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SAMUEL SMITH.

FOE any subject of a Memoir to bear the name of Sjiith is by itself to declare a Biographer's task formidable, however willing and patient he be. To be a Smith of a century or two back is to add perplexity to toil. To be a Smith, and to share name and surname with numbers of contemporaries, is to turn perplexity into bewilderment. To be a Smith, and to have an orthography alternating plain Smith with Smithe, and Smythe, and Smtthies, and to be mentioned as ' Mr Smith' (only) is absolutely to distract. Yet such are literally a few, and only a few, of the conditions under which I have essayed to furnish an Introduction to the present reprint of one of the many golden little volumes of Samuel Smith. Passing over other elements of entanglement that have made our researches a very maze,—and which those alone who have pursued siTch investigations can appreciate,—there were at least nine Samuel Smiths contemporary, and every one of them a ' Preacher' of the Gospel, and in lesser or larger form a religious author. In all the usual authorities I have found our Samuel confounded with one or other of these contemporaries. It is therefore needful, in the outset, to distinguish each. There was, first of all, the Samuel Smith, a ' gentleman's son,' and ' accurate disputant,' and ' profound philosopher' of Anthony a-Wood—whose small Latin treatise on Logic is among the rarities of the Bodleian, (Oxford) and one of those ' missing,' over which the Marsh Library (Dublin) mourns. But he ched in 1620.^ Then there was a Samuel Smith, who was ' minister in Oliver's time in St Bennet, Grace-Church, London,' as well as a ' Preacher' in Essex. He was of the Two Thousand of 1662 ; but subsequently conformed, and ultimately became ' Ordinary' of Newgate. There are now before me Sermons by him— , viz, ' Character of a Weaned Christian ; or, the Evangelical Art of promoting Self-Denial,' (1675), and ' Light in Darkness,' (1680.) These dates shew—as will appear—that he was not our Samuel, although these ' occasionally' preached and published Sermons have much of his uncommonness of thought and quaintness of wording, if less rich and fervid in their evangelism. His folio ' Sheets,' giving ' Account of the Behaviour of the Prisoners in Newgate,' have the matter-of-fact truthfulness, touched with tenderness, of De Foe in his ' Plague.' - A third Samuel Smith became Rector of Sandon—which is also in Essex —in succession to the profoundly-learned, but beyond all dispute,

' Logic : The following is the title of this very scarce book :—' Aditua ad Logicam in Usum eorum qui primo Acadenjiam salutant,' 1613. See Wood's Athenae (by Bliss), ii. 283.

' Wood, as before, iii. 698. His son, Lawrence Smith, published a number of excellent books—c.gr., ' Conversation in Heaven,' (1693,) 'Sacramental Devotions,' 1694,) 'Practical Discourse of the Sin against the Holy Ghost.'

to the (then) supreme authority of the nation—the Parliament—turbulently disobedient, Brian Waxton. But this Samuel, though of Essex and of the ' Ejected,' again was not ours, for he died in 16G2. He wins from Calamy the epithet inevitable in association with Kichard Hooker, of ' judicious.'^ A fourth Samuel Smith was another of the 'Ejected'—from Glooston, Leicestershire. He must have been a ' good man ;' but the details that have reached me concerning him—slender though they be—satisfy that he is distinct from the others being enumerated.'- A fifth Samuel Smith was one of four to whom the Cathedral of Hereford was given as a Church, and by whom many ' ministers,' and apparently ' missionaries,' were sent forth over England and Wales. He was ' cast out' on the Kestoration in 16G0, and again among the ' Ejected' in Berkshire in 1662. But he lived till 1685, and so was not our Samuel.* A sixth Samuel Smith was ' silenced' in 1662 at St Olave's, Southwark, London. He was assistant there with the celebrated Kalph Venning. But he settled at Windsor, and only died in 1714.* A seventh Samuel Smith was 'curate' of Edgeworth or (corruptly) Edgeware, to which he was 'nominated and donated' by Lord Coventry in 1661. But he was ' the present curate' in 1700, when Newcourt wrote.5 An eighth Samuel Smith was Vicar of Henham, in Archdeaconry of Colchester, Essex; but he too was ' the present vicar' in 1700.6 Besides these eight Samuel Smiths —bearing such strange coincidences of outward circumstance, residence, and authorship—our Samuel, because of his relations with Essex, is often mistaken for John Smith, the ' Essex Dove,' as—in the fine old quarto of his inestimable ' Works'—he is called; and a certain Sida Smith, and another Sim Smith—both given as S. Smith —sent me in bootless inquiry elsewhere. ^ It were vain to tell the tantalising number of' Mr Smiths ' who provoked (disappointing) researches in all the three Counties with which our Samuel Smith was known to have been connected—viz., Worcestershire, Shropshire, and Essex. Smiths who were also ' clerics' are found everywhere therein; and it was vexatious to come on full accounts, and even splendid memorials, of Smiths who were merely Smiths, and scarcely a scrap concerning those of the name who had done good service in their generation.

But now we turn to our Worthy. He was, Anthony a-Wood states, ' a minister's son,' and was 'born in Worcestershire.'^ Calamy specifies 'Dudley,' in Worcestershire, as 'the place of his nativity.'" Palmer gives the year of birth ' 1588'—a mistake, as will be shewn—but is uncertain of the place, saying ' at or near.' lo Chambers, in his ' Biogi-aphical Illustrations of Worcestershire,' uses the same words.n So the difi"erent' Biographical Dictionaries,' home and foreign. You look in vain in the ' County' Histories for any notice of liim. You have elaborate pedigrees of a thousand and one Squire Smiths ; and most erinlite discussions of the original of the name ' Dudley'—tracing it up ■ to one Dodo, a Saxon prince—and about as valuable as like discussions on the wondrous extinct bird of the name.^'- But none ever seem to have dreamed—whether Historian or Biographer—of consulting the ' Records' of the Parish. Even Chambers, in a book specially devoted to the ' Biography'

' Davids' Annala of Evangelical Nonconformity in the County of Essex, pp. 452-457: Calamy, Account, 313. ' Palmer's ' Nonconformist's Memorial,' ii. 387 ; Nichols' History of Leicestershire, ii. 586.

^ Calamy, an before, 352. ■* Calamy, Cvntinuation, 18. ' Newcourt'a ' Repertorium,' i. 920. '' Ibid., ii. 325.

' In Newcourt, as before: Sida Smith is associated with John Preston, A.M., 1C42, in succession to Nehemiah Rogers, as Vicar of Messing, Essex, ii. 474 : for Sim Smith, i. 4S0.

* As before, iii. C57, 058. * As before, Account, ii. 567. '" As before, ii. 144, 145.

'1 I am indebted to Sir Thomas E. Winnington Bart, for a transcript and reference to Chambers, in loco (page 115).

" See Notes and Queries, 1st Series, (General Index, i. to xii.,) for curious notices of persons of the name of Dodo.

MEMOIR OF SAMUEL SMITH.

of the Shire, lazily contents himself with the traditional ' at or near,' and erroneous birth-date of 1588. The ' Kegisters' of Dudley are fragmentary, worn, dim ; but fortunately they contain those dates that have hitherto been desired rather than expected. The indefiniteness of Anthony a-Wood and the rest is changed into certainty, and the current birth-date corrected, by the fii-st entry in the ' Registers' of the ' Parish ' church of St Thomas, Dudley. Whoever made it must have been an earnest disciple of those pioneers of the Astronomer, the 'Astrologers,' else he had not imported into such a document his credulous jargon. I give the words verbatim et literatim —' 1583 [iiot 1588] Samuell, sonne to S" Will" Smithe, Clarke, Vicare of Duddly, was born on Friday morninge at 4 of the clocke, being the xxviii day of February: the signe of that day was the middle of Acpiaris :

the signe of the monthe : the plenet of that day : plenet of the same ower [hour] .1

The ' Sr' here means ' Sir,' which reminds us of the recentness of the Reformation in England, when ' Sir' was prefixed to the name of a ' priest' or ' parson,' as ' Rev.' is now.- I have been baffled in all my endeavours to ascertain the family whence the father of our Samuel came. I place below notices of other ' children' from the same Register.^ All of these—as well as the entry of the appointment of the paternal Smithe as ' Vicar,' which was on ' 26 of March 1574 in the time of D. bulingarne, bishoppe of Worcester '—are inscribed very legibly, and illuminated in the style of early Missals, indicative either of weight and importance, or of the profound respect of the scribe. In every case the names of the Smiths iswi-itten in a much larger hand than any others in the Church-Books, and kept distinct from all. The particular record of Samuel suggests memories of the story of Hannah's ' Samuel,' and (probable) like dedication of the child to that Master he was to serve so faithfully.

We know nothing of the home-training or of the school-learning of Master Samuel. It was not until much later that Dudley received its somewhat famous school, with Richard Baxter for first ' Master.'* Our next date is of his being entered a ' batler' of St Mary's Hall, Oxford—the college of John Locke —in the beginning of 1603, (1 Jac. I.) aged 15.5 That he was thus entered a ' servitor,' or attendant on the wealthier undergraduates, indicates narrow paternal means,—such as placed after the lustrous name of Jeremy Taylor those two words that have ennobled the name ever since, ' pauper scholaris.' Nowhere is it more needful than at the University to remember ' rare Ben's'

counsel:

• Boast not the titles of j'our ancestors, Brave youths! they 're their possessions, none of yours. When your own virtues equall'd have their names, 'Twill be but fair to lean upon their fames, For they are strong supporters; but till then The greatest are but growing gentlemen.'

This is the solitary College memorial—his entrance as 'batler'—which the industry of Wood has

• I have to return my best thanks to Mr Warrington, solicitor, Dudley, for his persistent painstaking in the matter of the St Thomas, Dudley, ' Registers;' and to Rev. T. W. Davids of Colchester for kindly putting me in communication with him. By the way, it may be remarked that there seems to have been a kind of fatality in blundering over the scanty details of Smith's life. Thus even Calamy speaks of Dudley as in Essex, and Mr Davids (as before) as in Warwickshire.

* ' Notes and Queries,' as before, gives examples and illustrations.

' These are as follows :—' Sara, daughter to S' William Smithe, Clarke, Vicare of Dudley, was baptizede the xxvith of July 1581:' 'Mary, dawter to S' William Smithe, Clarke, Vicare of Dudley, Baptized January, last day.' No record is preserved of the marriage of the Vicar, nor of hia wife. The Vicar himself must have died in or before 1610, as a ' Henry Jackson,' in 1610, is entered as ' Vicair of Duddley.' * ' Eeliquise,' as before, i. 9. ° Wood, as before, iii. pp. 657, 658.

MEMOIR OF SASIUEL SMITH.

recovered: and I have faOed, after no perfunctory effort, to add to it.i He appears to have left the University without taking a degree : perchance the death of his father, not later than 1609-10, hindered. Though John Davenport, B.D., had a well-to-do father, he had to postpone his degrees from —as it would seem—temporary pecuniary difficulties. 2 It may have been thus with him. The Church-income of the Vicar of Dudley was at no time very great.

By 1613-1614 at latest Samuel Smith was in ' holy orders:' in all likelihood some years prior, for by 1614 he had reached his 31st year. Be this as it may, on the title-page of the first edition of ' David's Blessed Man,'—herein reprinted,—he is designated—albeit it has escaped the notice of all the authorities—' Minister of Eoxwell in Essex,'—a name dear to all who hold in loving regard the memory of Eichard Younge, the wise, genial, chatty, original, loveable ' Florilegus,' all whose little books are as ' fine gold of Ophir.'^ He cannot have remained long in Koxwell,^ for in November of 161.5—the very month and year wherein Eichard Baxter was born, afterwards destined to be his friend and eulogist 5—he was admitted Vicar of Prittlewell, also in Essex. The following is from the Eegister:—

' Sam. Smith, der. admiss. ad vie. de Prittlewell, com. Essex, 30 Nov. 1615 ad pres. Eob. dom. Eich.' 6

Lord Eich, of the noble House of Warwick, was the friend by pre-eminence of the Puritans. His name occurs in many old ' Epistles Dedicatory' with words of deepest esteem, and praise too grave and scriptural to be suspected of flattery. Perhaps the ' presentation' by tliis nobleman may be interpreted as indicating the Puritan character of both father and son. Every page of Sajtoel Smith's books shews him to have been of the antique cast of Puritan.

Prittlewell, over whose ' parish' Church our Worthy was thus installed Vicar, was formerly ' appropriated' to the Priory of the same name, and in the gift of that Priory and Convent till their suppression : after which Henry VIII. granted the whole to Sir Thomas Audley, by whose brother it was alienated to Eichard Lord Eich, (5 Edw. VI.) Hence Lord Eich's presentation to it of Samuel Smith. Newcourt and the ' county' Histories give many antiquarian details of the Priory and Parish altogether.'' One bit of historic fact relating to Milton or Middleton, which is within the Parish of

' I have "very heartily to thank Mr T. A. Eaglesim, B.A. of Worcester College, Oxford, for most ungrudging help toward recovering further memorials of Smith in Oxford. The ' Bodleian' has a number of his rarer books.

" The Calendar of State Papers by Mrs Green: Domestic Series, 1623-25, page 355. This invaluable 'Calendar' and the whole series guide to the manuscript treasures of the Public Eecord Office. No one can afford to neglect them. The Letters of Davenport calendered are of much interest.

3 He is sometimes (mistakenly) called Kobert Younge: in the ' Prevention of Poverty,' (1655,) he has given his surname, ' Rich. Young.' On the former abundance of the surname ' Richard,' see my foot-note in Memoir of Richard Stock, prefixed to his ' Malachi,' in this series of Commentaries.

* There is no doubt that the Samuel Smith of Roxwell is identical with our Samuel, inasmuch as in the after-editions of ' David's Blessed Man' he designates himself of Prittlewell. Eoxwell, in 1614 and long subsequently, was a chapelry annexed to the Vicarage of Writtle, the Vicar appointing a curate for its supply. Writtle is n peculiar of New College, Oxford. The Vicar in 1614 was Matthew Davies, B.D., fellow of New College, and brother of Sir John Davies, the well-known poet. Doubtless our Smith was 'curate' of Eoxwell by appointment of Davies. I am indebted to Eev. T. \V. Davids, as before, for most of these details, and which were furnished to him by the present Warden of New College—Rev. Dr Sewell.

' Born at Rowton, Shropshire, 12th Nov. 1615: ' Reliquiae,' i, 1.

' Wood, as before, supplemented by Bliss from Eeg. Bancroft—Kennet.

' Newcourt, as before, i. pp. 472-474.

MEMOIR OF SAMUEL SMITH. JX

Prittlewell, is of undying interest—namely, that it was on ' Milton shore' John Frith, the friend and associate of William Tyndale, was ' taken' when he had fled thither in the vain hope of escaping to the Continent. All know he was ' burnt' at Smithfield—dying heroically, yet very meekly.^ There are memories here also of the Bretteridges and Purchases and Eogerses and Lawrences, that are tenderly cherished in New England. The ' May-Flower' sailed while our Samuel was Vicar of PrittleweU (1620).

We have seen that while ' curate' of Eoxwell ' David's Blessed Man' was published. So far as I have been able to trace, this seems to have been liis &st_book, one of those afterwards referred to as belonging to his ' Spring-time,' as contrasted with his later, which he calls his ' Autumn-time.' -He was in a manner ' constrained' to authorship: for from some of his after ' Epistles' we o-ather that he had no little enforced leisure from sickness,— e.g., in the ' Epistle' to the ' Christian Eeader' prefixed to his ' Christ's Preparation to His owne Death,' so early as 1619-1620, he says, ' When I first began to lay pen to paper to write these Lectures following, I intended the prosecution of the whole story of Christ's Agony, Apprehension, Arraignment, Condemnation, Passion, Eesurrec-tion, and Ascension, as they follow in the story of the Ghospell [sici] But have many waies bin hindred in the worke, principally by sicknesse : wherein_/()?• late yeares I have been much exercised. And now, not knowing whether life and health will permit mee to finish the whole, I thought o-ood to suffer these few Lectures to come to light.' Similarly in his ' Great Assize' he writes: and as he at the same time expresses his conception of the office of a minister of the gospel, I cull a brief extract. ' Seeing,' he says, ' the burden of the ministry is this, to pluck men out of the kino'dom of Satan and to bring them to the living God, sm-ely then it is the duty of all those that have taken upon them this holy calling, to help forward this worthy work. And to this end I entertained my spare hours in the time of my loiig sichiess, when I was not able to perform my duty in the congregation of my charge, in publishing this short exposition of the 51st Psalm.' In the former ' Epistle' he acknowledges very gratefully the kind reception given to preceding publications: ' I heartily con-fesse, not without my thankfulnesse to God, that my poore labours in this kinde have hitherto found such a gracious acceptation with the Church of God, above all expectation or desert: as I have no small encouragement still, to spend some few houres, at some time in this kinde: rejoycing if by any meanes it may doe good in God's Church.' In the latter he says more specifically, ' I present here unto thy view the fourth public fruit of my ministry, wherein I have endeavoured that those especially

1 Davids' ' Annals,' as before. He has very kindly favoured me ivitli certain additions which I would here give, as every little helps in such permanently important historical matters. Jlilton or Middleton (as above) belonged to the peculiar of the Deanery of Booking. Newcourt says he finds no Dean of Becking for a hundred years after 1454. But \VoIcott {Life of Wyke-ham, p. 393) gives Thomas Bedyll or Bedell as Dean in 1533. Bedell (Wood, as before, s. n.) was much employed by Cromwell. He was also one of those who took part in the consecration of Cranmer.—[See of him Strype, Cranmer: Eccl. Mem. i. 299, 402.]—Though Archdeacon of Cleveland, June—August 1553, he might posisibly have been Dean of Bockin"- at the date of Frith's apprehension. If so, we can understand how it was Frith fled thither. It is worth while working out this vein of Reformation History.

- The words occur in his ' Epistle' to the Reader prefixed to ' Moses, his Prayer.' He acknowledges the kind acceptation of bis former publications, whereby he is emboldened to publish this : those published in Spring-time of his ministry, this the fruit of its Autumn should be more ripe, for ' the Lord having lengthened out my pilgrimage that I have passed the first ao'e of man, which Jloses saith, according to the ordinary course of nature, is three score years and ten; and I have now for some years entered upon that other age . . . [which] is but labour and sorrow.' Onward a little he calls Ba.xter his ' learned friend.' This was in 1656. More of it again.

MEMOIR OF SAMUEL SMITH.

of mine own hearers—those religious people and inhahitants of Prittlewell in Essex, whom I love with my heart—might a second time take notice of these my exercises that in public I delivered unto them.' It is difficult to find one's way through the manifold editions—reckoned not by one or two, but by scores, literally —but the three books that preceded ' The Great Assize' seem to have been (a) ' Da\dd's Blessed Man' (1614)—(b) ' Exposition' of Hosea, chap. vi. (1617)—(c) ' Joseph and his Mistresse, the Faithfulnesse of the one, and the Unfaithfulnesse of the other' (1619.) 1620 was an unusually j^rolific year of publication, as our List of all his Writings at close of this little Memoir evinces. This is to be explained by returning health and vigour, and widening popularity. Each book that he issued was eagerly welcomed: in every ' Ejjistle' he has to make the same adoring acknowledgment of having been used to do good. He fulfilled his purpose of preaching and publishing on other portions of the Great Life, more particularly in his ' Admirable (= ' Wonderful') Convert; or, the Miraculous Conversion of the Thiefe on the Crosse, with the finall impenitency of the other' (1632.) Earlier in his ' Chiefe Shepheard; or, an Exposition upon y^ xxiii. Psalme' (1625.) Anothei- short quotation from its ' Epistles' elucidates several points:—Presenting it 'to Mr Edward Seabrid, Esq., and his wife,' he says, ' May it find acceptation in the Church of God, as other my jyoore labours and endeavours in the same kinde have done! And again, ' to the Keader'— ' Having of late handled in my pastoral charge this short psalm of the prophet David, and meeting with many things of singular use for the times wherein we live, and Juxving heretofore received no sinall encouragement in my publications of some of my meditations on some other of the Psalms, I resolved of some spare houres to revise the same again.' Here we learn that his preaching was very much expository, and that previous to the ' Chiefe Shepheard' he had preached and published ' in the same kinde:' and so we are guided to his ' David's Blessed Man,' which is now reprinted, and his ' David's Kepentance,' already referred to—the one consisting of an 'Exposition' of the 1st, and the other of the 51st Psalm, to which was added later ' Moses, his Prayer; or, An Exposition of the xc. Psalm' (1656.) Taking these successive books as specimens of the ' preaching' to which the parishioners of Koxwell and Prittlewell listened from Sunday to Smiday it is very plain that they were ' fed' with ' the finest of the wheat:' or (to change the metaphor) if the Well which gave its name to the hamlet sprang clear and freshly in its bosky nook—

' A pleasant walk, when singing bird LTpon the bending twig is heard, And rustling leaf that bids you hush ! And hear the slow, still waters gush

Far down below unseen

Beneath the branches green' i—

certainly the good Vicar gave them from day to day full cups of the very ' water of life.' It will be seen that in the ' Epistle' to ' Sir Eobert Eich, Kt.,' the ' sonne and heire' to his patron ' Robert, Lord Rich,' prefixed to ' David's Blessed Man,' he states the main design and end of his preaching and writing: ' In preaching I have ever courted plainnesse, the best eloquence, and the carriage of matters, so that those of the lowest forme may learne somewhat the soundest and the surest learning.' Privately he must have held very genial relations with ' high and low' in his parish. Long after he had left he writes softly and lovingly of them. To one, ' Mary, widow of Maister John Lawson

1 The Bishop's Walk, p. 9.

MEMOIR OF SAMUEL SMITH.

of Milton, Prittlewell,' in dedicating his ' Christian's Taslce,' preached at her husband's funeral, he says, ' Ingratitude in the Scripture is a thing much condemned, and odious in the sight of God. I desire therefore, in some poore measure, to shewe my thankfulnesse to my wel-deserving friends, amongst whom if I should not number you, I should much forget myselfe, your house having beene as the house of Onesiphorus to me and mine.' The last two words ' and mine' would seem to intimate marriage: but there is no record whatever of such an event. Perhaps, as his father had died in 1610, he removed liis mother and his sisters, Sarah and Mary, to his own Vicarage.

It is uncertain how long Samuel Smith remained in Prittlewell. Newcourt places one ' John Negus' after him, but gives no date. Then follows ' Thomas Pecke, cl. 2 Mail 1033, per mort. Negus.' So that he must have left before 1633.1 In 1632, on the title-page of his ' Admirable Convert,' he is designated simply ' Minister of the Word of God,' not as hitherto ' at Prittlewell in Essex.' What were the circumstances under which he parted from his devoted Flock in Prittlewell it is impossible now to tell. It must surely have been with a pang he sundered a tie of seventeen years' continuance. Wood, to his notice of our Worthy's being ' beneficed at Prittlewell,' adds, ' and afterwards, about the beginning of King Charles I., in his own county.'^ Charles succeeded his father James in 1625 ; and therefore unless ' about' was used in the Athenaj with considerable latitude, in this instance the usually accurate though atrabilious Chronicler, is inaccurate.-^ Moreover there is no confirmation, no trace whatever of his having held a ' living' in his ' own county' of Worcestershire. Later—as we shall find—he is described as of ' Kinver,' which is in this County: and probably Wood mistook his dates. He proceeds, ' Where \i.e., in his own county] continuing till the Kebellion began in 1642> [he] did then or the year following retire to London for shelter, sided with the Presbyterians, and became a frequent preacher among them.* Afterwards he returned to his cure, had another conferred on him in Shropshire, viz., Cound.' With Cound was then combined Cressage, or Cressedge, one of the most ancient and historically interesting of English churches—as Eyton in his admirable and authoritative ' Shropshire' abundantly proves, albeit with an antiquarianism, somewhat overdone—he has not a word to tell of person or event younger than a couple of hundred years before Smith, and so nothing of him. The Eegisters of Cound and of Cressage alike have been searched in vain for notices of Samuel Smith. As in other cases, some Koyalist successor or other Vandal appears to have eliminated every trace of him. That he was ' Perpetual Curate' or 'Vicar' of the combined parishes is indisputable. He signs the adherence of the ' Ministers' of' Shropshire' to the ' Testimony' of the ' London Ministers' in 1648—as ' Pastor of Cound.' This Bliss confirms from a MS. note by Wood in Ashmole.^ The Shropshire ' Testimony' is itself in my collection ; and I can attest the fact. Again, Calamy in his ' Accoimt' places him among the ' Ejected,' as having been so ejected from ' Cound and Cressedge.'^ Further, Richard Baxter in his ' Eeliquife,' in a

1 Newcourt, as before, ii. p- 474. Ou Peck see Davids, as before, pp. 268, 318, 445, 569. His father is one of the ' Worthies' of New England. " As before, iii. pp. 657, 658.

3 This does not appear. The fact that the successor of his successor was admitted in 163-3, is not inconsistent with the statement that his incumbency ceased about 1625.— Ed.

•> That our Worthy did flee to London, as Wood states, is certain : for in his ' Epistle Dedicatory' of ' JIoscs, his Prayer' to Samuel Freborne, he gratefully refers to his great kindness and generosity in his own and other ministers' behalf, ' when it was not my case alone, but the condition of many hundreds of the ministry in this nation to fly to London, as that city of refuge to which they fled when it was not safe for them to live at their pastoral charges.' * Wood, as before, iii. pp. 657, 658.

* Samuel Smith, like most of his contemporaries, came into conflict with the Quakers. In the ' Abstract of the Sufferings

MEMOIR OF SAMUEL SMITH.

very valuable notice of Smith—of which anon—describes him as ' sometime of Prittlewell in Essex, but then of Cressage in Shropshire.'! Once more, it was as being a ' minister' in the county of Shropshire, that he was appointed—as from Wood and elsewhere we know he was—' one of the commissioners for the ejection of scandalous and ignorant ministers and schoolmasters.'^ It is very grievous that we have no memorials of this Shropshire ministry and public service, and annoying that the Booksellers continued to republish his books with either the old designation ' of Prittlewell' or simply as author of such and such. Thus the edition of' David's Blessed Man,' from whence our reprint is taken, though dated ' 1635'—when he had certainly left Prittlewell—still describes him as of it, and so the 12th edition of ' David's Eepentance' in 1642: and his 'Moses, his Prayer' (1656) and ' Looking-glass for Saints and Sinners' (1663) have 'Samuel Smith, Minister of the Gospel, and Author of David's Eepentance and the Great Assize,' &c. In the 14th edition of the ' Great Assize' in 1649, we read, ' Samuel Smith, Minister of the Word, and yet living.'

The details now gleaned and gathered—culminating in the Ejection of 1662—inform us that in the national thi-oes on the Birth of Liberty, Samuel Smith elected to side for the Kingdom rather than the King, for the Parliament and Law as against Charles and Laud and Prerogative. It is to be regretted that the utmost research has yielded no record of his abundant and ' j^opular' preaching in London, or of his part in ' siding' with the Presbyterians. Among the mass of contemporary tractates you do not come on his signature to any of the intolerant ukases (so to say) of the dominant Sect, whether earlier of the Presbyterians, or a little later of the Independents. You do_not find him in any way accused in the virulent polemics of John Goodwin and his ' many adversaries.' You do not either find Edwards of the notorious ' Gangrrena,' or the scarcely less notorious Pkynne, claiming him as an ally. The whole tone and ' savour' of his writings, the entire character of the man as impressed unconsciously on his books, brings before us a gentle, shy, retiring, meditative soul, to whom the 'sturt and strife' of the age would be dissonant, one who could not but be sei'enely obedient to conscience, but quietly, undemonstratively: one to be compassionated as the poet has another—

of the People called Quakers,' [vol. i. 1C50-1660,] a work in 3 Tolumes, (Svo,) compiled by Joseph Besse, though it does not bear his name, he is called ' priest of the Parish ' and of' the steeple-house of Cressedge.' This was in 1656. The disturbance described, according to Besse, must have been an unseemly one; but it is to be remembered that the account is with emphasis ei parte, and that in the outset Quakerism was not the meek thing it became later. The matter is only valuable biographically as attesting that S. S. was the ' parson ' of Cressedge.

1 As before, p. 9.

3 Wood, as in last reference to .ithena. I have to thank the present Eector of Cound (Rev. Augustus T. Pelham, M.A.) for his earnest endeavours to aid me, and for repeated examinations of the Registers. He found no mention of the officiating ministers between 1615 and 1662 in connexion with baptisms, burials, or marriages; neither in the church-accounts. In 1652 Mr James Cressett is called ' minister at Cond:' he has a son born named Edward. In 1654 another son, James, is baptized, when Mr James Cressett is again called 'minister at Cond.' The Register is very neatly kept to April 1657; after which, till 1662, careless and bad writing. As in the ' Sufferings of the Quakers' Smith is called 'priest' of ' Cressedge,' but not of Cound, it is possible that he may have given up the latter to this Cressett. But he [Cressett] must have left Cound for some reason or other, or been 'deprived.' For in the memorable year of 1662 we have these 'entries' concerning him—'1662. Mr James Cressett, Rector of Cund, did publicly in the time of divine service read the 39 Articles of the Church of England,' &c. ' The 17th day of August 1662. Mr James Cressett, Rector of Cond, the same Lord's day in time of divine service, did publiquely read the declaration in the Act of Uniformitie expressed touching the unlawfulness of the Covenant, after the reading of his Cer-tificat of his subscription to the aforesaid declaration, and did the same day solemnly and publiquely read the morning and evening prayer appointed to be read by the said Act, and did declare his unfeigned assent and consent thereunto, and to everything therein contained. In the presence and hearing of Robert Cressett, Edward Dod, Rd. Langley,' iS.c.

MEMOIR OB' SAMUEL SMITU. XUl

' Beautiful spirit! fallen, alas! On times when little beauty was ; Still seeking peace amid the strife, Still working, weary of thy life. Toiling in holy love. Panting for heaven above.''

In accord with all this it is what we would look for to learn that, while he may have preached, like the most of the illustrious Two Thousand, a ' Farewell Sermon,' he did not publish it, but bore his cross meekly, and retreated to his native Dudley—where he remained until he died. It was during his closing residence here that he so won the love of Richard Baxter. At this point I would bring together liis tender and winsome notices of our Worthy and his birth-place. First of all of the latter: ' At that time' [about 23d year] ' old Mr Richard Foley of Stourbridge, in Worcestershire, had recovered some alienated lands at Dudley, which had been left to charitable uses, and added something of his own, and built a convenient new school-house, and was to choose his first schoolmaster and usher. By the means of James Berry—who lived in the house with me and had lived with him—he desired me to accept it. I thought it not an inconvenient condition for my entrance, because I might also preach up and down in places that were most ignorant, before I presumed to take a pastoral charge—to which I had no inclination. So to Dudley I went, and Mr Foley and James Berry going with me to Worcester, at the time of ordination. I was ordained by the bishop, and had a licence to teach school: for which, being examined, I subscribed. Being settled, with an usher, in the new school at Dudley, and Uving in the house of Mr Richard Foley, junr., I there preached my first publick sermon in the upper Parish Church.' 2 Renown surely worth cherishing by now busy and prosperous Dudley—that in it was born and died Samuel Smith, and that in it the author of 'The Saint's Everlasting Rest' preached his 'first Sermon.' The folios of Nash's ' Worcestershii'e' over-pass both facts: but they outweigh in interest the multitudinous ' chronicles' of so-called greater events. Again, in giving an account of his unthinking ' Conformity' in the outset, Baxter thus ingenuously tells us the process and result together, introducing our Worthy: ' About twenty years of age I became acquainted with Mr Simmonds [Symonds ?], Mr Cradock, and other very zealous, godly Nonconformists in Shrewsbury and the adjoining parts, whose fervent prayers, and savoury conference, and holy lives did profit me much. And when I understood that they were people prosecuted by the Bishops, I found much prejudice arose in my heart against those that persecuted them, and thought those that silenced and troubled such men could not be the genuine followers of the Lord of Love.' . . . . ' Withal the books of the Nonconformists were then so scarce and hard to be got, because of the danger, that I could not come to know their reasons. Whereas, on the contrary side, Mr Garbet and Mr Samuel Smith did send me Downham, Sprint, Dr Burges, and others of the strongest that had wrote against the Nonconformists.' 3 This sending of books by our Smith to strengthen Baxter in his Conformity, is one of many incidental proofs that turn up that the Nonconformists of the Ejection were made so by ' constraint, not willingly,' that

' The Bishop's Walk, as before, page 16.

' ' Reliquiae,' as before, i. 9. Mr Stoughton has given some touching extracts from the unpublished Baxter MSS. relating to Dudley. See his ' Ecclesiastical History of England from the opening of the Long Parliament to the death of Cromwell,' ii. 191.

^ Ibid., i. 9, 13, &c.

MEMOIR OF SAMUEL SMITH.

they loved the Church of England, though they loved the truth too well to sacrifice it to an impossible Uniformity. We have still another and finely touched notice in the ' Reliquife ':—' At that time also [as before] God was pleased much to comfort and settle me by the acquaintance of some reverend peaceable divines: Mr Garbet (aforesaid) and Mr George Baxter of Little Wenlock—(very holy men and peaceable, who laboured faithfully with little success till they were above four score years of age a piece:)—especially old Mr Samuel Smith, sometime of Prittlewell in Essex, but then of Cressage in Shropshire.' . . . . ' This good man was one of my most familiar friends, in whose converse I took very much delight.' i

When the 'ejected' Vicar of Cound and Cressage retired to his native place, he was in his 79th year. What a fine sight to one's imagination is this white-headed old man giving up his all of worldly ' living' in fealty to conscience! Would that we had his portrait in its setting of silver hair reverently to study ! How he was engaged after his ' Ejection,' it is idle to conjecture. We may be sure of tliis, that he laid not down his ' office' of a ' Preacher' of the Gospel. To that, holier, than prelatic hands had consecrated him: and whether in settled ' congregation' or as an ' occasional' helper of ' the brethren,' he doubtless continued ' faithful' even ' unto the end.' One other glimpse have we of him in association with Richard Baxter —but, alas! Kinver, which is in Worcestershire, retains no 'memorial' at this late day—'October 19th 1652 was a thanksgiving day kept at Tresle upon the settlement of a ministry there: and at Womborne, upon the desire of the inhabitants of Tresle, Mr Eichard Baxter of Kidderminster, and Mr Samuel Smith of Kinver, prayed and preached.' ^

In the year after the 'Ejection,' viz., in 1663, was published his last book, 'A Looking-Glass lor Saints and Sinners; or, an Exposition on the Second Epistle of Saint John.' It bears on the title-page to be ' a most needfull treatise for these apostatising times wherein we live,' and perchance is over-vehement in its rebukes of Papists and Quakers: but otherwise has many memorable things in it, and altogether is an extraordinary effort for one so aged. Prefixed to it is a ' copy' of Verses —as the phrase runs—addressed to the venerable author by a brother minister, 'John Taylor of Dudley,' concerning whom I can gain nothing. Intrinsically they are of no great value, but as bringing the ' old man eloquent' before us as he looked to one who knew and loved him, they cannot be withholden:—

' To my reverend friend, the Author. Sir,

' If books—the issues of the mind—like children be To shew the parent to Posterity,

Then you—though childless otherwise—shall live and siiew, Fruitful in children, pretious to the view Of all succeeding ages ; and the holy men That know the worth and price of things divine, Shall love and praise the reverend Author and his pen, That holy Te.vt and Truth thus make to shine.

' ' Reliquiae,' i., 9, 13, &c.

' Shaw's 'Staffordshire,' ii. pp. 216*. 217*. A number of Smiths or Smyths—one Edward Smith, Registrar of Womborne, (1653,) and in 1701, another Edward, Rector of a London Church are here mentioned.

MEMOIR OF SAMUEL SMITH.

You have been plentiful! and painfull in your works,

A powerful Preacher and a Writer both ;

Discovering sin ; ah! sin, which in man's nature lurks,

A pattern to us for avoiding sloth.

For when your age—now great—might challenge quiet ease

From toilsome studyes, lo ! here comes to sight,

A pretious piece, a work, a book that well will please

The godly, as a babe of sweet delight.

Thus we may see how grace weak nature doth excell;

The latter fades and with old age decaj-es,

The other fertile grows; for still your years can tell,

How to unfold God's will and teach His wayes.

Go on, dear Sir, thus to make plain God's word and mind.

Whilst we injoy you on the earth below;

Thereby you comfort now, and more shall after find,

When dying, you eternall joyes shall know.

So prayes your very friend and neighbour,

JoEN Tatlob, Minister of the Gospel in Dudley.'

' He was Kving,' says Wood, ' an aged man, near Dudley in Worcestersliire, in 1663.' i Oalamy having summai'Lly characterised him as ' a very holy, judicious man, and greatly esteemed,' adds in the ' Continuation'—' I am informed he spent his last years in Dudley, in Worcestershire, (which was the place of his nativity,) and there died very old in 1664, and was buried at the end of the chancel, as his grave-stone witnesses.' 2 Baxter in the ' Keliquiaj,' notes, ' [he] was buried but this winter 1664, at his native place at Dudley, in Worcestershire.'3 It was with peculiar pleasure I found there was an ' entry' in the St Thomas, Dudley 'Eegisters' of the ' end:' all the more that the ' grave-stone,' which was extant when Calamy wrote (1727), has long disappeared. It is as follows:—

' Old Mr Samuel Smithe, buried irth March 1665."

Well might he be called ' old,' and even ' very old,' for, born in 1583, {not 1588 as hitherto erroneously stated,) he was in 1665 in liis 82d year, and so went to his grave beside his Vicar-father ' in a full age, like as a shock of corn cometh in in his season,' (Job v. 26,)—

' A genuine Priest, The Shepherd of his flock ; or, as a King Is styled when most affectionately praised. The father of his people. Such is he ; And rich and poor, and J'oung and old, rejoice Under his spiritual away.'— [Wokdsworth.]

I have now to submit a List of the Writings of Samuel Smith, taken—with two exceptions noted— from the books themselves, and much more full and exact than hitherto. From the more rare—and they are very rare—I take brief extracts, the others being readily met with I simply describe.* I. David's Blessed Man; or, a Short Exposition upon the fu'st Psalme, directing a man to true

1 As before, Athena;, iii. pp. 6,')7, 658. * As before in last reference to him. ' As before.

•< I beg to acknowledge the obliging attention of the officials of the British Museum Library, Sion College, and Williams, London; Bodleian, Oxford, and Trinity College, Dublin.

MEMOIR OF SAMUEL SMITH.

happinesse. "Wliereiii the Estate and Condition of all Mankinde is lay'd downe, both for this life and that which is to come. The ninth edition, profitably amplified by the Author, Samuel Smith [as before in all save No. 8.] London: [as in No. 7.] 1635. [ISmo.]

%* I have not been able to see the first edition (1614) : the 15th appeared in 1685. See the ' petitions' for the Koyal Family, with names given in the appended prayers. There are changes in successive editions.

II. Exposition of Hosea, e. vi. 1617. [4to.]

*^* See note at end of this List.

III. Joseph and Mistresse: the Faithfulnesse of the one and the Vnfaithfulnesse of the other; laid downe in five Sermons upon the thirtie-nine chapter of Genesis, the seventh, eighth, and ninth verses, &c. By Samuel Smith, Minister of God's Word at Prittlewell, in Essex. Heb. xiii. 4, Marriage is honourable, &c. London: Printed by G. Purslowe for John Budge ; and are to be sold at his shop in Paul's Churchyard, at the signe of the Greene Dragon. 1619. [ISmo.] Title-page. To the Eeader, pp. 6. Table, pp. 5. Treatise, pp. 305.

*jit* In speaking of the licentiousness of liis age in this powerful treatise, there are some vivid sketches of manners, and severe ' rebukes' of the ' women.' The following is a characteristic example of his style:—' In these days and times iniquity doth so abound, that women's veQ of modesty is for the most part out of use; and instead thereof, they set out themselves by all means they may, by frizzling their hair, starchings, smoothings and ruffs so deep that their heads must stand like an apple in a charger in the midst of them, more liker flirt-like women than sober matrons. Let, then, all godly and sober-minded women learn to keep on their veils, I mean to be watchful over their eyes and other senses.'

IV. The Great Assize, or Day of Jubilee, in which we must make a generall accompt of all our actions before Almighty God. Delivered in four Sermons, upon the 20 chapter of the Kevelation, plainly shewing the happy estate of the godly, and the woful condition of the wicked. Whereto are annexed Two Sermons upon the first chapter of the Canticles, w. 6, 7. By the Author, Samuel Smith, Minister of the Word, and yet living. The 14th impression. London. 1649. [18mo.]

*^* I have not seen the first edition ; but as it was his 4th publication [See Memoir, ante,] it must have been issued in 1618-19 or 1619-20.* The 'Two Sermons' annexed were extremely popular, and formed a separate volume,—viz.,

V. A Fold for Clu'ist's Sheepe : delivered in Two Sermons [as before in No. 4.] The 12th impres-

sion, corrected and amended [as before.] 1649. [18mo.]

VI. Christ's Last Supper; or, the Doctrine of the Sacrament of Christ's Supper, set forth in five Sermons. Wherein is taught the great necessity of a godly preparation before men come to the Sacrament. Wherein it doth consist; with the condemnation threatened against the unworthy receiver of the same. By Samuel Smith [as before.] John vi. 27, ' Labour not for the meat that perisheth,' &c. London: Printed by T. D. for John Bellamie, and are to be sold at the South Entrance of the Royall Exchange. 1620. [18mo.] Title-page. Epistle Dedicatory to Sir Ferdinando Dudley, &c., pji. 7. Table, pp. 21. Treatise, pp. 357.

MEMOIR OF SAMUEL SMITH.

*^* la speaking of the comforts arising from our imion with Christ, he makes tliis quaint

remark,-—' Moses may marry an Ethiopian, but he cannot change her colour ; but the

Lord Jesus Christ shall make to himseK a glorious church, not having spot or wrinkle.'

Of imperfect communion, he says, ' Neither would I be so understood, as if there

were no hope that God will accejit of our service unless it be absolute in the manner

of performing. God forbid we should so think: for then what would become of

the best duties even of the best ? No ; better to hear in weakness than not to hear;

better to pray with infirmity than not to pray, and to communicate with some defect

than utterly to forbear. Better it is to limp and creep in the way than not to come

at all.'

YII. Christ's Preparation to His Owne Death. Delivered in three Sermons vpon the two

and twentieth chapter of S. Luke, the 39, 40, and 41 verses. By Samuel Smith [as

before.] London: Printed by Nicholas Okes. 1620. [18mo.] Title-page. Epistle

Dedicatory to Lady Mary Weld, pp. 4. To the Keader, pp. 4. Table, pp. 4. Treatise,

pp. 150.

VIII. A Christian Taske: a Sermon preached at the Funerall of Maister John Lawson, Gentleman, at PrittleweU in Essex, on the 28th of December 1619. By Samuel Smith [as before.] London: [as in No. 7.] 1620. [18mo.] Title-page. Epistle Dedicatory, pp. 3. Sermon, pp. 78. [Test, Psalm xc. 12.]

IX. Da\-id's Eepentance; or, a Plaine and Familiar Exposition of the 51st Psalm, first preached and now published for the benefit of the Church. The 13th edition, newly revised ; most needful for this time. By Samuel Smith [as before] London. 1642. [18mo.]

%* I have been unable to see the fii'st edition.

X. Noah's Dove; or, Tydings of Peace to the Godly: a comfortable Sermon preached at a Funeral!.

The second impression, corrected and amended by the author, Samuel Smith [as before.] London: [as in No. 7.] 1620. [18mo.] Title-page. To the Eeader, pp. 5. Table, p. 1. Sermon, pp. 51. [Text, Psabn xxxvii. 37.] XI The Chiefe Shepheard; or, An Exposition upon y® xxiii. Psalme. Wherein is set downe y^ most excellent priviledges of those y' have y^ Lord for their Shepheard, and that live vnder his most gracious protection. Most neechul for y® time. By Samuel Smith [as before.] London: [as in No. 7.] 1625. [ISmo.] Title-page. Epistle Dedicatory to 'Mr Edward Seabrid, Esq.' Treatise.

XII. The Admirable Convert; or. The Jliraculous Conversion of the Thieve on the Cross, with the Finall Impenitency of the other. By Samuel Smith, Minister of the Word of God. London: 1632. [18mo.] Title-page. Epistle Dedicatory to ' Sir Eichard Greaves, Kt., and Lady.' Treatise.

XIII. The Ethiopian Evnvch's Conversion; or. The Summe of Thirtie Sermons upon part of the Eight Chapter of Acts. By Samuel Smith, Minister of the Word. London: Printed by Thomas Harper for Thomas Alchorne, and are to be sold at his shop in Paul's Church-yard at the Signe of the Green Dragon. 1632. [18mo.] Title-page. Epistle Dedicatory to Sir Eichard Newport, pp. 6. Contents, pp. 8. Treatise, pp. 540.

MEMOIR OF SAMUEL SMITH.

XIV. Moses his Prayer; or, An Exposition of the Nintieth Psahne. In which is set forth the Frailty and Misery of Mankind. Most needful! for these Times.

(1. The Sum and Scope.

,,,. .2. The Doctrines. Wherein o mi x.

3. The Eeasons.

[ 4. The Uses of most Texts are observed.

By Samuel Smith, Minister of the Gospel, Author of 'David's Eepentance and the Great

Assize,' and yet hving. London : Printed by W. Wilson, and are to be sold at his House in

Well-yard neare West-Smithfield. 1656. [18mo.] Title-page. Epistle Dedicatory ' to the

truly religious, and his much honored Friend, Mr Samuel Freborne, and his religious consort

in Prittlewell in Essex,' pp. 2. To the Eeader, pp. 2. Treatise, pp. 544. Table, pp. 6.

%* Two short extracts from this extremely uncommon volume will be acceptable: the first

reminding of Cragge, the other of Jeremy Taylor:—' Seeing there was a time w'hen

there was no mountain, earth, or world, but that God was the creator of them all:

then the heavens that are above us, and the earth that is below us, and all the creatures

that are in the world, they may serve to teach us this lesson, that there is [a] God!

Though these teach us not this lesson as the Scriptures teach us, yet they are as a

Christian's primer to teach us to spell. For God teach eth us two ways. 1. By his

philosophy-lecture in the creature. ... 2. By Ms divinity-lecture in the Word.' . . .

' Eiches require pains to get them, care to keep them, and have their vexation to part

with them. They are of a flowing nature like water: they have their wings, and many

times of a sudden fly away: physic, lawsuits, fire, water, and the like, are the moths

that consume them. This flower also fadeth away.'

XV. A Looking-Glass for Saints and Sinners; or, An Exposition on the Second Epistle of Saint John: a most needfuU Treatise for these Apostatizing times wherein we live, fit to be read, but [to be] practised by all Christians. By Samuel Smith, [as in No. 14.] London: Printed by W. W. for Nathaniel Brookes at the Angel in CornhiU. 1663. Title-page. Verses by Taylor, [as in Memoir, ante.] To the Eeader. Treatise, pp. 299. Table, pp. 4. Curiously enough the running title throughout is ' A Looldng-Glass for Ladies.'

XVI. The Christian's Guide. [ISmo.] This passed through many editions: but I have not met with it, and therefore place it last, though probably published early.

*»* With reference to the Exi^osition of ' Hosea c. vi.,' it is mentioned by Baxter in his ' Eeliquia?,' (p. 9,) and by Calamy, (as before:) but I have not been able to trace it anj'where, either in our great Public Libraries or private collections. In the ' Catalogue of our English Writers on the Old and New Testament,' (2d edition,) 1668, it is duly entered iii loco thus, 'Hosea chap, vi., on the whole. Samuel Smith. Quarto. 1617.' K correctly dated, it must have been his second book. It is greatly to be desu-ed that a copy may turn up.

Such is the modest Story and such the Writings of Samuel Smith. It is, after all our anxious seeking, but a small and slightly-scented wreath that we have been able to twine around his holy

MEMOIR OF SAMUEL SMITH.

memory. Nevertheless, as for Hues liitherto we have given as many pages, and made certain the uncertain, and correct what has been told incorrectly, our votive offering may perchance help to revive the name of the ' good old man.' A single volume of this Series would include all he published: but there is matter in his little books that his contemporaries and ours now, would have beat from massive gold into tinsel-leaf. His writing is not mere sentence-making or pretty sentimentalisms, but living and quickening thoughts. Neither is it book-making, but intense, passionate, wistful pleading as for very life with perishing souls, or gentle, tear-soft, devout consolation for the smitten and lorn, and hurt and weary ' by reason of the way.' Ever and anon there are melodious sayings, terse apophthegmatic or aphoristic statements of ' doctrine,' unforgettable remonstrances, odd illustrations, quaint and archaic words,—through all a dominating purpose to bring men to the Cross of Jesus, to Jesus on the Cross. While, therefore, dear old Miles Smith did mightier service in our ' English Bible,' and Henry Smith the silver-tongued had more of the mystic gift of genius, and John Smith the ' Essex Dove,' and John Smith of the ' True Patterne,' and—the greatest of all— John Ssiith of the ' Select Discourses,' were more learned, and other Smiths earlier and later have made more noise, and been more on men's tongues, our saintly Samuel Smith has this record ' on high/ that in a sliding age he stood firm; in an age of making big books without end he chose the tiniest size; in an age of Conformity in Chui'ch and State he asserted the Divine peculiarity of the Christian, and spoke and wrote straight out of his own ' good and honest heart' of ' the things' that ' belong' to ' everlasting life.' Sure we are that the more his little books are studied the more will their former boundless popularity be understood, and the more a Avish be cherished—if not a hope—that the present small reprint may send readers in search of all. And so Thomas Mace may close our Memoir, and speak for plain but wise, unpretending but solid, lowly but Divinely-taught, outwardly rough but inwardly rich Samuel Smith :—

' Look for no painted outside here. But for a work devotedly sincere ; A thing low prized in these too high-flown days Such solid sober works get little praise. Yet some there be Love true solidity.

And unto such brave, noble souls I write In hopes to do them and the subject right: I write it not to please the itching vein Of idle-headed fashiouists, or gain

Their fond applause:

I care for no such noise.

I write it only for the sober sort.

Who love right learning, and will labour for't;

And who will value worth in art, though old,

And not be weary of the good, though told 'Tis out of fashion By nine-tenths of the nation.

I writ it also out of great good will Unto my countrymen ; and leave my skill Behind me for the sakes of those that may Not yet be born ; but in some after day

May make good use

Of it, without abuse.'

Alexander B. Grosart.

THOMAS PIERSON, M.A.

HITHERTO the name of the author of the good book called ' Excellent Encouragements against Afflictions; or Expositions of Four Select Psalmes,'—now ' after so long a time' reprinted,—has been found in none of the usual som-ces of information, except in the very slightest way: and when asked to prepare a Memoir, the present Writer feared—after considerable research—that in this case the volume had proved at once monument and grave; bearing, indeed, the name down for loving regard by those who prized its ' apples of gold in basketwork of silver,' but leaving the man himself to turn to dust, unknown, unknowable. Persistent inquiries at last resulted in a few names and dates that guided me to the Harleian MSS. in the British Museum; and there I found, all unused, a Slemorial consisting of pleasant and garrulous ' Notices,' by a nameless contemporary, of the Eectors of Brampton-Brian, and so, among the rest, of Pierson. This led to other subsidiary discoveries; and I am thus fortunate enough at this late day to give, for the first time, a Memoir of one who is never named by those who knew him without 'famous,' or 'learned,' or ' faithful,' or other noticeable or kindly epithet. It was provoking to find an Edmuxd Calamt using the former, with other equally appreciating words, and Christopher Harvey, —whose ' Synagogue' is for all time associated with the ' Temple' of George Herbert, —editing his book with the veneration and tenderness of a son towards a father ; not forgetting that to him "William Perkins and Thomas Brightman confided their 'Workes' for 'the presse,'— and yet to know nothing, or no more than these facts, concerning him. If henceforward it will not be so that elaborate 'county' Histories, while recording with fulness, even to superfluity, names that the world should have been very willing ' to let die'—your merely ' ancient' Smiths, Browns, Robinsons, and Joneses, in so far as word of power, or beneficent deed goes—have not a line for this Cheshire ' Worthy' and Herefordshire' Pastor' of the fine old type, perchance our little service may be remembered too,l

* After I had discovered, or recovered, the Harleian MS., and transcribed it for my purpose, I had the pleasure to receive from Lady Frances Harcourt a family MS. volume, which, along with various other most interesting Papers, contains a careful copy of it: and through ' Notes and Queries ' I had been previously directed, by Sir Thomas E. Winnington, to one of the Camden Society's publications, viz., • Letters of the Lady Brilliana Harley, wife of Sir Robert Harley, of Brampton Bryan, Knight of the Bath, with Introduction and Notes by Thomas Taylor Lewis, A.M., Vicar of Bridstow, Herefordshire, 1853.' The ' Introduction ' and ' Notes' by Mr Lewis are careful so far as they go ; but that is not far, and as concerning Pierson, they are meagre and careless. I wish very cordially to thank Lady Harcourt for her spontaneous kindness in forwarding her valuable Family MS. to me. The original is Harleian MSS. 7517. I had hoped to have added to my materials from the MSS. of the industrious Cole. In Wood sAlhenm, under Christopher Harvey, Dr Bliss has added to his mention of Pierson the following note, ' Vide my MS. collections in the British Museum Vol. P., p. VS.—Cole.' But with all the assistance of the authorities at the Britiih'Museum I could not find such a volume, or any volume marked 'P.' Moreover, the only reference to Pierson in the Cole MSS. consists of one line, merely.stating that he was of Emmanuel College. I turned up ' Emmanuel College,' and every other conceivable heading—in vain.

MEMOIR OF THOMAS PIERSON, M A.

nil the more, that even the all-comprehending ' Athenaj Cantabrigienses' of Messrs Cooper has not a single word to tell.^

The old Manuscript, on which mainly is our dependence for this Memoir, begins quaintly, 2 ' To write the story of a wicked person is to execute his memory, and sprinkle ashes -w-ith the blaynes of Egypt. To write the life of a good man, is to perfume the world, and to repeat y*^ presents of the queen of Sheba with nobler spices.' Then after classical allusion to Cjesar and other mighty ' bad' men, in contrast with suffering ' saints,' we have a glimpse of the desolation and terror of the period during which the ' Notices' were drawn up—probably while the Civil War was raging. ' Oh, the depth of the riches, both of the wisdome and knowledge of God : ye Garden enclosed of God is ruined into a wilderness, the howling wilderness is become a Paradise, the balm of Canaan is transplanted into the desart of Egjqit, the wild Gentile olive hath sucked away the fattness and sweetness from the natural branches,'—a bit of sermonising that seems to half-mourn, half-hope, over the ' changes' accomplished and threatened. Subsequent 'Notices' shew sympathy with the 'Ejected' of 16G2.

We now reach the 'Notice' 'pro'per thus: 'Mr Thomas Pierson, whose name and memory deserves alwayes to be honoured, was born at Weaverham in Cheshire, in or about the year 1570.' The Eegisters of Weaverham contain no notices of Piersons : none of the ' baptism ' of our ' Thomas.' From after-facts it is pretty certain his parents were humble—As Habington sung of ' Castara:'—

" Folly boasts a glorious blood, He is noblest—being good."

The ' hamlet' of Weaverham may now add to its annals a name of worth, if not in the vulgar sense as ' great' as that Earl Edwin of whom it boasts ' before the Conquest,' or that Hugh Lupus, who held ' the manor' at the Survey of ' Domesday,'—may place it beside that of Edward Marburt, the racy and spiritual ' Commentator' on Obadiah and Habakkuk —sprung of the Marburys of Marbury, to whom the ' lands' passed, and by whose collateral descendants they are owned at this day. It was meet birthplace for one whose best fame is that he was a ' faithful' imder-Shepherd of the Master-Shepherd. Meadows sloping down to the ' Weever'—which gleams through sylvan coppices,—and now, as then, the grand old cathedral-like Church the centre object—compose a sweet Landscape. The village-town itself, on the road leading by Acton Bridge from Tarporley to War-iugton, deserves a visit. Narrow in its streets, its houses old timbered, its aspect Elizabethan, not Victorian. The long-standing ' May-poles' reminded many generations of the conflict excited by James and Charles and Laud, between the Book of God and the Book of Sports.^ At the time j\Lastcr Pierson made his advent, ' William Holcroft '—whose name I think I have met with in some old title-pages, unless it be that it is the echo of William Holbrooke, the chosen friend of John Randall —was ' parson' of Weaverham.

Situated conveniently near to ' Northwich,' where was a School that afterwards gave it celebrity,

^ 2 Vols. 8vo. Vol. ii., 158fl-1609, covers Pierson's term. Are we never to get Vol. iii. ?

» All quotations not otherwise marked are to be understood as taken from the Harleian MS.

» See Omekod's History of the County Palatine and City of Chester. 3 Vols., folio, 1819. According to him, the ' Itcgisters' of ' Baptisms ' at Weaverham begin in lG9i : marriages, 1695 : burials, 1678.' [Vol. i., 59.] This is a mistake, as I learn from the present Incumbent : they go back more than a century farther; but a search gave no Piersons under any of the headings.

MEMOIR OF THOMAS PIERSON, M.A.

youDg PiERSON went thither—Says our MS., 'by the care of his parents and friends [he] was brought up to learning at Northwich, a market-town about three miles from Weaverham.' The ' Will' of our Worthy shewed that he never forgot the scenes of his birth and boyhood—as we shall see. George Whitney, whose ' Emblems' have recently been reproduced with rare lovingness, and not less cunning skill, by Mr Green ; John Gerarde the ' Herbalist;' Thomas Harrison, who is made to stand out so livingly by Guizot in his ' History,' without the legend beneath his name of ' regicide' lessening his estimate, and grander than all that other ' regicide' ' President Bradshaw,' whom the mighty portrait of Milton has made immortal, and Mrs Milton {tertki)} —all belong to the immediate district, earlier and later than Pierson.2 Whether he knew any of these contemporary with him is not recorded: but the whole make of his mind may assure us that if a copy of the ' Emblems' found its way anywhere from Holland, it would be to the ' Rectory' of his fellow-countryman in Brampton-Brian.

He ' profited' so well at Northwich that' he was removed to Cambridge, and admitted there into Emmanuel College, which was newly founded a few years before by that religious and renowned Knight, Sir Walter Mildmay.' Elsewhere I have described Cambridge, and the ' men and things' of this particular College.^ The selection of ' Emmanuel,' which was Puritanissimum Puritanorum, probably indicates the home-nurture. ' There he continued,' proceeds our old Notice-writer, ' being maintained partly by his own industiy, partly by exhibitions from others—his parents' estate being too small to defray such a charge—untlll he had commenced Master of Arts.' It would seem that the previous steps have not been preserved—doubtless by the neglect of that Master ' Smith,' or one of the same class, so characteristically ' blamed' by Thomas Fuller.* He ' was admitted into sacred orders on the 11th of March 1598, according to the custome of the Church of England, by the then Bishop of Colchester, suffragan to the Bishop of London.' Following on this—like John Goodwin, later, in his native Norfolk—he proceeded homeward as a Preacher, occupying, no doubt, first of all the pulpit of Weaverham, having father and mother in his auditory. ' The next year,' being 1599, ' he was entertained to preach as a constant Lecturer at Northwich, and so continued two yeai-s, there sowing the seeds of religion first where first he had taken in the seed of learning. The next two years [1601-1602] he spent in the like manner at Weaverham, where he was born.' Very pleasing is this ' beginning' of his ' preaching,' and abiding for four years ' among his own people.' Mr Hol-croft had been succeeded by a Mr Shallcross on 'Dec. 7th 1575,' who continued until 1614. In 1602-3 he returned to Cambridge, ' where he had formerly contracted intimate acquaintance with divers of the best repute for learning-and religion, especially with that famous example of a faitliful minister, Mr William Perkins, who held him in a very dear esteem.' Perkins died in 1602; and Pierson was appointed by his Executors to publish certain of his hitherto unpubhshed writings, and to collect his ' Workes' into the well-known three folios, which are as ' quick' to-day with great

' It has escaped the Biographers of Milton that in the ' Sermons' of Isaac Kimbeb, is one preached at the funeral of Mrs Milton at Xantwich.

" See Green's reprint, as above, with a scholarly and most interesting Introduction; Omerod, as before ; Guizot's ' History of tlie Revolution ;' Milton's ' Defensio.'

3 In Memoirs of Sibbes and Brookes; Sibbes' Works, Vol. i. pp. xlviii-lvii ; Brooks' Works, Vol. i. pp. x.\iv-vi.

* Brooks, as before, Vol. i. pp. xxii-iii.

thoughts and burning love and tenderness as of old, if it must be confessed only the ' few' read them now, as compared with tlie multitudes who hung on his lips, and who, at home and abroad, welcomed his volumes as priceless legacies.

Turning to the ' Workes ' of Perkins, as thus given to the world by our Worthy, it is only in volumes ii. and iii. that his hand appears. In the former is the very remarkable 'Treatise' of ' Man's Imagination,' shewing ' his natural evil thoughts: his want of good thoughts: the way to reform tliem.' To this is prefixed an Epistle Dedicatory ' to the Eight Worshipful! Sir Thomas Holcroft, Knight, with the vertuous Lady Elizabeth, his wife.' In this excellent ' Epistle'—which has the aroma of Sibbes about it—he excuses any lengthened observations of his own, ' because my gates may not be great before so small a city ;' then speaking of God's asking of the heart, ' My son, give Me thy heart,' he has some fine touches on the heart— e.g., 'But what is man's heart that it should be so desired ? Surely in substance little, but for employment almost infinite. It is a treasure whereout man bringeth all his actions, good or evil: it is a temple wherein is placed either the ark of God, or Dagon for the devil. Yea, it is a place wherein dwelleth, and a throne whereon sitteth, either Christ or Satan, the King of glory, or the prince of darkness ; and he that keeps possession will there exercise dominion.' He tells with becoming pride the cliarge committed to him, at the same time turning it into a felicitous compliment, which was more than a compliment, to the Holcrofts. ' The publishing hereof being committed unto me,' . . . . ' the first-fruits of my labour in this kind, wherein I had full power of free choice in my dedication, it may intimate to you both [the dedication of it] mine unfeigned heart's desire of that everlasting good I wish unto your souls, and also testifying in part my thankful mind for your manifold favours to me and mine, who depend upon you.' i Then to the Header, ' Know, good reader, that for my furtherance in the publishing of this tractate I liad the author's Own draught of the platform of it, beside two perfect copies of all his sermons. I have for plainness' sake divided it into chapters and sections, for the better effecting whereof I was constrained to transpose two of the uses ; otherwise, I doubt not but every one that heard it preached will judge me to have dealt faithfully with the godly author. The Lord prosper it to thy good.' ^ This is dated ' Cambiidge, August 20, 1606.' In volume iii., there is the ' Godly and learned Exposition of Christ's Sermon on the Mount,' which Pierson dedicates to ' The Eight Honourable Oliver Lord St John, Baron of Bletso ;' and he herein notes that ' This Sermon containeth twelve several heads of doctrine, answerable, indeed, to the number of the twelve apostles, to whom it was principally intended upon their calling to that office ;' and he modestly describes his part in the publication, ' My pains herein hath been chiefly this, as near as I could, out of mine own and others' notes, to commend unto the public view the author's faithful labours in his own meaning. Only I have here and tliere, upon good occasion, fliough private to myself, added some references in the margin unto classical Popish writers for such opinions as are herein charged upon them. Mine interest for the publishing of this work I hope I shall approve unto any gainsayer.' 3 In an ' Advertisement' to the Christian Eeader, concerning the Works of Perkins, he explains why certain others were not given, and appeals to all possessed of MSS. to submit them to him and the other executors.' * This is dated ' May 1608.'

Following this is the ' Crowd of Faitliful Witnesses leading to the Heavenly Canaan ; or, a

1 Vol. ii. p. 454. = Ibid., p. 455. ' Vol. iii. pp. 1,2. ' Ibid., pp. 3, 4.

Commentary upon the Eleventh Chapter to the Hebrews,' in the editing of which he was associated with William Crashaw, father of the poet Richard Crashaw,i and as staunch a Protestant as was his son a Papist.'^ Working out the conceit of the ' Pillar of Cloud ' which Israel followed, in contrast with that we follow, in the Epistle Dedicatory, ' to the noble and virtuous gentleman. Sir John Sheaffield Knight, and Mr Oliver St John,' the two like-minded editors remark, ' We have a notable light in this learned Commentary, which we must confess is much obscured for lack of the refining hand of the godly author himself. But now, seeing that shining light is quenched, use this our lamp. It is fed with such oil as we received in the Lord's sanctuary, from that olive-tree whence many an one did fill his vessel.' 3 This is dated ' Nov. 10, 1G08.' Next there is the ' Godly and learned Exposition or Commentary upon the three first chapters of the Revelations;' ' the second edition, revised and enlarged after a more perfect copy.' This is dedicated to Lady Elizabeth Montagu of Hemington in Northamptonshire, from ' London, December 10th, 1606,' and besides has a golden little address ' to the godly and Christian reader,' explaining how the additions are no ' reflection' upon him who first published those 'Sermons.' ^ Finally, there is the ' Combate betweene Christ and the Deuill displayed; or a Commentarie upon the Temptations of Christ,' also ' much enlarged by a more perfect copie.' This is inscribed to Sir William and Lady Russell. It is dated ' Cambridge, Emmanuel College, 25th June, 1606.' 5 Besides the first preparation of these several treatises, Pierson ' corrected the faults of the press, and composed the tables' of the whole. ' He was likewise employed in publishing some of Mr Brightman's workes, especially in correcting the first most extreme faulty impression of his ' Commentarie on the Apocalyps.' Of these two ' labours of love,' Calamy takes special notice in giving his ' imprimatur' to the publication of ' Excellent Encouragements,'—the book here reprinted. I place the testimony below.' ^

Throughout, on the title-pages of Perkins, Pierson is designated ' Preacher of God's Word ;' and this extending from 1605-6 to 1608-9. Two influential events occurred during these years: one more personal and private, the other public—viz., his marriage, and his appointment as 'chaplain' in the noble family of St John. The former, which I notice first, has simply been known from the fact that Pierson left a ' widow;' but when it took place, or to whom, has never before been ascertained. By one of those lucky chances,—of which in the course of these biographic studies I have had my full share,—it is my good-fortune to be able to give it authentically. For, called on to 'search' the Registers of Bunbury in preparing my Memoir of Samuel Torshell, I obtained other memoranda, which for the first time determined who was the father of Christopher Harvet, the ' sweet singer'

1 Cf. Turnbull's Crashaw.

- On the title-page it is added, ' who heard him preach it, and wrote it from his mouth.'

■* Works of Perkins, Vol. iii., 2nd Part, pp. 1, 2.

< Ibid., p. 205. 5 Ibid., Fart iii. pp. 363-65.

* ' The Authour of these ensuing Sermons, Mr Thomas Pierson, was so famous "in his generation," such a "burning and shining light," and so instrumentall to the good of the Church, both by his own indefatigable labours in the ministry of the Gospel, as also by the publishing of divers Treatises of Mr Perkins and Mr Brightman, that I could not but do him this right, not only ta give an Imprimatur to this Com[mlentary of his upon some Psalmes, but also to signifie to the reader the pietie, learning, and worth of the authour, and to commend these his Sermons to every good Christian, as holding out many orthodox and savoury truths, and by obedience to which truths many souls went to heaven, without entangling themselves in the many un-edifying janglings of these sad, divided times.'— Ed. Calauy.

July the 6th, 1647. This gratifying ' Note' of the Presbyterian minister to his Episcopalian brother is carefully transferred to the Harleian MS.

MEMOIR OF THOMAS PIERSON, M.A.

of the ' Synagogue,' to wit, the Rev. Christopher Harvey of Buohnry ; i and now another ' entry' in the same Registers informs us that the elder Harvey's widow became the wife of Pierson. It is

as follows:—

Matrimonia, 1608 [1609 according to our style.]

I'eb. 21. Thomas Pierson of Weaverham, presbyter: and Ellen Harvie of Bunburie, Wid[oTX.] °

Thus the mother of the younger and more famous Christoeher Harvey became the wife of one every way worthy to rank with the saintly ' pastor' of Bunbury ; and here we have the explanation of the poet Harvey editing the ' Excellent Encouragements' of Pierson, and writing such charming ' Epistles Dedicatory'—of which more in the sequel. Such a step-father could not fail to win the love and revei'ence of such a step-son—the more, perhaps, that the good ' pastor ' of Brampton-Brian had no family of his own.

The second and more public event of this period was his appointment, as stated, of ' household chaplaine to the Right Honourable Oliver Lord St John, Baron Bletso in Bedfordshier,' whose name, along with that of his eldest son, 'then Oliver St John, Esq., afterwards Eaiie of BuUingbrooke,' [Bolingbroke] appears in the ' Epistles Dedicatory' to Perkins. Here he remained in the greatest honour, and with much usefulness, until 1612. Afterwards, describing his ' industry,' our Manuscript gives a glimpse of him at Bletso :—' His industry was exceeding great, both in the publike exercise of his ministry, and in his private preparation for it. When he was chaplaine to my Lord St John, his usuall time for study was from four in the morning until eleven at night, meal-tymes excej^ted, and such intermissions as were occasioned by others during that time. He did ordinarily preach to the publike congregation at Church twice every Lord's day, and in the weeke dayes to the family, every Tuesdaj' and Friday in the evening before supper : and besides all that, for the last year of his being there, to the end that the kookes, aud others whose employments were like to hinder them from the j^ublike congregation, might be partakers of the like means of grace which others should enjoy, he did catechise and pray with them early in the morning every Lord's day, and after supper repeat both the morning and evening sermon, with singing of psalms and prayer, at which the whole family was present. Nor did he—as many doe—^ntertaine his auditourswith rawe, undigested rhapsodies, and so offer sacrifice unto God of that which cost him nothing for paines of preparation; but the heads of his sermons he wrote beforehand, usually carrying his notes with him into the pulpit, many times revising them afterwards, and copying them out anew. He was of the same mind with Mr Perkins, who (as he reported) was used to say that he would never satisfy himself concerning any of his owne sermons, untill he had preached it—all the time he lived in Herefordshire.'

While ' chaplaine' at ' Bletso,' Pierson went and came between Cambridge. Probably, if we had the facts, it would prove that he did so as overwatching the University education of his stepchildren. The elder, Christopher Harvey, had died in 1601, leaving behind him, it is believed, a

• I may be allowed to refer here to a foot-note (§) in my Memoir of Tokshell, page xix., wherein, first of all, this long-missing bit of information was supplied—viz., the name and locale of the father of t!ie Christopher Harvey who wrote the Synagogue. Anthony a-Wood had mentioned that he was 'son of a minister in Cheshire,' but neither he nor his erudite editor, (Dr I31i»s,) nor the various editors of Herbert, Icnew his name or church. He is now found worthy son of worthy sire.

" 1 have again to thank the present Vicar of Bunbury (Rev. William Lowe) for kindly sending me additional ' entries,' which may be used elsewhere.

MEMOlU OF THOMAS PJEUSON, M.A.

large family, who would naturally come under the care of their new father. Be this as it may, in 1G12, he was ' presented' by Sir Robert Harley, of' famous memorie,' to the Rectory of Brampton-Brian, in the county of Hereford.i This, as it was the central tiling in the story of our Worthy, so it was attended with circumstances that made it memorable for his whole life.. These circumstances are told in our Manuscript with a beautiful piety and a quaint Scripture-wording, that remind of better than the ' Age of Chivalry,' of which the later Kenelm Digby writes with such fine touch, even the ' Age of Faith.' The father of Sir Robert was vehemently opposed to the new Rector, and after the grand Puritan pattern of godliness, ' prayer was made' that the grutf old knight might be made to relent as well towards his son as Mr Piersou. I cannot think of changing in any way the antique narrative, spite of its lingering and 'twattle' (not twaddle;) and so it follows in full, prologue and all:— ' The Holy Divine Spirit hath, in the Scripture of Truth, denounced most severe threatenings against those who neglect or refuse to make due observation of the particular actuall providences of God in effecting and accomjjlishing the continuall instances of the severall, both gracious and judiciall, acts of the soveraign government of the world, which sin is the nurse and cradle of wretched and sottish atheism. " Woe unto them that rise up early in the morning that they may follow strong drink ; that continue untill night till wine inflame them ! and the harp, and the viol, the tabret, and pipe, and wine, are in their feasts; but they regard not the work of the Lord. Therefore my people are gone into captivity, becaiise they have no knowledge." (Isa. v. 11-13.) Also, " The wicked, through the pride of his countenance will not seek after God: God is not in all his thoughts," (Ps. xvi. 4.) Also, " Because they regai'd not the works of the Lord, nor the operation of his hands, he shall destroy them and not build them up." Sir Robert Harley (as was mentioned) presented Mr Pierson to the Rectory of Brampton-Bryan, which could not have been performed had not the speciall Providence of God, diverse years before, upon a settlement of marriage, caused the Rectory of Brampton-Bryan to be conveyed to Sir Robert Harley : otherwise, Mr Pierson had not been placed at Brampton-Bryan. He cUd, indeed, succeed that rnost worthy person, Mr Thomas Peacock, of Brazen-Nose Colledge in Oxford, [Wood's Athena3, s.n.l who was a blessed instrument of converting Mr Robert Bolton: but it pleased God by a sudden feaver to determine the life of worthy Mr Peacock; upon which vacancy Mr Pierson, as before expressed, was presented to, and settled in the Rectory of Bramj:!-ton-Bryan. Though there were no cause to be justly assigned to any failure in Mr Pierson's ministerial! functions, or decent behaviour and conversation, yet Mr Thomas Harley, father of Sir Robert Harley, and grandfather to Su- Ed. Harley, was instigated to grievous bitterness against holy and wise Mr Pierson, insomuch that Mr Harley made many vehement complaints against Mr Pierson, to that excellent prelate. Bishop Bennett, then Bishop of Hereford: who declared with great trouble that he received letters from Mr Harley, the father, against Mr Pierson, and letters from Sir Robert Harley, the son, on behalf of Sir Pierson. This was, then, the sad case of that family and jjlace. But it pleased God, who is rich in imdeserved mercy, to vouchsafe a most gracious answer to a day

1 Full information on this and the other Harlejs will be found in the Camden Society's volume already mentioned, in elucidating the ' Letters'of Sir Eobert's gifted and devoted wife. The 'character' of Sir Robert in the Funeral Sermon by Froysell is also given. Historically and biographicaUy, this is one of the most interesting and valuable of the Camden Society's issues. It is a pity it should be limited to the (comparatively) few subscribers. With regard to the old geutleuieu, Thomas Harley and Pierson, there is a Letter to his son, in which, refusing to allow Sir Eobert to visit the Netherlands, he speaks in the most confiding way of the Kector, (p. .xliii.)

MEMOIR OF THOMAS PIERSON, M.A.

of prayer for that eud, solemnly observed at Staunage Lodge, a place in Brampton parish, then rented by Sir Kobert Harley, where he and his most pious and vertuous then lady, sister of Sir Kichard Newport, (afterwards Lord Newport,) and Mr Pierson and his godly wife, and some few others, presented supplications to the Lord, to turn the heart of Mr Thomas Harley to express kindness unto his son Sir Robert Harley, and friendship towards Mr Pierson. It pleased the Lord, who is the God that heareth jirayer, to giv^e an answer of peace concerning the forementioned particulars: for within a very short space of time Mr Harley, by a trusty servant, sent thus to Sir Robert Harley—' Tell my son, I ivill take care of the concerns of his estate and pat/ his debts ; and tell him I ivill befriends tvith Mr Pierson — and then you will be a welcome messenger to my son.' Accordingly, Mr Thomas Harley began and continued all expressions of high esteem and reall friendship towards Mr Pierson: and as a testimony of his kindness, Mr Harley gave a copyhold estate in Brampton-Bryan, of about the yearly value of £13, to Mr Pierson and to his wife for their lives ; which was accordingly enjoyed by Mr Pierson, and after his decease by his widow, Mrs Hellen Pierson, for about twenty years untill her death. Also Mr Harley, when his weakness and great age, exceeding fourscore years, disabled him from attending the publick worship, received with great regard the continuall ministeriall visits of Mr Pierson. The glory of all this free grace is humbly presented to magnify the mercy of Him who hath compassion on whom He will have compassion, though wretchedly offended and provoked to y® contrary.' Without at all seeking to explain away the happy coincidence of these prayers in the chamber of Staunage Lodge, and the reconciliation and friendship after persistent 'enmity' and provoking spitefulness, it must yet be remembered that both'Sir Eobert and Pierson had always shewn the profoundest respect toward the irate old gentleman, ' answering not again;' so that he could not but be touched by their inoffensive, uncomplaining gentleness.

Further on in the Manuscript we have one token of this which places both the elder Harley and Pierson in a favourable light. After some remarks on Luke xxi. 19,—which I place in a footnote as not unworthy of preservation,^—and of the reward of the ' patience' therein commanded and commended by the Lord, om- Chronicler proceeds: ' This -hee of whom I am now speaking had evident and plentifull experience of, in one who was most likely, as most able, to have done him displeasure, and did it earnestly as then was conceived, not out of any distaste to his person, but dis-affectioa unto his ministeriall fidelity: and not out of his own inclination so much as through the instigation of others, to whom, notwithstanding, Mr Pierson carried himself with such meekness of wisdom, according unto the direction of St James, that in the height of his spleen he complained to

' ' His [Pieraon's] meekness was such that maugre the malice of his most mischievous adversaries—whereof ho had some to whom he never gave cause to he such—he still possesst his soule in patience, according to that, whether precept or promise, of our Saviour, (Luke xxi. 19,) " In your patience possesse yee (or, according to the Syriack, "you shall possess'') your souls :" where that annotation in the margin of the Bible printed at London, 1592, is such I cannot let passe without taking special notice of it: quamvis vos undique mala circumsisteut, fruimini nihilominus virtute vestra hsec omnia fortiter sustinendo; 5. d. non jubeo vos prsetextu Evangelii gladios aut convitia in adversaries distringere : sed jubeo patientes esse : persequentur Tos sed non nocebunt. " Although many evils compasse you about, yet neverthelesse doe you maintaine your courage, bearing all these things patiently. As if he should say, I do not bid you under pretence of the Gospell bend your swords or words of reproach against your adversaries : but I bid you be patient. They shall persecute, but they shall not liurt you." The performance of whicli promise they have little reason to expect who care not or rather profess not to practise obedience to the precept: for the benefit presupposclh the duty, according to that of our apostle, (Heb. x. 36,) " Yee have need of patience," ' &c., &c.

MEMOIR OF THOMAS PIERSON, M.A.

some of his confidents, that he knew not what to do by Mr Pierson because he could not anger him. The same partie afterward, when he came to himself and saw his errour, did not forbear to say, as St Paul did of himself (Acts xxvi. 11) when he was a persecutor, that then he was mad. And to his dying day no man (except his nearest relations to him) was more in his esteem, more dear unto him, or iu whome he put more confidence than Mr Piei'son: so true is that of Solomon, " when a man's ways please the Lord, he maketh even his enemies to be at peace with him." This person here intended is the same who was before mentioned, Mr Thomas Harley, whose conversion was the gracious answer to solemn humiliation and prayer on that behalf: and with humble adoration it is supplicated that the goodness of God, whose mercy endures for ever, may be continued the blessing and happiness of that family.'

Thus reconciled to the ' lord of the manor,'—whose sympathies with the ' old religion' which the Reformation overthrew, explain his dislike of the new Rector and his own son's Puritanism— Pier-son's daily ' walk and conversation' filled up the ideal of the saintly ' Priest' of Bemerton—in character England's Leighton —nay, to the letter, that of the New Testament, ' a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine' (1 Tim. iv. 6.) He seems to have modelled himself upon the twofold counsel of the Perirrhauterium:— ' Pitch thy hehaviour low, thy projects high.'

And

' Sum up at night what thou hast done by day, And in the morning what thou hast to do.''

He was a ' faithful,' a ' painful,' (in the fine old sense,) a rousing Preacher, and at first it would seem a Boanerges, or ' son of thunder,' but John-like mellowed ultimately into a very Barnabas or ' son of consolation.' Outside the Church he was all that he was within it, presenting no sorrowful contrast to those who ' marked' him as he went hither and thither; nor did he sink the man in the ' priest' or ' parson,' but was shrewd, keen-eyed, and ' wise' in counsel among his parishioners. His wiseness seems to have specially impressed the ancient ' Notice' writer. I omit his overflow of texts, lauding ' wisdom' itself, and select the ' good words' about him:—' This most worthy servant of the Lord [was] a wise man—not only " wise unto salvation," but likewise in other things, or rather, indeed, in all things wise ; both prudent, circumspect, discreet, and well-advised in his own business, and willing as well as able upon all occasions to give good advice unto others, not only for their spiritual, but likewise for their temporal states: so that not only in the parts where he dwelt, but likewise from other places where he was known, men made their addresses unto him for counsell, not only in cases of conscience, but likewise upon other important occasions. And no man, I think, ever went away from him unsatisfied in anything wherein either rules of religion, or principles of reason, or instances of experience could aS'ord satisfaction. And whereas Solomon hath said, (Prov. xxiv. 26,) " Every man shall kisse his lips who giveth a right answer," he found it true by experience, that as he was alwayes ready to give good counsell unto others, so his counsell had a more than ordinary influence upon the minds and hearts of men, or rather a prevailing power over them for its own entertainment.'

Pierson, as a disciple of Perkins, could not be other than a ' Preacher' of the Gospel with heart

' Herbert, Works, Vol. ii. pp. 13, IS. 2 vols. 8vo. 1853. (Pickering.)

XU MEMOIR OF THOMAS PIERSOif, M.A.

and soul, rather than a ' stickler' for the ' ceremonies' of the Church after the school of Laud. But here, also, he shewed his ' prudence ' and wisdom, as we learn from our MS.:—' His moderation was such, that although he was generally reputed, as the times then were, a Nonconformist, and his adversaries thought to have a great advantage of him that way—using their utmost endeavours to that purpose—yet he alwayes carryed himself so discreetly, with such reverend respect unto those in authority, that he was well accepted of by them, and never in all his time was so much as once silenced or suspended, but alwayes enjoyed the liberty of his ministry. And although he had great acquaintance and intimate familiarity with some of the strictest and most eminent of that way, [Nonconformists,] yet he was so far from any passionate promoting of them, that some who had nearest relation with him did neither in his lifetime understand how he stood inclined, nor since his death could find any inclination in his papers. [This is a mistake, as will appear.] Peradven-ture he was of the same mind with him that said, it is a miserable commendation to be a witty disturber ; and thought that the Gospel of peace would never gain anything by violent contention. But for Mr Pearson, the gesture of kneeling in the act of receiving the Holy Sacrament of the Lord's Supper, he did both use himself, and when occasion was offered, endeavour to satisfy others by whom it was scrupled. And for the other ceremonies, whatsoever his own opinion was, he did not by an obstinate professed refractoriness offer any affront unto them that were then in place of authority to urge them, but still kept a curate, one or other, by whom they were used.' If there was more of Melanchthon than of Luther in all tliis it is not ours to judge him, in absence of a knowledge of the circumstances that determined his line of conduct. Still it looks somewhat odd to find him employing ' curates' to carry out those ' ceremonies' which he himself could not take part in. To him it would have been ' sin' as against his own conscience; but per se he cannot have regarded them as sinful. Thus alone is to be explained his semi-compulsion of his curates to perform these ceremonies. Our ' Notice' writer thus puts it:—' Mr Pierson was not a Nonconformist to the Liturgy, or any part thereof, for he read the whole in the absence of his curate, but only in respect of those two ceremonies—the cross in baptisme and the surplasse: yet he blamed and 2y>'esented his own curate to the then Chancellor for refusing to weave it, having no reason against it, but only Mr Pierson's practice and example; withall telling his curate that he must weare it, unless he had cogent argument wherein he could not satisfy his own conscience.' And again:—' When any would aske him about the lawfullness of the surplasse he would thus answer. Have ye any argument against it ? If they said none, then he would tell them againe. Neither will I put any into your heads. So careful was he to preserve uaity in the Church.' So far so good. Nevertheless, as actions speak louder thau words, it does seem hard on the poor curate to be ' i^resented' to the Chancellor for doing what his ' Kcctor' did. It must not, however, be sujiposed that Pierson was pusillanimous in the assertion of his principles, or that he never came in conflict with the ecclesiastical authorities. In such an age that had implied less than fidelity, more than compliance. It is with a sense of relief, accordingly, that we find these words in the funeral sermon of Sir Kobert Harley by Froysell of Clun:— ' He [Sir Robert] was a great honourer of godly ministers: he carried them in his bosoms; of all men in the world they sat next to his heart; he did hug them in his dearest embraces. I must tell you he was their sanctuary in evill times. Hoio oft hath he interposed hetiueen them and danger's! When sinful! greatnesse did frown upon them, this great man would shew himsclfe upon the stage

MEMOUi OF THOMAS PIERSO^, M.A.

for them. When Mr Pierson was questioned before the Bishop, Sir Kobert Harley was not afraid to appear constantly in his defence. I could tell you that he felt the frowns and displeasures of a near relation rather than he would desert that servant of Jesus Christ.'l That Pierson had sufficient reasons ' against the ceremonies he scrupled,' is evident by a Paper which was found among his MSS., and which qualifies an earlier statement that he left no ' inclination,' i.e., indication, behind him. It is as follows :—•

' Grounds of Keasons against the Ceremonies. ' 1. I desier to see good warrant for a proper ministering garment under the Gospell. ' 2. That a proper Massing garment can be decent for Christ's ministers of the Gospell in his service.

3. Good warrant for the use of significant ceremonies in God's service, such as ours be.

4. Whether these, being idolatries in Rome, should not be rejected as idolatries out of God's

service ?'

