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
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
repentance for our sinnes and our saith in Christ Jesus so did the Jewes and found help for deliverance Judg. 10.10 15 16. So did Jehosaphat and was preserved 2 Chron. 20.3 c. This renewing of repentance and faith is for a Christian with â—od as the sounding an alarme on the silver trumpets was for the old Israelites when they went out to warre it causeth remembrance before the Lord that we may be saved from our enemies Numb 11.9 Lastly we must make conscience of new obedience and do that which the Lord commandeth then will he be an enemy to our enemies and an adversary to our adversaries Exod. 23.22 If herein we approve our selves the children of Abraham we shall receive from God the blessing of Abraham God will blesse them that blesse us and curse them that curse us Gen. 12.3 For false witnesses are risen up against me and such as breath out cruelty The reason of Davids former request that he might not be delivered to the will of his enemies drawn from their unconscionable behaviour and deadly hatred towards him Their unconscionable behaviour they rose up against him in false witnesse bearing their deadly hatred in breathing out cruelty or violence Both which may be referred to the same persons for a man that beareth false witnesse against his neighbour is as a mawle and a sword and a sharp arrow Prov. 25 1â— all which are evidences of great violence Yet because these two sentences are in the originall in divers numbers for the latter is expressed in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that breatheth out cruelty therefore I take it in the latter he pointeth out Saul himself and in the former such as did falsly accuse him unto Saul For David elsewhere pointeth out Saul by the terme and phrase of a violent man Psalm 18.48 Thou hast preserved me from the violent man and Psal 140.4 Preserve me from the violent man Here then wee have to consider two grievous evills that befell David from his enemies the first from Sauls flattering followers the second from Saul himself The third Observation For the first false witnesses did rise up against David such as without all conscience accused him of evills whereof he was not guilty See Psal 35.11 False witnesses did rise up against me they layd to my charge things that I knew not Psal 56.5 Every day they wrest my words Ps 57.4 My soule is among lions I lye among them that are set on fire even the sonnes of men whose teeth are spears and their tongue a sharp sword Psalm 59.7 Behold they belch out with their mouth swords are in their lips Ps 64.3 They whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words Such a one was Cush the Benjamite of whom he complains to God Psal 7. see the title and such was Doeg the Edomite Psalm 52. the title The first Reason The reason hereof is two-fold First Gods divine providence disposing that under this affliction of sustaining false accusations David should be a type of Christ who was thus wronged Mat. 26.59 60. The second Reason Secondly this proceeded from the dominion of corruption in Davids enemies themselves who wanting the feare of God as Psal 54.3 and hating David without a cause Psal 59.3 4. even becavse he followed goodnesse Psalm 38.20 and knowing Saul desired to hear evill of David as 1 Sam. 22.7 8. that he might have some colour at least to put him to death to which purpose false witnesses served fitly as 1 Kings 21.10 therefore to please Saul and to procure Davids hurt did they thus beare false witnesse against him This serves for instruction admonition and comfort The use for instruction For instruction see in Davids enemies into what fearfull evills and horrible sinnes the corruption of nature will bring naturall men whom God doth leave to themselves even to bear false witnesse against their neighbour which is a most heinous and horrible sinne even against the light of nature which teacheth that men should not do to others what they would not have done unto themselves and the very heathen have most severely punished this sinne And the Word of God accounts false witnesses to be the children of the devill for who is meant by Belial 2 Cor. 6.15 but the devill So the Syriac renders the word by Satan Now false witnesse bearers are the children of Belial 1 Kings 20.10 Prov. 6.12 and 16.17 and 19.28 they do the lusts of the devill John 8.44 in a most horrible thing even putting upon God the person of the devill to be the patrone of a lye The Use for admonition For admonition to wicked men that dare be bold upon such ungodly practises consider the heinousnesse of this sinne as proper to the wicked and the dreadfull judgements it must needs bring upon them being so dishonourable to God and abhominable in his sight See Prov. 6.16 19. Psal 52.4 5. Thou lovest all devouring words O thou deceitfull tongue God shall likewise destroy thee for ever and root thee out of the land of the living The Use for comfort For comfort to the godly that are thus wronged it hath befallen better then thy self Christ Jesus David Stephen c. See Luke 23.31 and let the godly consider that the devill is the false accuser of the bretheren Rev. 12.10 if they can find that they have repented truly and doe rest upon Christ for pardon and walk in new obedience they may rest assured of mercy upon Gods promise Prov. 28.13 1 John 1.9 and so prove the devill a false accuser in their consciences as he was to Job chap. 13.16 For when God hath pardoned sinne he doth not behold it Numb 23.21 his sinne is covered Psalm 32.1 