face to shine and we shall be saved Psal 118.5 I called upon the Lord in distresse c. The reasons which induce them to do so are these The first Reason First Gods command Psal 50.15 Call upon me in the day of trouble The second Reason Secondly Gods property to hear and help Psal 65.2 O thou that hearest prayer unto thee shall all flesh come Psal 46.1 God is our aefuge and strength a very present help in trouble See this in the heathen Mariners Jonah 1.14 15. The third Reason Thirdly God stands bound by promise and covenant to hear and help his Church in distresse see 2 Chron. 7.14 If my people which are called by my name shall humble themselves and pray and seek my face and turn from their wicked wayes then will I hear from heaven and will forgive their sinne and will heale their land Psal 91.15 He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honoâ—r him The fourth Reason Fourthly observation of the successe of this duty in others before them as Psal 32.3 4 5 6. Psal 1.3 3 4 5. Psal 99.6 8 9 and in their own persons as Psal 56.14 Thou hast delivered my soule from death wilt not thou deliver my feet from falling The use for instruction First this serves to discover a threefold impiety as contrary to the practise of the Church of Atheists Witches and Idolaters 1. Atheists in their hearts say there is no God and therefore make no conscience of this practise of the Church to call upon God See Psal 14.1 4. The foole hath said in heart there is no God They call not upon God Psal 10.4 God is not in all his thoughts Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 22.17 which say unto God depart from us and what can the Almighty do for them 2 Witches wisards and conjurers for a shew and colour may have the name of God in their mouths but sure the affiance of their hearts is in the devill with him they are in league and socieay all their spells charms circles and incantations are prayers homage and service done to him And like unto these though not in so high degree are all they that seek unto
them and use their help Isaiah 8.19 when they shall say unto you seek unto those that have familiar spirits and unto wizards that peep and that mutter should not a people seek unto their God When Ahaziah King of Israel sent unto Baalzebub the god of Ekron to enquire whether he should recover of his disease the Lord by Elijah tells his messengers Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the God of Ekron 2 Kings 1.2 3. Lastly Idolaters say to Saints and Idolls here us help us pray for us as 1 Kings 18.26 This we know is the common practise of Papists to the Virgin Mary and to all the Saints But herein they shew themselves not to be Gods people but such as have forsaken the fountain of living waters and hewed them out broken cisterns that can hold no water Jer. 2.11 12 13. The Use for admonition For admonition that we observe and remember this practise of the Church of God and conscionably endeavour to conforme our selves thereto in the day of our trouble to seek the Lord remember God and complain as Psal 77.2 3. to say with the godly man whom have I in heaven but thee Psal 73.25 and with the Church Isaiah 63.16 Though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our father our redeemer thy name is from everlasting Psal 20.7 Some trust in charets and some in horses but we will remember the name of the Lord our God Hos 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands ye are our gods for in thee the fatherlesse finde mercy Consider the reasons of this duty as before and the successe as Psal 20.8 They are brought down and fallen but we are risen and stand upright Psal 118.5 c. I called upon the Lord in distresse the Lord answered me and set me in a large place c. Thus much of him to whom they pray the things for which they pray are two 1. That God would turn them 2. That God would cause his anger toward them to cease For the first when they beseech God to turne them they mean from the evills under which they lay whether of sin or punishment unto a comfortatble state for so largely doth the use of the word extend sometime therewith is begged conversion from sinne Jer. 31.18 19. Turne thou me and I shall be turned after that I was turned I repented c. sometime restitution to comfortable outward state which is turning from punishment as Psal 126.4 Turne again our captivitie O Lord. And though here the latter is specially aimed at yet we may not exclude the former because without turning from sinne the ceasing of Gods wrath would not be expected Psal 7.12 c. If he turne not he will whet his sword c. The third Observation Mark then Gods people do beg of God the blessing of conversion from evills under which they lay whether of sinne or punishment see Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned renew our daies as of old Psal 80.3 7 20. Turn thou us again O Lord God of hostes cause thy face to shine and we shall be saved The Reason The reason is infoulded in the title which here they give to God namely that he is the God of their salvation both for soule and body He restoreth the soule Psal 23.3 the same word is there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he preserveth and delivereth the body and outward estate Psal 91.15 I will be with him in trouble I will deliver him Job 5.19 He shall deliver thee in sixe troubles yea in seven there shall no evill touch thee He is almighty and so all-sufficient nothing is too hard for him Jer. 32.27 and this power he puts forth for the good of his people This serves for instruction admonition and comfort The use for instruction For instruction touching the author of true conversion to the soule The practise of the Church shewes her judgement herein she prayes to God to be turned from evills whether spirituall or corporall and therefore no doubt acknowledged him