But passing from these more outward matters, the service by which the Rector of Brampton-Brian most of all impressed his generation was what may be called his home-missionary work, within and all around his own Parish, in combination with the ' training ' of the younger clergy for their duties. This is told garrulously enough, still so interestingly, in our Manuscript, that I cannot think of withholding the admiring Narrative, and therefore, as before, give it untouched—the more that these ' Lectures' were practically a revival of those ' prophecyings' which had given such deadly offence to Elizabeth, exciting her displeasure with Archbishop Grindall, and calling forth liis intrepid ' Letter' to Her Majesty,2 and giving the world also Jeremy Taylor's immortal ' Liberty of Prophesying,' our theological Areopcujitica. As already mentioned in relation to the chaplaincy at Bletso, our Notice-writer magnifies the ' industry' of Pierson, and continues where we left off, thus:—' Besides his constant preaching at home, twise every Lord's-day, and all dayes appointed for humiliation by publike authority, he ordinarily kept course himself, and sometimes supplied other men's courses, in many week-day lectures, whereof one at Leintwardine, two miles from Brampton, as it led the way to all the rest, so for some remarkable circumstances might well deserve not only to carry the credit from them all, but likewise to be a pattern to others.' Then more specifically :—' Mr Pierson at his first comming into Herefordshire observing the countrey to be slenderly furnished of able ministers, especially of such as tooke care to discharge the duties of their places dihgently, when he was growne into acquaintance with them that were willing to promote the cause of religion—amongst whom the very reverend, religious, learned, and faithfull servant of God, Mr Stephens, vicar of Bishop's Castle, in the county of Salop, was one of the chief—he procured them to joyne with him in obtaining a license from the then Bishop of Hereford, Dr Bennet, for a monthly lecture to be held at Leintwardine, a parish adjoyning unto Brampton, and bordering upon Shropshire : wherein there had been a great religious, or rather superstitious house, which—as others of that nature in other places—having robbed the Church of the greater tieths, left the vicaridge of a very great parish reduced to a very small proportion of means; and the Vicar accordingly being but

^ Lady Harlcy's ' Letters,' as hfforc, p. xxxiv. - GriiKiaU'a ' Remains,' (Parker Society,) p. 376.

MEMOIR OF THOMAS PIERSOX, M.A.

meanly qualified there was little encouragement to liope tliat his successors should be much better. The choice of the place, though in this and some other respects very convenient for the purpose, was not all that care was taken for; but likewise the choice of the persons that should preach the Lecture—whereof the number was resolved to be eight, all such as were allowed by authority to be publike preachers and benefited within the same deanery. Of these eight, foure, of whom Mr Pierson was one, were appointed to be moderators; and they had liberty granted unto them by the bishop to call before them such as they thought fit, within the same deanery, whether benefited men or curates, that were not preachers publikely licensed: whom—allowing them a month's time for preparation—they enjoyned to exercise before them and the rest of the ministers privately, appointing each man in particular some article of the Creed, or petition in the Lord's Prayer, or one of the Tenae Commandments to dilate upon. Which course was willingly and readily submitted unto by some; others who had better abilities, (in their own conceits,) and thought (as themselves said) to be dealt with like school-boys [was rather too much] refused to exercise before the ministers privately, but offered, if they might be admitted, to preach to the publick congregation : to whom was answered, that if they would first shew their diligence at home in preaching to their own congregations, they should be entertained unto the publick Lecture, otherwise not; and that if they would not conforme themselves to observe such directions as were given for the private employment enjojTied them, they must expect to answer their refusal to the Bishop. This Course was the means of so much good that by degrees in time the country thereabouts came to be furnished in most places with ministers of commendable abilities, and such as were careful! to take pains in their own places. For whose further encouragement and assistance, when first the Lecture at Leintwardine was set up, there was course likewise taken for an ordinary, at a reasonable rate, to be provided, where the ministers might dine together by themselves without any other company: and that after dinner some question of controversy, or some case of conscience, or the interpretation of some difficult place of Scripture should be propounded: and those that were present intreated to consider of it, that they might be provided to deliver their opinions that day month. After this many other Lectures were set up by license from the same Bishop and his successor, Dr Godwin, in divers other places of that countrey neer adjoyning, in Herefordshire, Shropshire, and Kadnorshire, in some of which Mr Pierson was himself an assistant constantly, and alwayes an encourager, at least, to others : so that it is not easy to conceive how much the cause of religion in those jiarts was promoted by his industry, diligence, and prudent discretion in managing the afi"aires thereof.'i Further:—' Nor was his care confined to the publick only; but his family [= household, for he had no children of his own] was a nursery both of learning and religion: wherein many were brought up and fitted for the Universities, and others, when they were come from the Universities, were by his directions and example trained up for the ministry—he being a most exact grammarian in Latine, Greek, and Hebrew: a perfect artist to all who understand, as it doth appear by his short posthume Notes upon some select Psalms,' [i.e., ' Excellent Encouragements,' here reprinted.] Coincident with this

' Our MS., in a 'Notice' of Stephens, gives an inciJent.-vl confirmation of the urgent need for Pierson's scheme:—'Mr Gwaltcr Stephens of Bishop's Castle, who had lighted his candle at famous Mr Pierson's of Brampton Bryan, used to say that when he preached in his younger days for a great space, there was never a preacher between him and the sea one way, and none near him the other, but one in Shrewsbury.'

MEMOIR OF THOMAS PIERSOX, M.A.

supervision of the ' Lectureships' was a feature to a great degree peculiar to Pierson and his circle ; for the Piu'itans as a rule thought rather lightly of ' seasons' and ' days,' including Christmas itself, viz., his ' courses ' during the Fasts of the year. Our Notice-writer speaks of this reverentially :—' Mr Pierson zealously, with great profit to the countrey, kept the four Ember Fasts yearly, which were the four yearly quarterly termes, according to the appointment and practise of the Christian Church, wherein by solemn fasting and jirayer the grace of God was implored for the due ordination of pious and able persons for the ministry of the Gospell in the Church.' Again :^ ' Concerning the observation of those Ember Pastes, the great and constant resort of many godly persons from remote places, was as the flight of doves to the ^vindowes of holy light.' Further:—' He refreshed many of the poore by the distribution of monej'e collected at Ember Fasts and Communion days, into which church-treasury, or poore man's box, he himseK cast his own offering.' i

That the good Rector's relations with his ' brethren' the clergy were of the kindliest there is abundant evidence. Our Manuscript makes his bearing in this a text for praising his humility. ' For his humility,' (so it runs,) ' if not the fairest yet the sweetest flower in the garland of Christian virtues and graces—it was very observable in his general deportment and carriage towards all men with whome he had occasion to converse, especially thoseofliis oion ranke: amongst whom—notwithstanding his own great abilities—there was none so meanly qualified but if he found in him any disposition to fidelity and diligence in the office of the ministry, he would treat him, not as an in-feriour but an equall; not only in private familiaritie, wherein his conversation was both friendly, free, and ingeniously facetious, but likewise in publike observance, it being his ordinary use not only to be a constant auditor at other men's sermons, without discovering any difference that he had made between the person's preaching, but likewise to take notes of their sermons himself, encouraging others by his own example to esteem what they heard, well worthy of their heedfuU attention. He had not—as too many have—" the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons," (James ii. 1,) which is especially forbidden by St James, but valued the Word of God as His Word for its own sake, (1 Thes. ii. 13;) and he made account of the ministers of Christ as " stewards of the mysteries of God, esteeming them very highly in love for their works sake," as the apostle Paul enjoyned the Corinthians and Thessalonians to doe, (1 Cor. iv. 1, and 1 Thes. v. 12, 13;) the want of which equal indifferency is taxed by St Paul in the Corinthians, not only as an evidence of their carnality and babe-like want of spirituall strength and growth in grace, but likewise as a great cause and occasion of those divisions that were amongst them, (1 Cor. iii. 1, &c.,) " while one said I am of Paul; and another, I am of ApoUos;" yea, the sharp contention which happened to be between Paul himself and Barnabas, and grew to such a height that " they departed asunder one from the other," (Acts xv. 36, &c.,) arose from Paul's dislike of John, sur-named Mark, whom Barnabas determined to take with them, having formerly been minister unto them both (Acts xiii. 5.) A dangerous thing it is for any that themselves are embassadours for Christ, to slight or shew any want of respect to others who are employed in the same office with them: the people will quickly take notice of it, and easily learn to doe the like by all. It was prudent as well as religious advise that one, who himself was afterward a reverend prelate in our

' See Introduction to Lady Harley's ' Letters,'as be/ore, for details on these Ember Fasts, and a curions ' license' from Pierson to her to ' eat flesh on fast- days, by reason of her great weakness,' (pp. xlvii-viii.)

MEMOIR OF THOMAS PIERSON, M.A.

Church, gave to all of that order then: Clerum vestrum compellate comiter, excipite familiaritei', ut qui vos noveritis clignitate patres, fratres ministerio: " Intreat your clergic kindly, use them familiai'ly, as knowing yourselves to be fathers in dignity, brethren in service,"—which, had it been well observed and practised, peradventure might have been a means to prevent that confusion wliich was brought upon a famous, flourishing Church, by the extirpation of that order which might have defended as well as adorned it.'

One other public service Pierson rendered, which indeed was but the extension of his own more local efforts—viz., ' he had a hand in that pious business of the London Feoffees to buy out Impropriations, that able and godly ministers might be placed and maintained in them.' I have told the story of the planning and marring of this beneficent scheme in my Life of Dr Richard SiBBES, and thither I refer my readers. But inasmuch as every ray of light on such a historical proceeding is helpful, I place in an Ajjpendix the account given in our MS. It confirms our verdict on Laud's pestiferous interference.^ I assume that our Worthy aided in raising funds, and otherwise seconding the devoted Clerics and laics who set the work a-going, only to fetch down upon them rebuke and persecution.

We must now look at our Rector in his own Parish, and engaged in ordinary duties. As a 'Preacher' and as a 'Pastor' he manifested rare skill in knowing when to speak and when to be silent; specially when a ' word' would be ' in season.' ' His wisdom,' recurring once more to our 'Notice' writer, 'did most clearly shew itself in his words: " The tongue of the just [is] as choice silver, and a word fitly spoken is like to apples of gold in pictures of silver." Those apophthegms that proceeded out of his mouth witness it.' The specimens of his ' words' thus characterised must have been ill selected, and must have lost in the telling — e.g., ' Speaking of the methods of preaching [he] say'd that doctrine without application is like to a point without dagges,' which being interpreted, seems to mean that there is no use in having a dagger if you don't thrust with it, merely decking it with tassels. Again:—' Preaching upon this text, Mat. v. 13, "Ye are the salt of the earth," [he] tooke occasion to reprove the corruption of the clergy thus: a bad taylor may make a good botcher [that is, " patcher," or mender]; a sorry shoemaker a good cobler; but an evill minister is good for nothing at all' Once more: —'In a sermon of sinne and the sad consequences of it [he] sayd, " Sinne is the great make-bate [= a stirrer up of strife, the opposite of 'make-peace'] between God and a people;" and speaking at another time of the true and genuine character of God's servants, say'd that " all God's servants be in ordinary, not retayners." ' Again :—' Mr Pierson's moderation [was not] seen only in matters of publike concernment but of private also. As he would not with too much remissness strengthen the hands of the wicked that he should not return from his wicked way, by promising him life—which God complaineth of and threateneth by his prophet (Ezek. xiii. 22)—so, neither would he with too much rigour " breake the bruised reed, or quench the smoaking flax," nor " make the heart of the righteous sad whom God had not made sad," by loading them with " heavy burdens, and grievous to be borne," as the lawj'cr did, against whom our Saviour upon that account denounceth a woe. " Some men hang salvation on so high a pinne that many poore soides can never reach it," was a speech which he often would repeat as used by Mr Perkins, of whom it was observed that in his older age he alter'd his voice, and remitted much of his former rigidnesse, often professing that to preach mercy was the proper office of the minister of the Gospel.' Further:—'Nor is

' Aiipciulix A., [1. IS.

MEMOIR OF THOMAS PIERSON, M.A.

y® choise of matter only, but of method also, a considerable point of ministerial fidelity. Ut jam nunc dicat Jam nunc debentia did, pleraque differat, et proesens in tempus omittat, They that may not be time-servers must yet notwithstanding be observers of times, and consider which are the most opportune and seasonable for the business of religion and the works of grace. Some men presume'of themselves, as if they were privileged to speak their minds in any matter as they list, quicquid in huccam venerit, without any respect had to persons, times, or places; but he was not such.' Of this a verypn^ instance is given:—'A yong gent[leman] wearing his haire extraordinary long, some of his friends, well-affected to religion, and tender of his good, iutreated Mr Pierson to deal with him about it: whose answer was to this effect, " Let him alone till God renew his heart, and then he will reforme his haire himself." Where grace is not inwardly rooted in the heart, all outward conformity to precepts and examples of preciseness will rather be apt to make men rest themselves satisfied with their present hypocrisy, and to bring them to be secret atheists in the end, than fit either to entitle them sincere professors, or any way to facilitate the worke of their conversion.'

I have I'eserved until now, near the close, our Manuscript's Pepys-like delineation of the good Eector's ' daily life.' We have already had a noble interior in the household of Bletso—strange to think that one of these St Johns, later, was the scoffing infidel Bolingbroke, as strange to think of the living Shaftesbury descending from the sceptical Authony Ashley Cooper (3d Earl.) In this we are given a glimpse of his own golden-lighted home and life. It were to blur the nice lines of the portrait in any way to alter, and so again I leave it complete:—' He rose constantly about four of the clocke, unless prevented by siclmess, and then he went immediately to his study till five : then he called up his servants, and thereupon he and his house, Joshua-like, served the Lord. When, after the reading of a psalme, a short but fitting explication being given, he prayed, the heads of his last sermon being therein repeated. The duty being ended, his servants tooke their breakfast, and after betooke themselves to their labour, receiving directions from then- master. And he, for the space of an houre or thereabouts, betooke himself, for the exercise of his body and the preservation of his health, to the cutting, cleaving, or sawing of wood, wherein he had very excellent skill in proving all the ^Darts thereof to the best for the futiu-e uses. Then, after this corporeal exercise, he returned to the study till almost dinner-time. After dinner, before the returning of thanks, he, like another St Austin, had a chapter read out of the New Testament, and that not only at his own table, but also at his servants, and that in the midst of harvest. After dinner he betooke himself to his former recreation, or in the summer to y® fields for a short time, and then to his study till supper-time. After supper. Divine worship with his family, when a chapter being read and briefly expounded, to the duty of prayer, then he and his family went to their rest.' •

' He spent one evening exercise in the weeke in catechising of his house. He spent the Lord's day wholly in the duties of piety and charity, excepting only the workes of cogent necessity. By such continual dropping he watered as well as planted, and God gave him such a ijlentiful increase that he had the happiness to be not only a guide of the blind, a light of them which were in darknessi an instructor of the foolish, and a teacher of babes, as the apostle speaketb, (Eomans ii. 19, 20,) but a teacher of teachers, and a builder up of them that should build up others.' Then ' He was not vir bonus only, but likewise commune honum, and as a "good steward of the manifold grace of God," did minister as himself had received the gifts of wisdome and knowledge and utterance, not

MEMOIR OF THOMAS PIERSON, M.A.

sparingly, but bountifully, not grudgingly or of necessity, but as a cheerful giver,' (2 Cor. ix. 6, 7.) Further, elsewhere, ' a liberall-minded and free-hearted man he was, not only to devise liberal things as the prophet Isaiah (xxxii. 8) declareth such a one, but likewise to performe the doing of it, which the apostle requireth of the Corinthians, (2 Cor. viii. 11.) Notwithstanding his means was in comparison but small, some three-score pounds per annum or thereabouts, [= to perhaps about £250 now,] yet his hospitality was great, not only in relief of the poor and those that were in need, but likewise in the entertainment of strangers: provident frugality and discreet disposition maintaining a more constant current from a little spring than riotous disorder or careless negligence is usually supplied with from great revenues.'

Our little life-story is well-nigh told. Thus the ' good man' lived, ' serving his generation' as one of whom it might as truly be said as it was of Hananiah, ' he was a faithful man, and feared God above many,' (Nehemiah vii. 2.) In his end he got what he wished. ' Visiting an old gentleman, his ancient friend and acquaintance, who had layu bed-ridden for some time, being unable to help himself, he [Pierson] spoke these words to another friend then present, at their going forth, " I desier that I may live no longer than I may be serviceable to my God,"' and, adds our Manuscript, ' he had his request of God ; for his deathbed sickness was not a fortnight.' He died on October 16th, 1G33, ' either in or very neer unto the grand cUmacterical year of his age, 63.' He left behind him a widow, of whom there are incidental notices in Lady Brilliana Harvey's ' Letters' as noted in Appendix.'! She continued in the closest and tenderest intimacy with the Harley family, and must have won the love and veneration of her admirable husband's successors, as she had of the Parishioners. In his Will, Pierson remembered his native county of Cheshire—especially Northwich, and otherwise 'devised,' in his circumstances, 'liberal things.' I give details in our Appendix.2

Our Worthy does not appear to have published anything; for ' Excellent Encouragements' was posthumous. In our Manuscript, mention is made and a copy given of a sermon on ' Care,' which seems to have served its end unto his widow ; but I have not traced it in print. The Notice-writer thus speaks of it: 'I will not say that this worthy person had the spirit of prophecy in a strict sense ; j'et his little tract entituled, " A Cure against Carkinge Cares," dedicated to his loving wife, proved a prophecy to her, by the sad events when her dwelling-house at Brampton-Brian was burnt, and the whole town lay'd desolate in the late warres,'—the 'sad events' herein hinted at having long since taken their place in History. Further, ' The ensuing Sermon, entituled the Cure of hurtful Cares and Fears,' represents a specimen of the constant tenor of the most excellent, intellectual, and spiritual method of preaching the everlasting Gospel, and making known the joyful sound of eternal salvation, which was the continual practice in the observance of every Lord's day, by Mr Thomas Pierson, during his ministry, for more than twenty years in Brampton-Brian. The text is Philippians iv. 6, ' Be careful for nothing,' <fec. ' Reasons' are given, from which I cull these few words :—

1. Every child of God hath a heavenly Father that careth for him; and so his own worldly carking care is needless, (1 Pet. v. 7.)

2. Worldly care is very disgraceful to a Christian, arguing either their shameful ignorance of

' Appendix B., p. 19. ' Appendi.x C, pp. 19, 20.

MEMOIR OF THOMAS PIERSON M.A.

God's Providence, or else their great weakness, if not their total want of true faith, in God, through Jesus Christ.

3. Worldly care is a great burden to the soul; not only vain and unprofitable, but also exceedingly hurtful. 1

Of ' Excellent Encouragements,' the volume herewitli reprinted, the ' Epistles Dedicatory' of Christopher Harvey, which will be found in their resjiective places—viz., prefixed to the complete volume, and to the ' Notes' on 85th Psalm,2—attest his high estimate. Without his bias of personal affection, the ' Expositions ' of these four Psalms will be pronounced valuable by every one who has really studied them. They are somewhat medifeval scholastic in their form, but the learning is genuine: the thinking independent, the exegesis as a whole accurate, the exposition true, the insight keen, the teaching sound, the practical truth ' weighty and powerful,' some of the sentences such as stick to the memory, the informing spirit gracious and delicate. As a book in the market it has hitherto been rare and costly when known ; wherever known speedily sold on appearing at Sale or in Catalogue.

And so it has been given to us to recall to mind the good Rector of Brampton-Brian. He has long gone to his account and reward. ' The righteous shall be in everlasting remembrance,' (Ps. cxxii. 6.) Ay, and the holy fame of Eternity far outweighs that of quick-vanishing Time and narrow Earth. Nevertheless, as we turn to the fine old tome, and out of it fetch 'Excellent Encouragements' let us be grateful—

' Now his faith, his works, his ways, Nights of watching, toilsome days. Borne for Christ, 'tis meet we praise.'— [Paradisus Animce.]

ALEXANDER B. GROSART.

Liverpool.

' The Sermon is a full one, extending from page 43 to 83 of the (quarto) MS.

' With reference to this Dedication to Sir Robert Whitney, it may be noted that the poet of the Synagogue named one of his sons ' Whitney Harvey.' Cf. Herbert's Works, as be/ore, Vol. ii., pp. '289-292.

APPENDIX.

A.— The Feoffees of Impropriations. Page xvi.

The following is the account in extenso of this matter from our Manuscript:—

' He had, moreover, a hand in that pious business of the London Feoffees to buy out Impropriations, that able and godly ministers might be placed and maintained in them.

' It is here requisite to represent what was the pious, religious design of those called the London Feoffees to buy out Impropriations. In the times of anti-Cluistian idolatry and Papall tyranny the Popes usurjied an authority to annex unto the Popish monasteries and convents parocliiall benefices, not only with power to dipose of the rectories and incimibencies respectively, but further, the Pope gave authority to the severall religious houses—as they were called—to appropriate to the benefit of those convents the tythes and profitts of the severall parishes, whereby the maintenance of the ecclesiasticall ministers of aU those parishes were wholly aliened from the parishes, and settled upon and enjoyed by monasteries and convents, as the Popes pleased. This was the case and condition of the generality of the ecclesiasticall benefices throughout England. When the Abbeys and Eeligious Houses were, by Act of Parliament, in the time of King Henry the Eighth, settled upon and annexed to the Crown of England, [they] accordingly were sold indifferently to any purchaser. By these means a sufficient maintenance for a Gospell preaching ministry was utterly deprived in very many places of the kingdome, and no capacity left in the parishes to obtaine a supply for the maintenance of persons able and sufficient to discharge the ministeriall function of the Gospel preachers. This being the sad case almost over all England, it pleased God to put it into the hearts of many pious Christians, especially such as lived about London, to endeavour to obtain, through the blessing of God, a happy remedy. Upon serious, religious, and loyall consideration of what is before men-sioned, many able and worthy persons summed up their thoughts to this point—that is, to chuse an equall number of reverend Divines, of worthy Lawyers, of Gentlemen, and of Citizens, who should be Feoffees, intru.sted with the receiving and managing all charitable benevolences for the purchasing of Impropriations, which might be by sale and purchase obtained in any part of England, the profits of all to be employed for the maintenance of godly preacliing mhiisters, where such were destitute. But to give this a legall, nominall title or fund, it was primarily called the Feoffees for the maintenance of the Lecturers of St Antholine's, London. This Christian design was applauded and embraced over all England, as being a most hopeftill project to promote the gloiy of God in bringing " life and immortality to light by the GospeU " in such places as sate in the region and shadow of death. Nor could there justly be imputed any shadow of prejudice to the government of the Church of England; for not any person could be allowed to preach as a Lecturer in any place whatsoever, without the license of the respective diocesans. Notwthstanding all the foremontioned Christian and pious reasons, the fury and rage of Archbishop Laud and his complices prevailed in the Star-Chamber to divest the Feoffees of their rightfull purchased possession of severall Impro-

priate Tythes, and to seize upon them to the King's use. But in the Parliament commenced 1040 the Lords assembled in Parliament reversed the proceedmgs in the Star-Chamber against the Feoffees; which judgment of the Lords was confirmed by Act of Parliament (which confirmed former judiciall proceedings) upon the Restauratiou of King Charles the Second. This is the true representation of that most pious project, religiously begim but most wickedly defeated and frustrated.' Cf my Memoir of Dr Sibbes, Works, Vol. L pp. Ixxiii-lxxx; also, to see how your High-Churchmen can pervert simple matters of fact, and spit upon names of his o^vn Church the most venerable and illustrious, ' Simony. In two Parts. Part the Fu-st, Its History and Effects. Part the Second, Some Account of the Puritan Feoffees, a.d. 1622, and of the Simeon Trustees, A.D. 18.3G. By William Downes Willis, M.A., Prebendary of Wells and Rector of Elsted, Sussex. Second edition, revised and enlarged. 1865. 8vo. (Ei\T.ngtons.) '

B.—LETTER.S OF L.UJY Harley. Page xviii.

Under date 'Nov. 30th 1638,' in \vritiug her ' deare sonne Mr Edward Harley,' as to sending certain household pro^'isions, ' a coold pye or such a thmge,' she says, ' Mrs Pirson tells me when her sonne was at Oxford, and shee sent him such thinges, he prayed her that shee would not' (page 13.) This refers to her 'soime' by her fonner husband, probably to ' Cliristopher.' Under 'January 19tli 1638,' she writes, ' Mrs Pu-son is still ill' (page 22.) Again onward, 'Mrs Pirson has quited her ague' (page 26.) Further on, ' Mi-s Pirson is so well that she goos abroode' (page 29.) Still later, ' May 7, 1642,' one is mentioned as 'horded at Mrs Pu'son's' (page 1.58.) The Editor of these Letters was unaware that Mrs Pierson was also the widow of Harvey of Bunbury. In an earlier ' Letter' to her husband Sir Robert, Lady H. adds a second F.S., ' I pray you remember me to Mr Pirson. I thanke God all at his howes are well.' July 7th 1628.

C.— Legacies of Pierson. Page xviii.

' He left, at his death, a competent estate, where\vith to give evidence of his thankfidness to some unto whom he had formerly been beholding, and to manifest his care for others in future promotion and perpetuall propagation of learning and religion. At Northwich, in Cheshire, there being a Free Schoole, where first he was brought up to learning, he in his lifetime had taken care that there should be a place fitted for a librarj', which he furnished with some bookes, such as he then thought convenient for the use of the schoolmasters and scholars ; and at his death he bequeathed twenty pounds' worth of books more unto the same school, partly m div-inity, paitly in humanity, for the benefit of the preachers and schoolmasters there. Four pounds' worth of bookes more he gave to y" Free Schoole at Kingston in Herefordshire, founded by the Honoui'able the Lady Margeret Hawkins, relict of the famous seaman, Sir John Hawkins, and one of the Ladies of Queen Elizabeth's bed-chamber. One MS. of the Prior of Berlington, entitled Comjntatio PaPrum, for which he had been offered twenty pounds, he bequeathed to the publick library of the University of Cambridge ; and another MS., a libel, [UljeUum ?] of a large quarto, to the library of Hereford. Most of his library besides, which was farre better than is usuall amongst private country ministers, he left in ti-ust ivith some of his friends, to be left unto thirteen of his acquamtance, neighbour ministers, during their continuance in those places where then they were settled, and whither by his means especially they had been brought. To the poore of -f parish of Bromton, [Brampton,] and others of the next adjoyning parishes, he bequeathed severall summes of money, to be put to their severall stocks, besides what he gave unto particular persons, to the value of an hundred pounds and upwards. He likewise, by his WUl, gave order for the raising of three hundred pounds out of his personall estate, whereof he directed fifty pounds to be bestowed for the better maintenance of a preacher at Northwich aforesaid, where first he himself had been imployed in the office of the ministry. And two hundred and fifty pounds thereof he directed to be imployed

MEMOIR OF THOMAS PIERSON M.A.

towards the perjietuall maintenance of a preacher at Whitley Chappell, in the county of Chester; which, having been long before demolished, and almost quite worn out of memory, was built by Mr William Tucket, Lord of the Manor and one of them by whose liberality chiefly Mr Pierson in his youth had been maintained at Cambridge. In grateful! remembrance whereof, Mr Pierson was not only very fonvard and diUgent upon all occasions to doe all the good offices he could for Mr Tucket's posterity ; but, likewse, the aforesaid chappell being againe through neglect gone to decay, he did himself bestow some charge for the repaire thereof, and for the space of divers years before his death, allowed six pounds per annum towards the maintenance of a preacher there, whose entertainment he did not only by his persuasion excite, but likewise by his example encourage and assist others unto.'

I am sorry to say, that inquiries at Wiitley and elsewhere shew that these ' Legacies' of Pierson have been absorbed by some private parties to the wrong of the legatees—one instance out of very many similar that, in the prosecution of these biographical researches, I have come on, involving large amounts, and demanding investigation, exposure, and redress. Bishop Gastrell in his ' Notitia ' notices Pierson's legacies to ^\^litley, and complains that even then they were inoperative. A. B. G.

TO THE HONOURABLE

SIR ROBERT RICH,

KXIGHT OF THE BATH, AND SON AND HEIR TO THE RIGHT HONOURABLE ROBERT

LORD RICH ; AND TO THE HONOURABLE AND VIRTUOUS

LADY, THE LADY FRANCES RICH, HIS WIFE,

S. S. AVISHETH ALL TRUE COMFORT IN THIS LIFE, AND ETERNAL HAPPINESS IN THE LIFE TO COME.

IT is credibly reported, Right Honourable, that when one presented unto Antipater, King of Macedou, a treatise of happiness, that he rejected it with this answer: I am not at leisure. Your Honour shall find this a treatise tending to happiness, and shewing the way to everlasting blessedness. Yet I assure myseK it shall find better entertainment at your Honourable hands, and that you will find leisure at your leisure to peruse and read it. I must ingeniously confess that many have divers times handled many points of doctrine delivered m this treatise, yet have done it after another method. If the water I have drawTi from this well shall delight you, I hope it will not taste the worse being brought unto you in this vessel. I offer here unto your \'iew the Anatomy of Da-\dd's Blessed Man ; or, A Short Exposition of the First Psalm, directing a man how he may be ti-uly blessed. It is not without desert that St Jerome doth call this book of the Psalms the treasure of learning; for out of it most frequent testimonies are brought by our blessed Sa\-iour himself. -And this first Psalm is a compend, or an abstract, of the whole book of Psalms, directing to true happiness. The text, I am .sure, is excellent for the purpose ; but for my manner of handling it, I leave it to the censure of God's church. In preaching, I have ever

counted plainness the best eloquence, and the carriage of matters so that those of the lowest form may learn somewhat, the soundest and the surest learning. For surely we are so ftillen into the dregs of time, which, being the last, must needs be worst, that security hath so possessed all men that they ■will not be awaked. But if at any time the word of God, or any good motion of God's Spirit, hath met with them, presently security whispers them in the one ear, that though it be fit to think of such things, yet it is not yet time. Youth pleads a privilege, though many millions of young men are in hell for want of timely repentance ; and presumption warrants them in the other ear that they may have time hereafter. And thus men spend their days, until at last their hour-glass be nm, and time then is past. Now, if your Honour shall lay this to heart in the strength of years, it shaU be your chiefest wisdom. And if to be religious in all ages hath been held to be tiiie honour, how much more honourable is it ia so impious an age 1 It is religion and godliness that shall embalm your name, and make it shine before men, and glorify your soul amongst angels. Marj' her box of omtment shall never be forgotten. For godliness hath the promise of this life, and that which is to come, and •without it is no internal comfort to be found in conscience,

THE EPISTLE DEDICATORY.

nor external peace to be looked for in this world, nor eternal happiness to be hoped for in the next. Now, how can religion but promise to herself a zealous patron of j'our Honour, being the son and heir of so gracious and religious a father, who hath shewed himself a faithful door-keeper in the house of God ] Let his godly example teach you not to drink of those stolen waters, or rather indeed the blood of soids, where^vith too many in these gold-thirsty days do purchase Aceldama unto them and theirs. The Lord keep this ever from the purpose of heart in his servants, who have so honourable and weighty a trust committed unto them ! Let this exliortation of Da^^d to his son Solomon be ever in your honourable mind : ' And thou Solomon, my son, know thou the God of thy father, and serve him with a perfect heart, and with a calling mind.

For the Lord searcheth all hearts, and he under-standeth all the imaginations of the thoughts. If thou seek him, he will be found of thee ; but if thou forsake him, he wiU cast thee off for ever.' The God of heaven so vouchsafe to water you and j'ours with. the dew of heaven, that, with the godly man in this psalm, you may prosper as trees of his planting; and so bring forth fniit in due season in this Ufe, that at the end of this life your reward may be the beginning of this psalm, even true blessedness ! Thus, in all dutiful humility, I rest,

Your Honour's remembrancer

To the Throne of Grace,

SAMUEL SMITH.

TO THE CHRISTIAN READER.

CHEISTL^ READER, as it hath ever been the practice of wicked men to make their prosperity an argument of God's favour, reasoning after this manner; Is it Hkely that I should enjoy so many blessings from God, if my conversation were not pleasing in his sight 1 &c. ; not considering that these common gifts are given alilce both to the godly man and to the sinner, and that Esau, though he was a man hated of God, yet enjoyed the fatness of the earth as well as Jacob ;—

So the cliildren of God, beholding the outward prosperity of the wicked, and their own miserable condition here Ln this life, have hereby been much troubled ; and have been moved to call God's judgments into question, how it could stand mth his justice that wicked men should so abound in wealth, that rebelliously transgress. This proved a sore temptation unto Da\'id, insomuch that his steps had weU-nigh slipped. And the same thing perplexed the prophet Jeremiah, that he was bold even to reason the case with God, sajing, AVlierefore doth the way of the wicked prosper 1 and why are they

in wealth that rebelliously transgress? Many of God's servants are not a little affected heremth, not understanding the reason how the Lord will not suffer his children in this life to go unchastised for their sins, but thereby brings them to a greater measure of humiliation. As for the wicked, the prophet assigneth a reason of their prosperity,— namely this, ' that thou mayest pull them out like beasts for the slaughter, and prepare them for the day of destruction.' This truth is most clearly set down in the thirty - seventh Psalm, a portion whereof I have handled in the sermon following. My desire herein is to comfort God's people, that notwithstanding their present condition may seem to be miserable, yet the Lord doth ever uphold his in time of greatest danger, and of this they shall be sure, that their latter end shall be peace. I wish thee comfort by it, and by all other holy helps. And so remain.

Thine in every Christian office,

SAMU. SMITH.

A SHORT VIEW AND METHOD OF THE FIRST PSALM, FOLLOWED IN THIS EXPOSITION.

The Psalm hath in it two parts.

1. A description of all mankind divided into two ranks, ver. 1, 2, 3, 4, 5.

1. Godly, ver. 1, 2, described

two wavs.

2. Wicked, who are likewise described two ways.

2. The chief cause of the happmess of the one, and the misery of the other, two ways.

1. By theii-virtues, which are of • two sorts.

1. Negative, f I. He doth not walk in. which are \ 2. He doth not stand in. three. [ 3. He doth not sit in, &c.

the

2. By

recompense of then- vir tues.

1. By their estate in this life two way .s.

2. By their estate and condition in the life to come, two ways.

1. For the godly.

2. Affinna-tive, which are three likewise.

1. By a similitude, by a Tree.

Described.

2. By the prosperous svccess of all he doth.

1. He meditates much.

2. The object of his meditation,

The law of God.

3. The time. Day and Jiight.

1. By the nature of it.

It is a tree planted.

2. Projierty,

It hringeth foiih fruit, etc.

3. Contrary property.

Her leaves do not fall.

It shall prosper.

1. Generally, It is not so icith them.

2. Particularly, But as the chaff which the wind,

&c.

1. Tlu-i/ shall not stand in judgment.

2. Neither he associates with the just.

I The Lord hwireth the way of the riyldeoiis.

2. For the f wicked, set

down by an -j The way of the xciched shall peiish. indefinite sentence.

SAMUEL SMITH ON PSALM I.

VER. 1. Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sitteth in the seat of the scornful.

Concerning the book of the Psalms, it is an epitome of the whole Bible, teaching us what we are to believe and do both to God and man ; in which we may, as in a glass, most clearly behold the nature of almighty God, his wisdom, goodness, and mercy towards his church and children; as also most notable spectacles of his fearful wrath and vengeance against the wicked and ungodly.

If men would learn to pray unto God, and crave for any mercy and blessing at his hands, lo, here be excellent platforms of true, hearty, and earnest prayers. If men would give thanks for blessings received, or for judgments escaped, or for deliverance fi'om -ivicked and ungodly men, here be most worthy examples and dii'ections. Again, if men would find comfort in temptation, trouble, and affliction, and learn mth patience to bear them, there is no part of the Bible more sweet and comfortable than this book of the Psalms. And therefore it should be our delight and study, and we ought to spend the more time in the reading and in the meditatmg of so excellent and worthy a book.

This psalm is set down before the rest as a preface to stir up every faithful Christian to the diligent and careful study of the holy Scriptures, and the blessed book of God, as our Sa\'iour saith: ' Search the Scriptures,' &c.; because that will bring a man to true happiness in the end—namely, to know God to be his God, to know Jesus Christ,

to know himself, and to direct him in the narrow way which leadeth unto life eternal.

This first Psalm is set down without any inscription, and therefore it is uncertain by whom it was pemied ; whether by David, as most like it was, or by Esdras, who is rather thpught to have gathered them together, and joined them thus in one volume or book, as now we have them.

This psalm doth teach us these two worthy points—namely, how the godly man lives and walks in this world, what manner of life he leads on earth, and also what happiness and blessedness is reserved for him in the life to come in heaven, ver. 1, 2, 3. The second part shews the contrary life of the wicked and ungodly, as also what fearful vengeance and eternal judgments are prepared for them, ver. 4, 5.

And the parts of this psalm are two: in the former part is a description of the contrary estate of the godly man and the wicked man—namely, that the godly man is certainly blessed, and the wicked man cursed, in the five first verses. The other part shews the chief cause of the happiness of the one, and the misery of the other: ver. 6, ' Because God knoweth,'—that is, likes, loves, and allows, yea, doth bless and prosper the way of the one, but he hates, abhors, and dislikes the way of the other; and God doth curse it, and make it most unhappy and miserable unto them. So that we see the sum of this psalm is this, that those are blessed whose way, that is, whose life and conversation, the Lord loves, likes, and allows of, so as he doth direct and bless it; but the Lord allows and

SAJIUEL SMITH ON PSALM I.

[Ver. 1.

takes care of the way of the righteous and godly man, therefore the godly man is blessed.

Now seeing this is the main proposition of this psalm, to prove that the godly are blessed ; therefore the projihet doth first shew who be tnily godly, as ver. 1, 2, and then wherein their blessedness doth consist, ver. 3.

The godly man is described two ways: first. Negatively, shelving what he doth carefully shun and avoid, ver. 1; secondly, Affirmatively, shewing what he doth carefidly embrace and follow, ver. 2.

Concerning the things which the godly man doth ever carefully shun and avoid, they are here laid down to be three in number, by a most excellent kind of speech, laid. do^vn by way of graduation, wherein the prophet shews how men proceed by degrees to be wicked; for there is an increase and proceeding in sin, as we may see in every step of this graduation: first. In the persons; secondly, In the manner ; and thu-dly. In the fniit itself.

And indeed there is a variety and multiplicity of sins; and as they are divers, and of divers kmds, so the variety of number causeth a diversity of names : ' The counsel of the wicked,' ' the way of sinners,' ' the seat of the scornful.' For as one saith well. There is a fruitful croj) of sin, and there is none of the sons of Adam but may say with Manasses in his prayer, ' I have sinned above the number of the sands of the sea.'

First, He doth not ' walk in the counsel of the wicked;' where we see the persons are said to be wicked, the original word signlfieth a man that is never quiet, but ever thinking or doing something that is e\'il, like the raging sea, whose mind is ever troubled and tempted vnth evil thoughts and perturbations. By coimsel he understandetli here the crafts and subtleties of the mcked, by which they push themselves forward, and labour to di-aw others to the like, according to that of Solomon ; ' My son, if sinners entice thee, consent thou not. If they say, come, let us lay wait for blood,' &c., Prov. i. 10. So that the prophet meaneth here, that he is blessed that joineth not himself to commit sin with the ungodly, nor by liimself doth commit the same as sinners do.

The second sort of e\'il men whose comjiany he doth avoid are called sinners; the word signifies

such as not only are of a naughty heart, and, being seduced by bad counsel, live in sin, but such as delight in sin, and have in them a constant and settled purpose to live in sin.

The thii-d sort of evil men whose company he doth avoid are called scorners. And they are such kind of vdcked men as, being hardened in heart, do stUl confirm themselves in their ivicked life, and get such a habit and custom in sin, that they shame not to make a mock of God and all godliness, and even to blear out the tongue at religion and Christian piety; so that as they are mcked in heart and lewd in life, so be they also hardened and confirmed in both of them; for by seat he noteth the fellowship and society with the ungodly.

Secondly, concerning the action, the fir-st is, To ^ walk in the counsel of the wicked.' '.To walk is to live and frame his life to afiect and approve of the ways and counsels of ■wicked men; neither will he once listen or lend his ear to the perverse and naughty counsel of ungodly men, much less will he be brought to frame his life after then- wicked way§^

The second action or proceeding of a sinner is standing; as the former is in heart to like, love, and approve of the ways of the mcked, this is to obey them and follow them into the same excess of riot. So that the meaning of the prophet is, that a godly man doth not like, love, nor follow that kind of life or conversation which vsdcked men do use, and such as be given to sin—according to that of the apostle, ' Fashion not yourselves like unto the world,' Eom. xii. 2—but doth by all means possibly shun and avoid it.

The third evU, wliich the godly man doth most carefully avoid, is in these words, and ' hath not sat in the assembly of the scorners;' that is, -will not be familiar and have acquaintance -with such as be mockers of God and all good duties; he will not be their companion, nor keep them company, who do openly profess impiety, who make a scoff at religion, scorn the word of God, and contemn the servants of God. These be the three evils which the godly man doth most carefully shun and avoid.

In the whole we may observe the wonderful growth that sin hath in the heart of a sinner; it stands not at a stay, but is ever growing, and never

Ver. l.J

SAMUEL SMITH ON PSALM I.

suffers any winter-tide of lilasting, but ever prospers. It first beginneth in the heart of the sinner with a double walking, wandering, as it were, up and do'wn, as being uncertain what to do ; the next step that it maketh is from walking to standing, which signifies a determination after the former uncertainty, and where sin is not stayed neither in the conception nor in the birth, ' When it is finished it brings forth death,' James i. 15, ever ending in hardness of heart, obstinacy of mind, and obduracy of both. Oh that all wicked and ungodly men would lay this to heart, that making once shipwreck of faith and a good conscience, and wounding their souls by sin, this spiritual disease of sin grows daily to be more incurable, and the more sin groweth to a head the more the Spirit of God is quenched in a man, and the work of grace is diminished. It behoves us all, therefore, to keep a dUigent watch over our own ways, to cut off the occasions of sin, and to slay the beginnings of iniquity : for a fire new kindled may easily be quenched; when the ship begins to leak it may easily be stopped; and at the fii'st, sin and Satan may easily be resisted, and we may with the less difiiculty withstand the force of it, whereas the more it is practised the more the heart is hardened, and sin grows stronger, and the sinner himself weaker, according to that of the prophet, ' Can the blackmoor change his skin, or the leopard his spots 1 then may ye also do good, which are accustomed to do evil,' Jer. xiii. 23. And therefore to this end the Lord laboured with Cain to stop his sin in the conception, or at least in the birth, when that he saw that his countenance was cast down, and that he had conceived some evil against his brother, the Lord tells Cain, ' If thou doest well, shalt thou not be rewarded? if thou doest evU, sin lieth at the door,'— q.d., Cain, Cain, be warned betimes ere it be too late ; there is a reward that will follow thy righteous dealing, but if thou go on to kill thy righteous brother, thou shalt find that thy condition will be far worse than now it is. This is the woeful and miserable condition of those that run from evU to worse, as it were, adding drunkenness to tliirst, and be a warning unto us to take heed lest at any time we give any entertainment to sin, and so our ' last end be worse than the first,' Mat. viii.

In the second verse the prophet describes a godly

man affirmatively, shewing what he doth most carefully embrace and follow. And as if he should say, He is a blessed man that abstains from evU, if so be mthal he delight to do good, so he do willingly yield himself to perform obedience unto the will of God, and conform all his thoughts, words, and deeds to the will of God.

Now the good things which he must do ai-e contained in two words : first, ' His delight must be in the law of the Lord ;' secondly, He must ' meditate therein day and night.'

But his cleUgM, —that is, the godly and upright man, who is truly happy and blessed indeed, doth wonderfully love the law of the Lord, that is, the word of God, and that heavenly doctrine wherein is revealed the will of God, whereunto all our thoughts, words, and works must be conformed, and which maketh known unto us the way to eternal life and salvation.

Secondly, In this law he meditates day and night, — that is, the godly man doth set his heart and mind upon the word and doctrine of God, so as he doth think often, and much muse upon it; it is Ids daily meditation, so as he sets some time apart every day to study it—both to learn out of it how God must be purely worshipped, his own life ordered; as also to learn thereby how to maintain and keej) faith and a good conscience before God and man. And thus the godly man is described by both parts of his life, his eschewing of evil, and his careful and religious performing of good duties.

Secondly, We have seen a godly man described, so now foUoweth wherein the happuiess of this man consists.

This happy man is described two ways.

First, By a similitude.

Secondly, By the prosperous and good success of all he doth.

The happiness of the godly man is described by a similitude, whereby a godly man is compared to a tree, which tree is described,

First, By the place—namely, that it is a tree planted, not of its ovra gi-owing. By the water's side; even by the fresh and springing rivers, which is a resemblance of our ingrafting into Jesus Christ by faith, and the Spirit of God; so as we receive and draw juice and nourishment from him continually.

SAMUEL SMITH ON PSALM I.

[Yer. 1.

Secondly, It is described by an effect—namely, that it brings forth fruit in dm season; and this is a resemblance of our regeneration, or of our obedience, because the godly man, being ingrafted into Jesus Christ, doth by virtue of his resurrection bring forth the fruit of faith and obedience both to God and man. In due season, that is, in time convenient, when it may best seem for the glory of God and the good of our neighbour.

Thirdly, By a contrary property, that her leaves do not fall—thai is, in tinie of winter and storms her leaves fall not. And this is a sign of our perseverance, that the godly man is not offended nor daunted with crosses, persecutions, or afflictions, or any other calamity whatsoever, but doth by patience possess Lis soul, and by faith wades, as it were, tliroughout all these dangers.

Secondly, The happiness of a godly man is described by that blessed success that God gives to all his affairs he takes in hand. It shall p-osper, because he takes them in hand according to God's commandment, and in his fear, mth prayer and calling on the name of the Lord, Josh. i. 8, to the glory of God and the good of his neighbour.

In the second part of the psalm, the prophet de-scribeth the most miserable and cursed estate of the wicked and ungodly, ver. 4, 5. That it is clean contrary, that as their ways and lives be contrary, so their reward is contrary.

The prophet, describing the cursed and miserable estate of the ■«dcked, saith first, // is not so with tliein, —that is, that wicked and ungodly men are in a far contrary estate and condition; they cannot in any case be compared to a tree that is planted by the rivers of waters, that brings forth her fruit ui due season, and whose leaf shall not fall, neither do they prosper in their actions, neither doth God give success unto them.

But he setteth out the cursed and ■nTetched estate of all wicked and ungodly men by a contrary similitude, comparmg them to chaff ichich the wind drives cnvay, —that is, even as chaff hath no root in the earth, and wanting all juice and nourishment, must needs be fruitless and dry, so as the wind doth most easUy scatter it away ; even so the wicked are not rooted nor grounded in Christ, whereby it comes to pass, they being utterly void of all grace of God's

Spirit, that they can bring forth no fruit of good works, neither can they persevere in time of temptation, whereby again it comes to pass that they be earned away with every blast of vain doctrine ; and Avith the least storm of temjjtation, and blast of adversity, they are tossed to and fro. And when the ■wind of God's judgments shall blow upon them, they are clean scattered away. This is their estate and condition here in this Ufe.

And for their estate and condition in that to come, the prophet layeth it do^^1l likewise, ver. 5, in these words, ' They shall not be able to stand in judgment,' —that is, they shall not be able to stand ■ndth comfort before the face of the judge, but shall tremble and quake, as not bemg able to endure the angry countenance of the judge, Rev. vi. 13.

Neither is this all, but they shall likewise be severed and secluded from the blessed company of the godly. That as here in tliis life they could not abide a godly man, but did hate him, persecute him, and shun his company, so at the last day, so just shall their reward be, that they shall be separated from them, and as goats cast on the left hand, there to remain for evermore in torments, which are ease-less and remediless. ' Neither the sinners in the company of the just,'—that is, in the company of those that be justified and reconciled to God in Jesus Christ, which shall then inherit the kingdom prepared for them.

Hitherto we have opened the fii'st part of the psalm, containing the estate and condition of a godly and a ivicked man here in this life, and in the life to come.

Now foUoweth the second part of the psalm, in the last verse, containing the confirmation of that doctrine; and that our prophet doth by shewing the efficient cause, both of the happiness of the one, and the misery and wretchedness of the other.

The first efficient cause of the happmess of the godly man is in these words, ' Because the Lord knows the way of the righteous,'—that is, he likes, loves, and approves of it, so as he doth du-ect and bless it: and therefore it shall prosper.

And the cause why the estate of the wicked is unhappy, and their way shall perish, is, because the Lord doth not know theu- way,—that is, he taketh no delight in the way or in the life of a wicked

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man; he loves it not so as lie should du-ect and jirosper it: and therefore it shall perish.

And thus much for the meaning of the words; now let us come unto the doctrines.

Ver. 1. Blessed is the man that hath not, &c.

Blessed is the man, or, oh the blessedness of that man, or as it is in the original, ' Oh the blessedness ^ of that man !' They seem to be the words of a man musing and meditating vnth. himself wherein man's blessedness should consist, as if he should say. Some pronounce him blessed that is in honour; some count them blessed that have abundance of riches, some that live in pleasure; some place it in one tiling, some in another. But oh the blessedness of that man that fears the Lord, that is truly religious, of the godly and righteous man !

Bod. 1. Hence we learn this doctrine, that, of all men under heaven, the godly man alone is blessed, and the ungodly and wicked man is cursed. The righteous man is a happy man m the sight of God, when the wicked is wretched and miserable. This doctrine is very apparent in the word of God. It is the scope and diift of the whole Scriptures to prove this one point, that the godly man is blessed, and the wicked man is cursed. ' Blessed is the man that fearetli the Lord, and delighteth in his commandments.' ' Blessed be they that be upright in their way, and walk in the law of the Lord.' ' Blessed are they that keep his testimonies, and seek him -s^dth their whole heart.' Again, ' Blessed is the man whose iniquity is forgiven, and whose sin is covered. Blessed is he to whom the Lord imputeth no sin, and in whose spirit there is no guile.' Read the thirty-seventh Psalm, which seemeth to be penned of purpose to confirm the everlasting truth of this doctrine : that the godly are blessed and the wicked are cursed. And tliis blessedness of theirs doth not reach only to this life, but also to the life to come, according to that of the apostle, ' Godliness hath not only the promise of this life, but also the life to come,' 1 Tim. iv. 8. Yea, if we obser\-e the course which the Spirit of God taketh in the course of the whole Scriptures, it shall make tins doctrine so much the more apparent unto us,—that is, that wheresoever there is a com-' Query, 'blessednesses ' ?— Ed.

fort laid down in the word, the same comfort is still restrained to the godly. As that of the holy apostle St Paul, in the eighth chapter and fii-st verse of his Epistle to the Eomans, ' There is no condemnation.' A marvellous comfort to hear that we are freed from that heavy and grievous curse which we had incurred by reason of sin: yet lest the wicked should presume hereby and take it unto themselves, unto whom in nowise it doth belong, the apostle rcstrainetli the comfort in the same verse, ' To them that are m Clmst Jesus;' and lest men should deceive themselves, to take this comfort to themselves, unto whom it doth not belong, he marketh them out, as it were, in their foreheads, saying, Tliey are such as 'walk not after the flesh, but after the Spirit.' The like of David, Psalm xv., ' Lord, who shall enter into thy holy tabernacle 1 &c. He that hath clean hands and a pure heart,' &c.

Besides, none are blessed but such as be in the favour of God, as the prophet David saith, ' In thy favour is life,' such as be reconciled to God in Jesus Christ. As for such as be out of his favour, they be cursed and miserable, be they what they wUl be. Now, only the godly man that is humbled, that is sanctified, that is born anew, is he alone that is in the favour of God : therefore only the godly man is blessed.

Ohjccf. Wherein stands the blessedness of God's cliildren, of a godly and a righteous man 1

Ansiv. I answer. In this, that a godly man that is humbled for his sins is now reconciled to God, so as God the Father becomes his Father, adopts him to be his child, loves him, and deUghts in him as his child ; ' Behold, what love hath the Father given us, that we should be called- the sons of God.' And hereupon come the amiable and love-titles that Clirist giveth unto his church, ' Open unto me, my sister, my love, my dove, my undefiled,' Cant. v. 2. Great are the affections of fervent love that parents bear towards their children, which none can express but they that feel; and yet all their love is nothing in comparison of the love of God towards his children; this the prophet teacheth, Isa. xlis. 15, ' Can a woman forget her chUd, and not have compassion on the son of her womb? yet will I not forget thee.'

Another part of the happiness of a godly man doth consist in this, that he hath assurance of the

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[Ver. 1.

pardon of his sins, that they are all done away, and shall never be laid to his charge, but are washed away in the blood of Jesus Clirist, according to that of the projjhet David, Ps. xxxii. 1, 'Blessed is he whose ■\vickedness is forgiven.'

He hath all his sins, original and actual, mth the guilt and punishment belonging unto them, freely and fully forgiven unto him ; and all the righteousness of Clu-ist freely and fuUy imputed unto him; and so God is reconciled unto him, and approveth him as righteous in his sight. And thus the apostle reasoneth, Eom. viii. 33, ' Herein was that love of God made manifest amongst us, because God sent his only begotten Son into the world, that we might live through him. Herein is that love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins.'

Another part of the happiness of a gotUy man doth consist in this, that he hath peace of conscience, whereas the wicked and ungodly man hath a dead and sleepy conscience, or else an accusing conscience : ' There is no peace to the wicked, saith my God,' Isa. Ivii. But the godly man that is reconciled to God in Jesus Christ hath the fi-ee pardon of all his sins; he hath sweet peace of conscience, wliicli doth not accuse, but excuse him to God; yea, he hath exceeding great joy in the Holy Ghost, that he knoweth his sins are pardoned,''^ accordmg to that of the apostle, ' The kingdom of God standeth not in meat and drink, but in righteousness, peace, and joy in the Holy Ghost.' And, indeed, whom should he fear, or whereof should he be afraid 1 - God is become his Father ; the angels are become his attendants, they pitch their tents round'about them, and have a charge of them ; the saints of heaven and earth are fellow-brethren ; the creatures of almighty God - are their friends, yea, their servants, to do them good all their days.

The devils nor all the power of darkness shall not hurt them. For Clu-ist hath ' sjioiled principaUties and powers, and hath made show of them openly, and hath triumphed over them upon the cross ;' yea, that which is more, the Lord Jesus Christ (to whom all judgment is committed) is become their Lord and

' Pax est hsDreditas Christianorum.— Aug. Serm. De Temp. " Perfecta et absoluta cuiusque excueatio testimonium con-scientias suw.— Ber.

Saviour. So that ' they shall never come into com-demnation, but shall pass from death unto life,' John V. 24.

Lastly, The godly man is assured that the kingdom of heaven and eternal life belongs unto him, and that he shall be partaker of eternal glory, life, and salvation, and shall hve in the presence of God the Father, the Son, and Holy Ghost for evermore. And tliis assurance in the godly is no presumption, but faith ;i for every godly man hath in him the spirit of grace and adoption; and he that hath the spirit of adoption knows that he hath it, and is able through the same spirit to say, ' I live, and Christ liveth in me,' Gal. ii. 20. This was in Job when he said, ' I know that my Redeemer liveth,' &c. This was in St Paul, ' I am persuaded that neither height nor depth,' &c., Rom. viii. In these and the like privileges stands the happy and blessed estate of God's children.

Use \. The use of this doctrine is ntost excellent, for seeing the privileges of God's children are so great and so excellent, that therefore they must needs be most happy and blessed. For howsoever the world account them miserable, grinning at them -with their teeth, nodding at them with then-heads, hissing at them with their tongues, and every way most contumeliously reproaching them ■with their words ; yet we see here how dear and precious they are with God, and in the reputation of Jesus Christ, who bought them at a price, and redeemed them even with his own blood. ' Behold what love the Father hath given to us that we should be called the sons of God. And for this cause the woi'ld knoweth you not, because it knoweth not him.' God is become their Father, the Son their Redeemer, and the Holy Ghost their sanctifier, the angels their attendants, the Scriptures then- evidences, and the sacraments seals unto the saine : tliis the apostle teacheth when he saith, ' All things are yours, and ye Christ's, and Christ God's,' 1 Cor iii. 21. They are blessed then that are thus reconciled to God in Jesus Christ; they are blessed that have theit sins pardoned and not imputed unto them ; they are blessed that enjoy this sweet peace of conscience, and joy in the Holy Ghost; they are blessed that have attained to this assurance that the kingdom of heaven, eternal life,

' Non arrogantia est, sed fides, &c.— Aug., Serm. viii.

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and salvation shall be their reward. But the godly man is partaker of all these; what then sliall hinder his happiness 1

This serveth then to confute three sorts of men : first, The voluptuous man, who placeth his felicity and happiness in delights, pleasures, sports, and pastimes ; he loves and likes them above all other things, andmost eagerly doth hunt after them. This ajjpeared in that rich man in the Gospel, Luke xii., who bade his soul ' eat, drink, and be merrj',' as if there were nothing else to be looked after, or as if man's chief felicity did consist in these things. And this was the case of Solomon in the days of his vanitj', until he saw that all was but in vain, Eccles. i. Let us then be careful we be not deceived with these sinful pleasures of this life, as to think therein we are happy ; but let us take heed unto this hook of Satan, lest we be taken -srithin his snare. Jt is ^vTitteu to the everlasting commendation of Moses, Heb. xi. 24, that he ' refused to be called the son of Pharaoh's daughter, and chose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season ; esteeming the rebuke of Clirist greater riches than the treasures of Egypt; for he had respect unto the recompense of reward.'

The second sort of men here reproved are the ambitious, that makes honour and preferment their god, as if man's chief felicity did consist in that. This is their care and study, how to climb up to preferment, like Absalom, that sought to steal the hearts of his father's subjects; and Ahithophel, that was so proud that he could not endure a man in favour but himself, and therefore, when he saw Hushai's counsel received, and his rejected, went and hanged himself. So proud Haman, Esth. iii. 3, was so vexed with Mor-decai, that he could not be quiet till he had wrought his O'ivn destruction. And the reason of all is this, pro.sperity puffeth up and stealeth away the heart of man, making a man both to forget God and himself, and therefore prosperity is a very dangerous and slippery estate; and howsoever it be much desired and admired, yet it is full of dangers, and hedged in with many peiils; and howsoever many are dra^ni away from God through persecution and affliction, yet prosperity is more dangerous, for by it many more are drowned in sensuality, and even luUed asleep in carnal security.

The third sort of men here reproved are the covetous cormorants of the world, such as make gold their god, love it and delight in it more than God, as if their chiefest happiness did consist in the multitude of their riches ; whereas indeed godliness alone hath the promise of this life and that which is to come. And of all other sins, our Saviour gives this caveat against this sin, saj-ing, 'Take heed and beware of covetousness,' Luke xii. 15. And this is that which the prophet David doth pray against, Ps. cxix. 36, when he saith, ' Incline my heart unto thy testimonies, and not unto covetousness.' Hereunto agreeth that exhortation of the apostle, ' If any man love this world, the love of my Father is not in him.' So then, whether we consider that covetousness is the root of all e-sal, or that there is a flat opposition between God and the world, we must hold this as an e\'ident truth, that there is no blessedness to be found in them.

Use 2. This may seem to prove i that cursed, yet common opinion of the world,—namely, that of all men the godly man is most miserable. We see here that the Lord himself doth proclaim from heaven, that he accounteth the godly man a blessed and happy man; but yet the world, that is, wicked men in the world, judge and deem the godly man wretched and miserable. Such a man as truly fear-eth God hates all iniquity, disliketh lewd company, makes conscience of good duties—as to pray in his family, to instruct his servants and children—is diligent and careful to frequent sermons; this man is an owl amongst birds, hooted at and pointed at; men reproach him, and of all men he is most contemned. But as Paul saith, thus it must be; we are brought upon the stage, we are made a gazing-stock to wicked men, and accounted as dung for Clirist's sake.

Use 3. This may serve to stop their mouths that say and think it is in vain to serve the Lord, that it is lost labour to be religious, that there is no good got by hearing of sermons and leading of a godly life. It is, and ever hath been, the cursed thought of man's heart to think so, as in the time of the prophet Malachi, ' It is lost labour to serve the Lord ; and what good comes there by serraig of God ?' Mai. iii. 14. So in these days it is clear men think

' Qviery,'reiirove ' ?— Ed.

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it is in vain to be religious, to live godly, and in all things to labour to keep faith and a good conscience before God and men.

Note. —But it is manifest here that it is not in vain, to serve God ; nay, it is that alone that brings a man "to happiness and true comfort here, and an eternal measure of glory in the world to come. And, withal, this may serve to comfort every jjoor child of God against all the discomforts and discouragement of the world by Satan and his cursed instruments,—namely, that whatsoever thy estate, be never so poor in this world, and subject to never so many afflictions and troubles, yet if thou be a godly man, certainly then thou art blessed. Thou that art in God's favour, thou that art reconciled to God in Jesus Christ, and hast thy sins and offences pardoned, eternal life belongs unto thee ; and therefore fear not, be not any whit discouraged, hold out unto the end; certain it is thou art a blessed man, and in so doing thou shalt have a crown of life.

Use 4. Hence we learn, that as many as desire to be truly happy and blessed, may here behold the way to be happy and blessed. Wouldst thou be truly happy and blessed here in this life, and hereafter m the life to come ? wouldst be assured that thou art the child of God, in his favour, reconciled unto him in Jesus Christ 1 wouldst thou be assured of the salvation of thy soul? Oh labour then to become a godly and a religious man ! repent of thy sins past, amend thy life, walk before God in new obedience, labour to keep faith and a good conscience, hate every evil way, cleave unto the Lord, delight in his word, let it be the joy of thine heart; then certainly thou shalt be blessed and happy for evermore.

Use 5. To conclude, if the godly man be blessed, then the wcked man must of necessity be cursed ; if the estate of the righteous and religious man be so comfortable and blessed, then the estate of the wicked and ungodly must needs be miserable and cursed, according to that of Moses unto the Israelites, Deut. xx\'iii. 1, ' If thou yn\t not obey the voice of the Lord thy God,'—as indeed obedience is far from a wicked man, howsoever he may come with Saul's painted sacrifice ; what follows ?—' thou shalt be cursed in body, and cursed in soul,' &c. Again, Ps. xi. 21, 'Thou hast de.stroyed the proud, and cursed are they that err from thy commandments.' And

this misery of a wicked man doth consist in these things especially:—

First, That he can have no assurance that he is the child of God, that he is reconciled to God in Jesus Christ, or in his favour; nay, he may assure himself that he is out of his favour, and that God hates him as his enemy, and that he will manifest his wrath and displeasure upon him, by plaguing him here in this life, and by damnmg him for ever in the life to come.

Yea, the Lord begins that condemnatory sentence in the heart of a wicked man in this life. For every sin which a wicked man doth commit, there ariseth many times within their consciences accusing thoughts; and there is also a sentence within him, given out against him presently after he hath committed sin; there is a sentence within him gone out against him—by themselves judgment is gone out against themselves; which sentence albeit the wicked and ungodly man do not mark, yet the voice of his o^ai disordered affections crying out so loud, that he cannot hear this voice of his own conscience accusing and condemning him; yet many times in this Hfe affection is silent, as to Belshazzar, Dan. v., and Judas, Mat. xxvii., and then the conscience doth pronounce sentence against him ■with a shrill voice. Now if a man's conscience do condemn him, God is greater than his conscience, and wOl much more condemn him, 1 John iii. 20, 2L But assuredly in the day of judgment it will cry aloud in the ears of the Lord against the sinner for judgment and vengeance. And this is not the least misery under which the ■ndcked man remains, being out of Christ.

Secondhj, He can have no assurance that his sins be pardoned, but rather may be assured that his sins stand up in account against him, and that he shall be condemned for them. For it is that prerogative which belongs only to the godly man, to have his sins covered, Ps. xxxii. 1, 2—even the blessed man. But as for the wicked and ungodly, the Lord is far from justifying them ; but their sins remain yet in God's book of account, and shall assuredly one day be laid to their charge, when the book shall be opened, and their honible sins made manifest to the whole world, even to men and angels ; even these their most secret sins, which now

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they have committed never so closely in the dark, shall then come to light, and they shall not have so much as one fig-leaf to cover theii- nakedness, or one friend to speak so much as one word to the Lord Cliief Justice of heaven and earth; but their own consciences, being as a thousand witnesses against them, they shall then be held even speechless, and the Lord will manifest upon them the fierceness of his wrath in that day.

Third!I/, He can have no peace of conscience; ' For there is no peace to the mcked,' Isa. Ivii. 21. But always carries about him an e^dl conscience, that •n'ill never give him rest, but is as the flashings of hell-fire unto him ; or else he hath in him a dead and sleepy conscience, seared, as it were, with, a hot iron, that he feels not the weight and burden of his sins; which judgment is no way inferior to the fonner. Oh miserable then is the state and condition of the bricked, that have no true peace in life nor death, nor after death ; for the Lord himself at the last shall be a judge and a witness against them ; Moses and the righteous servants of God shall be a ■\ritness against them ; yea, the dust of their feet that brought the glad tiduigs of peace shall wtness against them ; the stones of the field, the posts of their houses, tliis moth-eaten garment, all shall come in against them to hinder their peace vnih God; and their own conscience, will they, nill they, shall cry aloud, and say, ' Eighteous art thou, 0 Lord, and true are thy judgments.'

Fonrthh/, He can have no hope nor any assurance that he shall be saved, but is either carried away ■vrith a carnal persuasion or presumption, (which wUl deceive him in the end,) their consciences being seared; or else most justly fear that they shall be damned, their consciences being awake. Now then if this be the fearful and most woeful estate of all wicked men, that live in sin without repentance, who then would live in such an estate of life to gain a kingdom, in so great danger of eternal death and damnation every day they arise ? ^^Hiy do not such repent and turn imto God, that so they may be saved?

Fifthly and lastly. If a man be out of Christ, unregenerate, let him abound never so much in wealth, live in honour, bathe himself in pleasures, yet remaining still in his sins, he can take no sound comfort in aiiv of these. For ' to tlicm that are

defiled and unbelieving is nothing pure, but even their minds and consciences are defiled,' Tit. i. 15.

Their sweet savours and pleasant smells are stench, their meats and drinks are gall and wormwood, their delicate fare is poison, their costly apparel as menstruous cloth, and their life a deatTi, and they shall one day answer for every bit of bread they have eaten, as thieves and usurpers of those things that are none of theirs, for of proper right they belong unto the godly man. And thus have we briefly seen wherein the wicked man is cursed and miserable.

That doth not walk in the counsel of the, &c.

Here the godly man's virtues be first set down by a negative contestation in these words, ' He that walketh not in the counsel of the wicked ;' out of which we may observe that there is a counsel of the wicked, and this is either private amongst themselves, or else public with others.

Doct. The counsel of sinful and wicked men, which is private in themselves, is a rumination, or some other preparation in every ^vilful and intended sin. And hence it is that the schoolmen aflirm that co)isilimn, actus, exitus, must concur in every mlful intended sin: and this is very apparent by the example of Jezebel, 1 Kings xxi. 10, that when she perceived the king to be so heavy for that he could not get the vineyard of righteous Naboth, she counselled with herself what she might do, to the end she might obtain it; and at last determined to-vvrite to the governors of the city in Ahab's name to proclaim a fast, and to cause Naboth to be brought forth before the assembly and stoned to death. This is clear again by the example of David, 2 Sam. xii., when he, walking upon the roof of his palace, had cast his eyes upon the beauty of Bathsheba, he did first take this counsel within himself concerning an ecjuityi what she was; secondly, sent messengers unto her to move her to lie -vvith him; and lastly, committed the act itself This might be further cleared by the example of Cain, Judas, and all to confirm the truth of this point unto us.

Besides this private there is a counsel of the wcked public -with other, as in the days of Omri, when cruel and wicked statutes were made against the Lord and his people. So in the days of Jero-

' Query, 'enquiry?'— Ed.

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boam, how did he take counsel, 1 Kings xii. 28, and at last concluded to make two calves for divine worship, the one whereof he set at Bethel, the other at Dan? And in the days of Nebuchadnezzar, Dan. iii. 1, what a decree was gone forth by the king, the lords, and nobles, touching the worship of the golden image that was set up in the plain of Dura, in the pro\ince of Babylon 1 So in the time of our Saviour Clirist, under the New Testament, the Jews had agreed together that all that confess Christ should be excommunicated, John ix. 22, and forbade the disciples from jDreaching any more in liis name, Acts iv. 18. And also in their council was our Saviour Clirist condemned to death. Mat. xxvi. 66.

Beas. And the reason is clear for the further manifestation of the truth of this point: for as no man doth gather grapes of thorns, or figs of thistles, so what other fi-uit can be expected from such an unsavoury root, whose ' very minds and consciences are defiled,' Titus i. 13, but that all their whole consultations and actions should be imputed unholy and unclean.

Use. Hence, then, we may observe that the doctrine of the church of Rome touching this point is most false, that general councUs cannot err. But we have cleared this before, that they may eri" and do err; for what should I speak of the second Nicene Council, which set up idolatry, and gave bodies to angels and the souls of men ? Councils therefore have been misled, and may err.

Now the prophet proceeds further to shew who is a godly man, and what be his properties, and teacli-cth us in these words, that the first step and entrance to the leading of a godly Ufe is to renounce the counsel and company of lewd, wicked, and ungodly men : whence we observe this doctrine.

Bod. 2. That he that would preserve himself from sin must carefully avoid all the occasions thereof. The wise man teacheth this doctrine, that ' he that walketh ■with the ^vise shaU be wiser; but a companion of fools shall be worser,' Prov. xiii. 20. This doth appear by the example of Jonathan, who by the friendship and familiarity which he had with David changed liis life to better : whereas Solomon, by society and conjunction witli the idolatrous wives, fell into idolatry; and Rehoboam, by walking irith his young counsellors, and following their advice,

became worse and worse, 1 Kings xi. If, then, we would avoid evil, we must beware of all occasions, and no occasions more dangerous than e^-il company ; every man therefore must take heed to himself, and beware how he joineth himself with acquaintance with all men indifferently, lest by their means he be corrupted. For every man by nature is hke dry wood, which is apt to kindle so soon as fire is put to it, so give a man the least occasion, and presently he yieldeth to sin. There needs not indeed any devil to tempt us,i but let the least occasion that is be offered unto us, and straightway man becometh a tempter unto himself And this is that which the apostle saith, James i. 14, 'Every man is tempted when he is drawn away and enticed by his own concupiscence.' The enemy by which we are overcome is in our own bosom,—that is, man's natural coniiption, wliicli is fuel for the kindhng of the fire of Satan's temptations. Tliis appears in Eve, the mother of us all, in the first transgression : first. She saw the fruit; secondly. She conceived a liking of it; thirdly. She desired it; fourthly, She ate of it. Dmah, the daughter of Jacob, wandering abroad, laid herself open unto sin, and so fell, which might have been prevented had she avoided the occasions thereof. Gen. xxxiv.

And David, a man after Clod's own heart, ha-vdng set open the casement of his soul, his eyes, (by the which the de\'il did easily wind himself into liis heart,) and beheld Bathsheba washing herself, 2 Sam. xi. ; but by and by he lusted after her, sent for her and lay with her : so -violent is man's corrupt nature in comprehending every occasion that might draw him to sin. It is therefore a point of great wisdom to discern between the deceit of sin and the fruit of sin before it be committed. 0 flattering enemy! In the action of committing, it is sweet as poison: after it is committed, a biting serpent. It comes to a man ■with a smiUng countenance, as Joab unto Amasa, ' Art thou in health, my friend'?' but withal it strikes to the heart and wounds unto death.

Use 1. This doctrine serveth for the reproof of those who are so far from the avoiding of the occasions of sin, as that they do freely and of their own accord seek and follow after them; they will not

' Mecum est quicquid mihi noccre potest.— Bernard, Med. xi.

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tnrrj- with Josppli till they be tempted by others, but they seek all occasions, and watch all opportunities to tempt others. Never ravenous beast did more eagerly pursue the prey than some do hunt after the occasions of sin ; which is madness with a witness, as if the flesh were not prone enough of itself unto that which is evil, but that pains must be taken to help it forward to sin. Oh, then, how carefid ought we to be to watch over our ways, and to avoid all tlie occasions of sin ! Counterguard thy heart, saith Solomon, and keep it with watch and ward, Prov. iv. 23 ; look unto the casements of thy soul, tliy eyes and thy ears. Pray wdth David, ' Lord, turn away my eyes from beholding vanity,' Ps. cxix. 37; make a covenant with them with Job, chap. xxxi. What foUy, nay, what madness is it tlien in them that dare come into any company, that dare look and pry into the beauty of a woman, as though they were so strong that they were out of all danger to sin! But art thou more holy or strong than David, Peter, &c. 1 If not, thou must faU.

Uf:e 2. Let all godly men and women take heed, let them fear themselves and doubt the worst. ' Blessed is the man that feareth always, but he that hardeneth his heart shall not prosper.' We must at all times have especial regard to the heart, or else we cannot stand. Such and so many are the assaidts that Satan doth lay against our souls; this is that wholesome counsel that the apostle St Peter doth lay down unto us, who was both acquainted i\ith tlie frailty of man's nature and the malice of Satan, when he saith, ' Be sober and watch, for your adversarj' the de\-il,' &c., 1 Pet. v. 8. ^^'^lere he joineth unto sobriety watchfulness; for thoxigh a man be never so sober, yet if he do not watch withal, and that against the occasions of sin, he is easily made a prey to Satan. And for want of this care and watchfulness, many of God's children have been overtaken, and have fell into many horrible and grievous sins, which they could not so easily have done had they been watchful over their o^i-n affections. And thus much for the first doctrine in the description of a godly man, he must carefully avoid all occasions of sin.

That doth not walk in the counsel of the wicked, &c.

Here the prophet Da\'id shews who is a godly

man, and what be his jiroperties. First, as we have heard, he avoids all occasions of sin; so now, in the second place, the counsel and company of lewd, wicked, and ungodly men. A godly man, and such a one as shall be truly happy and blessed indeed, doth distaste and dislike, yea, utterly renounce and abhor their society and company, their counsels and consultations, so as he doth shun and avoid them as dangerous and infectious ; from whence we gather a second point of doctrine.

Doct. 2. That men must carefully shun and avoid the company of the iricked, it is very apparent, if they themselves will not be defiled with their abomination ; for that rule of Solomon will stand, ' He that toucheth pitch shall be defiled.' Bad company is exceeding pernicious and hurtful, either to dissuade from that which is truly good, or to jiersuade to that which is naught and wicked. Da^id maketh it the mark of a true member of the church, that ' in his eyes a vile person is contemned.' And the apostle willeth all Christians who look for glory through Christ, that they would have nothing to do with the unfruitful works of darkness. And again, this indeed is ' pure religion and undefiled, to keep ourselves unspotted of the world.' This the apostle St Paul urgeth, ' Be not unequally yoked with infidels, for what fellowship hath righteousness with unrighteousness V It is the exhortation of Solomon, ' Forsake the \^^cked, and ye shall live.' Joseph, Uvmg in the court of Pharaoh, had quickly learned to swear by the life of Pharaoh ; and we know that it was in the common hall, amongst the servants of the high priests, that Peter had learned to curse and to swear. It were no less than treason in a subject to live in friendship vnih. one that is a professed enemy to the king ; much more is it treason in the subjects of the King of heaven to have society with the wicked; and this is observed to be the fault of Jehoshaphat, that he would help the wicked, and love them that hate the Lord. Such are even odious unto God, as David saith, 'Thou hatest all them that work iniquity.' Besides their company is exceeding dangerous, for the wrath of God hangeth over the head of the ungodly. This we may see in Lot, who for the fruitfuluess of the place was drawn to live in Sodom, where the men were -(vicked. Gen. xix. So when they were taken prisoners. Lot was

B

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[Ver. 1.

taken prisoner with them; and had not the Lord been exceeding merciful unto him he had perished with them in the general overthrow of that city. And this was the voice of God from heaven concerning Babylon, ' Go out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues,' Rev. x^dii. 4. And this was the cause why the Lord gave so strait a charge to the people of Israel, that they should have no dealing at all with the inhabitants of the land of Caanan, Exod. xxiii. 32, ' Thou shalt make no covenant wdth them, nor with their gods : neither shall they dwell in thy land, lest they make thee sin against me, neither shalt thou make any marriages ivith them, neither give thy daughter to his son, nor take his son to thy daughter, for they will cause thy son to fall away from me, and to serve other gods.' And how true this threatening from the Lord was, the event maketh it manifest; for they, neglecting this commandment from God, ' were mingled amongst the heathen, and learned their works,' as David saith, Ps. cvi. 35; and woeful experience doth prove this to be true of many who have sometime been indifferently conformable to good duties, afterwards falling into wicked and lewd company, have been corrupted and grown dissolute. Oh, what stumbling blocks are such unto a man for the performance of any good duty! This did David know full well when he said, ' Away from me, ye wicked, I will keejj the commandments of my God,' Ps. cxix. 115, insinuating thereby, as may easily be gathered, that he could not set himself to the perfomiance of any holy duty, as he ought, so long as such wicked company were about him; yea, it hath been a grief unto the godly to have been in the company of ungodly persons. As Lot living in Sodom, when he saw their filthy abominations, ' it vexed his righteous soul,' 1 Pet. ii. 7. And this was it that made David bemoan his estate in the time of his banishment, when he was constrained to abide amongst the uncircumcised people, ' Woe is me that I remain in Mesech, and to dwell in the tents of Kedar. My soul hath long dwelt among those that be enemies unto peace.' By all tliis that hath been spoken, it doth appear that godly and %nrtuous men, who shall be happy and blessed indeed, do carefully shun and avoid the lewd company of the wicked.

Use 1. This doctrine, in the first place, doth serve to reprove all such as are careless of their company, that can use as much familiarity, and shew as good a countenance to the worst, and make them as welcome as the best, be they what they ■\\ill be, Papists or Atheists ; yea, let them be as profane as Esau, he is, notwithstanding, for their comjiany ; but by this means they do little think that they do hazard both faith and a good conscience, and cause the godly themselves to suspect them, that they are but profane. And indeed it cannot be otherwise ; but if they themselves did make any conscience of sin, they would likewise make conscience of the occasions of sin, whereof what can be worse than lewd company, who are ready to make a mock at every good duty, and whose nature is to have other men to ' run into the same excess of riot' vnth themselves ? 1 Pet. iv. 4. Yea, when a man or a woman hath some good things in them, as to love the word of God, to like of God's faithful ministers, to delight in prayer, &c., in comes a wicked man-and breathes out his poison, seeking by bad counsel and lewd persuasions to dissuade them and draw them back. Oh, you love the minister too much. He will make you precise. You need not take such pains, but take your liberty. \Vliat need you be afraid of them ? Oh, when such ■wretches step in, and thus pour out their lewd counsels and persuasions, what do they else but draw men to perdition ; especially when they do deal with such as be young Christians, but coming on in the ways of godUness ? And when they speak that to great personages, who by nature are most inclined to liberty, oh what lets are to a young Christian in the way of godliness !

Note. And when the Lord leaves a man or a woman to listen to such cursed counsel, it is a great sign that the Lord loves them not. So it is said that the Lord left Absalom, that he should not receive the good counsel of Ahithophel, because the Lord would destroy Absalom. So it is said of Reho-boam, that he listened only to the counsel of his young men, because the Lord would bring his judgments upon the house of Solomon.

Use 2. This should admonish all men to take heed of such kind of men, as the very limbs of the devil, and the messengers of Satan, who seek to draw men from God, and from Jesus Christ, and from

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a gocUy life, to stop our ears at their lewd and damnal)le counsels, not to hear them, nor to listen to tliein ; yea, if it lie in our power, to remove them, and to banish them our presence as the greater enemies of our souls, and the messengers of the devil, seeking to pervert and poison our poor souls, to put our mouths out of taste, and to make us dislike those that axe sent of God, who ought to be most dear unto us.

Object. It ^^■ill be here objected, whether it be not lawful upon some occasion to be in their company, or to have dealings with i^dcked men 1

Anm-er. In some case it is lavrful, as thus— first, That it be only for necessity, as that we cannot avoid it in ordinary matters of this life unless we should go out of the world ; secondly, That we have a due calling thereunto ; thirdly, That we be not silent at the conuuitting of sin, but that ever we shew our dishke of tlieii- vain courses ; and lastly, That we labour with ourselves to be grieved at their sins, as Lot was at the Sodomites.

In the counsel of the nicked, &c.

Here the original word signifies such wicked men as are never quiet in their minds, but evermore musing and devising some mischief, which they may utter and practise as occasion serves.

Doct. .3. And in tliis, note the very property of a ^\'icked and gi-aceless man. He is never at rest, but still plotting and devising some mischief against God or good men. This we may see by divers examples. Ahithophel's counsel was esteemed like as one had asked counsel at the oracle of God, 2 Sam. xvi. The like we may see in Herod. "When he heard of the birth of Clirist, as of a new-born king, what policy did he use to de.stroy the Saviour of the world ! The Scribes and Pharisees, how carefully did they consult and take counsel together against Christ to put liim to death, Mat. xxvi. Yea, they brake their sleep about it. Wi\a\ the Jews (Jer. xviii. 18) could not endiu^e Jeremiah to preach plain, and to teU them of their sins, they therefore by-and-by say thus : ' Come let us devise and imagine some mischief against the prophet of the Lord. Let us smite him \i'ith the tongue. Let us take no heed nor give any ear to his preaching.' So Haman de\iseth how to put Mordecai and the Jews out of favour, by de\'ising a most ^ile accusation, Esth.

iii. So Doeg, that black-mouthed dog, devised how to accuse David to Saul, 1 Sam. xxii. 9. So those wicked rulers did devise to invent some mischief against Daniel, Dan. iii. And the prophet Micah sheweth that it is an old practice of the wicked man to devise wicked things. In the primitive church, the enemies of God's children, that persecuted the Christians, devised this shameful slander, that they worshipped an ass's head, &c. So, in these days it is manifest that the de\al stirs up vncked men to accuse God's children ; to devise slanders and false accusations against them. The devil hath one Doeg or other to accuse David to Saul, to thrust him out of favour, and to bring him into disgrace. And whenas they can say nothing justly against them, then they begin to devise how they may raise up some false report or other to smite them vrith the tongue.

And the reason of this is, because they are foohsh and ignorant. For they, not knowing the Lord, nor understanding his ways aright, but being in this respect worse than the ox that knoweth his owner, and the ass that knoweth liis master's crib, (as the Lord doth complain of them, Isa. i. 2,) they cannot but do as St Paul did in the time of his ignorance, even oppose themselves against God and his children. And for this cause the Lord doth make his moan for the foolishness and ignoi'auce of his people, as of the well-spring of all their rebellions against him, in these words, 'For my people are foolish, they have not known me; they are fooUsli cliildren, and have none understanding. They are mse to do evil, but to do well they have no knowledge.'

Use 1. Seeing we are taught here what is the nature of wicked men,—namely, that they have in them a restless desire to pervert the ways of the godly, and to do some mischief,—this must teach us fii'st of all to deal \visely and warily with them, lest , we be corrupted by them. We are here set as upon a liill, or a stage, and professing Jesus Christ, a small spot ■will be seen in our garment. It be-hoveth us therefore to be as wise as serpents, and as innocent as doves, Mat. x. IG, to the end we may stop the mouths of gainsayers, and cut off occasions from them that seek occasions. And to this end we must evennore be mindful in our prayers, to pray unto God to be delivered from them ; for unless we

SAMUEL SMITH ON PSALM I.

[Ver. 1.

be armed from .above, we sliall easily be overtaken by their assaults, and tlirough the cornii^tions of our own hearts, which are prone to all sin; they deal warily and circumspectly, tliey work by all means to pervert our ways, and to make us twofold worse than themselves the child of Satan. How much more careful ought we to be to prevent them 1 which we shall do the better by shunning the occasions of sin.

Use 2. Secondly, We are taught here, that if we labour to be the disciples of Christ, and to be blessed, what entertainment we shall find in the world,—namely, to have wicked and ungodly men to stand in our way and hinder us, as they did stand in Zaccheus's way, when he went forth to see Christ, Luke xdx. If thou be once in God's presence, and dost begin to call upon him for mercy, they will rebuke thee, as they did the poor blind man in the Gospel, Luke x\'iii. 39. If thou be sick, yea, dead in trespasses and sins, and Christ doth begin to come home to the house of thy soul to heal thee, and to raise thee up from the death of thy sins, they will stop his passage and entrance in if possible they can ; as they did when Christ came to the ruler's daughter which was dead. Mat. ix. 23. But as Christ turned them out of doors, saying, ' Get ye hence,' so must thou shake them off, and not communicate mth flesh and blood, in matters that concern eternal life, and the salvation of thy soul; for if thou do, thou canst never be saved. Neither must we look after the love and lOdng of the world, nor hang upon men for their applause and favour; for where there is not the fear of God, surely such men are most uncon-stant in their ways, turning upon everj' small occasion ; yea, and the love and favour of such men must needs be bent towards the worst, seeing themselves are bad, and set themselves in no good way. Eemember what Christ said unto liis disciples, John XV. 19, 'If ye were of the world, the world would love his own ; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.' Wherefore as they that run at tilt, look not to the \-ulgar people what they say, but to the judges; so care not thou for the world, but look ever what the judge of heaven and earth (loth allow and approve of

That hath not walked in the counsel of the wicked.

By counsel he here meaneth the subtleties and craft of the -(vicked, by which they push themselves forward, and labour to draw others to be like unto themselves, according to that of Solomon, ' My son, if sinners entice thee, consent not \into them.' From whence we gather a fourth point of doctrine.

Doct. 4. Namely, That it is a most horrible and grievous sin to give evil counsel. To commit sin is that which highly offends the majestj- of God, and draweth do'mi upon us aU punishments, both temporal and eternal: but to counsel others to commit sin is the very height of sin.

This is noted in the Scripture to be the sin of Jezebel, who was a furtherer of Aliab's wickedness, 1 Kings xxi. 7, for when he could not by any lawful means attain the vineyard of Naboth, she said unto him, ' Doest thou sway the sceptre, rule the kingdom, and manage the state? Arise and eat bread, I will give thee the vineyard.' This was the counsel of Ahithophel unto Absalom, 2 Sam. x^-i. 21. Fearing his reconciliation to his father Da'vid, and therein his own just confusion, he gives such counsel whereby he might take away aU hope of agreement, ' Go in to thy father's concubines, which he hath left to keep the house, and when all Israel shall hear thou art abhorred of thy father, the hands of all that are with thee shall be strong.' This is likewise set down by Solomon in the Proverbs, when he ex-presseth the sin of seducers, sajing, Prov. i. 11, ' Come with us, let us lie in wait for the blood of the innocents, we wiU swallow them up alive Hke a grave even whole, as those that go down into a pit. Cast in thy lot amongst us, we will all have one purse ; their feet nm to evil, and they make haste to shed blood.' And this doth appear in the brethren of Joseph, when they purposed the overthrow of their brother. Gen. xxx\'ii. 10, ' Come,' say they, ' let us .slay him and cast him into some pit, and we shall say a bricked beast hath devoured him.' And tliis appeared to be the malice of the high priests and elders of the people, who moved the people to desire that Barabbas might be delivered rather than Christ, and persuaded Judas for a sum of money to betray him: enticed the soldiers with a great sum of money to noise it abroad that his disciples came by night and stole him away while they slept, Mat. xxAaii. 12. AU these testimonies, and many more.