The second branch of the reason why David desires to be kept out of the hands of his enemies is because of their deadly hatred towards him The fourth Observation Saul Davids arch-enemy breathed out violence against him 1 Sam. 21.31 send and fetch him unto me for he shall surely dye therefore doth David so often stile him by the name of the violent man Psal 140.1 4. and means him and his followers when he saith mine enemies hate me with hatred of violence Psal 25.19 In heart you work wickednesse you weigh the violence of your hands in the earth Psal 85.2 Magistrates should dispense justice and mercy Psal 101.1 but Sanl and his counsell became the tradesmen of violence violence covered them as a garment Psal 73.6 The 1. reason The reason hereof in Saul was twofol First envy at Davids honour for when the women sang to his renown Saul hath slain his thousand and David his ten thousand Saul was very wrath and the saying displeased him and he eyed David from that day forward and shortly after cast a javelin at him to kill him 1 Sam. 18.7 9 10 11. plainly verifying that of Solomon wrath is cruell and
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
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
variety of phrase for the greater evidence of unfaigned desire and that also by couples as Christ sent forth his Disciples for their mutuall strengthening and further barketh each couple with a strong â—cuson The first doubled suit is this Hide not thy face farre from me put not away thy servant in anger The reasons propounded to strengthen them are two the first implyed in the title servant the second expressed drawn from former experience of Gods goodnesse thou hast been mine helper The second couple or doubled request is this leave me not neither forsake me and the reason backing them is drawn from Davids title to God by covenant thus plainly expressed O God of my salvation The things then which we have here to handle are Davids requests and Davids reasons to enforce the same His requests are deprecatory against evils he feared and in part felt as the hiding of Gods face putting away in anger Gods leaving and forsaking which all aiming at one thing even Davids feeling and fruition of Gods favour we may in them all well observe The first Observation That David prayed earnestly that he might not be deprived of Gods grace and favour nor want the light of Gods countenance to shine upon him Psal 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me The first Reason The reasons hereof are weighty First the surpassing worth and excellency of Gods speciall favour whereof he would not be deprived in it is life Psal 30.5 it is better then life Psal 63.3 now all that a man hath will he give for his life Job 2.4 The second Reason Secondly he knew the displeasure of God was a most heavie and grievous thing which no creature is able to bear Psal 76.7 Thou even thou art to be feared and who may stand in thy sight when once thou art angry See Deut. 32.41 42. If I whet my glittering sword c. Vengeance is his and he will recompence Solomon saith the wrath of a King is as messengers of death Prov. 16.14 what then is the anger of God The third Reason Thirdly David knew his own guilt of sinne both originall Psal 51.5 and actuall Psal 51.3 4. and so must needs conceive that God in justice might hide his face from him be angry with him leave him and forsake him as he saith Psal 130.3 If thou Lord shouldest mark iniquities O Lord who shall stand The fourth Reason Fourthly he was not ignorant of Gods soveraignty over all whereby he may even for triall of grace hide his face and seem angry with his dearest servants For who was better then Job None in his time was like him in all the earth an upright man fearing God and eschewing evill Job 1.8 yet who endured sorer afflictions so as he complaineth that God hid his face and held him for his enemy that he writ bitter things against him and made him to possesse the sins of his youth Job 13.24 26. yea God himself confesseth that Satan moved him to destroy Job without a cause Job 2.3 This serves for instruction and for admonition The first Use for instruction For instruction 3. ways First see in David what the godly do think of the want of Gods favour surely that it is a most grievous and bitter thing as if a father should put away his childe in anger leave him and forsake him This David manifested in his speech to Zadok when he brought out the ark of God to carry with them Carry back saith he the ark of God into the city if I shall finde favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he say I have no delight in thee behold here I am let him do to me as seemeth good unto him 2 Sam. 15.25 26. This is the rather to be marked because the hearts of naturall men are not affected with the least sorrow for the hiding of Gods face if they may enjoy temporall blessings wherein their naturall hearts do take delight they desire no more being of Sauls minde who when Samuel had told him God had cast him away yet desired to be honoured before the people 1 Sam. 15.23.30 he fought for popular honour but makes no entreaty for Gods favour And indeed how should naturall men do otherwise The favour of God in Christ is a spirituall blessing and the want thereof expressed by the hiding of Gods face a spiritual judgment These are things unknown without the work of the spirit as 1 Cor. 21.14 and so no marvell if the judgment be not feared where the contrary blessing is not discerned nor desired The second Use for instruction Secondly see here that the true childe of God may for a time want the feeling of Gods speciall favour and remain under the sense of Gods displeasure as left and forsaken of God See it plain in David Psal 38.1 2 c. Psal 77.7 8 9 10 in the complaint of the Church Psal 44.23 24. Arise cast us not off for ever wherefore hidest thou thy face and forgettest our affliction and oppression and Lament 3.1 to 19. I am the man that hath seen affliction by the rod of his wrath He hath led me and brought me into darknesse c. and vers 43 44. Thou hast covered with anger and persecuted us thou hast covered thy self with a cloud that our prayers should not passe through And Jobs complaint of this estate is as plain as any Job 13.24 26. Nay more did not our blessed Saviour in the sense of his manhood complain hereof Matth. 