to be the sole author thereof It is true in temporall evills man by nature hath some ability to discern and endeavour the way and means of his deliverance but in spirituall evills of corruption and sinne it is not so for therein man naturally is dead and so wants abilitie of himself to conceive and act the things that belong to the life of grace see Acts 26.9 The wisdome and will of nature is to oppose the meanes of conversion I verily thought with my selfe saith the Apostle that I ought to do many things contrary to the name of Jesus of Nazareth For to be carnally minded is death because the carnall minde is enmitie against God Rom. 8.6 7. Therefore hereof men do not become Gods children John 1.13 which will be plaine if we consider that the Scripture calls regeneration a new creation 2 Cor. 5.17 and the first resurrection Revel 20.6 1. Quest Why then doth God bid men turne as Ezek. 18.30 Repent and turne your selves from all your transgressions Ans First to shew us our dutie not our abilitie what we ought not what we are able of our selves to do For John 15.5 Without me ye can do nothing We are not sufficient of our selves to thinke any thing as of our selves 2 Cor 3 5. No man can come to me except the father which hath sent me draw him John 6.44 Believers are borne not of bloud nor of the will of the flesh nor of the will of man but of God John 1.13 Secondly God in these commandements hath an aime at the outward actions wherein he desires reformation whereto naturally man hath some power as we may see by Ahabs humiliation 1 Kings 21.27 Thirdly God requiring of us the grace of conversion means we should endeavour our selves in the outward meanes thereof to get abilitie thereto of God Though grace be Gods gift yet is the use of meanes in our power 2. Quest Are not such commands unjust or vaine Ans No not unjust because in Adam we were able to any thing God should require of us And vaine they are not because they are meanes of conversion in Gods elect as to Lydia Acts 16.14 whose heart the Lord opened that she attended unto the things which were spoken of Paul Deut. 32.46 47. Set your hearts unto all the words which I testifie amongst you for it is not a vaine thing for you 2 Cor. 2.15 16. For we are unto God a sweet savour of Christ in them that are saved and in them that perish To the one wee are the savour of death unto death and to the other the savour of life unto life And they leave the wicked without excuse because they yeeld not such obedience as nature enables them
all his benefits The very blinde heathen have done this for the honour of their idols as Judg. 16.23 Dan. 5.4 Shall not Gods people much more do it to the true God Thirdly to use the blessings wherein we rejoyce to Gods glory stirring up our selves thereby to walk more obediently to Gods commandements Psal 116.8 9. Thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the land of the living Verse 7. Shew us thy mercy O Lord and grant us thy salvation The meaning of the words HEre the Church doth return again unto humble petition or supplication and that for two things First that the Lord would shew them his mercy Secondly give them his salvation For the first when they say Shew us thy mercy O Lord they do plainly imply that his mercy or loving kindnesse was hid from them and yet for all that they do not leave the Lord in that estate but humbly begge the sight and evidence of his mercy So that in this first petition we have to note two things the miserable state of Gods Church for a time and the godly behaviour of the Church in that estate The first Observation For the first the miserable estate of Gods Church is this for a time they are without the sense and feeling of Gods mercy and kindnesse else they would not desire to see it Psal 74.1 9. O God why hast thou cast us off for ever We see not our signes to wit of thy mercy towards our help Psal 77.8 9. Is his mercy clean gone for ever Hath God forgotten to be gracious Psal 89.49 Lord where are thy former loving kindnesses The first Reason The reason hereof is First triall of grace as in Job Job 13.24 Wherefore hidest thou thy face and holdest me for thine enemy Vers 20. Thou writest bitter things against me The second Reason Secondly correction for sins which stir up Gods anger against his people and so hide his mercy and kindnesse from them Lam. 3.42 43 44. We have transgressed and have rebelled thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slain thou hast not pitied Thou hast covered thy selfe with a cloud that our prayer should not passe through This is acknowledged in Salomons prayer 2 Chron. 6.36 If they sinne against thee for there is no man which sinneth not and thou be angry with them c. Psal 106.39 40. Thus were they defiled with their own works and went a whoring with their own inventions Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his own inheritance This serves for instruction and for admonition The first Use for instruction For instruction two wayes First touching the true God this state of the Church wanting the sense of Gods mercy teacheth us to conceive and know that though God be to his Church a God of mercy in Christ and so delight therein that his mercy is said to be above all his works Psal 145.9 and that he would be known to delight therein Jer. 9.23 yet withall that he is a God of severity and justice not sparing his own people when they sinne against him Thus he describes himselfe Exod. 34.6 7. Though be keep his mercy for thousands yet he will by no means cleare the guilty How did he punish his own people the Jewes see Lam. 1.12 and his own dearest servants for sinne David 2 Sam. 12.10 c. Asa and others nay his own son when he bore our sinnes Which well considered will be the ground of Gods fear in our hearts Exod. 23.20 21. I will send mine Angell which shall keep thee in the way c. Beware of him ohey his voyce provoke him not for he will not pardon your transgressions for my name is in him Heb. 12.28 29. Let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire Jer. 5.22 Feare ye not me saith the Lord will ye not tremble at my presence Jer. 10.7 Who would not feare thee O King of nations for unto thee doth it appertaine The second Use for instruction Secondly touching Gods people see here that they may truly belong to God by covenant in Christ and yet for a time be without the sense and feeling of his mercy kindnesse as Psal 74.1 19. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture Forget not the congregation of thy poore for ever Psal 77.8 9. Is his mercy clean gone for ever doth his promise faile for evermore Hath God for gotten to be gracious hath he in anger shut up his tender mercies Ob. Where then is the truth of his promise Isaiah 54.10 The Mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee c. Whereupon Psal 23.6 Mercy and kindnesse shall follow me all the daies of my life for Psal 89.28 My mercie will I keep for him for ever Psal 126. twenty sixe times in every verse once For his mercie endureth for ever Answ We must put a difference between Gods mercy and kindnesse conceived in himselfe and vouchsafed to his children and people and the expressing and manifestation thereof The former once begun is ever continued towards those that be in Christ John 13.1 Having loved his own which were in the world he loved them unto the end Rom. 11.29 For the gifts and calling of God are without repentance But the manifestation thereof is many times restrained for good causes as either tryall of grace or correction for sinne which liberty we give to naturall parents towards their children and therefore must take heed we deny it not to God The first use for admonition For admonition two wayes First that we take heed of all those things that cause the Lord to hide his favour from us which indeed is all sinne and only sinne that seperates Isaiah 59.2 even pride and haughtinesse upon the fruition of his favour as Psal 30.6 7. In my prosperity I said I shall never be moved Lord by thy favour thou hadst made my mountain to stand strong thou didst hide thy face and I was troubled The second Use for admonition Secondly not to be dismayed or to despaire under the sense of Gods displeasure for it is the state of the godly sometimes to feel it We must say with the Church I will bear the wrath of the Lord because I have sinned against him Micah 7.9 we must humble our selves and wait for mercy as Psal 42.11 and then know that his favour shall be renewed They that wait upon the Lord shall renew their strength We must learn to walk by faith and not by sight 2 Cor. 5.7 to live by faith and not by sight Hab. 2.4 for Psal 89.30 c. If his thildren forsake my law and walk not
in my judgements If they break my statutes and keep not my commandements Then wil I visit their transgression with the rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile c. The second Observation The second thing here to be noted is the behaviour of Gods people in this their miserable estate here plainly expressed when they want the sense and feeling of Gods mercy and kindnesse they leave not God but go to him by humble and earnest prayer for some evidence thereof Psal 77.2 In the day of my trouble I sought the Lord Psal 40.11 12. Withhold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me For innumerable evills have compassed me about c. Psal 42.7 8 9. All thy waves and thy billowes are gone over me Yet the Lord will command his loving kindnesse in the day time and in the night his song shall be with me and my prayer unto the God of my life I will say unto God my rock why hast thou forgotten me c. Psal 44.17 24. All this is come upon us yet have we not forgotten thee wherefore hidest thou thy face and forgettest our affliction The first Reason The reason of this their behaviour is partly in their knowledge but principally in their faith in God For their knowledge by Gods word they are certainly assured that mercy is essentiall in God Psal 62.12 Also unto thee O Lord belongeth mercy He is plenteous in mercy Psal 103.8 His mercy is great above the heavens Psal 108.4 The earth is full of his goodnesse Psal 33.5 His tender mercies are over all his works Psal 145.9 Also they know he takes pleasure in those that hope in his mercy Psal 147.11 Now will they that know this do lesse to God then Benhadads servants did to the King of Israel 1 Kings 20.31 32. we have heard that the Kings of the house of Israel are mercifull Kings c. The second Reason Secondly they trust in God and therefore haue recourse unto him in misery and under the sense of his anger Psal 13.3 5. Consider and heare I have trusted in thy mercy Psal 22.1 4 5. My God my God why hast thou forsaken me Our fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded This serves for instruction and for admonition The Use for instruction For instruction it lets us see a difference both in judgement and practise between the godly and the wicked For judgement even about prayer in affliction the wicked ☜ think it unprofitable to pray Job 21.15 Mal. 3.14 But the godly know it is otherwise James 5.16 For practise the wicked call not uoon God but only for shew Psal 14.4 Hos 7.14 But the godly are much in this duty Psal 5.3 My voice shalt thou heare in the morning c. Psal 55.17 Evening and morning and at noon will I pray and cry aloud Psal 119.164 Seven times a day do I praise thee Yea herein they offer an holy violence unto God as Jacob held the Angell and would not let him go till he blessed him Gen. 32.24 26. and Moses as it were held God from destroying the Israelites when they had made the golden calfe Exod. 32.10 c. The Use for admonition For admonition that we endeavour to approve our selves to be Gods people and true members of his Church by following them in this godly practise even then to presse upon the Lord by our humble and earnest prayers when he seemeth to oppresse us with his judgements when he hides his mercy from us we must by our prayers sue and seek to find mercy with him as David did 2 Sam. 24.14 Quest how shall we be enabled hereunto Answ By doing two things First we must informe our hearts rightly in the nature of God for mercy and compassion as is shewed in the first reason and in the gracious promises made to his people even when they are in misery Secondly fit our selves to have good title to the same which requires two things at our hands 1. True and unfeigned repentance whereby our sinnes be removed and so a way made to his mercy Jer. 18.7 8. 