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may serve for the confirmation of this doctrine, that it is a most horrible and grievous sin to give evil counsel.

Seeing that it is a most gi'cat and grievous sin to give e^dl counsel, this teacheth us our duty, that whensoever they shall set upon us to draw us away from God, that we be careful that we consent not unto them. It is not enough for a man to say, Alas, I demised it not, neither am I the first that have committed the like, for this shall excuse no man, that lie was not the author of an evil. For surely if it be so great a sin to seduce, it is no less sin to be seduced, and God will one day find them no less guilty, but shall partake ^vith them of the same punishment. If a man should have about him a great sum of money, or other treasure, and should wiUuigly and wittingly put himself into the company of thieves, and vnll be di-awn by them out of the way, were tliis man to be pitied if he should lose all that he had I Even so it is with a Christian, that doth carry daily about with him a rich treasure, his soul and conscience, which he must keep unspotted of the world ; if he listen to the charming of the wicked, and will be dra'wn out of the way of God's commandments to commit sin and to make shipwreck of faith and a good conscience, is it not just vfith God that this man should perish for the same ? So, then, we see it standeth us in hand to beware of consentmg to sin, and counselling others to commit sin : for if we give our consent unto them we are partakers vfith them in their T\-ickedness, and shall be sure one day to have share mtb them in their punishments.

Use 2. Secondly, Seeing the gi'\'ing of evil counsel is so evil a sin, both in him that doth counsel another, as also in liim that consenteth unto it, both which we must carefuUy shun and avoid; yet this is not all, but we must also seek for the society of the godly, that all our dehght may be in them ; we must by all means join ourselves in friendship with them, and make much of their assemblies. For wth the upright thou shalt learn to be upright. This Solomon teacheth us, ' He that walketh -(nth the wise shall be wiser.' It is, indeed, a rare thing to find a man that ^vill counsel others to follow godliness, and therefore such as do are much to be respected ; love him as the dearest friend that ^rill

direct thee in the ways of salvation, and be a guide unto thee in the path that shall lead unto life. Let it be far from thee to be ashamed to follow the counsel of such as are discreet and godly, it is not material who they be, whether our superiors, or equals, or oui- inferiors, for the counsellor is not so much to be regarded as the counsel. If it be holy, just, and good, receive it as from God, who thus speaketh unto thee by his servant. If it be evil, reject it as coming from the devil, who speaketh by liis instra-ments.

That hath not walked, &c.

The last thing that we have now to consider out of the first part of the description of a godly man is this, ' He hath not walked,' &c. By walking, the prophet Da\id here meaneth (according to an usual metaphor in Scripture) a common, usual course of a man's behaviour, or their ordinary trade of life. And the word which is here used is rendered in a tense or time, which, in the own tongue, noteth a continuance of walldng, even all the days of then-life. For otherwise who can say his heart is free, but that at some time or other the counsel or bad example of the mcked hath prevailed with him ; but that is not meant here in this place, when a man hath withdrawn himself from their lewd conversations, and betaken himself to the ways of God's commandments. From whence we gather a twofold doctrine : first, that the falls, slips, and infirmities of God's cliilcben are many and great, which many times they fall into, and yet cannot piroperly be said to walk in them, because they rise daily out of the same; and secondly, That 'to walk,' it is said of the godly, in respect of God's commandments, because, as it is in the second verse, ' here is their de-light."

JJocf. 5. It is most true that there are the seeds of all sin whatsoever, naturally rooted and inbred with us, which, if they be not prevented, are ready to break out upon any occasion that shall be ofiered. And howsoever the godly do desire to please God, and endeavour to serve God in truth and sincerity of heart, yet do they often stumble in their race, through the bui'den that presseth down, and the sin that hangeth on so fast. This trath is confessed by Solomon in his worthy prayer at the dedication of the temple, 1 Kings \aii. 46, ' If any man sin against

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[Ver. 1.

thee, (for there is none that sinueth not,) if he turn again with all his heart,' itc. Again, Job xv. 14, ' What is man that he should be clean, and he that is bom of a woman that he should be just 1' Again, ' All are gone out of the way, they are all corrupt, there is none that doeth good, no not one,' Ps. xiv. Most woeful and fearful was the fall of David, as the Scripture hath recorded it, 2 Sam. xi. It may seem very strange that a man as Da\'id was, even after God's own heart, could possibly fall so far as he did. For if we consider the circumstances and degrees of his sin, it ^nll appear that (final impenitence excepted) a reprobate could scarce commit a greater. For first he committed adultery with Uriah's wife ; when this was done he glavereth and flattereth with the woman's husband, and bade him go home to refresh himself with his wife, thinking thereby to father the bastard on him. \^1len this succeeded not he went further, and unto his adultery he added murder, that he might bear, as the grief of it in his heart, so the shame of it in Iris forehead. And in this he wrought worse than Jezebel, for he makes Uriah the messenger to carry the letters for his own execution. What shall I say of Noali, of Lot, Peter, &c. ? I need not to stand on this doctrine, seeing woeful experience in all the godly doth prove it to be true.

Use 1. It may teach us that we be not too rash in judging and condemning our bretliren. We see by this that hath lieen delivered that the dear child of God may fall most grievously and lowly, and yet be restored again to the favour of God, because he doth not walk on in sin, as the wicked do. But whensoever, through the temptations of Satan, or 'the frailty of his own flesh, he falls into sin, forthwith with Peter he goes out of that sin, and weeps bitterly for the same. And therefore, as St James saith : chap. iv. 12, ' Who art thou that judgeth another man ?' We may not set bounds and limits to God's mercy, to say that any shall finally be damned, howsoever a man may be in the state of damnation for a time,—this were to sit in God's chair. Let us all acknowledge ourselves to be but men, and let none usurp the authority of God's iudgment. Let us therefore consider what we ourselves are before we cast our eyes upon other men ; for they are the most sharp and severe judges of

their brethren that forget then- own infirmities. And I doubt not but all the children of God do know by ex]3erience in themselves how hai'dly sin is subdued and mastered in them. How many sighs and groans it requireth, how many prayers and tears doth it cost them ! AVhat a striving and struggling they have mthin themselves to keep it under, and yet for all this it is very hardly subdued ; so that the knowledge of our own weakness and unwortluness must arm us with meekness towards our brethren.

Use 2. By the rule of this doctrine we are admonished to be very wary and cii'cumspect over ourselves. Did David fall, did Lot, Noah, Peter, &c., fall? Oh, whither shaU we faU if God do but a little leave us to ourselves 1 VTho dare presume of his own strength and worthiness, when such worthy pillars as these have been shaken? Yea, the lamentable shipwreck of such men as these may make us to fear a tempest before it do come. It is the devil's crafty counsel and subtle poUcy to make us overween ourselves, and to make us boast and presume of ourselves. For the devil doth know full well that this lifting of a man up, is the very next way to tumble and throw him down; as Solomon saith, ' Pride goeth before destruction, and an high mind before the fall,' Prov. xvi. 18. And therefore acloiowledging our o^vn want of strength, and our own inability to stand ^vithout the assistance of God's Spiiit, let us ' not be high-minded, but fear,' Eom. xi. 20. And this we have seen that the falls and sHps of God's cliildi'en are many and great, which notwithstanding cannot hinder their happiness, because they icalk not in them,—that is, they make it not their continual practice to live and delight in sin.

Dod. 6. Now we are come to the second, which doth note imto us that the godly man, who shall be traly happy and blessed indeed, is so far from making his life a life of sin, as that he doth rather in the whole course of the same walk wth God in obedience.

For therefore indeed is our course of new life compared to a ivay, to shew that the godly must always be walking in it from the beginning of their course unto the end of the same. It was the commendations of Enoch and Noah that, notwithstand-

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i:ig the days and times ■vvliereiii they lived were dangerous, j-et they ' walked with God,' Geu. v. 22 ; vi. 9,—that is, they considered more the commandments of God, what he had appomted, than what was practised ; and desired rather to be approved of God through their obedience, than through their disobedience to piu'chase the favour of men. It was the charge given by God unto Abraham, 'Walk before me,' Gen. xvii. 1,—that is, let it ever be thy care, that seeing I am present everywhere and privy to all thy counsels, that thou walkest as in my sight. And this was the best testimony that Solomon could give of his father Da\'id, that 'he walked before God in truth and m righteousness,' 1 Kings iii. 6. Yea, this did minister comfort to godly Hezekiah, when he thought he should die: ' Remember, 0 Lord, that I have walked before thee in truth,' Isa. xxx"\dii. 3. And to this agTeeth that of the Apostle Paul, who ' forgat that which was behind, and endeavoured himself to that which was before, and followed hard towards the mark, to the prize of the high caUiug of God in Jesus Clirist,' Phil. iii. 12. He was not like unto a vain and foolish man who, miming in a race, will be ever and anon looking back to see how much gi-ound he had rid ; but his eye was always upon the mark or goal, to consider how much he had to run, how far off he was from perfection, and what he had more to do in his Cliristian com-se, that he might finish the same with joy. It is the end that makes all: ' He that shall endure to the end shall be saved.' Our Sa\'ioui' saith not there, that he that endureth for a season, but he that contiuueth to the end; not every one that fighteth, but he that overcometh shall receive a crown of life. These examples do show us how the godly have walked ; and these and the like precepts teach us we should walk so as in the end we may be blessed.

Use 1. Hence we ai'e taught this lesson, that we must never be weary of well-doing; seeing that perseverance only hath the promise of reward, we must not depart out of the Egj^t of sin, and then with the Israehtes, and with Lot's wife, look back to the Sodom of theii- sins, but remember that thou owest unto God all thy days. ' The trees planted in the Lord's house, bring forth fniit in their age,' Ps. xcii. 13; and they which do not so shall be ' \\(i\n\ down

and cast into the fire,' Mat. iii. 10. It was the commendation of the church of Thyatira, that her 'works were more at last than at first,' Rev. ii. 19, a reproof of their folly who, ha\ing kept the path of righteousness for a time, do after walk in no good way, but think with one jump to leap into heaven with a Lord, have mercy on me, at the last. But know, 0 thou vain man, that thou must walk in the way, —that is, thou must use all good means for the attaining of life and salvation, thou must hear the word diUgently and carefully, pray, read, &c.

I doubt not but the serious thinking upon this, that God challengeth every day at our hands, yea, all the days of our Hfe, to be spent in his sci-vice, win refoi-m many cori-uptions in us. For, alas ! the care of the most is how they may keep credit with men, though they purchase God's displeasure, which will then stand such in little stead, when all things shall come to receive their due trial; even 'every work done in the body, whether it be good or evil,' 2 Cor. V. 10. And thus much for the first part of the description of a godly man negatively, ' He doth not walk in the counsel of the wicked.' Nor stand in the way of sinners. That is, a godly man doth not settle himself to hve as wicked men do, nor frame his life after their lewd example; where we are to observe two points. First, That there is a way of sinners, in which the ungodly stand. Secondly, That the godly stand not in it.

First, then. That there is a way of sinners, in the which they stand and live. It is very apjJarent, called in the Scriptures by divers names; as by the name of the way of the ungodly. ' The Lord know-eth the way of the righteous, but the way of the ■wicked shall perish.'

Doct. 1. It is tenned an evil way, the way of lying, a wicked way, &c. And by these ways we are stOl to understand the bourse of life and conversation of the wicked ; wherein we are taught this doctrine, that notwithstanding all the means that God and man doth use to the contrary, the wicked man will still persist and go on in sin, which is here understood out of the word stand. This appeareth in the example of Cain, albeit he were admonished and reproved of God for his wrath and malice conceived against his brother, Gen. iv. G ; vet for all

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[Ver. 1.

that, Cain will please himself in his own way, and never rest till he have shed the innocent blood of his own brother. This is seen Ukewise in the example of the old world, when the Lord saw that the wickedness of man was great, and all the imaginations of the thoughts of his heart were only evil continually, and how they pleased themselves in this way, the Lord stirred up Noah, the preacher of righteousness, who warned them from God; yet they would continue still in their own ways, gi'ving themselves to nothing but eating and driuking, and all excess, till the flood came and swept them clean away, Gen. vi. 5. This is clear Ukewise by the example of Pharaoh, on whom all means were assayed for his conversion, Exod. ix. 10 ; for what could the Lord do unto him that he did not 1 He sent Moses and Aaron unto him, warning him from God to let the people of Israel go, and to that end sent judgment upon judgment, one ujjon the neck of another, even ten in number; yet for all tliis, Pharaoh chose rather to continue still in his o^vn way, and would none of the Lord's. So it is that saying of Solomon, Prov. xxvii. 22, ' Bray a fool m a mortar, yet will not his foolishness depart from him.' And no marvel, for the spirit of slumber hath so covered their eyes, that they cannot see; and then- hearts are so possessed with spiritual fornication, which makes them thus to go a-whoring from God, even haled with the fury of then' own aifections, snared of the devil, and taken of him at his ^vill. Oh miserable and unhappy condition ! Fearful is the woe that lies upon all those that thus walk in their own ways. For most certain it is, that ' they who are Christ's have crucified the flesh with the afiections and lusts,' so far, as that they have made choice of the Lord's way, howsoever many times they may stumble and fall in walking therein. But of the wicked it may truly be said of them, ' The way of peace have they not known.'

Use 2. We heard before, that we ought not to proceed so far with any, as to judge of their final estate and condition; for that were to sit in God's chair, and to take his oflice upon him. Yet to say of some, that they are in the state of damnation and, unless they repent, shall perish for ever, doubtless this is not unhwful; for as love bids me not to determine too soon, so not to be abused too late. God bids me

look upon the tree, and judge of the fruit. I may say thou art in the state of damnation, for I see thy heart through thy hand. But whether thou shalt finally be damned, there I leave thee; for God may have mercy upon thee upon thy last repentance. I may come to a tree, and say. Here is Httle fruit; or, Here is no fruit; or. Here is bad fruit. But I cannot say, Never fruit grow on it more. But alas, alas, this is not all, this is not all that wicked men are thus discovered to men, but that the Lord will find them out, and give them their portion in the lake of fii-e. And indeed, this is that that ought to be a terror to all the wicked and ungodly to consider, that as their hearts ai'e hardened and their consciences seared, so the plagues and punishments of God attend upon them. ' If thou walk stubbornly against me, and wilt not obey me, I will bring seven times more plagues upon thee, according to thy sins,' Lev. xxvi. Let us all then, as we tender the salvation of our own souls, take heed unto our paths, that we stand not in the way of sinners, that we sin not with delight and dehberation; it is the very brand of a reprobate, and such alone as God hath forsaken, ' Take heed, therefore, that there be not in any of you an evil heart to depart from the living God.' And thus much for the first point of doctrine; that there is a way of sinners, in which the wicked walk, which leadeth unto death.

Dod. 2. The second point of doctrine that doth now ofier itself to our consideration is this, that a godly man doth not settle himself to live as the wicked do, nor frames liis life after his lewd example, which is here meant, when the prophet saith, ' He doth not stand in the way of sinnere.' Yea, it is altogether impossible for a godly man, and one that is truly regenerate, to have in him a full purpose to sin, and to live in sin yriih deliberation, and to delight in the same. For a purpose to Hve in any known sin, is a sign of a kicked man and a gi-aceless heart, as when a man is told of his sm, of his ignorance and carelessness in God's service, praying, hearing, &c., yet still he will be careless and negligent in the same. So when a man is reproved for his swearing, yet stiU will swear; when a man is reproved for profaning the Sabbath, yet will profane it; when a man is reproved for his uncleanness, drunkenness, malice, &c., and yet for all that will

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continue in those sins. Surely this purpose to stand in the way of the sinners, is a fearful sign of a -wicked man, and is fai" from a godly man, and one that is truly sanctified, which shall be blessed for ever more. It was a cursed speech of a cursed wretch, ' I know not the Lord, neither will I let the children of Israel go,' Exod. v. 2. This was the case of those rebellious Jews spoken of by Jeremiah, 'We will not hear, nor do, but as we list, &c., as we have done,' Jer. xliv. 16. And this was that which made the case of Herod so fearful, that notwithstanding he heard John Baptist willingl}% and did many things at his request, all which were good things in him, yet for all that he would not leave his adulter}', but continue in it, Mark -vi. 20; which purpose to sin, of all things is far from a godly man, as St John saith, ' He that is born of God sinneth not,' 1 John iii. 9,—that is, ivith whole consent, but in pai-t, and man being partly flesh and partly spirit, as he is regenerate, sin proceeds not from him, but as he is flesh. As for the wicked, it is not so with them; for it is meat and drink to a wicked man to do the works of the devil. It is worth even our best consideration what is said of the Apostle Paul, Acts ix. 1, that he once 'breathed out threateniugs and slaughter against the disciples of the Lord.' But when was this 1 Even in the time of his ignorance; but afterwards he preached the same gospel which before he persecuted, and laboured ever after all the days of his life, to buUd up the church of God which before he laboured to pull do^vn> And this appears in Da\'id, in Peter, in Mai J Magdalene, &c., who after they had once escaped the snares of the de^-il, dedicated ever after their whole life to the service of God. This exlior-tation doth the apostle give to the Ephesians, ' Ye were once darkness, but now are light in the Lord; walk as children of the light,' Col. iii. 7, Eph. V. 8. By these and the like examples it doth appear, that the godly stand not in the way of sinners,—that is, take no liberty to themselves to live in the custom and practice of any known sin.

Use 1. This may sen-e, in the first place, to re^ prove such kind of sinners as are so far from leaving their sins and walldng with God in obedience of life that they are not ashamed to defend their sins. Tell the swearer of liis swearing and blaspheming of

the name of God, he will answer, Aat he hopeth he may swear so long as he sweoi-s nothing but the truth. TeU the covetous man of his covetousness, he -ft-ill answer for it, he must make the best of his own, and he must be a good husband. So tell the drunkard of his drunkenness and fearful abusing of the good creatures of God, liis answer is. It is in Idndness and good fellowship. Tell the proud man of his pride and strange attires, his answer is. It is the fashion, and he doth but as others do. Is not this to stand in the way of sinners ? Is not this to commit sin with delight, and to say as Pharaoh, Herod, and the Jews, Exod. ix., Mark vi., Jer. xliv., We will not repent, we will not leave our sins, but continue in them, let God and man say what they wiLl; yea, this is but to pay one debt by another, and as the apostle saith, ' Heap Up wrath against the day of ^vi'ath,' Eom. iv.

Use 1. We are all here admonished, as we love otii' own souls, to take heed of this, that we never sin with an high hand against God, wittingly and Avill-ingly. But if we hear sin reproved let us leave it, be it ever so pleasant or profitable, let us be like that good king Josiah, 2 Kings xxii., who hearing the book of the law read unto him, his heart melted within him and he wept for his sins; for so long as we have in us a purpose to live in sin, it is impossible that we should ever fear God or truly repent. Let us pray with David, Ps. xix. 12, 13, 'Lord, keep thy servant from presumptuous sin.' And let us know, that if we regard, that is to say, love wicked men to our hearts, and have a purpose to live in sin, God will not regard our prayers, nay, all we do is abomination to the Lord. Say now therefore unto laughter, ' Thou art mad;' pronounce the ways of the wicked to be but vain; say unto thy own soul, I will have nothing to do with the ways of iniquity^ And this will give thee courage when thou shalt come to look Clirist Jesus in the face, when thou canst say with the apostles, ' Lord, I have forsaken all to follow thee,' Mat. xix. 27. Oh, blessed is the servant whom his master when he cometh shall find so doing. Mat. xxiv. 46.

Use 5. Last of all, we leai-n here a notable difference between the child of God regenerate and a wicked man. He that is bom of God and truly regenerate, he doth not commit sin with full puqjose

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[Ver. 1.

and consent of ^'ill, but against liis will, so as he can truly say with Paul, ' The evil that I would not do, that do I,' Kom. vii. 15,—that is, I am drawn through the coniiption of natiu'e and the temptations of Satan to do that exH which I hate and condemn. But the wicked man sms with full consent and purpose. I sin and would not sin, saith the godly man : I sin and will sin, saith the wicked man. Yea, what sendee soever the regenerate man doth give unto sin it is like that service that Israel gave unto Pharaoh in Egypt, compelled and wrung out from them by oppression, which made them sigh and cry unto God to be eased of the same. But the service which he doth give unto the Lord is voluntary and cheerful. Well, to end this point, this is the sum:—know this, whosoever thou art, that if thou ' stand in the way of shiners,'—-that is, takest liberty to thyself to live in any known sin, thou canst have no assurance that thou art yet within the covenant of grace, blessedness is no paii. of thy portion: he must become a new creature that shall enter into new Jerusalem. And thus much for the second part of the description of a godly man, negatively, he doth not stand in the way of sinners.

Nw sit in the seat of the scornful.

By 'seat of the scornful' he meaneth here the fellowship and society of the ungodly. So that the meaning of the prophet Da\'id here in tliis place is, that the godly man, who shall be this blessed man here spoken of, \vill not converse with those men, nor be familiar with those that make a mock of all religion, and openly profess all impiety; and the word sitting doth import such an habit and custom in evU, that a man meaneth not to change his mind. In which words, as in the foi-mer, we are to consider the two points: first, that there is a seat of the scornful, m the wliich the -vvicked sit; and secondly, that the godly do not sit in it.

For the first, the Scriptures discover unto us a tlireefold chair or seat: first, of justice, and such a one may that throne seem to be which Solomon erected, 1 Kings x\T.ii.

The second is of doctiine, as our Savioiu' Christ saith of the Scribes and Pharisees, 'They sit in Moses' chair,' Mat. xxiii. 3.

Thirdly, we read of a seat or chaLr of the scornful, spoken of in this psalm.

This sin of scorning hath its first being from the root of pride, which is the root from whence this sin of scornmg doth spring; and, indeed, it is the fruit of pride, and it is the nature of men who are tainted mth this sin of pride to suppose that they are better than others, and therefore in regard of themselves they do condemn and despise another. If they have wealth they despise any other that is poorer than themselves. Honour makes them swell in disdain of their poor brethren ; their wisdom, learning, strength, beauty, friends, eloquence, all these lift men up with pride, and makes them to scorn those that are under them. ^Vnd this comes to pass, not in respect of riches themselves, or hon- ^ our, or beauty, or the Uke, but in respect of our 1 corrupt nature, which is so ready to abuse them to our own condemnation. But, O man, why art thou thus puffed up with pride ? thou wast but earth, thou ai-t but flesh, thou shalt be but worms' meat; I pray, what gi'eat cause hath earth, or flesh, or worms' meat to be proud 1 We were all of us born in sin, we live in misery, and we shall die in corraption. What cause hath sin, or miseiy, or corruption to be proud, but to be humbled 1 Besides the manifold infirmities that we ai'e subject unto here, and the mnu-merable diseases that are ready to happen unto us in this life. All teaching us tliis same lesson, to be humble and lowly of mind.

And in this seat the mcked and ungodly do ease themselves and take their delight, as sometimes Babylon did, who vaunted so much that she did ' sit as queen, and should see no mournmg,' as it were in scorn of all that God could do unto her.

And this was the case of cursed Pharaoh, who seemed to mock God to his face when he said, ' I know not the Lord, neither will I let the children of Israel go,' Exod. ix. So then the doctrme that we gather hence from the text is this ;—

Dod. 3. That evil men do not usually make a stay in sin when at first they have committed it, but they proceed by degi-ees to be worse and worse. Falling from one mischief to another: first, the devU will suggest evU thoughts mto a man, liis evil thoughts do toll on consent, consent breedeth action, action bringeth custom, and custom begetteth a necessity in sinning, which is the forerunner of death. Tliis appeareth in Cain, ui Pharaoh, and in

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Judas, wlio by steps and degrees in sinning, came at the last to be hardened in sin. As in Judas, who was at fii'st a cunning dissembler ; secondly, a secret thief; thirdly, a bold liar; fourthly, a traitor ; and lastly, a reprobate. And thus a ivicked man, as it is in the psalm, ' They fall fi-om one -wickedness to another ;' and as we see it clear here iu the words of this text, from walking to standing, and from standing stock-still in sin, at length through custom come to lie down and wallow in sin. Oh, happy then is that man that sinneth least! yea, next, he that returneth unto God soonest; but most woeful is the estate of him that goeth on in sin, that with Aliab hath ' sold himself to work wickedness in the sight of the Lord.' For mark what folioweth, Jer. xiii. 2.3, 'Can the^blackamoor change his skin, or the leojjard his spots ? Then may they do good who have accustomed themselves to do e\'il.' Where the prophet sheweth that custom in sinning is almost an incurable disease. This is a lamentable estate, and this is a fearful judgment of God, for a man thus to be left over to himself, to fall thus from one evil to another, and to heap together a great measure against the day of wrath, Ps. Ixxxi. 11. And the cause of all this in a man is his disobedience towards his God ; for this doth the jirophet make clear when he saith, ' My people would not hear my voice, and Israel would have none of me ; so I gave them up unto hardness of heart, and they have walked in their own counsels.' Where the prophet David sheweth that seeing they would not be reclaimed and reformed, as in mercy towards them the Lord Almighty vouchsafed them the means of reformation, his word ; therefore the Almighty gave them over unto the hardness of their own hearts, that so they might ' fill wp the measure of their iniquities,' 1 Thes. ii. 16, and that the just ^vrath and vengeance of the Almighty might then fall upon them.

Use 1. Hence we are taught how dangerous a thing it is to give any entertainment unto sin at the first; it ^vill bring a man to the height of sin in the end, even openly to profess it, and to practise it with dehght and greediness. Custom iu sin taketh away all sense of sin, so as by custom men come to judge of sin to be no sin; yea, it makes it very natural to a man, so as such men who at first would have been ashamed to have been seen amongst lewd

company, yet by custom have gotten such a habit of sin, that they have grown to be veiy impudent and shameless ; like Tamar, who at the first did play the whore with a veil, as being ashamed to be seen, but afterwards grew more impudent. So many a man would have blushed to have been heard swear, to be seen dnink, to be found in unchaste company, but through custom have grovni so impudent, that afterwards would blush at nothing. And when a man takes the chair of sin and sits down in it, and hath got a custom, and taken delight in sin, how hard a thing is it for a man to leave that sin ! He that hath got a habit and custom of swearing, as he grows shameless in it, so how hardly doth he leave it! Even so of drunkenness, &c. A nail knocked into a post wth many blows is hardly pulled out; and sin often committed, and gro%\Ti familiar vntli a man through custom, is hardly left. Custom is like a strong stream, it cameth a man into all sin with violence; and as a man by continual labour so har-deneth liis hand that it becometh senseless, so custom in sin hardeneth the heart, that a man's conscience becometh senseless.

This must teach us to repent betimes, not to sufl'er sin to come to such a head, that it is more likely to master a man than a man it; for if thou dost not repent this day, thou wilt find it harder to repent to-moiTow; thyself groweth weaker, thy iniquity stronger.

N'ote. Custom is a tyrant which will hardly be resisted ; therefore it shall be thy wisdom to repent with speed, to delay no longer, but while it is called to-day to break off thy sins, and to turn to God for mercy.

Use 2. We are taught hence, that seeing wicked men grow worse and worse, adding sin unto sin, and committing all iniquity, even with greediness, so their damnation doth not sleep, but they draw nearer and nearer their destruction. Yea, the judgment of Almighty God follows them at then- heels, and in the end will overtake them. Thus it was with the old world. AVliat a heap of sins had they gathered together, adding sin unto sin, as di-unken-ness unto thirst! But when the measure of then-iniquity was full, the Lord God was at hand with his judgments, and they could not escape. This was the case of the sinful Sodomites, whose sins cried up

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[Ver. 1.

to heaven for vengeance, Gen. xviii. Howsoever they might glut themselves with sin, and drink down iniquity like water, it was but for a season; the Lord would be no longer provoked by their wicked and sinful lives, but sent down fire and brimstone from heaven upon them. Every sin doth help somewhat to increase the weight, and to fiU up the measure, of a wicked man's iniquity, Mat. xii. 36. Aiid that God which keepeth a register of the works, and who will one day give unto every man according unto his works, and when they shall go the way of all flesh, they shall then say, ' What hath pride profited us, and what hath the pomp of riches brought us to ?' When they shall see, that all the days of their life they have wearied themselves in vain, and then shall be plunged into irrevocable and intolerable torments.

Use 3. This may serve to reprove such as, reljing Upon their own writers,^ knowledge, strength, and godliness, dare converse and keep company with notorious atheists, pajnsts, mock-gods, swearers, swaggerers, dnmkai'ds, &c. By which means it is just with God, they not shunning the occasions of Bin, are perverted by them to their own destruction. And no less Avorthy of reproof are those kind of men or women, that link themselves or their children in marriage with such as be vile, wicked, profane, and irreligious. Alas, what agreement is there between Christ and Belial, God and the devU, light and darkness, a beUever and an infidel, to have such near conjunction and fellowship with them ? How can such escape, and not be polluted wth their sin ? And because men and women in tliis match make no better choice, but maiTy for love of money, beauty, or the like, rather than for reHgion, virtue, or for the fear of God, it cometh to pass, that they live together most uncomfortable and in great discontentment.

Nor sit in the seal of scorners.

By scorners in this place are meant such wicked men as are both hardened in sin, and live a wicked life; such as are become stubborn and rebellious sinners, professing all impiety, contemning God and man, such as being confirmed with the long practice of sin and a bad life, have got a habit of sin, and can do nothing else but sin, and despise all good duties, and make a scoff at all religion.

' Query, 'virtues?' —EJ.

Docf. 2. Hence we learn this doctrine, tliat this is the property of a notorious lewd and wicked man, to make a mock of all piety and godhness, to make a mock of all religion, and every Christian duty. And such a man is come unto a wonderful height of sin, and is notoriously mcked and ungodly. So it is said, that cursed Ham mocked his father Noah, and Ishmael mocked godly Isaac, because, as it is like, Ishmael seeing godly Isaac performing some holy duty of religion, prayer, thanksgiving, or the like, he laughed him to scorn. The Athenians mocked Paul, 'What will this babbler say f Acts xra. 18. So the Scribes and Pharisees mocked our Saviour Christ, saying, ' Hail! King of the Jews,' Mark xxvi. 28. The Jews mocked St Peter's sennon, saying, ' These men are full of new ivine,' Acts ii. 12. The children of Bethel mocked Elisha the prophet, saying, ' Go up, thou bald head,' 2 Kings ii. 22. Tliis was the complaint of godly Jeremy, ' 0 Lord, I am in derision daily, every one mocketh me,' Jer. xx. 7. And as it was, so it is stUl, and will be, the world is full of such lewd and wicked men, such mock-gods, that mock and mow at all good duties, scoflBng and scorning all religion, flouting and misusing J God's faithful ministers, rail upon them and revile I them ; j'ea, if any man fear God, make conscience of good duties, to hear the word of God diligently and carefully, to read, pray in family, &c.; and will not swear with the swearer, drink with the dninkard, and run with wicked men into all excess of riot; this man shall be mocked and pointed at, and called at by the name of Puritan and Precisian, j and I know not what, and can very hardly endure their company. Now these kind of men, these scoflSng Ishmaels, and cursed Hams, though they seem to be never so honest and civil, j-et the word of God paints them out in their colours, as the most Aole and wicked men that Uve in the world, because they contemn and despise, they mock and scorn God's word, and those that be most dear unto God.

Use 1. Let all such scorners and scofling mates take heed, for as they be most abominable in the sight of Almighty God, so they seldom or never escape unpunished. Look on that ciu-sed Ham, scoffijig Ishmael; behold God's vengeance upon those two-and-forty youngsters that mocked the

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prophet Elisha. What became of them that mocked and misused the prophets of the Lord ? What he-came of those that mocked and misused our Sa\'iour Christ?

And let men but observe it, and mark it well, and they shall clearly see some token or other of God's vengeance upon the heads of such scoffing ■\VTetches ; yea, let all such wicked men know that they be too much their own foes, in that they hate the godly, mock God's ministers, rail upon his servants ; they fare the better for them every day they rise. Whatsoever wicked and ungodly men have and enjoy, it is for the godly's sake; for if it were not for them, their sakes, the sun would scarce shine upon them, the heavens would fall upon them, the earth would open her mouth and swallow them, the fire would burn them, the water would dro\\Ti them, and all the creatures of God would ann themselves against them. And therefore the children of God (as one saitli) are like a piece of cork cast into the sea full of nails; the cork bears them up, which otherwise would sink of theifiselves one by one. Now, then, what a folly and madness is this, to hate them, to mock them, and to misuse them, by whom they fare the better every day they rise 1

Seeing wicked men are so ill affected to God and his children, because they love the de\'il, and be liis vas.sals, and these belong to God; let us herein be like to God our Father, and most unUke -ndcked men ; let us love God's children, and make much of those that fear the Lord, and let us delight in their company; for as the former is a sign of a notorious wicked man, so this is a sign of a godly man. He ' despiseth a vile person, and maketh much of those that fear the Lord,' Ps. xv. 4. Again, ' Hereby we know that we love God, if we love the brethren,' 1 John iii. Again, ' All my delight is in the saints, and such as excel in ^drtue.' Such as be rehgious, fear God, and hve a godly life; these are to be beloved, be they never so poor. It is lamentable to see the course of the world. Let a lewd man come into company,—that is, notorious wicked, an atheist, a blasphemous wretch, one that laughs at God and all goodness, a drankard, or the Uke,—this man shall be too welcome, and we will eat and diink^and be merry with him. But let a gocUy man, a prophet of the Lord, a faithful and zealous minister, come

into our company, we are weary of him, we cannot endure his company, he mars all our mirth, we cannot be merry for him. Thus men say. Oh hellhounds and wicked wretches! thou mayest as well say, thou canst not be merry when God is present. ' He that despiseth you despiseth me.' These men only dehght in the devU and his cursed instruments. And thus much for the first of the description of a godly man, negatively described. He doth not ' walk in the counsel of the wicked.' He doth not ' stand in the way of sinners,' nor he doth not ' sit in the seat of the scorners.'

Ver. 2. But hk delight is in the law of the Lord, and in his law he doth meditate hath day and night.

Hitherto we have heard a godly man described; first, negatively, shewing what evils he doth most carefully shun and avoid. Now he cometh to his description affirmatively, shewing what good things he doth most carefully embrace and follow.

1. In tliis description, first note the Christian duty and holy practice of a godly and righteous man,— namely, to be much and often in serious and Christian meditation.

2. Secondly, The object of liis study, not his pleasures, preferments, or profit, as most carnal men do, which mind nothing but earthly tilings, but he is conversant in the Holy Scriptures, doth seriou.sly study the word of God, his rneditation is concerning the law,—that is, the heavenly doctrine which shews the will of God and his worsliip, what man must and ought to beheve and do to eternal life.

3. Thirdly, The circumstance of times is carefully to be considered, for the godly man doth not now and then, by starts and fits, like a man in an ague, read, study, and meditate the word and doctrine of God, but it is his daily study and continual exercise ; not that we should imagine he doth nothing else, but the meaning is, he settetli some time apart daily to serve God, some time to read, some time to hear, and some time to meditate; yea, oftentimes he be-stoweth some part of the night, when some be at rest and sleep, and bestoweth it on God's service, setting liis mind on heaven and heavenly tilings.

First, In that the Spirit of Almighty God de-scribeth a godly man, not only by leaving and avoiding lewd company and the counsel of the wicked.

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[Ver. 2.

but also by living well aiul framing liimself to study the Scriptures and to lead his life thereafter.

Dod. 1. Hence I gather this doctrine, that it is not sufficient for the leading of a godly hfe, wliich may both please God and bring comfort to a man's own soul, not to abstain from evil, but he must also do well: not only not to do evil but to do good ; it is not enough to prove a man to be a godly man and a sound Christian, that he carefully shun and avoid the lewd counsel and company of wicked men, but he must also be as careful to meditate in the law of God day and night. And therefore, as in this place, so usually in the Holy Scriptures, they are both joined together, ' Cease from evil, learn to do well,' Isa. i. 16. 'Eschew evil and do good, and thou shalt live for ever,' Ps. xxxiv. ' The axe is put to the root of the tree, every tree that bringeth not forth good fruit'—mark, Christ saith not only every tree that is barren and bringeth forth no fruit, good or bad, nor every one that bringeth forth evil fruit, but that bringeth not forth good fruit—' is hewn down and oast into the fire,' Mat. iii. 10. And at the last day the Lord will say to the wicked, ' Depart, ye cursed,' not for robbing the poor of meat, drink, or apparel, or casting them out of doors, but for want of shewing mercy unto them. A Christian life doth consist of two parts, so set down by the apostle Paul, ' Abhor that is evil,' there is one half, ' and cleave to that is good,' Rom. xii. 9, there is the other half. If any want the former or the latter he is but half a Cliristian, and so shall at last come short of a reward. And therefore there is a privilege to all the commandments of God, that where any vice is forbidden the contrary virtue is commanded, and where any virtue is commanded the contrary vice is forbidden. The owner of an orchard is not contented that his trees bear no naughty fruit, but if they bear not good fruit he will hew them down as fuel for the fire. It is not enough for Zaccheus that he be no more an extortioner, but if he will become a true convert indeed he must make restitution of that he hath wrongfully gotten, Luke xix. 8. These, and the like examples, make this doctrine apparent unto us, That for the leading of a godly life it is not sufficient that a man do no evil, ' not to walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in

the seat of the scornful;' but he must do good. ' His delight is in the law of the Lord, and in his law doth he meditate both day and night.'

This seems to reprove most men in the world as no godly men indeed, nor sound Christians ; for most men do think, if they can say, I thank God I do nobody any liann ; I am neither wliore nor tliief; I am neither blasphemer, drunkard, &c., all is then well, they be as good Christians as the best, and shall as well be saved as the best preacher of them all. Yea, but you see here a godly man must not only abstain from evil, but meditate in the law of God; not only cease from evil, but do good. Look on the places of Scripture before named. Deborah pronounceth a heavy curse against Merosh, not for hurting or hindering the people of God, but because they did not help them against the enemies of God ; and so the axe and curse of God shall be upon all those that be not as careful to do good as to eschew evil. St Paul professeth that he was a man of an upright hfe, and one that was unrebuke-able to the world, and yet professeth that all this was but as dung mthout the righteousness of Christ, Phil. iii. 4. It were good if our civO honest men (as we call them) would consider this; they stand upon this, they defy all the world. "WTio can say. Black is their eye ? they say nobody harm, nor do none. Well, grant that they say, (wliich is impossible,) though they could abstain from all outward evil, as swearing, l3ang, di'unkenness, whoring, pride, en^y, &c., so as no man could lay any of these to their charge, yet here is but a half Christian, but one part of this hfe, for he must not only shun e\'il, but do good. Not only to bring forth e\'il fruit is damnable, but not to bring forth good fruit; and in the day of judgment Olirist will proceed against men, not only for doing evil, but esijecially for not douig good.

Secondly, If such as abstain from gross evils be in danger of damnation for want of doing good, that is to say, because they have not led a godly life, bestowed much time in hearing and reading the Scriptures, prajdng and calling on God's name, doing works of mercy and equity to men, how much more those that abstain from no evil, but break out into all kinds of wickedness and profaneness. Such as make a mock of religion, and seldom or never come to hear the word preached or taught, but abound in

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all kind of sin and iniquit)'. If the rich man be damned that did not give of his bread to feed the poor, good Lord I what shall become of those that have taken away the bread of the poor, that all their life have drunk down iniquity as it were water I Their damnation doth not sleep; ' if these things be done to the green tree, what shall become of the dry tree ?' In a word, if the not doing of good shall be punished so severely, as we have heard, oh, what mil then become of those whose Hves abound in all manner of sin and impiety, whoredom, drunkenness, &c. 1 where shall such sinners as these appear, if the others, which have seemed to have been just and righteous men, shall not be saved ? ' Oh, consider this, ye that forget God, lest I tear you in pieces, and there be none that can deliver you,' Ps. 1. 22.

But his delight i3 in tjie latv of the Lord.

That is, the godly man, who is truly blessed and happy, doth wonderfully love, and is greatly affected with the word of Almighty God, and hath exceeding delight and joy in the doctrine of God, because there is revealed the will of God, whereuuto men must be careful to frame and conform all their desires, thoughts, words, and deeds, because herein is chalked out and declared, the very highway to eternal life and salvation.

Dod. 2. Hence, then, we are taught this doctrine, that it is a special note and property of a godly man to perform Christian duties to God willingly and cheerfully, and to make them his delight and joy.

Indeed it is worthy, yea, thrice worthy to be delighted in, both in regard of the author of this law, which is God, as also in respect of the authority of it, which is manifold. In regard of God the^ author of it, it is to be delighted in, who is the only true and everlasting God, ' of whom are all things, and we in him,' 1 Cor. viii. 6. Secondly, in respect of the authority of the same, containing in it perfect wisdom, truth, justice, wisdom, mercy, goodness, &c. It is called by the prophet David 'a perfect law,' Ps. xix. 7; to the which if any man shall presume to add anjiihing, ' God shall add to him the plagues written in tliis book, and if a man shall diminish anj-thing, God shall take away his part out of the book of life, and from the holy city,' Eev. xxii. 18. Here and nowhere else is to be found the true Urim and Thummim ; the Urim, that is light, and the

Thummim, that is perfection ; and the saints of God in all ages have esteemed highly of it.

Thus did Job, ' I esteemed thy word more than my appointed food;' thus did David when he said, 'Lord what love have I to all thy commandments ; all the day long is my study in them.' And David shews his wonderful love and account of it, by the names that he doth give unto it, calling it doctrine, testimonies, commandments, fear, judgments, way, statutes, word, &c. And in another place he saith, that ' it is more desired than gold, yea, than fine gold; that it is sweeter than the honey and the honeycomb.' And this is it which the Lord himself doth require, when he saith, ' Hear, O Israel, the Lord thy God is Lord only. Arid thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might.' And so the prophet David prayeth, ' 0 Lord, I beseech thee, accept of the free offerings of my mouth, and teach me thy judgments.' And this is the rule which the apostle St Paul setteth down when he saith, ' As every man wisheth in his heart, so let him give, not grudgingly, or of necessity, for God loveth a cheerful giver.' Now, that which the apostle speaketli of charity and alms, may truly be understood of ev(A-y Christian duty; when we pray, we must pi-ay unto God cheerfully; when we give thanks to God, we must do it cheerfully; and so of all other duties of God's worship laid down in his word. And indeed this is it which doth put the difference between the godly and the wicked, the service of the one, and the service of the other. Cain will come with his sacrifice as well as Abel, but he brought of the worst, thinking anything to be good enough for God, and this he did very grudgingly. Whereas Abel brought of the best to sacrifice to God, and this he did willingly and cheerfully. And all those duties that are not thus performed, they have no life nor virtue in them, to give them any grace or acceptance with God. So that we see the outward profession is not enough to assure us of our salvation, if it be not joined with sincerity of heart.

Reason. Now where it is said here, that the godly man's delight is in the law of the Lord, there is great reason why the children of God should be thus affected to his blessed word antl heavenly doctrine above all things in the world, that it should

SAMUEL SMITH ON PSALM 1.

[Yer. 2.

be ' sweeter unto them than the honey and the honeycomb.'

First, Because it is the broad of life, ' it is the power of God to salvation,' Eom. i. 16. And therefore it is called ' the gospel of the kingdom,' and ' the kingdom of heaven,' Mat. xiii. 44, because it is that whereby men are brought to eternal life, and the kingdom of heaven.

2. Secondly, It is the effectual means and instrument which the Lord useth, and hath appointed to beget all saving grace in the hearts of his cliildren, namely, knowledge, faith, humility, obedience, and the like. *•

3. Thirdly, It is the bread of life, even the heavenly manna, whereby our faith is confimied, and our souls comforted, yea, it is the staff whereto we must lean in all dangers, as David saith, ' I had perished in njy trouble had it not been for thy word,' Ps. cxix. ' And thy rod and thy staff doth comfort me,' Ps. xxiii,

4. Fourthly, The word of God is that direction whereby we may square aU our thoughts, words, and deeds, as David saith, ' Thy word is a lanthorn unto my feet, and a Ught unto my paths,' Psal. cxix. And without this we cannot live well, but shall wander up and down as blind men in the dark.

5. And last of all, It is the two-edged sword of God's Spirit, whereby we must put to flight all the temptations of the devil, so as we canno.t repel them, or withstand them, unless we be skilful and cunning to use this weapon.

Use 1. This doctrine may seem to reprove the greatest part amongst us as ■wicked and ungodly, because generally men have no love unto the ^yord of God, no delight in this heavenly doctrine; it is not sweet nor precious in their eyes, but rather it is irksome and tedious unto them, it is bitter and unsavoury. It fareth with people in these d.-vys, as it did \vith those old people of the Jews : ' Unto whom should I speak and admonish that they may hear ? Behold, theii- ears are uncircumcised, and they cannot hearken unto it; the word of the Lord is a reproach unto them, and they have no delight therein,' Jer. vi. 18. Now that men have no delight to the word of God, which is the very power of God to salvation, it may appear,

First, Because men and women take no delight in

hearing, reading, and meditating on the Word of God. You shall find a great number that wiU buy other profane books, that vrill hardly buy the Book of all books, the holy and sacred Bible ; and if they buy it, yet they spend no time in perusing of it, in reading and meditating on it. Other books are delightful and pleasant to flesh and blood, and this is the reason they do so niuch desire them; but, withal, this sheweth that they be carnal, not bom anew; for if they were, then would they bestow less time in reading and perusing those profane and unprofitable books, and would bestow more time in reading and meditating on this blessed Book of God; yea, and the small account men make of God's ministers, whom the Lord calls his messengers and ambassadors, yea, the angels of the church.

Use 2. Secondly, Seeing all the duties that we owe to God, either of hearing, praying, &c., must be performed of us, not upon compulsion, but willingly and cheerfully, we learn that every action is accounted of by God, not according to the work itself, but according to the affection of the doer. Tliis the Lord himself doth teach, when he saith, ' This people come near me with their mouth and honour me vnth their lips, but their hearts are far from me,' Isa. xxix. 13. And therefore were their j sacrifices abonaination to the Lord, as he again saith in another place, ' I cannot away with your new moon.' And this was it made the poor widow's mite commended above the rest that offered of their superfluity, Luke xxi. 3, 4, ' He that shall give a cup of cold water to a disciple in the name of a disciple, he shall not lose his reward.' Alas! what is the besto^v^lg of a mite, a brazen token ? or wdiat is a cup of cold water ? Are they in themselves anything worth to merit anything at God's hand? No, no, but God acknowledgeth the manner more than the matter; how they are done, more than what is done.

\^^lich may teach us to labour to have our affections tried, that whatsoever we do in the service of Almighty God, may be done in truth and sincerity of heart. This was Joli's comfort when he said, ' 0 Lord, I have esteemed thy word more than mj' ordinary food.' This was the prophet David's comfort when he could say, ' 0 how do I love thy law ! it is my meditation continually,' Ps. cxix. 97. And this shall be our comfort, when we shall go the wav

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of all flesh, that we can say with good King Heze-Iviah, ' Remember, 0 Lord, that I have walked before thee in truth, and with an upright heart.' That we have not been jiainted sepulchres, desiring to be accounted righteous before men, but ivithin full of all rottenness and corruption, but have laboured rather to be approved of God.

Oh how ought our hearts and souls to be inflamed in a holy and godly zeal towards the word of God, the law of the Lord here spoken of! Yea, we ought more earnestly to long for the w-aters of this well of hfe, than ever Da^id did for the waters of the well of Bethlehem; and when we have tasted how sweet the Lord is, never, oh never, so deal with the Lord as the people of Israel did, which loathed the manna that was sent them from heaven. But much better shall it be for us to cry out with the woman of Samaria, ' Lord, give me to drink of these waters,' John iv. 15; for those waters, being once tasted of, will keep a man that he thirst not again, but shall ever be refreshed by the same to everlasting life.

Use 3. Lastly, let us herein labour to manifest our unfeigned love and liking of the word and law of God, even by our obedience thereunto, that we desire to frame our lives thereafter, to obey the doctrine and word of God in heart and life, to be reformed by it, and to be conformed to it. Clmst maketh this to be the eaj--mark of those that are his sheep, namely this, that they 'hear his voice and follow him,' John x. And again, ' Hereby shall all men know that ye are my disciples, and love me, if ye keep my commandments.' So hereby shall men know that we love the law of God, if we study to keep it, to obej' it in heart and life. But if we have in us no care to hve hereafter, but break the law of God continually, and rebel against his commandments, how can we be said to love the law of God 1 If a man should say he loveth the king's laws, and likes them well, and yet should every day break them wittingly and -nTllingly, and be ever plajdng the traitor, would not all men condeinn him as a hj-pocrite and a har 1 So, though most men do say they love the word of God, and dehght in hLs law, yet seeing they do daily break it, and rebel against it wittingly and willingly, by swearing, Ijdng, profaning of the Sabbath, drunkenness, swilhng, pride, nn-cleamiess, &c., it is manifest they have no love unto it.

Thus much for the first part, she\ving that the godly man is well aflected to the heavenly doctrine of the word of God ; it is the delight and joy of his heart.

Now in the second part of the verse, the prophet Da'sdd sheweth the exercise of a godly man, that as in his heart he liketh and loveth the word and heavenly doctrine of the law of God, so in his life he is conversant in the same, his meditations are much spent therein, he is said to meditate therein day and night,—that is, the godly man doth much muse and meditate, often exercising his mind vnth calling to nund and remembrance the heavenly doctrines, comforts, and instructions of the Word of God ; and this he doth, not slightly and carelessly, but seriously and ■with good ad\'ice, and to this end doth evermore set some time apart every day, mornmg and evening, two times a day at least, for the performance of this godly duty.

Doth meditate day ami night.

Bod. 3. Here we see still, that a godly man, and one that shall be truly blessed, the Lord requireth that he be no stranger, and such a one as seldom, or never searcheth the Scriptures, but that he be much and often exercised in the holy and serious meditations of God's law; in the diligent searching, perusing, and particularly applying of the heavenly doctrine of the word of God. And, indeed, this is here set do^vn as a true fruit of our love to the word, as the love of the word is made a true fruit of a godly man; for as it is impossible a man should be truly rehgious, and fear God, and yet have no sound love nor dehght in the word of God; so it is likewise impossible a man or woman should truly love the word of God in their heart, that seldom, or never bestow any pains in the serious and earnest meditation of the same. David calls God to witness, that the love he bore to the law of God was exceeding great, when he said, ' 0 how do I love thy law!' Ps. cxix. 97. And in the same verse he seems to prove the same to God, ' It is my meditation continually ;' which indeed is a note of true love, to be ever thinking of the thing beloved.

And in veiy deed, the careful and diligent study, the often and earnest meditation of the word of God, is the very life and strength of all our worship and service of God. For if men should read much,

SAMUEL SMITH ON PSALM L

[Ver. 2.

and never meditate, it would do them no good. If men should hear much and often, and never meditate, they should be little the better. If men should pray much and often, and never meditate, tliey should find small comfort. If men come often to the sacrament, and do not before and after meditate of the covenant of grace, they should not receive much good thereby. So that you see this meditation is all in all, it puts life to our reading, hearing, praying, receiving, and without it all our reading, hearing, praying, and receiving wdll stand us in small stead.

For ■without tliis meditation this law, which is the word of God, will either in time be forgotten, whereby we shall become unmindful of it, or else it ^T^11 prove as a talent hid in the ground, uttei-ly unfruitful unto us, for this meditation indeed is the third step of a true convert. The fii'st is to hear the word of God readily ; the second to remember it diligently; and the third to meditate on it seriou.sly ; and this is compared to the ' chewing of the cud,' Deut. xiv. 6, 7, wliich is never found in the unclean but in the clean beasts.

True it is, that hearing and reading the word will beget knowledge, but meditation is the especial means to work upon the affection, for else all our knowledge shall only be in general, idle and swimming in the brain, wliich may well be called brain-knowledge, but no heart-knowledge ; but by serious meditation we do apply that we hear to our own selves in particular, laying the doctrine to our own hearts, appljiug it to ourselves to comfort our sad souls, to humble them for our sins, and to square our lives thereby, that we may in all things keep a clear conscience before God and man. The Lord gives Joshua a strait charge to do thus, ' Let not the book of the law depart out of thy mouth ; but meditate therein day and night, that thou mayest observe and do according to all that is written therein : for then shalt thou make thy way prosperous, and thou shalt have good success,' Joshua i. 8, and Deut. vi. 7, 8. And thus the servants of God have been much exercised in meditation, and thereby have grown wonderful not only in knowledge but in practice, as we may see in Dand, Ps. cxix., who took great delight in God's law, and made it his meditation continually. And of Isaac it is reported that

he went out into the fields in the evening to meditate, Gen. xxiv.

Use 1. This reproves the common fault in the world, that most men utterly neglect this duty, seldom or never settle themselves to meditate in the law of God and his heavenly doctrine. It is hard to find a man or woman that makes any conscience of this duty, to set themselves apart and set themselves in God's presence, to call to mind what they have heard and learned, to apply it to themselves in j)articular, to humble them or to comfort them. And that is the cause why most men, hearing and reatling so much as they have, have yet profited so little in knowledge, faith, repentance, and obedience. They can be content to hear the word preached and taught, and, it may be, now and then to read a chapter, but to think upon it, to ruminate upon the word of God, and, as it were, to chew the cud, to call the same to mind again, to apply it to themselves, to labour to profit by it, this they cannot endure, this they care not for. For if men did care-fidly meditate of the things they heard and read, how could they be so ignorant in God's word as most be ? So void of knowledge, faith, rejientance, humility, zeal, patience, and the Uke gifts and graces wliich accompany godly and holy meditation 1 For books of statutes men will not only have them in their houses but at their fingers' end, but Bible they have none. And if they have, it lieth upon the desk or table, and they read it not. And if sometimes they read, yet they never meditate thereon.

Use 2. This may admonish all men, as they love their own souls, to make more care and conscience of the performance of this duty, to call to mind that we do hear or read, to think and muse upon it, to chew the cud, to lay it to heart, yea, and to apply it to our o^vn souls and consciences in particular. This is like the rumination or chewing of the cud to be found only in the clean beasts, whereas they wliich chewed not the cud were unclean, Deut. xiv. 6, 7. This is the mai'k and jiroperty of a godly and blessed man, whereas the not doing it is the mark of a wicked and ungodly man. Let us then remember that we make the word of God our meditation continually. Many men meditate much, some in one tlung and some in another, as they are led by fond affection, some thinking of honours, some of plea-

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35

sures, some of riches, some of one thing and some of another. And of these they doat and dream, talk and speak continually. But here we are taught another lesson,—namely, that our miiids must especially be set upon the word of God, that must be our dehght and the joy of our heart.

The last point of tliis verse is the circumstance of time,—namely, not by fits. But the godly man keeps a continual course in the study and meditation of the word of God, so as he setteth apart some time for the worship and ser^'ice of God, at least twice a day, to meditate and study in God's book.

Doct. 4. Hence we learn that every one that will live a godly life and so please God, that he may find comfort to his o-\vn soul and be blessed in the end, must set some time apail; every day for the worship and senice of God, to read, pray, and meditate; and at the least t-\vice a day to call upon his name, to read the word of God, and to study therein. Tliis is that the Lord commandeth his people to offer unto him every day, the morning and the evening sacrifice. At the least twice every day they were commanded to worship God, and so the holy patriarchs were wont to worship God morning and evening. So we read in Gen. xxiv. 63, that godly Isaac went out into the fields in the evening to pray or meditate, to make himself fit to pray. And ' Job rose up early to offer sacrifice, and called his family together; and this did Job every day,' Job i. 5. And Da%'id in many psalms shewed that he did set some time apart every day to worship God, in praying, reading, meditating, &c. Cornelius 'worshipped God continually,' Acts x. 2, that is every day, according to the rule of the apostle, ' Pray continually,' 1 Thes. V. 17. And that we should not be weary of well-doing, Clirist spake the j)arable of the unjust judge and poor widow to tliis end, that we ought always to meditate, pray, &c., and not wax faint and weary, Luke x:\aii. 1. The meaning is, not that men should leave their callings and other business altogether to attend upon hearing, reading, meditating, &c., but that we should be much and often in meditating, in jirayer, in reading, &c., and in performing these blessed duties unto Almighty God; and at the least tliree times a day to pray and call upon the name of God : in the morning when we do rise, to give unto God hearty thanks for keeping us

the night past, and to crave for a blessing at his hands over the day following. At noon again, even when we receive his good creatm-es; and at night when we go to rest. And this godly practice the word of God prescribes us, and the examples of the godly do teach us. Daniel prayed three times a day upon liis knees to God and praised him, as his manner was, though the king had made a strict law against it, Dan. vi. 10. 'Evening, morning, and at noon will I pray unto thee,' Ps. Iv. 17. And again, ' Seven times a day %vill I praise thee,' Ps. cxLx. 164 ; that is, many times. For the morning, ' Early in the morning will I direct my prayer unto thee ;' and thus did Abraham, Isaac, Job, Gen. xxii. 2 ; Job xv. Secondly, at noon or mid-day, so did Peter. ' Peter went out to pray about the sixth hour,' Acts x. 9 ; that is, about twelve o'clock, or noontide. Thirdly, at night; in the evening when we go to bed to take our rest we must then remember likewise to render the Lord thanks for the comfort of the day, and to crave his blessing for that night. Neither is this all, but in the night time, when sleep is departed from a man, and nature is sufficed with rest, he doth even then caU to mind the heavenly doctiine of the word of God, and doth muse and meditate therein, as the text saith here, even ' day and night.' For God, which hath bounded the day ■with the night, hath set no bounds to a godly man's meditations. It is nothing to be, first, one that heareth the word; secondly, one that receives it; thirdl}', with joy ; if, fourthly, it shall be but for a time only, if he shall not also continue and constantly persevere to meditate therein day and night.

So as we see tliis our duty, to set some time apart every day to worsliip God, as to hear, read, pray, meditate, &c. We see men do set apart, depute, and ordain some certain time every day for the food of the body, at the least twice a day, to eat and drink; how much more then should we be cai'eful for our souls every day to read, meditate, and to pray ? Of all the time we spend in this world, none ^\'ill be more comfortable unto us in death, when we shall go the way of all flesh, than that which we have bestowed in the serWce and worship of Almighty God.

There is not now one hour spent in the service of God but will then minister cause of joy and rejoicing ; neither is there now one hour spent in the ser-

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[Ver. 2.

vice of sin and Satan, but the remembrance thereof will then be a terror unto the soul. ' Oh that men would be wise, then would they understand this, they would consider their latter end,' Deut. xxxii. 29.

Use 1. This seems to reprove tlie common carelessness of the world, Most men and women spend all their days in delights and vanities, in sports and pastimes, in scraping and raking together the things of this life, and in the meantime find no time at all to serve God ; that in twenty-four hours hardly can spare one to sen'e God, one to read, hear, pray, meditate; yea, how many be there that never 02ien their books to read one chapter in the Bible all the week long ! How many be there that never spend one quarter of an hour in meditation, which never call upon God from Sunday to Sunday! Doth not this prove men to be carnal and ungodly ? Do not these men do nothing of conscience, or with delight and love to God and his worship, but all for fashion's sake, or for fear of the law ? AMiat difference is there betwixt those men, who seldom or never call upon the name of God, and the beast they ride on ? The beast arises in the morning out of his den and strokes himself, goes to his meat, and so to work. Even so do they never call on the name of God. In this thing wherein do such men differ from a very beast 1 How can such look for any blessing from God upon their labours 1 yea, how can they choose but fear some fearful judgment and curse of God to overtake them ? And no doubt the cause why many ride and run early and late— do not call on God for a blessing upon their endeavours—cannot prosper and thrive in the world ; no, God sends sometimes judgments, plagues, and punishments upon them, and aU for the neglect of this godly and Christian duty ; it is just with God both to cross and to curs? both them and their labours, Ps. xiv.

Note. Again, by the rule of tliis doctrine they are no less to be reproved, which can be content now and then to hear, read, pray, and meditate, &c.; but this must be at their leisure, when they have nothing else to do. But to keep certain times, morning, noons, evenings, to leave all sports, pastimes, delights, and business, to go to God and serve him, and call upon his name; they cannot abide that, they will not be so tied and retained; but as the man in

the Gospel, when Christ called him; first he must go bury his father; and liim that would go bid his friends farewell ; so many could be content to serve God, and to pray unto him, but they must keep their friends company. Or as these that were bidden to the feast; one hath his oxen and gain to hinder him, another his wife, his pleasures and delights, wliich he is married unto, and so can find no time to serve God; even the least tiling in the world is matter sufiicient to hinder them from sending of God : these men shew that they find no comfort at all in the service of Almighty God, no good, no fruit, no benefit; for if they did, they would not be such strangers unto it.

Use 2. Let every one be exhorted and stirred unto this duty, if we have not begim, now to begin, and in the fear of the Lord to imitate God's children, as David and the rest. Let us set .some time apart every day for the word and prayer, else we shall never prove ourselves good Christians, else we should never find true comfort, else we can never look for God's blessings upon us; let us then set apart some of our idle time, that we bestow in talking, in walking, in playing, in vain delights, or else idly, and bestow it on God's service and worship, in hearing, reading, praying, meditating, &c. David early in the morning prevented the daylight, yea, at midnight would he be so busied. The eunuch in his journey was reading the Scriptures. Let us then never arise in the morning, or go to bed, but as duly let us ever be mindful of this duty. Let us not misspend our precious time. Let us (I pray you) consider why we live here in the world, not to spend and consume our time in toys and vanities, but serve God, and to seek for comfort and salvation unto our own souls. Let us therefore so spend it as we may have comfort in the end.

Use 3. Last of all, we are here exhorted to be very careful, after we have begim a good course in godliness, to persevere and to continue in the same, day and night, even unto the end ; not only in the day- j time of prosperity, but in the night-time of adversity, 1 for unto God ' The day and night are both alike,' Ps. cxxxix. 12. Many make a fair beginning, but the end is very fearful and dangerous. Many lay their hands to the Lord's plough, but in the end they look back, Luke ix. 62. Lot's wife seems as

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forward as her husband; she goes out of Sodom as well as he, she takes her journey vdih her husband, but she did not continue and hold out unto the end; but looks back, contrary unto the commandment of God, and so was turned into a pillar of salt. And she being made a spectacle to all backsliders; our Saviour put us in mind of her, when he saith, ' Remember Lot's \vife,' Luke xvdi. 32. And Paul, when he had preached the resurrection of Christ, Agrippa said unto him, ' Thou persuadest me almost to become a Christian,' Acts xxvi. 28. But there he stayed and rested, and would proceed no further. These are feaiful examples ; it had been better for such ' they had never known the way of righteousness,' 2 Peter ii. 21 ; for indeed in a Christian race there is no standing at one stay, for not to go forward in religion is to go backward.

And thus much for the description of a godly man affu'matively, shewing what he doth carefully embrace and follow. ' But his delight is in the law of the Lord,' &c.

Ver. 3. He shall be like a tree 2)lanted by the rivers of waters, that icill bring forth her fruit in due season, whose leaf shall not fade, so whatsoever he shall do, shall prosper.

Hitherto the prophet David hath described to us a godly and righteous man, such a man is truly blessed; both negatively shewing what be the e\'ils he must very carefully shun and avoid, as also affirmativel}', by those \artues and holy duties wliich he doth carefully embrace and follow.

Now m this verse the prophet proceeds to set out the happiness of a godly man, or wherein his happiness doth consist. And this doth he, fii-st, by similitude, comparing him unto a pleasant, fruitful, and flourishing tree; secondly, by that blessed success God gives unto a godly man, in the end of this verse.

The precedent part of the verse, the similitude itself, it hath in it these parts :—

First, whereunto the godly man is compared, to a tree.

Secondly, the nature of this tree is described ; not every common or trivial tree, but such a tree, which for the original of it, planted; secondly, for the situation of it, by the rivers of waters; thirdly, for the

propriety of it, that will bring forth her fruit in due season; fourtlily, by a contrary property, v:hose leaf shall not fade.

First, then, observe by this similitude, that man is compared to a tree, and in three things especially, —the shape, the gi'owth, and the state of a tree.

L Man may well be compared to a tree in respect of his shape; for as a tree consists of the root, the stock, and the boughs, or branches, even so doth man, this mystical tree. He hath his head, which is the root, and hair as small roots, his body as the stock, and liis arms and legs as so many boughs, and fingers and toes as lesser t-vvigs. Only the difference between the natural tree, and man this mystical tree, is this: the natural tree is rooted in the earth, receiving as Esau's blessing the fatness of the same, Gen. xxvii. 28 ; but man, this heavenly plant, derives not his juice and nourishment from the fatness of the earth, but from heaven above, according to God's wise disposing of his root, wliich is above, not below. And therefore are we exhorted by the apostle to ' set our affections on heavenly things, and not on things here below;' for we through Christ are made partakers of the divine nature, in heaven therefore must our conversation be, 2 Pet. i. 4.

2. Secondly, Man may be said to be Hke a tree in respect of his gi'owth ; for a tree at first is flexible by nature, and so by degrees, a little and a little, grows to be stronger and stronger, tdl it come to perfection, and then again begins to wither and dry up. So fareth it with man, this mystical tree : while he is in the state of infancy, he is a tender twig, and his mind is as flexible as a t\vig; easily inclined to virtue, if he be accordingly educated ; or else to vice, if the same be neglected,—an excellent caveat to all parents and governors of youth, that they take a due time of correcting and educating of these tender plants—namely, to bend the tree while it is a twig; for if it be suffered it will grow to be cureless. And as man is like to a tree in respect of his infancy and tender age, so in respect of his decrepit old age; for when the tree is once come to his perfection in growth, it then decays and declines. So fareth it with man ; let him seem to be as tall and as straight as a cedar tree, he must become a slirub again, and stoop to age. For man's life is well compared to a day, whose evening will most certainly follow hia

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[Ver. 3.

morning, until the night of death cause him to sleep in the grave; for as ' there is a time to be born, so there is a tune to die,' Eccles. iii. 2. Be it that thou now seemest to be as strong as the oak, and as tall as the cedar, as floiu-ishiug as the bay-tree, yet at last rottenness will creep into the strongest oak, and strength and tallness will be abated on thee, ' ^\nien the keepers of the house shall tremble,' &c., Eccles. xii. 3.

3. Thirdly, Man may be compared to a tree in respect of the state of a tree, and that divers ways.

(1.) First, As the tallest cedar is in greatest danger of wind and weather, even so the man that is tall, either in place of authority, riches, honour, or the like, is most subject to tlie assault of Satan, and rage of the wicked.i And men of such excellent places in church or commonwealth, are more subject to changes, disfavours, to envy, insurrections, poisonings, murderings, as to so many raging winds; whereas those that, with little Da\id, tend the ewes great with young, are free from these assaults.

(2.) Secondly, it is commonly seen, the more evil-the tree is, the less fruitful. So fareth it with man naturally; unless men be seasoned mth grace, riches, honour, dignity, or the like, are great occasions of a high mind, and a high mind is like unto a mountain, which the higher it is, the more barren it is. ^^liereas if he be mean, and simple of spirit, he may fitly be compared to the valleys, which are ever fruitful, and, as the Psahnist saith, stand thick of corn; for humility is the groundwork of Cliristian virtues, and pride the root of all evil, and the queen of all vice.

(3.) Thii'dly, and lastl)% The end of every tree is to become either timber for building, or fuel for burning. So fareth it with man, this mystical tree : when death cometh, which is God's axe by the which he doth cut us do^vn, he becometh either timber for the Lord's house,—' when this earthly tabernacle shall be destroyed, to be a building not made with hands, but eternal in the heavens;' or else, alas ! but fuel for the fire of God's %\Tath, even in Tophet, where there is fire and much wood, and where the Lord's -oTath, as the bellows, shall never cease blowing and kindling the flame.

It is here first of all to be noted that the Spirit of ' Loea quae aliU celsa, ipsis prenipta videntur,— Seneca. ' Query, " tall " ?—£■</.

God sets out the happiness of a godly man by comparing him to a goodly green tree. Hence we learn fii'st of all tliat it is not only la%vful but a commendable and profitable kind of teaching, for God's ministers to illustrate points of doctrine by similitudes and comparisons, so that they be famdiar, and fit to make the people conceive what they teach, and to raise comparisons from the plough and ploughshare to that end, that even the simplest m a congregation may understand what is said and what is taught. This was the course of the prophets from time to time in their sermons to the people. This was the course of our Sa^dour himself, who in all his sermons used both parables and similitudes, comparing good men to good trees, and bad men to bad trees, comparing liimself to a \nne, the Father to a husbandman, us to branches, himself to a shepherd, we to sheep, and the word to twenty things, as seed, mustard-seed, &c. To teach all those that are God's ministers that, when they preach unto their people, that they lay not up their speech in a mist of words, but so to deliver it as that the meanest and shallowest amongst the hearers may understand it. Thence came the profession of Paul, ' We preach not ourselves, but Cluist Jesus our Lord,' 2 Cor. iv. 5. And hence came that worthy resolution of his, ' I had rather in the church to speak five words, &c., that I might instruct others, than ten thousand words in a strange tongue,' 1 Cor. xiv. 19.

In which words by ' strange tongue' we are not simply to understand Hebrew, Greek, Latin, &c., but by speaking of the mother-tongue in a strange manner. Preachers are fitly compared to a nurse : a nurse doth half chew the meat to the little one, and doth babble unto them in their o^vn stammering tongue; so must preachers proportion their doctrine to their hearers' capacity, and fit his tongue to then- understanding.

This may serve to reprove such kind of preachers who seek not to preach Christ crucified, but preach themselves, even such as in handling the word of God and preaching the gospel seek to show their own learning, -wit, art, and memorj', and so indeed preach not Cluist but themselves, like the old Pharisees, ' Loving the praise of men more than the praise of God.' But what, shall Da^dd, the prophet of the Lord, or rather the Spirit of God in him stoop so

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low as to speak to the understanding of all men by similitudes, comparisons, and the like? And shall sinful man, a worm of the earth, exalt liimself above God, to seek only to tickle itching ears ^vith the words of man's ivisdom ?

Use 2. Seemg God's ministers must be faithful teachers of the truth of God, and must deliver the same in the plain e^ddence of the Spirit, not with the enticing words of men's wisdom, this serves to direct the hearers in the art of hearing. They must submit themselves to God's ordinance, and be ready to know the will of God; we must not have itching ears, that are not able to suffer wholesome doctrine, like the GentOes who despised the preaching of the apostles because it was not styled with man's painted eloquence, esteeming it foolishness. What is this but to stint the Spmt, and to teach the Lord to speak ? i^rescribing the minister what he shall say, and restraining our hearing what we ■will hear ? What, then, -n-iU follow, but that we shall hear without fruit, and the word to be unto us only a savour of death unto death ?

Doct. 2. Hence we observe here a second point of doctrine, that seeing the prophet compareth a godly man to a tree, that of all the creatures of God there is a double use, one natural, the other spiritual; as a tree in nature signifies such plants of the earth as bring forth fruit according to their kind. Now, besides this natural signification, it serves to put us in mind what we ought to be,—namely, fruitful trees Ln the Lord's orchard, lest if we be barren or bad we prove fuel for the fire, Jlat. ui. 10. A man having a tree in his orchard, if it bringeth forth nothmg but leaves, he will cut it, and prune it, and dung it, but if, after all tliis cost and labour, it remain stiU barren, he will then hew it down, as good for nothing but fuel for the fire. Hereby we may see how God will deal with us. We be all trees here planted in the Lord's orchard, he doth water us mtli the preaclung of the word, he cuts us and prunes us. Now, if after much cost and labour we shall remain barren stUl, if the Lord come three or four years and stUl no fi-uit ■niU be found, he will then betliink him to stub us up that we cover not the gi-ound, Isa. V. ; Luke viii. 4, 5. So by so'ndng of com into the ground to maintain man's Ufe, our Saviour leads us to consider of another thing: for as the sower

casts his seed abroad into sundry sorts of ground, and they according to their nature bring forth fruit accordingly, even so the minister of the word scatters and sows the seed of God's word into the ground of men's hearts, and as they be prepared so they bring forth fiiiit. So by a weaver's shuttle we see the shortness of man's life, gone in a moment. Dost thou see how the wind drives the chaff and dust of the earth about, giving it no rest until it be clean dispersed away? Oh consider then how the curse of God shall follow and torment the wicked, and never let their souls be at rest till it consume them; ver. 4 of this Psalm. Dost thou lie down into thy bed eveiy night ? oh remember that thou must shortly he down in thy grave, be covered ■with dust, and therefore prepare to die in the Lord. Dost thou see the beautiful grass and herbs of the earth cut down and wither away? so thy beauty and riches shall fade and jjerish. AAHien thou seest a stinking carrion, there behold a picture of thine own self, for no carrion is so loathsome to a man as a rebellious sinner to God. Dost thou put on thy clothes to cover thy nakedness? oh labour for the precious robes of Christ's righteousness, ' That thy filthy nakedness do not appear,' Eev. iii. 18. Dost thou but wash thy hands in water? oh labour for the blood of Jesus Christ to wash away the spots of thy sins, Ps. H. 7. Dost thou but sit down to eat and to drink to nourish thy body, T\'ithout which it could not hve ? oh consider that thy soul doth much more stand in need of the bread of Ufe, the food of thy soul. Dost thou see sometimes brimstone burning ? oh consider and quake for fear of the dreadful judgment of God upon Sodom and Gomorrah, that were burned -with fire and brimstone, Gen. xLs., and how all sinners shall have their portion in the ' lake of fire and brimstone.' Dost thou but take a book into thy hand and open it leaf by leaf? oh consider that the time will come when the ' books of thy conscience shall be opened,' Eev. xx., wherein all thy sins are written one by one, and thou shalt then receive according to thy works. And thus we see that of all the creatures of God there is a double use to be made of them: the one natural, the other sfiiritual: one temporal, the other eternal.

He shall he like a tree planted ly the rivers of water.

This part of the simiUtude doth signify unto us

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[Ver. 3.

our implanting and ingrafting into Jesus Christ his mystical body, by the work of God's Spirit, and by the means of a trae and lively faith.

This word planted it is a metaphorical speech, and borrowed from the practice of husbandmen, who first take up their plants out of the nursery, or place where they first spring up, and then plant them in the orchard or vineyard ; so fareth it with man, this heavenly plant. And the comparison holds good in divers things :—

1. First, for the circumstance of time when the plants of the earth are thus removed, and that not usually in summer, when the heat of the year is up, and the sap is gone up into the plant, but in the winter time ; this is usually to be seen for the most part. Even so, the time in the wliich the godly man is planted it is the winter time,—that is, the time of sorrow and sore affiiction, not in the summer of peace, when all things outwardly may seem to go well with a man, and he saith. Peace, peace! but when God doth give unto a man the sight of his sin, and lets him see the reward of sin, even eternal death. Oh, when a man's sins do thus muster themselves before liim and against him! oh, this winter time, this time of affiiction and sorrow! now is the season of the removing of his heavenly plant, man.

2. Secondly, as a plant is removed, not when it is fruitful, but removed to that end it may be fruitful; so fareth it with man, this mystical tree. We are not fruitful by nature, before such time as we are planted and ingrafted into Jesus Christ, for till then we bring forth nothing but bitter and unsavoury fruit; but we are planted to that end we may be fruitful, and being once in Christ, we shall then, as living plants of that hvely stock, bring forth fruit incontinently.

In particular, this planting hath in it two things : 1. Plucking up ; 2. Setting down.

1. The plucking up shadows out unto us three things in the conversion of a sinner :—

(1.) First, Our separation from the world. He cannot be in Christ that hath his rooting still in the earth, amongst the men of the world ; and therefore, as we have heard before, we must be careful that we ' walk not in • the counsel of the mcked, nor stand in the way of sinners, nor sit in the seat of

the scornful' They are so many noisome shmbs that will be ready to fret the tender plants of the Lord and to annoy them; and therefore we must be removed from amongst them,—that is, must have no secret society vn.t\\ them.

(2.) Secondly, It signifies our deliverance from the power of original sin thus: for as a plant once removed receives no more juice nor nourishment from the old earth from which it is removed, but from that soil into the which it is planted; so fareth it with this heavenly plant, being regenerate and ingrafted in Jesus Christ, there vnW follow such a change of will, affection, understanding, and the like faculties of soul and body, that whereas before they were altogether eartlily, carnal, and vain, so now they mind heavenly things, being sanctified by the spirit of grace and the power of nature,—that is, that old sap of sin being clone away.

(3.) Thirdly, It signifieth a Christian man's sorrow for sin: for as no plant can be removed from one place to another but the axe and other instruments of the husbandman must be laid unto it, and many a root must be cut off' before it can be removed; so fareth it with man, this heavenly plant. The Lord's husbandmen, which are his ministers, they must bring the axe of God's word, and lay the same to the root of our consciences, and we must have many an unprofitable sprout of nature cut off before we can be taken out of nature and ingrafted into Jesus Christ; the roots,—that is, thy affections that have taken such deep rooting into thy profits, into thy pleasures, and the like,—all these must be cut off" before thou canst be planted into Christ.

Doct. 3. Hence mark, in that the prophet David compares a godly man thus to a tree, not wild, but planted, and that by the rivers of water, and that this a sign of our insition or ingrafting into Christ his mystical body, whereby we are made members of the same. Hence I say we are taught that all men out of Clirist are miserable, only they be blessed that be united unto Jesus Christ and ingrafted into his mystical body. Our Saviour speak-eth of this when he compares his Father to a husbandman, himself to a vine, and all of us to branches. Now he shews that those that be ingrafted into him, that they be but dead and withered boughs, and therefore they must be burned in the

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fire, John xv. 1, 2. We are all by nature wild olives, Koin. xi., that bring forth nothing but sour and unsavoury fruit, till we be transplanted by the Spirit of God, and ingrafted into the sweet olive Jesus Christ. We see this plain by common experience. Take a scion from a tree, and unless it be ingrafted into another stock, it -will die and never bear fruit; so unless we be grafted into Jesus Christ by faith and the Spiiit of God, we must needs wither and come to nothing, but prove fuel for the fire of God's vengeance. And Paul, sho^ving the estate of all men by nature out of Christ, saith, Eph. ii. 1-3, that we are all 'dead in trespasses and sins ;' ' the chikken of 'wrath ;' yea, the very vassals of the de^'il and limbs of Satan, heii's of God's vengeance and eternal damnation, we are ' Avithout God in the world, strangers from the common-weal of Israel,' in a cursed and damnable estate. ' Unless a man be born anew he can never enter into the kingdom of heaven,' John iii. 3, 5. Yea, the devil is called the god of the world, because men by nature are his vassals and slaves, he reigns and rules in them. We are in the devil's claws, and taken in his snares to do his will. This is the common slavery of all,—high, low, rich, poor, noble, and simple. Let men boast never so much in outward respects, as sometimes the Jews did, ' we are never bound to any'; yet, until the Son of Righteousness, Christ Jesus, do make them free, this is their captivity. AVe read in what an intolerable bondage the people of Israel were in, in Egypt under Pharaoh; but it can in no way figure out unto us the miserable slavery and bondage that every man is in under the spiritual Pharaoh, Satan; for here the soul, the -^vill, the aflfection, and all, are captived and held in his snares, to do his will.

Use 1. The use hereof may serve to humble us, and to cause the lofty to strike sail, which joy so much in outward things—riches, honour, beauty, strength, authority, &-c. Alas! what of all these, when in the meantime thou thyself art but a slave unto sin and Satan, a dead and withered tree reserved for the fire of God's -^vrath : eternal death is thy surest inheritance. If thou hast thy right, what canst thou expect but the fixe of hell 1 It is nature's desert, and that which nature doth aim at. Why art thou then, 0 man, so secure when thy sins have

cast thee into such a dismal estate 1 Oh let us labour to come out of it. Let us not suffer our eyes to sleep, nor our eyelids to slumber, till we have got the assurance that we are taken out of the state of nature into the state of grace, and to be by faith ingrafted into this true stock Christ Jesus.

Use 2. Secondly, tliis shews that all those that live and die in the estate of nature unregenerate, not born anew, not ingrafted into Jesus Christ, must needs perish, and be damned for ever. The apostle shews that all men by nature be stark dead in trespasses and sins, and that all by nature are the children of WTath, as well as others—high, low, rich, and poor ; old, young, learned, and unlearned. This is that our Saviour saith, Luke xiii. 5, ' Unless ye repent, ye shall all perish.' And again, John xv. 6, ' If any man abide not in me, he is cast off as a withered branch; and men gather them and cast them into the fire, and they burn.' Oh, how should this admonish all men to look about them! It is wonderful to see how men go on from day to day, securely in their sins, and neither think of heaven nor hell, but persevere and continue in their ignorance, unbelief, and hardness of heart, in swearing, contempt of the word, profaning the Sabbath, in Ijdng, stealing, adultery, &c. ' Oh, consider this, ye that forget God !' Oh, consider the woeful and fearful estate of all such as live and die out of Christ, in the estate of nature. They must needs perish, and for ever be damned. Oh, think of this, and the Lord give thee understanding in all tlungs, that every day thou risest thou art in danger to lose thy own soul; and therefore lay this doctrine to heart, and know that it is not good to dally in such points. God wiU not be mocked. And therefore now begin to repent and turn unto God while it is called to-day. Defer no longer, but repent and seek to be reconciled to God while it is called to-day.

The second part of this doctrine is, that as all those that be out of Christ are miserable and cursed, and if they live and die in the estate of nature, cannot be saved ; so, on the other side, aU those that are regenerate, and born anew, that be ingrafted into Jesus Christ by faith and the Spirit of God, so as they be the true and lively members of Christ his mystical body, they are blessed and happy. Now that these are blessed, it may appear in that blessed

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[Ver. 3.

prayer Christ made a little before his passion. He begs this at his Father's hand, that all the elect might be ' one in him, and he in them.' And this he begs often and earnest unto his Father for, which shews that it is a matter of endless moment and gi'eat importance. Now that such as be one ■with Cluist are truly blessed, let us consider a Httle what great and incomparable benefits we receive by this our planting and ingraftmg into Christ his mystical body.

First, hereby it comes to pass that every true believer hath sweet union and communion ^vith God the Father, Son, and Holy Ghost. So as God the Father loves liim as his child, takes care of him, doth bless him, and provides a kingdom for liim ; so God the Holy Ghost is liis comforter in all estates. So as he is now the child of God, hath Jesus Christ to his elder brother, and all the angels in heaven have charge over him.

Secondly, every true and Uvely member of Jesus Christ is reconciled to God, and justified in his sight, so as he hath the pardon and remission of his sins in the blood of Jesus Christ bestowed upon liim, against whose faith the gates of heU shall never prevail.

Thii-dly, every true and lively member of Jesus Christ is partaker of aU the merits of Clirist's sufferings and obedience, as if he had done them in his own person ; Chiist's merits be his merits ; Christ's death is his death; Christ's righteousness is liis righteousness ; so as God will not call him to account for his sins, or look on liim as he is in himself; but wash his sins away in the blood of his Son, and behold liim as he is, covered with Christ's own righteousness and obedience.

And hence we have three wonderful benefits that we are ingrafted into Jesus Christ. There be three things which make every man miserable in God's sight.

First, the guiltiness of sin, whereby every sinner stands bound to undergo and suffer the curse of God for his sins and breach of his holy law.

Secondly, the corruption and filthiness of sin, which makes a man more loathsome than a toad or a serpent in God's sight; so as this makes a man abominable, and all he doth exceeding loathsome.

Thirdly, there is the everlasting curse of God due

unto us for sin, wliich a carnal and unregenerate man is in danger of every day and hour, and which shall one day as certainly be executed upon the ^vicked as now they live.

Now in Jesus Clirist, by being united to liim, and being members of liis mystical body, we have three wonderful remedies against these three fearful miseries.

First, For the bond of obhgation against us, ' He hath taken it away, and nailed it to his cross,' Col. ii. 14, and crossed and cancelled the same with liis own heart's blood.

Secondly, For the stinking filtliiness and corruption of sin, Clirist hath both perfectly obeyed the law for us, and also covered us in liis own righteousness, as Jacob in Esau's garment.

Thirdly, For the most just and intolerable punishment, he stood in our stead upon the cross, and paid the full price and punishment for our sins; for when Christ suffered in our stead, it was as much as if we had suffered.

The fourth main benefit which eveiy godly man hath, by being one with Christ, is sanctification; which is a wonderful and sujiernatural work of God's holy spirit, whereby every godly man, that is a true and lively member of Jesus Christ, is freed both in mind, will, and affection from the bondage and slavery of sin and Satan, and is by little and little enabled and strengthened by the Spirit of God, to will, desire, and approve that which is good and holy, and to walk in it.

And this sanctification hath two parts, mortification and vivification ; by the former, sin is every day more and more mortified, weakened and consumed. By the latter, inherent righteousness is put into them, whereby they walk with God in newness of life.

Now both these parts of sanctification are wrought after this manner. First, after the Christian man is united to Clmst, planted into liim as into a stock, I and become a living member of his mystical body, I Christ Jesus then by liis Spii'it works in him two blessed works.

First, The godly man ingrafted into Jesus Christ, receives power and strength from the death of Christ to die to all sin. So as the power of Christ's death and passion doth kill sin, and mortify their corruptions, ' For as many as are baptized into Jesus

J

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Christ, are baptized into the similitude of his death,' Eom. Ad. 4. So as the death of Christ is as a corrosive to eat up and to consume all rotten flesh and cor-niptions of our hearts, it eats our sm and frets it away by little and httle, till it be utterly abolished by death, when our sanctification shall be perfected.

Secondly, every godly man receiveth power and strength from Clirist's resurrection to rise out of the grave of sin to ne^vTless of life, to walk with God in holiness and righteousness. Even as we see all the parts of the body, being joined to the head, receive life and motion from it. Even so every Christian, as so many parts and members of Christ Jesus the liead, receive from him spiritual Hfe and motion, whereby they walk with God in new obedience.

Use 1. This doctrine doth first of all condemn the doctrine of the adversary, that man hath free ^viU in himself We see here, that this mystical tree, man, must be planted, he cannot plant liimseU". Indeed, man at his first creation had free-\\aU himself, but since his fall, that blessing is now fallen away and utterly lost m man, and the proof of this point may appear unto us, if we will rest upon the testimony of God himself, who professeth thus of man, that ' The imagination of man's heart is evil from his youth up.' Now what good can be willed of him who is first evil ? Secondly, whose heart is a fountain of aU e\'il. Tliirdly, whose imaginations, as streams of that fountain, are evil, and that not for a time, but ever from his youth up. So that now since the fall of man, the freedom of man's will to goodness is so enthralled and eclipsed, as that of ourselves we cannot plant ourselves into grace, or into Christ; for we are as trees, not planting ourselves, but must be planted by God, for ' he shall be as a tree planted.'