7.46 Now if God do so with the green tree what shall be done in the dry Luke 23.31 yet remember this distresse is but for a time Psal 30.5 Isa 54.7 8. The third Use for instruction Thirdly here see that prayer is a blessed and sanctified meanes wherein the childe of God may comfortably wait for the blessing of Gods favour in the want thereof and for the removing of his anger under the signes thereof See the promise of God himself in this case Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2 Chron. 7.13 14. If I shut heaven that there be no rain c. If my people do humble themselves and pray and seek my face I will hear from heaven and will forgive their sinnes and will heal their land The first Use for admonition For admonition it serves two waye First that we examine our selves how our hearts esteem of the want of feeling Gods speciall love and favour in Christ If we judge it as David did a grievous thing and bâ—tter we then have undoubtedly some work of the spirit aâ— least in legall compunction breaking up the fallow ground of the heart and so preparing it for the seed of grace as Acts 2.37 38. But if we slight it over without trouble or sorrow
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
second Reason Secondly with the favour of acceptance into covenant God vouchsafed to work in Davids heart such inward graces as did maintain and continue unto David sure title to Gods salvation as first trust and affiance in God Psal 86.2 Save thy servant that trusteth in thee Psal 25.2 O my God I trust in thee Secondly love unfeigned whereby his heart did cleave to God Psal 18.1 2. I will love thee O Lord my strength The Lord is my rock Thirdly David did fear God and reverence him in his heart Psal 119 12â— My flesh trembleth for fear of thee I am afraid of thy judgements Now he will fulfill the desire of them that fear him he will hear their cry and save them This serves for instruction and for admonition and for comfort The Use for instruction For instruction see that it is a right and priviledge of them that be truly Godly by particular and speciall faith to apply Gods blessings of the covenant to themselves so David did ordinarily and Paul Gal. â— 20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himself for me 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Now herein he is a pattern to believers 1 Tim. 1.16 Which is the rather to be marked because Papists deny there is any such speciall faith for particular and personall assurance of the great blessings of the covenant but onely a generall applying of them as they belong to Gods Church But so the truly godly should go no further then wicked men nay then the very devils do for they know that there is a God and believe his goodnesse in Christ belongs to his Church Neither is it true that particular assurance of the many blessings of the covenant is onely a fruit of speciall and extraordinary revelation for the Scriptures testifie it comes from true particular ordinary saving graces as faith 1 Joh. 5.13 and love 1 John 3.14 The use for admonition For admonition every one that desires the comfort of this estate must labour to testifie the truth of being in covenant with God by those graces that did entitle David to the great blessings of the covenant even true faith in God through Christ true love and true fear of God The getting of faith is in the reverend exercise of the Word Rom. 10.17 to pray humbly and earnestly for the work of the spirit which is the worker of this grace 2 Cor. 4.13 The grace of love to God in our hearts is a fruit of the spirit Gal. 5.22 and so gotten in and by the reverend use of the same means the word and prayer whereby the spirit is given with which we must also joyn endeavor to feel the love of God in Christ towards us in justification and sanctification and then shall we out of doubt love him as 1 Joh. 4.19 And the grace of reverence and fear is a fruit of the same spirit Isa 11.2 so gotten as the other when by the word we are taught rightly to conceive of God and of our selves The Use for comfort For comfort this makes greatly to those that being in covenant with God do testifie the truth of their faith in Christ of their love and fear of God which is rightly done by the fruits of these graces according to Christs rule The tree is known by his fruits Matth. 