2. The getting and exercising of those graces of the spirit which testifie we stand rightly in covenant with God As 1. Faith in God through Christ rely upon him for the pardon of sinne and saving of our soules and we shall not distrust for lesser deliverances as Psal 56.13 Thou hast delivered my soule from death wilt thou not deliver my feet from falling 2. Feare God in heart and shew it by eschewing evill and doing good in life Psal 25.12 14. What man is he that feareth the Lord him shall he teach in the way that he shall choose The secret of the Lord is with them that feare him and he will shew them his covenant Psal 103.11 For as the heaven is high above the earth so great is his mercy toward them that feare him 3. Exercise mercy toward our bretheren so shall we find the Lord mercifull unto us Psal 18.25 With the mercifull thou wilt shew thy self mercifull For on the contrary Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy and Psal 109.12 16. Let there be none to extend mercy unto him c. Because that he remembred not to shew mercy c. 4. Be much in prayer to God in the name of Christ for whatsoever we lack Phil. 4.6 See encouragements Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me and Psal 86.5 Thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee And grant us thy salvation The second benefit which Gods Church and people here beg of God as a fruit and evidence of his mercy and kindnesse namely to give them his salvation that is deliverance from that troubles of their enemies and from all other evills that lay upon them for that is the salvation here meant as Exod. 14.13 Stand still and behold the salvation of the Lord which he will work for you The third Observation In this petition note two things 1. The place and order in which this blessing is sought 2. What kind of salvation they desire namely that which comes from God grant us thy salvation For the first note Gods people seek Gods salvation after they have sought his mercy first they beg mercy at his hands and then deliverance from evils Psal 40.11 With-hold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me Psal 6.2 Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed First mercy then healing Psal 30.10 Have mercy upon me O
kindly with those that walk uprightly Magistrates mus look at God Iob 8.20 He forsaketh not the upright nor taketh the wicked by the band either to shew kindnesse or to yeeld support And Ministers as embassadours must deliver the will of their King and master and as stewards must give to every one his due portion Luke 12.42 which if it were done would encourage the good and daunt the wicked But alas the contrary practise of both marres all in all estates Magistrates stretch out the hand to scorners and drunkards Hos 7.5 and beat the good Ezek. 34.3 c. And ministers some by ill teaching but more by bad living do strengthen the hands of the wicked Jer. 23.14 and make sad the hearts of those whom God hath not made sad The use for admonition For admonition it serves effectually to all that are desirous God should speak peace unto them to be carefull to become truly his Saints and people for to them God will speak peace and to none else indeed as Isaiah 48.22 There is no peace saith my God to the wicked Now they that would approve themselves to be Gods people and Saints must do three things First by true repentance break off the course of their sins and turn from every evill way for else God will not own themfor his people Psal 50.16 17. They that live in sin walk in darknesse and so cannot have fellowship with him 1 John 1.6 2 Cor. 6.14 Secondly by true faith in Christ rest and rely upon Gods mercy for pardon of sinne and salvation for he that commeth unto God and hath fellowship with him must believe Heb. 11.6 therefore Christ bidding his Disciples to believe on him as they believe on God John 14.1 doth encourage them thereto by this that he is the way the truth and the life by whom alone they must have accesse to the father verse 6. In whom we have boldnesse and accesse with confidence by the faith of him Eph. 3.12 Thirdly walk in new obedience to testifie the truth of their repentance and faith for faith worketh by love Gal. 5.6 And this is the love of God that we keep his commadements 1 John 5.3 The Use for comfort For comfort it maketh greatly to Gods people and children in any misery or trouble that doth befall them for God will speak peace unto them peace shall come Isa 57.2 though for a time they be in heavinesse through manifold temptations yet believing in Christ they rejoyce with joy unspeakable 1. Pet. 1.6 8. God will give them beauty for ashes the oyl of joy for mourning c. Isa 61.3 Onely they must wait in the way of obedience Psal 42.5.11 Isa 40.31 They that wait on the Lord shall renew their strength The fifth Observation But let them not turn again to folly A needfull caveat or item for Gods people touching their behaviour whereby they wait for peace from God they must not turn again to folly By folly he meaneth