Use 2. Tills magnifieth the free grace of God above man's free-will or merit; for whereas we do fail to plant ourselves, yet, as it appeareth by the text, we are planted. It is the Lord that must work in us both the will and the deed; he must turn liimself unto us, before we can turn unto him. This is acknowledged by the prophet Daniel in that worthy prayer of his when he saith, ' Compassion and forgiveness is in the Lord our God, albeit we have sinned against him,' Dan. ix. 9. This is taught by the apostle when he saith, that ' Eternal

hfe is the free gift of God,' Eom. vi. 23. Yea, our Saviour Jesus Christ himself doth confirm the truth of this when he saith, ' Every plant whicli my heavenly Father hath not planted shall be rooted up.' Yea it is worth our best observation, that the whole work of man's salvation is called by the name of the work of grace or of mercy. And therefore on what part soever we cast our eyes, we shall see the free grace and mercy of God. Begin we at the foundation of all, God's eternal election, and come from thence to the period of all, man's glorification, and still ask the question from what root each part springeth; the answer must be, from the free grace and mercy of God. It was the free grace and mercy of God that he should elect us. It was the free grace and mercy of God, that he should send Christ to redeem us. It was the free grace and mercy of God that he should call us, that he should justify us, that he should sanctify us ; and what can it be but the free grace and mercy of God, that we shall be admitted to ' an inheritance immortal and undefiled'? 1 Pet. i. 4. So that we see here in the whole work of man's redemjition by Clu-ist, there is no footing left for human merit; for the free grace and mercy of God and man's righteousness cannot possibly stand together, they will never admit any composition, and therefore we must conclude for the whole work of man's redemption, and say, ' Not unto us. Lord, not unto us, but unto thy name give the glory.'

Use 3. Lastly, seeing all men out of Clirist be miserable, and those only that be in Clirist be blessed, let us labour wliile we hve to be assured of this, that we are regenerate, that we are the true and lively members of Jesus Christ. All men say they hope to be saved ; but those that be planted and ingrafted into him, none but they that be regenerate and born anew, none but such as do repent and believe in Christ Jesus, and be the true lively members of his mystical body [shall be saved.]

And to the end that we be not deceived in so weighty a matter, but that we may assuredly know whether Christ dwell in our hearts by his Spirit, and we dwell in liim by faith, so as we be true and lively members of his mystical body; let us try it by those two ways: first, by the power of Christ's death; secondly, by liis resurrection. If thou

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be a member of Christ thou shalt find the power of Christ's death daily crucifying the old man, and eating out the corruption of thy nature. For as we see in a man's body, when there is much dead flesh in a wound, they lay coiTosive medicines to it to eat it out; so the death of Jesus Clirist ap^Dlied to our hearts by faith fret and eat out as corrosive the corruption of nature, our dead flesh. So as Chiist by his death maketh all his members die unto sin, so as they cannot live in the bondage and slavery of sin.

Now, then, prove yourselves, your hope to be saved by Clirist Jesus. But be not deceived, Christ died for none but such as be united to him, his true and lively members. And none are his members but such as iind and feel the power of his death, to mortify, kill, and weaken the power of sin and natural coiTuption. Do you then find sin to die in you 1 Do you find the strength of your corruption to be abated, the heat of it to be allayed 1 Do you feel Christ's death fretting it out, so as we can say, I hate sin, I abhor sin ; it is as bitter as wormwood unto me ? Do you find this change in your lives that you do leave your old sins, labouring to get out of ignorance, to leave swearing, lying, stealing, drinking, whoring, &c.t Then your case is good, it is an e^'ident token that you are ingrafted into Jesus Christ. But if, on the contrary part, you find that sin is as strong now as ever it was, and that you are the same now that you were seven years ago, not dying to sin and rising to ne'miess of life; oh, deceive not your own souls any longer, your case as yet is fearful, you be not the lively members of Jesus Clirist, but wild olives, wild branches, good for nothing but fuel for the fire.

TFJiich brlngeth forth her fruit in due season.

This is the second property of that tree where-unto a godly man is compared, namely, as it is well planted and seated by the river's side, where it hath continual juice and nourishment, and it is well watered. Even so likewise it is fruitful and yieldeth sweet and pleasant fruit to him that planted it,i and that in due season; even so the godly man being ingrafted into Jesus Christ, as by a river's side, and

' This tree whereunto the godly man is compared is most like to be the palm-tree.— Moler. in Ps. i. Palma gaudet riguis tutoque animo bibere gaudet. — Pli. lib. xiii. 4.

being a lively member of his mystical body, he bringeth forth much good and pleasant fruit, and that in due season, whenas it may best stand for the glory of God and the good of man.

Bod. 5. Here we see then who are the true and lively members of Jesus Christ, who is a true godly man, and who is planted as this good tree in Jesus Christ the true vine, namely, such as be careful and endeavour themselves continually to bring forth the blessed fruit of a godly and Christian life. ' Every tree is known by his fruit.' A tree is not kno^vn by his rind, or bark, nor branches, nor yet by his leaves, but ' every tree is kno-ivn by his fruit. Mat. xii. 34. A good tree cannot but bring forth good fruit, and a bad tree cannot but bring forth bad fruit; so every man is known by his fruit. He that is a godly man, and a true and lively member of Jesus Christ, cannot but bring forth good fruit, even the fruit of good works and a godly life. So a wicked man cannot but bring forth bad friiit, the works of darkness, of a wicked and ungodly life. We see if a graft or scion be set into a good stock and take aright it will appear by the yielding of fruit; but if it do not prosper, then it withers and dries, and is good for nothing but for fire. So if any man seem to be a Christian, and to be a member of Clirist Jesus, and yet bring not forth good fruit, surely his estate is fearful; while he is unfruitful, he must be pulled away as a withered branch, and to the fire he must go. A true Christian must not be like the tree which Christ Jesus cursed, which had leaves and no fruit. Mat. xxi. 19, but he must be like to the tree planted by the river's side, ' that win bring forth fi-uit in due season ;' yea, that which is more, they ' bring forth fruit in then" age,' Ps. xcii. 14, whereas evil men, as the apostle St Paul saith, 2 Tim. iii. 13, 'wax worse and worse,'and fall away from God daily more and more. This was the sum of the doctrine of John Baptist to his hearers, that they would ' bring forth fruit worthy amendment of life,' Mat. iii. 8. And the like is used by the apostle, ' Let your conversation be such as becometh the gospel of Christ,' Phil. i. 27. Again, 'FoUow holiness, ^vithout which no man shall see God,'Heb. xii. 14. 'Herein' (saith our Sa\-iour Clirist, in the Gospel of St John xv. 8) ' is my father glorified, that you bear much fruit, and

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become my disciples.' And we know how Almighty God did plead this cause with the people of Israel, even in their unfruitfiilness, notwithstanding his great cost and pains about them. This is the hope of the husbandman, that after his cost and pains he shall in the end reap some fruit as a recompense of his labours; and shall we not think that God vnll require the same at our hands, we being the vineyard of the Lord of hosts 1 For every Christian that liveth in the church is a tree in God's orchard, he hath his room and standing; the Lord watereth them with the dew of heaven, the ministry of his word and gospel, and the use of his sacraments. Now the Lord looks that we should yield him fruit, otherwise you know what became of the fig-tree that had goodly leaves but no fruit, it was sentenced vnth this curse, ' Never fruit grow on thee more.' It will not go for payment ■(vith Almighty God that we have been baptized into Christ's nature, that we have a being here in the church of God, and are taken for good trees before men; no, it is our bringing forth of much fruit that must assure us that we are the members of Christ, and ingrafted into him.

Objecl. WTiat be the fruits that a godly man must bring forth ?

Arts. They be the fruits of good works, they be the fruits of a godly Ufe, in a word, they be the blessed fruits of faith, the fruits of repentance, and the fruits of new obedience.

1. First, Every true and lively member of Jesus Christ,—that is, every godly man or woman that is regenerate and born anew, and so a sound Christiaii —must labour to bring forth the fruit of faith. Now faith is nothing else but that grace of God in a man's heart whereby he beHeves the promise of salvation and the promises of the gospel, and applies them to his own soul, and therefore St James saith, ' Shew me thy faith by thy works.' Dost thou delight in the law of God and love his word ( Dost thou delight in his worship and calling on his name 1 Dost thou find thy faith to purify thy heart! Acts xv. 9. This is some part of that fruit which God requu-eth of thee. This fruit Peter brought forth, ' Thou art Christ the Son of the U\'iug God,' Mat. xvi. IG. This was the fruit that the disciples brought forth, ' We believe and know that thou art Christ,

the Son of the living God,' John vi. 69. And indeed this is the first stone that is to be laid in the building up of a Christian, and therefore very fitly called a foundation. And the Colossians are said to be rooted, and built, and stablislied in the faith, Col. ii. 7. And indeed this is that sure foundation that shall bear up the whole frame of our souls against all winds and weathers. It is the first work of change in the heart, and the first difference betwixt man and man, when God ' by faith purifieth the heart,' Acts xv. 9. It will suffer no unclean thoughts, unLwful lusts, or wandering motions to harbour there, guideth the affections, love, hatred, sorrow, &c. Such a man loves nothing more than God, hates nothing more than sin, rejoiceth in nothing more than in doing the will of God, and sorrows for nothing more than that he should offend so good and gracious a God. Again, it is the foundation of all our obedience, for ' without faith it is impossible to please God,' Heb. xi. 6. And without it we can neither pray, hear, or perform any duty that shall be acceptable with God.

2. The second is the fruit of repentance, whereby a man is humbled for his sins past, and is afraid of sin in time to come. This fruit of repentance is of absolute necessity to salvation, according to that of our Saviour, ' Except ye repent ye shall all perish,' Luke xiii. 5. And. only godly sorrow must work this true repentance in a man, ' Godly sorrow causeth. repentance in a man to salvation,' 2 Cor. vii. 10. And therefore in the Scriptures ai-e recorded the mournings of the godly in the days of their humiliation: David's fainting, Ps. vi. 6; Hezekiah chattering like a crane, Isa. xxxviii. 14; Job abhorring himself in dust and ashes; Peter weeping bitterly. Mat. xxvi. 75; Mary Magdalene washing Christ's feet with her tears, Luke vii. 38; and Paul crjdng out, ' 0 wretched man that I am,' Eom. vii. 24. We must mourn with these here if we must mourn' with them hereafter. And surely if there were neither heaven nor hell, neither reward nor punishment, yet the godly would sorrow for sin, for offending their good and gracious God and lo\-ing Father. Besides this sorrow in a godly man for his sins past he is exceeding afraid of .sin in time to come, as David was, who prayed unto God so

' Quer}-, 'r<.'jiiico ' ?— Ed.

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earnestly that he would ' stablish him with his free Spirit,' Ps. li. 10. That seeing he had such woeful experience of his own weakness, he prays unto the Lord that he would give him his preventing grace, that lie might never fall into the like sin again. So the godly Israelites in Ezra his time, Ezra ix. 10, 13, when they had mth grief of heart bewailed their sins unto God, they resolve to make a covenant with God, and solemnly to bind themselves to put away their strange wives, whereby they had so much dishonoured liim. And so it is with all the faithful, even as a good child, having by his unto-wardness vexed his father, is careful afterwards to please him again by all means possible. Well, then, dost thou find these fruits of true repentance in thee ? are thou grieved and even pained at thy heart for thy wicked life, for thy ignorance, unbelief, hardness of heart, thy neglect of prayer and caUing on God's name? Art thou grieved for want of reverence in God's worship, for thy abusing God,— namely, by swearing, cursing, and banning, for contempt of his word and sacraments, for profaning of his Sabbaths, careless governing of the family, for thy maUce, unbelief, unclean, proud, and covetous thoughts, drunkenness, uncleanness, and the like? Again, dost thou find in thee an earnest desire to walk with God in obedience to all his commandments, to live in no known sin, but in all things to please God to the utmost of thy power ? These be the fruits of righteousness, whereby we are known to be of God.

3. The third is the fruit of new obedience, or of a godly life, both in obedience of God's laws in the first and second table. Christ makes this the earmark of his sheep, ' To hear his voice and follow him,' Jolm x. And we are willed by the author of the epistle unto the Hebrews to ' Cast away every thing that pressetli down, and the sin that hangeth so fast on, and to run with patience the race that is set before us.' This was godly David's resolution, ' I will nin the way of thy commandments,' Ps. cxix. 32, and David, describing the true worshippers of God, saitli, ' They go on from strength to strength,' Ps. Ixxxiv. 7, serving God in truth of heart, without hyjjrocisy; and it is said here, that the fruit of a godly man doth never fixde. And howsoever the work of mortification is never perfected in this life, i

but that the remnants and relics of sin will still remain, even in the godly themselves, yet they ever sin with grief of heart, and Christ's death doth set such a work against all sin, that the regenerate man can truly say, ' It is not I, but sin that dwelleth in me.' So then if thou desirest to please God in all his commandments, at all times, and in all places, and to do all duties of love unto men required in the commandments of the second table, shewing thy fruits in doing of good to the poor distressed members of Jesus Christ, feeding, clothing, and comforting them in their need. In thy general calling to bring forth the fniit of godliness, to be much in and often exercised in prayer, hearing, reading, meditating, &c. As also in thy particular calling to do thy duty with a true faith, and a good conscience, without fraud, guUe, deceit, &c. These be the fraits that are required in all those that are the members of Jesus Christ, and ingrafted into his mystical body.

Use 1. This doctrine doth flatly condemn all such, as unfruitful and barren trees, as bring forth no fruit of a godly, righteous, and religious life, such as live in continual ignorance, bhndness, hardness of heart, in contempt of the word, profanation of the Sabbath; our civil honest men wliich are so much admired; if they be not good Christians, who should? And if they be not saved, I know not who should go to heaven. Well, every good tree brings forth good fruit. Where be your good fruits ? No fruits of faith, no fruit of repentance, nor new obedience ; but instead thereof the fraits of infidelity and hardness of heart, and disobedience. Alas! that poor souls should thus go blindfold to hell! to think that such should be saved; what then should become of hell ? As though a man might be a true niember of Jesus Christ, and ingrafted into his mystical body, and yet be barren of good fruits. No, no, it cannot be, for there is such a lively power in this stock of life, Christ Jesus, that they who are once ingrafted into him, bring forth fruit incontinent. As we may see in the thief upon the cross, what fruit he bare in an instant of time; first, confession of his own sins ; secondly, reproving the sins of his companion ; thirdly, clearing Christ to be innocent ; lastly, praying that Christ would remember him when he came into his kingdom; and this we

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may see in Zaccheus, Lydia, &c., wlio were no sooner converted, but brought forth fruit incontinently ; and yet we see how many dry, fruitless, and barren trees deceive the world, as the fig-tree Christ. Oh ! he is a very honest man, keeps a good house, doth nobody harm, a very kind and civil honest man, &c. Well, is this all 1 This will not serve to prove him a good Clu'istian. For ' now is the axe put to the root of the tree, every tree that brings not forth good fruit, is hewn down and cast into the fire,' ]\Iat. iii. 10. We know what became of the fig-tree that had goodly leaves and fair shows, was it not accursed? And the tree that the husbandman digged, and pruned, and watered ; was it not in the end he-mi do^vn and reserved for no other use but fuel for the fire ? And this will be the end of many of our civil honest men (so called) wliatsoever they think of themselves, or others conceive of them.

Oh, then, how fearful a thing is it to be trees brmging forth leaves and no fruit, as is the condition of all hjqjocrites ; for they shall find at last what it is to be as a barren tree in the Lord's vineyard, for that shall be taken away from them wliich they seem to have, as proud Jezebel and her painted face shall both of them perish together. On the other side, the elect of God, that biing forth fruit as well as leaves, they shall be both preserved together and grow in grace and knowledge here in this life, and at the last, when these days of sin shall have an end, they themselves shall be gathered into the place of rest, the Sion of the Lord, and their works shall follow them, Eev. sdv. 13. And howsoever works justify not a man, being the best of them weak and imperfect here, yet by our works, as the evidences of our virtues, we shall be judged at the last.

Use 2. This then doth plainly shew that their estate is ten times worse and more fearful that brings forth nothing but cursed and bitter fruits of sin and wilful disobedience. A farmer or husbandman will not suffer a tree to grow in his orchard if it either bring no fruit, or else bitter, sour, or unsavoury fruit, so bad as none can eat them, nor there is no use of them, but will hew it down and cast it into the fire. Oh, then, consider this, ye that forget God, ye that live in continual practice of sin and iniquity, you that bring forth no other fruit but horrible oaths.

blasphemy, drunkenness, whoredom, &c.; that by the axe of God Almighty's vengeance ye shall be hewn do^vn, and to the fire ye must go. If trees as be barren and bring forth no fruit shall be destroyed and cast into the fire, how much more such miserable and sinful wretches whose whole life is nothing else but a heaping of iniquity unto iniquity, and all profaneness against God and man ? If the rich man was damned that did not give of his bread to poor Lazarus, good Lord, what shall become of those that take away, and, as it were, grind the face of the poorl In a word, if he, not being fniitful in good works, shall be punished so sharjjly and severely, what shall then become of those that even abound in all manner of most abominable sin and iniquity ? Oh, 'consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver you.'

Use 3. Let tliis admonish every man to try himself, to look into liis own soul. Thou art a tree in God's orchard, the Lord he husbands thee, doth bestow cost on thee to water and dress thee by his word and sacraments, mercies and judgments. WeU, he comes to seek fruit of thee, it may be he hath come three, four, seven, or ten years together, and still thou hast no fniit, but remainest still a barren tree. Well, the Lord will not always stay and wait for fruit at thy hands, Luke xiv. 9, but will say to the vinedresser, ' Cut me this fruitless and barren tree down; why doth it cover the ground and keep it barren 1' as it is in Isa. v. ' The ground that re-ceiveth the rain that comes often upon it, and brings forth fruit meet for him that dresses it, receives a blessing; but him that brings forth thorns and briars is sentenced with a curse, whose end is to be bunied,' Heb. vi. 7, 8. If ye have not yet begun, begin now to bring forth fruit, I mean the fruits of faith, the fruits of repentance, and the fruits of obedience, of a godly life and conversation. If ye have begim already, oh labour then to do it more, bring forth more, and more better fruit to abound in good works; such trees as these are shall be spared, and not destroyed, Deut. xx. 19, but such trees as bring forth no fruit, ' Hew them down, why cumber they the ground 1'

In due season.

That is, in time convenient, when it may most serve for God's glory and the good of our neigh-

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[Ver. 3.

bour. So that here we have a further condition of this tree set out by the circumstance of the time, that it 'briugeth forth fruit in due season.' And we know it is a commendable thing in our grounds, and so in our trees, that they bring us out theii- fruit in their due season. If our corn should not be ripe till the summer were over, or our trees begin to bud in the spring before summer come, men would look to reap but small store of fruits. Well, as this is commended in our ground and in our trees, so is it no less commendable in our souls, and a true "note of a godly man, and a blessed proceeding from his ingrafting into Jesus Christ, that he likewise bring forth fruit in due season.

Dod. 6. In this observe the godly care, and the heavenly wisdom of a godly man, and one that is a child of God ; that he waits and watches his time, and then readily takes the occasion to do good. Everything hath his time and season, ' Seek the Lord while he may be found, and call upon him while he is near,' Isa. Iv. 6, 7. Out of which words we gather, that as there is a time when the Lord will be found of them that seek him (which time is a godly man's season, for now doth he seek the Lord) so there is a time when the Lord will not be found, and that a blessing cannot be obtained at his hands, though a man seek it with tears, as Esau did, for so saith the Lord, ' Because I have cried and called unto you, and ye would not hear; therefore the time shall come, that ye shall cry and call unto me, and I will not answer,' Prov. i. 24, 28. Again, ' Exhort ye one another daily, while it is called today,' Heb. iii. 13. For our hearing, for our reading, praying, singing, and meditating, &c., there are times for each of those, which the godly man doth in no wise omit. And of this there is great reason; for shall we not be as careful of the performance of our duties herein, as we are in our own affairs ? In our ploughing and sowing, our reaping and gathering in, our putting off of our cattle, and tilling our ground. Men know their times, and take their opportunities, even then when it shall stand with their best advantage. Oh that we could be as wise for our souls, to purchase the true treasure which will make us rich unto salvation, as we are for these temporal things which do last but for a time. Surely it is the care of a godly

man. As the mariner watches for the wind, and when it comes, hauls up sail; as the captain and soldier in the field wait their time; yea, and as the birds, swan and crane, the beasts, swallow, and pismire, wait their times, and then take the occasion and season ofl'ered ; so the child of God doth in his heavenly wisdom wait the time, and take the occasion to do good. As Joseph in the seven years of plenty, provided for the seven years of dearth; so the godly man bringeth forth fruit in due season,— that is, in time convenient. As when the Lord calls man to repent, he repents; when occasion is to pray, he will pray; when the season is to hear, he ^vill hear; when to reprove, he will reprove; when to give to the poor, he hath his hand ready ; so as when occasion is offered he takes it. Yea, he waits and watches for it, as Lot did to entertain strangers at his tent-door, Gen. xvii., and as that poor man in the Gospel, who lay at the pool of Bethesda, waiting for the moving of the water, John V.

Use 1. This reproves the folly and carelessness of most men, who neither wait the time, nor yet take the occasion offered. The Lord calls men to prayer, to call on his nanie, they make light of it. The Lord calls men to hear his word, men contemn it. The Lord offers occasion to reprove sin, they Avill not open their mouths to reprove the swearer, blasphemer, cursed speaker, &c. The Lord offers occasion to relieve the poor, they shut up the bowels of mercy against them. In the matters of the world, oh, men are wise to take their time, the merchant, the mariner, the husbandman, &c. But in the matters of God, which concern the salvation of our souls, we are like that sick man that let every man step in before him. Well, if we belong unto God, it will grieve us at the heart that we have not done our duty, that we have omitted our occasions of doing of good ; whether to hear, read, pray, reprove, or to give unto the poor. Well, let us now ' seek the Lord while he may be found.' Let us not with the slotliful servant, defer till our master's coming. How many be there that say, that they will now live at ease, in joy, and vnW take their pleasure, and follow their sports, and when they be old, then they will repent and serve God, and give themselves to pxaycr; but let none think if they do

Ter. r>,]

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spend the flower of their youth in kists and pleasures, in tlie service of sin and Satan, that God will accept of their rotten old age, no, the devil shall have the dregs as well as the wne.

U^e 2. Hence we observe, in the second place, that God's children are never void of the fruits of faith, but have them in them continually to their endless comfort. Other trees oftentimes fall to degenerate, and to grow cut of kind, and if they do hold out a long time, yet age at the last makes them to decay and to die; albeit you dig and dung, and water them never so much, it cannot keep them from wasting and ■\Aathering; but it is not so mth godly men, which are planted by the ' rivers of water' in God's church; for even in their old age, they bring forth abundance and store of fruit, albeit they be never so old, yet whensoever the season requu'es some fruit of a godly man, he is ever ready to perform the same, being that he is continually watered by the working of his Spuit. And this is confirmed by that of our Sa\dour Christ, ' I am the true vine, and my Father is the husbandman, every branch that beareth no fruit in me, he takethaway; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.' John xv. 1,2. So that being once planted by these rivers of waters, we shall then incontinently bring forth fruit.

His leaf shaU not fade.

This is the third point of the description of this tree, to the which a godly man is compared ; namely, by the flourishing estate of it, that her leaves do not fall. They wither not, nor dry not, but always flourish and are green. Of this sort is the olive-tree, the bay-tree, the laurel-tree, and the box-tree; they are always green and flourishing, the heat of the summer, nor the cold of the winter, doth not parch or Tiither them, but they keep their vigour and colour at all seasons. Now this doth signify unto us the constancy and the perseverance of the godly. For as the tree planted thus by the fresh springing waters doth always flourish and is ever green, neither is it nijjped either vnih the heat of summer, or cold of winter; so the godly man that is tndy regenerate, he is constant, and doth persevere even unto the end.

Bod. 7. Hence we learn that it is not enough for a man or woman to begin well, or to take some liking of religion, to have some good motions, as to

reverence good ministers, to desire to hear them, to join with the people of God in prayer, to bring forth some good fruit in outward reformation of Hfe, &c., unless he persevere, persist, and go on unto the end. ' He that endures to the end shall be saved,' Mat. xxiv. 12. And, 'Be thou faithful unto death, and I will give thee a crown of life,' Rev. ii. 10. ' If a righteous man leave his righteousness,' &c., Ezra xiii. 24. ' He that puts his hand to the Lord's plough, and looketh back, is not worthy of the Icing-dom of heaven,' Luke ix. G2. Again, ' It had been better for them that they had never known the ways of godliness than afterwards to fall away,' 2 Pet. ii. 21. And therefore in the Scriptures, such as have had some beginning and after fallen away are noted to have been exceeding wicked men. As we see in Judas, first a preacher and an apostle, a man well esteemed, that had excellent gifts to, preach, pray, and cast out devils, afterwards an hyjiocrite, a thief, a traitor, a reprobate. Herpd had many things in him at first, reverenced John Baptist, heard him gladly, did many things at his request, yet afterward a bloody persecutor. Demas, once a sound professor as it seemed, and one that was dear unto Paul, but afterwards left his profession and fell in love with the world, like the church of Ephesus lost their first love and grew worse ^nd worse. Rev. ii. 4. So that, let all men know that though they have many excellent gifts and graces of God's Spirit, knowledge, faith, repentance, zeal, patience, yet all is nothing worth unless they hold out in faith, repentance, and obedience, and maintain faith and a good conscience even unto the end. If a soldier should be cunning and skilful, knowing how to fight and handle his weapon Avell, and yet should turn his back and play the coward, he is but a cowardly soldier, and not worthy of the crown. And therefore it is a special duty, required of every Christian, to continue steadfast; ' Be thou faithful unto the end, and I will give thee a crown of life,' Rev. ii. 10. Use 1. Hence we see that it is a dangerous thing to revolt and go backwards in matters of religion, to lose our first love. It is a fearful sign of a reprobate and castaway, when men slack hand and slip neck out of collar, grow careless in the service and worship of God : for a man to grow, there is some hope, though he do but creep on in religion;

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but for a man to go backward or to stand at a stay is dangerous. For it is certain, not to go forward in God's matters is to go backward ; not to increase is to decrease ; not to grow better is to wax worse. It is a hard matter to make a good beginning, we are not easily brought to set foot forward in the ways of godUness; but then to trip while we are in our journey, and to wax weary of well-doing, this is a fearful sin. Well, then, lay this doctrine to heart, examine yourselves, see how ye grow, whether as good trees in God's orchard, being so watered vnth the rivers of water of the sanctuary, and fed in the green pastures. If a child go to school, and do not increase in knowledge, learning, and education, all money and pains is ill bestowed. If a tree be planted, and do grow worse and worse, it is time to cut it down. Well, we be trees in God's orchard, the Lord hath planted us by the rivers of waters, when a great number about us be in a barren soil and have no means. And for us not to grow, but rather to decay, it were the next way to provoke God to bring his axe and to hew us down. And therefore prove how you hold your own, how you grow in knowledge, faith, repentance, and obedience. And, above all things, take heed that you decay not in grace, go not backward, lose not your first love. I fear me it may be said of us, as Clmst said sometime to the church of Sardis, ' Thou hast a name that thou hvest, take heed thou be not dead,' Eev. iii. 1. Kepent therefore and amend, that the things in thee ready to die may be recovered.

Use 2. Here is a notable means to try hj^jocrites from good Christians : he that is sound-hearted, and truly humbled and regenerate, will persevere and grow in grace, hold out to the end, so as their works shall be more at last than at the first; yea, the godly man is like the tall cedar, the more it is shaken with storms and tempests it takes the deeper root and grows the faster; Uke the camomile, the more it is trodden on the more it grows; or like some precious stones, never shine better than in the darkest night; or like perfume, never so sweet as when it is rubbed and chafed ; or gold, never brighter than when it is fined in the fire. The word of God is plain for this: Abraham in all his journeys and travels, though he met with many and dangerous enemies, yet he was most constant in his foith ; David, in all

his troubles, yet still was religious; the children in the fire, most glorious conquerors; Daniel in the den, a blessed man; Job, in his greatest extremity, a patient man; Paul, Peter, and the rest of the apostles, never shewed themselves more worthy men than in great trials and storms of persecutions. So that you see a godly man is well compared to a strong oak or cedar, or rather a palm-tree, that never loseth his leaves, fruit, and greenness — no, not in the bitter storms and blasts of winter. So the godly man doth not shrink in the wetting like to a piece of sail-cloth, but doth persevere, and is constant even unto the end, his works are more at last than at first.

But come to a hj^iocrite, a counterfeit Christian, a false professor of the gospel, you shall see they be like painted sepulchres, fair ■vvithout but foul within ; like to empty vessels which make great noise and have no Uquor in them; like a piece of sail-cloth which, being drawn out and set on the tenters, will quickly shrink in the wettmg. They be like to false friends, that \^'ill hang on like burs while there is some gain to be gotten, but they will fail a man when he hath most need of them. So long as it is fair weather, and there is no danger in professing of the gospel, they will seem forward and very zealous, j as though they were the only men in the world ; but I if there come any matter of danger, if the sun grow " hot, or if stoiTns or tempests do arise—that is, troubles and persecutions for I'eligiou's sake and the gospel's sake, they will then hide their heads and profess no longer. All the goodly leaves and shows they made will wither and come to nothing, then they will appear to then- kind. Such our Saviour Clmst likeneth unto corn m the stony ground, which makes a fair show for a time, but when the sun arises it withers away. Even so, these kind of professors, if any trial or trouble do come for the gospel's sake, or that for their profession they should lose the fiivour of some great man, oh, then, they think it the safest way to sleep in a whole skin ; then they wither away, and then they shew they did profess the gospel, not in truth and sincerity for love to the gospel, but for some other respect, namely, for some hope of gain, or honour, or favour of men, or for praise of the world.

Use 3. Let this admonish us all, as we do love our

Yer.

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own souls, to labour for constancy and perseverance, tliat we may hold out unto the end, that our works may be more at last than at first, that we cast our account beforehand what it will cost us to be religious indeed, that we be sure to dig so deep, that we lay the foundation of our faith upon the rock Christ; and for want of this godly care and ciixum-spection aforehand, many have at the first given their names to Christ, who aftervvards, when they were to take up the cross of Christ, have gone out and turned their backs upon Christ. Saul began well, but afterwards he waxed worse, and in the end became an open persecutor. Joash behaved himself uprightly all the days of Jehoiada, and repaired the house of the Lord, but after his death he fell to idolatry. What did it profit Lot's wife to go out of Sodom, uisomuch as afterwards she looked back and was turned into a pillar of salt 1 So, then, we see here that it is not enough to purpose well, it is not enough to begin well, neither is it enough to proceed well; it is requii'ed of us to persevere well, and to continue in a constant and settled course even unto the end.

Bod. 8. Last of all, that it is said here that the leaves—that is to say, the faith of a Christian—shall never fall. Hence I gather that no elect child of God that is tnily regenerate and born anew, and a lively member of Christ's mystical body, can perish and finally fall away. ' For whom God predestinateth, him he calleth, whom he calleth he justLfieth, whom he justifieth he glorifieth,' Rom. viii. 30. ' The gift and calling of God is without repentance.' ' My sheep hear my voice and follow me. And I give unto them eternal hfe ; and they shall never perish, neither shall any man take them out of my hand,' John X. 27-29. And the reason is, 'We bear not the root, but the root beareth us.' Our salvation doth not depend upon ourselves, for then, indeed, we were in danger to fall away every moment of an hour, but it dependeth upon him, because we are in him, and through him we gi'ow and increase ; yea, the older we be in Christ the more do we fasten our root and flourish. They which are planted in the courts of the Lord shall flourish in their old age, and bring forth much fruit.

And whereas other branches are many times pulled from their stock, either by the violence of

the wind, by the hands of men, or at the least consumed by length of time, it shall not be so with them that are in Christ; for they are kept by him, as the root bearing branches. Because I am not altered nor changed, therefore are you not consumed, 0 ye sons of Jacob! And therefore right happy is the state of that man who is in Clu-ist Jesus; for ' neither life, nor death, tilings present, nor thmgs to come, shall separate him from the love of God,' Rom. ^aii. 38.

And this comfort is confirmed to us Isy most sure arguments. The first is taken from the nature of Almighty God: 'He is faithful which hath promised.' And 'I am persuaded,' saith the apostle, ' that he who hath begun this good work will perform it until the day of Christ.'

The second is taken from the nature of that life which Christ comLnninicateth to his members: ' We know that Christ, being raised from the dead, dieth no more,' Rom. vi. 9, This life of Christ is communicated to us, so that it is not we that live now, but Christ that liveth in us.

The third is taken from the nature of that seed whereof we are begotten : we are ' born anew, not of mortal seed, but immortal,' 1 Pet. i. 23. Now as the seed is, so is the Ufe that comes by that seed; our life therefore must needs be immortal.

Use I. This confuteth the detestable doctrine of the Papists, who hold and teach that a man elected, called, justified, and sanctified, may for ever fall away and be damned; that he which to-day is the dear child of God, to-morrow may become the child of the devil; to-day a member of Chiist, to-morrow a limb of the devil; to-day an heir of salvation, tomorrow a child of damnation. Now what doctrine can be more devilish and uncomfortable? This is nothing else but to set up a gibbet to torment the poor souls of God's cliilcben, to overtlirow the nature of faith, to make God feeble and weak, or foohsh and unwise, which is manifest blasphemy; but we see here the word of God tells us this cannot be: ' For what shall separate us from the love of God in Christ Jesus ?' Notliing.

Use 2. This may serve to reprove another sort of men, who are ready to abuse this doctrine. Tu.^h, saith the carnal and loose Christian, it sldlls not then how a man lives, whether well or ill, he that is

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elected and is a member of Clirist sball be saved, and he that is rejected shall be damned, though he live never so well; therefore they take liberty to sin, and make conscience of no sin whatsoever. But they must know that God decrees a man as well to the means as to the end. And it is impossible a man should be elected and called, but he must live well; so he that is not elected and called cannot live well. And it is all one as if a man should never eat or diink, and yet hope to live and like well; or lying in the fire or water, and using no means to come out, should not perish. But we must know that the end and the means must go together. And for a man to neglect or reject the means, it is in vain for liim to hope to be saved ; for if thou belong to God thou shalt in time be called and sanctified ; and where his work is not as already wrought, that man is as yet in the state of damnation.

Use 3. Here is matter of endless comfort to every true child of God that truly repents and believes in Jesus Christ, that howsoever, through the malice of Satan, and the temjytation of the de\dl, the allurements of the world, and the coiTuption of our flesh, we may grievously sin and fall; yet ' there is no condemnation to them that are in Christ,' Eom. viii. 1. 'The gates'—that is, all the powers—'of hell shall not prevail against us,' Mat. xvi. If ever thou foundest the sound work of grace in thee, foundest Jesus Christ to dwell in thy heart by ftiith, so that thou hatest all sin, and desirest in aU things to please God, though Satan rage and stoim, and all the gates of hell rise up against thee; yet thou mayest comfort thyself in the Lord, and say with Paul, ' There is no condemnation to me that am in Christ, which walk not after the flesh, but after the Spirit.' Thou mayest triumph with Paul, and say, 'MTio shall lay anything to the charge of God's chosen 1' and, ' If God be with us, who can be against usT and again, 'I am persuaded nothing can sever me from the love of God in Christ Jesus;' no, not sin, nor death itself Oh, happy then and blessed is the estate of that man who is in Christ! ' Neither life, nor death, things present, nor things to come, shall separate him from the love of God.'

And whatsoever he doth shall prosper.

Doct. 9. Here is described another part of the blessedness of a godly man, containing the mercy and goodness of God unto Idni in the lawful things wherein he hath to deal, that God dotli of Ids infinite mercy and love direct and prosj)er tliis man, gi\'ing a blessing and good success to all he take? in hand. And this mercy all men desire, to attain prosperity and good success in their estates; all men desire it,—lo, here it is promised.

Hence we learn that it is not in vain for a man to be godly, to be religious, to walk with God, and to keep faith and a good conscience before God and man, but it is the only way to be blessed, to have the blessing of God upon us in our places and callings, and to have good success in all things that we take in hand. This is taught by Moses unto the people of Israel, 'If thou wilt obey diligently the voice of the Lord thy God, and observe and do all liis commandments which I command thee this day, &c., all these blessings shall come on thee, and overtake thee, if thou shalt obey the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed in the field ; blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, &c., and in all that thou j)uttest thy hand unto,' Deut. xx\iii., the whole chapter. This did the Lord unto Joshua, ' Let not the book of the law depart out, &c., for thou shalt then make thy way prosperous, and then shalt thou have good success,' Josh. i. 7, 8. And the apostle saith. That ' godliness hath the promise of this life and the life to come,' 1 Tim. iv. 8. If you would see the jDromise performed, look into the history of the godly kings : Dand, Ps. cxxviii.; Josiah, Jer. xxdi. ; .Hezeldah, &c., 1 Chron. xxyiii. 8, 9; who so long as they walked wth God and kept his commandments, and were truly godly and reUgious, how did they prosper and grow in the world ? how did God bless them in all that they put their hands unto ? This we may clearly behold in Joseph, who was a godly and a virtuous man, and how did the Lord prosper Joseph ? ' His master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand,' Gen. xxxix. 1,2. It is said of Job, that he was ' a just and an upright man, one that feared God and eschewed evil,' Job i. 1. And it is rehearsed how God did bless him in all his sub-

SAMUEL SMITH ON PSALM I.

Stance, which was very great, so as the devil (Confessed that Job did not serve God for nought, but that God did therefore bless him, Job i. 9. And the reason is because the godly man takes nothing in hand ivithout the warrant of God's word, Ps. cxix. 9. Secondly, He doth that is good in a good manner, in faith and hearty obedience ; and lastly, The end of all his actions is the glory of God and the good of his neighbour, ' And whatsoever he shall do shall prosper.'

Object. But it mil be objected against this doctrine that tills seems not to be so, for do we not see that wcked men, ungodly WTetches, monstrous simiers, that they flourish in the world, that they Hve in great prosperity, dehght, and pleasures 1 This made Da\'id and Jeremiah to expostulate the matter with God, ' Why do the wicked flourish in the world, and why do such prosper ?' And again, ' AMiere-fore doth the way of the wicked prosper ? why are they in wealth that rebelliously transgress ?' It grieved both Da\'id and Jeremiah, and made them to fret inwardly, as though God seemed to favour wicked men, and to dislike and discountenance the righteous and the godly.

Answer. For answer, You are to know that there is a double kind of prosperity, the one we may call spiritual, proceeding from God's favour and love unto us in Christ, and declared principally in the bestowing on us the spiritual and heavenly graces of his Spirit: as faith, repentance, sanctification, &c., unto the wliich the Lord also addetli the blessings and benefits of this life, so far forth as the Lord shall judge them meet and expedient for his children here.

There is another kind of prosperity, which is earthly, a thri\'lng only in earthly things, as wealth, honour, credit, &c., all which may befall, and do befall, the wicked men and ungodly. But David speaketh here of the former, promiseth that this shall be one part of his happiness, that he shall have good success,—that is, a plentiful measure of all spiritual graces, that shall make him rich unto salvation, and in earthly matters also according to his portion, so that howsoever a wicked man may esteem riches, honour, prosperity, and the like, to be the best, yet the godly man saith, with Da^ad, ' Lord, shew me thy countenance;' his i)rosperity

being double, inward and outward, the chiefest of all is heavenly.

As for the things of this life the godly doth prosper, and the Lord doth give good success.

First, Whether the godly man have little or much, he hath it from God's right hand, as a blessing and a favour of God, given unto him as a right in Jesus Christ: whereas a wicked man, though he have never so much, he hath it from God's left hand,— that is, with anger and displeasure, ■Nritli the secret curse of God.

Secondly, The godly man, hath he little or much, he hath it with the peace of conscience and joy in the Holy Ghost. Da\dd, having his portion from the Lord as a blessing, saith. That the Lord made him more joyful thereby than they whose ' corn, and oil, and wine abounded,' Ps. iv. 7. ' A small thing that the righteous hath is better than great riches of the ungodly,' Ps. xxxvii. 16.

Thirdly, The godly man's estate is permanent and durable, his prosperity doth not ebb and flow, but continueth and lasteth: but the prosperity of the ^vicked is too uncertain ; yea, when they be at the highest, suddenly the Lord sets them in a sUppery place, and down they fall, (Pharaoh, Sennacherib, Nebuchadnezzar, &c.,) and their fall is the more fearful, because it is not only sudden but in the height of their prosperity, sometimes by God's vengeance upon them, sometimes by one means, sometimes by another.

Use 1. This may serve to stop the mouths of the common atheists of the world, who say that it is in vain to serve God, and lost labour to be religious, no fruit in leading of a godly life, Mai. iii. 14. For so they say, if they would follow sermons, and spend their tmie in prayer, and calling on God, in reading and meditating of his word, they should beg when they have done, and such men never prosper in the world. But that is a false accusation. Did not Abraham prosper, and Lot, Joseph, Job, David, Hezekiah, and the hke, even because they were godly, therefore they prospered; yea, only the godly man may be truly said to prosper, because he alone is in the favour of God, he alone hath his prosperity from the right hand of God, he alone hath them as blessings, and in the favour and love of God; whereas the -nacked and ungodly man

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hath riches from the left hand of God's anger and displeasure to liim, they have them with no comfort, nor peace, but with great vexation, troul>le, and dis-quietness, and they spend them -srith great pain and sorrow.

Use 2. Tliis may reprove the foohsh brag and boast of wicked men, who therefore think that they be highly in God's favour, because he lets them attain to gi-eat preferment, honour, and dignity here, and that therefore God doth favour and love them. Poor soul, hast thou no better reason to prove thyself in God's favour ? Ham was a rich man, so was Esau a great man in the world, Pharaoh, Herod, Nebuchadnezzar, and many others, and yet never the more beloved of God, but wicked and damnable, as the glutton, Luke x\± Nay, know, unless thou be a godly man, thy riches will be thy bane, and they be tokens of God's vengeance, to make thee more proud, cniel, and wicked, unclean and filthy; yea, to feed tliy soul to the day of slaughter.

Use 3. This should admonish all godly men to take heed how they fret and grieve at the vain and uncertain prosperity of the wicked and ungodly; it is that wluch troubles the godly much, as it did Job, Jeremiah, Da-vid, and Asaph, who wondered and were much giieved at tliis, to see the ungodly flourish, and to abound in honour, dignity, wealth, authority, the only men of the world; and, on the contrary part, the godly in misery, trouble, &c. But 'when they went into the house of the Lord, then understood they the end of those men; namely, that God did set them in slippery places, and that their end was fearful,' Ps. Ixxiii. 17, Ps. xxx\'ii. 17. And as Job saith, ' They spend their days in pleasure, and suddenly go down to hell,' Job xxi. 13. Let us then consider well of these things, and not to giieve at the wicked because they prosper, or to be drawn hereby to think the better of them, or then- \-ile courses, because they flourish a while; or the worse of the godly, because they endure some trouble ; but consider their latter end, and in the meantime to possess our souls with patience, notwithstanding the jollity of the wicked, for it is liut for a time, like a great thistle, which starts up in the summer, and at the comuig of -n-iuter is gone; or the jioor

estate of the godly, for in the end they shall be exalted.

Use 4. Last of all, If we desire to thrive in the world, to prosper, and to have the blessing of God upon our labours, the best, yea, and the surest way is to become religious, to walk vri.t\\ God, to lead a godly life, 1 Tim. iv. 8. The example of Aliraham, Joseph, Joshua, David, Job, &c., maj^ persuade us hereunto. We see many take great pains night and day, toil and moil all the year long, even wearing out their bodies early and late, and yet do not tluive, do not prosper and come forward, but rather go down the wind. The reason is, God doth not bless them and their labours, because they be wicked, and live in the practice of some known sin. And, therefore, if thou wonldest find God's blessing upon thee and thine, upon thy soul, body, goods, good name, wife, child, corn, cattle, &c., the best way is to serve God, to call on his name, to lead a godly life, and then certainly thou shalt find that God w\ Ul bless thee, and make thee to prosper.

Ver. 4. The wicked are not so, hut as the chaff ichich the Kind dr'weth aumy.

Now we have heard the description of a godly man, and of his blessed and happy estate wherein he stands. Also he proceedeth to a plam description of a wicked and ungodly man. And he sets out his estate by a general speech opposite imto that which had been spoken of the godly; ' The wicked are not so.' Then by a similitude, comparing him unto chvff, and then the property of chaff is noted to be light, vain, and inconstant, carried aicay with the wind.

In the general description or the introduction in the description of a -wicked man. The icichcd are not so, the speech is negative, and excludeth the wicked from all that which the Spirit of God hath spoken of the godly, both concerning their vu-tues themselves, as also concerning the recompense of theii-virtues.

The virtues of a godly man were described two ways ; first, negatively, ' They walk not in the counsel of the wicked, stand not in the way of sinners, sit not in the seat of the seorners.' Now this negative in the godly is afiirmative in the wcked, because tliey walk in the counsel of the wricked, they stand

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ill the way of sinners, and they sit in the scat of the scorners.

The other description of a godly man is affirmative : ' But his delight is in the law of the Lord,' Sec, ver. 2. But this affirmative in the godly is negative in the wicked, for their delight is in nothing less than in the law of the Lord, neither do or vriW the wicked meditate therein, either day or night. So that, in respect of the virtues of a godly man, it may well be said, ' The wicked are not so.'

And, last of all, for the recompense of Ihe virtues of a godly man, the wicked are also excluded. The godly man is compai-ed unto ' a tree that is planted by the rivers of water, that brings forth fruit in due season, whose leaf doth never fade, and whatsoever he doth shall prosper.' The wicked are not so, ' but as the chaif,' &c.

Where, by the way, we may observe the care that God hath, that every man should have his part that pertaineth to him. He would not that the wdcked should encroach upon the portion of the godly, or that the saints should be dismayed by the judgments of the ■\\'icked; but he laboureth, as to allot and allow to one their part, so to exclude the other from their portion, to shew that they have no interest m theii' blessedness. And so it is a usual thing in the course of the whole Scriptures, that where the Holy Ghost setteth down the blessings and promises pertaining to Christians, in the same place he setteth dovra the judgments that belong to the wicked and ungodly.

Boct. 1. Out of the general description, or introduction into the description of a wicked man, in these words, The icickcd are not so, we gather this doctrine, that the estate of all wicked men, be they what they may be, never so great, glorious, rich, wise, beautiful, and learned in the world, yet their estate is woeful, cursed, miserable, and wi'etched ; he is cursed in his soul, cursed in his body, cursed in his goods, good name, wife, children, corn, cattle, &c. ' Thou hast destroyed the proud, and cursed are they that do err from thy commandments. The foolish shall not stand in thy sight, for thou hatest all them that work iniquity.' Now, what though a man should abound in wealth, live in honour, bathe himself in pleasiu-es, yet if he be not a godly man—

that is, truly sanctified—he can take no sound comfort in any of these. ' For to them that are defiled is nothing pure,' but even their prayers are abominable. ' He that turneth away his ear from hearing the law, even his prayers shall be abominable,' Prov. xxviii. 9. And as Solomon saith, ' The hope of the vricked will perish.' But it will be asked, Wherein stands their misery and cursed estate ? I answer, first in this, that they be out of God's favour, God hates them and all they do. And is not this a misery of all miseries, to be cursed and miserable indeed, to have God our enemy, to have Jesus Christ the Judge our enemy, to have all the creatures in heaven and earth against us ? For as these be truly blessed that God loves and be in his favour, so they be most cursed and miserable that be out of his favour, whom his soul abhorreth ; and such are the wicked, according to that of the prophet, ' The foolish shall not stand in thy sight, for thou hatest all them that work iniquity,' Ps. v. 5.

Secondly, They have no pardon of theii' sins, and so lie under the curse of God, and in danger of eternal death every day they rise. Without repentance there is no pardon; but the wicked cannot repent, being hardened in sin, and dehght in sin ; yea, all their sms stand in account against them—the Lord keeps them in remembrance, and one day he will bring out his book of reckoning : ' I will reprove thee, and set before thee the tilings thou hast done,' Ps. 1. 21. Oh, full little do wicked men think of this, that their secret sins in hugger-mugger, in dark comers committed, shall one day come to reckoning, and they called to a reckoning for the same; and then their own consciences, will they, nill they, shall cry out and say, ' Righteous is the Lord, and true are his judgments.'

Thirdly, They have no peace of conscience. 'There is no peace to the -wicked, saith my God,' Isa. Ivii. 21, but a hell in their consciences; having in them either an accusing conscience, like Cain, Ahithophel, Saul, Judas, and the like; or else a dead and sleepy conscience, like Nabal, which judgment is no way inferior to the former. This fearful judgment of God upon the wicked is notliing else but a forerunner of those pains which are prepared for the wicked, and are, as it were, the smoke of that fii'o which hereafter shall torment them.

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[Ver. 4.

Fourthly, A wicked man is tlie heir of vengeance, and the firebrand of hell, and shall as sure be damned as if he were in hell abeady; and therefore Christ saith, that the wicked is damned already, John iii. 18 ; and that five ways. First, In God's counsel before all worlds. Secondly, In the word, wherein their sentence of condemnation is read already. Thirdly, In their oivii consciences, which is a forerunner of the final judgment. Fourthly, By the judgment begun ah'eady upon them, as hardness of heart, blindness of mind, hatred of the light, and the like means of salvation. Fifthly, By the horiible torment of the soul, which it doth as.suredly expect when the full vial of God's wrath shall be poured upon it. Oh miserable and unhappy condition ! woe worth the time, may such say, that ever they were born.

WTio is a wicked man 1 Answer, (in general,) He that lives and lies in sin without repentance. But such a man is a wicked man as doth walk in the counsel of the ^vicked, that doth stand in the way of sinners, that doth sit in the seat of the scorners ; for as he is a godly man that is careful to shun and avoid the bad counsel and lewd company of wicked and ungodly men, so is he a wicked man that loves and likes their bad counsel and lewd company. And as a nobleman's servant is known by his livery, so we may certainly judge of them by their company. A good man loves good company, a godly man makes much of them that fear the Lord. ' My eyes,' saith David, 'shall be upon the faithful in the land.' This we may see m Jacob, who loved Joseph above all the brethren, because he had grace in him. Gen. xxxvii. 2. 'AH my delight is upon thy saints.' But wicked men are like birds of a feather which fly together, and like mil to like. So that if you would ask a certain rule how to judge of men, whether they be good or bad, godly or wicked, I know not any rule more sure for a man's outward life, to judge of him, than by his company. And therefore, as St John makes it a mark of God's child, and a certain sign of the love of God to us, ' If we love the brethren,' 1 John iii. 14 ; so, on the other side, it is a fearful note of a wicked man, when he hath no delight in the company of God's children and faitlvful servants, but delight only in the company of the wicked and ungodly.

Use 1. Let all wicked inen lay this doctrine to heart, and be aflfected with it, and let me say to them, as Da^"id said to the ungodly, Ps. 1. 16, 'Unto the ungodly said God, What hast thou to do to take my covenant into thy mouth, seeing thou hatest to be reformed, and hast cast my word behind thee ? "When thou sawest a thief, thou consentedst unto liim, and hast been partaker with the adulterer, &c. These things hast thou done, and I held my peace, and thou thoughtest that I was like thee. But I will reprove thee, and set before thee the things thou hast done. Oh, consider this, ye that forget God, lest I tear you in pieces, and there be none to de-Uver you.' Oh that the wicked and ungodly of the world would consider in what cursed state they stand in, what extreme danger to lose their own souls, clean out of God's favour, so as he hates and abhors them, and all they do! Now, as Solomon saith, if the wrath of the king be as the roaring of a lion, how much more the wrath of the eternal God, who is able not only to kill the body, but to cast both soul and body for ever into hell fire 1 Oh, then, be admonished ! say you had a fair wai'ning, repent in tune, live no longer in sin, turn to God with all speed, wliile it is called to-day. Say with David, ' Away from me, ye wicked; I will keep the commandments of my God.' And this remember, that as bad company and the society of wicked men is a fearful sign of a wicked man, so it is most dangerous ; for sin is a spiritual plague or leprosy, it is of a spreading and contagious nature. ' Can a man touch pitch and not be defiled ?' then may a man keep company with the mcked, and not be corrupted. Joseph Uving in the court of Pharaoh, how soon had he learned to swear by the life of Pharaoh ! Gen. xlii. 15, 16. Besides, we shall be compelled to •svink at the sins of those whom we love, and so con-sentmg to them, are guilty of them. Again, we cannot but be vexed with them, and grieved at the heart, as Lot was ; yea, and in danger to be plunged with them, as Lot in Sodom was taken prisoner, and all his household. And therefore as men do shun a house infected, so let us shun such company, as most dangerous, pernicious, and hurtful.

Use 2. And here we are to wonder at the palpable blindness of wicked men, at their blockishness and senseless sccm-ity, that though then- estate be as we

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have heard out of the worJ of God and testimonies of Holy Scriptures, so cursed, miserable, ■nTctched, and damnable, yet they see it not, they fear it not, they believe it not, they fear no danger, they desire no remedy, theii- minds and hearts are so blinded through self-love, and so hardened in all kind of sin and iniquity, that nothing can move them and do them good. They be like the smith's dog, no strokes nor sparks can awake them. Of all diseases they be most dangerous that be least felt; as the apoplexy, dead palsy, lethargy, &c. So when a man is sick, even soul-sick, and sick unto death, and feeletll no pain, his case must needs be dangerou.s. Many men complain of the stone in the kidney, and ride and run night and day to find ease for it; but few complain of the stone in the heart: men have hard, stony, and flinty hearts, and neither love of heaven, nor fear of hell, neither mercy nor judgment can move them or make them to repent. Well, to conclude this point, let men take their courses, ran on in sin, walk in the counsel of the wicked, stand in the way of sinners, and sit in the seat of the scornful ; let them refuse the counsel and the company of God's servants, and when they have done all that they can, they are but cursed caitiffs; and the tune will come that they vnH curse the day that ever they were born, and say. Woe worth the time they kept bad company; oh what fools and madmen were we ! —when they shall wish the heavens to fall upon them, and the rocks to crush them in pieces, for fear of the anger of God. And thus much for the general description of a racked man in these words, ' The mcked are not so.'

But as the chaff which the icind drivcth aimij.

The prophet David ha\'ing shewed the difference bet^^Txt the godly and the wicked by a general introduction. It is not so, cometh now to set out their estate by a similitude and comparison, where he compares the wicked to chaff". And it is all one as if he should say. The ■\vlcked and ungodly man is not like a tree well planted and watered, that bears good fruit and always flourisheth, but like unto chaff", wliich hath no root at all in the earth, no juice nor sap, but wants all kind of good fruit and gi'eenness, so as it is easily scattered and dispersed viiih every blast of wind. Even so the wicked are not rooted nor grafted into Jesus Christ, and are

altogether void and destitute of all fruit of good works and of all saving grace, have no juice nor sap of goodness in them, and in time of trouble and temptation they fall away, yea, every blast of false doctrine, every storm of temptation, trial, or persecution, yea, the least blast of God's anger drivcth them hither and thither, they laiow not which way to turn them.

So that in the sunilitude or comparison there are two things to be considered of us :—

First, The matter whereunto the wicked are compared unto, chaff]

Secondly, The condition of chaff', trhich the uind driveth a way.

In the former of these we are to consider how the wicked resemble chaff", naturally, and accidentally.

Natui-al chaff' is Hght and unprofitable.

1. Fu-st, It is light, containing in it no solid and weighty matter, but a very sUght and frothy substance, subject to many alterations; even so the bricked are not solid in then- purposes and enterprises, and weighty in their carriage and courses, but as chaff', light, easily tossed and blown away,

It may appear unto us that the -R-icked are as chaff", light; because they be light of their Words. They have not their mouth in then- heart, like a ■svise man ; but they have theii- heart in their mouth, like a fool. Do they promise anything? Their words are as wind, as the proverb is. Do they vow anything? They keep their vows like those that vowed Paul's death. Do they swear anything? They are Ijut as bells and bubbles in the water, broken in a moment of time. So that the wicked, m respect of their words, vows, or oaths, may well be compared to chaff", light.

Again, the -(vicked may well be compared to chaff, light; because they are light of their minds, entertaining and excluding, one while admitting, another while rejecting, infinite purposes and thoughts of heart. Again, they are light of their bodies, by committmg many fornications. Yea, let their virtues be compared vntli their vices, it will then appear that they are ' lighter than vanity ' itself.

2. Secondly, as the wicked are like chaff', light, so are they unprofitable, and that two ways—First, In matters temporal concerning this life, wherein, though they have ability, as they have for the most

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part, yet they want will to do good with the same. Secondly, In matters spiritual, wherein, though they have a will, which is a rare thing to be found in the wicked, yet they want ahUity.

First, The wicked are as chaff, unprofitahle, in regard of matters temporal. For who doth regard the afflictions of Joseph t For either then- will is wholly bent upon covetousness or prodigality. This is an evil which the preacher saw under the sun, ' A man to whom God hath given riches, and treasures, and honours, and he wanteth nothing for his soul of all that he desu-eth, but God giveth him no power to eat thereof, but a strange man shall eat it up.' Yea, such is the case of many a man, that where he locks up his riches from others with one lock, he locks them up from himself with a thousand. Or else they spend them prodigally, like the rich glutton, who fared of the best, and went of the finest, but had nothing to bestow on poor Lazarus, Luke xvi. ^Vhe^eas indeed they are but stewards of those things they enjoy, and must one day give an account for them. And if they be found in the day of their account to have been unprofitable, as chaff is unprofitable, then must they assuredly expect no other sentence than that which was denounced against that unjirofitable servant—' Cast that unj^rufitable servant into outer darkness,' Mat. xxv. 30.

Secondly, The wicked may be said to be as chaff, unprofitable, in respect of matters spiiitual, because though they have therein a will, yet want they ability, whereby they might benefit others. For, ' whosoever is born of the flesh is flesh,' and nothing but flesh, John iii. 6. How then can a man give that to another he hath not himself, or sjieak that to others he is ignorant of himseK? Yea, if this man's father or mother, wife or child, lay a-d3''ing, and one short prayer might save their souls, a wicked man is not able to perform that Christian duty for them. For ' he that turneth away his ear from hearuig the law, even his prayer shall be abominable,' Prov. xxviii. 9. So that, howsoever a wicked man may seem to pray, or the like, yet by reason he is unregenerate, not born anew, and that they proceed not from faith, and a heart purified from sin, the Lord doth turn the same unto sm unto him.

So tliat a wicked man at his best, in matters

temporal or eternal, he is as chaff, light and unprofitable.

Dod. 2. In that the Spirit of God compares all wicked men to chaff, we learn that the estate and condition of wicked men is exceeding inconstant, void, uncertain, mutable, and changeable. They have no certain stay, no sure and settled estate in tliis world. Whether we consider the matters of religion and God's worship, or the things of the world, we shall see them like unto chaff, vain, \ale, imcertain, and mutable.

First, In matters of religion, for the worship and service of God, how vain and mutable the wicked are, the example of Judas doth demonstrate, who, being chosen to be one of the twelve, fell away afterward, dangerously and treacherously. Mat. xxvii. The like may be said of Demas, who made a glorious flourish for the time, and yet afterwards he fell in love Avith the world, 2 Tim. iv. 10. And the like may be said of H}Tneneus, Philetus, and Alexander, who were counted fiimous, and esteemed as pillars of the church, yet they fell to renounce everlasting salvation, 2 Tim. ii. 17. To this purpose doth St John describe the estate of the backsliders in his time—' They went out from us, but they were not of us ; for if they had been of us, they would have continued with us,' 1 John ii. 19. Hereunto cometh that parable propounded by our Saviour Christ: Mat. xxi. 28, ' A certain man had two sons ; and came to the eldest, and said. Son, go and work to-day in my ^dneyard. But he answered and said, I will not: yet afterwards he repented himself and went. Then came he to the second, and said likewise. And he answered and said, I -nill, sir; and went not.' He seemed forward, but hung back. He promised much, but perfonued nothing at all. The like may be said of the rich man which came to our Saviour Christ and said, ' Good master, what good thing shall I do, that I may have eternal life 'i' yet, when he was tried, he went away sorrowful.

Again, for their worldly estate, all then- felicity M and great pomp is but a di-eam : it is but as chaff. " The least blast of God's wrath vnll overthrow all their happiness and prosperity; which, at the best, is most uncertain, and very mutable. Look upon ■ Pharaoh, Saul, Aliithophel, Absalom, Nebuchad- ^ nczzar, Nabal, and the rich fool. Job, setting out

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the estate of the wicked, couchideth thus—' They spend tliek days in pleasures, and suddenly go down to hell,' Job xxi. 13. And there sheweth the cause. Their prosperity, alas! is not their own hand. ' But the Lord doth make them as stubble before the -nind, and as chaff shall they be dispersed.' And David speaking of the prosperity of the wicked, sheweth irithal how slippery and uncertain it is, that in a very moment they be gone, and like chaff are scattered abroad, Ps. v-ii. So that it doth appear that the estate of the ^^'icked man is too fickle and uncertain, and is therefore well compared unto chafl".

And by this comparison is shewed that the wicked be most unlike to the godly, and therefore he compares them not to any tree, no not to a dead and withered tree, but to chaff.

First, Because as the godly man is rooted in Christ Jesus, and receiveth nourishment from him, good juice and good sap, the bricked are not so; but void of all juice and sap, dry as dust, chaff.

SeconcDy, ^Miereas the godly man is fruitful, the wicked are not so, but as chaff, unfruitful.

Tlmdly, Whereas the godly man is permanent, and liis estate dm-able, neither ^\^Ild nor weather can shake him, being rooted and grounded in Christ, ' The wicked are not so, but as chaff,' even variable as the ^vind, every blast of false doctrine, every wind of temptation, and every trial for the gospel's sake win blow them clean away.

Use 1. Let this admonish wicked men to look about them. Thine estate is not so good as thou thinkest it is. Although thou be rich, in honoui', and in great preferment, thou seemest all this while to be like a great oak, or a tall cedar tree ; but know thou art nothing less in the sight of God. Thou art like unto chaff, light, vain, loose, \'ile, unprofitable and variable, no fu-niness, and constancy at all in thee; yea, and mark what vnil follow, and be the end, unless thou repent and return unto God; He ^\'ill come, ' whose fan is in liis hand, and he will gather his wheat into his garner, but the chaff will he burn with unquenchable fire,' Mat. iu. 12. Oh that all bricked men would now examine themselves, how they are in the barn-floor of the Lord Jesus, whether as chaff or com, for a day of wiimo\\-ing wUl assuredly approach, wherein the Lord will then

gather his good corn into his garner, but then the chaff ^vill he cast out to be burned with fire unquenchable. We must all of us pass under God's fan, great, small, rich, poor, learned, ignorant, minister and people; and then, if thou shalt be found to be chaff, to the fire thou must forthwith go. And therefore let all God's children take heed that they do not fashion themselves like unto the wicked; for as our ends are most unlike, even so our lives must be unlike; they live in sin after the fashion of the world; we must frame our lives after the word.

Use 2. Secondly, Let all God's children learn to judge aright of the estate of all wicked men; they flourish indeed in the world, and who but they free from trouble, full of prosperity, whereas the godly man is troubled and afflicted; yea, often in great misery and disgrace of the world; and tliis is the thing that oftentimes doth trouble the godly. But if we -will judge of them not by the eye of the body, but of the soul, according to God's word, we shall see we shall have no gi-eat cause to wonder at them; much less to be giieved for them. Alas, poor souls, when they be at the best, they be but as chaff, vain, light, vile, and inconstant. ' I saw,' saith Da\id, ' the ungodly spreading himself like a gi-een bay-tree, so I looked on him and passed by him, and lo he was gone, I sought him, but he could nowhere be found.'

Hitherto hath ajjpeared what chaff is, and that the wicked are like the chaff naturally considered. Now, in a word, we are to consider how the wicked resemble chaff accidentally, and that two ways.

Fu-st, Chaff is preserved for a time, while it is in the field, with the good corn, lest both of them should perish together. This appeareth in the Gospel to be the care which God had, not to suffer the tares to be plucked up, for a time, lest they should pluck up the good wheat -with them, Mat. xiii. 29. Even so the -wicked are spared for a time for the godly's sake, which otherwise could not live; even as the tares amongst the wheat were spared for the wheat's sake.

And surely this might admonish all wicked and ungodly sinners to repent, and (in time) to turn unto God, and to esteem better of the company of God's fiiithful servants and righteous children, here

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in this world to make mucli of tliem, for they fare the better for them every day they rise, they enjoy all tliey have for their sakes, else God would soon make an end of them upon earth. If Noah and his family were in the ark, the flood would soon drown the rest. If Lot were out of Sodom, it would soon rain down fire and brimstone from heaven upon the wicked Sodomites. And therefore God's children may well be compared to a piece of cork cast into the sea full -of nads, which bears up the naUs, which otherwise would sink to the bottom one by one; even so the wicked are preserved for a time for the godly's sake.

But if they will still proceed to hate them above all things in the world ; well, the time ^vUl come, when they shall think it the greatest misery La the world, to be severed and sundered from the company and society of the godly. But of this hereafter.

The other condition of chaff, accidentally considered, is the sifting or the separatiug the same from the good corn, which shall be in the harvest of God's general judgment. Mat. xiii. 30. For there be but two sorts of men—namely, the sheep and the goats, the godly and the bad, the elect and the reprobate ; and these do live together here, even as the tares amongst the good wheat. But in the harvest of God's general judgment, they are separated, even as a shepherd doth divide his sheep from his goats.

Tlius much for the first part of the similitude, where the wicked are compared to chaff; now cometh to be considered the condition of chaff.

IFliich the uind scattcreth aioay.

By wind (in this place) we are to understand the judgments of God, which in the Holy Scriptures is expressed by sundry things; as by fire and sword, arrows, sickle, and fan, &c., Mat. iii. ; and in this same place by winds, ' The winds blow upon the house,' &c.

Now the judgments of God do resemble the wind in two things especially. Fh-st, It hath the bound from whence it cometh—viz., heaven. Secondly, It hath a bound to which it goeth—viz., earth.

1. Then the first consideration in the which the judgments of God are compared to the ^viad, is the place they come from. The wand, it cometh from above, even out of the Almighty's treasure-house; according to that of the prophet David, ' He bringeth

the winds out of his treasury,' Ps. cxxxv. 7. So that by what means soever the judgments of God are executed upon us, or in what kind soever, certainly they come from God, as the wind doth.

2. The second is the place it cometh unto, even the centre of the earth we dwell on. Such a one was that wind that came and beat upon the banqueting house of Job's children. Job i. 19. And what shall I say of the judgments of God which came so swiftly, even as the wind, upon Pharaoh, Saul, Aliab, Antiochus, Herod, and the like, whose destractions came suddenly from heaven as the wind upon them. And as the wind is invisible to the eye, even so come the judgments of God upon the wicked when they are most secure. Yea, when the wicked shall say. Peace, peace, then shall destruction come upon them suddenly, as the wind. Yea, and as the wind is most violent where it is most oppugned, as by the tallest trees, and the highest hills; so where the heart of man is lofty, he is so much the more open to the wind of God's judgments, as we may see in Pharaoh, Herod, Antiochus.

Now, in that the prophet hath compared the wicked to chaff, and the judgments of God to the ■wind; we learn from hence the in-evocableness of the destruction of the wicked. Alas ! what is chaff to stand against the wind ? and what is flesh and blood to resist the Almighty ? Tliis the prophet David shews most excellently, who, sjieaking of the enemies of Christ Jesus, and of the certainty of their destruction, saith, ' Thou shalt bruise them with a rod of iron,' Ps. ii. 9. Alas! what is an earthen pitcTier before a bar of iron ? a head of glass against a head of brass 1 How did the wind of God's judgments pursue Cain, when he had slain his innocent brother? Gen. iv. 11. Pharaoh seemed a mighty man, yet he proved but chaff when the wind of God's judgments did blow upon him. Herod thought himself to be some petty god, at what time he made his oration to the people; but he was less than man when the wind came, even the judgments of God; that he was eaten up of worms. Acts xii. 23.

Use 1. Hence we learn, that the power of God is infinite and absolute; all power is of God. ' He doth bring down the mighty from their seat,' Yea, he hath all creatures at a beck, and at a call, to humble man ; yea, and the least of all creatures.

VnK. 5.]

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when it is armed and sent of God, is sufficient to destroy the wicked, as frogs, lice, flies, and the like creatures did Pharaoh and the Egj^jtians, Exod. x., and as the palmer-worm and the like kind of the caterjiillers did the men of Judah and Israel, Joel i. 3, 4; and therefore this must needs be a terror unto the wicked, who are no stronger than the chaff to resist the wind of God's judgment. This may teach them humility, and pull down the haughtiness of theii- hearts, when they shall hear the irrevocable-ness of their destniction.

Use 2. Secondlj', Seeing the destruction of the wicked is irrevocable, and that the judgments of God come suddenly, we axe taught here that it is our duty to awake out of sin, and to be watcliful over our own souls. We must not sleep in sin, neither give ourselves to security, but be careful and circumspect that we be not suddenly overtaken. This is that charge which our Sa\'iour giveth. Mat. xxiv., ' Watch, therefore, for you know neither the day nor the hour in the which the Son of man will come.' The judgments of God are tlireatened to come upon thee suddenly as the wind. Thou knowest not whether thou shalt have an hour or a moment of time given thee to repent, thou mayest be smitten with sudden death. When thou risest out of thy bed, thou knowest not whether thou shalt lie down again; when thou liest doMTi upon thy bed, thou knowest not what may happen unto thee ere it be day. ' Boast not of to-morrow, for thou knowest not what a day may bring forth,' Prov. xxvii. 1. And therefore while it is to-day, let us repent, and labour to be reconciled to God in Christ, that when his judgments shall come as the \vind suddenly, the destroyer may pass over us, and we remain safe under the shado-^v of the Almighty.

Hitherto hath the prophet described the woeful estate and condition of the -ndcked here in this life. Now in the next verse, by way of prophecy or threatening, he sets out their estate and condition in the life to come.

Ver. 5. There/are t/ie wicked shall not be able to stand in judgment, nor sinners in the assembly of the righteous.

Here the prophet describes the wicked and ungodly man by his fearful end, and that which shall befall him hereafter. And that he draweth into two

phrases of speech : first, ' They shall not stand in judgment;' secondly, ' They shall not be associates with the just.' So that we see, that howsoever now the wicked bear it out, and seem to be the only men in the world, yet in the great day of the Lord, when we must all appear before his bar, that will judge justly without respect of persons, then these wretched shall not be able to stand; that is, to endure the sentence of the judge and his angry countenance, but shall receive the fearful doom of eternal death, ' Depart from me, ye cursed.'

Well, then, by this we learn that there shall be a judgment, wherem men must stand to appear before God, to give account of their work. And this we acknowledge in that article of our faith when we say, ' We believe that he shall come to judge both the quick and the dead.' 'Behold,' saith the Lord, ' the day cometh that shall burn as an oven. And all the proud and all the wicked shall be stubble, and the day that cometh shall bum them up.' And our Sa\'iour, alluding to that day, saith, ' Then will I say to them on my left hand,' &c. Again, ' He hath appointeth a day in the which he wUl judge the world in righteousness.' Now if there were no places in the Scriptures but this text, it might suffice to prove that there shall be a day of judgment.

But besides these testimonies there be certain reasons that prove the same, taken from the nature of God and his principal attributes, his mercy and justice, wliich we must needs confess, he is most true in both, he is most merciful and most just.

And therefore, having promised it shall go well with his children, that they shall be happy and blessed, and that the wicked shall be miserable and cursed ; in these two respects it must needs be that there must be a day of judgment. For in this world, who endure more misery, grief, and WTong than God's children 1 who are contemned, mocked, misused, and by all means abused by wicked men ? They are in want, sickness, persecution, in poverty, and a thousand miseries besides, Luke xxi. But the wicked flourish, live in wealth and ease, and all things that heart can wish. Now, then, seeing this is the estate of God's children in this world, full of troubles and miseries, and the wicked live at ease, according to their lusts, it must needs follow that there must be a day of judgment, when God shall

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shew his mercy in blessing and crowning the virtues j of his childi-en; and likewise in executing justice upon the wicked and ungodly.

Use 1. Oh that men and women could often think of the time of the last judgment! Oh that we could bestow that time which we bestow upon our pleasures and foolish sports, to meditate on this day! Oh that men would bestow that time which they bestow on unprofitable, if not sinful, exercises; as carding, dicing, decking and painting these carcases of theu's! Oh, I say, happy were we if we could bestow this time in thmking of this judgment! What shall then become of us for evermore 1

There is no man so wretched and desperate, but he can wish vAth Balaam, ' Oh that I might die the death of the righteous, and that my last end might be hke one of theu's !' Labour now then in time to become a new creature, walk with God in obedience, labour for sanctification ; and this will cause thee to stand out in this judgment.

Now that the wicked shall not stand in the judgment, some may here object and say, This is that which we deske, that we may not appear before the face of that angry Judge, whose presence is so intolerable.

But, alas! this is not all; for then the -svicked might seem to be blessed if they might here delight in sin, and drink dowTi iniquity like water, and never be called to account for the same. Therefore the wicked shall appear in judgment; and yet not any whit contrary to this text, which saith, ' The wicked shall not stand in judgment;' and that in these four respects:—

First, In regard of their appearance there, 'The Lord will enter into judgment with all flesh;' if with all flesh, then chiefly wth such kind of flesh as are species of that genus : so flesh, as that they are nothing but flesh, that have not the seed of the Spu-it remaining in them.

Secondly, They must arise and appear in this judgment, in respect of the sinner's arraignment at God's judgment-bar : for we must not only appear in judgment, but ' before the judgment-seat of Christ.'

Thirdly, They must arise and appear in this judgment to be indicted: for God ' will bring every work of theirs into judgment, whether they be good or evil'

Fourthly and lastly. They must arise and stand in this judgment to hear the sentence of the Judge of heaven and earth pass against them : ' Dejaart from me, ye cursed, into everlastmg fire, prepared for the devil and his angels,' Llat. xxv. 4L A thundering sentence indeed, able, if it were possible, to wound to death the hearts of the wicked, but they shall after death never die. Yea, every word of the sentence seems to be most fearful and terrible :—

First, What they shall do : Depart.

Secondly, How they shall dej)art: Cursed.

Thirdly, From whom : From me.

Fourthly, Whither : Into fire.

Fifthly, Into what fire : Everlasting fire.

SLxthly, By what right: Prepared.

Seventhly, With what company ; The devil and his angels.

Hitherto, and thus far, the wicked must arise and stand in judgment; but after tliis sentence is once given, they shall never rise up to appear in judgment any more. But where it is said, ' They shall not stand in judgment,' this is meant only in respect of God's favour; for this is proper only to the godly, thus to stand in judgment, who are bold in resjiect of Jesus Christ their elder brother, in whose righteousness they ajipear.

Use 1. Oh that men would consider this,—high, low, rich, poor, noble, and simple,—that no wicked man shall stand in judgment, but shall hear the fearful sentence of eternal vengeance, ' Depart from me, ye cursed.' Oh how ready are men to put from them this day of reckoning! They seem to have made a league with death, and to be at an agreement with the gi'ave, Isa. xxviii. 15. But the Lord will disannul this their agreement, and the time will come when these wicked ^\Tetches vnW be glad to put their heads in an auger hole, when they shall cry unto the rocks and hUls to fall upon them, to hide them and to cover them from the ^vrath of God, the angry Judge, whom they are not able to endure. Who would buy gold at such a rate, or pleasures so dear, to lose his soul in hell-fire for ever, for the pleasures of sin for a season here ?

Use 2. Secondly, We are taught here that as all wicked and ungodly men be wretched and miserable in their life; so at the day of judgment their estate is much more fearful, for it is said here, ' They shall

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not stand in jiulgiuent,' but shall quake and tremble, as not being able to endure the angry countenance of the Judge; for now they shall see the books brought forth, and their sins laid open. Rev. xx. 14r. O good Lord, what shall ungodly men do then? Which way shall they turn them ? When they shall see the Judge stand above them with a naked sword to cut them off, and the de\'ils ready to execute God's eternal judgments on them, poor souls, what shall become of them f How can they stand 1 How can they endure it ? And yet they must undergo it and endure it.

But more than this, thej' must receive that fearful sentence of eternal vengeance, ' Depart, ye cursed,' &c. So as now they must remain in perpetual prison, in the dark dungeon of heU for ever, where the pains are endless, easeless, and remediless, they shall have no ease, no, not one drop of water to cool their tongue. And this word everlasting torment doth even kill the heart of the damned, for if a man lie in hell torments so many thousand years as be stars in the firmament or sand on the sea-shore, it were some comfort to a damned soul that once there might be an end thereof. But, alas ! when he hath suffered torment so many years, the number to suffer still will ever remain infinite. God give us grace that we may become righteous, that we may stand in judgment.

The second part of the misery of a wicked man in the life to come, is, He sludl not stand in the assembly of the just.

In these words is noted out unto us a second branch of the judgment of the wicked in the life to come : that they shall be severed and secluded from the company of the just.

Heaven is called the New Jerusalem, wherein enters no unclean thing, only tliis is the place where the just do abide. Here are all the holy patriarchs, Abraham, Isaac, and Jacob ; here are the ajjostles; here are the godly martjTS and constant -natnesses of Christ's truth; here are all the saints that sleep in Christ; here they rest and sing continually, ' Praise, honour, and glory unto him that sitteth upon the throne ;' they enjoy the presence of God, and see his face continually. Now, to be deprived of this place, and to be severed from this company, it is misery with a witness, and this is that misery

here pointed out in this second place, ' They shall not stand in the assembly of the just.'

The church is to be understood two ways, militant and triumphant, and from both of these the ■nncked are excluded, for howsoever the wicked live amongst the godly, as tares amongst the good wheat, as Cain, and Esau, and Judas did amongst the godly, yet they were not of the godly, ' They went out from us because they were not of us.' But tliis is not directly intended in this place, but of the church triumphant in the kingdom of heaven, where the godly enjoy Jesus Christ, ' In whose presence is the fulness of joy, and at whose right hand is pleasure for evermore,'Ps. x\'i. 11. Here the ■n'icked shall not stand in the assembly: for if Moses might not stand upon the holy ground before he had put off his shoes, Exod. iii., oh how much less shall sinful ^vretches stand in the presence of the ever-li^^ng God, having on the shoes of their sinful affection ? Yea, it is now most just ivith God that such should be shut from heaven, the church triumishant, seeing thejf never warred in the church militant.

Neither the sinners in the assemhlij of the just.

Here, then, we learn that there are two sorts of men in the world, good and bad, sheep and goats, elect and reprobate. And here in this world they live together, but after death in the last judgment there shall be two places appointed for them : one on the right hand, another on the left; one in honour, the other in shame ; one in joy and comfort, the other in fear and horror, Mat. xxv. 34. And as ■ndcked men in this life could never abide the company and society of the godly, but did mock and scoff at them, and shun their company as much as they could, so in the great day of account, in the great and general separation, the sinners shall not appear in the assembly of the righteous, but shall be severed and sundered by the great shepherd of the sheep, the judge of the whole world.

Now that wicked men shun and avoid the company of the godly, and do desLi-e and seek the company of the wicked, it is plain by experience, and therefore it is just with God, that' at the last day they should be severed and secluded their company, and as they loved and delighted in the company of wicked men, and such as have no fear of God before their eyes, so now they shall have their bellyful of

SAMUEL SMITH ON PSALM L

[Vek. 6.

their company. How did Cain hate Abel ? Pharaoh, Moses and Aaron? Saul, David? the Jews, our Saviour Christ ? Elymas, the company of Paul ? And, on the contrary part, how one wicked man doth love the company of another like liimself, common experience doth prove it.

And here wicked men be noisome and troublesome to the go;lly, as goats to sheep, they tread down their pasture, they trample in their water, and they push them with their horns, Ezek. iv. Christ's sheep now sustain sundry wrongs and injuries, and are much annoyed and vexed by those stinldng and unruly goats, but there 'will conie a day of separation, to the horror of the wicked and comfort of the godly.

Further, In these words we may consider the estate of the righteous at the last judgment,—that js, of the elect of God, such as have truly repented of their sins by faith, believe and embrace Jesus Christ, and are justified through his obedience in the sight of God. Surely their estate shall be blessed and happy, and so great that the very wicked shall be much ashamed and astonished to behold it.

First, They shall be set on Christ's right hand, which is no small honour and joy for poor silly souls, to be advanced to sit on the right hand of Jesus Christ, the Son of God, and the great judge of the world.

Secondly, They shall hear the blessed sentence, ' Come ye blessed,' &c.

Thirdly, They shall be put in real possession of eternal salvation, of the kingdom of heaven, and live in the blessed presence of God the Father, Son, and Holy Ghost, the elect angels, and blessed saints, where there shall be no sorrow, pain, sickness, &c, ; ' Blessed are the dead that die in the Lord, for they rest from their labours.' So, then, after death they have a sweet quiehis est, and a general discharge and freedom from all enemies of soul and body, from all trouble, pain, and grief; whereas the wicked and ungodly shall be in a clean contrary estate and condition, for they shall not come into the company of the righteous, nor shall have no part in that place of their comfort, honour, joy, and dignity, but shall be set on Christ's left hand, a place of exceeding sorrow and grief, shame and confusion, horror and tremblinar.

Lhc 1. This might admonish all wicked and ungodly sinners to rejient in time, to turn to God by true repentance and amendment of their Hves, to esteem better of the company of God's faithful servants and righteous children in this world, and to make much of them. But if they will still proceed to hate them, to set themselves against the godly, to shun their company, and to hate them above all the things in the world, well, yet remember the time will come that ye shall think it the greatest misery in the world that ye shall be severed and sundered from their company, and in so being, they shall be severed and sundered from the company and society of Jesus Christ himself, of God the Father, and all the blessed saints and angels of God in heaven : then in that day shall the righteous stand in great boldness before him that persecuted him, &c. Thus ye see the madness and extreme foUy of wicked men, they hate them whom they ought most to love, and love them whom they ought most to dislike.

Use 2. Let men take heed with whom they join themselves in society, seeing with whom they keep company in this life, in death they shall partake with them, and after at the last judgment .shall be joined with them.

He that now is familiar and a companion of ungodly men, atheists, papists, swearers, di-unkards, scorners, &c., certainly, in death he shall be punished with them, and after death have his abiding with them for ever. So he that is now a companion with all those that fear God, surely he shall have a part with them in death, and at the last judgment shall be placed with them in joy and happiness, which shall never have an end.

It is thought to be a matter of little or no moment what company, a man keeps, to hvc amongst swaggerers, swearers, drunkards, atheists, papists, &c., but the truth is, it is a fearful sign of a reftrobate, and he that is now a companion with them in their sins shall after death take pai-t with them in their plagues.

Ver. 6. For the Lord knoweth the way of the righi-eous: hit the way of the ungodly shall perish.

Hitherto the prophet hath described the wonderful blessed estate of a godly man ; as also the fearful and cursed estate of the wicked. Now, in this sixth

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verse, which contains in it the second general part of the psalm, is laid down a reason, both of the happiness of the one, and also of the miseiy of the other.

The godly man is a blessed man. Why ? because the Lord knoweth, that is, approveth of, the way of a righteous and godly man. He likes it and directs it; yea, takes care of it, and doth bless the way—that is, the hie and conversation, the actions, studies, and endeavours of the righteous.

Secondly, The wicked are cursed and miserable. ^^Iiy ? because the Lord doth not thus know—that is, the Lord doth not like, nor allow of the wicked man. He doth not love nor approve of lus life nor dealings, but rather dislikes him and all he doth; yea, he hates and abhors his vile, abominable, and wicked life. And therefore both he and his ways, that is, his studies, labours, and enterprises, shall perish, and come to destruction.

Dod. 1. In that the Lord is said to know the way of the righteous—that is, to like it, to love it, and to be well pleased with it, so as he will direct and bless it. Here is matter of exceeding comfort to every poor chOd of God, to every godly and righteous servant of God, that being justified by faith in Christ Jesus, and sanctified by the Holy Ghost, live well, and lead a godly and righteous life ; that howsoever the world contemns them, scoffs and scorns them, mocks and mows at them, revile and rail upon them, and esteem them as base and \'ile, yet here we see that the Lord loves them, and esteems higlJy of them ; approves them as his, delights in them, to bless them and prosper them.. ' Touch not mine anointed, and do my prophets no harm ;' yea, he that toucheth them, toucheth the apple of God's eye, and no assaults whatsoever shall be able to injure them. For 'godliness hath the promise of this life, and that which is to come;' and therefore let us labour to plant godliness in our hearts, and store them with the trae fear of God, and in so doing, the Lord will both bless us and our poor endeavours.

This may serve to reprove the cursed practice of ungodly men. It is wonderful to see how bold they be to abuse God's servants, to mock them and to disgrace them, to slander and to re\Tle them. They think them the worst men that live in the world ; they traduce them and bring them on the stage; they load them with vile and odious names. Now,

what do they else than set themselves against God himself, seeing they hate them whom God loves 1

And as this may serve for the terror of the wicked, so it serves to comfort every poor child of God. What though the world hate thee, so God love thee ? Oh remember that the Lord loves and allows of thee. Now then, if God approve of thee, what though all men in the world did refuse or condemn thee 1 If the king should grace a man, and honour him, what would this man care for the contempt of a scullion boy ? Well, let this be a comfort and encouragement unto us, that God knows and allows of us. For what were the favour and approbation of men if this were wanting ?

Object. But how shall a man know whether God knoweth him thus with his special knowledge or not'{ I answer :

Ans. \. First, If God know any man for his, by his special and effectual knowledge, then he begets in him the knowledge of himself. As the light of the sun falling on our eye, by whose light we behold the sun again. ' I know my sheep,' saith Christ, ' and they know me,' John x.

Ans. 2. Secondly, If God thus know any man with this special and effectual knowledge of his, so as he loves and likes of him, it begets the love of God in a man's heart. So as God loves him, he is inflamed to love God again, 1 John iv. 9; and in love unto him is loath to offend him, and most careful to please him. And therefore, if we would know whether we be thus known of God, let us labour to find our hearts thus inflamed with the love of him.