12.33 Now the sure fruit of true faith is the saving work of the word 1 Thes 2.13 The fruit of love is obedience in doing good for Gods glory 1 John 5.3 The fruit of fear is obedience to God in eschewing evill Exod. 20.20 Prov. 8.13 Prov. 14.27 Secondly consider Davids claim to have God for the God of his salvation with the end for which he doth here make it which is to move God not to hide his face from him nor to leave him nor forsake him and then this is plain The sixt Observation That they that have God for the God of their salvation have a good ground of assurance that he will not forever hide his face from them nor leave them nor forsake them I say forever because for a long time God may hide his face and seem to leave and forsake as Psal 13.1 2. How long wilt thou forget me O Lord for ever How long wilt thou hide thy face c. And Psal 77.7 8. Will the Lord cast off for ever Is his mercy clean gone But if they be his by covenant he will certainly return and shew mercy see Psal 30.5 His anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning See Isa 49.14 15 16. Zion saith the Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her sucking childe c. Isa 54.7 8. For a small moment have I forsaken thee but in great mercies will I gather thee c. The reason is from Gods faithfulnesse The reason in the covenant of grace in Christ which is established in the very heavens Psal 89.2 Faithfull is he that calleth you who will also do it 1 Thes 5.24 If we believe not yet he abideth faithfull he cannot deny himself 2 Tim. 2.13 If we mark well the causes of Gods forsaking those that be truly in covenant are ever temporary answerable whereunto mâ—st the forsaking it self be to wit correction for sinne and triall of grace for they that are effectually called are born of God and so cannot sinne unto death 1 John 3.9 and 5.18 unto whom Gods corrections are with instruction the way of life for thereby God humbles them for their sins and so brings them to repentance as Jer. 31.18 19. And the end which God made with Job shews that Gods trials of grace make them come forth as gold Job 23.10 This serves for instruction and for admonition The use for instruction For instruction see here a plain evidence of great gaine in true godlinesse as 1 Tim. 4.8 and 6.6 for their piety gives evidence of their being in covenant and then their troubles though they may be many and grievous yet certainly they are but temporary as Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psl 37.7 Mark the perfect man and behold the upright for the end of that man is peace so that a man shall say verily there is fruit for the righteous Psal 58.11 The Use for admonition For admonition to every one that lives in the Church to give diligence to get this estate to have the true God for the God of our salvation then we may be sure Gods leaving and forsaking will not bee overlong Psal 119.8 Now this requires first
unto Luke 10.10 11. The Use for admonition For admonition this serves to move every one under any evill or misery corporall or spirituall to become a follower of Gods Church in beseeching God to give deliverance from it This Christ teacheth in the Lords prayer deliver us from evill Mat. 6.13 Is any man afflicted let him pray Jam. 5.15 Herein we must continue and watch Col. 4.2 yea pray and not faint Luke 18.1 Remember the many sharp repulses which Christ gave to the woman of Canaan Mat. 15. in the 23. verse he is silent in the 24 he denyes he was sent to such in the 26 he likens her to a dog but in the 28. there is this happy conclusion O woman great is thy faith be it unto thee even as thou wilt Obj. But naturall men cannot pray Answ Not so well as they ought but let them do so well as they can as did the Ninevites Jonah 3.8 and get others to pray for them as Simon Magus did Acts 8.24 do as the sick of the palsey did Mar. 2.3 who got foure men to bear him being not able of himself to come to Christ The Use for comfort For comfort this shewes that Gods Church hath no evill to befall them from which they have not an all-sufficient deliverer to whom they may go as Dan. 3.17 And this door cannot be shut up against them as 2 Cor. 4.8 We are troubled on every side yet not distressed 〈◊〉 therefore remember and apply the precept Phil. 4.6 Be carefull for nothing but in every thing by prayer and supplication with thankesgiving let your request be made known unto God And cause thine anger towards us to cease The second request of the Church here made unto God for the ceasing of his anger that is for the removall of his judgemets which they conceive to come from his anger provoked by their sinnes This petition may be considered two wayes First with reference to the confession made in the former verse secondly by it selfe In the former verse we have this confession Thou hast taken away all thy wrath and turned thy selfe from the fiercenesse of thine anger yet here the Church intreats that God would cause his anger toward them to cease How do these things agree well enough if we referre the confession to the time of their return out of Babilon caused by Cyrus Ezra 1. Psal 126.1 3. and this supplication to some time of troubles that befell them after their return as under Cambyses Artaxerxes or Antiochus Epiphanes in which times the adversaries did sore vexe Gods people Now then in this reference see plainly The fourth Observation That Gods Church and people who have formerly felt his great favour and love may afterward come to the sense and feeling of his bitter anger and displeasure This thing is plain in this Psalme by comparing the first verse with the fift and sixt also in the 29. and 30. chapters of the book of Job and in David Salomon Asa Jehosaphat Hezekiah and many others both for their own persons and the people of God under their government For Davids person see Psal 30.6 7. I said in my prosperity I shall never be moved thou didst hide thy face and I was troubled And for the estate of Gods people under him Psal 89.20 28. compared with the 38. and 39. verses in his time were warre famine and pestilence For Salomon his peace power and plenty are at large set down 1 Kings 10.27 c. his troubles chapt 11.11 c. For Asa his power and peace see 2 Chron. 