their sinnes which formerly had brought miserie upon them thereto he would not have them turn again In this caveat there are two things to be observed First the title given to sinne Secondly the behaviour required of Gods people toward it For the first sinne is here called folly or foolishnesse by the Holy ghost so also Prov. 22.15 Foolishnesse is bound in the heart of a childe that is corruption sticks fast to the heart and soul by nature even in childhood Psal 38.5 My wounds stink and are corrupt because of my foolishnesse that is because of my sinfulnesse Psal 107.17 Fools because of their transgression and because of their iniquities are afflicted Prov 26.11 As a dog returneth to his vomit so a fool returneth to his folly that is a wicked man returneth to his sinne The first Reason In reason this is plain For first in every sinne there is a rejecting of the word of God which is divine wisdome Jer. 8.9 Nay a forsaking God himself and cleaving to the devill which is extreme madnesse The second Reason Secondly every sinne gives a deadly would to the soul being indeed the sting of death 1 Cor. 15.56 See Rom. 5 1â— and 6.23 Now who but fools or mad-men will hurt themselves I very man that is wise will be wise for himself Prov. 9.12 The 3 Reason Thirdly every sinne must be undone by repentance or else the the doing of it will destroy the sinner Psal 7.12.13 If he turn not he will what his sword he hath bent his bowe and made it ready he hath also prepared for him the instruments of death The wicked shall be turned into hell Psal 9.17 The Use for instruction This shews first that the world is full of fools for sin abounds every where the whole world lieth in wickednesse 1. Joh. 5.19 Which well considered may stay our hearts from doubting of Gods providence because of the generall disorders that be in the world see Psal 75.3 4. The earth and all the Inhabitants thereof are dissolved Isaith unto the foolish deal not so foolishly c. The Use for admonition Second y as we desire to escape the brand of folly so we must be carefull to shun the practise of sinne and impietie for sinne is folly and they that commit it deal foolishly as 2 Sam. 24.10 The rather because of the devils dealing with these fools they are in his hands and he deals with them as many times great men in the world do with naturals make a prey of their estate and sport themselves with their folly so the devill makes a prey of their souls and sports himself with their sinnes which be their folly Even as the Philistims deal with Sampson Judg. 16.15 who turned him to grinde in their prison house and brought him forth as a laughing stock to make them merrie Men may be wise for the world and yet such scols for the devill Luke 12.20 The sixt Observation The second point here purposely intended is this They that look for peace and welfare from God must not turn again to sinne Jer. 18.9 10. When God speaks concerning nation to build or plant it if they do evill and obey not his voice then will he repent of the good he intended for them Dent. 29.19 20. When wicked men blesse themselves in their hearts with a perswasion of peace and welfare and resolve to go on in sinne God will not spare but cause all his wrath and jealousie to smoke against them till they be destroyed His charge unto his people whom he brought out of Egypt that they should not reture thither any more Deut. 17.16 teacheth us that he cannot endure mens turning back to the servitude of sinne which was sigured by Egyptian bondage and as God punished the Jewes that would needs returne thither with sword famine and pestilence till they were destroyed Jer. 42.10 16 17. so he will not spare any that turn back to the service of Satan in the
works of sinne The first Reason The reasons hereof are foure First sinne being the deadly disease of the soule as Rom. 5.12 and 6.23 turning back thereto must needs be a spirituall relapse and so more dangerous then corporall by how much spirituall death is worse then corporall Hereupon Salomm saith He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy Prov. 29.1 The second Reason Secondly returning unto sinne is not only foolishnesse but indeed most base and brutish behaviour and therefore is resembled by the Holy Ghost to the dogs returning to the vomit and the sowes wallowing again in the myre after she hath been washed 2 Cor. 2.21 22. Prov. 26.11 The third Reason Thirdly sinne provokes the Lord to anger Jer. 5.16 17 18 19. and so takes away peace between God and us Psal 38.3 for it makes us wicked and there is no peace to the wicked Is 48.22 It shall not go well with the wicked Eccles 8.13 A man cannot harden himself against God and prosper Job 9.4 What peace saith Jehu whilest the whoredomes of Jezabel remain yet in great number 2 Kings 9.22 The fourth Reason Fourthly as sinne brings us into bondage 2 Tim. 2.26 so returuing unto it doth renew and strengthen this spirituall bondage under the dominion of Satan as Mat. 12. 