Ans. 3. Tliirdly, Whom God knoweth thus, he chooseth to be liis child in Christ Jesus, delights to bless him. Now, then, this works in the heart of a godly man another work, namely, to choose God to be his God, to set his heart on him, to delight in him, to adore him as his God, to love him, fear him, obey and call upon him, and to trust in him as his God.

Thus you see how a man may know whether God know him with this special and effectual knowledge, wliich is proper to the elect alone, namely, by these fruits and effects in our hearts. For as we see, though every man cannot come to see the king's broad seal, yet can discern the picture of it in wax, and say, this is the Idng's broad seal; so though

SAMTTEL SMITH ON PSALM I.

[Ver. 6.

men cannot ascend to heaven to know the secret counsel of God, yet by these fruits and effects of liis knowledge, men may know his ^vill, whether they be his or not.

Well, to conclude. Seeing the Lord thus knows and acknowledgeth, yea, loves and likes of the life of a godly and righteous man, let us be encouraged to go through-stitch, and to resolve of this, never to be daunted or discoui-aged with the hard measure of ungodly men. All our care should be to please God, and to be approved of liim ; and therefore, so long as he doth approve of us, let us not think what man can do against us.

But the way of the wicked shall jierish.

Here we learn that the whole life of a wicked man, and whatsoever he doth, is abominable : the Lord hates him, and all he doth. ' What have I to do with the multitude of your sacrifices?' saith the Lord. And again, ' The sacrifices of the wicked are abominable unto the Lord.' Now, if the best actions of a wicked man, his hearmg, reading, praying, and recei\"ing, be abominable to the Lord, how much more their swearing, cursing, banning, profaning the Sabbath, drunkenness, uncleanness, lying, stealing, &c. 1 Again,

Heb. xi. 6, ' Without faith it is impossible to please God.' Now, no wicked man can have true faith, because faith purifies the heart, Acts xv. 9, and is never severed from true repentance and amendment of life; and therefore the way of the wicked, seem it never so goodly and glorious in the world, all their studies and endeavours shall perish, and come to destraction in the end. ' This is the portion of the wicked man, and the heritage that he shall have from God for his works,' Job xx. 29.

Use. Tills shews the state of most men to be miserable and unhappy. For only those be blessed whose lives do please God. Now, alas ! what delight can God have in the filthy lives of most men, whose whole delight and study is in sin and mcked-ness, in all kind of lewdness and profaneness, have no care to please God, but even obstinately rebel against him? Surely the Lord hates them and all they do. Oh woeful condition of such sinful men, that betake themselves thus unto the way of sin ! Not as though they walk therein but for a time, but as such as purpose to tread therein for ever. From this woeful estate the Lord deliver us, for Christ his sake. Amen.

A MORNING PRAYER FOR A FAMILY'

Lord, teach us to pray, that we may call upon thy name. Prepare c aud open thou thy merciful ears to hear ua.

■ hearts to seek thee ;

0 ETERNAL and ever-li\-ing Lord God, creator and continual preserver of all tilings both in heaven and in earth, by whose gracious providence, as we were at the first wonderfully and feai'fully made, so we are no less preserved and kept unto this present. We here, the workmanship of thme own hands, desire to humble both soul and body before thee. And now. Lord, we being here m thy presence, we cannot but acknowledge and confess against ourselves our own unworthiness to come before thee to call upon thee, or to perform even the least duty that shall concern thy worship or glory. ' Our hearts, alas ! are no better than sinks of sin, and a mass of all-pollution and uncleanness; and who can make that clean that is taken out of an unclean thhig ? The thoughts and imaginations of the same must needs be e\al continually, and we unto every good work prove reprobates. Yet, 0 Lord, seeing thou hast commanded us to call upon thee, and hast mercifully promised to be present yviih thy children to hear their prayers, and to grant their recjuests which they put up in faith unto thee ; 0 Lord, this doth give us boldness to come before thee; and in confidence of thy goodness that thou ■wilt make good the same thy promise unto us at this time, we here offer up unto thee this morning sacrifice of prayer and thanksgi%-ing, humbly acknowledging and con-

' These two prayers have no special connexion with the First Psalm. But as they were appended to the exposition of it by the author, 60 they are reproduced here.— Ed.

fessing from the bottom of our hearts our manifold transgressions and offences which we have continually multiplied agamst thee, in thought, word, and deed, from the beginning of our days unto this present time. AVe acknowledge, O Lord, that our original corruption, m the which we were at the first conceived and born, and from the which there hath sprung forth the most bitter and unsavoury fruit of sin, apostasy, and rebellion, to the great dishonour of thy name, the wounduig of our poor souls and consciences, and the evil example of others amongst whom we have Uved ; by the which, 0 God, we confess that we have justly deserved that thy wrath and indignation should be poured out upon us, both in this life and in the hfe to come.

And therefore, 0 God, we come not here before thee in our o^vn worthiness, but in the worthiness and mediation of Jesus Christ, beseeching thy gracious goodness for his sake to be merciful unto us, for his sake to forgive us all our offences, our visible sins, our secret sins, our sins of iniquity, our presumptuous sins against knowledge, against conscience, against thee, or against our brethren, in the time of our younger years, or in the days of our knowledge, as we must needs confess that in many things we have sinned all. AVe pray thee, 0 God, for Christ Jesus' sake, to forgive the same unto us, and persuade our souls and consciences more and more that thou art at peace with us, and that all our sins are done away in the blood of thy Son. And grant,

A MORNING PRAYER FOR A FAMILY.

0 God, by the assistance and direction of tlie same, thy Spirit, that with more freedom of mind and liberty of ■will we may serve thee, the ever-living and glorious God, in righteousness and true holiness unto the end of our days. And, good Lord, begin not only repentance and true conversion in us, but of thy great mercy perfect the same. Oh, lead us forward more and more towards perfection ; increase in us that saving knowledge of thee and of thy Son Christ, our faith in thy promise, our repentance from dead works, our fear of thy holy name, our hatred of all our sins, and our love unto thy truth. Frame our weak hearts, good Lord, more and more to obedience unto thy holy and heavenly will, and teach us in all things to resign our wills unto thy holy will, and in time of affliction, as in time of prosperity, to depend upon thee, that we look not so much upon our own weakness, but may stay ourselves by thy power and promises.

And, good Lord, so comfort our sorrowful hearts and dejected souls, that find daily such cause of humiliation in ourselves, doing daDy those things that we should not, and leaving undone those good things thou commandest. Oh, then, let us be truly humble for the same ; and for thy mercy's sake give us better affections unto goodness, and power and ability to do that good thou commandest and requLrest at our hands. That seeldng in all things to honour thee, and to extol thy name wliUe we live here, we may at the last behold thy face in glory.

And now. Lord, together with our prayers we are bold to add these praises unto thy great name, for the manifold favours and blessings, the which from time to time thou hast bestowed upon us for this life, especially for a better life. We thank thee for that it hath pleased thee of thy gracious goodness to elect and choose us to salvation before the world was, for caUiug us by thy word in time, for justifying us by thy Son Christ, and for giving us a certain exi^ectation of a better life when this is ended ; as also for the hajapy means of our salvation, thy sabbaths, word, and sacraments. Oh, it is thy great goodness, 0 Lord, tliat thou hast not deprived us of them all, inasmuch as we have from time to time walked so unworthy of tliy love. Oh lay not to our charge our great unthankfulness, that we have not brought forth more fruit of thy word in our lives ;

but give us, we pray thee, that for the time to come we may make more right steps to thy Idngdom.

And we magnify thy name, 0 Lord, for all the temporal blessings which thou hast in mercy bestowed upon us—our health, peace, food, raiment, and for all the comforts of this life. O Lord, give us a right use of them, that we may not abuse them unto licentiousness, but provoke us daUy by them to devote ourselves unto thee and thy service. We acknowledge thy goodness towards us the night that is now past, freeing us from many imminent dangers, both of soul and body, and givmg us sweet and comfortable rest. We beseech thee, be with us this day, and all the days of our lives, and teach us to walk as children of the light, that thy name may be glorified by us ; others may take good example, and we ourselves enjoy the peace of a good conscience, so as at last we may come to reign vi'ith thee in glory.

And, good Lord our God, together with ourselves, we commend unto thee the state of thy whole church dispersed over the whole world, beseeching thee that thou wilt call home those thou hast appointed unto hfe and salvation, whether Jews or Gentiles; keep the little flock from the rage of Satan, Antichrist, and all other enemies of their peace. And give thy gospel a free passage amongst us ; Lord send it where it is not, and bless it where it is, that Babylon may fall and never rise up again. Bless the churches and kingdoms wherein we live, with the continuance of our peace and true religion. Be gracious unto the king and queen, whom thou in mercy hast set over us ; make him a further instrument of much good in thy church ; make his days amongst us the days of heaven, and his life after this life, grant that it may be blessed. Bless the hopeful Prince Charles, James the Duke of York, and tlie Lady ]\Iary, together -(vith the Lady Elizabeth and her royal posterity. Lord finish thy work begim in them, and make them all in their places worthy instruments of glory to thee, and much good to thy church. Bless all other in authority, the ministers of thy holy word, our afflicted brethren in body or mind, or both ; let it please thee, 0 Lord, to stay them and support them in time of their distress, and give unto them a happy issue out of the same as it shall seem good unto thee. And fit us for harder times, whensoever it shall please thee to bring the same upon us ; and

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keep us, Lord, in those days by thy mighty power. And thus have we commended our suits unto thee, humbly praying thee to pardon our wants now at this time in tlie performance of this duty. And thou that art privj' to our wants, better than we ourselves are, we pray thee take notice of them, and

minister unto us a gracious supply in thy own due time, even for Jesus Christ's sake, in whose name we conclude these our weak and imperfect prayers, in that perfect form of prayer which he himself hath further taught us, saying, ' Our Father, which art in heaven,' &c.

AN EVENING PEAYEE FOR A FAMILY.

0 Lord, prepare our hearts to prayer.

0 ETERNAL God, and our most loving and merciful Father in Jesus Christ, and in Christ our Father, it is thy omti commandment that we should call upon thy name, and it is thy gracious and merciful promise that where two or three are gathered together in thy name, there thou wilt be present amongst them. We, thy poor and unworthy servants, dust and ashes, yet the workmanship of thy cwn hands, are bold to come before thee, to offer up unto thee this evening sacrifice of prayer and thanksgiving. And now, 0 Lord, being here before thee, we cannot but acknowledge and confess against ourselves our own unworthiness, that we are grievous sinners, conceived in sin and born in iniquity, and whereof we have brought forth most vile fraits in our lives, to the great dishonour of thy name, the utter dismapng of our own consciences, and the e^'il example of our brethren ; by the which we have deserved like'wise thy 'wrath and heavy indignation should be poured out upon us, both in this life and that which is to come, in such sort as no creature in heaven and earth is able to reconcile us again to thy IMajesty, but only thy Son Jesus Christ. And therefore, 0 Lord, we come not here to excuse ourselves, but to accuse ourselves, acknowledging that judgment and condemnation doth of right belong unto us, inasmuch as we have sinned against thee. But, 0 Lord, there is mercy with thee, and with thee there

is plentiful redemption. We entreat thee, therefore, 0 Lord, to be merciful unto us ; and as we acknowledge our sin unto thee, so be thou faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Wash us thoroughly from our wickedness, and cleanse us from our sins; for we acknowledge, 0 Lord, that against thee we have sinned, and done our evils in thy sight. Thou hast been a guide unto all our ways, who alone art the searcher of the heart, and the trier of the reins. To thee, therefore, O Lord, do we come, to crave the pardon of our sins, both for the guilt and punishment of the same, that so they may not draw down upon us our deserved judgment. And we entreat thee likewise, as to pardon our sins that are past in our lives, so to arm and strengthen us against sin for the time to come. Oh, we have woeful experience in ourselves of the weakness of our nature—how ready we are to fall from thee, and cannot keep so constant a watch over our own ways, nor over our own hearts, but stUl are ready to start aside. 0 Lord, direct us aright in the paths of thy commandments ; let thy good Spii'it lead us forth into all truth ; and these hearts of ours, that by nature are so fraught -(vith sin and wickedness, we pray thee alter and change. And bring into subjection daily every thought, and whatsoever thing else is in us, into obedience unto Christ. Let us find daily more

AN EVENING PRAYER FOR A FAMILY.

and more the power of Christ's death, mortifying sin in us ; and the efficacy of his resurrection, raising us daily out of the grave of sin into newness of life. And give us. Lord, that we may dedicate ourselves, our souls and bodies, to be lively, holy, and acceptable sacrifices to thee. Let thy love shewed unto us constrain us to love thee again, who fii-st lovedst us. Thou, 0 Lord, hast made us, and not we ourselves ; thou hast made us not beasts, but men and women, yea, after thy own image ; thou didst preserve us in our mother's womb, and didst nourish us when we did hang upon the breast; thou hast stUl in mercy provided for us, and heaped upon us many blessings, which others want and stand in need of. 0 Lord, give us a right use of all thy mercies ; especially for that thou hast let us live in such a happy season of thy gospel, in time of peace and prosperity, wherein thou dost by thy word continually call at the door of our hearts, and labourest our conversion. 0 Lord, we can never sufficiently admii-e thy goodness herein, and the rather because we have from time to time walked so unworthy of thy love. Oh forgive us, 0 Lord, our unthankfulness herein, and let us now walk as children of the light. Oh, it is too much. Lord, that we have spent the time that is last past according to the lusts of the flesh. Give us grace that we may spend that short time that yet re-maineth according to thy will. Set before us always the shortness of our lives, the day of death, sure in the end, unsure in the time, that we may be fully prepared for that second coming of our Saviour Christ unto judgment. And now in the time of our prosperity, Lord, teach us to think of the time of adversity ; and in the time of our health, let us remember the times of sickness, and the hour of death which shall come upon all flesh. Oh, let us be mindful of our latter end! let us number our days aright, that we may apply our hearts unto wisdom, and ever mind that reckoning and account which one day we shall give unto thee. Make us, while we live here, to be humble-minded towards our

bretliren, that we be lowly in our own eyes, that we get contented hearts, pure affections, chaste minds, and -wise behaviour, and all other gifts of thy own Spirit that may adorn us in thy sight, and may add unto the credit of the truth we profess.

And, good Lord, we pray thee, accept of our thanksgiving unto thy Majesty, for all thy mercies and blessings, from time to time bestowed upon us for this life, especially for a better life. We praise thee for om- election, vocation, justification, sanctifi-cation, continual preservation, and the assurance that thou hast given us of a better life when tliis is ended ; as also for all temporal blessings—health, peace, and prosperity; for thy goodness extended towards us this day that is past; that thou hast gone in and out before us, and freed us from many dangers of soul and body, and brought us with peace and comfort unto the beginning of tliis night. Lord, watch over us by thy Spirit and presence. Give us a holy and sanctified use of our rest and sleep, and fit us for the duties of the next day ; especially, 0 Lord, fit us for that day that shall never give place to night. Be good unto thy whole church; forgive the crying offences of our times, and of this kingdom ; bless our noble king and queen from all dangers, both of soul and body; bless the hopeful Prince Charles, James, the Duke of York, and the Lady Mary, together ^vith the Lady Elizabeth, and all her royal issue ; bless all others in authority, from the highest unto the lowest, the ministers of thy word, the Commons of this realm, and all that in Christian duty we are bound in our prayers to commend unto thee. Lord hear them for us, and hear us for them, and hear thy Son Christ Jesus for us all; and grant unto us all good things that thou in thy wisdom Imowest more expedient to give than we are to ask, even for Jesus Christ's sake ; to whom with thee, 0 Father, together with the blessed Spuit, we acknowledge to be due, and desire to give, all honour, praise, and glory, both now and for ever. Amen.

A TABLE

OF THE PRINCIPAL DOCTRINES CONTAINED IN THIS BOOK.

YERaE 1. Doct. 1. The godly man alone ia blessed, Doct. 2. The occasions of sin are to be avoided, Doct. 3. We must shun the company of wicked men, Doct. 4. "Wicked men are erer devising of mischief, Doct. 5. To give evil counsel is a horrible sin, Doct. 6. The falls of the godly are many, Doct. 7. A godly man doth ever walk with God, Doct. 8. Wicked men described, Doct. 9. A godly man sins not with deliberation, Doct. 10. Wicked men proceed by degrees to be exceeding sinful, Doct. 11. The mark of a lewd and wicked man,

Terse 2. Doct. 1. Not to do evil is not BufEoient; it is damnable not to do good, Doct. 2. A godly man performs godly duties cheerfully, Doct. 3. The law of God is a godly man's chief delight, Doct. 4. A godly man sets some time apart every day for God's service,

Verse 3. Doct. 1. Ministers' duty to instruct the simplest, Doct. 2. A double use of all the creatures of God, Doct. 3. All men that are not ingrafted into Jesus Christ are miserable,

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11 16 17 19 20 21 22 23 24

26 28

Doct. 4. Only the regenerate man is happy and blessed, Doct. 5. Members of Jesus Christ are ever fruitful, . Doct. 6. A true note of a godly man, to wait all

opportunities to do good, Doct. 7. Perseverance required in each child of God, Doct. 8. By our union with Christ we are made sure

of perseverance, .... Doct. 9. God doth ever bless the godly endeavours of

his children, ....

Verse 4. Doct. 1. The estate of the wicked most miserable, Doct. 2. The estate of the wicked exceeding changeable, Doct. 3. The destruction of the wicked is unrevocable.

PACK

42 44

60

Verse 5. Doct. 1. The certainty of the day of judgment proved, 61 Doct. 2. All mankind divided into two ranks, . 63

Verse 6. Doct. 1. A great comfort to the godly, that God doth

approve of them, ... 65

Doct. 2. The Lord hateth a wicked man and all he doth, 66

A prayer for the morning, A prayer for the evening,

EXCELLENT ENCOURAGEMENTS

AFFLICTIONS.

CONTAINING

DAVID'S TEIUJIPH OVEE DISTRESS, ON PSALIM XXVII.

DAVID'S HEART'S DESIRE, OX PSALM LXXXIV.

THE CHURCH'S EXERCISE UNDER AFFLICTION, ON PSALM LXXXV.

THE GREAT CHARTER OF THE CHURCH, ON PSALM LXXXVII.

THOMAS PIERSON, M.A.

EDINBURGH: JAMES NICHOL. LONDON: JAMES NISBET & CO. DUBLIN: G. HERBERT.

M.DCCC.LXVIII.

DAVID'S TEIUMPH OVER DISTRESS;

OR,

AN EXPOSITION OF PSALM XXVIL

TIER. 1. The Lord is my light and my salvation, ' u-lwni shall I fear ? The Lord is the sfrength of my life, of ichom shall I be afraid ?

This psalm, as the title shews, was penned by David, that kingly prophet, the sweet psalmist of Israel; for the Spirit of the Lord spake by him, and his word was in his tongue, 2 Sam. xxiii. 1, 2, wliich circumstance well observed wiU give strength to the appUcation of every good duty pressed upon us by his example in the particular branches of the psahn.

The time when this jisalm 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 cnielty he complams, ver. 2, and prays against them, ver. 12.

The chief matter of it is a notable expression of affiance and confidence in God in his greatest dangers, conmiending the same by the notable fruits and effects thereof.

His godly affiance he testifieth three ways : first, By plain and express profession thereof, m sweet variety of phrase and gracious appUcation, by sundry remarkable fniits and effects thereof to be seen iu his godly behaviour, in the six first verses.

Secondly, By humble prayer and supphcation for audience, mercy, favour, instruction, and preservation, vers. 7, &c., to 13.

Thirdly, By a godly provocation of his own soul, upon good gi'ound, still to wait upon God, vers. 13, U.

Ver. 1. For the first: Da^-id's affiance and confidence in God is very elegantly, in sweet variety of jjhrase, 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 freedom from servile fear, propounded by way of interi'ogation, and also twice repeated for better assurance.

In aU the three titles which he gives to God there is a sacred trope, metonymia ejfecti, the effect is put for the efficient. For, to speak properly, God was the author and fountain of light, salvation, and of strength, and not the things themselves. Lilie-vnse, in the first word, there is another trope, meta-phora, a metaphor; for light is taken, in a translate and borrowed sense, for joy and gladness, as Esther viii. 16, which is to the heart a pleasant thing; as light is to the eye, Eccles. xi. 7. So as his meaning is to encourage his heart against the reproach of his enemies, that would bid liim be packing to hide himself in mountains and deserts, as Ps. xi. 1, seeing the king liimself did seek his life. Why, saith David, I have Jehovah the ti-ue God for the author of joy and gladness to my heart, the giver of safety

E 2

PIEKSON ON PSALM XXVII.

[Ver. 1.

to my jserson, and of strength unto my life, wliom should I fear ? Should I be afraid of Saul, or any other man, whenas the Lord is my comfort, by undertaking my safety, and gii'ding me with strength ? as Ps. xrai. 32.

In the words thus understood, note two things: first, What God was to David ; secondly. What benefit Dand reaped thereby. For the first.

The true God is unto David the fountain of gladness to his heart, the author of safety to his person, and the giver of strength and might for the preservation of his life.

For light of comfort, see Ps. x^^ii. 28, ' Thou wilt light my candle,'—that is, increase my small comfort; ' the Lord my God will lighten my darkness,'—that is, give me comfort and joy, instead of misery and sorrow. Hence he calls God his exceeding joy, Ps. xliii. 4. And that he was the author of his safety, see Ps. iii. 3, ' Thou, Lord, art a shield forme;' and Ps. iv. 8, ' Thou, Lord, only makest me dwell in safety.' For gi\'ing him strength and might, see Ps. xviii. 2, ' The Lord is my rock, and my fortress, and my deliverer; my God, my strength.' Ver. 32, 'It is God that girdeth me -with strength.' Ver. 39, ' Thou hast girded me with strength unto the battle.'

The reason or ground of this happiness, is David's being in covenant with God, as God himself testi-fieth of David; calling him hi.s servant, whom he anointed with his holy oil, and promising that his faithfulness and mercy shall be with him ; yea, lus 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,' Ps. Ixxxix. 20, 21, 24, 26, 28. And David liimself layeth claim to tliis covenant with God: Ps. cxLx. 94, ' I am thine, save me;' and Ps. xxiii. 1, 'The Lord is my shepherd;' and in very many psalms he calleth the Lord his God, as Ps. vii. 1, ' O Lord my God, in thee ^rill I put my trust;' and ver. 3, ' 0 Lord my God.'

This sers'es for instruction, admonition, and comfort.

For instruction two ways; first, Touching God's all-sufiiciency in himself, for all his children, for whatsoever they want, or need; else Da\'id 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 Ps. xviii. 2, and cxliv. 1,2,' My strength, my goodness, my fortress, my high tower, and my deliverer, my shield,' &c. This point the Lord taught Abraham plainly: Gen. xvii. 1, ' 1 am God all-sufiicient,' or ' almighty.'

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,' Ps. cxxxiii. 12. For God being in himself all-suflficient, becomes all in all to those that be his peojjle by covenant. Ps. ciii. 17, 18, ' The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's chUcben, to such as keep his covenant. His eyes run to and fro, throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him,' 2 Chron. xvi. 9. ' He will make all his goodness pass before them,' Exod. xxxiii. 19. 'He wUl bless them, in their basket, in their dough, within the house, and in the field,' Deut. xxviii. 1, 2, &c., to 15. Hereupon David saith he shall not lack, Ps. xxiii. 1 ; and the church saith she will not fear, having God for her refuge and strength, Ps. xlvi. 1, 2, 5, with Isa. xxxiii. 21.

For admonition, this serves three ways : fiLrst, Seeing this was David's great happiness 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 child of God at this day. For, first. If God be the light of grace and comfort to thy soul in Christ Jesus, he vnll be the hght of joy and gladness in his providence to thy heart; and if he be spiritual salvation in Christ Jesus, he will not deny thee temporal preservation; ■ and Lf he be the strength of thy soul in grace, he " wiU become the strength of thy life in nature. In this case thou mayest reason, as David did : Ps. Ivi. 13, ' Thou hast delivered my soul from death, wit thou not deliver my feet from falling '] '

Now the evidence of these heavenly and spii-itual blessings from God is this: first. That he becomes the light of grace unto our souls appears three ways. First, By our true repentance, whereby we awake from the sleep, and stand up from tlie death of sin.

PIERSON ON PSALM XXVII.

Eph. V. 14; for such as walk in darkness, and yet lay claim to fellowship with God, who is pure light, do but lie in their profession, 1 John i. G.

Secondly, By a constant and conscionable practice of new obedience, accoi-ding to the I'ule of God's word, which is doing the truth, Jolin iii. 21 ; for such have fellowship with Christ, and with the true members of his church, 1 John i. 7.

Thirdly, If we suffer for the gospel, and for righteousness' sake, when we are called thereunto : Heb. X. 32, 'After ye were enlightened, ye endured a great fight through affliction,' for to believers it is ' given, not only to believe, but to sufier,' Phil. i. 29. Secondly, That God becomes our spu'itual and eternal salvation is thus known : first. If he have saved us from sin, in regard of dominion, so as corruption doth not reign, see Mat. i. 21, Anth Luke i. 71, 7-1, 75, and 1 Pet. i. 18.

Secondly, If he have wrought in our hearts the grace of true faith, whereby we rest and rely on the merits of Je.sus Christ for justification and salvation, see John v. 24, ^vitli 1 John v. 10, 14.

Thirdly, If he have drawn our hearts to love the bretliren : 1 John iii. 14, ' "We know that we have passed from death unto life, because we love the brethren.'

Thirdly, The Lord doth manifest himself to become our spiritual strength when he hath enabled us by grace to know and use that spiritual armour mentioned, Eph. vi. 10, <tc., '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 breastj^late of righteousness, shoes of peace, (which be Christian patience,) the shield of fiiith, the helmet of salvation, the sword of the Spirit, and prayer for strength, skill, and blessing in the use of all the former.'

Secondly, If we find defect in the forenamed blessings, we must give aU diligence thereunto, as 2 Pet. i. 5, &c., to the 10th verse. And the way is, to get rightly into covenant with God through Christ Jesus, in whom God becomes all things unto us that be needful, especially for our spiritual welfare ; and to get into covenant, we must both repent of our sins, for so John jirepared the way before Christ, Mat. iii. 3, and made ready a people for him, Luke i. 17. Also labour to get the grace of faith, for that

is ingrafting grace, Rom. xi. 17, 20. Now the means of both these is the word and prayer. The law prepares the heart for grace by the sight of sin, and by working humiliation for sin, as Rom. vii. 11 ;

1 Cor. xiv. 24, 25. The gospel is the word of his grace. Acts xx. 32, and by the blessing of the Spirit is immortal seed, 1 Pet. i. 23, 25; it is the word of faith, Rom. x. 8, 17, and prayer obtains the Spirit, Luke xi. 13, which is the spirit of fiiith,

2 Cor. iv. 13, therefore the disciples by prayer sought faith of Chi-ist, Luke xvii. 5.

Thirdly, In the fruition of any of these blessings, see whither 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, continual cause of praise and thanks to God; therefore we must' in all things give thanks,' 1 Thes. V. 18.

For comfort, this makes greatly to the godly, who make conscience of their ways, and endeavour to keep covenant with God. For God will become all these unto them, as he was to Da\ad, whereupon they may rejoice, as Ps. xxi. 1, and say they shall not lack, as Ps. xxiii. 1, for their God is all-sufficient for them, as Gen. xvii. 1.

We have seen what God became to David; now we come to see the second thing to be noted in the verse, the benefit which David reaped by ha^ng the Lord for his light and salvation, and for the strength of liis life,—namely, hereby he was freed from human sla\'ish fear and terror. This he confidently expresseth to be certain, as well by the manner of propounding it, by way of question, which here im-plieth a more vehement negation, as also by the repetition of his freedom, which shews that his heart herein was resolute; as Gen. xU. 32, the dream is doubled to give certainty.

Mark, then, David's confidence and courage ; having the Lord for his God, he is armed against all fear of men or other creatures : Ps. cxviii. 6, ' The Lord is on my side; I will not fear : what can man do unto me 1' Ps. xxiii. 1-4, ' The Lord is my shepherd, &c. Though I walk through the valley of the shadow of death, I will fear none e\-il.' Ps. iii. 3-6, 'Thou Lord art a buckler for me; I mil not be afraid of ten thousand of the people, that shall beset me round about.'

PIERSON ON PSALM XXVII.

[Yer. 1.

The reason is, because having the Lord for his God by covenant, he had title to God's power, which is almighty, for his defence and safety; and that upon God's siu-e word and promise : See Ps. xci. 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 fortress: my God ; in him will I trust. Thou shalt not be afraid for the terror by night,' &c.

This serves for instruction and for admonition.

For instruction two ways : first, see here. That there is great gain in true godliness, as 1 Tim. vi. 6, and much fruit in religion to those that attain to true righteousness, as Ps. Iviii. 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 God's own di\'ine properties afford unto the sons of men ; as here, for instance, to be freed from human ser\'ile fear by their right and interest to God's power and might; for what needs he fear that hath God's power for his defence 1 The tliree children did hereby encourage themselves in great present danger: Dan. iii. 16, 17, 'We are not careful to answer thee in this matter. Our God, whom we serve, is able to deliver us from the burn-intT fiery furnace, and he wiM deliver us out of thine hand.'

And for assurance hereof, mark all God's gracious promises of protection and preservation to the godly, as Isa. xli. 14, 'Fear not, thou wonn Jacob,'&c.; Isa. xliii. 1-3, ' Now saith the Lord that created thee, 0 Israel, fear not: for I have redeemed thee, and called thee by thy name ; thou art mine. When thou passest through the waters, I will be with thee,' &c. ; Isa. li. 11-13, 'The redeemed of the Lord shall obtain joy and gladness; and sorrow and mourning shall flee away. I, even I, am he that comforteth thee: who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man that shall he made as gi'ass 'i and forgettest the Lord thy maker,' &c. Add hereto Jer. xlvi. 27, 28, ' Fear not thou, 0 my servant Jacob ; for I will save thee ; I am wiih thee.'

Object. But we shall find that the most godly do fear, as David himself; Ps. cxvi. 11, 'I said in my haste, all men are liars ;' and in 1 Sam. xxvii. 1, ' I shall now perish one day by th hand of Saul.'

Ans. This comes from the weakness of their faith, as Mat. xiv. 30, 31. Peter feared, though he had Christ's word for his warrant, through the weakness of his faith, which may also be increased by present guilt in some sin.

Object. But the godly sometimes fly and fall before their enemies, and so cannot but fear.

.Ans. All promises of temporal blessings, such as freedom from human fear is, are to be understood with exception of the cross; that is, must give way to God's correction for sin, as in Da^^d, 2 Sam. xii. 14, and to God's malring trial of grace, as in Job, chap. ii. 3.

Secondly, Here see the true ground of that difference which is between the wicked and the godly, about slavish fear and godly boldness, plainly testified by Solomon : Pro v. xxviii. 1, ' The wicked flee when no man pursueth : but the righteous is bold as a lion.' This cometh hence, the godly have the Lord with them and for them, and that makes them bold; but the wicked have the Lord against them, and that strikes their hearts with fear and dread. See the truth of this in instance : Moses leads all the people of Israel boldly tlirough the Eed Sea; Pharaoli followeth boldly for a whUe, but at length he and all his hosts are afraid, and fly away, and are drowned, Heb. xi. 29, with Exod. xiv. 25. And at Christ's resiuTection the keepers are as dead men for fear, but the women that sought Jesus are bid not to be afraid. Mat. xxviii. 4, 5.

For admonition, it serves two ways : first, To take notice, that the trae grounds of courage and boldness is this, that a man hath the true God for his God; that so, whosoever would be comfortable and couivageous in the evO da)% do labour for this estate, to have the true God for his God. It is not only true that affliction foUoweth sinners, so as evil shall hunt the wicked person to destruction, Ps. cxl. 11 ; but even the godly themselves are subject to many miseries, as Ps. xxxiv. 19;' Through manifold tribulations we must enter into the kingdom of God,' Acts xiv. 22. Now, unless God be for us, the heart will fail when evils come, as Nabal's did, 1 Sam. XXV. 37. And none indeed have the Lord for them, but those that stand rightly in covenant with God ; which be such as repent of their sins, believe in the Lord Jesus, and walk in new obedience. This is

riERSON ON rsALii xxvn.

5

wholesome doctrine, for soldiers in war, mariners on the sea, and for every one in evil times.

Secondly, Those that have true courage and comfort in e\dl times, must learn hence to give God all the glory. For tliis is the Lord's gift, as David con-fesseth, Ps. xviii. 29, c.'vrL'.

Ver. 2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumhled and fell.

Here Da'vdd gives instance, from his own experience, of God's jiowerful preservation of him in extreme danger; wliich no doubt he proi^ounds as the ground of that great confidence professed in the former verse, as in like case he encouraged himself to encounter in fight with great Goliath, because God had fonnei-ly strengthened him against a lion and a bear, 1 Sam. xrvii. 33-35.

In the instance here made, we have three things to note. First, The state and condition of David's enemies ; they are ' wicked' men. Secondly, Their purpose and attempt against David ; they came upon him ' to eat up his flesh '—that is, utterly to destroy liim, as the roaring Hon devoureth a little sheep. Thirdly, The issue and succes.s of theii' attempt; ' they stumbled and fell.

For the first note, David's enemies and foes are wicked men : Ps. iii. 7, ' Thou hast smitten all mine enemies on the cheek bone; thou hast broken the teeth of the ungodly.' Ps. v. 89, David praymg for safety, because of his enemies, saith, ' There is no faithfulness in their mouths, their inward parts are very wickedness,' &c. Ps. vi. 8, he calls his enemies ' workers of iniquity.' Ps. xvii. 9, the ■ndcked that oppress him are his enemies; and ver. 13, ' Deliver my soul from the wicked.'

The reason whereof is the enmity put by God himself between the seed of the serpent and the seed of the woman. Gen. iii. 15, which David found : Ps. xxxviii. 19, 20, ' They that render evO. for good are mine adversaries, because I follow the "thing that good is ;' and our Sa\'iour Christ, John vii. 7, ' The world hateth me, because I testify of it that the deeds thereof are evil.' Wlio also foretold his disciples hereof, Jolm xv. 15, ' If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the

world, therefore the world hateth you ;' and John xvi. 33, ' In the world ye shall have tribulation.'

This serves for instruction, admonition, and comfort.

For instniction, it shews plainly what the godly must expect and look for in this world at the hands of -wicked men,—namely, all bitter opposition and enmity that may be; as Christ Jesus told his disciples, ' Ye shall be hated of all nations for my name's sake ;' and therefore tells them that he sent them forth as sheep into the midst of wolves. Mat. X. 16. AVliich thing Da^dd had found long before, and thereupon complains : ' My soul is among lions, and I lie amongst the children of men, that are set on fire, whose teeth are spears and arrows, and their tongue a sharp sword,' Ps. Ivii. 4. ' And mine enemies, workers of iniquity, lie in wait for my soul,' Ps. lix. 1-3. 'My soul hath long dwelt with him that hateth peace. I am for peace, but when I speak they are for war,' Ps. cxx. 6, 7. This Paul like"wise felt: ' The Holy Ghost witnesseth in every city that bonds and afflictions abide me,' Acts xx. 23. See 2 Cor. xi. 23, 'In stripes above measure, in prison more frequent, in death oft.' Yea, it was the case of the rest of the apostles as well as his. ' I think,' saith he, ' that God hath set us forth, the last apostles, as it were, appointed to death : for we are made a spectacle unto the world, unto angels, and to men,' 1 Cor. iv. 9.

For admonition, it serves two ways : first, To the ■wicked, that they consider their estate in God's sight, when they are so spitefully bent against the godly; surely this is that venomous corruption which they receive from the old serpent the devil. This Paul accounted the madness of his natural estate: ' And Ijeing exceedingly mad against them, I persecuted them unto strange cities,' Acts xxvi. 11.

Secondly, To the godly, to be both wise as serpents and harmless as doves, and to beware of men. Mat. X. 16, 17. So did David: 'I will keep my mouth with a bridle while the wicked is before me. I was dumb with silence, I held my peace even from good,' Ps. xxxix. 1, 2.

For comfort, this makes gi-eatly to the godly, that their adversaries are wicked men ; for they may hereon rest assured that God will not join -with

riERSON ON PSALM XXVII.

[Ver. 2.

their enemies, unless it be for trial of gi-ace, as in Job, or for the sins of the godly in forsaking him ; for then the Lord may justly use the wicked as rods and scourges for their correction; as Isa. x. 5, 6, ' 0 Ass3Tian, the rod of mine anger, and the staff in their hand is mine indignation.' So Job v-iii. 20, ' Behold, God will not cast away a perfect man, neither will he help the evil-doers.' Indeed, if we forsake him, he will foisake us, 2 Chron. xv. 2. ' Rejoice, therefore, 0 ye nations, with his people; for he will avenge the blood of his servants, and render vengeance to his adversaries, and will be merciful unto his land and to his people.' Deut. xxxii. 43. Consider the Lord's wish : ' Oh that my people had hearkened unto me, and Israel had walked in my ways ! I should soon have subdued their enemies,' &c., Ps. Ixxxi. 13-15. Add Isa. 1. 10,andUv. 8, U, 15.

The second thing to be noted here is. The purpose and attempt of David's enemies against him; they came upon him to eat up his flesh,—that is, utterly to destroy him. Mark, then,

Da^dd's enemies did fully purpose and endeavour his utter ruin and destruction. ' The sorrows of death compassed me, and the floods of the ungodly made me afraid,' Ps. xviii. 4. ' Mine enemies would daily swallow me up; they be many that fight against me,' Ps. Ivi. 2. 'They gather themselves together, they liide themselves, they mark my steps, when they wait for my soul,' ver. 6. ' My soul is among lions: I lie among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword,' Ps. Ivii. 4. ' They that hate me without a cause are more than the hairs of mine head : they that would destroy me, being mine enemies wrongfully, are mighty,' Ps. box. 4.

The reason hereof was, theu" spiteful -ivrath and hatred against David; as he confesseth, in the behalf of the church with himself, ' If it had not been the Lord, who was on our side, when men rose up against us: then they had swallowed us up quick, when their wrath was kindled against us,' Ps. cxxiv. 2, 3. And this spiteful wrath was kindled in them against David on two occasions: first. Because of his religion and piety, with which their corruption could admit no accord ; as the apostle doth intimate,

2 Cor. \-i. 14, and David confesseth, Ps. xxxviii. 20, 'They that render evil for good are mine adversaries ; because I follow the thing that good is;' as Cain slew his brother, ' because his own works were e\'il and his brother's righteous,' 1 John iii. 12, and herein the devil set them a-work to hinder religion, as Eev. ii. 10. Secondly, Because of the honour and dignity whereto God had advanced him. ' 0 ye sons of men, how long will ye turn my glory into shame ?' Ps. iv. 2. ' How long wUl ye imagine mischief against a man ? They only consult to cast him do^vn from his excellency,' Ps. Lxii. 4. This Saul himself confesseth in his fury to Jonathan his son. ' As long as the son of Jesse'—that is, David— 'liveth upon the ground, thou shalt not be established, nor thy kingdom; wherefore now fetch him unto me, for he shall surely die,' 1 Sam. xx. 31.

This serves for instruction and for admonition.

For instruction it serves two ways. First, To discover the exceeding measure of corruption that is in natural men, and thereupon their fearful estate in soul to Godward. Then- spiteful hearts and raging ^vrath against the godly,-whereby nothing will satisfy them but their utter ruin and destniction, shews the great measure of their corruption. When they \vill eat up God's people as they eat bread, that is, devour them with delight, this shews they are corrupt, as Ps. liii. 1, 3, 4. And that they are so spiteful-minded is plain by instance : Ps. Ixxxiii. 4, ' They have said, Come and let us cut them off" from being a nation, that the name of Israel may be no more in remembrance.' Ten nations were confederate against Israel with this resolution. The like we may see in the carnal Israelites against Paul: Acts xxii. 22, ' They lift up their voices, and said. Away with such a fellow from the earth, for it is not fit that he should live ;' yea, in Paul himself, before he was converted, for he persecuted Cluistianity unto the death. Acts xxii. 4, and was mad against this way, chap. XXvi. 11. Now this malice and hatred against the godly shew them to be the children of the de\'il, as 1 John iii. 12, and John viii. 40, 44.

Secondly, To manifest that there is a special providence of God over his church and children, that preserves and keeps them notmthstanding all the spite and rage of the wicked against them, as Ps. cv. 12-14, 'When they were but a few men in num-

PIERSON ON PSALM XXVIl.

ber ; yea, very few, and strangers in the land. When they went from one nation to another, from one kingdom to another people; he suflered no man to do them \^Tong.'

For admonition it serves two ways. First, To the bricked; to consider of then- cornipt affection in spite and hatred against the godly, and whence it comes, that so they may discern their fearful state in soul, and labour to alter it. How they stand afleeted their own hearts can tell them, even as Ahab was to Micaiah, 1 Kings xxii. 8, ' I hate him.' But whence is it ? see James iii. 14, 15; even from the devd, as Acts xiii. 10 ; if enemy of righteousness, then child of the de^-il, as John viii. 40, 44. Now the way of change from that estate is by regeneration, which, indeed, is God's work, yet in the use of means ordained by himself, even the word and prayer, for the word is the seed of our new birth, 1 Pet. i. 23, and prayer obtains the Spii'it, which puts life thereto, see Luke xi. 13, and John vi. 63.

Secondly, To the godly; often to bethink themselves what then- religion may bring upon them from the wicked, even all their WTath and hatred, fury and rage, that so they may get the sure shelter against it, which is only this, to have God for them, as Ps. cx%Tii. 6, ' The Lord is on my side, I will not fear ; what can man do unto me 1' For he is the safe keeper, Ps. cxxi. 4, 5, whereon Da\-id assures himself of safety, Ps. iii, 3, 6, and Jeremiah, chap. XX. 15. Now he is ours by covenant, and continues for us while we keep fast to him in uprightness of heart: see 2 Chron. xv. 2, ' The Lord is ivith you, while ye be with him ;' and chap. xvi. 9, ' The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him.' Now a perfect heart is discerned by an obedient Ufe : Isa. xxxviii. 3, ' I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight;'with Job i. 1, 'That man was perfect and upright, and one that feared God and eschewed evd.'

The third thing to be noted here is the issue and success of the cruel attempt of David's enemies against liim. They did not only fail of their purpose against Da\dd, but even themselves stumbled and fell; see this plainly both in his particular

combat with Goliath, 1 Sam. xvii. 44-49, who said he would give David's flesh to the fowls of the air and to the beasts of the field; but it fell out otherwise. Also in manifold battles that he fought against the Philistines, whereof he saith in general, Ps. cxviii. 10, 12, ' All nations compassed me about. They compassed me about like bees; they are quenched as the fire of thorns.' The truth thereof, see 1 Cliron. xiv. 8, &c., when the Philistines came up against him two several times in great abundance, and brought their gods with them, which he burned ■with fire at Baal-perazim, ver. 12, &c. See also Ps. xxxvii. 14, 15, ' The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. Their sword shall enter into their own heart, and their bows shall be broken.'

The reason or cause hereof was in God, who for just causes stood for David, and set himself against David's enemies. God stood with Da\-id for these causes : first. He found him out, and chose him to do him service in that place and state wherein he was so mightily oi^posed by his enemies : see Ps. Ixxxix. 20, 21, 'I have found Da\-id my servant; with my holy oil have I anointed him. With whom my hand shall be established : mine arm also shall strengthen him,' &c.; as Acts xiii. 22, ' I have found Da\'id the son of Jesse, a man after mine own heart.' Ps. Ixxviii. 70, ' He chose Da^id his servant, and took him from the sheepfold.'

Secondly, Da\ad trusted in God, and so was holpen: Ps. Ixii. 1-3, ' Truly my soul waiteth upon God : from him cometh my salvation. He only is my rock and my salvation ; he is my defence ; I shall not greatly be moved. How long will ye imagine mischief against a man ? ye shall be slain all of you : as a bovring wall shall ye be, and as a tottering fence.' Ps. xxi. 7, 8, ' The king trusteth in the Lord, and through the mercy of the most High he shall not be moved,' &c. Ps. xci. 1, 2, 9, ' He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty,' &c.

Thirdly, David prayed unto the Lord, and so was preserved : Ps. Ivi. 9, ' When I cry unto thee, then shall mine enemies turn back : this I know ; for God is for me.' Ps. xxxiv. 4, 'I sought the Lord, and he heard me, and delivered me from all my fears.'

PIERSON OX PSALM XXVII.

[Ver. 2.

Ver. 6, ' This poor man cried, and the Lord heard him, and saved him out of all his troubles.' This duty hath God's promise : Ps. 1. 15, ' Call upon me in the day of trouble : I will deliver thee, and thou shalt glorify me.'

Fourtlily, David made conscience of sin and walked in obedience : Ps. xviii. 21, 24, 'For I have kept the ways of the Lord, and have not wickedly departed from my God. Therefore hath the Lord recompensed me according to my righteousness.'

Now for his enemies, God would not be with them for these causes : first, They w^ere not called of God, nor sent by him against David, Ps. x. 2 ; pride, malice, and covetousness stir up the wicked.

Secondly, They were wicked men, workers of iniquity, as ver. 1, with whom God wUl not join for help and assistance : Job viii. 20, ' God will not cast away a perfect man, neither Avdll he help the evildoers ;' Ps. xciv. 20, ' Shall the throne of iniquity have fellowship with thee, wliich frameth mischief by law?' Ps. V. 4-6, 'Thou art not a God that hath pleasure in -Nvickedness : neither shall evil dwell with thee,' &c. ; Ps. Ivi. 7, ' Shall they escape by iniquity 1'

Thirdly, David's enemies did neither regard God's word nor God's works, and so could not prosper. For neglect of God's word, see Ps. cxLx. 126, ' It is time for thee. Lord, to work; for they have made void thy law.' Ps. 1. 16, 17, 'Unto the wicked God saith, What hast thou to do to declare my statues, &c., seeing thou hatest instruction, and castest my words behind thee?' And for his works, Ps. xxviii. 5, ' Because they regard not the works of the Lord, nor the operation of liis hands, he shall destroy them, and not build them up.'

Fourthly, David's enemies trusted in their own might, and outward means : Ps. iii. 2, ' Many say of my soul, there is no help for him in God.' 2 Sam. xvii. 12, ' Therefore I counsel, &c. We -will light upon him, as the dew falleth on the ground; and of him, and of all the men that are with liim, there shall not be left so much as one.' Ps. xxi. 7, 8, ' Some trust in chariots, and some in horses, but we will remember the name of the Lord our God. They are brought down, and fallen, but we are risen, and stand upright.'

Ohjid. Yet sometimes tliis is otherwise, as the

psalmi-st complaineth, Ps. Ixxxix. 38, 39, 43, ' But thou hast cast off, and abhorred ; thou hast been ■\vroth with thine anointed. Thou hast made void the covenant of thy servant; thou hast profaned his crown, by casting it to the ground. Thou hast also turned the edge of his sword; and hast not made him to stand in the battle.' The like complaint, see Ps. xliv. 9, 10, &c., ' But thou hast cast off and put us to shame, and goest not forth with our armies. Thou makest us to turn back from the enemy, and they wliich hate us spoil for themselves.'

Alls. Here we must consider the nature of God's promises ; for though such as concern redemption and salvation in Clu-ist be most sure and certain, yea and amen, 2 Cor. i. 10, yet the promises of temporal blessings are conditional, and must be understood with the exception of the cross,—that is, so as God, either for trial of gi'ace, or coiTection for sin, may deal otherwise; as we may see in good king Josiah, who for the sins of the land, that hastened God's judgments, fell by the hand of Pharaoh-Necho.

This serves for instruction, admonition, and comfort.

For instruction; see what a great blessing and privilege it is to stand rightly in covenant ^^ith God, whereby he becometh light or salvation to a man, or to a people, and the strength of their life ; for so shall they find extraordinary preservation in time of danger, and strange deliverance beyond human expectation, as here David confesseth, and the people of Israel found many a time; as when they were pursued by Pharaoh at the Eed Sea, Exod. xiv. 10, 13; so also when Joshua won Jericho, Josh. vi. 21 ; Ai, chap. viii. 28; and slew the five longs of the Amorites, who fought against Gibeon, chap. x. 1.5, &c., in which fight the sun stood still in the midst of heaven, and hasted not to go down about a whole day, ver. 13. And afterward, when divers other kings, with all their power, came to fight against Joshua, with much people, as the sand upon the sea-shore for multitude, with horses and chariots very many, Joshua discomfited them all. Josh, xi. 1, 2, 5, 6 ; and the Anakims, against whom formerly none could stand, Deut. is. 2 ; yet Joshua drave them out, and destroyed them

riERSOX ON rSAL3I JXVII.

9

utterly, and their cities, Josli. xi. 21, 22. The like we may see iii the strange victories, in the book of the Judges, by Deborah and Barak against Sisera, Judges iv. 15, &c. By Gideon against the Jlidianities, chap. vii. 22, &c. By Jephthah against tlie Ammonites, chap. xi. 32, 33. By Samson against the Philistines, chaps, xv. and xvi.; and so by Jonathan and his armour-bearer, against a garrison of the Philistines, 1 Sam. xiv. 15. By Da%'id's many victories over them before-mentioned ; by Asa against the Ethiopians, 2 Chron. xiv. 9, &c. Jehoshaphat against Moab, Ammon, and Mount Seir, 2 Cliron. xx. 12, &c.; and Hezekiah against Sennacherib, Isa, xxxvii. 36.

Also here see the misery of those that be out of covenant with God; for the Lord's power is ever against them, (unless when he will use them as a rod and scourge to punish the rebellious, as Isa. X. 5, G,) and therefore woe unto them; as Hosea L\. 12, with Deut. xxxii. 30.

For admonition, to give all diligence to be truly in covenant with God, that so it may be with us as it was with David. For which end, in the profession of the true faith, we must imitate the godly practice of David ; having a calling for that we do, tnist in God, pray unto him, and walk in obedience.

Also, as we desire to scape the Lord's hand in our overthrow, let us beware of the state and properties of David's enemies.

For comfort to the godly, fighting the Lord's battles, and yet overmatched. If they be in covenant with God, and follow David, in the warrant of a good calling, in affiance, prayer, and holy obedience, they may say, Where is the God of David, of Joshua, of Jehoshaphat ? &c.; as Elisha said, ' Where is the Lord God of Elijah 1' 2 Kings ii. 14, for he is ■R-ithout .shadow of change, James i. 17.

Ver. 3. Thwrjli an host slwuld encamp against me, my heart shall not fear: thovrjh icar should rise arjainst me, in this will I be confident.

Here the prophet returns to make mention of his courage and confidence against his enemies, more fully expressing the same than he had formerly done, by making supposal that, with all their force, and in their greate.st fiiry, they should set upon

him, saying, ' Though an host should encamp agamst me'—there is the supposal of their force, and yet he would not fear; and ' though war should rise against me'—there is the supposal of their rage and fury, yet ' in this will I be confident.' But what means he by in this ? The most take it demonstratively, with reference to that he had said, The Lord is my light : yet it may be taken for a relative, and referred to the war made against him, wherein he would be confident upon his having God for his light, &c.

Here, then, we have two things to note ; the one implied or taken for granted, the other expressed. The thing implied is this, that to be in fear, and to be confident, are here opposed as contrary aflfections of the heart. David here professeth his heart was free from fear, and that he was confident. And to clear the proposition, it containeth two things. First, That fear and confidence are contrary afi"ec-tions ; this is acknowledged by the very heathen as a princii^le in natural philosophy, which none can deny that know the nature of these affections, or feel the force of them. For fear is the fainting or falling down of the heart upon the apprehension of evU, either present or imminent, as Luke xxi. 26, ' Men's hearts failing them for fear.' But confidence is the trust or persuasion of the heart to escape evil, and to enjoy good, as Ps. xxxvii. 3, 5. Secondly, That these affections are seated in the heart, is lOiewise acknowledged by natural men, and plain also in Scripture : for fear, see Luke xxi. 26, as before; and for confidence, Ps. xxviii. 7, ' The Lord is my strength, and my shield; my heart trusted in him.'

The reason hereof is the will of God Almighty, the maker of man's heart, as Ps. xxxiii. 15, 'He fashioneth their hearts alike ;' and he ' made this contrary to that,' Eccles. vii. 14.

The application is twofold. First, For instruction ; see here that one of these two must needs possess every one of our hearts, for these aflfections are natural, and who will exempt himself from that which is man's natural estate! Elias was a man subject to natural passions, Jamesiv. 17, and said of himself, I am no better than my fathers, 1 Kuigs xix. 4.

Quest. Was Adam endued with fear by creation i

PIERSCiN ON PSALSI XXVII.

[Ver. 4.

yins. Adam's fear by creation was filial, of God ; but ser\-ile fear was not in him tOl lie sinned against God. Of this we may say, as of shame, Gen. ii. 25, ' They were both naked, the man and the woman, and were not ashamed ;' with Gen. iii. 9, 10, 'The Lord God called unto Adam, and said unto him, AVhere art thou 1 And he said, I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself

For admonition, that every one of us do consider the causes of these affections ; and as we desire to be freed from fear, and endued with confidence, so to give all diligence to be freed from the cause of fear, and to be possessed with the causes of true affiance and confidence. Now fear ariseth from the apprehension and conceit of that which is evil and hurtful to us; which, whatsoever it is, comes from sin, Ktan, that is indeed drf] ij ?7a»ra aiirai ; see Prov. i. 33 ; Gen. iii. 10.

The cause of confidence and affiance is sure title to that which is good, which none have but the righteous ; as Ps. xxxvii. 17, ' The Lord uiDholdeth the righteous.'- Ver. 39, ' The salvation of the righteous is of the Lord.' Hence Solomon saith, ' The righteous is bold as a lion,' Prov. xxviii. 1. Now the way to be freed from sin, is by true repentance ; as Acts iii. 19, ' Eepent ye therefore, and be converted, that your sins may be blotted out.' And the way to become truly righteous, is to believe in God through Christ, ' who is the end of the law for righteousness,' ftom. x. 4, which is never severed from righteousness, renewed in sanctification, aa 1 Cor. i. 30. After these two graces, must we give all diligence in the use of means, the word and prayer, in and by which the Holy Ghost worketh these, and all other needful graces, in the hearts of God's elect. And for motives, consider the present evil times, in the common troubles of the church abroad, which if they befall us, without repentance and faith, we shall shrink under them. Add hereto the meditation of the terror of death to them that want repentance and faith ; but most of all the horror and terror of the day of judgment.

The thing expressed is this, That David's heart was confident, and free from slavish fear of hurt, from the strongest opposition and malice of all his enemies : see Ps. iii. 6, ' I will not be afraid of ten

thousands of people, that have set themselves against me round about.'

The reason hereof was, his being truly in covenant with God, whereby he had title to God's power and providence for his j)reservation : see Ps. xci. 9-11, 'Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling. For he shall give his angels charge over thee,' &c. So Ps. iii. 3, and cxviii. 6.

Object. David wanted this confidence before Achish, 1 Sam. xxi. 12, 13.

Ans. He had then the habit of faith in God in his heart, but failed somewhat in that particular act, as Peter did more when he denied his Master, Luke xxii. 60, with 32. Which we must observe, to restrain rash judgment, against ourselves or others, for particular falls. For as we have sanctification in part, and not perfectly, so we may fail in many particular acts. Which yet must not encourage any to go on in a course of sin, seeing reigning sin and saving grace cannot stand together. See Eom. vi. 1-15.

This serves for instruction and for admonition.

For instruction, see the great fruit of godliness, in giving courage and boldness in his greatest distress ; as is said in general, 1 Tim. iv. 8, ' Godliness is profitable unto all things.' Ps. Iviii. 11, 'Verily there is a reward for the righteous.'

For admonition, to labour to be such as David was, if we desu-e to have the like courage. Now David stood rightly in covenant mth God, and kept covenant, testifying the same by new obedience: See Ps. xviii. 21-23, 'I have kept the ways of the Lord, and have not wickedly departed from my God,' &c. And say not. This sampler is too high ; see James v. 10, ' Take, my brethren, the prophets, who have spoken in the name of the Lord, for an ensample of suffering affiiction, and of patience;' nay. Mat. xi. 29, our Saviour himself saith, ' Learn of me;' and St Paul, Phil. ii. 5, ' Let this mind be in you, which was also in Christ Jesus.' Eph. v. 1. ' Be ye followers of God, as dear cliildren.'

Ver. 4. One thing have I desiyed of the Lord, that Hill I seek after ; that I may dwell in the house of the

PIERSON ON PSALM XXVII.

11

Lord all tlic ilaj/s of my life, to behold the heauty of the Lord, and to inquire in his temple.

Having in the former verse plainly expressed the singular benefits he received by ha^•ing the true God for his God—as, namely, that he himself was encouraged in the greatest assaults of his enemies, ver. 1-3, and on the other side his enemies were daunted and dismayed, ver. 2—here in this verse he shews his ardent affection towards the place of God's worship, being indeed the only way for his soul to enjoy society vrith God, who was his light and salvation, and the strength of his life.

This affection of David towards the place of God's worship is here notably expressed three ways : first. By this, that he makes it the only matter of his special suit unto God, which both formerly he had de-su'ed, and would yet also still seek after,—' One thing have I desired of the Lord, that wOl I seek after, that I may dwell in the house of the Lord ;' secondly, Bj' the length of time for which he would enjoy that benefit, namely, ' all the days of his life;' thirdly, By the comfortable ends for which he desires it, which here are these two: fii'st, ' To behold the beauty of the Lord;' secondly, ' To inquire in his temple.'

For the first ; the Lord's house in David's time was the tabernacle of the congregation, to which he had appropriated the ordinances of di\-ine service, for the performance whereof his peoi)le did thither assemble themselves while it stood; and to the temple built by Solomon afterward, whereto God made the promise of his presence, 1 Kings ix. 3, whither the tribes went up, Ps. cxxii. 4, unto which place David's heart was traly addicted, as Ps. xxvi. 8, ' Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth;' 1 Chron. xxix. 3, ' I have set my affection to the house of my God.' But now, in the New Testament, difference of place in respect of hoUness is taken away, John iv. 21, and God's house is his church, 1 Tim. iii. 15 ; that is, such companies and assembUes of people as be in covenant ^vith God, and meet together Ln Christ's name to perform worship and ser\'ice unto God, as Mat. xviii. 20. For the godly are God's temple and God's house, 1 Cor. iii. 16; 2 Cor. vi. 16 ; 1 Pet. ii. 5. Now, to dwell in God's house is to continue a true member of God's church,

a true believer enjojnng the liberty and comfort of God's holy worship and service; wherein, though the priests and Levites had a special privilege, whose calling was to do service in the sanctuary, as Ps. cxxxiv. 1, yet it was not pecuhar to them alone, as appears by Ps. xv. 1 and last, compared with Luke ii. 36, 37, where men and women that are truly godly are said to dwell in God's house.

Here, then, in this first expression of David's affection towards the house of God, note two things : first. That David's heart was set upon the house of God above all other things ; he was more in prayer and endeavour after this lilessing, to dwell in God's house, than after any worldly thing. This he often testifieth, as 1 Chron. xxix. 3, ' I have set mine affection to the house of my God;' Ps. xxvi. 8, ' Lord, I have loved the habitation of thine house, and the place where thine honour dwelleth ;' Ps. cxxii. 1, 'I was glad when they said unto me. Let us go to the house of the Lord.' So Ps. Ixxxiv. 1, 2,10, andPs. xlii. 1, 2,4.

This affection is the more to be marked in David, because the world wonders at it Ln God's children, as Cant. v. 8, 9, and derides them for it, as 2 Sam. ■vi. 20 ; therefore consider the reasons that moved him thereunto, which are indeed the wonderful, rare, heavenly blessings which are certainly enjoyed in God's house, and nowhere else. "Whereof the first and principal (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 Son, and the Holy Ghost; who, though the whole world be his, yet only shews his special grace and favour to the true members of his church, as Ps. cxlvii. 19, 20, ' He sheweth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation,' &c.; with Exod. xix. 5, ' Ye shall be a peculiar treasure unto me above all people.' vVnd therefore they that are out of the church are said to be ' without Christ and without God in the world,' Eph. ii. 12, and cannot receive the Holy Ghost, who is the true sanctifier and comforter, John. xiv. 17.

Behold, then, the pri\'ilege 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 groat ground of then- true hap-

PIEESON ON PSALM XXVII.

[Ver. 4.

piness. The queen of Slieba accounted Solomon's servants liappy in having a Idng so eminent for wisdom, 1 Kings X. 8 ; ' But, behold, a greater than Solomon is here,' Mat. xii. 42 ; a Idng and master in his church, who can give ddiverance by command, Ps. xliv. 4, and ivill honour all his faithful sei-vants : John xii. 26, ' Where I am, there also shall my servant be. If any man serve me, him will my Father honour;' so Luke xii. 37, 43, 44. More particularly, God the Father is in Christ their Father, 2 Cor. vi. 18; John xx. 17, even the Father of mercies, 2 Cor. i. 3, who will take notice of the wants of his children, and make supply, upon their sober and sanctified use of lawful means, if first and chiefly they seek heavenly blessings. Mat. vi. 32, 33, and what is wanting in their temporal estate he will fully make out in their eternal, Luke xii. 32. Also God the Son is in and to his church a blessed Saviour and Redeemer, he is ' the head unto his church, which is his body,' Eph. i. 22, 23, and the Saviour of his body, Eph. v. 23 ; see Luke ii. 10, 11; Isa. xlLx. 6, 8. Yea, he is a husband unto their souls, Isa. liv. 5, ' Thy maker is thine husband;' Isa. Ixii. 4, 5, ' Thy land shall be married. As a young man marrieth a virgin, and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.' And God the Holy Ghost is to his church a blessed sanctifier and comforter, ' the Spirit of grace and supplications,' Zech. xii. 10; ' And because ye are sons, God hath sent forth the Sijuit of his Son into your hearts,' Gal. iv. 6.

Secondly, The true God, in Chri.st Jesus, gives to all the true members of the church freedom and deliverance from all hurtful evils. By imputing his righteousness unto them he doth acquit them from the whole guilt and curse of sin, both original corruptions and actual transgressions, whereupon all the evils thereof, in temporal and corporal miseries, as they are curses, are removed, see Gal. iii. 13, ' Christ hath redeemed us from the curse of the law, being made a curse for us,' whereupon, Rom. viii. 1, ' There is no condemnation to them which are in Christ Jesus ;' and more generally, Luke i. 68, &c. ; Acts xiii. 39.

Thirdly, Here God aiTordeth to his children the full and sure fruition of all needful blessings, heavenly and earthly; see Eph. i. 3, for heavenly.

and for earthly, see Mat. vi. 32, 33. The blessings of his house are great, as Ps. Ixv. 4. Here is no lack, Ps. xxxiv. 10. See some particulars.

First, Here God gives direction in every good way; Ps. xxxii. 8, ' I will instruct thee, and teach thee in the way which thou shalt go, I will guide thee with mine eye;' Ps. Ixxiii. 24, ' Thou shalt guide me with thy counsel.' A type hereof he shewed to his people in the mlderness, Exod. xiii. 21, 22, in the pdlar of cloud by day, and fire by night.

Secondly, Here is plentiful provision both for soul and body, Ps. xxxiv. 10. For the soul, see John vi. 27, 33, 35, 55, 63 ; 1 Cor. x. 16. Here is the tree of life, and the well of life, Rev. xxii. 1, 2; Ps. xxxvi. 9, ' With thee is the fountain of life;' Ps. Ixxxvii. 7, ' All my springs are in thee,'—that is, in the true church. For the body, see Isa. Ixv. 13; Ps. xxxvii. 3, 4.

Thirdly, Here is safe protection and preservation by special providence, Ps. xci. 1, &c., imjilied and assured to all the faithful. Mat. x. 29-31. It is said the king's servants in ordinary cannot be arrested but by warrant from the Lord Chamberlain, and ordinary attendants on parliament-men have great freedoms ; but the servants of God have more, see John xix. 11 ; Job i. 10 ; Acts xviii. 10 ; Ps. Ixxxix. 22.

Fourthly, Here is most admirable remuneration, even in this life, with the honour of grace, and favour to be his friends, John xv. 14, 15, to be his children, 1 John iii. 1, and to have the attendance of the heavenly angels, Ps. xxxiv. 7, and xci. 11; Heb. i. 13, but most abundantly in the life to come, Mat. xix. 28, 29, and xxv. 21, 23; Luke xii. 32.

This serves for instruction and for admonition.

For instruction two ways : first, See here a plain evidence of the great ignorance and unbelief of natural men in the things of God, for not one of a thousand hath David's affection to God's house; and the true cause tliereof is, their ignorance and unbelief touching the good things of God's house; as in the like, see John iv. 10, and Cant. v. 9. Here, it is true, that the light that is in natural men is but mere darkness. Mat. vi. 23.

Secondly, That undoubtedly it is a wonderful privilege and prerogative to be a true member of

Ver. -1 ]

PIERSON ON PSALM XXVII.

13

God's churcli, and to live in his house, else David would never have so much desired it.

For admonition two ways : first, To try our affection toward the house of God, by David's; 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 we may have society with him.

Now the evidence of this good affection is, first, SoiTOw for want of liberty to God's service; as Ps. xlii. 1, 2, 4, ' AMien I remember these things, I pour out my soul in me,' &c. And for want of God's sa\'ing and sacred ordinances, as Ps. Ixxiv. 9, ' We see not our signs; there is no more any prophet,' &c., as Phinehas's wife in travail, 1 Sam. iv. 19-22, 'The glory is departed from Israel, for the ark of God is taken,' &c.

Secondly, Joy in the means and liberty thereto, as Ps. cxxii. 1, ' 1 was glad when they said unto me. Let us go into the house of the Lord.' As when the ark came to Beth-shemesh, from among the Philistines, they of Beth-shemesh rejoiced to see it,

1 Sam. vi. 13, and sacrificed sacrifices unto the Lord, ver. 15; 'And David danced before the ark for joy,' when it was brought to the city of David,

2 Sam. vi. 1.5, 16 ; and .so Nahuni -N-iii. 12, ' All the people made great mirth, for understanding the word;' and ver. 17, 'In keeping the Lord's feast there was great gladness.'

Secondly, To get David's affection to God's house, which will be had by knowing their misery that are out of it; as the world drowned out of Noah's ark, and as is expressed, Eev. xxii. 15, with xxi. 8; also by their happiness that be the living members of it, see Eev. xxi. 7, and xxii. 14, for then they have God for their God, and right to all the blessings of the covenant, in fi-eedom from the miseries of nature, (as they are curses,) and fruition of all needful 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 blind eyes of the understanding; and with all endeavour to leave sin, and to live godly, that so we may be more capable of the blessings of the Spirit. For the Spii-it of God is a holy spirit, and will not dwell in an unclean and filthy heart, as 2 Cor. v.

14, 15. Mark the place where Christ eats the pass-over with his disciples : Mark xiv. 15, It is 'a large upper room, furnished and prepared;' so it should be with our hearts, if we would have the i'ather and Christ to come unto us, and make their abode with us, John xiv. 23, yea, to sup with us. Rev. iii. 20.

Secondly, In his first expressing of Da\'id's 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 joineth other endeavour, and seeketh after it by doing what he can otherwise to get this estate.

Here ai-e two words used declaring David's behaviour to obtain this blessing, that he might dwell in the house of the Lord.

The first, ''/I'^Xti', 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. XX. 4, ' The sluggard shall beg in harvest.' The second word, K;p^K, though sometime it express seeking in prayer, 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 Ps. xxxvii. 32, ' The wicked watcheth the righteous and seeketh to slay him;' and therefore it is sometime expounded by pursue, as Ps. xxxiv. 14, 'Seek peace and pursue it.'

Whereby it seems plain that David did with prayer join other endeavour to get this blessing, to dwell in the house of the Lord.

The reason of this behaviour is twofold : first, Obedience to God's ordinance, who requii-ed of those that would dwell in his house tliree things : first, Repentance from dead works, whereby they break off the course of all sin wherein they had fonnerly lived, see 1 John i. 6, ' If we say we have fellowship with him, and walk in darluiess, we lie.' 'Hath the throne of wickedness fellowship with thee ?' Ps. xciv. 20. ' What fellowship hath light mth darkness 1' &c., 2 ■ Cor. vi. 14, 15. David would not suffer an evil person to dwell in his house, Ps. ci. 4, 7, and shall we think that God will have his house defiled with such ? For reigning sin is spu-itual leprosy; and though he were a temporal king, yet bodily leprosy

' See Pagnin. in this word.

PIERSON ON PSALM XXVII.

[Ver. 4.

will cause him to be cast out of the Loril's sanctuaiy, 2 Chron. xxvi. 20.

Secondly, To be beautified iu soul with inward graces through regeneration, as faith, vutue, godliness, &c., 2 Pet. 1-8; Heb. xi. 6, ' He that cometh unto God must beheve.'

Thirdly, To be adorned in life with new obedience, Ps. XV. 2, 3, &c., and xxiv. 3, 4. And these things David must seek after if he would dwell in God's house ; and so no doubt he did.

Secondly, Desire to enjoy the blessings of God's house, wherein he knew that man's true happiness did stand, as Ps. Ixv. 4, and Ixxxiv. 4 ; as Paul did, Phil. iii. 13, 14. Now in nature everything desires the happiness of its kind, so far forth as the enlightening of the understanding can dii-ect, which, being most perfect in God's children, they desire the fruition of the trae God, who is the fountain of the best happiness.

This serves for iustraction and for admonition.

For instruction it shews us plainly whence it is that the greatest number in the world do fail of true spiritual grace, and so indeed of salvation itself; sure it is not for want of desire, for ^vicked Balaam would have his soul to die the death of the righteous. Num. xxiii. 10, but it is because with desire in prayer they do not join seeking after, and holy endeavour in the diligent use of other means ordained of God for the attaining hereof. For it fares wth men that live in the church for the blessings of grace and salvation, as it doth with men in the woi'ld for temporal blessings, of whom Solomon saith, Prov. xiii. 4, ' The soul of the sluggard desireth and hath nothing.' Why so 1 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. xix. 15. And so it is for spiritual graces, which are the treasures of wisdom, heavenly riches, as Christ implieth, John v. 40, ' You wOl not come unto me that you might have life,' compared with Mat. xi. 28, 29, ' Come unto me, all ye that labour,' &c. And St Paul shews it, Acts xiii. 40, 47, ' Seeing you put it from you,' &c.; and Luke x. 10-12, 'Into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city,

which cleavetli on us, we do ^idpe off against you,' &c. And it may be seen in the foolish virgins, Mat. XXV. 3, 11, 12, and in the idle servant, Mat. xxv. 25, &c.

For admonition, all that desire to have grace and glory must here learn of David, with desire in praj-er to join diligence in the use of further means ordained of God for the obtaining of those blessings: see Prov. ii. 3, 4, 'If thou criest after knowledge, and liftest up thy voice for understanding ; if thou seekest her as silver, and searchest for her as for hid treasures ; then shalt thou understand the fear of the Lord,' &c. Tliere we see seeking goes mth crying; so Mat. vii. 7, ' Ask, and it shall be given you ; seek, and ye shall find,' &c. The very heathen would say that fortune resisted .sluggish prayers. And see James iv. 3, 'Y'e ask, and receive not, because ye ask amiss,' not joining endeavour -with prayer. Consider 2 Pet. i. 5-10, ' Give all diligence ; add to your faith virtue,' &c.; add 2 Pet. iii. 11, 12, 14; and see answerable hereunto the endeavour of the godly; of St Paul, 1 Cor. ix. 26, 27; Phil. iii. 10-13; and of the chiu'ch of the Thessalonians, 1 The?, i. 6-8 ; and of Ephesus, Rev. ii. 2 ; and of Thyatira, Eev. ii. 19.

The second thing here expressing David's sincere affection to the house of God is the length of time for which he desires to dwell therein, namely, all the days of his life. No shorter time will satisfy Da\'id's soul; while he lives in the world he would dwell in the house of the Lord, and therefore in the thought and assurance thereof doth he so much encourage himself: Ps. xxiii. 6, ' Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever.'

The reason hereof is threefold. First, For the fruition of the good things of God's house, mentioned before, viz., spLiitual society vnt\i God, and from him deliverance from all hurtful evils, and partaldng of all needful blessings, in direction, pro\'ision, protection, and remuneration, to which these mentioned in this verse do belong, ' to behold the beauty of the Lord,' &c., whereupon he esteemed ' a day in God's courts better than a thousand elsewhere,' Ps. Ixxxiv. 10.

Secondly, For his better opportunity to glorify

PIERSON ON PSALM XXVII.

15

God, which thing his soul dcsii'cd to do so long as he lived, as Ps. Ixiii. 4, ' Thus vrtil I bless thee while I live ;' Ps. cxl\-i. 2, ' AMiile I live will I praise the Lord; I will sing praises to my God while I have any being.' Now the house of God was the chiefest place for this duty : Ps. xxix. 9, ' In his temple doth every one speak of his glory ;' Ps. lx.\xiv. 4, ' Blessed are they that dwell in thine house, they wtII be still praising thee.'

Thirdly, He knew that to be out of God's house was to be out of God's favour, as Cain's complaint doth plainly import, Gen. iv. 14, and the Lord's severe dealing against Israel for their sins doth plainly shew, 2 Kings x^-ii. 18, 20.

Tliis sers'es for instruction and for admonition.

For instruction, see plainly in David that the hearts of the godly do sincerely desire, and in their lives they do faithfully strive for perseverance in the state of grace ; for that tiling at this day is dwelling in God's house, as the phrase imports, 1 John ii. 19, 'They went out from us, but they were not of us : for if they had been of us, they would no doubt have continued with us,'—that is, in the profession and obedience of the word of faith. Which is a thing worthy of our observation, for our better satisfaction touching the truth of our doctrine, of the perseverance of the saints in grace; thereof we need to have the less doubt, seeing in them all is ■(vrought a time desire after this estate, which they shew by prayer and other godly endeavour. Xow the Lord heareth the desires of those that fear him, Ps. cxiv. 19, and Mat. vii. 7, 'Ask and it shall be given you.'

For admonition, to those tliat are weary of God's house and the exercises of religion, snuffing at them, and saying it is a weariness, Mai. i. 13 ; saying, ' When will the Sabbath be gone]' Amos viii. 5. How many have we that love the alehouse and whorehouse better than God's house, as Jer. v. 7, ' They assembled themselves by troops in the harlots' houses.' But, Lam. L 4, 'The ways of Zion do mourn, because none come unto the solemn feasts.'

Que.it. How should they alter their estate and do better I

Ans. 'The way of man is not in himself,' Jer. x. 23 ; vet the means ordained of God must be used of

every one that would become like unto David, wliich is diligence in the word and prayer, and making conscience to live according to the word.

The third thing here to be noted in David's expressing the fervent affection of his heart towards God's house, are the blessed ends for which David desires that favour,—namely, first, 'To behold the beauty of the Lord;' secondly, ' To inquire in his temple.'

For the first, the Lord's beauty, to be seen in his house, is not the beauty of his essence, for so no man can see God and live, Exod. xxxiii. 18, 20; before this glorious beauty the angels cover their faces with their wings, Isa. vi. 1, 2; but it is the beauty of his ordinances, wherein God doth reveal to the eyes of men's minds, enlightened by his Spirit, the pleasant beauty of his goodness, justice, love, and mercy in Jesus Christ. Mark here, then,

That in God's house the godly do behold the pleasant beauty of the Lord, in his gracious properties of goodness, justice, love, and mercy in Jesus Christ. Ps. Ixiii. 1, 2, 'My soul thirsteth for thee, my flesh longeth for thee; to see thy power and thy glory, so as I have seen thee in the sanctuary.' See 2 Cor. iii. 18, and iv. 6.

The reason hereof is, the good pleasure of God thus to manifest his gracious properties in his ovra. ordinances. Look, as in the works of the creation, lie shewed the eternal power and msdom of the Godhead, Rom. i. 19, 20, so, in the ordinances of his service, he doth make known his justice, goodness, love, and mercy in Jesus Christ. This is most clear in the gospel jireached, and in the evangelical sacraments rightly administered; wherein, ' with open face, we behold the glory of the Lord, and are transformed into the same image,' 2 Cor. iii. 18. ' The world by wisdom knew not God, in the wisdom of God,'—that is, how God will shew himself wise in man's salvation, 1 Cor. i. 21. Now, Christ crucified in the gospel preached is this power of God, and this \visdom of God, ver. 24. ' Herein is made known the unsearchable riches of Christ,' Eph. iii. 8, and 'the manifold wisdom of God,' ver. 10. 'For it pleased the Father that in him should all fulness dwell,' Col. i. 19. 'In him are hid all the treasures of ivisdom and knowledge,' Col. ii. 3, and are all opened unto us in the evangelical ministrj'. Now

PIEESON ON PSALM XXVII.

[Ver. 4.

the legal service had ' the shadow of all these good things to come,' Col. ii. 17; Heb. x. 1. For the sacrifices did lead to Christ, as 1 Cor. v. 7; and the purifying water shadowed out the sanctification of the Sj^irit, John Lii. 5. These and the rest of the legal ordmances were figures for the time of the law, Heb. ix. 9 ; and the words of the jjrophets, with them, were lights that shined in a dark place, till the day of the gospel did dawn, and the day star— that is, the clearer light of knowledge—arise in men's hearts, 2 Pet. i. 19. Now, David had the Spirit in prophetical wisdom, 2 Sam. xxiii. 2, and thereby saw, even in these legal ordinances, the pleasant beauty of the Lord his God in Clirist Jesus.

This serves for instruction and for admonition.

For instruction, see a reason of the different affections to be seen in men toward the house of God, and the sacred ordinances therein used. Some are exceeding zealous thereof, as Ps. Ixix. 9 ; longing and fainting for the courts of the Lord, Ps. Ixxxiv. 2, Ixiii. 1, 2, and xlii. 1, 2. Others count it a weariness, and wonder that any should take deUght therein. Now the reason is, that some see the beauty of the Lord in his house, and others are blind and ignorant, and see nothing at all, as Cant. V. 9 ; being like the prophet's servant, that saw the horses and chariots of the enemy, but saw not the chariots of fire from the Lord till the prophet had prayed for him, 2 Kings vi. 15-17. They are like the woman of Sychar, that asked not the water of life of Christ, because she knew him not, nor the gift of God, John iv. 10.

For admonition, it serves two ways. First, To natural men, to give all diligence after spii'itual illumination, that they may attain to this estate—to see the Lord's pleasing beauty in his sacred ordinances. The way is to get the Spirit, 1 Cor. ii. 11, 12; for wliich end we must use God's means, the word preached. Acts x. 44; Gal. iii. 2; and prayer, Luke xi. 13, in a holy manner,—that is, first, Repenting of sin, Prov. i. 23; Acts ii. 38; secondly. Hungering and thnsting after grace, Isa. xliv. 3; thirdly, Walking in new obedience, Acts v. 32.

Secondly, To God's children, to be careful of their behaviour, that the beauty of the Lord may be stiU shining upon them. The way is, first. To watch

against temptation to sin, which is a cloud to hide God's face from his jjeople, as Lam. iii. 44; Isa. lix. 2. Secondly, To be frequent and diligent in those sacred ordinances and religious services wherein God begets and increaseth grace in their hearts : which now are, the solemn parts of the evangelical ministry, in the word preached, sacraments reverently administered, and prayer with thanksgiving. Tliirdly, To strive to shew the power of godliness in conscionable obedience: John xiv. 21, 23, 'He that hath my commandments, and keepeth them, he it is that loveth me : and he that loveth me shall be loved of my Father, and I wiU love him, and will manifest myself unto him. If a man love me, he will keep my words : and my Father will love him, and we will come unto him, and make our abode with him;' and Ps. 1. 23, ' To him that ordereth Ins conversation aright will I shew the salvation of God.'

The second end for wliich David desires to dwell in God's house is, tluat he may ' inquire in his temple,' that is, diligently seek direction of God in all cases of doubt or difficulty that may any way concern him. Mark here, then,

That in God's house the godly did inquire and seek of God for direction and satisfaction in all material cases of doubt and difficulty that did concern them. See, for David himself, 1 Sam. xxii. 10 ; Doeg tells Saul that Ahimelecli inquired of the Lord for David ; and, ver. 15, Ahimelech's .speech seems to imply that he had done it often : ' Did I then begin to inquire of God for him 1' as if he should have said, that is a thing I have formerly done oftentimes for him. So chap, xxiii. 2, David inquired of the Lord about his going to fight against the Philistines that came against Keilah : ver. 4, ' Again he inquired of the Lord.' This inquiry was thought to have been by the prophet Gad, who was mtli David, 1 Sam. xxii. 5, and xxiii. 9, 10 ; he inquired by Abiathar the priest, that was fled to him with the ephod, as ver. G ; and cliap. xxx. 7, 8, he inquired of the Lord about the pursuit of the Amalek-ites that had burnt Ziklag. So before this time. Judges i. 1, the people asked the Lord, ' "Who shall go up against the Canaanites?' and Judges xx. 18, tliey ask counsel of the Lord about going up against the Benjamites, and ver. 23, the second time, and ver.

PIERSON ON PSALM XXVII.

17

27, 28, tlie third time, where the maimer is shewed. Add Gen. xxv. 22.

The reason hereof is twofold : first, God's o^m ordinance, which is plainly set down, directing his people to this duty; see the promise of God's presence to give direction, Exod. xxv. 21, 22, whence the most holy place is thought to be called ^^27, because thence God spake and gave answer, when he was rightly sought unto, 1 Kings vi. 19, &c. And hereupon. Num. xxvii. 21, Joshua must be before Eleazar the priest, who shall ask counsel for him before the Lord. Add Deut. xvdi. 8, 9.

Secondly, For the fruition of the benefits and comforts of this privilege, which are exceeding great: first. Freedom from manifold evils, that do accompany men's miscarriages, that walk in theii' own counsels, and after their own conceits, as we may see in the Israelites making league mth the Gibeonites, that were inhabitants in the land of Canaan, Josh. ix. 14r, &c. Secondly, A_ssurance to be acceptable to God, and blessed of him in the things they take in hand, even of this woild : see 2 Chron. xv. 2, ' If ye seek liim he wUl be found of you;' and ver. 15, ' They sought him with their whole desire, and he was found of them.' Thirdly, Undoubted fniition of glory in the life to come : see Ps. Ixxiii. 24, ' Thou shalt guide me with thy counsel, and afterward receive me to glory.' See also Ps. xxiv. .3-6, 'Who shall ascend into the hill of the Lord, &c. This is the generation of them that seek him, that seek thy face, 0 Jacob.'

This serves for instruction and for admonition.

For instruction, see plainly that the true members of God's church are advanced in privilege, dignity, and honour, above all other people ; for with whom doth the Lord so deal in grace and favour as with the true members of the church I ' What nation is so great, who hath God so nigh unto them, as our God is in all things that we call upon him for 1' Deut. iv. 7 ; he bids, ' Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me,' Ps. 1. 1.5; 'The eyes of the Lord are upon the righteous, and his ears are open unto their cry,' Ps. xxxiv. 1.5; 'The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit,' ver. 18.

Object. If any one say, Tliis indeed was the prero-

gative of the Jews, that they were God's peculiar people and chief treasure, and the Lord would be inquired of by them above all other people: but is it so with the church of the New Testament ?

Jus. Though there may be some difference in the manner of God's giving answer, yet for substance and real performance the church of the New Testament is preferred before the Jews, as we shall see in taking particular view of their means of inquiry of God in cases of difficulty, which were especially four.

First, By prophets, as 2 Kings iii. 11, 'Is there not here a prophet of the Lord, that we may inquire of the Lord by him 1' and 1 Kings xxii. 7. Secrmdly, By the high priest, as Num. xxvii. 1. Thirdly, By the ordinary teachers of the law, Mai. ii. 7. Fourthly, In prayer, Ps. 1. 15, wherewith was joined fasting, when they sought of God blessings of importance this way, as Ezra viii. 21, 23. Now, the church of the New Testament at this day is not inferior to the chui-ch of the Jews, for they sometime wanted extraordinary prophets, as Ps. Ixxiv. 9. And we do ever enjoy the spiritual presence of Christ Jesus, the great prophet of the church. Mat. xxviii. 20. For John Baptist was ' more than a prophet,' Mat. xi. 9, and yet not worthy to unloose Christ's shoe-latchet, John i. 27. He is likewise the great hio-h priest of our profession, who, by his word and Spirit in all needful truth, revealeth his Father's will more plainly and fully than the high priest did by Urim and Thummim, see Heb. i. 2, with iv. 14, ' We have a great high priest over the house of God;' chap. \'iii. 2, ' A minister of the sanctuary and of the true tabernacle.' And for the written word, wherein God's -svill is to be found, the great increase of the sacred canon, by all the books of the New Testament, shews our prerogative that way above the Jews. And for access and obtaining by prayer with fasting, direction from the Lord, see the promise, Luke xi. 9-13, with John x\-i. 24, 26; and behold the success by instance in Coruehus, Acts x. 2, 3, 30, &c.

For admonition, it serves effectually to move every one that lives in the church to look unto their state and carriage, that it be such as may give them some good assurance that they have right to this privilege to inquii-e in the temple. To tliis end we

F2

PIERSON ON PSALM XXVII.

[Ver. 5.

must look to two things : first, Tliat we be in covenant with God, else we have no right to this prerogative, as Eph. ii. 12 ; the promise of audience is made to God's people, 2 Gliron. vii. 14. Secondly, That we keep covenant, living in conscionable obedieace, as Ps. xxv. 9, 10, else we forfeit our right, as we may see by God's dealing with Saul, 1 Sam. xx^'iii. 6, 16, and Ezek. ii. 3, 30, 31. But if we keep covenant we may claim our due of God, as David doth in this 27th Psalm, ver. 7, 9, always remembering that we walk in the Lord's highway, to consult with him in his word, as Ps. Ixxiii. 17, for therein God teacheth his children, as Ps. xciv. 10, 12, and cxix. 98, 99 ; and to call upon him by prayer, adding thereto the humiliation of our souls by fasting, as Ezra viii. 21, 23, with Acts x. 2, 3, 30, &c.

Ver. 5. For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me ; he shall set me up upon a rock.