14.6 his great conquest over the Ethiopians verse 9. the joy of his people renewing covenant with God chap. 15.15 but chap. 16.8 9. a great change So for Jehosaphat 2. Chron. 17.3 the Lord was with him and ver 5. he had riches and honour in great abundance yet chapter 19.2 wrath from the Lord was toward him and chap 20. fearfull warre was made against him So for Hezekiah the Lord was with him and he prospered whithersoever hee went forth 2 Kings 18.7 and by restoring of religion he brought great joy to Gods people at Jerusalem 2 Chron. 30.26 and dealing uprightly he prospered 2 Chron. 31.21 but chap. 32. troubles come upon him by Senacherib and yet upon Gods deliverance he was magnified in the sight of all nations verse 22 23. but verse 24. he is sick unto death from which being extraordinarily delivered he was lifted up with pride and so wrath was toward him verse 25. The first Reason The reason hereof is twofold First and most usually correction for sinne as we may see in the forenamed examples of David Salomon Asa Jehosaphat and Hezekiah So Psal 89.31 32. If they break my statutes and keep not my commandements Then will I visit their transgressions with the rodde and their iniquities with stripes The second Reason Secondly God doth it sometime for the triall of grace as is plain in Job by Gods own confession Job 2.3 Still he holdeth fast his integrity although thou movest me against him to destroy him without cause This serves for instruction admonition and comfort The Use for instruction For instruction see here that the Church of God here on earth is very fitly resembled to the moon not only for receiving all the light of knowledge and comfort she hath from Christ but even because of change and alteration in estate As the moon is sometimes in the wane and eclipse and sometimes in the full so is Gods Church here on earth Though outward prosperity with the sense and feeling of Gods favour do most properly belong to Gods Church and people yet they are not so intailed upon them infallibly but that many times instead of prosperity they have great misery Christ is to his Church for joy and comfort the sunne of righteousnesse but yet sometimes the ligâ—t of his countenance doth not appear for many dayes The first use for admonition For admonition it serves two wayes First in the dayes of peace and comfort to take heed of all sinne as being the true cause of eclipsing the light of Gods favour as we may see in generall Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sinnes verse 42. we have transgressed and have rebelled thou hast not pardoned If we would know the causes of Gods anger more particularly in those speciall sinnes that stirre up his wrath see before in the third verse the use of admonition upon the first observation The second Use for admonition Secondly when Gods favour is any way eclipsed towards his Church or any member of it hence learne to enquire into the true cause thereof which ordinarily is some sinne or sinnes for the finding out whereof we must use Gods law as Joshuah did the lot to find out Achan with the execrable thing Jos 7.18 and the Mariners did to find out Jonah Jonah 1.7 This concerns every one for the true peace
Lord bee thou my helper The first Reason The reason hereof is twofold First their partaking of Gods mercy was necessary for the removall of the cause of their misery which ordinarily is sinne that brings death and all evils that before-runners thereof Rom. 5.12 Now there is no way to have sinne removed but through Gods mercy in Christ as David shews Psal 51.1 2 14. The second Reason Secondly mercie and kindnesse in God is properly the moving cause of his saving us both temporally in this world and eternally in the world to come for preservation which is temporall salvation see Psal 6.4 David being sick and weak prayes thus O save me for thy mercies sake and so when he was in danger of his life by enemies he makes the same prayer O save me for thy mercies sake Psal 31.16 Psal 44.3 Their own arm did not save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them This the people say of Gods dealing with their fore-fathers bringing them out of Egypt into Canaan and thereupon being in misery they flye to the same ground of help verse 26. Arise for our help redeem us for thy mercies sake so David as a type of Christ in his passion prayes Help me O Lord my God O save me according to thy mercie And for salvation eternall it is wholly founded on Gods mercy in Christ Tit. 3.5 Not by workes of righteousnesse which we have done but according to his mercy he saved us c. Psal 141.4 Lord bee mercifull unto me heal my soul for I have sinned against thee This serves for instruction for admonition and for comfort The first Use for instruction For instruction two wayes First they that have no good title to Gods mercy can have no good assurance of Gods salvation either temporall or eternall A point very considerable of wicked men that hate instruction as Psal 50.17 and encourage themselves in a wicked course as Deut. 29.19 20. blessing themselves in their hearts saying we shall have pence c. such the Lord will not spare see Prov. 1.25 26. Hereupon Psal 119.155 salvation is farre from the wicked It is true wicked men flatter themselves in their own eyes with this O God is mercifull But who so is wise will consider whose word shall stand Gods or theirs as Jer. 44.28 The second Use for instruction Secondly see here the true Church seeking Gods salvation pleads mercy not merit and so did Paul professe and teach 1 Cor. 4.4 Phil. 3.9 Tit. 3.5 So Psal 115.1 Isa 64.6 The first Use for admonition For admonition two wayes First to all that look for Gods salvation temporall or eternall to make sure they stand rightly entitled to Gods favour and mercy for salvation followes mercy Now Gods mercy is onely had in and thorough faith in Christ Jesus whom God hath set forth to be a propitiation through faith in his bloud c. Rom. 3.25 The second Use for admonition Secondly in the use of lawfull meanes for preservation to renew our title to Gods mercy The want hereof hinders many times the fruition of Gods blessing as in Asa 2 Chron. 