43 44 45. When the unclean spirit is gone out of a man and returneth again he taketh with him seven other spirits more wicked then himself and they enter in and dwell there and the last state of that man is worse then the first And therefore St. Peter speaking of such saith better for them never to have known the way of righteousnesse then to turn from the holy Commandement given unto them 2 Pet. 2.21 This serves for instruction and for admonition The first Use for instruction For instruction First here see the fearfull measure of mans corruption in blindnesse of mind and hardnesse of heart that notwithstanding this divine charge upon such weighty grounds of fearfull evills accompanying relapse unto sinne yet wicked men do judge it both pleasing and profitable so to do In the committing of it sinne is sweet unto them Job 20.12 Hereby they have their wealth Acts 19.15 and hereupon grow desperate in sinne as Jer. 44.16 17. This they would not doe if they did see or feare the evill of sinne The second Use for instruction Secondly this lets us see the main and generall cause of warre abroad and of the fear thereof and of other evills at home in our own land surely either they and we have not turned from our evill wayes or upon some outward shew thereof have made revolt and relapse thereinto again This we should consider to stirre up our hearts to sound conversion from our sinnes and to constant resolution against relapse thereinto The use for admonition For admonition every child of God must yeeld obedience to this holy charge and beware of turning back to sin and to arme their soules against relapse lay to heart the foure former grounds or reasons It is no small matter to transgresse any commandement of God Psal 50.16 17. God disavoweth such from laying claim to covenant with him and will cast them away as he did Saul 1 Sam. 15.23 yea destroy them Prov. 13.13 Adde also this consideration that Gods favour is better then life Psal 63.3 and shall we loose it for the pleasure of sinne Then are we not like Moses who chose rather to suffer affliction with Gods people then to enjoy the pleasure of sinne for a season Heb. 11.25 nor like Paul who had rather dye then loose his rejoycing in the furtherance of the gospell by abstaining from a thing lawfull which was outward maintenance for preaching 1 Cor. 9.19 what then could have drawn him to disgrace the gospell by returning unto sinne If we well consider of these things we shall say with Joseph Gen. 39.9 How can we do this great wickednesse and sinne against God Verse 9. Surely his salvation is nigh them that fear him that glory may dwell in our land The meaning of the words IN this verse and the rest to the end of this Psalm are propounded the speciall branches of that peace and welfare which God vouchsafeth to his people and Saints not returning unto folly The first of these is salvation here undoubtedly assured to be nigh to those that fear God and also amplified by the end for which God gives it to his people viz. that glory may dwell amongst them By salvatition the blessing prayed for in the seventh verse is here meant deliverance and freedome from all those evills and miseries that any way lay upon them which blessing is here undoubtedly assured to those that fear God So as in the first part of the verse this point is plain The first Observation Gods salvation is undoubtedly nigh to those that feare him God will certainly vouchsafe to such as truly feare him both temporall deliverance and preservation from evils and spirituall and eternall salvation in heaven Prov. 19.23 The feare of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with evill Psal 25.12 13. His soule shall dwell at ease Psal 33.18 19. The eye of the Lord is upon them that feare him to deliver their soule from death and to keep them alive in famine Psal 31.19 20. How great is thy goodnesse which thou hast layd up for them that fear thee Thou shalt hide them in the secret of thy presence from the pride of man c. The first Reason The reason hereof is plain First the true fear of God is a fruit of his holy spirit Isaiah 11.2 which unites us unto Christ 1 Cor. 6.17 and entitles us unto covenant with him in the nearest bond of mysticall union 1 Cor. 12.13 The secret of the Lord is with them that feare him he will shew them his covenant Psal 25.14 Now they that are truly in covenant with God have true title to all the blessinsg thereof even to preservation on earth and salvation in heaven for there is no want to them that fear him Psa 34.9 The second Reason Secondly the true fear of God moves a man to eschew evill Job 1.1 Prov. 14.27 and to cleave unto God in holy obedience Jer. 32.40 Now to such belong the salvation of the Lord Acts 13.26 Whosoever amongst you feareth God unto you is the word of this salvation sent This serves for instruction admonition and comfort The Use for instruction For instruction it shews the miserable condition of those that want the fear of God for salvation must needs be far from them For they that want the fear of God are wicked Psal 36.1 and salvation is far from them Psal 119.155 Howsoever it be true in the world that they who work wickednesse are set up yet it is not so with God he puts a
nations in whom he gives instance pointing them out by name with command of speciall observance that by effectuall calling and regeneration shall become true members of his Church namely the Egyptians Babilonians Philistims men of Tyre and Ethiopians under whom he comprehendeth other Gentiles yet nameth such as were well known unto the Jewes then Gods only people formerly to have shewed themselves their greatest enemies Egypt and Babilon were the places of Israels bondage and captivity The Philistims likewise were sore oppressours and Lords over them Judg. 15.11 even forty years together Judg. 13.1 The men of Tyre were bitter enemies delivering up the whole captivity to Edom and remembred not the brotherly covenant Amos 1.9 Their cruelty see further Joel 3.4 6. and Psal 83.7 The Ethiopians were likewise grievous enemies as their bloody assault with a huge Army did plainly shew 2 Chron. 