A reason of David's earnest desire to dwell in God's house for ever, drawn from the benefit of safety and security there to be found in time of trouble; which benefit is here expressed under a double action of God: first. Hiding in his pavilion, and secret of his tabernacle; secondly. Setting up upon a rock. For the better conceiving whereof we must know, that by God's pavilion David means the Lord's tabernacle, and his dwelling-place in Sion. And the secret of liis tabernacle was the most holy place, where the cherubims spread their wings over the mercy seat, the cover of the ark of the covenant; whither indeed David might not go personally, as we may see by Heb. ix. 8, and Lev. xvi. 2, but aimeth at that which those things did shadow out, namely, special providence, and protection for safety, as Ps. xci. 1, 4, and Ixi. 3, 4. Those places indeed were generally taken for places of safety, as may appear by the fact of Adonijah, 1 Kings i. 50, 51, and of Joab, 1 Kings ii. 28, and by the charge of Jehoiadah the high priest, 2 Kings xi. 15. The ground whereof is thought to be (besides reverence of God's presence) God's ordinance in the wilderness, that the tabernacle of the congregation should be a sanctuary for that time, as the cities of refuge were afterwaJ'd, as is gathered by Exod. xxi. 13, 14.

So that here Da\'id assures himself that, being a true member of God's church, his grace and favour, power and providence, should be as the Lord's pavilion, and as the secret place of his tabernacle, even a sure and safe place of safety and security to him. And likewise as a rock, that is high and J

strong, doth give safety and security to him that is I

set thereon, from the violent assault of all malicious enemies, so the Lord's power and favour would become the means of safety unto David; who thereupon doth usually call the Lord his rock and liis salvation, as Ps. xviii. 2, and xlii. 9.

In this reason thus conceived, note two things; the first implied, touching his state, liable and subject to manifold evils and troubles; the second expressed and intended, touching the means of liis preservation and safety from the foresaid evils.

For the first, mark here that David makes .

account, that while he lives here on earth he is I

liable and subject to manifold evils, to sore and *

great troubles : Ps. xl. 12, 'Innumerable evils have compassed me.' Ps. lxx\'iii. 3, ' My soul is full of troubles.'

The reason or ground hereof is fourfold. First, God's divine sovereignty, whereby he may do with his own what he will, and dispose of his dearest children to endure both sorrow and great affliction ; as he dealt wth Job, chap. ii. 3, &c., wherein our Saviour instructeth Peter, John xxi. 18, 22, which it seems David had learned concerning himself: Ps. xxxix. 9, ' I was dumb, I opened not my mouth, because thou didst it.'

Secondly, Because of iniquity; for sin is truly that NJOn, "''1, -^te, which brings all evU; afliiction follows sinners. And here, first, David's own sins make him liable to evils of affliction; he complains that his iniquities took hold of him; and so he felt, 2 Sam. xii. 10. Likewise, the sins of the wicked in his time might make it to go far worse with him; as Elijah told Ahab, ' Thou and thy father's house trouble Israel,' 1 Kings xviii. 18, and so we may think it was in the time of the church's complaint, Ps. xliv. 9, 10, 17-19.

Thirdly, Satan's malice; who cast out floods against the woman, Eev. xii. 15, and prevails mth God for leave to afflict holy Job with grievous plagues. Job i. 10, 11, and ii. 5, and let not David

riERSON ON PSALM XXVII.

19

escape, 1 Chron. xxi. 1; being indeed that ' roaring lion, going about seeldng whom he may devour,' 1 Pet. V. 8.

Fourth!}-, The malice of the wicked, who are the seed of the serpent; who hated and persecuted David, not for his offence or sin, as Ps. lix. 3, 4, but because he followed goodness, as Ps. xxxviii. 19, 20. Like to Cain, who slew his brother Abel, ' because his own works were evil, and his brother's righteous,' 1 John iii. 12, whereof Christ forewarned his disciples, John xv. 19, 20.

This serves for instruction and for admonition.

For instruction, see from David's resolution what is the case .and condition of all the godly,—namely, to be subject to evils and troubles, which David made account of; for all the forenamed reasons fasten themselves upon the godly now li\'ing, as they did upon David. And for plain testimony, see Ps. xxxiv. 19, ' IMany are the afflictions of the righteous;' 2 Tim. iii. 12, 'All that will live godly in Chiist Jesus shall suffer persecution.' For instance, see Jacob's confession of himself, Gen. xlvii. 9, ' Few and evil have the days of my life been,' and the state of Job, chap. i. and ii., and that of Moses; Ps. xc. 15, also Heb. xi. 37, 38, ' They whom the world was not worthy of' were ' most miserable' for outward things, as Paul confesseth for all the godly, 1 Cor. x^'. 19.

For admonition, two ways: first. To the wicked of the world, to beware of self-deceit, in jsromising to themselves continued happiness and freedom from e^-ils, because for the present they enjoy peace and prosperity. That this is their thought and course, see Ps. x. 6, ' He hath said in his heart, I shall not be moved, for I shall never be in adversity;' also Isa. xxviii. 1.5, they say, ' We have made a covenant with death, and with hell we are at agreement; when the overflofl-ing scourge shall pass through, it shall not come unto us.' But consider what God saith, ver. 18, ' Your covenant with death shall be disannulled, and your agreement with heU shall not stand,' &c. Be not therefore deceived in a matter of such importance. Judgments unlooked for wUl light and lie the more heavy. Consider how the Holy Ghost reasoneth, 1 Pet. iv. 17, 18, 'Judgment must begin at the house of God; and if it first beo^n at us, what shall the end be of them that

ol)cy not the gospel of God ! And if the righteous scarcely be saved, where shall the ungodly and the sinner appear r So Jer. xxv. 29,' Lo, I begin to bring evil on the city that is called by my name, and should ye" be utterly unpunished?' Luke xxiii. 31, ' If they do these things in a green tree, what shall be done in the dry?' Mat. x. 24, 25, 'The disciple is not above his master, nor the servant above his Lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household ?'

Secondly, To the godly, to bethink themselves with David that troubles may come; the days in which they live may be full of evUs, and thereupon to prepare for it and to glorify God under afflictions, if it please God to send them. For the satisfying of the heart of every man's subjection to troubles, consider the forenamed reasons from God's sovereignty, from sin, from the de\al, and the wicked of the world, that are the instruments of Satan, whereto, if none can answer otherwise than by acknowledgment of subjection, then wUl true wisdom say, It is best to prepare for it, that we may glorify God under the cross. The way of preparation is this :

First, To make sure we be rightly in covenant with God, which is undoubted to the true professors of God's holy religion maintained amongst us, wherein we avouch the true God for our God, and he avoucheth us for his people, as Deut. xx\'i. 17, 18, with chap. xxix. 10-13, whereof baptism is a true sacramental sign and seal, as circumcision wai to the Jews, Eom. iv. 11. But he that would be assured thereof must make conscience to perform the vow of moral obedience, made in baptism, of forsaking sin, believing in God, and walking in new obedience.

Secondly, To get the grace of faith in Christ, whereby we rest and rely upon him for all the blessings ot the covenant. This grace enables the just to live even in affliction, as Heb. x. 38, whereupon Paul said he was ' able to do all things through Christ that strengthened him,' as to want, and to abound, to be full, and to be empty, Phil. iv. 11, 12.

Thirdly, To redeem the time by labouring to profit, according to the means of grace afforded unto us, Eph. V. 16.

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[Ver. 5.

Fourthly, To become merciful to those that be in misery, so shall we lay up in store a good foundation for mercy to ourselves, Ps. xli. 1, &c.; Mat. v. 7; James ii. 13.

Then, when affliction is come, we must set faith a-work by looking at God's hand therein, as Christ teacheth. Mat. x. 28, 29, which is the only ground of true patience, as Ps. xxxix. 9 ; also consider what good it pleaseth God to raise up to his children by afflictions, as Ps. xciv. 12, cxix. 67, 71 ; add 2 Cor. iv. 17, 18.

The second thing to be noted here is purposely intended; that when God shall grant to David to dwell in his house, he doth assure himself of special safety and protection in times of trouble, for that he means by hiding in liis pavilion, and in the secret of his tabernacle, and setting up upon a rock, as we heard before, see Ps. Ixi. 3, 4, 6, 7, ' Thou hast been a shelter for me, and a strong tower from the enemy. I will abide in thy tabernacle for ever; I will trust in the covert of thy wings. Thou wilt prolong the king's life ; and his years as many generations. He shall abide before God for ever ; 0 prepare mercy and truth, which may preserve him.'

The gi'ound of this assurance was God's own testimony, for the continuance of his presence m his sanctuary, and for the exercise of his jiower and providence for their safety that be true members of his church, see Ps. xlvi. 5-7, ' God is in the midst of her, (i.e., his church), she shall not be moved ; God shall help her, and that right early. The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. The Lord of hosts is with us ; the God of Jacob is our refuge.' Ps. xlviii. 3, 8, 12-14, ' God is known in her palaces for a refuge. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God; God will establish it for ever. "Walk about Sion, and go round about her: tell the towers thereof. For this God is our God for ever and ever: he will be our guide even unto death.' See Isa. xxxiii. 20-22, ' Look upon Zion, the city of our solemnities : thine eyes shall see Jeiaisalem a quiet liabitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious Lord M-ill be unto us a place of Inroad

rivers and streams. For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.' Isa. xxxvii. 35, ' I will defend this city to save it, for mine ovra sake, and for my servant David's sake,'—that is, for my promise sake to David in Christ, as Ps. cxxxii. 11, 13, 14, 17, ' The Lord hath sworn in trath unto Da\'id; he \nl\ not turn from it; of the fruit of thy body will I set upon thy throne, &c. There will I make the horn of David to bud.' Now David he continued a true member of God's house, being careful to keep in covenant with God, as he both professed in word and testified by godly behaviour, upon which he grounds his assurance of God's esjiecial protection. His profession of being in covenant, see Ps. cxvi. 16, ' O Lord, truly I am thy servant, I am thy servant;' Ps. xxiii. 1, 4, 'Tiie Lord is my shepherd, I shall not want. Though I walk through the valley of the shadow of death, I will fear none evil.' His godly behaviour, whereon he grounds his as.surance of God's special jDrotection, is threefold.

First, He puts his trust and hope in God, as Ps. xxi. 7, ' For the king trusteth in the Lord, and through the mercy of the most High he shall not be moved;' Ps. xi. 1, ' In thee, 0 Lord, put I my tmst: how say ye to my soul. Fly as a bird to your mountain?' Ps. xvi. 1, ' Presen'e me, 0 God, for in thee do I put my trust ;' Ps. Ixxxvi. 2, ' Oh thou, my God, save thy servant that trusteth in thee.'

Secondly, He testified his trust in God by prayer : Ps. vii. 1, '0 Lord my God, in thee do I put my trust: save me from all them that persecute me and deliver me;' Ps. cxvi. 3, 4, ' The sorrows of death compassed me, and the pains of hell gat hold upon me : I found trouble and sorrow. Then called I upon the name of the Lord; 0 Lord, I beseech thee, deliver my soul.'

Thirdly, He made conscience of a godly and upright life, and thereon grounds his assurance of special protection: Ps. iv. 3, ' Know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call upon him.' Ps. xviii. 17, 20, ' He delivered me from my strong enemy. The Lord rewarded me according to my right-eousne.ss,' &c. Ver. 21-23, 'For I have kept the ways of the Lord, and have not wickedly departed fi'om my God. For all his judgments were before

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21

nic, and I did not put away his statutes from me. I was also upright l>efore him, and I kept myself from mine hiiquity,' &c. Ps. xli. 2, ' Thou upholdest me in mine integrity, and scttest me before thy face for ever.'

This serves for instruction, and for admonition, and for comfoit.

For instruction, see here with David the true and right way of safety in time of trouble. Get to dwell in God's house, and then God's special providence shall be over us, as the foimer testimonies do plentifully testify.

But here a doubt ariseth, "Wliere we shall find this house, and how to get a place therein ?

j4>is. In the days of grace and times of the New Testament, ' the tabernacle of God is with men, and he dwells with them; they are his people, and God himself shall be with them, and be their God,' Rev. xxi. 3.

But is this common to all, as they are men, or is there some special work of God recjuii-ed in them and among them that be his house 1

An.<. John vi. 44, 'No man can come to me, except the Father which hath sent me draw him;' that is, give him grace so to do from above, ver. 65. ' It is not of him that willeth, nor of him that ninneth, but of God that sheweth mercy,' Rom. ix. 16. Those that believe on his name are ' born not of blood, nor of the will of the flesh, nor of the will of man, but of God,' John i. 13. ' For it is God wliich worketh in you both to ■will and to do of his good pleasure,' Pliil. ii. 13.

But what hath man then to do, since our conversion and regeneration is God's work ?

Ans. It is mdeed God's work, yet in the use of outward means which he gives to reasonable creatures, that therein they may wait for and receive God's work of grace in a holy calling, which, both amongst Jews and Gentiles, doth distinguish the elect from the reprobate, as Acts ii. 39. Now this calhng is in the gospel preached, sanctified by prayer, 2 Thes. xiii. 14, and therein are men made God's house, Heb. iii. 6; 1 Pet. ii. 5 ; 1 Cor. iii. 16.

But may every man in the use of the gospel preached attain to this calling 1

Ans. For aught that either minister or people do know to the contrary, every one may be called that lives under the gospel ; the fault is their own

if they be not, as Christ saith, ' Light is come into the world, and men love darkness rather than hght, because their deeds are evil,' John iii. 19. For men undoubtedly do first rebel against the word, and refuse God's mercy offered in the means of grace, before that God withdraw his grace or take away from them the use of the means. In regard whereof Christ complains of the Jews, that when he would have gathered them they would not, Mat. xxiii. 37. For though the best employmentand improvement of nature be insuflicient to get the true habit of grace, without the work of the Spirit, as Rom. ix. 16, yet sure it is men are first wanting to themselves in the use of means, before the blessing of the Spirit be denied unto them. Their owii hearts can tell them they have failed in turning from sin, as Prov. i. 23, in hungering after grace, Isa. xliv. 3, and in doing the good they know, Acts V. 32.

For admonition, as we desire safety and shelter in time of trouble, so we must with Da^dd strive and endeavour after a sure place in God's house, become true members of God's church.

The way is, first. To leave and break off the course of all known sin, for that prevents society with God, as 2 Cor. xiv. 15, 16, and thereupon the exhortation is unto repentance, chap. vii. 1; secondly. To labour for true faith in Christ, for that joins us unto Christ, to make us living stones to be built up a spiritual house, as 1 Pet. ii. 4-7; for, Eph. iii. 17, ' Christ dwelleth in our hearts by faith ;' thirdly, to walk in new obedience, performing every good duty which the Lord requireth, as Isa. Ivi. 3-7, ' Let not the son of the stranger, that hath joined himself to the Lord, speak, saying. The Lord hath utterly separated me from his people: neither let the eunuch say. Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the tilings that please me, and take hold of my covenant; even unto them will I give in mine house and ^vithin my walls a place and a name better than of sous and daughters,' &c.

For comfort, this makes gi'catly to all true believers in times of trouble ; for certainly they have right and title to this immunity of God's house. Indeed, outward peace, ease, and plenty are but temporal blessings, and the promise thereof must be understood %vith the exception of the cro.ss, so as God, for

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[Vek. 6.

trial of grace and correction for sin, may exercise them in afflictions, as he did Job and David; yet this is their comfort therein : first, That God vnH not fail them nor forsake them, Heh. xiii. 5, 6, and ' therefore they may bokUy say. The Lord is mine helper; I wiU not fear what man shall do unto me ;' as Ps. xci. 15, ' He shall call upon me, and I ■will answer him : I will deliver him in trouble ; I vnll be with him and honour him.' Secondly, That God wUl cause their troubles to work for their good, as Eom. viii. 28; Heb. xii. 10. Thirdly, God will give an issue with the trial, that they may be able to bear it, 1 Cor. X. 13.

Ver. 6. jind now shall mine head be lifted tip above mine enemies round about me : therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.

In the beginning of this verse the prophet adds another reason of his earnest desire to dwell in God's house, expressed, ver. 4, drawn from the benefit of honour and dignity whereto God would now shortly advance him and lift up liis head above his enemies round about him, whereupon he solemnly professeth that he would glorify God with the sacrifices of joy, and sing praises unto God. Here, then, we have two things to handle : first, David's prediction of liis dignity and honour; secondly, His solemn profession of his thankful behaviour. The prediction of his honour is, in the first part of the verse, set out metaphorically and comparatively, and amplified by the circumstance of time when it shall be. Meta^ phorically thus, my head shall be lifted itj); that is, I shall be advanced in dignity and honour, and so to cheerful and comfortable estate ; for men dejected and humbled hang down the head ; when, therefore, they are advanced and cheered, then are they said to have their head lifted up, as Gen. xl. 17, ' Pharaoh shall lift up thine head and restore thee to thy place.' Jer. lii. 31, 32, ' E%'il-merodach king of Babylon lifted up the head of Jehoiacliin king of Judah, and brought him forth out of prison, and spake kindly unto him, and set his throne above the throne of the kings that were with him in Babylon.' Comparatively he saith, his head shall be lifted up above his enemies round about him. And the time when it shall be is Jiorc, the time present, which makes it

the more comfortable. As if he should have said. Though I have been long and much dejected, yet now shall I be advanced and cheered above mine enemies round about me.

In this prediction of his honour and comfort note these things : first. Implied and taken for granted respectmg David's dangerous estate, he had enemies round about him. Ps. iii. 1, 2, 'Lord, how are they mcreased that trouble me ! many are they that rise up against me. Many there be which say of my soul, there is no help for him in God.' Ps. Ixix. 4, ' They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty.' Ps. cxviii. 10-12, 'All nations compassed me about: they compassed me about Uke bees;' and Ps. hi. 2, ' Mme enemies would daily swallow me up : for they be many that fight against me.'

The reason hereof is fourfold: first. In God disposing of David to be a tyjje of Christ, even in his troubles and opposition in the world, wherewith God was pleased to have them exercised ; as is plain, Ps. ii. 1, &c., and xxii. 12, 16, 'Many bulls have compassed me : dogs have compassed me : the assembly of the wicked have enclosed me ;' and Ps. Ixxi. 20, ' Thou hast shewed me great and sore troubles.' For Christ, see Isa. liii. 10.

Secondly, In God's favour, advancing him to dignity and honour, Ps. iv. 2 ; and Ixii. 4, which was fully verified in Daniel, chap. vi. 3, 4.

Thirdly, In Da^'id sometime provoking the Lord by his sin, as 2. Sam. xii. 9-11, 'Wherefore hast thou despised the commandment of the Lord ; therefore the sword shall never depart from thine house; I wi\l raise up evil against thee out of thine house.' See Ps. iii. 1, 2, with 2 Sam. xv. 13, &c.

Fourthly, In David's enemies, that were the seed of the serpent, and hated him for his goodness: Ps. xxxvii. 19, 20, 'They that hate me wrongfully are multiplied. They also that render evil for good, are mine adversaries ; because I follow the tiling that good is.'

This senses for instruction, admonition, and comfort.

For instruction, see in Da\'id the state of the godly; they are liable to be compassed about with enemies: for that which befell David, as the type, and Clirist Jesus himself, the truth, t^-]iified by

\^ER. 6.]

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23

Da\'id, may befall any servant of God in this world : as Christ reasoned, Luke xxiii. 31, 'If they do these things in a green tree, what shall be done in the dry ?' Mat. x. 25, ' If they have called the master of the house Beelzebub, how much more shall they call them of his household t'

For admonition, to beware of rasli judgment, as well against others, when they are compassed about with adversaries, as also against ourselves, when that evil doth befall us. CoiTupt nature measures God's love by outward things: and therefore thinks with the wicked, that when troubles increase, God for-saketh, Ps. Ixxi. 12. ' But God's ways are not as man's ways,' Isa. Iv. 8. ' As many as he loves, he rebukes and chastens,' Eev. iii. 19 ; 'Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.' And he useth the rods of men to correct his childi-en : as 2 Sam. vii. 14 ; Ps. Lxxxix. 31, 32.

For comfort, this makes greatly in opposition by many and mighty in the world; for in David we may see that no strange thing befalleth us, but such as appertaineth to man, and God will give the issue, as 1 Cor. X. 13. Let us say, the servant is not above his Lord, Mat. x. 2i, 2-5. Consider that if their opposition be for a good cause, we have great cause to rejoice: for we are made conformable to Christ, and have fellowship with him in afflictions. See 1 Pet. iv. 12, 13; 2 Cor. i. 7.

The thing here expressed by David is this, that God will now restore him to comfort, and advance liim to honour ; where we may note two things—first. That Da\ad knew that the time of comfort and honour was at hand: for he saith, ' Xow shall my head be lifted up.'

This he might do by special instinct, being a prophet, for the Spirit of God spake in him, and by him; 2 Sam. xxiii. 1, 2.

It serves for instruction and for admonition.

For instruction, see what God is able to do for his cliildren; he can not only bestow joy and honour, but acquaint them with the particular time when they shall receive it. So God revealed to Moses the delivery of Israel out of the bondage of Egypt, Exod. iii. 7, 8, and chap. xi. 1.

For admonition, to labour to be followers of David, for upright hearts and obedient lives, as Ps. xviii.,

in the title he is styled the servant of the Lord ; and ver. 21, he saith, 'I have kept the ways of the Lord, I was upright also before him ;' and unto such it is that God i'e\-eals his secrets, Ps. xxv. 11; Prov. iii. 32.

Secondly, Here note the phrase in which David expresseth his assurance of honour and comfort: ' My head shall be lifted up,' wherein he plainly makes himself a patient, ascribing both honour and comfort unto God. Ps. xxiii. I, &c., 'The Lord is my shepherd, I shall not lack; he maketh me lie down in green pastures; he restoreth my soul,' Arc, to the end. Ps. xsiii. 18, ' Thou liftest me up above those that rise up against me ;' ver. 35, ' Thy right hand hath holden me up, and thy gentleness hath made me great.' See Ps. cxxi. 1, 2, with 1 Sam xviii. 23.

He knew God's calling would be the best shelter against envy and opposition, from which high places are seldom free; as Jeremiah in his calling doth comfort himself, Jer. xvii. IG, 'As for me, I have not hasted from being a pastor to follow thee.' And so David comforts himself against Eliab's reproach, for making offer to encounter with Goliath, 1 Sam. xvii. 29.

This sei-ves, first, for the reproof of the ambitious, that by any sinister means wiU seek advancement— a common sin in all ages, and a great evil in our times, moving many to oppression, bribery, and sundry other ungodly courses.

For ailmonition, to be followers of David, in receiving honour and dignity : walk uprightly in our places, till God advance us; be sure of his calling before we stir, lest in time of trouble our consciences say unto us. How earnest thou hither? See the danger of usurpation in the Jewish exorcists. Acts x-ix. 13, 16.

Therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing p-aises unto the Lord.

Here David professeth his thankful behaviour toward God for the honour and comfort which God would shortly vouchsafe unto him ; and it stands in the cheerful performance of such religious ser\-ice for thanksgiving, as God required at the hands of his people when he bestowed his blessings upon them. Hereof he mentioneth these two: first, Real sacrifices of joy, whereby he meaneth sacrifices of thanksgiving, over wliich the priests sounded an

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[Ver. 6.

alarm witli their silver tnimpets, Num. x. 10, called 'the joj-ful sound,' Ps. Lxxxix. 15. Aiid this duty he amplifieth by the circumstance of the place where he would perform it—namely, in God's tabernacle, the place appointed for that solemn part of God's service. Deut. xii. 11-14, 'There shall be a place which the Lord your God shall choose, to cause liis name to dwell there : thither shall ye bring all that I command you; your burnt-ofTeriugs and your sacrifices,' &c. Secondly, Singing praises unto God ; which duty he promiseth with repetition or gemination, to testify his more certain resolution for the performance of it, sajdng, ' I will sing, yea, I will sing praises.'

In this profession of thankful behaviour, note tv,'o things: first, The duty he will periorm; secondly. The place where.

For the first, note, "When David receiveth from God honour and comfort, then will he offer unto God sacrifices of thanksgiving, -vvith joy and rejoicing ; his sacrifices shall be sacrifices of joy, and when he offers them, he will sing praises unto God.

The like he shewed at the fetching home of the ark of the covenant towards the city of David, 1 Chron. xiii. 8, and xv. 16. David spake to the chief of the Le\'ites, to appoint their bretlu-en to be singers, with instruments of music, psalteries, and harps, and cymbals, sounding by lifting up the voice with joy; and upon his dehverance from the hand of Saul, and other enemies, Ps. xviii. 1, &c., and cxvi. 12, 13.

The reasons hereof are great, as well in regard of God, and of himself, as also his brethren. In regard of God, first. Because he commands it, Ps. c. 1, and obedience is acceptable, 1 Sam. xv. 22 ; Ps. Ixix. 30, 31. Secondly, It is for his glory ; Ps. 1. 23, ' "\Ylioso offereth praise, glorifieth me.'

In respect of himself, first, It is pleasant and comely, Ps. xxxiii. 1, and cxlvii. 1. Secondly, It is good and profitable; for them that honour God will he honour, 1 Sam. ii. 30. Hence the Samaritan leper, returning to praise Christ for his cleansing, received an assurance of a heavenly and si)iritual cleansing, Luke xvil 15, 19.

Thirdly, The omitting of it is dangerous to provoke God's wrath, being at least a shameful neglect of God's mercy. See 2 Chron. xxxii. 25, 26.

In respect of others, to whom David desired to do good, Ps. xxxiv. 11, and U. 13. His zeal for God's glory would provoke many, as Ps. xxxiv. 2, 3, ' My soul shall make her boast in the Lord: the humble shall heal- thereof, and be glad. 0 magnify the Lord with me, and let us exalt his name together.' And, if his example could not move them, j'et it would leave them without excuse, under the censure and punishment of ingi'atitude; as Job's friends were, Job xlii. 7. For it is a dangerous thing to neglect good example, as Jer. xxii. 15, 17, 'Did not thy father eat and drink, and do judgment and justice, and then it was well •with him ? But thine eyes and thine heart are not but for thy covetousuess. Therefore thus saith-the Lord,' &c.

This sen-es for instruction, reprehension, and admonition.

The instruction is, from David's example to all God's people, to shew them fitting behaviour towards God when they receive blessings and benefits from him,—namely, to be thankful unto God in praises and songs, and that with joj-fulness and gladness.

For reproof, it makes justly against all those that are unthankful for God's blessings, and Uke^vise dull and heavy-hearted in God's praises: see Deut. xxviii. 47, 48, ' Because thou servedst not the Lord thy God with joj-fulness, and with gladness of heart, for the abundance of all things ; therefore shalt thou serve thine enemies,' &c., with Deut. xxxii. 6, ' Do ye thus requite the Lord, 0 foolish people and unwise?'

For admonition, that every child of God be a follower of David, both for the duty itself, and for the _ manner of performing it, vrith cheerfulness and glad- il ness. Consider, that David studied the art of thank- ^ fulness, Ps. cxvi. 12, 13, and that upon weighty grounds—respecting God, respecting himself and liis brethren; all wliich we should meditate on, to stilus up to the cheerful performance of this duty of thankfulness.

The second point to be observed in David's profession of thankful behaviour is, the circumstance of place where he will ofl'er his sacrifices—namely, in God's tabernacle.

David will offer his sacrifices in God's tabernacle; so 2 Sam. vi. 17, David set the ark in his place, in

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25

the midst of tlie tabernacle, that David had pitched for it. 'And David offered burnt-ofi"ering.s and peace-offerings before the Lord,' meaning by the hands of the priests, as 1 Chron. xvi. 1.

This lie observed, first. That he might have acceptance before the Lord in this service; for in ob-ser\ing this cii'cumstance of place, he obeyed God's ordinance, Deut. xii. 11-14, and so had title to the favour of acceptance, as Isa. Ivi. 7.

Secondly, Da\-id knew there was danger in trans-gi-essing God's ordmance, as 1 Chron. xv. 13, ' The Lord our God made a breach upon us, for that we sought him not after the due order.' Therefore doth he observe the place appointed by God.

This should teach us to be followers of David, in respecting and observing God's ordinance for the place of his service. It is true, difference of place m respect of holiness is now in the New Testament taken away, as John iv. 21, 23; and therefore Paul ■(\illeth ' that men pray everpvhere, lifting up holy hands unto God without ivrath or doubting,' 1 Tim. ii. 8. Yet, where Christ hath said, ' "Wliere two or three meet together in my name,'—that is, by warrant from me,—' I am in the middle,' Mat. xviLi. 20 ; and ' Go teach, I am with you to the end of the world,' Mat. xxviii. 20; therefore must we frequent diligently, and reverently use church assemblies. Consider 1 Cor. xi. 22, ' Despise ye the church of God ?'—that is, the place where God's people come together for liis ser\dce.

Ver. 7. Hear me, 0 Lord, when I cry tcith my voice : have mercij also ujMii me, and answer me.

Here David begins the second testification of his true affiance in God by humble and earnest prayer and suppUcation for sundry blessings, whereof the first is for mercy in audience and answer to his earnest prayers, in this verse. \\Tierein, the words being plain, we may observe three things: first, AYhat David prayed for; secondly. In what manner ; thirdly, His esteem of God's audience to liis prayers.

For the first, David prays for audience and answer to his prayers, ' Hear, 0 Lord, when I cry, and answer me.' So Ps. iv. 1, ' Hear me when I call;' Ps. V. 1,2,' Give ear to my words, hearken to the voice of my cry;' Ps. xxviii. 1, ' L^nto thee ^rill I

ciy, 0 Lord, my rock, be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. Hear the voice of my supplications, when I cry unto thee;' Ps. Ixx. 1, 'Hear my cry, 0 God : attend unto my prayer;' and Ps. cxli. 1.

Quest. What needs this prayer for audience, seeing God hears every word that is spoken? Ps. cxxxix. 4, and it is his property to hear prayer, Ps. Ixv. 2, whereto he hath bound himself by promise, Ps. 1. 15 ; Mat. vii. 7.

Alls. The audience which David praj'eth for is not the bare act of hearing, in taking notice of that he said in prayer, for he knew well that would never be wanting in God towards man ; but by hearing he meaneth God's favourable act of audience, testified by gracious answers, as he saith, ' In thy faitlifulness answer me,' Ps. cxUii. 1.

The reason why David here prayeth for this gracious audience, is because he knew God did many times, for just causes, deny to give such gracious answers even to the prayers of his servants. As first, when he would humble them and correct them for their sins, Ps. Ixvi. 18, 'If I regard iniquity in my heart, the Lord will not hear me;' John ix. 31, ' God heareth not sinners ;' for sin separates between God and us, Isa. ILx. 2, makes God say, ' Though ye make many prayers, I will not hear,' Isa. i. 15. So as his people complain that God seems angry against their prayers, Ps. Ixxx. 4.

Secondly, AVlien he would stir them up to more zeal and fervency in prayer than yet they have shewed. See his dealing with the woman of Canaan, coming to him for her daughter, Mat. xrv. 22, 23, &c., and -nith the father of the cliild possessed with a dumb and deaf devil, Mark ix. 18.

Thirdly, When he will exercise them under some affliction, either for recreation for sin or for trial of grace, as Ps. xxii. 1,2,' My God, my God, why hast thou forsaken me 1 0 my God, I ciy in the daytime, but thou hearest not, and in the night, and am not silent.' That was tnie both in David the type and in Jesus Christ the truth : yet herein that is verified which Christ said to Paul, ' My grace is sufficient for thee,' 2 Cor. xii. 9, being as good as direct audience or particular answer, for it makes them willing and able to bear the cross, wliich is a

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[A^ER. 7.

gracious hearing to the prayer of the aiBicted, Heb. V. 7.

This serves for instruction and admonition.

For instruction, see that the best of God's children may be denied audience for a time to their prayers, for that wliich befell David in the tyjje, and Jesus Clirist himself as the truth, may befall any other child of God : for ' the servant is not above the master,' Mat. x. 24, 25.

For admonition two ways : fii-st, To beware of rash judgment, either against ourselves or others, under this deaUng of God, denying audience to our prayers. That it is a gi-eat trouble to God's children, see Ps. Isxx. 4, and xxii. 1,2; Isa. sJix. 14. That it opens the mouth of the wicked, see Ps. Ixxi. 10, 11 ; Mat. xxvii. 42, 43.

Secondly, In this case to consider the causes of this course of God's deaUng, and take them in their order: begin with sin to find it out, return into thine own heart and turn unto the Lord, as 2 Chron. vi. 37; be humble and earnest in jirayer to God ; and then, though God for his glory may deny thee audience in particular things, yet will he be sure to give thee something as good,—that is, tlie strength of patience to bear the cross, and in the end a blessed issue.

The second thing to be noted here is the manner of Da\^d's praying. He cried vnth his voice, wliich notes great fervency, great zeal, and earnestness. David was fervent and zealous in prayer unto God, he ' cried unto God mth his voice;' Ps. v. 2, 'Hearken to the voice of my cry;' Ps. xvii. 1, ' Attend unto my cry;' Ps. xxii. 1, 2, ' Why art thou so far from helping me, and from the v.'ords of my roaring? I cry in the daytime;' Ps. cxHi. 1, 5, ' I cried unto the Lord with my voice, -ndth my voice unto the Lord did I make my supplication. I cried unto thee, 0 Lord.'

The reasons hereof are great: first. Prayer is a good tiling, and zealous affection in a good thing is always good and commendable. Gal. iv. 18.

Secondly, Zeal and fervency in prayer is very moving. St James saith, 'The effectual fervent prayer of a righteous man availeth much,' James v. 16. And our Saviour Christ sheweth it by two resemblances : one of the man that came to borrow bread of his neighbour by night, Luke xi. 8,' Though

he wiU not rise and give him, because he is his friend; yet because of lus importunity he will rise and give him as many as he needeth.' The other of the poor -widow that prevailed with the unrighteous judge, Luke xviii. 1, 5.

Thirdly, God's mercies testified by gracious promises and answerable performances, did notably encourage him to be zealous and earnest in prayer. For his promises, see Ps. 1. 15, ' Call upon me in the day of trouble;' Exod. xxii. 23, ' If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry.' See for his observing God's dealing with those that cry, Ps. xxii. 4, 5, cvii. 6, 13, 19, and vi. 8, 9.

Fourthly, Da\T.d's ovra necessities and distresses did urge and enforce him to be earnest in prayer : Ps. xviii. 4-6, ' The sorrows of death compassed me, and the floods of ungodly men made me afraid. The sorrows of hell compassed me about: the snares of death prevented me. In my distress I called upon the Lord, and cried unto my God.'

This serves for instruction, admonition, and comfort.

For instniction, it acquaints us with a property in prayer, both profitable and commendable, which few regard,—viz., to be zealous, and fervent, and earnest therein. They that think the ser\dce of God stands in the work done, as jiapists and ignorant people do, who therefore tie themselves to a set number of prayers so many times said over, cannot much regard this property. But we must know that the true God, who cannot endure lukewarm professors of lus true profession, threatening to spew such out of his mouth. Rev. iii. 16, cannot like of cold or lukewarm prayers. Is not prayer a good work 1 Now, Christ Jesus hath redeemed us to be 'zealous of good works,' Tit. ii. 14, therefore we must not be cold in prayer.

For admonition, this serves to move every child of God to labour for this property of zeal and fervency in prayer. For which end we must first consider God's commandment requiring it: Eom. xii. 11, 12, 'Fervent in sijiiit, continuing instant in prayer;' Luke xi. 5-8. Christ bids ask, seek, and knock, upon the resemblance of a man's importunity pievaihng with lus friend to rise out of bed to lend him provision for a friend come unto liim.

PIERSON ON PSALM XXVII.

27

Secondly, Wc must lahoiu- to get the Spirit of God, wliicli is the Spirit of grace and supplication, and that vriW stir up mourning, with bitterness for sin, as Zeeh. xii. 10, and most earnest desii-es of grace and mercy, Eom. viii. 26; prayer is as incense, Ps. cxli. 2; the Spiiit is the fire. Job xxxii. 18, 19 ; Jer. xx. 9. Now this Spirit is given in God's means, used in a holy manner, often shewed, that is, in the word and prayer, used by those that turn from sin, and desire grace, and walk in obedience to the word. Hereto we shall be well fui--thered by the former reasons considered : whereto we may add, that natural and heathen men have sped well with God, when they have shewed zeal in prayer, as Jonah i. 14, the mariners, and chap. iii. 8, the Nine^dtes.

For comfort, this makes gi'eatly to those whose wants and miseries cause them to cry in prayer; for, though God's delay may cause them to fear God's forsaking, yet if they cry unto God, they are in no worse a case than David was, nay, than Christ Jesus was, Heb. v. 7; and shall the servant think it strange to be afflicted as his master was ? Consider that he heard the rebellious Jews when they cried, Ps. cvi. 44; Judges x. 10, 16. ■ Thirdly, Here observe David's esteem of this work of God, when he gives audience, and answers to his prayers. David accounts it a great mercy of God to have hearing and audience to his prayers. Ps. iv. 1, ' Have mercy upon me, and hear my prayer.' Ps. xxx. 10, ' Hear, O Lord, and have mercy upon me.' Ps. Ixxxiv. 3, ' Be merciful unto me, 0 God, for I cry unto thee daily.' Ps. cxvi. 1, 4, 5, ' I love the Lord, because he hath heard my voice. I call upon the name of the Lord; O Lord, I beseech thee deliver my soul: gracious is the Lord, and righteous ; yea, our God is merciful.' Ps. cxLx. 58, ' I entreat thy favour with my whole heart. Be merciful unto me, according to thy word.'

The reason is, because he, as every other man, stood guilty of sin, which separates between God and us, Ps. lix. 2.

Tiiis sen'es for instruction and for admonition.

For instruction; see, that Da^dd was not acquainted with the opinion of papists, that hold prayer a meritorious work; for then audience should be due, not of mercv, but of debt.

For admonition ; first, To every one to get good title to God's mercy, that would have assurance of audience to their prayers. Now the way is to get into covenant with God, and to walk worthy of the Lord. Now we enter covenant by belie\dng in Christ; for that is the condition that gives us title to audience, Jer. iv. 22, 23. And we walk worthy of the Lord, and of the favour of audience, when we eschew e\il, and make conscience of sin ; for see John ix. 31 ; Ps. Ixvi. 18, 19, sin separates and hinders audience, Prov. i. 20, 28; Isa. i. 15, and lix. 1, whereto also we must adjoin conscience of welldoing ; for, if we do well, we shall be accepted, Gen. iv. 7, which though it extend not unto God, for the bettering of his estate, Ps. x\'i. 3, yet it makes greatly for God's glory, John xv. 8; and is good and profitable unto men. Tit. iii. 8. For God doth promise audience to those that set their love on God, and laiow him, that when they call he vnll answer, Ps. xci. 14, 15.

Secondly, Those that profess themselves to be in covenant with God must observe God's mercy in audience to theii- prayers, as Ps. Ixxxv. 7, 8 : ' Shew us thy mercy, O Lord, and gi'ant us thy salvation : I will hearken what God the Lord mil say.' So did David, Ps. Ixvi. 17, 19, and cx\± 1, 2. This we must do, that, if we find want of audience, we may appeal unto his mercy, and seek good title thereto: for gracious audience is of mercy. And if we find that God hath heard us, that then we may return praise and thanks for God's mercy, and labour to walk worthy of it. We have received many deliverances in this land, upon our humiliation, in '88, from the imdncible navy;iu 1605,from the de\'ilislipowder treason; in 1625,from thefearful plague of pestilence; besides our comfortable freedom from wars, in the common trouble of other nations. LTnthankfulness lirings ^vrath, 2 Chron. xxxii. 25 ; we must therefore remember David's practice, Ps. cxvi. 12-14, and seeing, when we come to the Lord's table, we pray for part in Christ's redemption, let us endeavour to walk worthy of it, and shew the power of it, in leaving sin, and h^ing godly; else we trust in lying words, if we think we are redeemed to do wickedly, as Jer. \'ii. 8-10, and indeed are like the dog, and so returning to vomit and fUth, 2 Pet. ii, 22, 23.

PIEESON ON PSALM XXVII.

[Yer. 8.

Yer. 8. Mij heart said unto thee, irhen thoit sakht, Seek ye my faee ; Thy face, 0 Lord, will I seek Yer. 9. Hide not thy face far from me, put tiot thy servant aicay in anger: thou hast been my help, leave me not, neither fmsake me, 0 God of my salvation.

Here David goes on in tlie matter of prayer, begwn in the former verse ; and, first, doth testify the truth and readiness of his heart to answer and obey God's command, for the seeking of his face, ver. 8; wliich being chiefly done in the duty and exercise of prayer, he doth, verse 9, put uj^ humble and earnest suit unto God, for favour and mercy in sundry petitions ; and to move the Lord to gi-ant tliem, he makes mention of God's former favour in this kind, saying, ' thou hast been my help,' and shuts up these requests, witli notable testimony of true affiance in God, calling him ' the God of his salvation.'

Here then, in these two verses, we have in general three things to handle: first, Dav-id's sincerity, in readiness to answer God's command unto his people, that they should seek his face, ver. 8. Secondly, Davad's humble and eai-nest requests, for favour and mercy, answerable to his former possession. Thirdly, David's motives propounded to God, to move hini to grant his requests, ver. 9.

For the first: Da-i-id's sincerity and readiness to answer God's command, for the seeking of his face, is this, ' when thou saidst, Seek ye my face ; my heart said unto thee, Thy face 0 Lord, will I seek.' For the right understaniling whereof we must know, that the speech or sentence in the original, to make it plain, requires the supply of some words, which are fitly added in our Bibles, ivhen thou saidst: as the like is elsewhere, 1 Kings xx. 34, 'And I (said Ahab) will send thee away with this covenant.'

This defect of a word, to be supplied for plainness' sake, hath caused great variety amongst translators. The most ancient of them, as the Septuagint, Aquila, Synimachus, the Aiilgar Latin, and Jerome (whom most of the popish expositors and the Douay Bible do follow) translate the words to this effect: ' My face bath sought out,' or 'sought thee out,' making the word face the nominative case to the verb soxight, whereas our translations make the word face the accusative case following the verb seek; and, though the words in the original ^^■\\\ bear either of the fonner, yet seeing both were not intended by the

Holy Ghost, for this reason do I jirefer our own translations before the aiacients, because in the Bible the words in the original are ordinarily translated by the foresaid ancients, as ours have done, as 2 Chron. ^^i. 14, and not once, I take it, in all the Bible, can their translation be warranted, by shewing the like disposing of the words, where face is the nominative case to the verb seek.

Now then, taking the words in that sense which our translation gives, we have two things to note in I them ; first, God's commandment unto his people I for the seeking of his face ; secondly, David's readiness to yield obedience thereto. For the first, the words translated seek ye my face, are, in the original, not a question, but a command; for the verb is of the imperative mood, which biddeth or commaudeth to seek. The thing to be sought is God's face, which here noteth, not simply God himself, as Exod. xx. 3, ' Thou shalt have none other gods before my face,' that is, ' before me;' but God's gi-ace and favour in his sanctuary, where God did manifest his presence, between the cherubims, above the mercy-seat, there communing with the high priest, of all things given in charge concerning the children of Israel, E.xod. xxv. 22, towards which the people were to look, when thej' sought God's grace and favour. Mark then, God enjoined his people the Jews to seek his face, that is, his grace and favour in the sanctuary, looking toward the mercy-seat, which is sometime called ' the face of God,' because it was a testimony of his presence among his jieople : Ps. cv. 4, ' Seek ye the Lord, and his strength,' (that is, the ark of the covenant, Ps. cxxxii. 8,) ' seek his face continually,' (that is, the mercy-seat, a blessed testimony of his gracious favour, and presence amongst his people,) so 2 Chron. vii. 14.

The reason or gi'ound hereof is threefold. First and principally. By their seeking to the mercy-seat, the type, he would lead them unto Christ, that was the trath and substance ; for the material tabernacle and temple was a part of the worldly sanctuary, and belonged to the ceremonial law, which led them unto Christ, Gal. iii. 24. For 'the law had but the shadow of good things to come,' Heb. x. 1 ; ' but the body is Christ,' Col. ii. 17. And that he was prefigured by the mercy-seat is plain, Eom. iii. 25, ' God set forth Christ Jesus to be a propitiary, (iXauDiwoi')

PIERSON ON PSALM XXYII.

29

tlirough faith in his blood;' giving the same name to Christ Jesus which the LXX gave to the legal mercy-seat; to which also St John alludeth plain!}', 1 John ii. 2, 3, saying, ' Jesus Christ is the propitiation (/Xaff.aJ;) for our sins.'

Secondly, God herein had respect to his own glory ; for tliis seeking of God's face by frequenting the sanctuarj' was not only an obedience to his ordinance, which was very pleasing unto him, 1 Sam. XV. 22, but a singular testimony of affiance in God through Christ, which is the honour of the heart. AVhereupon he accounts the neglect of this duty by his people, when they go to false gods, a-forsaking of him, a thing whereat the very heavens should be astonished, Jer. ii. 12, 13; nay, more, he accounts it their very denial, that they have any such god amongst them, 2 Kings i. 6.

Thirdl}', God herein had special regard to his people's good; for this is the right way to the fruition of his favour, which is better than Ufe, Ps. bdii. 3. This makes the church to say, ' Cause thy face to shine, and we shall be saved,' Ps. Ixxx. 3, 7, 19. Thus they were entitled to three great blessings. First, To sure direction in all important difficulties, as 2 Sam. xxi. 1. Secondly, To assured deliverances from all hurtful evils, as 2 Chron. xv. 2, 4, ' If you seek him, he will be found of you;' and ' he that findeth him findeth life,' Prov. vdii. 3-5. Thus Ezra found of God a good way, Ezra \-iu. 21, 23.

This serves for instruction, admonition, and comfort.

For instruction, this charge and command of God unto his peo^jle to seek his face shews plainly that the service of God is not a matter arbitrary to God's people—that is, such a thing as they may at pleasure use or refuse without danger of God's displeasure, and of his heavy judgments thereupon. Under the law, the Jews were straitly enjoined to seek to the place which the Lord their God should choose, to put liis name there, and thither to come and bring their burnt-offerings, sacrifices, vows, free-will offerings, &€., and there eat and rejoice before the Lord their God, Deut. xii. .5-7, 12, 17, 18, 2G-28; and the Lord's solemn feasts must every male ol)serve, and appear before the Lord with his gift or offering, Deut. xvi. 16, 17. Yea, mark a severe threatening of judgment for the neglect of God's worship, pro-

phetically delivered in legal terms, Zech. xiv. 17, ' It shall be, that who will not go up, of all the fanti-lies of the earth, unto Jerusalem, to worship the King, the Lord of hosts, even upon them shall be no more rain.' And in plain terms the apostle saith to all Christians, ' We, receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear,' Heb. xii. 28.

For admonition : first, To inform ourselves rightly in the will of God touching his worship ; for, as under the law, so now, we may not do what seems good in our own ej^es, Deut. xii. 8, but what the Lord ap-pointeth; else God may say to us, as Christ did to the Jews, ' Ye worship me in vain, teaching for doctrines the commandments of men,' Mark vii. 7. ' The true worshippers must worship the Father in spiiit and truth,' Jo'nn iv. 23; and that in and through the nietliation of Cluist, John xiv. 6.

Secondly, When we know how God will be sought in holy worship, then we must be careful that we be such as shall find him gracious and favourable unto us; which estate recpu'es two things of us : fii'st. True repentance in regard of sins past; for if we go on in a course of any known sin, we cannot have society with God; see Ps. Ixvi. 18, ' K I regard wickedness in my heart, God will not hear- my prayer.' John ix. 31, ' We know that God heareth not sinners.' ' The throne of wickedness hath no fellowshij) with God,' Ps. xciv. 20; 2 Cor. vi. 14, 16; 1 John i. 6; therefore God denieth fiivourto such, Ezek. xx. 3, 4; Isa. i. 15. Secondly, We must beHeve in God tlu-ough Christ, according to the word of the gospel, which is the word of the covenant of grace, which, being received by faith, brings us truly into fellowship with God, 1 John i. 3, 4. See Heb. xi. G.

For comfort, this makes gi-eatly to God's people, that make conscience of their ways, in any distress ; for God bids them seek his face, wherein he calls them to him, which is sufficient ground of comfort; as the people said to the blind man whom Christ called, Mark x. 49, ' Be of good comfort, he calleth thee.' For so David assureth his son Solomon, a little before liis death, 1 Chron. xx\iii. 9, ' If thou seek him, he would be found of thee.' And the true God is the chiefest good; so as ' happy are the

riEESON ON PSALM XXVII.

[Ver. 8.

people that be so, yea, blessed are the people that have the Lord for their God,' Ps. cxliv. 15. ' These people have played the good merchants, and found the pearl of price, better than all the world beside,' Mat. xiii. 4.5, 4G. They may therefore, on far better grounds than Jacob did, say, ' I have enough; my son Joseph is yet alive,' Gen. xlv. 28, for Joseph died afterward ; but the true God, whom the faithful have for their God, is the li\ang God, and in Jesus Christ their loving Father, who will provide for them, not an earthly Goshen, as Joseph did for his father and liis bretliren, but a heavenly Canaan, even the Idugdom of heaven, as Christ said to his disciples,' Fear not, little flock, it is your Father's good pleasure to give you the kingdom,' Luke xii. 32 ; and Luke xxii. 29, ' I appoint unto you a kingdom, as my Father hath appointed unto me.' Worldly troubles may hasten us sooner to tliis happy estate, but they cannot deprive us of it, Eom. viii. 35. Therefore, 'though the outward man perish,' yet look up towards this kingdom, and lift up thy heart to the living God, thy lo\-ing Father in Christ, and 'the inner man shall be renewed daily,' 2 Cor. iv. 14-16.

The second thing to be observed is David's readiness to yield sincere obedience to this condition of God, to seek his face; hereto David's heart answered, ' Thy face, 0 Lord, will I seek.' Mark here, then, that Da\'id's heart was sincerely set on God's command to seek his face,—that is, liis grace and favour,^in the way he had ordained, in his sanctuary. Ps. xhi. 1, 2, 'As the hart panteth after the water-brooks, so panteth my soul after thee, O Lord. My soul thirsteth for God, even for the livmg God : when shall I come and appear before God?' Ps. cxix. 20, 58, ' With my whole heart have I sought thee ; I entreated thy favour with my whole heart.' The word translated favour, Txbu TJ3, is face in the original; and the entreaty here meant is most earnest and importunate, for the word in the original signifietli to make sick or sorry.

The reasons hereof are many and great: first, Before this time the Lord God had begini a good work in David's heart by his Holy Spirit, and revealed himself so far forth to David, that David's heart was enamoured \nX\\ the Lord, as he notal)ly ex-presseth, Ps. Ixxxiv. 1, 2, 'Oh how amiable are

thy tabernacles My soul longeth, yea, even

fainteth for the courts of the Lord : my heart and my flesh crieth out for the living God;' as Ps. xlii. 1, 2, and cxliii. 6, 7, 'I stretch forth my hands unto thee,' &c.; ' Hear me speedily, my spiiit faileth; hide not thy face from me.' And that this was the cause of David's seeking God's face and favour, see by the Uke, Cant. v. 4, ' My beloved put in his hand liy the hole of the door, and my bowels were moved for him.' The church's beloved is Christ the Lord, his hand is his power, shewed by the work of liis Spirit with the word, as Acts xi. 19-21, when this comes, the bowels yearn, as Peter's did upon the view of Clirist's glory. Mat. xvdi. 2, 4.

Secondly, Da\'id knew that God had special regard unto the heart, above all the parts of man, as 1 Sam. xvi. 7 ; and therefore calls for the heart of every one that is his child, Prov. xxiii. 26, and would have this part begin all the actions of his service. See, for hearing the word, Deut. xxxii. 46; Prov. iv. 20, 21 : and for prayer, Hos. y\\. 14, which, when it is wanting, he rejecteth the service, Mat. xv. 8, 9.

Thirdly, The excellency of the blessing di-ew his heart unto it: for God's face is God's favour and loving-kindness, wherein is hfe, Ps. xx. 5 ; nay, it is better than hfe, Ps. Ixiii. 1-3. Thereupon, Ps. iv. 6, ' Lord, lift up the light of thy countenance upon us,' and Ps. Isxx. 3, 7, 19, ' Cause thy face to shine, and we shall be saved.'

Fourthly, He knew the seeking of the heart was true and sincere seeking, such as God required, Ps. U. 6, and such as he will speed for this and all other blessings, Jer. xxix. 13 ; Ps. xxiv. 3, etc., the way to joy, Ps. cvi. 3, 4, to blessedness, Ps. cxix. 2.

This serves for instruction, admonition, and comfort.

For instruction, two ways: first, It lets us plainly see the right ground and foundation of acceptable obedience unto God in every duty which he requireth, —namely, a good heart, a heart set for God's glory therein : for the heai't is the fountain of the actions, good or e\-il, as Christ teacheth. Mat. xii. 34, 35, ' Out of the abundance of the heart the mouth speaketh.' 'A good man, out of the got)d treasure of his heart, bringeth forth good thhigs : and an evil

riERSON ON rSALU XXVII.

31

man, out of the evil treasure of his lieart, bringeth forth evil things,' which we are the rather to note, because wicked men, though they cannot justify tlieir actions, yet they wiU plead for the goodness of their heart ; they have as good a lieart to God-ward as the best: which, if it were true, Christ was deceived in the place aforenamed, ' Either make the tree good and his fruit good, or the tree e\'il and his fruit evil,' as also Ps. Ixxviii. 8, 36, 37; the old Jews were a stubborn and rebellious generation, a generation that set not their heart aright, they flattered him with, their mouth, and lied unto him with their tongue, for their heart was not right with him.

Secondly, See in Da^•id a doulile property of the godly: first, To make particular apphcation to himself of general commands given to all God's people, as Ps. iv. 7 ; so did Joseph, Gen. xxxix. 9. Secondly, That the heart of the godly is set to seek tlie face of God, to be made partaker of his grace and favour in Cluist. See David's speech to Zadok, when he brought out the ark, 2 Sam. xv. 25, 26. But most plain it is in that of Paul, PhU. ui. 7-9, ' What tilings were gain to me, those I counted loss for Christ,' itc.

For admonition, two ways : first. To get such a heart as doth mind the commandments of God, and doth undertake for obedience thereto ; so did Band's. This, indeed, none hath by nature, for ' every imagination of the thoughts of man's heart is evil contmually,' Gen. xi. 5, meaning so long a-s the heart remains natural, unsanctified. Therefore, they that would have a good heart like DaWd, must wait upon God in the use of means, ordained by him for tlie bettering of man's heart. That it is God's work is plain, Ezek. xxxvd. 25, 26, ' I will take away your stony heai-t, and give you an heart of flesh,' and therefore is regeneration called ' a new creation,' 2 Cor. V. 17, which is a work proper to God. Yet God is pleased to do it in the use of means enjoined to men, which when we use in obedieiice to God, we have title to his blessing. Now the means to get a good heart is to be exercised much in the word and prayer: for in these ordinances is the Spiiit given, which renews the soul; as for the word is plain, Acts x. 44 ; Gal. iii. 2 : and for prayer, Luke xi. 13. Now the obedient manner of using the

foresaid means is, first. To break off" the course of sin, Prov. i. 23, for reigning sin and saving grace never dwell together, 1 John v. 6. Secondly, Hunger and thirst after grace and mercy, Isa. Iv. 1, and xliv. 3; Rev. xxi. 6. Thirdly, In the way of obedience unto that we know, Acts v. 32, wait upon God m the foresaid means, as the impotent people did at the pool of Bethesda, John v. 2-4: ' For they that wait upon the Lord shall renew their strength,' Isa. xl. 31.

Secondly, Learn of David to set the heart on work on everj' action we ])eiform to God ; yea, let it begin the work.

This was Da\dd's care, as Ps. Ivii. 7, ' My heart is fixed, or prepared ; 0 God, my heart is fixed.' Consider the reason before named.

For comfort, tliis makes greatly to the upright-hearted, when they are not able to express in words what they conceive, or to perform for God's glory what they desire. Let them here observe that there is sweet intercourse between the Lord and an upright heart ; he knows the meaning of the sighs and groans thereof, Rom. v-iii. 26 ; the heart can speak to God eSectually without the help of the tongue, as Ps. XXV. 1 ; Neh. ii. 4; and the heart can answer God's command, as in tliis place.

Ver. 9. Hide not thy face far from. 7rie ; 2nd not thy sewant away in anger: tluiu hast been my help; leave me not, neither forsake me, 0 God of viy salvation.

Here David, according to his holy profession in the former verse, makes humble and earnest suit unto God, that he may not be denied nor deprived of the comfort of God's favour, and the light of his countenance. This suit he puts up in variety of phrase, for the gi-eater evidence of unfeigned desire ; and that also by couples, as Christ sent forth his disciples for their mutual strengthening ; and further backeth each couple with a strong reason. The first doubled suit is this, ' Hide not thy face far from me ; put not away thy servant in anger.' The reasons propounded to strengthen them are two : the first impUed in the title servant; the second expressed, drawn from further experience of God's goodness, 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

riERSON ON rSALJI XXVII.

[Ver. 9.

from David's title to God by covenant, thus plainly expressed, 0 God of my salvation.

The things, then, which we have here to handle are David's requests, and Da^dd's reasons to enforce the same. His requests are deprecatory against evils he feared, and in part felt: as the hiding of God's face, putting away in anger, God's leaving and forsaking, which all aiming at one thing, even Da\ad's feeling and fruition of God's favour, we may in them all well observe that Da^dd prayed earnestly that he might not be deprived of God's grace and favour, nor want the light of God's countenance to shine upon him. Ps. xiii. 1, ' How long wilt thou forget me, 0 Lord 1 for ever 1 how long wilt thou hide thy face from me 1'

The reasons hereof are weighty : first, The surpassing worth and excellency of God's special favour, whereof he would not be deprived ; in it is life, Ps. XXX. 5 ; it is better than life, Ps. Ixiii.; now, ' AU that a man hath vrill he give for his hfe,' Job ii. 4.

Secondly, He knew the displeasure of God was a most heavy and grievous thing which no creature is able to bear, Ps. lxx\-i. 7, ' Thou, even thou, art to be feared : and who may stand in thy sight when once thou art angry?' See Deut. xxxii. 41, 42, ' If I whet my glittering sword,' &c. Vengeance is his, and he wiU recompense. Solomon saith, ' The wrath of a king is as messengers of death,' Prov. xvi. 14 ; what, then, is the anger of God ?

Thirdly, David knew his o'ivn guilt of sin, both original, Ps. li. 5, and actual, ver. 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, Ps. bcxx. 3, ' If thou. Lord, shouldst mark iniquities, 0 Lord, who shall stand 1'

Fourthly, He was not ignorant of God's sovereignty over all, whereby he may, even for trial of grace, hide his face, and seem angry mtli his dearest servants. For who was better than Job? 'None in his time was like him in all the earth ; an upright man, fearing God and eschewing evil,' Job i. 8. Yet who endured sorer afflictions? so as he com-plaineth, that God hid his face, and held liim for his enemy ; that he ' "vviit bitter things against him,' and 'made him to possess the sins of his youth,' Job

xiii. 24, 26. Yea, God himself confesseth that ' Satan moved him to destroy Job without a cause,' Job ii. 3.

This serves for instruction and for admonition.

For instraction tliree ways. First, See in Da^ad what the godly do think of the want of God's favour, —surely, that it is a most grievous and bitter thing, as if a father should put away his child in anger, leave him and forsake him. This David manifested in liis 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 find 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 hini do to me as seemeth good unto liim,' 2 Sam. xv. 2-5, 20. This is the rather to be marked, because the hearts of natural men are not aflTected with the least sorrow for the hiding of God's face ; if they may enjoy temporal blessings, wherein theu- natural hearts do take delight, they desire no more ; being of Saul's mind, who, when Samuel had told him God had cast him away, yet desired to be honoured before the people, 1 Sam. xv. 23, 30; he sought for popular honoiu-, but makes no entreaty for God's favour. And, indeed, how should natural men do otherwise ? The favour of God in Clirist is a spuitual blessing, and the want thereof (expressed by the hiding of God's face) a spiritual judgment. These are things unkuown without the work of the Spirit, as 1 Cor. ii. 14, and so no marvel if the judgment be not feared, where the contrary blessing is not discerned nor desired.

Secondly, See here that the true child of God may, for a time, want the feeling of God's special favour, and remain under the sense of God's displeasure, as left and forsaken of God. See it plain in Da^dd, Ps. xxxnii. 1, 2, &c., and Ixxvii. 7-10 ; in the complaint of the church, Ps. xliv. 23, 24, 'Arise, cast us not off for ever. Wherefore hidest thou thy face, and forgettest our affliction and oppression ?' and Lam. iii. 1-19, 'I am the man that hath seen affliction by the rod of his wrath. He liath led me, and brought me into darkness,' &c.; and ver. 43, 44, ' Thou hast covered with anger, and persecuted us : thou hast covered thyself with a cloud, that our prayers should not pass through.' And Job's complaint of this es-

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33

tate is as plain as any, chap. xiii. 2-1, 26. Nay more, did not our lilessed Saviour, in the sense of his manhood, complain thereof! Mat. xxvii. 46. Now if God do so with the green tree, what shall be done in the di-y ? Luke xxiii. 31; yet remember, this distress is but for a time, Ps. xxx. 5 ; Isa. liv. 7, 8.

Thirdly, Here see that prayer is a blessed and sanctified means, wherein the child of God may com-fortalily wait for the blessing of God's favour in the want thereof, and for the remov-ing of his anger under the signs thereof See the promise of God lumself in this case: Ps. 1. 15, ' Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.' 2 Chron. vii. 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 sins, and M-iU heal their land.'

For admonition it serves two ways. Fir.st, That we examine ourselves, how our hearts esteem of the want of feeling God's special love and favour in Clurist. If we judge it, as Da^dd did, a grievous tiling and bitter, we then have undoubtedly some work of the Spirit, at least in legal compunction, breaking up the fallow-ground of the heart, and so preparing it for the seed of gi'ace, as Acts ii. 37, 38. But if we slight it over without trouble or sorrow, as the jovial fellows of the world do, who delight in doing evil, and sport themselves in the frowardness of the A\acked, as Prov. ii. 14, then certainly our case is woeful; we are not so near the state of grace as were Cain and Judas, who were touched with legal remorse upon the conscience of then- heinous sins; as we may see. Gen. iv. 13, 14; Mat. xxvn. 3.

Secondly, God's chikben may hence learn not to be dismayed for the temporary hiding of God's face or sustaining of his anger; for nothing herein befalls them but that which aispertains to man, even to God's dear children, 1 Cor. x. 13. As we may see in Job, David, Ethan the Ezrahite, Ps. Ixxxviii. 1, 2, &c. Herein let us follow their godly practice, which was this : first. To con.sider their ways, Ps. cxix. 59, that so they might find out their sins that bring the foresaid evils. Secondly, "With sorrow and grief of heart to confess against themselves, Ps. xxxii. 4, 5 ; Job xlii. 6. Thirdly, To cry earnestly for mercy, as for life and death, Ps. Ii. 1, 2, and cxliii. 1, 2.

Fourthly, Walk in new obedience : Ps. cxix. 8, 10,' I will keep thy statutes; 0 forsake me not utterly. I have sworn, and ^dll perform it, that I vn\l keep thy righteous judgments.' Lastly, In the use of God's ordinances, the word and prayer, to wait for comfort, as Ps. xlii. 5, 11 ; Isa. xliii. 5. Read, hear, and meditate on God's word, as Ps. cxLx. 13, &c. ; yea, also watch and wait in prayer, Col. iv. 2 ; and if the fear be great, humble thy soul mth fasting, as Ps. XXXV. 13. Limit not the holy one of Israel for time or measure of any blessing, as the carnal Israelites did, Ps. Ixxviii. 41, but with Job wait all our life long, chap. xiv. 14. Say with the church, Micah vii. 7-9, ' I will look unto the Lord ; I will ,wait for the God of my salvation : my God -svill hear me. ^^Hien I fall, I shall rise ; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against liim, until he jjlead my cause, and execute judgment for me : he will bring me forth to the hght, and I shall behold his righteousness.'

The reasons propounded by David to move God to vouchsafe his favour and not hide his face, &c., are three. The first is implied in the title servant, wherewith Da\'id styles himself in the second branch of this petition, ' Put not thy servant away in anger.' Where, in David's judgment, this is plain, that to be God's servant is a good ground and step towards the attainment of God's favour; it is that which gives title to mercy in time of trouble, inward or outward: Ps. xxxi. 15, 16, 'DeHver me from the hand of mine enemies ; make thy face to shine upon thy servant; save me for thy mercies' sake.' Ps. Ixix. 17, ' Hide not thy face froiri thy servant, for I am in trouble.' Ps. Ixxxvi. 4, ' Eejoice the soul of thy servant.' Isa. Ixv. 13, 14, 'Thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed : behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart.'

The reason is plain. Every true sen'ant of God is certainly in covenant with God by a holy calling, 1 Cor. vii. 22, ' He that is called in the Lord, being a servant, is the Lord's freeman ; likewise also he that is called, being free, is Christ's servant;' so that,

G 2

PIERSON ON PSALM XXTII.

[Ver. 9.

whether he be bond or free, by his holy calhng lie belongs to God. Now, being thus in covenant with God, he is entitled to all God's blessings in Christ, and so to the fruition of God's favour: Ps. Ixxxix. 3, 20, 21, 24, ' I have made a covenant with my chosen, I have sworn unto David my servant. I have found David my servant; with my holy oil have I anointed him: -with whom my hand also shall be estabhshed. My faithfulness and my mercy shall be with him, my mercy will I keep with him for ever, and my covenant shall stand fast with him.'

This serves for instruction and for admonition.

For instruction, two ways. First, That it is a blessed and happy thing to be God's true servant. Consider what the Queen of Sheba said of Solomon's servants: 1 Kings x. 8, ' Happy are these thy servants,' &c. Now Christ Jesus is greater than Solomon, Mat. xii. 42, and so a better master. Good earthly masters vrSl honour good servants, as Prov. xxvii. 18, 'He that waiteth on his master shall be honoured;' chap. xvii. 2,' A wise servant shall have a ' portion, or inheritance, among the brethren.' But however some earthly masters may be Nabals and Labans, yet God ■ttill not be so: John xii. 26, 'Where I am, there shall also my servant be.' ' If any man serve me, him will my Father honour,' see Luke xii. 37. The watchful servants are blessed ; their master will make them to sit down to meat, and will come forth and serve them, as Mat. xxv. 21, 2.3, 'Well done, good and faithful serv'ant, thou hast been faitliful in a few things, I will make thee ruler over many things: • enter into the joy of the Lord.'

Secondly, Here see the great error of natural men, that judge it a vain thing to serve God, as Mai. iii. 14; Job xxi. 15, which to be the common thought of most men, their beha\'iour doth plainly bewray; for mark tlieir carnage for diligence in God's service on the Lord's day, compared with the pains, and pleasure also, they take about worldly commodities in tlie week day. Then- behaviour saith aloud, that their heart thinks God's service is a vain thing, else they would take more pains and pleasure therein; undoubtedly they do not conceive of, nor believe the testimony of God, touching the prosperity of his S( rvants ; for God taketh pleasure therem, Ps. xxxv.

27, else he would never undertake for their direction in the way they ought to walk, for theu' pro^ision for all needful blessings, for their protection from all hurtful evils, and for their remuneration, both here and for ever, as the Scripture saith he doth.

For admonition, it serves, first, to the wicked, to beware of wronging God's servants, and to refrain from that course; see. Acts v. 38, 39, GamaUel's counsel to the rulers of the Jews, about the apostles, and his reason, lest they be found even to fight against God; as Christ said to Saul, Acts ix. 4, 5, ' Why persecutest thou me,' &c.; see Num. xii. 8, ' Wherefore then were ye not afraid to sjieak against my servant Moses?' and Ps. cv. 14, 15; Zech. ii. 8. And if ever they desire the privileges of God's servants, they must labour to get into covenant with God, doing as Saul did. Acts ix. 5, 6: first. Desire to know Christ, then subject themselves to his holy will, and wait in prayer for grace and mercy; see Acts ix. 9-11.

Secondly, God's children, that have entered covenant ■with God, must be careful to shew themselves God's servants; for profession ■without practice is nothing but h3']->ocrisy, making us like the church of Sardis, who ' had a name to be ahve, but was dead,' Rev. iii. 1. Therefore we must get the certain and infallilile properties of good servants, which are partly inward, and partly outward. The inward are good affections, which are specially tliree : first. Fear and reverence, Mai. i. 6 ; Ps. ii. 11. Secondly, Conscionable obedience to his revealed will. Reason from Eph. vi. 5-7, and from the centurion's confession. Mat. viii. 9, as from the less to the greater. Without this, none are acknowledged for servants, Luke vi. 4G. This must be seen, both in eschewing evil, and doing good, as God saith of his servant Job, chap. i. 8, 9 ; yea, we must .shew our well-doing, in improving our Master's talents. Mat. xxv. 23, 25 ; ha fighting for him and for the faith, John xviii. 36 ; Jude 3; in waiting for his comuig, Luke xii. 36. And m all these we must be servants in ordinary, not only retainers that serve God by fits. Thirdly, We must patiently suffer his coiTections, Hcb. xii. 9, 10. Reason from 1 Pet. ii. 18, &c., as from the less to the greater. Fourthly, We must praise God for liis mercy, Ps. cxxxiv. 1, 1. 23, and cxix. 175.

The second reason which David uscth to move

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35

the Lord not to hide his face, &c., is phiiidy expressed, drawn from his c^vn experience of God's former mercies in times of trouble, saying, 'Thou hast been my help,' that is, whenas heretofore I have been in distress and danger, thou hast helped me, and therein shewed thy favour toward me; now, hereupon saith David, knoAvang thee to be unchangeable, I appeal unto thee for like mercy that I have formerly felt.

In this reason we have two things to note. Fu'st, The thing confessed by Da\id, simply considered by itself; secondly. With reference to the end for which Da-i-id here propounds it. For the first. The tiling confessed by David, simply considered, is tliis :

That God was Da\-id's helper, and so had been: Ps. liv. 4, ' Behold, God is mine helper;' Ps. iii. 3, ' Thou, Lord, art a shield for me : my glory, and^the lifter up of my head;' Ps. xxx. 10, 'Hear, Lord, and have mercy upon me; Lord, be thou mine helper.'

The reason hereof is threefold. First, God's free grace and mercy receiving David into covenant, and tliereiu undertaking to become his helper and deliverer : Ps. Lsxxix. 3, 21, 22, 'I have made a covenant with my chosen, I have sworn unto Daxdd my servant; with whom my hand shall be established. The enemy shall not exact upon him,' &c. Ajid this is answerable to that which God saith to his people in general, Ps. 1. 5, L5.

Secondly, David put his tnist in God, whereby he was entitled to God's help in trouble : Ps. xxviii. 7, ' The Lord is my strength and my shield : mine heart trusted in him, and I am helped ;' for indeed to such God becomes a helper, Ps. xxxvii. 39, 40, and xxxiii. 18, 19.

Thu-dly, Da^'id walked before God in conscionable obedience, which gave him title to this blessing—to have the Lord to be his helper. Ps. x^aii. 16-18, ' He sent from above; he took me, he drew me out of many waters. He delivered me from my strong enemy, and from them which hated me. They prevented me in the day of my calamity ; but the Lord was my stay,' &c.; ver. 21, 'For I have kept the ways of the Lord,' &c., which was answerable to God's general promise, Deut. xx\aii. 1, 2, 7, and Ps. Ixxxi. 13-10.

This serves for instruction and for admonition.

For instruction ; in that which David professeth we may see a notable privilege of the godly, who be in covenant with God, do love and fear God, and trust in him, and testify the same by conscionable obedience—these have this prerogative, that the true God is theii- helper, which, to be a great blessing, is plainly affirmed with very significant illustration, Ps. cxhd. 3-5. For princes are jiotent earthly helpers, but vain is thek help wthout the Lord; for their breath is in their nostrils, but the God of Jacob is the li\dng God, who doth neither slumber nor sleep, Ps. cxxi. 1-3, &c., and so is the best helper, as we may see at large, Ps. xci. throughout, especially ver. 9, 14, 15, whence he is by way of excellence styled ' the deliverer,' Eom. xi. 26, because, as Nebuchadnezzar said, none can deliver as he doth, Dan. iii. 28, 29 ; wliich is plain also by Daniel's delivery from the lions' den, Dan. vi.; which made Paul to say, ' Though we be compassed about on every side, yet we are not in a strait,' &c., 2 Cor. iv. 8; for the way of help is never shut to the prayer of faith, Ps. 1. 15. Nay, man's extremity is God's opportunity, and therefore hath God lessened outward means for the plainer evidence of his own power. Judges vii. 4.

For admonition it serves two ways. First, To labour diligently to get into ourselves the grounds of this prerogative, in having the trae God for our helper, as David had. The way hereto we may see in David. First, Get truly and rightly into covenant with God, and rest not in the outward title of profession, having only the outward seals thereof; for so far went the foolish virgins. Mat. xxv. 2, 3, and Judas, and Simon Magus; but as Paul said of the Jews, Eom. ii. 28, 29, theii' outward circumcision did not make them such, no more doth our outward baptism, as 1 Pet. iii. 21. Therefore we must get the ingrafting grace of true faith, wliich purifies the heart. Acts xv. 7, wherein stands tiiie inward baptism ; for where God establisheth the covenant of grace, he writes the law in the inward paiis, Heb. viii. 10, 12. Then professing this estate, of being ia covenant with God, get the inward saving graces of love and fear, and from them bring forth the fruits of new obedience, as David did, and this prerogative of having God for our helper shall be assured unto us, for he hath said, ' I will not fail thee nor forsake thee,' Heb. xiii. 5.

PIERSON ON PSALM XXVII.

Ver. 9

Secondly, To watch carefully and constantly against that thing which will deprive us of this pri\'ilege, and that is sin; for it is a woi'k of darkness, wherewith God will have no society, Ps. xciv. 20 ; 1 John i. 6 ; it separates between God and us, Isa. lix. 2. Whereupon the Lord said to his own people the Jews, he would deUver them no more out of the hands of their enemies, Judges x. 13, 14. Therefore, with Da^id, we must hide God's sajings in our hearts that we may not sin against him, Ps. cxix. 11; and so strive to keep ourselves from our iniquity, Ps. x\aii. 23.

Secondly, 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 foi-merly he hath shewed himself gracious and favourable towards him; and therein this is plain,—

That Da\'id makes his o^ai experience of God's help in former e\'ils a gi-ound of prayer for present favour in his renewed troubles. When Dand was in the ■s\-ilderncss of Judah fljdng from Saul's persecution, (Ps. Ixiii., the title,) in ver. 7 he pleadeth thus for mercy: ' Because thou hast been my help, therefore under the shadow of thy wings -will I rejoice.' Ps. Ixxvii. 2, 5, ' In the day of my trouble I

sought the Lord I considered the days of old.'

Ps. Ixxxix. 49, ' Lord, where are thy fonner loving-kindnesses ^ Ps. Ixxi. 4-6, 'Deliver me, 0 Lord,

out of the hand of the wicked For thou art

my hope, 0 Lord God, thou art my trust, even from my youth. By thee I have been holden up from the womb.' Vers. 17, 18, '0 God, thou hast taught me

from my youth Now also when I am old and

gray-headed, 0 God, forsake me not.'

The reason hereof is plain : David knew the true God was unchangeable and immutable, not only 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 -\vill never turn away from them to do them good, Jer. xxxii. 40. Whereupon he saith, ' I am the Lord, and I change not, and ye sons of Jacob are not confounded,' Mai. iii. G ; ' forasmuch as he loved his own which were in the world, to the end he loved them,' John xiii. 1. For

though he repent of temjJoral gifts and blessings,— as of making of Saul king, 1 Sain. xv. 11,—yet his 'gifts and calUng' — which concern salvation in Clirist—'are without repentance.' Now David's holy calling entithng him to this covenant, he might plead for the renewing of God's favour in present troubles, upon the sense and feeling thereof in former times.

Tliis serves for instruction and for admonition.

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 mayest with Da\-id plead for present help and comfort; so doth the church in their renewed troubles, after their return from the captivity of Babylon. Ps. Lxxxv. 1, &c., ' Lord, thou hast been favourable to thy land : thou hast brought back the captivity of Jacob. Thou

hast forgiven the iniquity of thy people Wilt

thou not revive us again '(.... Shew us thy mercy, 0 Lord, and grant us thy salvation.' So Ps. xUv. 1, 9, 23, ' We have heard with our ears, our fathers have declared unto us, what work thou didst in

their days, in the times of old But thou hast

cast us off, and puttest us to shame Awake,

why sleepest thou, 0 Lord 1 arise, east us not off for ever,' &c. Isa. li. 9-11, 'Awake, awake, put on

strength, 0 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. Ixiii. 11-14.

For admonition, tliis sei-ves notably for every child of God in time of trouble : become a follower of Dawl in observing God's former mercy in helping us, and so we shall be encouraged in renewed evils. Did not Da^dd thus animate himself to fight with Goliath 1 1 Sam. xvLi. 34 ; and St Paul did so encourage himself against troubles: 2 Tim. iv. 16-18, '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 evil work.' Now no true child of God can want experience of former help, when he may strongly reason for his comfort from the greater to the less, as David did, Ps. Ivi. 13, ' Thou hast delivered my soul from death ; A\ilt thou

PIERSON ON PSALM XXVU.

37

not deliver my feet from falling!' So may the true child of God say, Thou, by thy holy calling to the faith, hast delivered mo from the power of darkness, in the bondage of sin and Satan, as Col. i. 13, and vnlt thou not deliver me from this or that carnal e^■il ? ' If God spared not his o^vu Son, but gave him for us, how shall he not ^^•ith him give us all things 1' Eom. \-iii. 32. Indeed the signs of God's favour may be liid sometimes from God's dearest servants, as Ps. lxx\ii. 7-9, ' "Will the Lord cast off for ever ?' etc. But we must then consider the cause, which is either correction for sin or trial of grace, in which the way to comfort is to repent of sin and to labour for patience, rememberhig that God doth help, not only when he gives deliverance out of e\dl, but even when he gives strength of gi-ace to bear it, as 2 Cor. xii. 8, 9 ; Heb. v. 7.

The third thing propounded by David to move the Lord not to hide his face from him nor forsake him, is David's title to the blessing of salvation from God, by virtue of the covenant wherein he stood -n-ith God even for this blessing, which he thus expresseth, ' 0 God of my salvation :' where by salvation he meaneth the great salvation, which is eternal life by Jesus Christ, Heb. ii. 3, and ^\'ith it temporal preservation in this world, ' Therefore, do not hide thy face, do not forsake me.'

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 Da^dd is his particular and personal claim unto salvation from God for himself: ' 0 God of my salvation,' thou art unto me the God of salvation ; upon thee I rely, both for life eternal in heaven, and temporal presentation here on earth. Ps. xviii. 2, ' The Lord is my rock, and my fortress, and my deliverer, the born,—that is, the strength—of my salvation ;' Ps. xxv. 5, ' Thou art the God of my salvation ;' Ps. li. 14, 'Deliver me from blood guiltiness, O God, thou God of my salvation ;' Ps. Ixii. 6, 7, ' He only is my rock and my salvation. In God is my salvation and my glory.'

The true reason hereof is, first, God's mere grace and favour in Christ, freely accepting of Da^-id into covenant with himself, whereby he becomes the God of salvation unto him, as the church calleth God, Ps. Ix^aii. 20: see Ps. Ixxxix. 3, 21, 36, 'I have

made a covenant with my chosen, I have sworn unto Da\'id my servant, ynih whom my hand shall be estabUshed. 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,' Ps. cxix. 94.

Secondly, With the fovour of acceptance into covenant, God vouchsafed to work in Da\'id's heart such inward graces as did maintain and continue unto David sure title to God's salvation: as, first. Trust and affiance in God : Ps. Ixxxvi. 2, ' Save thy servant that trusteth in thee;' Ps. xxv. 2, ' 0 my God, I trust in thee.' Secondly, Love unfeigned, whereby his heart did cleave to God : Ps. xviii. 1, 2, ' I win love thee, 0 Lord my strength. The Lord is my rock.' Thirdly, David did fear God and reverence him in his heart; Ps. cxix. 120, ' My flesh trembleth for fear of thee, I am afraid of thy judgments.' Now he ' will fulfil 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.

For instruction, see that it is a right and pri\-ilege of them that be truly godly, by particular and special faith to apply God's blessings of the covenant to themselves : so Da\-id did ordinarily, and Paul: Gal. ii. 20, ' I am crucified with Christ: nevertheless 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 Son of God, who loved me, and gave himself for me;' 2 Tun. i. 12, ' I know whom I have believed, and I am persuaded that he is able to keep that wliich I have committed unto him against that day.' Now herein he is a pattern to believers, 1 Tim. i. 16 • which is the rather to be marked, because papists deny there is any such special faith for particular and personal assurance of the great blessings of the covenant, but only a general applying of them as they belong to God's church. But so the truly godly should go no further than wdcked men, nay, tlian the very-de\-ils do; for they know that there is a God, and beheve his goodness in Cluist belongs to his church. Neither is it true that particular assurance of the many blessings of the covenant is only a fruit of special and extraordinary revelation, for the Scriptures testify it comes from true particu-

PIERSON ON rSALM XXTII.

[Vee. 9.

lai' ordinary sa\'Liig graces : as faitli, 1 John v. 13, and love, 1 John iii. 14.

For admonition; every one that desires the comfort of this estate must labour to testify the truth of being in covenant with God, by those graces that did entitle Da^dd 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 reverent exercise of the word, Eom. x. 17, to pray humbly and earnestly for the work of the Spirit, wliich is the worker of this grace, 2 Cor. iv. 13. The grace of love to God in our hearts is a fi-uit of the Spirit, Gal. v. 22, and so gotten in and by the reverent use of the same means, the word and prayer, whereby the Spirit is given, with which we must also join endeavour to feel the love of God in Christ towards us in justification and sanctifica-tion, and then shall we out of doubt love him, as 1 John iv. 19. And the grace of reverence and fear is a fiTiit of the same Spiu-it, Isa. xi. 2, and so gotten as the other, when by the word we are taught rightly to conceive of God and of ourselves.

For comfort, this makes greatly to those that, being in covenant with God, do testify the truth of their faith in Chiist, of their love and fear of God : which is rightly done by the fruits of these gi-aces, according to Christ's rule, ' The tree is kno'svn by his fruits,' Mat. xii. 33. Now the sure fruit of true faith is the saving work of the word, 1 Thes. ii. 13; the fruit of love is oljedience in doing good for God's glory, 1 John v. 3; the fruit of fear is obedience to God in eschewing evil, Exod. xx. 20; Prov. viii. 13, and xiv. 27.

Secondly, Consider Da\'id's 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 liis face from him, nor to leave Mm nor forsake him; and then this is jjlain, that they that have God for the God of their salvation have a good ground of assurance that he vnil not for ever hide his face from them, nor leave them, nor forsake them. I say for ever, because, for a long time, God may hide his face and seem to leave and forsake, as Ps. xiii 1,2,' How long wilt thou forget me, 0 Lord, for ever ? How long wUt thou liide thy face,' &c.; and Ixxvii. 7, 8, ' WUl the Lord cast off for ever ? Is Ids mercy clean gone ?' But if they be his by

covenant, he \nll certainl}- return and shew mercy, see Ps. XXX. 5, ' His anger endureth but a moment; in his favour is life : weeping may endure for a night, but joy Cometh in the morning;' Isa. xlix. 14-16, 'Zion saith, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child,' &c.; and chap. liv. 7, 8, ' For a small moment have I forsaken thee, but in great mercies mil I gather thee,' &c.

The reason is from God's fiiitlifulness in the covenant of gi-ace in Clirist, wliich is established in the very heavens : Ps. IvYYJy 2, ' Faitliful is he that caUeth you, who ■will also do it;' 1 Thes. v. 24, 'If we believe not, yet he abideth faithful, he cannot deny himself;' 2 Tim. ii. 13. If we mark well, the causes of God's forsaking those that be truly in covenant are ever temporar}', answerable whereuuto must the forsaking itself be—to wit, correction for sin, and trial of grace : for they that are effectually called are born of God, and so cannot sin unto death, 1 John iii. 9, and v. 18, unto whom God's corrections are, ^nth instruction, the way of Ufe : for thereby God humbles them for their sins, and so brings them to repentance, as Jer. xxxi. 18, 19. And the end which God made with Job shews that God's trials of grace make them come forth as gold. Job xxiii. 10.

This serves for instruction and for admonition.

For mstruction, see here a jjlain evidence of great gain in true godliness, as 1 Tim. iv. 8, and vi. 6; for then- piety gives evidence of their being in covenant, and then their troubles, though they may be many and gre\'ious, yet certainly they are but temporary, as Ps. xxxiv. 19, 'Many are the afHictions of the righteous; but the Lord delivereth them out of them aU;' Ps. xxx^ii. 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,' Ps. Iviii. 11.

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 sui'e God's lea\dng and forsaking will not be overlong, Ps. cxix. 8. Now this requires, first. True repentance in forsaking all sin in respect of dominion, for, Ps. cxix. 155, ' Salvation is far from the wicked;' 1 John i. 6. Then get the forenamed

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graces of faith, love, and fear, and certainly the covenant of grace in Christ .shall Vic stable unto n.s.

Ver. 10. JFlien my father and my mother farsah me, then the Lord will take me vp.

In the fonner verse, the prophet David prayed that the Lord would not leave him nor forsake him, mo^•ing God thereto by this, that God was the God of his salvation : and here, prosecuting the same matter, he testifies his affiance and confidence in God, for the enjojing of the blessing there prayed for; which testimony he setteth forth by way of comparison, prefen-ing God's tender care over liim for his preservation, before the care of his own pai-ents, both father and mother, whom common nature bound to be dearly and tenderly careful over him : saying, ' A\Tien (or although) my father and my mother forsake me, yet the Lord ii-ill gather, or take me up.'

^^^lich words being plain, we have in them two points to note—the first implied, the second expressed. The thing imi^lied is tliis :

That Da\dd's father and mother, and so his dearest and nearest friends, might leave him and forsake him in times of distress ; Ps. xxxviii. 11, ' jMy lovers and my friends stand aloof from my sore, and my kinsmen stand afar off. Ps. Ixxx^nii. 8, 18, ' Thou hast put away mine acquaintance for from me : thou hast made me an abomination unto them. Lover and friend hast thou put far from me, and mine acquaintanee into darkness :' as if he should have said, Xow I am in misery, I cannot see them, they will not see me.