16.12 In his disease he sought not to the Lord but to the Physitians and so died But the practise of it by Hezekiah procured the reversing of the sentence of death Isaiah 38.2 c. The Use for comfort For comfort to those that are truly entitled to mercy and yet lye under affliction they may assure themselves of a better deliverance as Heb. 11.35 Gods mercy shall be magnified in them whether by life or death Phil. 1.20 If deliverance be good they shall have it if they want deliverance their affliction shall be sanctified unto them The fourth Observation The second thing to be noted in this last petition is what kind of salvation or deliverance the people of God do desire when they are in misery namely that which comes from God Gods people in misery desire the deliverance which is of Gods sending Psal 60.11 Give us help from trouble for vain is the help of man Psal 20.7 Some trust in charets and some in horses but we will remember the name of the Lord our God verse 9. Save Lord Psal 106.47 Save us O Lord our God The first Reason First they know that salvation belongs unto him Psalm 3.8 He is the God of salvation Psal 68.20 with him is plenteous redemption Psal 130.7 The second Reason Secondly they know that without him the strongest helps do faile as Job 9.13 If God will not withdraw his anger the proud helpers do stoop under him and Isaiah 30.1 c. Woe to the rebellious children c. They were all ashamed of a people that could not profit them nor be an help c. The third Reason Thirdly they know that deliverance is easie unto him when distresse and danger is most grievous Jer. 32.27 there is nothing too hard for him He can save with many or with few 1 Sam. 14.6 with weak meanes Judges 7.20 without means Isaiah 63.5 by his bare command Psal 44.4 as Mat. 8.3 I will be thou clean Yea by destroying meanes as Israel thorough the red sea Exod. 14.26 c. and the three servants of God in the fire Dan. 3.25 27. The fourth Reason Fourthly they know that God stands bound by promise in the covenant which he makes with his people to deliver them out of misery and distresse when they humble themselves and pray See Psal 50.5 15. 2 Chron. 7.14 This serves to discover their impiety which use unlawfull means to help themselves from under miseries and afflictions as the help and direction of witches and wizards like to Saul 1 Sam. 28.7 and to Ahaziah 2 Kings 1 2 3. forbidden Lev. 20.6 Isaiah 8.19 Also theft oppression bribery perjury lying c. This is not the practise of Gods people help and deliverance by such means as these is not of God but of the devill and such persons should think of Christs speech to the Jewes John 8.44 You are of your father the devill for the lusts of your father you will do The Use for admonition Secondly to admonish us in all miseries to imitate Gods people in seeking only that help and deliverance which comes from God Consider herein the practise of the godly that would not receive deliverance by unlawfull means Heb. 11.35 alluding to 2 Machab. 6.23 30. Verse 8. I will heare what God the Lord will speak for he will speak peace to his people and to his Saints but let them not turn again to folly The meaning of the words IN this verse and those which follow to the end of the Psalme is contained the third and last part thereof shewing the Churches godly behaviour after she had made her complaint and prayer in promising to wait upon God for a gracious answer whereof she layes down sufficient
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
difference between those that fear him and those that fear him not Eccles 8.12 13. As he did between the Egyptians and the Israelites Exod. 8.22 23. The first Use for admonition For admonition it serves two wayes First to search and try whether we be such as truly fear God that so we may know Gods salvation belongs unto us The infallible marks hereof are three First a constant care and endeavour to shun all sinne Prov. 3. 〈◊〉 Fear the Lord and depart from evill Prov. 8.13 The fear of the Lord is to hate evill Prov. 14.27 The fear of the Lord is a fountain of life to depart from the snares of death This is plain by the contrary Gen. 20.12 where the fear of God is wanting there is no conscience of sin Psal 36.1 Secondly true delight in Gods commandements testified by obedience thereto Psa 112.1 Thirdly to be plentifull in all well-doing according to our places Job 1.1 8. Prov. 14.2 The second Use for admonition Secondly every one that wants the fear of God and desires his salvation must labour to get it for though it be a fruit of the spirit Isaiah 11.2 yet there is meanes to be used for the obtaining of it which is required at our hands and that is consideration and prayer The consideration is two-fold First and principally of God himself Secondly of our selves Our consideration of God respecteth his properties and his works His speciall properties to be considered