14.9 Yet for all this Behold saith the Lord these shall be converted and become friends to the Church free Denisons of Sion for all Nations shall serve him meaning Christ prefigured by Solomon Psal 72.11 The Gentiles shall come to thy light The abundance of the Sea shall he converted unto thee the forces of the Gentiles shall come unto thee Is 60.3 5. That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord Acts 15.17 In particular of Egypt and Babilon see Is 19.19 21 25. In that day shall there be an Altar to the Lord in the midst of the land of Egypt And the Lord shall be known to Egypt and the Egyptians shall know the Lord in that day and shall doe sacrifice and oblation yea they shall vow a vow unto the Lord and performe it And Blessed be Egypt my people and Assyria the work of my hands And of Tyre Psal 45.12 The daughter of Tyre shall be there with a gift And of Ethiopia Psal 68.31 Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto God But why doth he instance in these nations especially when as in them he intends to shew the conversion of the Gentiles The first Reason This he doth for three causes First to shew the greatnesse of his power who can not only confound but even convert the greatest enemies of his Church For their confounding see Exod. 14 27 28. and Numb 16. And for conversion see Acts 9.1 c. The second Reason Secondly this he doth to manifest even to enemies his great love unto his Church as he saith Revel 3.9 I will make them of the Synagogue of Satan which say they are Jewes and are not but do lye behold I will make them to come and worship before thy feet and to know that I have loved thee Thirdly for the encouragement of his Church and children unto faith and patience The third Reason in the times of opposition by mighty enemies For the true God who is God of the Church can either confound or convert them at his pleasure or if he do neither of those things yet he can cause the wrath of his enemies to turn to his praise Psal 76.10 as is plain in the rage of Nabuchadnezzar against his servants Dan. 3.19 20 28 29. This serves for Instruction with confutation admonition and comfort The use for instruction For instruction In the conversion of these mighty enemies we may plainly see that when God is pleased to shew mercy in Christ the gracious work of his holy spirit is irresistible corruption indeed is strong but yet the grace of the spirit is stronger as is said 1 John 4.4 Greater is he that is in you them he that is in the world The Devill indeed is the strong man armed that keeps the house of every naturall heart but yet Christ by his spirit is stronger and can come in and cast out the strong man Luke 11.21 22. This is plainly shewed in fit resemblances Is 11.6 The wolfe shall dwell with the lamb and the leopard shall lye down with the kidd c. which was truly verified in Saul that of a most bloody persecutor was made a zealous preacher Acts 9. according to that of our Saviour John 6.37 All that the Father giveth me shall come unto mee Though none can come except the Father draw John 6.44 yet when God drawes they runne Cant. 1.4 By which it is plain that they grosly erre that hold Gods saving work of grace man be resisted by mans corruption for who hath resisted his will that can raise up children unto Abraham of very stones Rom. 9.19 Mat. 3.9 Indeed our Saviour saith to the rebellious Jewes Mat. 23.37 How often would I have gathered you as an heme gathereth her chickens under her wings but you would not And St. Stephen telleth the rebellious Jewes they had ever resisted the holy Ghost Acts 7.51 But they both speak of resistance made to the outward Ministry not to the inward powerfull work of the spirit The use for admonition For admonition it serves profitably both to godly Ministers and people not to despaire of any mans conversion though never so refractory or rebellious to Gods ordinance till they manifest their rejection of God by committing the unpardonable sinne whereof St. John speaks 1 John 9.16 For he can make a Paul of Saul and cause the Lyon and the Lamb to live together quietly This indeed ought to be their behaviour that wish and wait for the means of grace according to their places in instruction exhortation admonition and the like as a Tim. 2.24 25 26. in publike if they be Ministers and in private if they be private Christians as Mat. 18.15 c. If thy brother shall trespasse against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother c. For private Christians may be be means of conversion Jam. 5.19 20. Brethren if any of you do erre from the truth and one convert him let him know that he which converteth the sinner from the errour of his way shall save a soule from death and shall hide a multitude of sinnes Secondly they must pray earnestly to God for the work of his spirit 1 John 5.16 If any man see his brother sin a sinne which is not unto death he shall aske and he shall give him life for them that sinne not unto death From unfeigned desire as Paul did Rom. 10.1 My hearts desire and prayer to God for Israel is that they might be saved And Rom. 9.2,3 I have great heavinesse and continuall sorrow in my heart For I could wish that my selfe were accursed from Christ for my brethren my kinsmen according to the flesh Consider Davids behaviour for the naturall life of his child 2 Sam. 12.16 David besought God for the child and David fasted and went in and lay all night upon the earth And shall not the spirituall life of the soule be esteemed much more precious
children unto Abraham of stones as Mat. 3.9 to whom all things are possible Mat. 19.36 and nothing is too hard Jer. 32.27 Lastly doth heavinesse and deadnesse of heart oppresse thee Then get thee to the comforter even to God in Christ by his holy spirit who is the God of hope that can fill thee with all joy in believing Rom. 15.13 FINIS A Table of some speciall matters contained in these Expositions of the 27.84.85 and 87. PSALMES The first number hath reference to the Psalme the second to the Page A. Abraham HOw the Sonnes of Abraham may be known 85.26 Affliction How to be so prepared for afflictions as that we may glorifie God under them 27.42 43. How the godly may comfort themselves in afflictions 27.47 All affliction comes by divine dispensation 85.36 The difference between Gods children and naturall men under affliction 85.43 44. Anger Anger what it is how and why ascribed unto God in Scripture 