The reason hereof is twofold; first, Their fear of Saul their king, who was a furious, bloody-minded man, as may appear (beside his inhuman carriage to Da\dd, whose works towards Saul were very good, as 1 Sam. xix. 4, 5, 10, 11) by his barbarous dealing with the Lord's priests, whom he put to the sword, both men and women, chikben and sucklings, and oxen, and asses, and sheep, ■without any just cause, 1 Sam. xxii. 18, 19; yea, further, by his unnatural deaUng with his own son, whom he did not only shameftiUy re\ale, but most unnaturally seek to slay, for his love and kincbiess unto David, 1 Sam. xx. 30, 31, 33. Hereupon Da^dd's friends might justly fear liis cruel hands; for they

might say. If he would not spare his own son for Da^dd's sake, what will he do to us, if we shew Da^'id any kindness ? And hence no doubt it was that David's father and mother, and all their house, went down to David, when he was in the cave of Adullam, that they might be out of danger from Saul's fury, 1 Sam. xxii. 1, 3.

Secondly, Tliis might befall David by di%'ine disposition, for the trial of David's faith and patience, as in like case it befell Job, chap. xix. 13, 14, 19, ' He hath put my brethren far from me, and my acquaintance are veiily estranged from me. My kinsfolk have failed, and my famihar friends have forgotten me. AU my friends abhorred me: and they whom I loved are turned against me.'

Tliis serves for instruction and for admonition.

For instruction two ways : first. It shews most plainly how vain and uncertain the help of man is in time of need: Ps. Ix. 11, ' Give us help from trouble; for vain is the help of man.' Ps. Ixii. 9, ' Surely men of low degree are vanity, and men of high degree are a lie; to be laid in the balance, they are altogether lighter than vanity.'

The vanity and uncertainty of man's help stands upon a double gi'ound in man : first. The mutability of his aflfection, whose greatest favour may soon be changed into sore displeasure, as Aliasuerus was towards Haman, whom he liighly honoured for a while, Esther iii. 1, 2, but soon after caused liim to be hanged upon a gallows, which Haman had prepared for Mordecai, of fifty cubits liigh, chap. vii. 9, 10; and in Anuion towards Tamar, whose future hatred of her, after he had raHshed her, exceeded his fonner love wherewith he had loved her, 2 Sam. xiii. 15. Secondly, Upon the instability of his condition, whereby in his be.st estate he is altogether vanity, walking in a vain show, Ps. xxxix. 5, 6. ' For what man Uveth, and shall not see death ?' Ps. IxYxix. 48. Now when death cometh, ' he re-turneth to his earth ; in that very day his thoughts perish,' Ps. cxl^^. 4; then can he do nothing for himself, less for others.

Secondly, See in David, what may be the case of God's own dear children, even to be forsaken of their nearest and dearest earthly friends in time of distress : Ps. Ixviii. 9, 20, ' I am become a stranger unto my brethren, and an aheu unto my mother's

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children. I looked for some to take pity, but there was none; and for comforters, but I found none.' So Paul complains, 2 Tim. iv. IG, 'At my first answer, no man stood mth me, but all men forsook me.' Holy Job saitb, ' To him that is afflicted, pity should be shewed from his fiiend ; but he forsaketh the fear of the Almighty. My brethren have dealt deceitfully, as a brook, and as the stream of brooks they pass away,' Job ^-i. 14, 15. Yea, this was the lot and portion of our blessed Sa-viour at his apprehension : INIat. xs^d. 56, ' Then all the disciples forsook him, and fled.'

For admonition it serves two ways: first. That seeing father and mother may forsake us, we put not our trust in men, be they never so near or dear unto us in nature. This is David's counsel: Ps. cxlvi. 3, ' Put not your trust in princes, nor in the son of man, in whom there is no help ;' remember his mortahty, there mentioned : ver. 4, ' His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.' And add thereto the consideration of his mutabiUty in aff"ection before mentioned, -n-ith the Lord's threatening of a curse to liim that trusteth in man, Jer. xvii. 5, G. Indeed, we may trast to men as the means, but not as the foundation of our help.

Secondly, That we be not dismayed when our friends do fail us ; we see by Job, Da\id, and our Saviour Clirist, that it is no strange thing. Eeason as Christ doth: Mat. x. 24, 25, 'The disciple is not above Ids master,' &c.; and Luke xxii. 31, ' If they have done these things in a green tree, what shall be done in the dry ?'

The second thing to be here observed is purposely intended, that when David's nearest and dearest friends forsook him, then the Lord would gather him up. Ps. cxUi. 4, 5, 7, 'I looked on my ri^ht hand, and beheld; but there was no man that would know me ; refuge failed me, no man cared for my soul. I cried unto the Lord, Thou art my refuge; thou wilt deal bountifully with me.' Ps. iv. 8, ' Thou, Lord, only makest me dwell in safety.' Ps. bdi. G, 9, ' He only is my rock, and my salvation ; he is my defence. Surely men of low degree are vanity, and men of high degree arc a he.'

The reason of this special favour from God to David was tlu-eefold. First, Dadd stood rightly

and truly in covenant with God; he was one of God's peojile, and had the Lord for his God, and so was interested in God's special pro\'idence for protection and preservation. See Ps. Ixxxix. 3, 20-22, 28, 35, ' I have made a covenant ^vith my chosen,'

etc.

Secondly, David trusted in God: Ps. vii. 1, '0 Lord my God, in thee do I put my trust.' Now ' they that trust in the Lord shaU be as Mount Sion, that standeth fast forever.' Ps. cxx\'. 1, 'The Lord will be a refuge for the oppressed, a refuge in times of trouble. And they that know thy name wUl put their trust in thee : for thou, Lord, hast not forsaken them that seek thee.' Ps. ix. 9, 10, ' God is he that saveth by his right hand them that put their trust in him from those that rise u}) against them;' Ps. xvii ; see Ps. xci. 1, &c., ' He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty,' &c.

Thii-dly, David was holy in hfe and conversation, which gave hiin good assurance of special preservation : see Ps. xviii. 17, 23, 'He deUvered me from my strong enemies. For I have kejjt the ways of the Lord, and have not -Nrickedly departed from my God.' 'The Lord forsaketh not his saints,' Ps. xxx\'ii. 28.

This sen-es for instruction, admonition, and comfort.

For instruction two ways : first, See here, in that which David professeth, the stabihty of God's love towards those that be truly liis, as Da^dd was ; for when their nearest and dearest friends do forsake them, yet God ■w'ill not. Heb. xiii. 5, ' He hath said, I %\all never leave thee nor forsake thee.' John xiii. 1, 'Ha^ong loved his own which were in the world, he loved them unto the end.' John vi. 39, ' This is the Father's will which hath sent me, that of all which he hath given me I should lose nothing.' This we should observe and mark to strengthen our souls against the popish and Ai-miuian error of final and total faUing from tnie grace. But blessed be God, it is as fiilse as uncomfortable, crossing the will of the Father and the fidelity of Chiist Jesus before named, as also the work of the Spuit; which is pennanent, as John iv. 14, with chap, ^•ii. 37-39. If any that profess true religion, and give good hojies for a time, do tall away, they shew by

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their apostasy that they began in hypocrisy, or at the best were but like the stony ground, who believe for a time, Luke viii. 13, having only a human, acquired faith, not that precious faith, 2 Pet. i. 1, which is infused by the Spirit, Gal. v. 22, who is therefore called the Spu-it of faith, 2 Cor. iv. 1.3, and the Spirit of power, 2 Tim. i. 7 ; greater than the e\il spirit which is m the world, 1 John iv. 4, abiding in God's cluldren, 1 John ii. 27, even for ever, John xiv. 16, 17, being in the operation of sa\-ing grace a fountain of living water, springing up unto eternal life, whereof whosoever drinketh shall never be more athirst, John iv. 11. This is that free spirit which doth establish the godly in the state of grace, and is God's seal and earnest in their hearts, 2 Cor. i. 21, 22 ; Eph. i. 13, 11.^

Object. But the godly may commit mortal sins, as David did, in adulter}' and murder; now an adulterer is the member of a harlot, 1 Cor. \-i. 13, and a murderer is the child of the devil, John viii. 14 ; 1 John iii. 12 ; was he not then fallen from grace ?

Ans. It cannot be denied; but for these heinous sins Da^id was justly under the wrath of God, till, by the renewing of his repentance and faith iu the Messiah, he obtamed atonement. But yet under the guilt of these sins he differed much from the impenitent and unregenerate, not only in regard of God's certain purpose to renew him by repentance and restore him into favour, but even in present state of soul two ways : first, That the seed of grace did then remain, 1 John iii. 9.

Secondly, That he sinned not iiith fuU consent, Rom. ^Ti. 17, 19, 20, and so could not be so totally under the curse as the unregenerate are. For the better conceiving whereof, we must know that every regenerate man, wliilst he is in the world, hath in him both flesh and spiiit, inbred corruption, and renewed grace, and so consisteth, as it were, of a double person—the old man, which is ' corrupt through deceiv-able lusts,' and ' the new man, which after God is created in righteousness and true holiness,' Eph. iv. 22, 24. Now when the child of God committeth sin, even grievous sins, as Da^^d did, to speak as Paul doth of himself, it is not he that doth it so for forth a.s he is regenerate, but he so far forth as he is corrupt, which Paul calleth ' sin that dwelleth in him,' Rom. vii. 20. His service of sin is with and

from the flesh ; but in his mind renewed he serves the law of Clu-ist, ver. 25, which shews that grace in the habit and seed and root doth then remain, when and while corruption in sundry particular actions doth prevail. Which to be true is plain also by St Peter, who denied his master with cursing and swearing, which in itself was a fearful mortal sin. Mat. xxvi. 72, 74, even after that comfortable speech of Clirist unto him, ' Simon, behold, Satan hath de-su-ed to have you, that he may sift you as wheat: but I have praj'ed for thee, that thy faith fail not,' Luke xxii. 31, 32. Shall we say he now by denying his master lost all grace, whenas Christ had prayed for the continuance of his faith ? Nay, rather acknowledge that this failing was in tliis particular act, not in the habit and seed of gi'ace.

Secondly, See here the happiness of the godly, who indeed alone have the Lord for their God ; for he is the strong and stable helper, who wiU^safely keep those that be his when all other helps do fail. Ps. xxxvii. 28, 33, 'He forsaketh not his saints. The Lord will not leave him in the hand of the wicked ;' ver. 24, ' Though he fall, yet he shall not be cast down; for the Lord upholdeth him with his hand.' Ps. xxxiv. 19, 'Many are the afilictions of the righteous, but the Lord delivereth them out of all.' See Job viii. 20, 'God will not cast away an upright man.' Chap. v. 19,' He shall deliver thee in six troubles, and in seven there shaU no evil touch thee.' ' Happy therefore is the man that hath the God of Jacob for his help, whose hope is in the Lord his God,' Ps. cxlvi. 5. ' Happy is that people that is in such a case; yea, happy is that people whose God is the Lord,' Ps. cxliv. 15.

For admonition, it serves effectually to move every one that desu-es this comfortable state, that when dearest and nearest friends do forsake him, yet then the Lord may take him up, to give all dihgence both to get and preserve those gi-aces in his soul, and also to testify that behaviour in life wliieh did entitle David to this happy estate; as, namely, to get truly into covenant with God, to trust in the Lord, and to shew the truth hereof by new and tnie obedience. Men in the world will serve hard prenticeships for temporal and worldly freedoms, in corporations and privileged jjlaces; how much more should we take

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[Ver. 11.

pains for this great privilege of the citizens of Sion, to have tlie Lord for our God.

For comfort, this makes greatly to the godly : in times of distress they must call to mind this property in God, to be more firm and faithful to those that be his, than natural parents are to their dearest children: for which, besides this text, see Isa. xlix. 14, 15, ' Zion said, The Lord hath forsaken me,' &c.; with Luke xi. 13, ' If ye then, being e\n\, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him ?' Let us make sure that we be rightly in covenant with God, and then we may say with David, ' The Lord is on my side; I will not fear: what can man do unto me 1' Ps. cxrai. G. ' The Lord is my shepherd; I shall not want. Yea, though I walk through the valley of the shadow of death, I will fear none evil: for thou ai't with me,' Ps. xxiii. 1, 4.

Ver. 11. Teach me thy icay, 0 Lord, and lead me in a plain path, because of mine enemies.

Ver. 12. Deliver me not over unto the will of mine enemies: for false tcitmsses are risen tip against me, and such as breathe out cruelty.

In these two verses, the prophet Da\dd returns again unto prayer, and begs of God both instruction and direction in regard of his enemies, ver. 11, and also preservation out of their hands, in regard of their unconscionable dealing, and cnxel minds towards him, ver. 12.

For instruction and dii'ection thus he prays, ' Teach me thy way, 0 Lord, and lead me in a plain path, because of mine enemies.' For the meaning, God's way in Scrijiture is taken diversely: sometimes for his own administration and doing, or working, as Job. xxvi. 14, ' Lo, these are part of his ways,' having spoken of many of his marvellous works in the former verses, 7, 8, &c.; as afterwai'd, Behemoth is called ' the chief of the ways of God,'—that is, of his works, chap. xl. 19. Ps. IxxvLi. 19, 'Thy way is in the sea, and thy path in the great waters; thy footsteps are not known;' which hath reference to vers. 14,15, ' Thou art the God that doest wonders,' &c. Ps. ciii. 7, ' He made known his ways unto Moses, his acts unto the children of Israel.' Other while, and most commonly, God's way is that

wherein he would have man to walk—that is, the course of life and dealing which he would have men to take; as Jethro saith to Moses, Exod. x\"iii. 20, 'Thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do;' see Jer. xlii. 3. Herein David desires to be instructed of God. Yea, further, he would have God not only to teach him the way, but to lead him in a plain jDath—that is, such a path as is right and straight, without any crookedness; and such is the way of God's word, the course and behaviour' which God there prescribes them, as Prov. viii. 6, ' The ojjening of my mouth shall be right things;' the same word, D'"l!i'''D, which is here used, further expounded, ver. 8, 9, 'All the words of my mouth are in righteousness,' &c. And this favour he desii-es because of his enemies—that is, of such as did observe and watch him for advan J

tage to do him hurt. I

In the words thus understood, note two tilings: first. His double request made to God; secondly, The reason of them both. For his requests, the first is this, David beseecheth God to teach him that way of his, wherein he would have him to walk: so Ps. v. 8, ' Lead me, 0 Lord, in thy righteousness. Make thy way plain before my foce;' Ps. XXV. 4, ' Shew me thy ways, 0 Lord ;' Ps. cxliii. 8, ' Cause me to know the way wherein I should walk ;' Ps. Ixxxvi. 11, 'Teach me thy way, 0 Lord.'

The reasons hereof are tliree : first, In regard of God, to glorify him, by seeking unto him for this blessing; for God undertakes to teach the godly that be in covenant with liim, as it is written in _

the prophets, ' and they shall be all taught of God,' I

John vi. 45; Ps. xxxii. 8, ' I vnW instruct thee, '

and teach thee in the way wliich thou shalt go;' Prov. iv. 11, 'I have taught thee in the way of wisdom.'

Secondly, In regard of himself, sundry ways: first. Because of his own inability of himself to know them, without God's teaching; for the light of nature is but d;irkness in the ways of God. Mat. vi. 23, ' For the natural man receiveth not the things of the Sjjirit of God; they ai-e foohshness unto him : he cannot know them, (meaning of himself,) because they are spiritually discerned.' Tliis

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is manifest by the eunuch: Acts x-iii. 30, 31, 'Un-der.standest thou what thou readest?' saith Philip to hiin ; lie answers by denial,—' How can I, except some man should guide me t' Secondly, For his better enablmg to obedience; for knowledge goes before - doing. John xiii. 17, 'If ye know these tilings, happy are ye if ye do them;' Joshua i. 8, ' This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is ■\vi-itteu therein.'

Thirdly, For his spiritual joy and comfort; for knowledge is a spiritual light, 2 Cor. iv. 6, and so very pleasmg and comfortable to those that without it are in darkness : as Eccles. xi. 7, ' Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun.' Hence we read, that many have greatly rejoiced when they have been taught the knowledge of God's ways: Nell. viii. 12, 'All the people went their way to eat and to drink, and to make great mirth, because they had understood the words that were declared unto them.' So the eunuch ' went his way rejoicing,' after he had been instructed and baptized by Philip, Acts viii. 39 ; and there was great joy in Samaria, after they were converted to the faith by Philip, chap. viii. 6, 8.

Thirdly, Because of his enemies, as here he saith in plain words; for in God's ways there is safety. Here God's angels have charge to keep the godly, Ps. xci. 11; 'When thou goest in this way, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble,' Prov. iv. 12. These ways of God are ways of plea.sure, and all the paths thereof are paths of peace, Prov. iii. 17. Here notliing offends the godly, Ps. cxix. 16-5; nay, here is singing of heart, Ps. cxxxviii. 5, with Ps. bcv. 14. This safety irom enemies in the ways of God, the Lord assured Ms people : Deut. xxviii. 17, ' If thou shalt hearken diligently unto the voice of the Lord thy God, to obser\'e and do all his commandments, the Lord shall cause thine enemies that rise up against thee to be smitten before thy face,' &c. ; Ps. Ixxxi. 13, 14, 'Oh that my people had hearkened unto me, and Israel had walked in my ways: I should soon have subdued their enemies, and turned mine hand against their adversaries.'

Tins David found true in his own person : Ps. x^dii. 16, 17, 21, 'He sent from above, he took me, he drew me out of many waters. He deUvered me from my strong enemies. For I have kept the ways of the Lord,' &c.

This serves for instruction and admonition.

For instruction ; see plainly by David's prayer that there is more good to be had in the ways of God than natural men imagine, else Da\'id would never have begged of God so earnestly to be taught therein. Consider but some of the aforesaid reasons that moved him so to pray, as liis direction unto acceptable obedience, wherein men are instUled unto all God's blessings, as Deut. xx\aii. 1-3, &c.; Ps. cxix. 1. His inward joy and consolation, which is an inseparable fruit of God's instruction : Ps. cxix. 162 ' I rejoice at thy word, as one that findeth great .spoil;' Jer. xv. 16, ' Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of my heart.' Lastly, His safety and protection herein from the hand of his enemies; when God saith to his church, ' All thy cliildren shall be taught of the Lord,' he addeth withal, ' and great shall be the peace of thy children. In righteousness shalt thou be established; thou shalt be far from oppression, for thou shalt not fear,' &c. Are not these great blessings ? What shall we say then of natural men, that say unto God, ' Depart from us : we desire not the knowledge of thy ways' 1 Job xxi. 14. Surely ' the god of this world hath blinded their eyes;' they are under that curse, whereby they become ' like the heath in the desert, and shall not see when good cometh,' Jer. xvii. 6.

For admonition it serves notably, that our behaviour be like David's, in praying unto God to teach us his ways. They are noti undoubtedly contained in Scripture, wliich is the perfect register of God's revealed will, shewing our duty perfectly, for all tilings needful to be believed and done unto eternal life. In it we have expressed particular rules for all the duties of our general calhng of Christianity, which requireth piety towards God, justice, love, and mercy towards our brethren, with sobriety and temperance towards our bodies, and care and dUigence for the gain and growth of grace in our souls, as Tit. ii. 12; 2 Pet. i. 5-7. In it also we ' Qu. "most"?— Ed.

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[Ver. 11

have general rules for the well ordering and managing of our particular callings, which respect the church, commonwealth, or family. For magistrates, see Exod. xviii. 21, 22, with Deut. xvii. 8, 9, &c.; 2 Chron. xix. 9-11. For ministers, 1 Tim. iii. 2, 3, &c., and 2 Tim. iv. 1, 2. For husbands and wives, pai'cnts and children, masters and sen^ants, their godly behaviour in general is plainly propounded, Eph. V. 22, 23, &c., and vi. 1, &c., to 10 ; Col. iii. 18, &c.; Tit. ii. 1, &c.; 1 Pet. ii. 13, &c.

And that our prayers this way may be available, we must also labour in life to be such as God mU teach—that is, first, penitent persons breaking off the course of sin : Prov. i. 23, ' Turn you at my reproof: behold, I will pour out my Spirit unto you, I will make known my words unto you.' Hosea \'i. 1,3,' Come, and let us return unto the Lord : then shall we know ;' but the mcked and impenitent shall not be taught of God, he ivill not be inquired of by them, Ezek. xiv. 1, &c. Those that are laden with sin are ' ever learning, and never come to the knowledge of the truth,' 2 Tim. iii. 6, 7. Secondly, Diligent in using God's ordinances in a holy manner. God's ordinances for knowleflge are the word and prayer. The word must be reverently heard, read, and meditated : Ps. cxix. 99, ' I have more understanding than all my teachers, for thy testimonies are my meditation ;' and prayer gets wisdom, James i. 5. The holy manner of using these ordinances is in humility, and yielding obedience to that they do know, John •\di. 17; for such have a promise of the Spiiit, wliich God hath given to them that obey him. Acts V. 32, which is that anointing that teacheth all needful things, 1 John ii. 20, 27.

The second petition which Da\'id 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 God's way, even in a path of righteousness, as some translate it. In which petition note two things : the first implied. That the paths of God's way are plain paths, such as are straight and right, without crooked turnings: Prov. iv. 11, 'I have taught thee ui the way of wisdom ; I have led thee in right paths;' Prov. viii. 6, 8, ' The opening of my lips shall be right things.' 'AU the words of my mouth are in righteousness, there is nothing froward or perverse in them.'

Therefore St Paul calls them ' the straight ways of God,' Acts xiii. 10.

The reason is plain ; these paths are of God's own tracing out, being indeed nothing else but plain e^ddences of his wUl, which in everjlhing is right and equal; for God's ^villLng of a thing makes it good, though otherwise it were most abominable, if he should not require it: as is most plain in the fact of Abraham, when he offered up his son Isaac, for which Abraham's faith is renowned, Heb. xi. 17, and his fear of God approved. Gen. xxii. 12. And on the same ground David said, ' Therefore I esteem all thy jjrecepts concerning all things to be right,' Ps. cxix. 128.

This serves for instruction, admonition, and comfort.

For instruction it doth plainly discover the great measure of our natural coiTuption, who judge many of God's ways unequal: Ezek. xviii. 25, ' Ye say, the way of the Lord is not equal.' And indeed, in one thing or other, wherein every carnal heart desires liberty to sin, we are like the e\'il servant, who in our thoughts charge the Lord to be a hard master, requiring more exact obedience than he should. Mat. XXV. 24 ; doth not every black-mouthed swearer and cm'ser say in his heart, ' Our tongues are our owai; we ought to speak : who is Lord over us 1' Ps. xii. 4 ; and all profaners of the Lord's day say the like of the solemn sanctification of it, viz., it is a weariness, and they snuff at it, Mai. i. 13. And so they deal about the rest of God's holy commandments, in the transgression whereof their natural hearts desire carnal liberty, verifjdng the apostle's saying, Rom. \'iii. 7, ' The carnal mind is enmity against God: it is not subject to the law of God, neither indeed can be.'

For admonition, to take special notice of the straightness of God's paths, as well to beat down our corruption, when we find in ourselves any un-towardness and unwillingness to walk therein: and if we be \iise for ovir souls, to know our own estate, we shall find the flesh fighting against the spirit, even strong comiption, called a ' law in our members, warring against the law of our minds,' which is renewed grace, and ' leading us cajjtive to the law of sin,' as Paul complaineth, Kom. vii. 23. And had we not need to fight against it by the sword of the

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45

Spii'it, the word of God, lapng it to our souls by the hand of faith, and by humble earnest prayer, for the participation of God's power, to keep us in the straight ways of God, wherein is liberty, Ps. cxix. 45. For when the world and the flesh, by corruption, di-aw us out of these paths, we are taken captives, as Paul confesseth, and so lose our liberty. See also 2 Tim. ii. 26. As also to give all diligence to know the straight paths of the Lord, and to walk therein: this is the Lord's commandment, with comfortable encouragement so to do, Jer. vi. 16, ' Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.' Luke xiii. 21, ' Strive to enter in at the strait gate : and walk in the strait way, that leadeth unto life,' Mat. vii. 13, 11. This was David's behaviour, as we may see by his prayer in this place, and many other before quoted. Consider the benefit of rest to the soul, and of pleasantness and peace to be found in these Avays, Prov. iii. 17. And withal think on their fearful state and end that leave these straight ways of God : see Acts xiii. 10, they are ' enemies of righteousness, children of the devil,' and are ' taken captive by him at his will,' till they repent, 2 Tim. ii. 26 ; and if they hold on in their crooked paths, they .shall never know peace, Isa. lis. 8. ' The Lord will lead them forth with the workers of iniquity,' Ps. cxxv. 5 ; even to the damnation of hell, Ps. is. 7 ; Mat. vn. 23. For ' the man that wandereth out of the way of understanding shall remain in the congregation of the dead,' Prov. xxi. 16.

For comfort gi-eatly to those that walk in God's ways, for they are ways of peace vnth God, and lead to glory eternally, Ps. cxis. 1, and cxxviii. 1 ; 2 Tim. iv. 7, 8.

Secondly, Here observe the thing intended and expressed; Da\id begs of God to lead him in a plain path : Ps. v. 8, ' Lead me, 0 Lord, in thy righteousness ;' Ps. xxv. 5, 'Lead me in thy trath ;' Ps. cxxxis. 24, ' Lead me in the way everlasting.'

This he doth upon the like grounds that he prayed to be taught the ways of God. As, first, upon the consideration of the inability of nature to walk at all in the straight paths of God; for we are dead in sins and trespasses, Eph. ii. 1, and of no strength, Eom. V. 6 ; and how can such walk f And though

God's holy calling to the state of grace gave him S23iritual life, yet he had experience, and so conscience of his own weakness in grace, unless the Lord were still with him to uphold and lead him. See Ps. XXX. 6-8, ' I said in my prosperity, I shall never be moved. Thou didst hide thy face, and I was troubled.' Ps. vi. 2, ' Have mercy upon me, 0 Lord, for I am weak.' Ps. xxxviii. 17, 21, 'I am ready to halt; forsake me not, 0 Lord.'

Secondly, DaA^d had knowledge of God's gracious property in becoming a guide unto his children, as Ps. lxx\-ii. 20, ' Thou leadest thy people like a flock.' Ps. bcxx. 1, 'Give ear, thou Shepherd of Israel, that leadest Joseph like a flock.' 'He led them with a cloud by day, and a piUar of fire by night,' Exod. xiii. 21 ; Ps. Ixxviii 14. Now, being in covenant, he lays claim to his favour, and begs it by prayer.

Thirdly, David prayeth to be led by God for his safety and security against his enemies; this reason is here rendered, ' Lead me in a plain path because of mine enemies;' for when God is for him he mil not fear ; what can man do unto him 1 Ps. cxviii. 6. ^Mien God leadeth him he wiU not fear, though he walk through the very valley of the shadow of death, Ps. xxiii. 2, 4.

This serves for instniction and for admonition.

For instruction two ways : first. It lets us see the true ground of the perseverance of the godly in the state of grace; it is not in themselves, but in and from the Lord who is mth them, and leads them in the way everlasting. He by his Spirit ministers daily supply of grace, and so keeps them from falling away ; see 1 John ii. 20, 27 ; John xiv. 16, 17 ; 1 John iv. 4, 13. This Spirit gives sap and juice to the seed of grace, so as they cannot sin unto death, 1 John iii. 9 ; Jer. xxxii. 40 ; Ps. cxxv. 1, 2. These things we should mark, to arm ourselves against the uncomfortable doctrine of papists and Armuiians, that say the true child of God may fall away from sa\dng grace; but, John iv. 14, ' The water that I shall give him shall be ifa him a well of water, spiinging up into everlasting life;' and John x. 27, 28.

Secondly, Da^dd's practice shews the meekness of wisdom that is in those that be truly godly, not to trust in themselves, but humbly craving the Lord's

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[Ver. 11.

conduct and guidiiig in this world, to put all their trust in the Lord.

For admonition, it serves notably to move everyone to labour to be such as God mil lead and guide in the paths of life, for so shall they be sure to find rest for their souls, as Jer. vi. IG.

Now, that we may be such, we must be careful of four things : first, That we stand rightly in covenant with God, being indeed Ms people, and liaving him for our God: Deut. xxxii. 9-12, ' The Lord's portion is his people. He found him in a desert land, he led him about, he instructed him, he kept him as the apple of his eye : so the Lord alone did lead him.' When David hath the Lord for his shepherd, he assures himself he ■will lead him by the still waters, Ps. xxiii. 1-3. Secondly, We must be penitent persons, breaking off the course of sin, for God vnll not take the wicked by the hand. Job viii. 20; they that walk in darkness cannot have fellowship -vvith God, 1 John i. G. Thii'dly, We must give dihgent heed to the word of God, for that is God's counsel, whereby he guides his people unto glory, Ps. Ixxiii. 24.

Fourthly, We must daily beg this blessing of God, as David here doth, and in many other jilaces, as is shewed before.

Because of mine enemies, David's reason of his two former petitions : therefore doth he desii"e of God to be taught his ways, and to be led in straight paths, because he had such enemies as continually sought his ruin and destruction, so that, if he were out of God's protection, they would soon work liis destruction.

This reason may be considered two ways : first, Simply by itself, for the matter which it contains ; secondly. With reference to the petitions which it doth enforce. In the reason simply considered this is here plainly taken for granted, that David had enemies, who Ijoth wished and sought his overthrow. This is plain in this psalm, ver. 2, ' His enemies and his foes came upon him to eat up his flesh;' and, ver. 12, they ' falsely accused him, and breathed out cruelty against him.' Whereto we may add, for fuller and plainer cv-idence, Ps. iii. 1, 'Lord, how are they increased that trouble me ? Many are they that rise up against me ;' Ps. Ixix. 4, ' They that hate me without a cause are more than the hairs of

mine head ; they that would destroy me, being mine I enemies wrongfully, are many.' I

The reasons hereof, with the ajiplication in uses, i

are set down before, ver. 6, observation 1, briefly to this effect:

First, The good-will and pleasure of God thus to ■ make David a type of Christ, of whom it is said, " Isa. liii. 16, 'It pleased the Lord to bruise him,' with Acts iv. 25, &c., alleging the second psalm true also of David the type.

Secondly, Da\dd's sins sometimes occasioned this evil, 2 Sam. xii. 9. \

Thirdly, Corruptions in the wicked who had to do vnth David, stirred them up against him two ways: first. In hatred of his goodness, Ps. xxxviii. 19, 20, therein verifying Gen. iii. 17, whereupon our Saviour calls the scribes and jiharisees serpents, and a generation of vipers, Mat. xxiii. 33. Secondly, In envy of liis honour, Ps. iv. 2, and bdi. 4; as Dan. vi. 3, 4.

By way of use it serves for instruction and admonition.

For instruction, see in David the state of the godly in this world, Uable to the trouble and danger of many and cruel enemies: reason, as Luke xxiii. 31; and as Jer. xxv. 9.

For admonition, to beware of rash judgment, either against others, that they are naught, because they are by so many oppressed: for so we might condemn the godly, as Ps. Ixxiii. 15; see Jer. xv. 10 ; or against ourselves, that we are forsaken of God because men persecute us, as Ps. xxii. 1. Indeed, we must consider the cause, and make use of persecution accordingly. Now the cause is either coiTection for sin or trial of gi-ace. If we find our sins have brought enemies upon us, then we must humble ourselves under God's hand, who useth the rage of enemies as rods to whip his children, Isa. X. 5, 6. In this case he must smell the savour of a sacrifice, as 1 Sam. xxvd. 19 : bring unto God a contrite and broken heart, that he will not despise, Ps. li. 17. If we find that God would make trial of gi-ace in us by the enemies he doth raise up against us, then we must strive to give evidence of our faith in God by patient bearing the trial which his providence layeth on us, whereto we shall be enabled : first. By considering God's hand herein, for a spaiTOW ]'

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47

Hghtetli not on the ground without liis will, Mat. x. 28, 29, 31. Thus Da\'id patiently bore Shimei his cursing, 2 Sam. x^-i. 11, 12, mth Ps. xxxix. 9 ; yea, thus Christ endured the cross and condemnation by Pilate, John xix. 10, 11. Secondly, By remembering the good end: for we shall come forth as the gold, Job xxiii. 10 ; ' Many are the afflictions of the godly, but the Lord delivers them out of all,' Ps. xxxiv. 19. Nay, hereby our glory shall be increased : Eom. ^dii. 18, 'The sufferings of this time are not worthy to be compared ^vith the glory which shall be revealed in us;' nay, 2 Cor. iv. 17, ' Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory :' for 'if we suffer, we shall also reign with him,' 2 Tim. ii. 12.

Thus Moses encouraged himself under the cross, with respect to the recompense of reward, Heb. xi. 25, 2G; yea, our Sa^aour Christ, Heb. xii. 2, ' Who for the hope that was set before him, endured the cross, despised the shame, and is set at the right hand of the tluone of God.' For he himself hereupon encouraged his disciples: Mat. v. 10-12, ' Blessed are they who are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men revile you. Rejoice, and be exceeding glad : for great is your reward in heaven.'

Secondly, Consider this reason with reference to the two former petitions, which it enforceth, and this is plain, that the opposition of David's enemies moves him to be more humble and earnest in prayer and supplication unto God. Their insurrection against him becomes his provocation to fly to God ; Ps. Ixxvii. 2, 'In the day of my trouble I sought the Lord;' Ps. v. 8, ' Lead me, 0 Lord, in thy righteousness because of mine enemies;' Ps. Ixix. 12-14, ' They that sat in the gate (that is, judges and magistrates) spake against me. But as for me, my prayer is unto thee, O Lord. Let me be delivered from them that hate me;' Ps. cix. 2-4, ' The mouth of the wicked, and the mouth of the deceitful are opened against me. They compassed me about with words of hatred : and fought against me without a cause. For my love they are mine adversaries : but I give myself unto prayer.'

The reason hereof is threefold : first. The con-

sideration of God's hand in the opposition of his enemies, which ever hath an ovemiling power in all men's actions, Isa. xlv. 7; Amos iii. 6.

Secondly, Conscience of obedience to God, who requires to be sought in times of trouble, Ps. 1. 15.

Thirdly, Confidence in God's help, gi'ounded both on God's property and promise: for his property, he is the true God, that heareth prayer, Ps. Ixv. 2 ; ' He is our refuge and strength, a present help in trouble,' Ps. xlvi. 1. For his promise it is plain: Ps. xci. 15, 'He shall call upon me, and I will answer him: I will be with him in trouble; I ■will deliver liim.'

This serves for instruction, reprehension, and admonition.

For instruction, we may see in David a notable property of the godly, which is, to seek heljj and safety from the Lord, when the wicked do eagerly labour for their destruction in the world.

Unto David's practice in this place join the be-ha-^dour of Jehoshaphat, 2 Chron. xx. 2-4, who sought the Lord in solemn prayer and fasting when Moab, Ammon, and mount Sen- came against him in hostile manner. The like did Hezekiah upon the bloody railing of Sennacherib, both by Eabshakeh and by writing, Isa. xxxvii. 1, &c. Thus also did Mordecai and Esther, when Haman sought their utter ruin, Esther iv. 16. So did Christ's apostles for themselves. Acts iv. 21, 30, 31 ; and the church did so for Peter, Acts xii. 5.

For reproof, it makes justly to all natural wicked men, who in opposition against them by enemies do little regard this duty ; as Joram said in the strait siege of Samaria, ' This evil cometh of the Lord : wherefore should I wait on the Lord any longer?' 2 Kings vi. 33, looking altogether to worldly and human help, as the wicked Jews sometimes did, who asked not at God's mouth, but would streng^then themselves in the strength of Pharaoh, and trust in the shadow of Egypt, Isa. XXX. 2; yea, though they had been told the Lord would not have them to go down thither; sajdng, ' The strength of Pharaoh shall be your shame, and the shadow of Egyjit your confusion :' yet, against the Lord's express revealed will, they would needs go thither ; Jer. xlii. 14, 'But woe unto them, saith the Lord,' i^'c.; Isa. xxxi. 1, 2. Nay, 'Cursed be

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[Vee. 12.

the man that trasteth in man, and maketh flesh his arm,' Jer. xvii. 5. When the heart is truly turned to the Lord, they ■s\'ill say, ' Asshur shall not save us: we ■nil! not ride upon horses: for in thee the fatherless findeth mercy,' Hosea xiv. 3.

For admonition, it serves effectually to move every one to become followers of David. Let men's opposition against us be our provocations to seek the Lord; so shall we not only shew ourselves to be godly, but also reap good from that which our enemies intend to be hurtful unto us, which is a special favour, shelving that the Lord is with us, as he was with Joseph when his brethren sold him into Egyjit; for God was Avith him, and turned it to liis great honour and advancement, as Gen. xlv. 5, 7, 8, and 1. 20; and as he was with his people in the wilderness, when Balak hired Balaam to curse them, but God turned it into a blessing. Num. xxiii. 8, 9, 11, and xxiv. 10. And for fiu-ther encouragement hereto, we must meditate on the reasons that moved Da^id so to do; for God's sovereignty is the same over our enemies and over us, that it was over David and his enemies. He may justly exercise us under such affliction as he did David, either for correction for sin, or trial of grace; and if we be in covenant ^vith him, as David was, we have the like interest in his property and promise of help that David had ; and if we put our trust in him, and call upon him, he ^vill be likewise our defender and deliverer. Mark and apply liLs speech to Joshua, after Moses was dead, to give him encouragement in liis place. Josh. i. 5-8, ' As I was with Moses, so will I be with thee : I will not fail thee, nor forsake thee ;' which promise the apostle extends to everj' Christian, Heb. xiii. 5. Onlj' let us look to the obedience which God requires of us in our places, as he did of Joshua in his, and then we shall with him prosper and have good success; for we fly to God by the prayer of faith, and the Lord is with us if we be with him, and then ' we may boldly saj-, The Lord is my helper; I will not fear what man can do unto me,' Heb. xiii. 6.

Ver. 12. Deliver me not over unto the will of mine enemies: for false witnesses are risen vp againd me, and such as breathe out cruelty.

A further petition of David unto God for mercy,

in regard of his enemies, enforced by a strong motive. The mercy he requires is, that God would not deliver him over to the will of his enemies : the motive he propounds, to move God to grant that request, is dra^vn from the beha\iour of his enemies, whereof some stood up to mtness falsehood against him, and some breathed out violent wrong or cruelty.

For the first, the word ^lU, translated enemies, betokeneth such as by violent persecution seek to bring into an inevitable strait, as they do that besiege a place in war, according to the use of the word in Scripture, Deut. xxviii. 52, 'He shall besiege thee in all thy gates ;' and ver. 55, 57—siege, and strait-ness, and distress, causing men and women to eat their ofloi children, are there joined together in the threatenmg. Also the word, ti^SJ, translated icill, propeily signitieth the soul, which is often put for will, lust, or desire, when those faculties or passions are eager, strong, and violent in men, as here they were in Da\'id's enemies after his ruin.

So as his meaning in this petition is this ; in the words imj)lying that he had such enemies as with all their hearts and soids most eagerly did desii-e to bring him into an inevitable strait, for utter ruin, he beseecheth the Lord that he would not give him into their hands, to have their souls satisfied with his destruction.

In this petition so understood note two things: first, The sacred trope, or rhetorical plirase, metony-mia suLjecti, wliich David here useth to exjjress the insatiable desire of his enemies to work his over-tlu-ow, he calls it their very soul; as also Ps. xxxv. 25, ' Let them not say in their hearts. All, ah, our soul,' that is, our full desire, ' so we would have it;' and Ps. xli. 2, ' Thou vrUt not dehver him to the soul of his enemy,' that is, to the will and desire, where we see he puts the soul, that is, the seat and subject, for the ■will and desire that is seated therein.

The reason whereof seems to be this, hereby to manifest more plainly the excessive measure of spite and malice which was Lq Da\id's enemies, which seemed to him no less than if their very souls had been framed and composed thereof

Tliis serves for instruction and for admonition.

For instruction, tliree ways: first. It shews the la-\vful use of the art of rhetoric, if it be -snthout vain aff'ectation of \\it and eloquence, even in the

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49

dispensation of God's word; and withal the necessity of some competent knowledge therein, for right interjiretation of the same.

Secondly, Here see, that men indued and guided liy God's Holy Spirit, when they speak of cori-upt affections in the souls of natural men, do not mince the matter with qualifying terms, to make them seem small things, of Httle or no danger, but do rather aggravate the same, by significant terms and phrases, which may plainly shew that sin therein is for measure exceeding great, and for danger damnable ; why else should Da\-id style the malicious will and desire of his enemies by the very name of the soul itself? 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 fearful, he calleth it ' the old man,' and ' body of sin,' Eom. vi. 6 ; yea, a ' body of death,' Rom. vii. 24, ha^'ing many and strong earthly members, as fornication, uncleanness, and the like, Col. iii. 5. And that it may seem strong and forcible, he ascribeth great power and might unto it in all natural men : Eom. vii. 5, ' When we were in the flesh, the motions of sin, which were by the law, had force in our members to bring forth fruit unto death ;' it hath a kind of spiritual sovereignty in them, it reigneth unto death, Eom. v. 21, where mark, their sin's dominion is for the soul's damnation ; the trouble and terror whereof in the godly is acknowledged by Paul in his own person : Eom. vii. 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 sin.' This terror, I say, that corniption causeth in the godly, may easily manifest how terrible the tjTanny of it is in natural men. That blessed apostle cries out of his misery, by reason of tliis corruption yet dwelling in him, Eom. -Ndi. 24, though then it had received in him a deadly wound by the power of Christ's death, effectually applied unto him by God's Holy SpLiit at the time of his conversion. Oh what slavish bondage then are all natural men under, that have in their souls original corruption, the devil's task-master, to keep them close under the drudgery of sin, for which they shall receive the wages of eternal death ! Thirdly, This very phrase, rightly understood, gives plain evidence where corruption bears do-

minion ; for look, where the motions of sin, for force and strength to bring forth evil actions, are as available as the soul is in the body for the effecting of natural actions, there undoubtedly sin reigneth, and corruption beareth sway. The soul we know gives life to the body, and sets every part awork about those things it llketh, so as we may soundly argue, that he is indued vnth a reasonable soul who doth constantly manage his human affairs with good discretion; in like manner doth inbred corruption quicken sinful motions in the soul, and, gaining consent of will, ckaweth the parts of the body to become the tools of the mind for the execution of sinful actions. Look, therefore, where we see a course held in the practice of sin, there we may be sure that corruption bears dominion ; when the motions of sin hath force in their members to bring forth fruit unto death, then men are in the flesh, Rom. vii. 5. Tliis reigning power of sin is ' the law of the members, warring against the law of the mind, and bringing man into captivity of the law of sin,' Rom. vii. 23.

This reigning corniption shews itself in man when his mind is set on evil works. Col. ii. 21, and he minds the tilings of the flesh, Eom. viii. 5; when his heart is fully set in him to do evil, Eccles. viii. 11; when his tongue proclaims his resolution for sin, as Jer. xliv. 17, ' We will certainly do whatsoever thing goeth out of our own mouth ;' Ps. xii. 4, ' With our tongue we ^viU prevail; our lips are our own : who is lord over us?' Isa. Ivi. 12, 'Come ye, say they, I will fetch wine, and we will fill ourselves viith strong drink i' and when he cannot endure to be checked or crossed in his evil course. This cuts them to the heart. Acts \ii. 54; stirs them up to rage and fury, as Acts vii. 57, 58; Gen. xix. 9; 1 Sam. XX. 30 ; whereby they plainly shew themselves to be brutish, Prov. xii. 1, and 'sensual, harag not the Spirit,' Jude 19.

For admonition, it serves two ways: first. To observe in ourselves the force and strength of corruption, in sinful motions and desires after things forbidden of God; for if to enjoy them be our soul, as we would have it, as Ps. xxxv. 25; then cer-cainly we are wholly carnal, sold under sin, and if we so die, we perish eternally; for where sin reigneth, it is unto death, Eom. v. 21. And that

h2

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rV'ER. 12.

■we deceive not ourselves 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 ourselves thereby, mark some other resemblances that give further illustration. St James, chap. i. 15, speaks of a strange conception in the soul, brought forth in life: ' When lust hath conceived, it bringeth forth sin.' Man's sin is the child born there spoken of; man's soul, as it is carnal, is the womb wherein it is conceived. The suggestion of Satan, with man's own evil concujiiscence, are the seed whereof it is formed, and so far forth is man's sin begotten of the devil, and hath him for its father; as he is called ' the father of lies,' John viii. 44, for he put it into Judas's heart to betray his Master, John xiii. 2, and filled Ananias's heart that he Hed unto God, Acts v. 3; and so became in them the father of those grievous sins,—treachery in Judas, and hj'poerisy in Ananias. Now to try our estate for the dominion of sin by this resemblance ; do we say of any sin, as Rachel did of natural children to Jacob, Gen. xxx. 1, 'Give me children, or else I die' ? Doth lust make thee sick, as it did Amnon? 2 Sam. xiii. 1, 2. Dost thou, like the whorish woman, with an impudent face allure others to sin? Prov. vii. 13, 18. Is it pastime to thee to do wickedly 1 Prov. x\'iii. 23. Dost thou not sleep, except thou have done mischief? Prov. iv. 16. Dost thoii devise iniquity and work evil upon thy bed ; and when morning is light, dost thou practise it, because there is power in thine hand? &c., Micah ii. 1, &c. Upon all these and the Uke, the dominion of sin may be concluded ; he that saith of evil-doing, ' Aha, my soul!' is as yet undoubtedly in his soul void of saving grace: Ps. xxxvi. 1, 'The transgression of the ungodly saith within my heart, there is no fear of God before his eyes.' This is like^vise e\'ident by the contrary affections in the godly, in whom grace is renewed; to get grace and to practise obedience is their soul; as Christ told his disciples, ' My meat is to do the will of him that sent me,' John iv. 34. 'As the hart panteth after the water-brook, so panteth my soul after thee, 0 God. My soul thirsteth for God,' Ps. xiii. 1, 2. 'My soul longeth, yea, even fainteth for the courts of the Lord : my heart and my flesh crieth out for the living God,' Ps. Ixxxiv. 2. The

word of God was to David as his soul; the soul, we know, quickeneth the body, and God's word quickened his soul, Ps. cxix. 50, 93. They were the joy and rejoicing of Jeremiah's heart, chap. xv. 10. And Paul was as a woman wth child, in travail after the conversion of others, Gal. iv. 10; his life was not dear unto him so he might further the gospel. Acts xx. 24. IMark these things, and pray for understanding.

Secondly, If we find that sinful affections be our soul, that is, our desire and delight, that then we give all diligence for change of estate; for who would continue in the gall of bitterness, and under the power of darkness, if he could help it 1 And though it be not in our o-svn power, for it is 'a new creation,' 2 Cor. v. 17, and 'the first resurrection,' Eev. XX. 6 ; ' And who can bring a clean thing out of filthiness ? not one,' Job xiv. 4; ' Can the Ethiopian change his skin, or the leopard his spots 1 then may they do good, that are accustonaed to do evU,' Jer. xiii. 23. "With man this change of himself is impossible, but ' with God all things are possible,' Mat. xix. 26 ; ' He can raise up children unto Abraham of stones,' Mat. iii. 9. And for his working of it the wise and powerful God of heaven hath ordained a way and means, and prescribed the use thereof to natural men, of the understanding whereof reason is capable. This means is the preaching of the word, sanctified by prayer for the blessing of the Spirit. The moral law will discover sin and the danger thereof to a natural man ; for ' by the law comes the knowledge of sin,' Eom. iii. 20, and of the danger thereof. Gal. iii 10; and by the gospel comes the knowledge of the remedy, for it is the word of his grace. Acts xx. 32, reveahng mercy in Christ, John iii. 16, and shewing the way and means to be made partakers of him, John iii. 36. And in the use of these ordinances a natural man may exercise himself, and wait for God's blessing ; he may hear and apply both the law and gospel, and pray for the blessing of God upon his endeavours. Husbandmen take pains for the precious fruits of the earth, and pray for the blessing of God ujion their labour; and why may not natural men do so much for their souls? Surely the neglect of the use of means is, and wiU be, the condemnation of many, John iii. 19.

For in the means God ^iUeth their gathering,

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51

Mat. xxiii. 37; and our Saviour tells the Jews, ' They would not come unto him that tliey might have life,' John v. 40, saying, that 'the queen of the south should rise up in judgment against them,' for her pains to hear Solomon's wisdom, ' and yet a greater than Solomon was there,' Mat. xii. 42. Therefore wait on the means, as John v. 3-5. So did Cornehus fast and pray. Acts x. 3, then reverently hear Peter, ver. 33. The three thousand converted on the day of pentecost, Acts ii. 41, first heard Peter preach and apply the law, to the pricking of their hearts, ver. 26, 27, then they heard the gospel and gladly received it, and after continued m the apostle's doctrine, ver. 41, 42. He that had but one talent might have employed it, and is justly condemned for not so doing. Mat. xxv. 25, &c. The unbelieving Jews might have heard Paul and Barnabas preach, but they would not, but 'put away the word, and judged themselves imworthy of eternal life,' Acts xiii. 46.

The second thing to be noted in this petition is the favour and kindness which David craveth of God, namely, that he would not deliver him to the will of his enemies, so as they should have liberty to accom-phsh their bloody designs upon him : see Ps. xxxv. 19, 25, 'Let not them that are mine enemies rejoice over me. Let them not say in their hearts. Ah, ah, our soul.' Ps. xxxvi. 11, ' Let not the foot of pride come against me, and let not the hand of the wicked remove me.' Ps. Ixxi. 4, 'DeUver me, O my God, out of the hands of the mcked, out of the hand of the unrighteous and cruel man.' Ps. cxl. 1, 4, 8, ' Deliver me, 0 Lord, from the evil man : preserve me from the ■\dolent man. Keep me, 0 Lord, from the hands of the wicked. Grant not, 0 Lord, the desires of the -nicked.'

The reasons hereof are many: first, respecting himself; as the conscience of his sins that deserved this evil, to be deUvered into the hands of hLs enemies; for so he knew God thi'eatened to do with his o-nii people, and had formerly performed it, Judges ii. 14, 15,' The anger of the Lord was kindled against Israel, and he deUvered them into the hands of spoilers, and sold them into the hands of their enemies round about them. The hand of the Lord was against them for evil, as he had said, and sworn unto them.'

Secondly, In regard of his enemies; whom he knew, first. To be without conscience of dealing justly, and full fraught with all cruelty. This reason is rendered in this verse, 'For false witnesses are risen up against me, and such as breathe out cruelty;' ver. 2, ' They would swallow him up,' as Ps. Ivi. 1, 2. For then- strength and cruelty he resembles them to strong bulls of Bashan, Ps. xxii. 12; to ravening and roaring lions, ver. 13 ; and to dogs, ver. 16; Ps. Ivii. 4, set on fire, 'Their teeth are spears and arrows, and their tongue a sharp sword;' yea, Ps. cxl. 3, ' They have sharpened their tongue like a serpent; adder's poison is under theu' lips.' Secondly, He knew they would vaunt and boast of then- triumph over him to God's dishonour, as Ps. xxxv. 19, 26, 'Let not them that are mine enemies wrongfully rejoice over me ;' they rejoice at his hurt, and magnify themselves agamst him, saying, to his greatest grief, ' Where is now thy God ?' Ps. xhi. 3, 10. Herein, no doubt, sacrificing to their net, praising their own power and policy, as the Philistines praised Dagon for the conquest of Samson, Judges xvi. 23.

Thirdly, In regard of God; knowing, first. That his power and providence over-ruled all: Ps. cxxxv. 6. ' ^Vhatsoever the Lord pleased, that did he in heaven and in earth, in the seas, and all deep places.' If he speak the word, it is done, Ps. xxxiii. 9 ; ' Surely the wrath of man shall praise thee: the remainder of -nTath shalt thou restrain,' Ps. \xxvi. 10; 'He shall cut off the spirit of princes,' ver. 12. He knew they would have no power over him but by God's permission, as John xix. 11. Secondly, That by his sovereignty he miglit so deal with his dearest servants, either for their trial, as he dealt with Job, or to give way to the wicked to fill up their sins in afflicting the godly, that so his justice and power may be glorified in then- destruction : so he suffered Pharaoh to afflict his people in Egypt, Exod. ix. 16; Rom. Lx. 17. Thirdly, That God having received him into covenant, stood bound to help him, as Ps. cxix. 94, and Lxxxix. 3, 21, 22.

This serves for instruction and admonition.

For instruction three ways : first. See here what may be the estate of the godly, even of God's dearest childi-en; they nray he in the hand of then- enemies, under the power of their distressors, plainly by the

PIERSON ON PSALM XXVII.

[Ver. 12.

bondage of Israel in Egypt, for a long time, Gen. xv. 13, with Exod. i. 9-11, 13, U. The three servants of God were thus cast into the fiery furnace, Dan. ill. 20, 21; and Daniel himself into the lions' den, chap. vi. 16. Jeremiah felt this evil, chap. xxvi. 14 ; yea, Christ himself, by the wicked hands of the Jews, was taken, crucified, and slain, Acts ii. 23 ; which we are to mark, to prevent rash judgment, as well against others as also against ourselves in this case. A fault in which the godly themselves may fall, as well against others: Job iv. 7, ' Remember, I pray thee,' saith EHphaz to Job, ' who ever perisheth, being innocent;' as also against themselves : Isa. xlix. 1 i, ' Sion said. The Lord hath forsaken me, and my Lord hath forgotten me;' Ps. xxii. 1, ' My God, my God, why hast thou forsaken me ?' But if we mark every man's deserving by sin, and God's sovereignty over the best, it will stay our hearts and tongues from the sin of rash judgment.

Secondly, This petition shews that if the godly fall into the hands of the wicked, it is by God's permission and dispensation, for ' a sparrow ligliteth not on the ground without the will of God,' Mat. x. 29 ; therefore Christ saith to Pilate, ' Thou wouldst have no power over me at all, except it were given thee from above,' Jolin xix. 11 ; and the church saith unto God, ' Thou hast given us like sheep appointed for meat; thou sellest thy people for nought,' Ps. xliv. 11, 12. Paul saith, 'I think that God hath set us forth the last apostles, as it were, appointed to death ;' which is a thing very observable as the only ground of true patience, Ps. xxxix. 9, with 2 Sa:n. xvi. 10-12, and also of sweet comfort in the greatest persecution, ' For he hath said, I will not leave thee, nor forsake thee,' Heli. xiii. 5 ; Ps. xci. 15, ' I will be with him in trouble;' Ps. Ixvi. 10-12, 'Thou, 0 God, hast proved us; thou hast tried us as silver is tried. Thou broughtest us into the net; thou laidst affliction upon our loins. Thou causedst men to ride over our heads : we went through fire and through water ; but thou broughtest us out into a wealthy place.' Mark the comfortable end of the troubles of the godly: as Job. xxiii. 10, ' He knoweth the way that I take; when he hath tried me, I shall come forth as the gold.' And so the story shews : Job xlii. 12, 'So God blessed the latter end of Job more than the beginning.'

Thirdly, See here that prayer is a sanctified means to obtain of God safety and preservation from the hands of those that desire our hurt. Thus the Jews escaped from the bloody design of Haman, Esther iv. 16, 17, and vii. 3, 4, &c. Thus Jehoshaphat escaped in battle, when the captains of the chariots beset him about, 2 Chron. x\'iii. 31. And thus were he and his people preserved from three kings that came against him, 2 Chron. xx. 3, 4, &c. And thus was Hezekiah preserved from the great army of Sennacherib, Isa. xxxvii. 21, 33, 34. And no marvel; for as God requires the duty, so he hath made the promise, which he will perform, Ps. 1. 15, and xci. 15.

For admonition, it serves effectually to stir up eveiy child of God to become a follower of David in the performance of this duty, to be much and earnest with God in prayer for the preservation of himself and the church of God out of the hands of their enemies; a most needful duty in these evU times, wherein the enemies of God's church do band themselves. Eke Edom, Moab, Gebal, Ammon, Amalek, and the rest, Ps. Ixxxiii. 3, 4, &c., to root out religion, to cut off God's people, that the name of Israel be no more in remembrance. Consider the good success of this duty, in this case, by the former examples; for it is not, as natural men do think, a vain thing to serve the Lord, and unprofitable to pray unto him, Mai. iii. 14; Job xxi. 15. Experience shews that this duty is prevalent with God, one of these three ways, at all times : either it prevents their attempts, as the former examples shew fully and jslaiuly; or else it procures deliverance out of the enemy's hands, after some time of trial and correction by them; as it did for Peter, when he was kept in prison by Herod with purpose to put him to death, Acts xii. 5, 6, &c., and for Israel to procure then- deliverance out of Egypt, Exod. ii. 23, 24; or, at least, it procures strength of grace to bear the violence and the cruelty of the enemy, though he proceed to inflict upon them most violent death, as we may see in Stephen, Acts vii. 59, 60,-and in the saints of God that would not be delivered, that they might obtain a better resurrection, Heb. xi. 35. For, indeed, when the godly do sincerely perform this duty, ' though the outward man perish, yet the inward man is renewed daily,' 2 Cor. iv. 16, and in death itself the child of God is more than conqueror,

Ver. U.]

PIERSON ON PSALM XSVII.

53

Rom. viii. 37. Let us not tlierefore be weary of this dut}'; ' the effectual fervent prayer of a righteous man availeth much,' James v. 16. While Moses' hands were lifted up, Joshua prevailed; but when they were let down, Amalek prevailed, Exod. xvii. 11. God is much moved by prayer; it stays the wrath of Grod against his people, as Exod. xxxiii. 10, 11, &c. ; Ps. cvi. 23; Deut. ix. 18-20. And therefore, when God is resolved to bring a judgment, he forbids Jeremiah to pray for the Jews, Jer. vii. 16, xi. 1-1, and xiv. 11.

Quc'gf. Is this all we have to do, to jiray in time of danger I

Am. No; we must like'nase serve God's pro\'idence in the use of ordinary means, and withal use prayer for God's blessing thereon. So ]\Ioses did for Joshua, when he fought against Amalek; and Mor-decai prayed for Esther, when she went unto Aliasu-erus in the behalf of the Jews. And besides these, we must have due regard to our estate and be-ha\aoiu- when we perform this duty, and pray: and namely, first we must see that we stand rightly in covenant ■with God, and be his people, through faith in Cluist; for then we have a promise of protection, as Ps. Ixxxix. 3, 20-22, and of audience in time of trouble, 2 Chron. vii. 13, 14; which encouraged the church in adversity: Isa. Ixiii. 19, ' We are thine : thou never bearest rule over them; they were not called by thy name.' And Jeremiah herewith moveth God to mercy, chap. xiv. 8, 9, '0 the hope of Israel, the saviour thereof in time of trouble, why shouldst thou be as a stranger in the land ? as a man that cannot save ? yet thou, 0 Lord, art in the midst of us, and we are called Ity thy.name; leave us not.' Secondly, If we have failed by transgi'es-sion (for ' in many things we sin all,' James ii.) then we must be careful to renew covenant \nth. God, by renemng our repentance for our sins, and our faith in Christ Jesus. So did the Jews, and found help for deliverance, Judges x. 10, 15, 16 ; so did Jehosh-aphat, and was preserved, 2 Chron. xx. 3, &c.

This renewing of repentance and faith is, for a Christian, T\4th God as the sounding an alaiin on the silver trumpets'was for the old Israelites, when they went out to war; it causeth remembrance before the Lord, that we may be saved from our enemies. Num. xi. 9. Lastly, We must make conscience of

new obedience, and do that which the Lord com-mandeth ; then mU he be an enemy to our enemies, and an adversary to our adversaries, Exod. xxiii. 22. If herein we approve ourselves the children of Abraham, we shall receive from God the blessing of Abraham; God will bless them that bless us, and curse them that curse us, Gen. xii. 3.

For false witnesses are risen np against me, and such as breathe out cruelty.

The reason of David's former request, that he might not be delivered to the vnW of his enemies, drawn from their unconscionable behaviour and deadly hatred towards him. Their imconscionable behaviour ; they rose up against him in false witness-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 witness against his neighbour is as a maul, and a sword, and a sharp arrow, Prov. xxv. 18; aU which are evidences of great %'iolence. Yet because these two sentences are in the original 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 falsely accuse him unto Saul; for Da\'id elsewhere pointeth out Saul by the term and phrase of a violent man : Ps. xviii. 48, ' Thou hast preserved me from the violent man;' and Ps. cxl. 4, 'Preserve me from the violent man.' Here then we have to consider two grievous e^ils that befell David from his enemies : the first from Saul's flattering followers, the second from Saul himself

For the first; false witnesses did rise up against David, such as without all conscience accused him of evils whereof he was not guilty: see Ps. xxxv. 11, ' False witnesses did rise up against me, they laid to my charge things that I knew not;' Ps. hd. 5, ' Every day they ^vrest my words;' Ps. hii. 4, ' My soul is among lions : I lie among them that are set on fire, even the sons of men, whose teeth are spears, and their tongue a sharp sword;' Ps. ILx. 7, ' Behold, they belch out ^vith their mouth : swords are in their lips;' Ps. Ixiv. 3, 'They whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words.' Such a one was Cush the Benjamite, of whom he complains to God,

PIERSON ON PSALM XXVII.

[Ver. 12.

Ps. vii., see the title ; and such was Doeg the Edomite, Ps. lii., the title.

The reason hereof is twofold. Fii-st, God's divine providence disposing that, under this affliction of sustaining false accusations, David should be a tyi^e of Christ, who was thus ■wronged. Mat. xxvi. .59, CO.

Secondly, This proceeded from the dominion of corruption in David's enemies themselves: who, wanting the fear of God, as Ps. liv. 3, and hating David without a cause, Ps. lix. 3, 4, even because lie followed goodness, Ps. xxxviii. 20, and kno\ving Saul desired to hear evil of David, as 1 Sam. xx. 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 xxi. 10, therefore to please Saul, and to procure David's hurt, did they thus bear false ■ndtness against him.

This serves for instruction, admonition, and comfort.

For instruction : see in David's enemies into what fearful evils and horrible sins the corruption of nature will bring natural men, whom God doth leave to themselves, even to bear false witness against their neighbour, which is a most heinous and horrible sin, 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 sin. And the word of God accounts false witnesses to be the children of the devil; for who is meant by Belial, 2 Cor. vi. 15, but the devil? So the SjTiac renders the word by Satan. Now false witness-bearers are the children of Belial, 1 Kings XX. 10; Prov. \'i. 12, xvi. 17, and xix. 28; they do the lusts of the devil, John viii. 44, in a most horrible thing, even putting upon God the person of the devil, to be the patron of a lie.

For admonition, to wicked men that dare be bold upon such ungodly practices; consider the heinousness of this sin, as proper to the wicked, and the dreadful judgments it must needs bring upon them, being so dishonourable to God and abominable in his sight; see Prov. vi. 16, 19; Ps. lii. 4, 5, ' Thou lovest all devouring words, 0 thou deceitful tongue. God shall likewise destroy thee for ever, and root thee out of the land of the living.'

For comfort to the godly that are thus wi'onged ; it hath befallen better than thyself, Christ Jesus, David, Stephen, &c., see Luke xxiii. 31 ; and let the godly consider that the de%dl is the false accuser of the brethren, Rev. xii. 10. If they can find that they have repented truly, and do rest upon Christ for pardon, and walk in new obedience, they may rest assured of mercy upon God's promise, Prov. xxviii. 13; 1 John i. 9 ; and so prove the devil a false accuser in their consciences, as he was to Job, chap. xiii. 16. For when God hath pardoned sin, he doth not behold it. Num. xxiii. 21 ; ' His sin is covered,' Ps. xxxii. 1.

The second branch of the reason why Da^'id desires to be kept out of the hands of his enemies, is, because of their deadly hatred towards him. Saul, Da\'id's arch-enemy, breathed out violence against him: 1 Sam. xx. 31, ' Send and fetch him unto me, for he shall surely die;' therefore doth David so often style him by the name of ' the violent man,' Ps. cxl. 1, 4, and means him and his followers when he saith, ' Mine enemies hate me with hatred of violence,' Ps. xxv. 19. 'In heart you work wickedness; you weigh the violence of your hands in the earth,' Ps. hdii. 2. Magistrates should dispense justice and mercy, Ps. ci. 1, but Saul and his council became the tradesmen of violence: violence covered them as a garment, Ps. Ixxiii. 6.

The reason hereof in Saul was twofold. First, Envy at David's honour ; for when the women sang to his renown, ' Said hath slain his thousands, and David his ten thousands,' Saul was very wroth, and the sajing displeased him ; and he eyed Da\id from that day forward, and shortly after cast a javelin at him to kill him, 1 Sam. xviii. 7-11, plainly verifying that of Solomon, ' Wrath is cruel, and anger is outrageous ; but who is able to stand before envy!' Prov. xxvii. 4.

Secondly, Ambition, an insatiable desire to enjoy the honour of the Idngdom in his o^vii person, and to leave the same to his posterity, which he feared would be crossed by David, and thereupon hates him to the death; so as he cannot endure his own son Jonathan, who spake in his behalf, but calls him the son of a perverse rebellious woman, who had chosen the son of Jesse, David, to his own confusion : ' For as long as the son of Jesse liveth on the

PIEKSON ON PSALM XXVIl.

55

ground, tliou slialt not be established, nor thy Idngdom; wherefore send and feteli liim unto nie, for he shall surely die,' 1 Sam. xx. 30, 31.

This serves for instruction and for admonition.

For instruction two ways : first. Touching the state of the godly, that they are in this world liable to the deadly hatred of ungodly kings and governors — a grevious thing to God's poor servants, but too true, as with divine testimony plain instances will manifest. For testimony; Mat. x. IS, 'Ye shall be brought before governors and kings for my sake, for a testimony against them;' Mat. xxiv. 9, ' They shall deUver you up to be afflicted, and shall kill you : and ye shall be hated of all nations for my name's sake.' For instance, consider the bondage of Israel under Pharaoh in Egypt, E.xod. i., ii., and iii; their seventy years' captivity in Babylon, Jer. xx\". 11 ; the bloody design of Haman for the destruction of all the Jews in the kmgdom of Ahasuerus, Esther iii. 8-10, 13; the persecutions of the apostles by the Jews, Acts iv. 24-27; the persecutions of the apostles and other Christians by Herod, Acts xii. 1-4; and the ten most bloody persecutions by the heathen Roman emperors, recorded in the ecclesiastical stories.i

Secondly, See in this violence of Saul against Davdd an infallible sign of the dominion of malice and envj' in the heart—namely, when the mouth doth breathe out violence ; for ' of the abundance of the heart the mouth speaketh : an evil man out of the evil treasure of his heart bruigeth forth evil,' JIat. xii. 34, 35. Indeed, sometunes the godly may over-shoot themselves in words of \'iolence, through sliai-p and sudden provocations, as Job and Jeremiah did when they cursed the time of their birth. Job iii. 3; Jer. xx. 14; therefore the dominion of malice by violent words must be judged, not by some particular acts, but by ordinary and continual course, as the apostle doth, Eom. iii. 9, 14, prove a man to be in the state of nature under sin, when 'his mouth is fuU of cursing and Intter-ness :' wherewith that of Solomon doth fitly accord, Prov. X. 11, sajdng, 'Violence covereth the mouth of the wicked;' and Prov. xvi. 29, 30, ' A ■violent man shutteth his eyes to devise froward things: ' Foxe, Acts and Monuments, torn. i.

moving his lips he bringeth evil to pass ;' like unto Saul, Acts ix. 1, who 'breathed out tlireatening against the church.'

For admonition, it serves two ways : first, To the godly, not to think it strange that the great ones of the world do frown upon them, for they may breathe out violence against them. They are by nature the seed of the serpent as well as others, and so continue till they be effectually called; and therefore no marvel though they shew enmity to the seed of the woman, and join -with the old dragon in bitter persecution against the true members of the church, as Rev. xii. 17. It is wisdom therefore for the godly to prepare for it, by getting strength of grace to cleave fast to the Lord, in the strongest oppositions of the world; whereat our blessed Saviour directly aimeth, Luke xiv. 26, 27; Jolm xvi. 33. And when their violence is breathing out against them, then to do as David did in like case—namely, for sure direction in acceptable carriage towards God and men to meditate in God's word : Ps. cxix. 23, 95, ' The wdcked have waited for me to destroy me: but I will consider thy testimonies;' ver. IGl, 'Princes have persecuted me -irithout cause: but mine heart standeth in awe of thy word;' and for preservation and deliverance give themselves to praj'er, as Ps. cxl. I, &c. ; Ps. xxx-\'. 1; Ps. lix. 1-3.

Secondly, This senses very profitably to all natural men, to warn them to consider their be-ha\-iour towards those whom they do not love; for if, like Saul toward Da\-id, they breathe out violence with their mouth, then no doubt, as it was in Saul, the hellish fire of rage and fury is kindled in their breast; which is a plain e\'idence that original corruption hath dominion in them—they are yet carnal, sold under sin, they are in the snare of the devil, held captive by him at his will, 2 Tim. ii. 26. And as in this particular case of envy and wrath, the dominion of corruption is discerned by the ordinary fruits of these corrupt aflfections, in bitter words and cruel deeds, so it may be in any other sin. Filthy speaking and wanton dalliance are plain flames of the fire of lust; when the mouth is full of cursing and swearing, the heart undoubtedly is fuU of corruption: such stinking breath argues unsound lungs. Coal mines, that lie deep in the earth.

PIERSON ON PSALM XXVII.

[Vee. 13.

do ordinarily discover themselves by black smuts in the outward face of the ground; and so doth the corruption of nature in the heart bewray its dominion in natural men by their ordinary practice of sin in life. Solomon makes the desii'e of sleep the smut of sluggishness, Prov. xxiv. 33; and keeping company \vith drunkards, seeking where the good liquor is, and sitting by it, the smuts of drunkenness, Prov. xxiii. 20, 30. So is oppression, hard dealing, lying, and deceiving for gain, the smut of covetousness, Micah ii. 2. A high look is a shrewd smut of a proud heart, Ps. ci. 5; and so is meddling with matters above our place, Ps. cxxxi. 1, and humouring those that may be means of our advancement— whether by flattery, with Absalom, 2 Sam. xv. 2, 3, or by bribery, with the devil himself, that for the honour of homage from our Saviour Christ offers to give all the kingdoms of the world, Mat. iv. 8, 9. Let all simonists in the church, and bribers in the commonwealth, look towards their ghostly father; for like wll to like, the briber to the devil. Now when, by these smuts of sin, they discern the black mine of corruption, then (unless they will be as the fuel of hell-fire) they must set themselves to seek a change of estate. This flesh and blood cannot eff'ect, for ' the way of man is not in himself,' Jer. x. 23; man, accustomed to do evil, can no more do good than the Ethiopian can change his skin, or the leopard her spots, Jer. xiii. 23. Yet with God this is possible, Mat. xix. 26 ; he can raise up children unto Abraham of stones. Mat. iii. 9. And this change he worketh by regeneiation, whereby we are ' born again, not of flesh, nor of blood, nor of the will of man, but of God,' John i. 13, even by his Spirit blessing the word unto our eflfectual calling into his holy mountain, his true church, where ' the wolf shall dwell with the lamb, and the leopard lie down with the kid,' &c., Isa. xi. 6, &c.; where most cnael and bloody-minded men, as Saul was before his conversion. Acts ix. 1, shall lay aside their cruel nature, and live most lovingly and peaceably with the children of God, as Acts ix. 26, and xx. 24.

Now this holy calling is wrought by God, in the use of means ordinarily, even in the word preached : the law to discover sin, Rom. iii. 20, and the gospel to sow the seeds of grace, Acts xx. 24. Herein must we exercise ourselves, as Cornelius did, Acts

X. 33, and as Lydia did. Acts xvi. 14, and sanctify our endeavour therein by prayer to God for the blessing of his Spirit; for by prayer the Spuit is obtained, Luke xi. 13, of those that by repentance turn from sin, Prov. i. 23, and by new obedience endeavour to adorn the gospel of Christ, Acts v. 32. Thus waiting on the Lord, we may vnth comfort expect his blessing, as the poor impotent peof)le did for their bodily cure at the pool of Bethesda, by the angel's moving of the water, John v. 1, &c.

Ver. 13. / Jiad fainted, unless I had believed to see the ffoodness of the Lord in the land of the living.

Ver. 14. TFait on the Lord, be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.

These two last verses contain the third and last part of the psalm, which is this : upon acknowledgment of the great benefit he received by belie\ing, he doth notably encourage and stir uja himself and others to wait still on God by faith. The acknowledgment of the great benefit of his behoving on God's pi'omise is, ver. 13, the encouragement to his own soul, and others also, by faith to wait on God, as in the last verse.

The sentence in the original, setting down the acknowledgment of the gi-eat benefit David had by believing, is for some words, though not in sense, defective and imperfect, (aposiopesis,) requuing some sujjply, which the scope and circumstances of the place do shew must be, either what his enemies would have done if he had not believed—namely, they had prevailed and overthrown him, and so some ^ supply the defect; or, what he himself should have done if he had not believed—namely, fainted and sunk under the burden of violent persecution, as Vatablus, whom our translations follow; for we must not leave out the word t^^'O, except, as the papists 2 do, saying, It was left out by the Septua-gint because it was of no gi'eat moment. Following, therefore, the supply, which is rightly made in our Bibles, the words bear this sense : as if he should have said, So great was my persecution that I had fainted, and so the enemy had prevailed against me, unless I had believed to see the goodness of the Lord, —that is, to enjoy those good tilings, both temporal

' Juuius and Piscatur. * Bellarm.

PIERSON ON PSALM XXVII.

57

and spiritual, which the Lord hath promised me of his goodness and bounty. So the phrase is taken, Eccles. ii. 1, enjoy pleasure; in the Hebrew it is, see good; as also ver. 24, and chap. iii. 13, and v. 18. In the land of the living,—that is, in this ■world here on earth, where the li\ing are; so, with the scope of the prophet here, the use of the phrase generally in Scripture doth shew it must be taken and understood, as shall be fully shewed afterward.

In the words thus understood note two things. First, The name or title which the Holy Ghost gives to this world. Secondly, That in this world God vouchsafes to impart his goodness unto the sons of men. Tlurdly, That David for his part believed to enjoy God's goodness here on earth. Fourthly, That by belie^dng he was upheld from faintmg in himself, and from ruin by his enemies.

For the first; God by the mouth of David here calleth this world the land of the living. This habitable place of the earth, wherein men live a natural life, is the land of the living, in the style and phrase of the Holy Ghost; this is plain and certain by the ordinary use of this phrase in Scripture, see Job xx\iii. 13. The place of wisdom 'is not found in the land of the living'—that is, among li\'iag men in this world ; for it were absurd to say, the place of understanding were not to be found in heaven, seeing it is there said, ' God understandeth the way thereof,' ver. 23; see also Ps. Iii. 5, Da\-id, foretelling the destruction of Doeg, saith, ' God shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living,'— not out of heaven, where he never was planted, nor grew, but of this world, where he grew, as a great tree, till God plucked him up, and rooted him out, by death and destruction. Isa. xxx\-iii. 11, 'I said, I shall not see the Lord, even the Lord, in the land of the living,'—that is, among the li\-ing here on earth ; for who can imagine that Hezekiah meant he should not see the Lord in heaven ? But here on earth the godly saw him in his ordinances, as Ps. Ixiii. 2, and ]x\-ui. 25 ; and his meaning he further cleareth in the end of the verse, ' I shall behold men no more with the inhabitants of the world.' The same phrase in the same sense is used, Isa. liii. 8; Ezek. xx\i. 20, and xxxii. 23; Ps. cxvi. 9, and

cxhi. 2 ; Jer. xi. 9 ; and in the same sense is the like plirase taken, ' the light of the living,' Job xxxiii. 30; Ps. Ivi. 13.

The reason why this habitable world is called the land of the living, is because God created it, and doth maintain and preserve it for man's habitation whUe he Lives a natural life in this world : Ps. cxv. 16, ' The heaven, even the heavens, are the Lord's ; the earth hath he given to the children of men.' And opposeth hereunto the place of the dead, calling it a ' land of darkness, and the shadow of death ; a land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness,' Job x. 22, 23 ; a ' land of forget-fulness,' Ps. Ixxxviii. 12.

This serves for instruction and for admonition.

For insti-uction, see here plainly that it is an error and mistaking to take the land of the living for the kingdom of heaven, as generally tlie papists do, following herein the ancient fathers, who i many of them do so ex^jound it. Which I do therefore note to shew how uncertain a rule it is to tie ourselves, for the right understanding of Scripture, to the exposition thereof made by the ancient fathers ; for in very many things they differ in judgment one from another, as the learned do plainly shew.^ And they themselves, in differences, do disclaim the authority of men, though never so learned, and send us to the Scripture ; see August., Ep. 19 ; Iren., vi. Adversus Hajres, cap. 63.

For admonition, that we consider God's providence over us herein, causing us to have our time in the land of the living, which we cannot deny to be a gTeat favour, and therefore should endeavour to walk worthy of this blessing, which, after the example of Christ, is to work the works of him that sent us, John ix. 4. First, That we repent of our sins. Mat. iii. 2; Luke xiii. 3, 5. Secondly, That we beUeve on Jesus Christ, whom God hath sent to be our Saviour, John vi. 28. This God commandeth to all that would be saved, 1 John ui. 21, with V. 13. Thirdly, That we 'work out our salvation ivith fear and trembling,' PhU. ii. 12 ; which is then done, when, with i-everence to God,

' Jerome in Vs. xxvi. August, in Ps. xxvi. Cassiodorus. ' Whitalt. de Script. Interpret., Coutrov. 1, quKst. 5, cap. 8. Reynolds and Hart.

PIERSON ON PSALM XXVII.

[Y]R. 13.

who worketh all grace, wc do humbly and constantly exercise ourselves in the means thereof, ever making conscience of sin, till we ' receive the end of our faith, which is the salvation of our souls,' 1 Pet. i. 9.

The second point to be here obsen-ed is this, that in the land of the living,—that is, in this world,—God doth bountifully impart his goodness to the sons of men; this is here taken for granted, and elsewhere plainly affirmed : Ps. xxxui. 5, ' The earth is full of the goodness of the Lord.' Ps. cxix. 64,' The earth is full of thy mercy.' Ps. cxlv. 9, 'The Lord is good to all;' even the brute creatures do daOy taste of his bounty. Ps. civ. 27, 28, ' They all wait upon him ; he gives them their meat in due season. That he giveth they gather: he ojjeneth his hand, and they are filled %vith good.'

The reason hereof is twofold: first. Because in nature and essence he is goodness itself, love itself, and bounty itself, and so can no more detain his goodness from the creatures, than the sun can his light from the world when it is risen; and indeed by the exercise of goodness and bounty doth he manifest this essential property; as Ps. cxix. 68, 'Thou art good, and doest good.' James i. 17, by his good gifts and perfect giviugs he is seen to be the ' Father of lights.'

Secondly, By his free and abundant communication of goodness he binds every creature unto him, and man i?articularly to honour him; for even temporal benefits are his witnesses, that he from whom they come is the true God, and that he must be honoured for them, see Acts xiv. 17. Hereupon the godly do stir up themselves to due and daily thankfulness, as Ps. ciii. 1, 2, and cxvi. 12.

This serves for instruction, admonition, and comfort.

For instruction, two ways: first. This shews plainly that the true God is not knowai as he ought to be, no, not in this property of goodness. That which Pharaoh professed of himself without fear— Exod. v. 2, ' Who is the Lord ? I know not the Lord'—is true of all natural men ; for if they rightly knew this one property of goodness and bounty in the' communication of Ijlessuigs, their hearts would cleave unto him in an unfeigned desire to be Ids by covenant; for ' every man is a friend to him that

giveth gifts,' Prov. xix. 6. While they therefore say, 'AVlio is the Almighty, that we should serve him? and what profit should we have if we pray unto him 1' Job xxi. 15, they shew themselves worse than the devil himself, who said, ' Doth Job serve God for nought 1 hast thou not made an hedge about him'? Thou hast blessed the work of his hands,' Job i. 9, 10.

Secondly, This shews what manner of persons all those ought to be who call God Father,—namely, free and forward in doing good; so we shall resemble our heavenly Father, which is enjoined us. Mat. v. 44, 55. This was Clirist Jesus's property wliile he was on earth, he ' went about doing good,' Acts X. 38; and it is commanded and commended to us all: Eph. v. 1, 'Be followers of God as dear children, and walk in love.' Heb. xiii. 16, 'To do good and to communicate forget not.'

For admonition, it serves three ways : first. In the want of any good thing to go to God by prayer, for he is the Father of lights, fi-om whom all good Cometh, and for the obtaining thereof, flith the use of lawful means, join prayer to him that saith, ' Ask and ye shall have,' Mat. vii. 7. But withal we must look that we go not on in a course of sin, for that mthholds good things, Jer. v. 25, and causeth God not to hear our prayers, Ps. Ixvi. 18.

Secondly, This must move us to labour to be such as shall surely partake of God's best blessings. For God is the great housekeeper, that makes provision for children, for servants; yea, for brute creatures, even for his very dogs. And answerable to his greatness in provision is his justice and ■wisdom in distribution; he gives not to all alike, but to eveiy one his i^ortion, and will not have children's bread given to dogs, Mat. xv. 26. Indeed, for temporal blessings he many times gives a larger portion to the wicked than to his children, as we may see by the outward state of Dives and Lazarus, Luke x. 19, 20, as great housekcejaers ^vill many times feast strangers more liberally than their own children. Yet God hath better things for his own than for the world, as Mat. iii. 11,16. And the right way to partake of the best blessings is, first, in general to make sure we be in covenant with God through faitJi in Christ Jesus; for he that cometh unto God must believe, Heb. xi. 6 ; yea, believe in Christ, for ' he

riERSON ON PSALM XXVII.

is the \va}-, the truth, and the life : no man comcth to tlie Father but by liim,' John xiv. G. Now, being thus in covenant, all is ours, whether ' things present or things to eonie,' 1 Cor. iii. 21, 22 ; we partake hereby of his fatness and sweetness, Eom. xi. 17, and God will prevent us with blessings of goodness, Ps. xxi. 3. In particular, to testify the trath of our fiiith, we must get and manifest the grace of love ; for this is a sure companion of faith. Gal. v. 6, and a sure fruit of the same sanctifj-ing Spirit, Gal. V. 22, and this entitles us unto God's best blessings : 1 Cor. ii. 9, ' \\Tiat eye hath not seen, ear hath not heard, nor heart conceived, hath God prepared for them that love him.' 1 John iii. 14, 'We know we have passed from death to life, because we love the brethren.'

Secondly, We must fear God with a filial fear, liy the consideration of God's power and presence, seeking to brmg our hearts to true conscience of eschewing evU, and doing good, wherein his grace is certainly made e^■ident, as Job i. 8; Prov. xiv. 2 ; thus shall we be surely entitled to God's blessings : Ps. xxv. 12-14, 'What man is he that feareth the Lord? His soul shall lodge in goodness,' or dwell at ease, as it is translated. ' The secret of the Lord is with them that fear him, and he will shew them his covenant.' Ps. xxxi. 19, ' 0 how great is thy goodness which thou hast laid up for them that fear thee, and ■(VTOught for them that trust in thee, even before the sons of men.'

Thirdly, We must walk in obedience in well-doing, according to the duties of our places, labouring in all things to keep a good conscience both towards God and men. Herein stands the power of godliness, which ' hath the promise of the life that now is, and of that which is to come,' 1 Tim. iv. 8. ' Xo good thing shall be lacldng to him that walketh uprightly,' Ps. Ixxxiv. 11. 'Wliat man is he that desireth life, and loveth many days, that he may see good ? Keep thy tongue from evil, and thy lips from speaking guUe. Depart from evil, and do good ; seek peace, and pursue it,' Ps. xxxiv. 12-14. Yea, to them that ' by continuance hi well doing seek for glory and honour and immortality, shall be eternal life ; glory, honour, and peace, to every man that worketh good,' Eom. ii. 7, 10.

Thirdly, When we enjoy any good we must re-

member whence it comes, and stii' up ourselves to true thankfulness : 1 Thes. v. 18, ' In all things give thanks.' Ps. 1. 23, 'He that offereth praise and thanks honoureth him.' Therefore we must with David study the art of thankfulness, as Ps. cx^a. 12, 'What shall I render unto the Lord for all his benefits towards me ?' and call upon our souls for ^he performance of this duty; as Ps. ciii. 1, 2, ' Bless the Lord, 0 my soul,' &c.; remembering the Samaritan, Luke xr^di. 15, 19, who, upon his thanksgiving, was sent away mth a better blessing for his soul than he obtained for his body by humble sup-jjUcation.

For comfort, this makes greatly to all the godly in any vrant or distress ; for surely theii- God is kind to the unldnd, and in temporal blessings very liberal, even to the wicked, as we may see, Ps. bcxiii. 3-5, &c. ■ The wicked have prosperity; there are no bands in theii- death, theu- strength is film, &c., Ps. xvii. 14. They have their portion in this world; their bellies God filleth with his hid treasure. Now all they have are but effects and fruits of liis common favour; what then do we think hath he in store for those whom he loves La Christ ? Surely for them he hath a worthy do^vly, as 1 Sam. i. 5. Consider Mat. vi. 26, &c., ' Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Ai'e not you much better than they 1' &c. "Wlien a gentleman keepeth his dogs and his hogs fat and fair, shall we think he will sufier his children to starve for want of food and I'aiment ? Nay, nay; though dear parents may sometimes prove unnatural, and a mother forget her sucking child, j'et will not God forget his children, Isa. xlix. 15.

The third thing to be noted here is this : David believed that he should enjoy the goodness of the Lord in this world. Ps. cxvi. 9, 10, 'I will walk before the Lord in the land of the Uving. I believed, therefore have I spoken ;' and more plainly, Ps. xxiii. 1, 5, 6, ' The Lord is my shejiherd; I shall not lack. Thou preparest a table before me in the presence of mine enemies: thou anomtest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life.'

The reason of this his persuasion was the goodness of God to Dand, both making promises of

riERSON ON PSALM XXVII.

[Ver. 13.

these blessings unto David, and also enabling him by grace to rest and rely thereon, as he confesseth unto God : Ps. cxix. 40, ' Remember the word unto thy servant, upon which thou hast caused me to hope.' The promises of God to Da\'id were twofold : first, General, which are good to all God's people that be truly in covenant with God, and make conscience of obedience; which are at large set down. Lev. xxvi. 3, 4, &c. to 14, and Deut. xxviii. 1, &c. to 15, and fully, though briefly, Ps. xxxiv. 9, ' There is no v^ant to those that fear him.' Ps. xxxvii. 3, ' Tiiist in the Lord, and do good ; so slialt thou dwell in the land, and verily thou shalt be fed.' Secondly, More particular and personal, unto David himself alone, for the honour of the kingdom over Israel, assured by special promise, Ps. Ixxxix. 20-22, and ratified by holy anointing, 1 Sam. xvi. 13, and for the building and blessing of his house,

1 Sam. vii. 11, 27.

This serves for instruction and for admonition.