for this and are sixe First his infinite greatnesse which doth evince his presence See Psal 145.3 Great is the Lord c. 1 Kings 8.27 Jer. 23.24 Now Gods presence is fearfull Gen. 28.16 17. Secondly his infinite wisedome whereby he knoweth all things even the most hidden thoughts Psal 147.5 His understanding is infinite and Psal 139.2 3. Thou understandest my thoughts a farre off c. Hebr. 4.13 All things are naked and opened unto the eyes of him with whom we have to do Thirdly his infinite puritie and holinesse which cannot admit fellowship with the least sinne 1 John 1.5 God is light and in him is no darknesse at all And 2 Cor. 6.14 What communion hath light with darknesse Fourthly his power and justice both which make him a consuming fire against sinne Heb. 12.28 29. with Mat. 10.28 Fiftly his mercie in pardon and forgivenesse Psal 130.4 There is forgivenesse with thee that thou maist be feared Whereon Noah being moved with fear prepared an Ark c. Heb. 11.7 Sixtly his works of power and wisdome and justice as Psal 89.7 God is greatly to be feared in the assembly of the Saints c. Psal 139.13 14. specially the day of judgment Eccles 12.13 14. Fear God for God will bring every work into judgement Acts 24.25 As he reasoned of righteousnesse temperance and judgement to come Felix trembled Our consideration of our selves is of our own frailtie and vanitie being but dust and ashes Gen. 18.27 For all flesh is grasse and all the goodlinesse thereof as the flower of of the field Is 40.6 And every man at his best estate is altogether vanity Psal 39.5 With consideration we must joyn prayer for that sanctifies all Gods ordinances 1 Tim. 4 5. 1 Cor. 3.6 and obtaineth the spirit Luke 11.13 which worketh Gods fear Isa 11.2 The Use for comfort For comfort it makes greatly to those that serve God truly for when they are in any distresse or miserie they must think upon the priviledge of this grace and that will minister comfort unto them to know that Gods salvation is neer unto them That glory may dwell in our land The end for which God sends his salvation to his people that do feare him namely that glory may dwell in their land By glory he meaneth an happie and honourable estate both of Church and Commonwealth in freedome from evils and fruition of blessings both spirituall and corporall By dwelling in their land is noted the long continuance of the same blessings amongst them The second Observation Here then note That God would have the very land of his people that truly fear him to abide and continue in a glorious estate Gods salvation doth therefore come unto them that they may be renowned for glorious estate in abundance of blessings continued among them Deut. 5.29 Oh that there were such an heart in my people that they would fear me alwayes that it might go well with them and with their children for ever Psal 81.13 c. Oh that my people had hearkened unto me Israel had walked in my wayes c. The like is Isa 48.18 and Psal 72.7 The fifth Reason The reasons hereof are two First such as fear God are his by covenant Mal. 3.17 They shall be mine saith the Lord even his sonnes and daughters 2 Cor. 6.16 Now a naturall father desires the honour and advancement of his naturall children much more then will God do it Luk. 11.13 The second Reason Secondly God taketh pleasure in those that fear him Psal 147.11 He loveth their prosperitie and delighteth to make them glorious and renowned above others as Psal 35.27 and Ps 149.4 He will beautifie the meek with saluation Psal 44.1 2 3. Because thou hadst a favour unto them Ps 84.11 He is a sun and a shield he gives grace and glory Qu. How comes it to passe that Gods people fearing God are yet sometimes in great contempt and reproach as Psal 44.10 c. 1 Cor. 4.9 c. Answ This may be either for triall of grace as in Job or for correction for sinnes committed by them or by the wicked that live among them as Psal 44.10 11. or else to give way to the wicked in spite to them to fulfill their sinnes for speedier judgement as 1 Thes 2.16 For these reasons the outward glory of Gods children may be eclipsed but yet even then are they glorious with God through grace as Isa 49.5 and one day shall it be made manifest as is promised Isa 61.3 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes again the great benefit of true pietie as is noted before on Vers 7. Gods salvation shall make them glorious that truly fear God Take a view of the heads and branches of their renown whereof the first and chiefest is the fruition of the true God himself in Christ who is the great glory of those that truly fear him He is the glory of their strength Psal 89.17 the glory of his people Luke 2.32 He is the King of glory even coming into their hearts and dwelling in them and with them Psal 24.7 c. compared with John 14.23 Thou O Lord art a shield for me my glory and the lifter up of mine head Psal 3.3 The second branch of their renown and glory that truly fear God is the fruition of Gods saving ordinances of true religion and holy worship vouchsafed to those that fear God as a