85.18 19. Speciall means to turn away Gods anger 85.22 23. Gods anger may continue long towards his own people and why 85.37,38,39 Anointed All true believers are Gods anointed 84.67 68. What we must do that we may be of the number of Gods anointed ones 84.68 69. Answer Why God doth sometimes deny to give gracious answers to the prayers of his servants 27.56 What we must do that we may be enabled to to wait and listen for a gracious answer when we have prayed 85.60.61 What is required of men that they may walk worthy of the Lord and labour in some measure to answer his bounty 85.92 Apostasie They that end in Apostasie began in hypocrisie or at least had only an humane acquired faith 27.89 90. Assembly Christian Assemblies for Evangelicall worship are lovely places 84.15 B. Behave HOw Gods children must behave themselves when he hides his face from them 27.73 Mens behaviour and carriage towards their brethren will discover and manifest their estate and condition before God 85.89 Blessing The right way to partake of the best blessings 27.129 130. What it is to be blessed 84.36 The difference between Gods children and naturall men in the fruition of temporall blessings 85.48 Though many times they want the possessions yet the right of all Gods blessings belongs to them that are in Christ 85.90 They that live in sinne and want faith have no part in the best blessings have starved souls though in pampered and well clad bodies 85.92 There is small hope of Gods blessing to accompany the devils getting 85.92 The earthly blessings of Gods providence are attendants on the heavenly blessings of his grace 85.93 Book God hath three Books and what they are 87.122 C. Calling HOw men must wait upon the Gospel preached for an holy calling 87.106 Effectuall calling is actually writing in the book of life 87.125 Captivitie What sins brought the Captivity 85.10 Censure He that shall refuse subjection to the censure of the Church must be cast out as an heathen 85.101 Charmes Conjurers charmes are prayers to the devill 85.28 Church What wonderfull blessings are certainly enjoyed in Gods house his Church and no where else 27.25 26 27. In the visible Church hypocrites may have a place for outward worship 84.10 Gods Church on earth is fitly compared to the Moon and why 85.34 Gods true Church seeking Gods salvation pleads mercy not merit 85.56 The true Church is a spirituall building of Gods own founding and making 87.79 The inseparable property of Gods true Church is that it is holy and sanctified 87.82 Prophane and wicked persons are no true and lively members of the Church 87.82 83. God loves his Church above all other states and conditions of men in the world whatsoever 87.85 The greatnesse of Gods love to his Church seen in three things 87.86 87 88 89 90. How to know the true Church and how to become true members of it 87.93 The true Church of God is his own city 87.95 Gods Church is as Noahs Ark unto which all must come that look to be saved from the deluge of damnation 87.96 What the way into Christs Church is ibid. Why God doth mention glorious things to belong to his Church 87.98 99. The outward state of Gods Church in this world is many times not onely mean but miserable 87.99 The happinesse of Gods Church and children must be measured by their present title to Gods favour in Christ and their certain title to suture glory ibidem Gods Church is Gods kingdom into which man in the corrupt state of nature cannot enter as heir to inherit 87.107 By what titles Gods Church is his more then any other people in the world 87.120 The Church of God is the onely place for spirituall joy 87.127 What incomparable blessings God vouchsafeth to his Church which makes it the place for spirituall joy 87.128.129 Out of the Church no salvat on and why 87. â—34 â—35 The Church of God is surpassing excellent and happy above all other states of people in the world 87.135 Comfort True courage and comfort in evill times is the Lords gift 27.9 The right way to sound comfort and true patience in any distresse or bodily misery 84.44 45. Contempt Gods people sometimes are in great contempt and why 85.74 Conversion No mans conversion is to be despaired of 87.113 What they must do that wish and wait for the conversion of rebels 87.113 114. Multitude of converts is an evidence of Gods speciall favour 87.116 Corruption Naturall corruption judgeth many of Gods wayes unequall 27.98 The terrour that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men 27.108 How to know where corruption bears dominion 27.108 â—09 110. Corruption of nature in the heart bewrays its dominion in naturall men by their ordinary practise of sinne in life 27.122 123. Originall corruption is in Gods people in a different manner and measure according to their estate before God 85.13 14. Originall corruption is not quite taken away by baptisme 85.14 Covenant They that stand rightly in covenant with God are in an happy estate 27.4 How to get into Covenant with God 27.6 Countenance We should labour in our countenances to expresse truly the affections of our hearts 84.64 65. Courage The way to get spirituall courage 27.141 142. Courts Gods Courts are the place of his solemn worship here on earth 84.70 D. Delay WHy God sometimes useth long delayes in answering the prayers of his children 84.58 Deliverance Deliverance by unlawfull meanes is not of God but the devill 85.58 Disease Sinne is a deadly disease in the soul to which turning back is a spirituall relapse more dangerous then a corporall 85.68 Displeasure The sense of Gods displeasure in a state of misery is to Gods people as a state of death and why 85.42 43. Doubling Doubling requests in prayer shewes fervency and earnestnesse for audience 84.57 Dwell What it is to dwell in Gods house 27.24,32 Three things required of them that would dwell in Gods