the foundation of these evils for affliction followes sinners as Jer. 9.12 c. Who is the wise man that may understand this and who is he to whom the mouth of the Lord hath spoken that he may declare it for what the land perisheth and is burnt up like a wildernesse that none passeth through And the Lord said Because they have forsaken my law which I set before them and have not obeyed my voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 danum neither walked therein c. Sinne brings in death it selfe and all evils that forerunne or accompany the same By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.12 Yet Gods dear and fatherly love to his Church comes in as a moving cause of the Churches afflictions that thereby he may bring them to repentance and to escape condemnation see Rev. 3.19 As many as I love I rebuke and chaster whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12.16 For this cause many are weak and sickly among you and many sleep When we are judged we are chastened of the Lord that wee should not be condemned with the world 1 Cor. 11.30,32 Herein it is with our heavenly Father as Solomon saith of earthly parents Prov. 13.24 He that spareth his rod hateth his son but he that loveth him chasteneth him betimes Hence David pronounceth them blessed whom the Lord correcteth Psal 94.12 and acknowledgeth it was good for him and that God did it of very faithfulnesse Psal 119.67.71 75. Before I was afflicted I went astray but now have I kept thy word c. This we are to note to prevent rash judgement against our selves and others under the crosse whereto how apt we are against our selves see Is 49.14 Zion said The Lord hath forsaken me and my Lord hath forgotten mee against others If. 53.3.12 He is despised and rejected of men a man of sorrowes and acquainted with griefe and we hid as it were our faces from him he was despised and wee esteemed him not Hee was numbred with the transgressours The first use for admonition For admonition two wayes First to give all diligence to become true members of the Church that so wee may have part in Gods speciall love wherein stands true happinesse And hereto two things are required first that we know the true Church and secondly that we be not only in it but of it For the first where the true Church of God is what people professing religion be Gods true Church is a great question of large extent and much disputed between Protestants and Papists For our direction and resolution briefly let us learn this That the true Church is Christs mysticall body Eph. 1.22 23. Gave him that is Christ to be the head over all things to the Church which is his body That spirituall building which consist of spirituall living stones built upon the foundation Iesus Christ 1 Pet. 2.5 6 7. Mat. 16.18 1 Cor. 3.9 That is such professours of the the faith of the Gospell as by the work of the spirit are indued with true faith and adorn their profession with new obedience Now then those that professe Religion and have communion and fellowship with Christ through the work of the spirit in grace undoubtedly are true members of Christs Church But those that be evidenced to want fellowship with Christ through faith are no Church of God nor true members thereof Now they of the Church of Rome are cut off from this fellowship by their ido atry Col. 2.18 19. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind and not holding the head c. By their opinion of justification by works Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Gal. 5.4 By making the Pope the head of the Church for he is Antichrist and those that so hold are Antichristian the true Church hath not two heads The way to become true members of Christs Church for sure title to Gods speciall love is humbly and reverently to receive the word of the covenant and conscionably to yeeld obedience thereunto as Deut. 33.3 Mark 16.26 The right receiving is by faith 1 Pet. 2.7 And the truth thereof must be testified by obedience For true faith worketh by love Gal. 5 6. And this is the love of God that wet keep his Commandements 1 Iohn 5.3 The second use for admonition Secondly the wicked of the world must hereby be admonished to beware of wronging Gods children for God that loves them above others will require and requite it Psal 10.14 as Psalm 105.14 15. He suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine annointed and do my Prophets no harme He that toucheth you toucheth the apple of mine eye Zech. 2.8 Therefore it will be good to regard and follow the counsell of Gamaliel Acts 5.38 Refrain from these men and let them alone lest we be found fighters against God and it be said to us as it was unto Paul Acts 9.4 5. Saul Saul why persecutest thou me c. For consolation it makes greatly to every true member of Gods Church in any distresse for certainly they have a speciall part and portion in Gods love from which no afflictions can separate them see Rom. 8.35,37,38,39 Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things we are more then conquerours through him that loved us c. Having loved his owne which were in the world hee loved them unto the end John 13.1 Therefore even in affliction they may say Rejoyce not against me O mine enemie when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 Verse3 Glorious things are spoken of thee thou City of God The meaning of the words A Third thing setting out the happinesse of the Church that though her present outward state be not alwayes comfortable and glorious yet even then her future hopes upon divine prophecies and promises are great and excellent In the words note two things First the description of the place Secondly the declaration of her happinesse in the ground of her hopes For the first the place here spoken of is Jerusalem thus described thou City of God so called because of Gods sanctuary here seated on Mount Sion which place God chose and desired for his habitation saying This is my rest for ever here will I dwell for I have desired it Psal 132.13 14. Whereupon in the new Testament it is called the City of the great King Mat. 5.35 Now the earthly Jerusalem