For instruction, see here plain evidence of the gi-eat use and benefit of faith ; it serves to entitle us, not only unto spnitual and heavenly blessings in Chi'ist, but even to the good things of this world, in temporal blessings; as here David lays hold on God's goodness promised in this world. So did Noah by faith build the ark, for the saving of his household in the flood, Heb. xi. 7. So did Paul receive safety to himself, and those that sailed with him in his dangerous voj^age. Acts xxvii. 24, 25. Thus Asa and his people received ^'ictory in time of battle,

2 Chron. xviii. 8; and Jehoshaphat's preservation from assault, 2 Chron. xx. 20. ' And what shall I more say 1 (saith the apostle ;) for the time would ftvil me to tell of Gideon, of Barak, of Samson, of Jephthah, of Samuel, David, and the prophets ; who through faith subdued kingdoms,' &c., Heb. xi. 32-34. So as we may well say of faith, what the apostle doth of godliness, 1 Tim. iv. 8, that it is 'profitable for all things, and hath the promise of all kind of blessings; for true faith is the prime grace of godliness to the sure entitling of us to the best blessings, as Gal. v. 6.

Here, indeed, every Christian must wisely and rightly consider the difierent nature of blessings promised, and according to the Lord's meaning, entitle themselves thereunto. For some promises

concern blessings simply necessary to true happiness, as be justification and sanctification; other promises are made of blessings, both spiritual and temporal, which are very good and comfortable, but not simply neeessaiy to salvation, as be peace of conscience, and joy in the Holy Ghost, and all degrees of spiritual graces, above that which shews the truth and life thereof, as abundance of knowledge, strong faith, fervent love, and the like ; which high degrees of grace some have had, as Abraham, Rom. iv. 19, 20; the centurion, Luke -sdi. 9 ; and the woman of Canaan, Mat. xv. 28; whereas the disciples themselves were, for a good wliUe, men of little faith. Mat. vi. 30, and x^^. 8, and the church of Philadelphia had a little strength. Rev. iii. 8.

Now the promises of blessings, simply necessary to true happiness, are made absolutely in Christ to true believers, without any other condition, as Acts xvi. 31 ; John iii. 16 ; but the promises of blessings, not simply necessary to salvation, must be understood to be made with the exception of the cross, wliich is this : that God, out of his sovereignty over his dearest cluldren, may deny the accomplishment of these promises, either for correction, or prevention of sin, or trial of grace, which well considered prevents much perplexity and distress in soul to those that labour to walk honestly, and yet are more under the cross than some of God's children be, with whom they live.

For admonition, this serves notably to stir up every one to get true faith, for every one desu'es to enjoy God's goodness : ' Many say. Who will shew us any good?' Ps. iv. G. Now the way is to get faith, which entitles us to all God's promises; and the right course herein is, to begin with the main promise in Christ, to get that faith in him which may entitle us to his righteousness, for in him we are restored to sanctified right in the creature, and in him all things are ours, 'things present and things to come,' 1 Cor. iii. 21, 22. 'All the promises of God are in him, Yea, and in him Amen,' 2 Cor. i. 20. Therefore Christ himself bids his disciples, ' First seek the kingdom of God and his righteousness ; and then all these things, pertaining to food and raiment, shall be ministered unto us,' ]\Iat. vi. 33. 'For if God spared not his own Son, but gave him for us, how shall he not witli him give us

Yee. H.]

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61

all things also ?' Rom. viii. 32. Now this tnie faith is never severed from true repentance nor new obedience ; for by sight and sorrow for sin the way is prepared for Christ and his kingdom, Mai. iii. 1, and Mat. xxi. 32. iVnd new obedience in eschewing evil and doing good is that behaviour which comes from love, a fruit of the Spirit, by which faith worketh. Gal. v. 6, 22.

The fourth and last point to be here observed is, the benefit wliich Da\dd received by behe^'ing God's word and promise. Hereby he was preserved from fainting in himself, and from being foiled by his enemies in their most violent opposition; for one or both of these e\als he confessetli would have befallen him if he had not believed. See Ps. iii. 3, 6, 'Thou, Lord, art a buckler for me,'—there is his faith; ' I will not be afraid of ten thousand of the people, that have set themselves against me round about,'—there is his security from faith. Ps. Ivii. 1, 3, ' My soul trusteth in thee : yea, in the shadow of thy -nings will I make my refuge, till these calamities be overpast. He shall send from heaven, and save me,' &c.

The reason hereof is plain, for liis faith entitled liim to God's power and providence for protection and safety in time of danger, from whence sprang that courage which upheld him from fainting in the depth of distress; whereas, if he had wanted faith, he had indeed been out of covenant with God, and so void of title to God's power and pro^adence, and so must needs have fainted when worldly power and refuge had wholly failed him. This David's enemies knew well; and therefore, thinking that God had forsaken him, they do thereupon encourage themselves to persecute him, ynth assurance to take him, Ps. Ixxi. 11.

This serv-es for instruction and for admonition.

For instruction two ways : first, It lets us plainly see the great evil of unbelief, for it takes away heart and courage in time of persecution. This we may see by Nabal, whose heart died witliin him when he heard of deadly danger already past, 1 Sam. xxv. 37; and in Saul, when the Philistines came upon him, he was sore troubled at the sight of that huge army, 1 Sam. xxr\dii. 5 ; and afterwards fainted when he heard, by the witch of Endor's means, the hea^'y tidings of his approaching ruin, ver. 20 ; and

the day follo\ving desperately fell upon his own sword when the Philistines pressed near unto him, 1 Sam. xxxi. 4. Hence Aliaz and his people's hearts were shaken as a leaf when they heard that Syria and Ephraim were conspired against him, Isa. vii. 2, at which time the Lord promised him mercy, but withal tells him of the hurt of unbelief: ver. 9, ' If ye will not believe, shall ye not be established f

Secondly, Here again see the great benefit of faith, both for courage and comfort in time of danger; for ' the righteous is bold as a Uon,' Prov. xxviii. 1, when 'the -wicked fly, and no man pursueth;' and also for safety and deliverance, while it is a blessing to them, see Ps. xxxi. 19, 20, and xci. 1, 2, 9.

For admonition, it serves notably to move every one to get the grace of true faith, and to set the same a^working in the time of danger. This world is fuU of evils and troubles, as the sea is of storms and waves; now faith is as the stern that guides, and the anchor that holds fast, against the greatest blasts and billows, Heb. vi. 19; tliis entitles us to God's power and providence, which is like the pUlar of a cloud by day, and fire by night, to giude and keep us, as it did Israel, Exod. xiii. 21, 22, and xiv. 19. This gave courage to the three children, Dan. iii. lG-18.

Ver. 14. JVait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.

These words are the prophet's zealous exhortation and encouragement, both to his own soul and to others to wait on God and be of good courage, meaning in time of trouble and affliction. Unto which good duties he doth stir up himself and others by the benefit they shall receive thereby— \\z., God will strengthen their hearts ; and afterward repeats the first duty again, for waiting on God to shew the necessity of it. So that here in general we have to handle the duties propounded, and the reason to enforce them. The duties are two, both of them respecting our behaviour in time of affliction : first, To wait on God ; secondly. To be of good courage.

For the first; To wait on God, is patiently to tarry the Lord's leisure for the things we desire, whether it be to be freed from e\Tls, or made partakers of blessings, or both; though here the exhortation hath special conference to expectation of deUverance

C2

PIERSON ON PSALM XXVII.

[Ver. 14.

from evils. So that the first thing we have here to note is this:

That every child of God who is under any evUs of body or mind, or both, must stir up Ins heart to wait the Lord's good pleasure and leisure for deliverance : Ps. cxxx. 6, ' Let Israel hope in the Lord.' Luke xxi. 19, 'By your patience possess yourselves,' when you are betrayed by parents, kinsfolks, and friends; now waitmg on God is the holy art or work of patience, Eom. viii. 25. The examples of God's chiklren professing the practice of this duty are many: as of Jacob, GeiL xlix. 10, 'I have waited for thy salvation, 0 Lord.' Job, chap. xiv. 4, ' All the days of mine appointed time will I wait.' David, Ps. cxxx. 5, 6, 'I wait for the Lord, yea, my soul doth wait: my soul waiteth for the Lord more than they that watch for the morning.' Yea, this is the practice of the chm'ch itself: Isa. xxv. 9, ' It shall be said in that day, Lo, this is our God ; we have waited for him, and he ■\vill save us. This is the Lord, we have waited for him;' all which are an excellent cloud of faithful mtnesses, she-sving plainly that the duty is required of God, and that the performance of it is acceptable in his sight.

The reasons hereof are plain. First, All afflictions come by God's disposing and ruling providence : as Isa. xlv. 7, ' I create peace and evil' Amos iii. 6, ' Is there evil in the city, and the Lord hath not done it ?' And the remo^'ing of them is his doing also ; for he doth heal and bind up, as well as tear and smite, Hosea vi. 2 ; Jer. xxxiii. 6. Therefore it is wisdom to go to him that smitcth, and to wait upon liim for help.

Secondly, Waiting on God is a work of faith, Isa. xxviii. 16, and ascribes unto God the honour of the blessing we wait for; whenas refusing to wait on God be^v^ays an evil heart of unbelief, as 2 Kings vi. 33, ' Wherefore should I wait on the Lord any longer ?'

Thirdly, By waiting on God we are sm'ely entitled to singular benefits ; Lam. iii. 25, ' The Lord is good unto them that wait for him.' See this his goodness in sundry particular blessings : first. They shall inherit the earth—that is, every good and comfortable blessing in this world, Ps. xxx\'ii. 9 ; secondly, God will save them from their enemies, Prov. xx. 22 ; thirdly, He hcareth their cry and pi-ayer, Ps.

xl. 1 ; fourthly, They sliall never be ashamed, Ps. xxv. 3; Isa. xlix. 23; fifthly, They shall renew their strength, chap. xl. 30 ; sixthly, God preijareth for them blessings spiritual in Chi'ist, which surpass the conceit and reach of man, chap. Ixiv. 4.

Tliis serves for instruction and for admonition.

For instruction it may well inform us to conceive what is likely to be our estate in this world in regard of troubles—namely, seeing we must wait upon God for deliverance from them, it seems he would have us to resolve, they may be our portion here on earth. When an earthly king enjoins all his subjects to prepare arms and be in readiness, they ^^^U easily conceive they shall have wars. And thus deals the Lord with his children ; he bids them wait upon liim for cleUverance from troubles when they come. Now patient waiting is the act of hope in God for his help, which is one part of defensive armour in time of trouble, as Luke xxi. 19, ' By your patience possess your souls;' Eph. vi. 15, ' And your feet shod with the preparation of the gospel of peace,' which needed not but for afflictions,' which ai'e jilainly foretold, John x\'i. 33 ; Acts xiv. 22 ; 2 Tim. ii. 12, and preparation for them enjoined, Luke xiv. 26, 27, amj^lified there by two resemblances, ver. 28, &c.

For admonition, it serves efiectually to stir up every godly man to make sure he be indued with those graces, and- give himself to that beha^^our wliich may enable him with patience to wait on the Lord in the time of affliction. Every good husband is jjrovident in summer to make provision for winter ; and shall not Christians be wise for their souls in the like? The sure way to Christian patience is this :

First, To break off the course of every sin by true rejjentance, for the guUt of sin takes away peace of conscience unless it be seared ; and they that^ai'e in that estate and case are ' like the troubled sea when it cannot rest, whose waters cast out niii'e and cUrt,' Isa. hni. 20, who can rightly wait on God for no-tliing but judgments, for while they go on in sin they have no title to mercy; and therefore it is said the hope of the ungodly shall perish, Prov. x. 28, it shall be like the giving up of the ghost. Job xi. 20 ; but if they repent, putting iniquity far away, as chap. xi. 14, then there is hope, ver. 18.

riERSON ON PSALM XXVII.

C3

Secondly, They must believe iu God through Christ; for thus they are justified and have peace with God, Rom. v. 1 ; and this faith is the ground of things hoped for, Hob. xi. 1,. and when it is tried in alHiction it bringcth forth patience, James i. 3, the perfect work whereof is this -waiting on God here enjoined.

Thii'dl}-, They must fear God, by remembering his hand and providence iu these evils that lie upon them ; for a sparrow lights not on the ground without liis will. Mat. x. 29. This wUl check and suppress both repining and grudging towards God, as Luke xxiii. 34, 49, and envy and desire of revenge against men, and give us hope of a comfortable end. Prov. xxiii. 17, IS, 'Let not thine heart envy sinners : but be thou in the fear of the Lord all the day long. For surely there is an end; and thine expectation shall not be cut off.'

Fourthly, They nuist walk in obedience: Ps. xxx\'ii. 34, ' Wait on the Lord and keep his way, and he shall exalt thee to inherit the earth.'

Be of good courarje.

The second duty whereunto David stirs up himself and others in the time of affliction—namely, they must not suffer themselves to be daunted, dismayed, or faint-hearted, but stu' up themselves, encourage their hearts, and keep fast the confidence of their hope even iu the depth of distress ; this is the meaning. ]\Iark, then, God's children must not suffer themselves to be dismayed or daunted in time of affliction, but cheer up their hearts and encourage themselves in the Lord their God : see Ps. xxxi. 24, ' Be of good courage;' Isa. xxxv. 3, ' Strengthen the weak hands, and confirm the feeble knees,' 1 Peter iii. 4, not being dismayed with any terror; even as David did when his own men would have stoned liim—he ' encouraged liimself in the Lord his God,' 1 Sam. xxx. 6 ; and this is the meaning of the apostle's charge, 1 Cor. xvi. 3, ' Staud fast in the faith ; quit you like men : be strong.'

The reasons hereof are plain, and of great importance.

First, To be fearful and famt-hearted in affliction comes either from the want, or at least from the weakness of grace, even of that most excellent and needful grace of faith. As Solomon saith, ' If thou be faint in the day of adversity, thy strength is

small,' Prov. xxiv. 10—even thy faith ; as Christ told his disciples in a great stonn upon the sea, Mat. viii. 2G, ' Why are ye fearful, 0 ye of little faith 1'

Now there is gi-eat danger herein, for hence comes apostasy in religion, when men withdraw themselves for fear of persecution. In those the Lord's soul takes no pleasure; such drawing back is unto perdition, Heb. X. 38, 39, and such fearful ones are set in the first rank of those that must be cast into the burning lake, Eev. xxi. 8.

Secondly, God's children must do as much for God's glory in a good cause, as wicked men do to his dishonour in that which is evil. Now they encourage themselves in an evil matter, Ps. Lxiv. 5, and hearten one another to do wickedly: Isa. xli. 6, 7, ' They heljied every one his neighbour; and every one said to his brother, Be of good courage. So the carpenter encouraged the goldsmith,' &c., about their idols. Say thou therefore •with Nehemiah, 'Should such a man as-1 fly?' chap. -vi. 11. Remember that the Spii'it of glory, and of God, is glorified when we shew courage in suffering for a good cause, 1 Pet. iv. 14. Yea, and our weak brethren are much heartened by our example : as Phil. i. 14, ' Many of the bretluren in the Lord, waxing confident by my bonds, are much more bold to speak the word -without fear;' whereto old Eleazar had great resjject in his sufl'erings, 2 Maccab. -vi. 18, 24, 25.

Thirdly, Courage is needful under afflictions in respect of the reward, which, not of our merit, but of God's bounty, is no less than a Idngdom, even the kingdom of heaven and the crown of Ufe; see 2 Thes. i. 4, 5, Paul tells the Thessalonians, that tlu-ough faith and patience in suffering they shall be counted worthy the kingdom of God : and 2 Tim. ii. 12, 'If we suffer, we shall also reign with liim.' Rev. ii. 10, 'Be thou faithful unto the end, and I -wUl give thee the crown of Ufe.' Now what courage will men shew for earthly kingdoms! and what will they not endure to get them ! And much more should we do so for that kingdom which is undefiled, immortal, and fadeth not away, reserved in heaven, 1 Pet. 1, 4.

Fourthly, God is with them that suffer for welldoing ; and if they be courageous for liis glory he will strengthen their hearts, as it foUoweth in tliis verse, Ps. xci. IT), 'I will be with him in trouble.'

PIERSON ON PSALM XXVII.

[Ver. 14.

Herewith he encouraged Paul at Corinth, Acts x^dii. 9, 10; and David herewith did notably encourage himself, Ps. cxviii. 6, ' The Lord is on my side; I will not fear.' See Eom. viii. 31, 'If God be -ndth us, who can be against us f' Thus the angel encouraged Gideon, Judges ^d. 12; Jeremiah encourageth himself, chap. xx. 11; God encourageth his people, Isa. XXXV'. 4, and xh. 10.

This serves for instruction and admonition.

For instruction, it shews what manner of persons the professors of true religion ought to be, for truth and strength of grace—namely, not babes or children, but men of stature and courage in Christ Jesus, even perfect men, Eph. iv. 13, 14. Children are so fearful, and not fit for war; but Christians must fight the Lord's battles against spiritual enemies, Eph. vi. 12, and 'endure hardness, as good soldiers,' 2 Tim. ii. 3. Few do think on these things, but the most content themselves with the shows of godliness, and want the powers thereof, 2 Tim. ii. 5 ; but ' wisdom is justified of her children,' Mat. xi. 9.

For admonition, according to this charge, every one should give all dihgence to get this spiiitual courage into their hearts, which wiU enable them to wait upon the Lord in times of distress.

The way hereto is to make sure of two things : first. That the state of our persons towards God be good; secondly, That our godly behaviour exjaress the same. That the state of our persons may be good before God three things are required: re-jientanoe, faith, and sanctification. Repentance is that grace of God, whereby we, considering our own ways in our hearts, do humbly confess our wicked ways unto God, and praying for mercy and pardon, do forsake the sins wherein we have lived. And this is needful unto true courage, because the guilt of every sin brings fearfulness : as Gen. iii. 8, 10; Deut. xxv'iii. 6G, 'Thou shalt fear day and night;' Prov. xxviii. 1, ' The wicked fly when none pursueth :' ' Neither shall any man strengthen himself in the iniquity of his life,' Ezek. vii. 13. Faith is that grace of God's Spirit whereby we rest and rely on God's mercy in Christ's merits, for justification and salvation : hereby we are justified, and be at peace with God, Rom. v. 1 ; and 'the righteous arc bold as a lion,' Prov. xx\'iii. 1. Hereby we are in Christ the Son of God, Gal. ii. 20 ;

and in him we shall be strong and courageous, as Eph. vi. 10; PhD. iv. 3.

Thirdly, Sanctification is the work of the Spirit, abolishing coiTuption, and renewing grace more and more every day. Now they that are in this estate have the Spii-it dwelling in them, Rom. -viii. 11; which is the sjiirit of strength, Isa. xi. 2 ; the sphit of jjower, and of a sound mind, 2 Tim. i. 7. These graces bring quietness and confidence, which are the strength of the godly, Isa. xxx. 19.

The godly behaviour needful to true spiritual courage is threefold: first, To make sure our trouble be for a good cause: for ' if we suffer for righteousness' sake, we need not be afraid for any terror,' 1 Pet. iii. 14. ' Let none of you suffer as an evil doer : but if any man suffer as a Christian, let him not be ashamed,' 1 Pet. iv. 15, 16. So the Jews strengthened their hands for the good work, Nell. ii. 18. Secondly, We must store our hearts with the word of God, both for direction in carriage and consolation in distress. So did David, Ps. cxix. 11, hide God's sayings in his heart, and hereby kept himself from the paths of the destroyer, Ps. xvii. 4; ' This is my comfort in mine affliction; for thy word hath quickened me,' Ps. cxix. 50. And in particular, know God is present with us, Deut. xxxi. 6; 1 Cliron. xxviii. 20; 2 Chron. xxxii. 7, 8; Haggai ii. 4. Thirdly, Beside all the former, we must ever join humble and earnest prayer for strength and courage from God: as Neh. vi. 9, ' They made us afraid. Now therefore, O God, strengthen my hand ;' Acts iv. 29, ' Now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may sijeak thy word.'

^ml he shall strengthen thine heart. The reason whereby the prophet doth encourage liimself and his godly brethren to the former duties of waiting upon God, and being of good courage in the time of affliction, drawn from the great benefit they shall i-eap hereby—namely, God will strengthen then-hearts : he will put strength and courage into them, and make them resolute, or steadfastly minded, as this phrase is translated, Ruth i. 18, and alile to hold out until they have a blessed issue.

Mark then, they that wait on the Lord, and encourage themselves so to do, in the times of

PIERSON ON PSAL5I XXVII.

65

affliction, shall have the Lord in mercy to put strength into them, for their better enabling to wait on him; Ps. xxxi. 24, ' Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord.' This David found to be true by good experience : Ps. xl. 1, 2, ' I waited patiently for the Lord ; and he inclined unto me—and established my goings ;' according to the Lord's promise, Isa. xl. 30, 'They that wait upon the Lord shaU renew their strength.'

The reason hereof is plain : first. To wait on the Lord, and to encourage ourselves in affliction, are notable actions of faith, as is shewed before. Now the gi-ace of faith doth surely entitle us to the participation of God's power : 2 Chron. xx. 20, ' Believe in the Lord your God, so shall ye be established.'

Secondly, In waiting on the Lord, and encouraging ourselves in time of affliction, are the right improving and employing of the talents which the Lord hath left with us, for in so doing we set faith a-work. And this behaviour hath title to increase, for ' to every one that hath it shall be given,' Mat. XXV. 28, 29. It is said of Paul that he increased in strength. Acts ix. 22, and the way and means thereof is shewed by himself: 1 Cor. xv. 10, 'I laboured more abundantly than they all.'

This serves for instruction and for admonition.

For instruction, two ways : first. See here plainly that God's gracious gifts and works in our hearts are vouchsafed, though not for, yet in and upon our endeavour, in obedience to his will, in the use of those means wherein he is pleased to work the same; as here, increase of strength from God is promised upon our obedience in waiting on the Lord, and encouraging our hearts so to do : so Isa. Iv. 3, ' Hear, and your soul shall live;' for ' faith comes by hearing,' Eom. x. 17 ; and ' he that be-lieveth in me,' saith our Saviour, ' shall never die,' John xi. 26. A most needful point, worthy of all observation, because the corruption of nature is such that we ^villingly yield to the contrary conceit, which is, to hope for good from God, though we neglect the means wherein God is pleased to work the same, and therein separate the means from the end: as the Jews looked to have eternal life in the word, and yet would not search to find therein what it testified of Christ, John v. 39 ; they would have

life, but they would not come to Christ to have it in him, ver. 40. As, on the other side, we easily persuade ourselves we shall escape damnation, though we make bold upon sin, tlie meritorious cause thereof, to live therein.

Secondly, Here see the true fountain of all that courage and boldness which in all ages God's children have shewed for God's glory and for the maintenance of his truth, even to the amazement of their adversaries ; as in David against Goliath, 1 Sam. xvi. 32, 34 ; Ps. iii. G, and xxiii. 4 ; in the three servants of God before Nebuchadnezzar, Dan. iii. 16, 17; in the apostles before the rulers of the Jews, Acts iii. 13; and in many thousand martyrs before their persecutors, whereof the ecclesiastical histories give plentiful testimony. Surely they had it from the true God, who did strengthen theii- hearts ; and this the godly have confessed, as David often, calling the Lord his strength, as Ps. xviii. 1, 2, and cxliv. 1; and Paul, 2 Tim. iv. 17, ' The Lord stood with me and strengthened me.'

For admonition, it serves, first. To observe the ways and means whereby God doth strengthen the hearts of his children, that so we may therein wait upon God in the day of affliction, for increase of strength and courage in our souls. God's ways for this end are of two sorts : some extraordinary, as the touch of Christ's hand vouchsafed to Daniel, chap. X. 10, 16, 18; and the laying on of his right hand, vouchsafed to John, Eev. i. 17. Others are ordinary, and that of two sorts, outward and inward. God's ordinary outward ways of strengthening the heart are four.

Fii-st, and chiefly, His word spoken, either by God himself, as Joshua i. 6, 7, 9; or by his servants in the ministry thereof, as Heb. xii. 12, 'Lift up the hands that hang down ;' Isa. xl. 1, 2, ' Comfort ye, comfort ye my people ; speak ye to the heart of Jerusalem.' Hence David saitli, ' This is my comfort in mine affliction, for thy word hath quickened me,' Ps. cxix. 50 ; and Jer. xv. 16, ' Thy word was unto me the joy and rejoicing of my heart.' A good weapon in a man's hand puts courage in his heart against an enemy : now God's word is the sword of the Spirit, Eph. vi. 17 ; yea, the sword of God's mouth. Rev. ii. 16; nay, sharper than any two-edged !!word, Heb. iv. 12.

I2

riERSON ON PSALM XXVII.

[Ver. 14.

Secondly, The works of liis providence, wherein we have had experience of his goodness in former deliverances. Thus David's heart was strengthened to encounter with Goliath, by the experience of God's power and pro^^dence, in lolling the lion and the bear, 1 Sam. xvii. 34-37; yea, the remembrance of God's power and mercy unto others in like case, puts life and courage into the hearts of God's children in distress: Ps. xxii. 4, 5, ' Our fathers trusted in thee, and thou didst deliver them. They cried unto thee, and were delivered.' Here thou maye-st say as Elisha did, at the waters of Jordan, ' Where is the God of Elijah?' 2 Kings ii. 14.

Thirdly, The company of the godly puts courage into the distressed. Acts xxviii. 15. When Paul saw the brethren in his dangerous voyage, he ' thanked God, and took courage:' Prov. xxrsdi. 9, 17, ' Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel. Iron sharpeneth iron; so a man sharp-eneth the countenance of his friend.'

Fourthly and lastly. Prayer to God, as well by ourselves, as by others in our behalf. Thus the apostles sought courage and boldness when they were tlireatened by the rulers of the Jews, Acts iv. 24, 29 ; and Paul, for this end, entreated the Ephesians to pray for him, Eph. vi. 19.

God's inward way of strengthening the heart is by the work of his Spirit; for that is the comforter, John xiv. 16, 17, and the Spirit of strength, Isa. xi. 2, of power and of a sound mind, 2 Tim. i. 7.

By the assurance of the abode of this Spirit among them, the Lord encourageth Zerubbabel, Joshua, and the people, Haggai ii. 4, 5.

Now these being some of God's special ways whereby he strengthenetli the hearts of his children, we must stir up ourselves to wait for his work of mercy, for the strengthening of our hearts when terror and fears take hold upon us.

Secondly, We must labour to be such, both in state of soul and behaviour of life, as to whom God will vouchsafe the blessing of strength of heart in evil times. This requires (liesides the duties here named, of waiting upon God and encouraging our hearts in evU times,) that beforehand in the days of peace, first. We beware of sin, and break off the course thereof by true repentance; for guilt of sin

brings a trembling heart and great astonishment, as Deut. xxviii. 65, 66 ; even feai-, where no fear is, Ps. liii. 5 ; it makes the heart to fail, Luke xxi. 26.

Secondly, That we are truly in covenant with God, not only receiving the seals thereof for outward admittance and assurance, as baptism and the Lord's supper, but humbly receiving and obeying the word of the covenant, Christ's holy go.spel; which when we do, the Lord will say, ' Fear thou not, for I am with thee; be not dismayed, for I am thy God. I will strengthen thee; yea, I will help thee ; yea, I wUl uphold thee with the right hand of my righteousness,' Isa. xli. 10.

Thirdly, That by faith we rest and rely upon God's mercy in Christ Jesus. This is the ground of hope whereby we wait on God, which hath the jiromise of being strengthened; as when it is said, that by faith some ' of weak were made strong,' Heb. xi. 34, as Abraham was ' strong in the faith, Eom. iv. 20. This faith unites us unto God in Christ, Gal. ii. 20, and God's promise is to strengthen such in the Lord, Zech. x. 12.

Fourthly, That we be upright-hearted towards God, for the Lord makes himself strong for such, 2 Chron. xvi. 9. This we may see by his jaromise and dealing with David, who was upright before him, Ps. xviii. 23, and God's hand was established with him; his arm did strengthen him, Ps. Ixxxix. 21.

The fourth and last point here to be noted is, the repetition of the first duty here prescribed, ' Wait, I say, on the Lord;' that is, even after the Lord hath strengthened thine heart, yet wait still on God, and abide his leisure for thy full deliverance.

The like repetition we may see in the same case : James v. 7, 8, 'Be patient therefore, brethi'en, unto-the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth. Be ye also patient; stablish your hearts, for the coming of the Lord draweth near.'

The reason of such repetitions is to shew the necessity of this duty, of waiting upon God in the time of afflictions; for tribulations are like to continue to the godly iu this world, as Clu-ist told his disciples, John xvi. 33, in regard of the malice of the devil and his instruments, who, being the seed of the serpent, do bear continual enmity to the godly, which

PIERSON ON PSALM XXVII.

C7

are the seed of the woman. The wicked ordinarily are many and mighty, as David complaineth, Ps. Ixix. 4, 'They that hate me without a cause are more than the hairs of mine head : tliey that would destroy me, being mine enemies wrongfully, are mighty.' So as the godly had need, with the same prophet, to say and do, as Ps. lix. 9, ' Because of his strength will I wait upon thee: for God is my defence.'

This sei-ves to justify a profitable ministerial practice, in the zealous pressing of needful duties by often rej^etition. Many have itching ears, ever desirous to hear novelties; like the Athenians, who ' spent the time in nothing else but to tell or hear some new tiling,' Acts xvii. 21. But 'wLsdom is justified of her children.' They that mind to be Clirist's discijiles, are desirous to hear needful things again and again ; as John ix. 2 7, ' Wherefore would you hear it again and again 1 will ye also be his disciples ?' Acts xiii. 42, the Gentiles besought that these words might be preached unto them the next Sabbath. For which purpose Paul saith, ' To write to you the same things is not indeed grievous to me, but for you it is safe,' Phil. iii. 1; as his often

practice of it plainly shews ; in the same chapter, vcr. 18, 'Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ.' Gal. i. 8, 9, ' Though we, or an angel from heaven, preach unto you any other gospel than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.' And our blessed Saviour, about material duties, took the same course, as we may see in his often-repeated woes against the scribes and pharisees. Mat. xxiii. 13-16, &c., and his pressing the duty of watching on his disciples by this often repetition : Mark xiii. 33, ' Take ye heed: watch and pray;' ver. 3-5, 'Watch ye therefore;' ver. 37, 'What I say unta you, I say unto all men, Watch.'

Secondly, This repetition of the duty, she-sving the importance of it, must stir up our diligence in the constant and conscionable use of such means as God hath ordained for the attaining of this vii'tue ; which way and means is plainly prescribed in the use of admonition, where this duty is handled in the beginning of the verse.

Tfi 0E.a AOSA,

DAVID'S HEART'S DESIRE

OR,

AN EXPOSITION OF PSALM LXXXIY.

PSALM LXXXIV. To the chief mudcian v2}on Gittith. A jKCihn for the soiis of Eorah.

This psalm may not unfitly be called David's heart's desu-e : for though his name be not prefixed, as it is to sundry others, yet the matter of it being well weighed, doth most fitly accord to his troublesome estate under persecution, whereby he was debarred from safe access to the place of God's solemn and public ser\-ice, and most fully express Ids heart's desire after the house of God, which was in him both frequent and unfeigned, Ps. xx\ii. 4 ; in regard of the Ijlessings there to be enjoyed, Ps. Ixv. 4, which is matter profitable for God's children; for that which, being denied, will prove the heart's desire, should, being enjoyed, become the heart's delight; and that is the pure and holy public worship of God.

In the handling of this psalm we have, first, The dedication of it, in the title prefixed ; then the psalm itself

The dedication was to ' the chief musician,' or master of the choir: for, 1 Cliron. xvi. 4, David ordered a choir to sing thanksgiving, and penned psalms for that end, which he delivered to the master of the choir, ver. 7. Of their ordering, see 1 Chron. xxv. 1, 7.

Upon Gittith. Three psalms hath this word Gittith in the title, viz., viii., Ixxxi., Ixxxiv., the meaning whereof is difficult, being much controverted amongst interpreters. The Septuagint reads it, vTrerp twv \rivSiv, pro tomilaribus; which the ancients' allegorising, expound of particular churches, where Cluist is 1 Evithytnius, August, in Ps. viii.

the vine, believers are branches, and faith and other graces are grapes, which yield that wine which cheereth God and man. Judges ix. 13.

Others following the LXXIL, yet refer it to the time of vintage thus celebrated.

The Chaldee paraphrast takes it for a musical instrument, which David brought from Gath, where he remained in his exile from Saul with. Kmg Achish.

Eabbi Da\'id Kimlii takes it to note and signify that this psalm was penned by David in the foresaid Gath.

Also a city of the Levites was called Gath-Rimmon, Joshua xxi. 25, whereon Obed-Edom the Levite is called the Gittite, 2 Sam. vi. 10 ; and so by Gittith here may be meant, either such instruments as was used by Obed-Edom's posterity, the Gittite, or that these psalms were made upon occasion of transporting the ark from Kirjath-Jearim to Jerusalem—namely, the 8th, when it was brought to the house of Obed-Edom ; the 81st, upon the death of Uzzah; the 84th, when it was brought to Zion.

It is most probable it was a musical instrument. The less to be stood upon, because this music was typical, and in their time the instraments of God, 1 Chi-on. xvi. 42, but now, as John iv. 21, 23, ' Ye shall neither in this mountain, nor yet at Jerusalem, worship the Father : but the true worshipper shall worship the Father in spirit and in truth ;' ' Singing and making melody in your heart to the Lord,' Eph. v. 19.

Title.]

PIERSON ON PSALM LXXXIV.

69

For the sons of Korah.

These sons of Korah were the posterity of that rebellious Levite, who vnth Dathan and Abiram rebelled against Moses and Aaron, Num. xvi., which Korah was consumed with fire, ver. 35, with 17. Howbeit there were of his sons that died not, Num. xxd. 11, departing, as it seemeth, from their father's tent, as all were commanded, Num. xvi. 24, 26 ; and of these is numbered a family of the Korathites, chap. xxvi. 58, of whom came Samuel the prophet, and Heman his nephew, 1 Chron. vi. 33, a great singer, chap. xxv. 4, 5.

In tliis dedication note two things : first. King Da\'id's emplojTnent in troublesome times; he composed and penned psalms of special purpose for the public worship and service of God, 1 Chron. xvi. 7. The dedication of sundry psalms to the chief musician shews the same.

The reason hereof was his holy zeal for God's glory, Ps. Lsix. 9, and fervent desire thus to testify his thankfulness to God, that had highly advanced him, Ps. lxx-\dii. 71, 72. Therefore he argues the matter with his own heart, that he may do it efFec-tuallj', Ps. cxvi. 12.

Use 1. Here see that neither dignity nor distress should exempt men from the zealous pursuit of God's holy worship. If either one or both would have aiforded a good excuse, David needed not to have taken such pains about God's service, as to pen .sjjecial psalms for the solemn and public use thereof.

Use 2, A good precedent for every man in his place, especially for magistrates and superiors, to further God's worship to the uttermost of their power. Too many are of Michal's mind, that it is too base a thing for David to be seen among the Levites, dancing before the ark, especially clothed with a linen ephod, 2 Sam. vi. 20. But ' them that honour me,' saitli God, ' I will honour; and they that despise me shall be lightly esteemed,' 1 Sam. ii. 30. "Was it not David's special honour that he was a type of Clirist? And herein, among other things, did he prefigure him, that he was zealous for the house of God, as Ps. box. 9, ^vith John ii. 17.

But, alas ! how few follow David and Christ herein ! DaAdd gave liberally toward the temple, 1 Chron. xxix. 3-5. Christ whipped buyers and sellers out of the temple, because he would not have his Father's

house made a den of thieves: now many take liberally, and so bring thieves and robbers into the church; and of others we may say, as Mat. xxiii. 4, ' They bind heavy burdens, and grievous to be borne, but they themselves will not move them with one of their fingers.'

Secondly, Here note that the sons, that is, the posterity of \vicked and rebellious Korah, have an honourable place in God's sacred and solemn service : for to them sundry of David's psalms are commended, as Ps. xlii. 44-4G, &c.

No doubt David saw them, being by place and birth Levites, to be faithful and diligent in their place, and thus renowns them to all posterity, that he composeth special psalms for their ministry in the solemn serxdce of God.

Use 1. Here see the verifying of God's word, for the comfort of all godly children, that the son shall not bear the inicjuity of the father, Ezek. xviii. 14, 17, 20, if he see his father's sins and turn from them.

Object. 1. But, Exod. XX. 5, God saith he is a jealous God, visiting the iniquities of the fathers upon the children.

Ajis. That is, inquiring for the sin of the fathers among the children, and if there he find it, then pays he them home.

Ohjeet. 2. Achan's sons and daughters are stoned and burnt for the father's sacrilege, Joshua vii. 24, 25 ; and Dathan's and Abiram's little children are swallowed up. Num. xvi. 27.

Alls. For aught we know they might be of yeai's of discretion, and privy to their father's stealth.

"Wlien little ones die m the punishment of the father's sin, God lays not the punishment of the father's sin upon the chUdi'en; but, to make the father's sin more odious, doth then bring upon the children the fruit of their own original corruption, which is death determined upon all flesh, as appears. Gen. ii. 17, with Eom. v. 12. As a creditor, that hath both the father and the sou debtors unto liim by bond, may, upon the father's provocation, lay the forfeiture ixpon both, being both in his danger.

Use 2. Secondly, Here is special encouragement to the children of wicked parents to become godly and faithful in their places. In some sense they are the sons of strangers ; for, Ps. Iviii. 3, ' The mcked

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Ver. 1.]

are estranged from the womb,' yet if tliey leave their father's sins, and become faithful to the Lord, here is comfort for them in the honour of Korah's posterity: see Isa. Ivi. 3, ' Let not the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath separated me from his people;' for, ver. 6, 7, ' The sons of the stranger, that joined themselves to the Lord to serve him, and to love the name of the Lord, even them wiU I bring to my holy mountain, and make them joyful in my house of prayer,' &c.; for, 1 Sam. ii. 30,' Them that honour me I -will honour, saith the Lord.'

Ver. L How amiable are thy tabernacles, 0 Lord of hosts !

The matter of this psalm is a most solemn and pathetical expressing of David's high esteem of the place of God's public worship, -with his ardent and earnest desire to have freedom and liberty to enjoy the same, which some i think, and that probably, he penned in the time of Absalom's rebellion, when he fled for his life out of Jerusalem, 2 Sam. xv. 14 ; for he mentioneth appearing in Zion before the Lord, ver. 7, which was after the ark of the covenant was brought thither, which was not in Saul's lifetime but after, 2 Sam. vii., about the thirteenth year of his reign. Or as others,^ in the troublesome times of his great wars, whereby he was detained from the public place of God's worship, for that Absalom's rebellion was not so long.

He begins \nt\\ the high esteem he had of the place of God's pubUc worship, which by way of admiration he doth acknowledge unto God to be most lovely and amiable, ver. L

In the handling whereof we have these two things : first. The description of the person unto whom the acknowledgment is made; secondly. The matter that is acknowledged.

The description of the person is the Lord of hosts, /T)S2^ nin\ so as the point is this : the true God is the Lord of hosts, so ver. 3, 8, 12; Ps. xxiv. 10.

He is so called because all creatures in heaven

and earth are at the Lord's command, as sokliers in

an aimy at the command of the general, ready

pressed to do his will. Hence all creatures in

1 Musculus, Piscator. ^ MoUeruf.

heaven and earth are called the host of heaven and earth. Gen. ii. 1.

Use 1. This title shews the Lord's power and sovereignty over all creatures; he may command and set their places and stations at his pleasure, as generals do their soldiers in an army, see 1 Kings xxii. 19, 20. And hence are those strange events in war that the weaker do conquer, as Deut. xxiii. 30; one chase a thousand, and two put ten thousand to flight. So, 1 Sam. xiv. 6,13, Jonathan and his armour-bearer smote a whole garrison of the Philistines.

Use 2. For admonition it serves three ways : first, For fear and reverence towards God's majesty ; he is the Lord of hosts, having all creatures at his beck : Ps. 1. 1, 4, ' The mighty God, even the Lord, hath spoken, and called the earth, from the rising of the sun unto the going down thereof;' ' He shall call to the heavens from above, and to the earth, that he may judge his people;' Jer. v. 22, ' Fear ye not me ? saith the Lord ; ■will ye not tremble at my presence 1' Mat. X. 28, ' Fear him which is able to destroy both soul and body in hell.'

Secondly, That we take heed of abusing any of God's creatm-es; for be they never so mean, God can make armies of them to destroy the wicked. Consider his wonders in Egypt, of had, of frogs, of flies, of lice, Exod. viii. 9, &c. ; his dealing ynth. Herod, Acts xLi. Reason, as Isa. xxxvi. 9, &c., ' How wilt thou turn away the face of one captain of the meanest of my master's servants 1' A terror to the wicked.

Thirdly, That we make sure we fight under his banner: for he is the Lord of hosts, and hath his spiritual annies and weapons; see Ps. ex. 3; Eph. vi. 10, &c.; and 2 Cor. x. 5 ; see Ps. xxiv. 7, &c., ' Lift up your heads, 0 ye gates ; and be ye lifted up, ye everlasting doors; and the King of glory shall come in;' that is, the ark. Then the Lord himself into men's hearts : 1 Cor. iii. 16, ' Know ye not that ye are the temjjle of God, and that the Spiiit of God dwelleth in you 1' Eev. iii. 20, ' Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I \n\\ come in to liim, and sup mth him, and he with me.'

Use 3. For consolation sundry ways: First, to those that fight the Lord's battles, and stand in

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defence of liis cluircli; see Ps. xlvi. 7, 11. As he is the Lord of hosts, so he hath made Jesus Christ the captain of his host, Joshua v. 14. 'No weapon that is formed against thee shall prosper,' Isa. liv. 17.

Secondly, To any child of God in his particular distress; for he hath all creatures at command to serve and save his children, and to destroy theu-enemies; see Kxod. xiv. 28, 29, the waters of the Ecd Sea are a wall unto the Israelites, but dro-mi the Egj'jJtians; Dan. iii., fire saves the three servants of God, and kills them that cast them in; so do the lions, Daniel, chap. %-i. Dost thou want? the ravens shall feed thee, 1 Kings xvii. 4, 6 ; or angels, Ps. Ixxviii. 25. Ait thou in the sea? a whale shall bring thee to land, Jonah i. 17, and ii. 10.

The matter acknowledged is the loveliness of God's tabernacles, which, surpassing David's abihty to express, he propounds by way of adniii'ation, inipl\ing that they were to him most lovely and amiable, far surpassing his abUity to express.

For our better understanding hereof we are to search out, as well the place, as the property for which Da^-id doth admire it.

The place is God's tabernacles or dwelling-places: whereby he meaneth that special place of God's public and solemn worship which God had chosen for himself among liis people in Da\"id's time, promising there to be present with them, and to dwell among them, Exod. xxv. 8; Lev. xxvi. 12.

Quest. But why doth he use a word of the plural number, sajdiig tabernacles, whereas Moses erected but one for the Lord; neither did the Lord allow of any other, till the temple was built by Solomon.

Ans. Some' think he hath reference to the divers places where God was worshipped at that time ; for the tabernacle was at Gibeon, and the ark at mount Moriah, 2 Cliron. i. 3, 4.

But it is more probable that he hath respect to the several parts and places of the tabernacle, which were made distinct by God's appointment. The court was for the people, as ver. 2 ; the holy place was for the priests; and the holy of holies was for the high priest once every year, as Heb. ix. 2, 3, G, 7. In all of which God dwelt, though not inclu-

' Junius, Piscator.

sively as men do in their houses, for so the ' heaven of heavens cannot contain him,' 1 Kings viii. 27 ; but in regard of more special manifestation, testifying his favourable respect unto their worship and service, as 1 Kings ix. 3.

The property ascribed to this place is lovely or amiahle, that is, such as draws the best affections of the heart unto it.

Here then note two points: one taken for granted, the other purjiosely intended. The point taken for granted is, that God hath his tabernacles, or dweUmg-places, where he doth in special manner abide among his peojile: so as we may say, ' The tabernacle of God is -n-ith men, and he will dwell with them,' Eev. xxi. 3. Under the law he had a material building, called the tabernacle of the congregation, erected by Moses at his appomtment, Exod. xxv. 8, and xl. 34, 35, which place was moveable, and continued for God's worship, till God had given rest unto liis peojile round about, and then he caused Solomon to build him a temple, 1 Kings vi. 1, 2. Under the gospel he hath a spii'itual buUdmg; 1 Pet. ii. 5, ' Ye, as lively stones, are built up a spiritual house, whose house are we:' speaking of all the faithful who believe in God thi-ough Clu-ist, Heb. iii. 6, who are the temple of the living God, in whom he dwells, 1 Cor. iii. 16, whether we conceive them jointly altogether, Eph. ii. 21, or di^dded into particular holy assemblies. Mat. x^iii. 20, or personally considered, 1 Cor. iii. 16, 17, and vi. 19.

The reason hereof is twofold : first. The clearer evidence of his especial favour and respect unto them above all the people of the world: for ' the whole world is his, and the fulness thereof,' Ps. xxiv. 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 blessings of the covenant to those that be his people. For God in Clirist is the true fountain of all good things: and his dwelling among them, in that manner which he cUd manifest in his tabernacle, gave plain e^^dence of his readiness to communicate his goodness imto them, according to all that he had promised in his covenant. This 'nill appear by a brief view of the several parts of God's

PIERSON ON PSALM LXXXIV.

[Ver. 1.

tabernacle, considered ^\dtll the special ends for which they were ordained. The whole tabernacle was made ' according to the pattern 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 several ordinances, serving by their use and signification to testify God's readiness, who there dwelt among them, to communicate his goodness to his people there serving him.

Take a ^ne^v of some. In the court (which signified the visible church, wherein hypocrites may have a place for outward worsliip) was, first, the ministry of the word and prayer. Here the priests and Le\-ites taught the people; as it is said of Chi'ist, Luke xvii. 47, ' He taught daily in the temple;' here the scribes and pharisees sat in Moses' chair. Mat. xxiii. 2, and here both priests and people prayed, as Luke i. 10; for 'my house shall be called the house of prayer,' Luke xix. 46. Secondly, Here was the altar of burnt-offering, a type of Clirist; for the altar and the twelve pillars resembled God and the twelve tribes making a covenant together with sacrifice, Exod. xxiv. 4. This altar in the court of the tabernacle was overlaid with brass, a strong metal, to signify that Christ God did sanctify his manhood to be an acceptable sacrifice, and strengthen him to do and suffer all things needful for our redemption and salvation. Thirdly, The laver for washing—a type of sanctification. Tit. iii. 5 ; Heb. x. 22.

In the holy place were three memorable thmgs : first. The altar of incense, shado^^'ing out Christ's intercession in heaven; secondly, The table of sliew-bread, signifjing that standing table of the word and sacraments, wherem God kcepeth plentiful provision to feast his elect in Christ. Every one had in his incense cup pure incense put upon it, signifjing fulness of joy in Christ Jesus.

Thirdly, The golden candlestick, a figure of the church, Rev. i. 20, because it holdeth up the light of God's word; the several branches resembled particular churches ; and the lights therein signified the words of the prophets, or the holy Scriptures, 2 Pet. i. 19. The seven branches from one shaft, all of one matter, signified variety of gifts and graces, proceeding from one Spirit, Zech. iv. 2, 6.

In the most holy place, or holy of holies, was, first. The ark, whose lid was called the mercy-seat, overlaid M-ith pure gold, and ■n'ithin it the two tables of the covenant, all shado-sraig Christ, who is our covenant, Isa. xUx. 8, and our propitiatory, Eom. iii. 25 ; 1 John ii. 2. Over the ark did God ajipear between the cherubims, siguif}dng God teaching tlirough Clu'ist, who is attended by the ministry of angels.

Secondly, Here were the golden censers, to bring fire ■mih incense to the mercy-seat, signifying that, with the incense of the spirit of Christ's sufferings, must be mingled by Christ himself upon the altar with fire, before that our service can be accepted, Lev. xvi. 12, with Eev. viii. 3, 4.

Tliii'dly, Here was the pot of manna which God gave them from heaven, signifying Christ crucified— ' The bread that came down from heaven,' John vi. 41 ; 1 Cor. x. 3; also Aaron's rod that budded, testifying their rebellion. Num. xvi., yet, being near to the mercy-seat, was pardoned in Christ. These two last, Heb. ix. 3, 4, are said to be within the ark; where some ^ refer the relative to the fonner antecedent, which needs not, seeing that, standing before it, they were with it, for nothing was witliin but the two tables, 1 Kings viii. 9.

Besides these that did severally belong to some of the holy places, there were some things common to all. As, first. The anointing oil, wheremth every particular vessel and instrument was consecrate to his lioly use, signifying the graces of the Spirit sanctifjing us to God; secondly. The coverings for the whole tabernacle, signifying God's protection by his special pro\"idence over his whole church and every member thereof, as Isa. iv. 5, 6, ' Upon all the glory shall be a defence,' &c.; Ps. xxvii. 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 readiness to do them good by communicating spiritual blessings among them. If any say. These things proved his presence amongst the Jews, but what are they to us? I answer. Much. They were types and ' shadows of good things to come ; but the body is Christ,' Col. ii. 17, who is 'come by a more perfect tabernacle,' Heb. ix. 11; and him we have

' Jun., par.

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73

among us in the word of the gospel, fully performing all that was prefigured in legal ceremonies.

Quest. Are our churches and chapels answerable to the Jews' tabernacle and temple for prerogative of God's presence ?

A)is. No ; difference of place in respect of holiness for God's service is taken away by Christ in the New Testament, John iv. 21, 23; 1 Tim. ii. 8. But the congregations of God's people, assembled for holy worship according to God's ordinance, have Christ present, as J\Iat. xviii. 20. They are God's house, Heb. iii. 16, and God's temple, 1 Pet. ii. 5; Eph. ii. 21.

This serves for instruction, admonition, and comfort.

Use 1. For instruction, two ways : fii'st. How to judge rightly of difference of place in respect of holiness,—namely, if it be God's habitation and dweUing-place; thus were the temple, the tabernacle, and people of the Jews more holy than others under the law. Papists say consecrated places for holy worship be more holy than other places, Bdlar., De C'uliu Sand., lib. ui. cap. 4. But the truth is, our churches and chapels are as the Jews' synagogues, whereof, Ps., Ixxiv. 8; of which we may say, as Mat. xxiii. 16, 17, ' Woe unto you, blind guides,' &c. ; or as Bernard, Hahent sanditatem, sed propter corpoj-a vcstra, &c.. Churches are holy because of your bodies, your bodies because of your souls, your souls because of the Spirit of God. As it was said of the Israelites, Non propter locum gentem, sed propter gentem locum elegit, (ConcU., Aquisgr.) As Austin, Quid supplica-twus Deo locum sanctum requiris ? Volens in templo ware in te ora, et ita age semper id Deo templum sis : ibi enim Deus exaiulif, uhi habitat, (Aug., lib. sentent.) And Origen, (Hom. 5 in Lev.,) Locum sanctum in terris non requiro positum, sed in cordc.

Use 2. Secondly, See whence the church of God in general, and every time member thereof in particular, have their stabUity, even from this, that they are the temple of God, God dweUeth in them, and he is stronger than he that is in the world, 1 John iv. 4.

Use 3. For admonition, here learn to take notice of God's dwelling-places, and to cairy ourselves answerable to his goodness and bounty therein. His public dwelling-places are the holy assemblies of

ministers and people in hoi}- worship ; towards which we must have David's aftection towards the tabernacle, Ps. xlii. 2, 3, and bdii. 1, 2, and shew forth our desne to glorify God by provoking others to frequent the same, Isa. ii. 2, 3 ; Micah iv. 1,'_2. But, alas! here justly we may complain, as Lam. i. 4, ' The ways of Zion mourn.' Few frequent these assemblies in comparison of those that run thick and tlireefold to sinful and shameful assemblies, where Satan dwelleth, as he doth in places of idolatry and impiety.

For comfoit it makes greatly to all God's cliildreu who are the members of his church; they have a double assurance that Clirist dwelleth in them, their inward jjiety, and their outward profession. Hereon they may say, as Jer. xx. 11, ' The Lord is with me as a mighty terrible one : therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed ; for they shall not prosper : their everlasting confusion shall never be forgotten.' And with David, Ps. cxiii. 5, 6, ' Who is like unto the Lord our God, who dwelleth on liigh, who humbleth himself to behold the things that are in heaven, and in the earth!' Consider Luke xi. 21, 22, and John xiv. 17, 18.

The point purposely intended is, that God's tabernacles are most lovely and amiable, surpassing Da\ad's ability to express, Ps. xxvi. 8, xx^ii. 4, and cxxii. 1.

The reason is, first, God's gracious presence as he stands in covenant with his people; for so he shews himself in his sanctuaiy, the place of his worsHp, and his presence is lovely : Ps. Ixiii. 2, ' To see thy power and glory, so as I have seen thee in thy sanctuary.' This liked Moses so well that he had rather stay with it in the wUdemess than go -without it to Canaan, Exod. xxxiii. 25; Mat. x\'ii. 2-4. "When Christ was transfigured in the mount, in the sight of Peter, James, and John, Peter liked the place so well that he said, ' ALaster, it is good to be here,' and moves for liberty to buOd three tabernacles.j

Secondly, There God doth lovingly admit communion and society with his people, speaking unto them in his word, as Ps. 1. 5, 7; Isa. xl. 1, and hearing them speak to him in prayer, Ps. 1. 15 ; as Cant, ii. 14. It is, as we may speak with reverence, the wooing-place between Christ and his church; here

PIERSON ON PSALM LXXXIV.

[Ver. 1

the contract is made in tlie covenant of grace, as 2 Cor. xi. 2 ; here is the love of espousals, Jer. ii. 2; here God allows and speaks comfort, Hosea ii. 14.

Thirdly, Here God doth shew himself most gracious in mercy and bounty unto his chiu'ch. His gi'acious mercy is seen in remo\'ing evils from them : as, first, Blindness of mind, Isa. xxii. 7, with 2 Cor. iii. 14; secondly, Hardness of heart, Ezek. xxx\'i. 26; tliirdly. Transgression of life, Hosea xiv. 4. His gracious bounty is seen in spiritual and heavenly gifts ; for where is regeneration wi-ought but in his church 1 Ps. Ixxxvii. 4, 5, ' Man and man'—that is, every man that is born again—' was born in her;' for 'Jerusalem is the mother of us all,' Gal. iv. 26. Now hereby we are made the sons of God, heii's of heaven, 1 Pet. i. 3, 4. Where are all the particular saving graces of the Spirit begotten in the hearts of men, but in the church ordinarily ? Ps. Ixxxvii. 7, 'All my springs are in thee.' The Spuit is the fountain, and peculiar graces the streams that issue thence, see John vii. 37, 39. Here God begets grace in thy soul, and is it not a most lovely thing to have such near and sweet society with God I It was divine joy to the Virgin Mary that the Holy Ghost did overshadow her, and foi-m the blessed body of Christ in her womb, as we may see by her song: Luke i. 46, 47, 'My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.' Oh, consider that God begetting grace in thy heart in his church, Clirist is formed in thee spiritually. Gal. iv. 19, which should be more joyful unto thee, if more might be, than Christ's conception was to her; because she might have been saved without that honour, but thou canst not unless Christ be formed in thee ; here thou beholdest and art changed into the same image, 2 Cor. iii. 18.

Tliis serves for instruction, admonition, and comfort.

Use 1. For instruction, first. That our Christian assemblies for evangelical worship are lovely places ; for what David said of the legal tabernacle is most true of evangelical assemblies for the holy worship of God in Christ, in the word, sacraments, and prayer. For, Heb. ix. 11, 'Clirist is now come an high priest of good things to come, by a greater and more perfect tabernacle ;' and here he is present. Mat. xviii. 20, admitting liis 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.

Use 2. Secondly, See here a reason of David's strong affection towards the legal tabernacle, and proportionably of the affection of God's children toward evangelical worshijj: he was sick for sorrow when he was debarred from it, see Ps. xlii. 1, 2, and most joyful when he had freedom thereto, Ps. cxxii. 1. The reason is the loveliness of the place, for the presence, favour, and gi'ace of God there to be enjoyed after a special manner. The world doth account God's children, for their zeal in following the preaching of the word, brain-sick persons, giddy-headed, and suchlike. But the truth is, these cen-surers—like sorry physicians, '^'y^ ^K3~l' Jo^^ ^"i- ^ —mistake the place affected (as Festus did of Paul, Acts xxvi. 24 ;) they are sick indeed, yet not brainsick, but heait-sick, sick of love, as Cant. v. 8, ■"Jl^ n2nj>} jn';>"inii'i after Christ. "Whereof they need not to be ashamed, for God the Father loves them, and Christ also, John xiv. 21. Now it is no news that those that are in love should frequent the places where they may meet with their beloved.

Use 3. For admonition, it serves profitably two ways. First, To those that can see no loveliness in God's tabernacles among us; can take no delight or pleasure in the assemblies of God's people for his holy worship. Consider tliine estate, for certainly as yet thou hast not David's heart, and he was a man according to God's own heart. Acts xui. 22. Such are, first, recusant papists; secondly, profane contemners—of both whom we may say, as Mat. xi. 16, &c., ' Whereunto shall I liken this generation?' &c. These have no heart for God that are weary of his worship, see Mai. i. 13; Amos vLii. 5. It is not the May-pole dance that will di-aw recusants: the danceabout the gold en calf would drawthem all, Exod. xxxii. 6, 19. Jeroboam's calves at Dan and Bethel they like well, 1 Kings xii. 28, 29 ; and to set their posts by the Lord's, as Ezek. xliii. 8; but wisdom is justified of her children. Mat. xi. 19. These men, professing themselves to be wise, become fools, see Eom. i. 22-24. Mark well, till thou hast a heart for God's worship, thou hast no soul fit for heaven. How canst thou be a pillar in God's house, and never brought to the framing place ] In the material

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temple tlicre Avere tliree places : so public assemblies are for regeneration and glory. For motives, think on John iii. 5, ' Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.'

Use 4. Secondly, To C4od's children; are they lovely to thee? Let thine actions towards God's worship declare the truth of thine affections.

Men of authority and wealth must apply both for the maintenance and furtherance of God's worship : so did David, 1 Chron. xxix. 2, 3, 'I have prepared with all my might for the house of my God,' &c. ' Because I have set my affection to the house of my God,' &c. Ministers especially must shew love unto, and delight in, the Lord's worship; by negligence they conceal the knowledge of God, see Mat. xxiii. 13 ; Luke xi. 52. The shew-bread must be set upon the table in the tabernacle every Sabbath new, Lev. xxiv. 8 ; by profaneness they cause the Lord's tabernacle and service to be forsaken and loathed, 1 Sam. ii. 17. People also must call one on another, Isa. ii. 2, 3; and all, both magistrates, ministers, and people, must iway for the Lord's power and providence in maintaming his pure worship. The next week being the time of ordination of ministers, it is not unfit to take notice of it, to do that wliich Christ enjoined. Mat. ix. 38, ' Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.'

Though papists observe such times superstitiously, yet we may do as Gideon, who sacrificed to the Lord that wliich was prepared for Baal, Judges \i. 26.

Yer. 2. My soul longeth, yea, even faintelh for the courts of the Lord: my heart and my flesh crkth out for the living God.

In the former verse David, by way of admu'ation, ackuowledgeth unto the Lord the loveHness of his tabernacles ; in this verse he doth in his own person verify his former confession, by discovering his own ardent and earnest affection, first, to the place of God's worship, then to God himself, for whose sake he so affected the place. His fervent affection towards the place is in these words, ' My soul longeth, yea, even fainteth for the courts of the Lord.' The courts of the Lord were two : one was the great court, that place whither the people came;

the other was for the priests, 2 Chron. vi. 9; for this Da\'id's soul longed and fainted. He had as great a desire after it as a woman with child hath after the things she longeth for; and being deprived hereof his soul fainted, as women will do when they miss of the things they long for. His vehement desire after God himself is in the latter branch, ' My heart and my flesh crieth out for the hving God.'

In the words note two points: first, David's earnest and ardent affection towards the places of God's public worship—his soul longed and fainted after them; his affection towards this place was like the appetite of a woman with child, who is apt to desii'e some things inordinately, see Ps. xxvii. 4, xlii. 1, and Ixiii. 1.

The reason hereof stands on a double ground: first, The sense of his own estate in soul for some spiritual wants. His estate in soul was this : first, He had a true spuitual hunger and thirst after heavenly things, as Ps. cvii. 5, which things were only to be had in the tabernacles of God. His case was like the prodigal child's, Luke xv. 17; he was hunger-starved, and there was bread enough at his father's house, for the tabernacles of God are Betli-lehcm, the house of bread. Mat. ii. 6. Here Christ is born, the true bread of life, John vi. 48, 50. It might well be called the house of bread, for anciently it was Ephrath, or Ephratlia, a place of fruitfulness. Gen. xlviii. 7; and at Bethlehem was an excellent well, after wliich David longed, 2 Sam. xxiii. 15 ; so in God's tabernacles is the river of his pleasures, the fountain of life. Hither apply Ezek. xlvii. 1, 'The waters of the sanctuary,' and Zech. xiii. 1, ' A fountain for uncleanness.'

Secondly, Da^^d was in love, which affection will grow to be strong—strong as death. Cant. viii. 6, 7. Now the paity he loved was here, and here only, to be enjoyed, for special spiritual society, 1 Kings ix. 3; see Cant. i. 7, 8.

Thirdly, David's soul was with child; he had spuitually conceived Christ. Now longing is ordinary to women with child, it is gravidarum malacia,^ and the thing he longed for was in the courts of the Lord.

This serves for instruction, admonition, and comfort.

' Plin lib. xxiii. cap. C.

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[Ver. 2

f « 1. For instruction, touching tlie good or bad estate of men's souls ; for if our souls be in good estate, we must be affected towards evangelical worship, as David's was towards legal, for hunger and tliu'st, love and longing after heavenly things. In evangelical worship is our communion and'fellowship with Christ and his benefits, and indeed in this world herein only and chiefly, because of God's ordinances. If thou say, with Naaman, 'Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel?' 2 Kings v. 12, thou must keep thy leprosy of sin unless thou change thy mind, for all God's springs are here, Ps. Ixxxvii. 7.

Now after trial it ^^^I1 be found true, that many neither himger nor thirst, love nor long, but say, as Mai. i. 13, ' It is a weariness;' and as Amos viii. 5, ' When will the new moon and Sabbath be gone ;' as Job xxi. 14, they say unto God, 'Depart from us ;' and as the mixed multitude, Num. xi. 6, ' Our soul is dried away : there is nothing at aU, besides this manna, before our eyes.

Use 2. For admonition, to labour to have our hearts affected towaixls evangelical worshij), as David's was towards legal. The. way is to inform ourselves of our natural misery in ourselves, for which there is no remedy but in the Lord's tabernacles, his Bcthesda, John v. 4, &c., where ' whosoever first, after the troubling of the water, stepped in, was made whole of whatsoever disease he had.' Our misery is spiritual, in blindness of mind, hardness of heart, &c. Now here only is the Lord's eye-salve, Eev. iii. 18, and the Spirit that takes away the stony heart, and gives an heart of flesh, Ezek. xxx\'i. 26.

Us; 3. For comfort, it makes generally to those that truly desu-e and delight in evangelical worshiji; if herein they deal sincerely, they cannot but be acceptable to God, and he will give testimony to them, as he did to David, ' I have found Da'sid the son of Jesse, a man after mine own heart,' Acts xiii. 22 : of them it may be said, as Mat. xiii. 16, ' Blessed are your eyes, for they see : and your ears, for they hear;' and as Mat. xvi. 17, ' Blessed art thou, Simon Bar-jona : for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.'

My heart and my flesh crkth out for the licinij God. The second sentence, declaring David's vehement desu-e after the true God, here called the li\ing God.

He names lioth heart and flesh, to shew the truth of his affection ; as it was conceived in his soul, so it was expressed and manifest in his body, in voice and gesture, looking towards it, and crying out for it: so the word is translated, Prov. i. 20, ' Wisdom crieth without, she uttereth her voice in the streets,' Lam. ii. 19, ' Arise, cry out in the night;' Ps. x^di. 6, ' I have called upon thee ;' Ps. Ixxviii. 65, ' Like a mighty man that shouteth.'

Here note the description of God, and Da^id's affection towards him.

For the first. The true God is ' the living God,' so Ps. xiii. 2 ; Jer. x. 10, and in other places : for the better understanding whereof we must consider, first. In general what the life of God is; and then more particularly, what those special properties are whereby God shews himself indeed to be a li'^ing God.

For the first. The life of God is an essential property of the divine nature, whereby it is, and is conceived of us to be, in perpetual action, living and moving in itself and of itself. To give a reason hereof a priori, by way of causality, it is impossible ; but a posteriori, or from the effect, we may argue thus : If God had not life in himself, he could not give life and being unto other things. But ' in him we live, we move, and have our being;' yea, ' he giveth unto all, life, and breath, and all things,' Acts xvii. 28, 25. Therefore he is a living God.

For the second. The special properties whereby God shews himself indeed to be a living God are three : his wisdom, his power, and his will. His wisdom, whereby in and of himself he doth linow both himself and all things else, both universal and particular, that either have been, are, or shall be—yea, that might have been, or may be. His power, whereby he effectually doth whatsoever he mil, and is able to do whatsoever he can ■will, both how, and when, and where -he will. His will, whereby he cloth most freely and justly, by one eternal immutable act, vidll his own glory as the end of all things, and all things else as the means of that end. He that hath these properties, and exerciseth these efl^ects of life, must needs be a livmg God; which consideration may serve for a second reason of the point.

By way of use, it serves for instruction, admonition, and comfort.

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Use 1. For instraction, it serves to distinguish between the true God and idols. That wliich lives not at all, or lives not of itself, cannot be God : this use the prophet Jeremiah makes of it, chap. x. 10; and the apostle Barnabas, and Paul, Acts xiv. 15, and 1 Thes. i. 9.

Use 2. For admonition : to the end we may have the like affection towards God as David had, we must imitate him in his esteem of God, and labour to have our hearts well settled in this persuasion, that the true God is indeed a living God. Otherwise, as he were not worth the crpng after, so would it not be easy to induce us to it; for were he not a hving God, how loud soever we should cry, he could not hear, and then we might conceive it as good to be silent; a deaf God and a dumb religion may do well enough together.

But (as the psalmist intimates, Ps. Ixv. 2, when he saith, 'Thou art the God that hearest prayer; unto thee shall all flesh come') hope of audience is that wliich openeth the mouth of invocation; for ' how shall they call on him in whom they have not believed ?' Kom. x. 14 ; and how shall men believe in any but a li-ving God 1 what good can a dead god do them ?

Use 3. For comfort: they that are the servants of the true God are the servants of the living God, and whilst God lives they need not fear to lack anything that is good for them; they need not fear falling into any temptation, out of which they may not assuredly expect a comfortable issue. This use Darius seems to have made of this consideration, Dan. vi. 20, 26, 27 ; and God himself may be thought to aim at and intend the same, when, to confirm the faith of his servants in the assured certainty of his promises, he sweareth by his own life, as Isa, xUx. 18, and teacheth his people so to swear, Jer. iv. 2, and when they commemorate his mercies unto them, to make mention of his hfe, Jer. xxiii. 7, 8, as the psalmist doth, Ps. xviii. 48.

To this description of the true God, the i^salmist adds this exiwession of his affection towards him, ' My heart and my flesh crieth out,'—as much as to say, I do not only earnestly desire to enjoy God's presence in his sacred ordinances, but likewise outwardly, in all the parts of my body, I give evidence of that earnest desire. The observation will be this:

They that have the same esteem of the true God that David had, will earnestly in their hearts desire, and diligently in their actions and behaviours endeavour, to exjiress and give evidence of that desire. The like expression is used, Ps. Ixxiii. 25, 26, ' Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee. My flesh and my heart faUeth : but God is the strength of my heart, and my portion for ever.'

The reason is, first. Because they make account that in communion with, and fruition of, the true God, consists then- happiness.

By him they exjsect to be freed from all evdl, and made partakers of all good things, as the psalmist expresseth more at large in the 4th, 5th, 11th, and 12th ver.ses.

Secondly, Because an earnest desire in the heart is as sap in the root, which in the branches wiU bud and break forth into leaves and fruit. As the ointment in the hand will not be hid, but bewrayeth itself, Prov. xxvii. 16; so grace in the heart will discover itself in the words of the mouth and the actions of the life : ' Out of the abundance of the heart the mouth speaketh,' Mat. xii. 34; and if the heart be inditing a good matter, the tongue vill be as the pen of a ready writer, Ps. xlv. 1. 'I believed,' saith the psalmist, ' therefore have I spoken,' Ps. csrvi. 10; 'We also believe,' saith the apostle, ' and therefore speak,' 2 Cor. iv. 13.

By way of use it serves for reproof and admonition.

Use 1. First, For reproof of tliem that pretend they believe the true God to be the living God, yet neither with their hearts nor with their flesh cry out for him ; who, if they have any desires at all to be made happy in fruition of him, and communion with him, yet even those desires are so remiss and cold, so faint and feeble, that others can perceive no evidence, and may well make a question whether they themselves be sensible of them. Perhaps they may say, as the psalmist tells us many do, ' Who will shew us any good ']' Ps. iv. 6 ; but witli him to cry out for the living God is a thing they think not of. Such spiritual sluggards the world hath too many, whose souls desire and have nothing, Prov. xiii. 4; nay, whose desires kill them, because their hands refuse to labour, chap. xxi. 25.

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Use 2. For admonition unto all, that as ever they desire to assure themselves, or to testify to others, that they have the same esteem of the true God and of his sacred service that David had, to believe him indeed to be the living God, and account his tabernacles amiable ; that they labour vrith him to stir up both tlieu' hearts and their flesh to cry out for him ; that they earnestly desire the fruition of him and communion with him; that they diligently endeavour by all good means to express and give evidence of that desire. To move them the rather hereunto, let them consider that God is so delighted with his servants' importunities, and loves the loudness of their voice so well, that of purpose sometimes he takes upon him, as it were, to be asleep or hard of hearing, and will not be seen to take notice of their desires, untU they attain to such a height of fervency that he cannot rest for them, as the plu'ase is by the prophet Isaiah, chap. Ixii. G, 7. ' The effectual fervent prayer of a righteous man availeth much,' James v. 16. Fervency makes much to the eflBcacy of desires amongst men, much more with God, as our Saviour shews plainly in the parable of the importunate widow and the unjust judge, Luke x\^ii. 1, &c. To weary men is but a small thing in comparison of wearying God, Isa. vii.' 1.3. If we walk after the Lord, as Hosea xi. 10, we are never so like to overtake him as when we have wearied him. A memorable example to tliis purpose we have in the woman of Canaan, Mat. xv. 21, &c., who, as if she had meant to try masteries with our Saviour, wrestled first with his silence by her importunity, crying after him so that his disciples besought him to send her away, and then, with liis speech by her faith, making such advantage of his arguments against her for her own behoof, that with reverence we may say she got the better of him, and went away mth an ample commendation, and grant of her desire to the full.

Ver. 3. Yea, the sjvirrow hath found her an house, and the swallow a nest for herself, where she may lay her young, thine altars, 0 Lord of hosts, my King, and my God.

Having in the first verse, by way of admiration, acknowledsed unto God the loveliness of his taber-

nacle, the place of his holy worship, and in the second verified the same by discovering his own ardent affection, first to the place of God's holy worship, then to God himself, for whose sake he so aflected the place, in this third he proceedeth iu the former discovery of his heart's desire towards the place of God's worship, by debasing his present estate as worse than the condition of the sjjarrow and swallow, the one whereof finds her a house, the other a nest where she may lay her young; but he wanted liberty of access to the Lord's altars,— that is, to the Lord's tabernacle, where his altar was, the holy place of his solemn worship, which was to David's soul as the house to the sparrow and the nest to the swallow.

This application he enfoldeth in an aposiopesis, an interrupted exclamation unto God of his altars, concealing some words which should express his full meaning, from the passionate aff'ection of liis soul; wliich kind of speaking is most frequent, and fit to manifest fervent desires.

I am not ignorant that the Chaldee parajihrase hath other names of bu'ds— viz., the dove, and the turtle, X/12V and N2^J3Ii?—and the Septuagiut, bt^vOIov xai T^uydiv, the sparrow and the turtle, whom the vidgar Latin follows ; but the jiroper signification of the words is as our English Bible hath them. Besides, interpreters differ in applying the latter part of the verse : some refer it by ajiposition to the former, as though the Lord's altars were the jjlace where these birds did build their nests, which yet some others, not without cause, do dislike; because, though in the temjile sparrows and swallows might build their nests, it being very sf)acious, yet it is not like they did build them in the tabernacle, wliich was the place of God's worship, when David penned this psalm. Now the application which I make, in a sacred aposiopesis, prevents that scruple, and yet prefers the condition of these birds before David's for outward liberty, which way soever we refer it. Though I conceive the true meaning of the prophet to be this, that the sparrow and swallow had liberty to build their nests and breed their young in houses which were belonging to others, whether near unto or far off from the tabernacle it matters not, all houses were ahke to them : yet in houses they desired to build and were permitted, wherein these

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birds had their desire ; hut David was debarred from the Lord's tabernacle, where his altar was, wliich to his soul was as a house and nest to the sparrow and swallow, and whereto he had right and interest, having the Lord of hosts for his king and his God.

In the words thus explained and taken, note these jioints :

First, Tliat David prefers the outwai'd condition of silly little birds, as the sparrow and swallow, before himself; to his sense and feeling their outward estate was better than his.

They had Hberty to enjoy the place of their desii-e, even other men's houses to rest and nestle in, whose birds they were not; but he was debarred from the Lord's sanctuary, the only resting and nestling-place for his soul, though he had title thereto by special covenant, having the Lord of hosts for his king and his God.

This serves for instruction, admonition, aud comfort.

Use \. For instruction thus, that God's special favour must not be measured by outward things ; we must not judge them rejected from God's favour whose outward estate is mean and miserable, for so shall we ofl'end against the generation of God's children, Ps. XXXV. 15. David was a man according to God's own heart, Acts xiii. 22, a pattern of piety to all succeeding kings of Judah and Israel; as 1 Kings iii. 14, to Solomon; 1 Kings xi. 38, to Jeroboam; yet for outward estate he was very miserable, 1 Sam. xxvi. 20, hunted as a flea or a partridge; Ps. cii. 6, 7, as a pelican, an owl, and a sparrow. Yea, Christ himself, the Son of God's love. Col. i. 13, had not whereon to lay his head. This his mean and miserable estate made the people in his time to judge rashly of him, see Isa. liii. 3.

Use 2. For admonition, beware of rash judgment either against ourselves or others. Consider, beside Da«d, and Chiist, before mentioned, the parable of Dives and Lazarus, Luke xvi., and the state of many whom the world was not worthy of, Heb. xi. 37, 38, which is a needful thing in these troublesome times of the church of God; beware of rash judgment, consider that ' judgment must begin at the house of God,' 1 Pet. iv. 17.

Use 3. For consolation, this makes greatly to the

afflicted and banished. Consider David's case at this time; nay, the case of Christ, who ' had not whereon to lay his head,' Mat. viii. 20. Now ' the servant is not above the master ;' if it were so with the green tree, what may it be mth the diy 1 Luko xxiii. 31. In such case we must say, as Christ of his kingdom, so we of our comfort, It is ' not of this world,' John xviii. 36. In this case and state nothing doth befall us but that which appertaineth to man, and God will give the issue, 1 Cor. x. 13. Consider the case of Christ's apostles, who were near and dear unto him, yet, 1 Cor. iv. 11, such as did ' both hunger and thirst, were naked, were buffeted, and had no certain dwelling-place.'

Secondly, Here see that to Da\'id's soul the Lord's altars were as house and nest to little bii-ds : the jjlace of God's worship was the place of his cliief desire, Ps. xxvii. 4, and cxxxvii. .5, 6, for the good things which were there to be enjoyed, which are fully set do%vn in the next verse.

Use 1. First, See he had good cause of this grievous complaint: birds will mourn in their kind when they are driven from their nest.

Use 2. Secondly, See a notable evidence of the state of man before God, to discover whether he be acceptable to God, as David was, for then undoubtedly his heart cleaveth to the place of God's worship, as David's did here, and ver. 10, '0 Lord of hosts, my King, and my God.' These titles serve to amplify David's complaint; the first, ' Lord of hosts,' shews what God is in himself, and hath been handled in the first verse; the two latter, ' My King, and my God,' are titles of relation, shearing what God was unto Da\nd, namely, his King and his God, as he stood in covenant with him. In calling God his king, he doth not only acknowledge his absolute sovereignty, whereby he is king of all creatures, as Ps. ciii. 19; Dan. iv. 32, but his special regiment by his word and Spirit, which he doth exercise in his chui-ch on earth, which is his kingdom of grace, wherein David was a subject, being a member of his church, and so speaks to God as to his king: so likewise calhng the Lord his God, he means not only by creation and preservation in general, but also by special covenant, wherein God, requiring faith and obedience of his creatures, doth undertake to afford unto them all the blessings of the covenant,

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as well pertaining to tins life, as to the life to come, see Exod. xxiii. 22 ; Deut. xxx. 15, 19.

Here observe, that David, a king, ackuowledgeth God to be his king, as likewise he doth, Ps. v. 2 ; so that God is ' King of kings,' Dan. ii. 47. Nebuchadnezzar confesseth it: ' Of a truth it is, that your God is a God of gods and a Lord of kings.'

The reason is, because he hath the rule and command over kings, as kings have over their subjects.

Use 1. This serves for admonition : first, To superiors, directing them to use equity, justice, and conscience in all their deahngs with their inferiors, for they themselves have a superior in heaven. By this argument the apostle persuades masters to use moderation towards their servants, Eph. vi. 9. And if this were thought upon, it would prevent negligence and injustice, the bane of superiority.

Use 2. Secondly, To inferiors, directing them to obey their superiors, not absolutely, but in the Lord. So in a family servants obey the steward, not against the will of the lord when they know it. Hence that of Shadi-ach, Meshach, and Abednego, Dan. iii. 16-18, and that of the apostles. Acts iv. 19, and v. 29.

Use 3. Thirdly to all, teaching us humility and reverence in every action of worship we perform to God. How do men carry themselves in petitioning unto their king? They put up their petitions on their knees. ^Yhat then are we, that we shoidd not bow to the King of kings? Consider, Ps. xcv. 6, childi-en asking blessing kneel to their bodily fathers, how much more should we to the Father of spuits ? And reason to that purpose as the apostle doth for patient suffering of correction, Heb. xii. 9; for howsoever kneeling be not of absolute necessity, yet humility in gesture is necessary.

Ver. 4. Blessed are they that dwell in thine house: they will he still praising thee. Sclah.

In these words the psalmist expresseth the state and behaviour of the true members of God's church, who have the free and comfortable fniition of God's holy worship and service, thek estate is happy, and their behaviour godly and comfortable ; which doth notably justify the equity of David's complaint, who by trouble and persecution was debarred from this happy and comfortable estate, in which regard he prefers the condition of silly birds before himself.

ver. 3. This verse doth naturally branch itself into two parts or propositions ; whereof the first shews the happy estate; the second, the holy and comfortable beha\'iour, of the true members of God's Church.

For the first he saith, ' Blessed are they that dwell m thine house.' God's house in Da\'id's tune was the place where the Lord's tabernacle was, as Ps. xxvi. 8; unto which, till the temple was built, God had appropriated his holy solemn worship, whereof see 1 Kings ix. 3. But now, in the New Testament, difference of jilace in respect of holiness is taken away, John iv. 21; and the true church of God is the house of God, 1 Tim. iii. 15 ; that is, such companies and assemblies as meet together in Christ's name. Mat. xviii. 20; that is, by warrant and authority from him, and according to his ^vill revealed in his word; worship God in the right and reverent use of his holy ordinances, the holy word and sacraments sanctified by prayer, 1 Pet. ii. 5. To dwell in God's house is to abide and continue a true member of God's church, enjoying the comfort and liberty of God's holy worship and ser\ice, either in the place of the ministry, or of one of God's people ; for though the priests and the Levites made special abode there, 1 Sam. iii. 2 ; and Ps. cxxxiv., yet others of the people, who did diligently frequent, and freely enjoy the liberty of God's worship, might be said to dwell therein, else David would not have used that phrase praying for himself, Ps. xxvii. 4; which I say, because some interpreters' would limit the first branch to the priests and Levites, but the 15th Psalm doth enlarge the benefit to all the godly.

The tiling then to be observed in the first branch of the verse is this, that the true members of God's church, who have the comfort and liberty of God's holy worshij) and ser'N'ice, are blessed and happy: see Ps. Ixv. 4, ' Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts.' Hence it follows, ver. 10, 'A day in thy courts is better than a thousand: I had rather be a door-keeper in the house of my God, than to dwell in the tents of Tvickedness.'

The reason hereof is, from the wonderful, rare, heavenly blessmgs, which are here certainlj"^ enjoyed .' Piscat., Junius.

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by the true members of the church, and nowhere else. "Whereof the first and principal, from which all the rest do flow, is the fruition of communion and fellowship with the true God, one in essence, three in person—the Father, the Son, and the Holy Ghost—who is only 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. ii. 12. Here the first person is 'the Father of mercies, and God of all consolation,' 2 Cor. i. 3; the second person is a blessed Saviour and Redeemer: Isa. ix. 6, ' Unto us a child is born, unto us a Son is given;' a Saviour, Luke ii. 10, II, with Isa. xlix. 6, 8. The Holy Ghost is the blessed sanctifier and comforter, being 'the Spu'it of grace,' Zech. xii. 10, yet only in his church, John xiv. 17. Now this true God is in his church, to all the true members thereof, not only a master far excelling Solomon, of whom the Queen of Sheba testifies that his servants were blessed, 1 Kings X. 8, with Mat. xii. 42 ; and such a master as saith, 'Where I am, there shall also my servant be,' John xii. 26, with Luke xii. 37, 43, 44; but a father. Mat. xxui. 9, John xx. 17; yea, a husband, Isa. liv. 5, ' Thy maker is thine husband ;' ^nd Isa. Ixii. 4, 5, Thy land shall be married.' 'As a young man marrieth a virgin, as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.' Jer. iii. 14, ' I am married unto you.' Hosea ii. 19, 20, ' I have betrothed thee unto me for ever,' &c.

Secondly, This true God in Christ gives to all the true members of his church freedom and deliverance from all the miseries of nature—that is, from the whole guilt and curse of sin, in original corruption and actual transgressions ; see Luke i. 68, 74; Gal. iii. 13; Eom. viii. 1 ; Acts xiii. 39.

Thirdly, Here is afforded the full fniitinn of all needful blessings, as Eph. i. 3, ' AMio blesseth us with all spiritual blessings in heavenly things in Clirist.' And not only so, but even with all needful temporal blessings. Mat. vi. 32, 33. These blessings may be reduced to four heads :

First, To du-ection in all the ways wherein they ought to walk : Ps. xxxii. 8, ' I will instruct thee and teach thee in the way that thou shalt go;' Ps. Ixxiii. 24, ' Thou shalt guide me with thy counsel.' If the

good housewife order the ways of her household, Prov. xxxi. 27, how much more God?

Secondly, To provision both for soul and body : for, Ps. xxxiv. 10, 'They that seek the Lord shall not want any good thing;' for soul, John vi. 33, 35, 55, 63; 1 Cor. x. 16. Here is Christ the tree of life, and the well of life, whereon, Ps. Ixxxvii. 7, ' All my springs are in thee;' Eev. xxii. 1, 2 ; and heaven for an inheritance, Luke xii. 32; 1 Pet. i. 3, 4. For temporal, .see Isa. Ix-v. 13 ; Ps. xxxvii. 3, 4.

Thirdly, To protection and preservation by special pro\-idence, Ps. xxv. 5, and xci. 1, implied and assured to all the faithful. Mat. x. 29-31. The king's servants in ordinary may not be arrested but upon waiTant from the lord chamberlain ; but God's servants have a greater privilege; God himself must grant the warrant, else they may not be meddled with, Job i. 10; John xix. 11 ; Acts xviii. 10; Ps. Ixxx-ix. 22.

Fourthly, To remuneration, both here with honour of grace to be his friends, John xv. 14, 15 ; 1 John iii. 1, and attendance of angels, Ps. xxxiv. 7, and xci. 11 ; and hereafter. Mat. xxv. 21, 23; Luke xix. 17, &c.; Mat. xix. 28, 29.

Use 1. Is it such a blessing to dwell in God's house 1 then it is a great curse to dwell out of it; for so they should be deprived of all the forenamed blessings. This made David to say, 'Woe is me that I sojourn in Meshech, that I dwell in the tents of Kedar,' Ps. cxxv., and 1 Sam. xxvi. 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, Go, serve other gods.' The ancient resemblance of God's church to Noah's ark is true, and fit for this place.

Use 2. Secondly, We must examine whether we be such as dwell in God's house, as true members of the church; and such only are true believers in Christ, for ' no man cometh to the Father but by him,' John xiv. 6. Whereby will be excluded all Gentiles, who are without Christ, Eph. ii. 12, and Turks and Jews, who though they acknowledge the God that made the world, and lirought Israel out of EgyjJt, yet not beLie\ing Christ Jesus, the Son of the Virgin Mary, to be the Son of God and Saviour of

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the -world, they ' shall die in their sins,' John viii. 24 ; Luke xiii. 28.

Yea, besides them papists holding the doctrine established in the Council of Trent, who do not only deride,' but accuse" the doctrine of justification by imputed righteousness, will be found Ishmaelites, the sons of the bondwoman, such as must be put out of the house. Gal. iv. 21, 30, and such guests as want the wedding garment, which is Cluist's righteousness imputed and received by faith, see 2 Cor. V. 20 ; Eev. iii. 18. Our white raiment to cover our filthy nakedness of sin must be had of Christ; also by their idolatry they hold not the head. Col. ii. 18, 19. Also they that profess the truth, and yet content themselves with a dead faith, are not dwellers in God's house; that is, such as 'have a show of godliness, but want the power thereof,' 2 Tim. iii. 5, who profess they know God, but by their works deny him,' Tit. i. 16. Of such St James speaks, chap. ii. 18, 20, 'Shew me thy faith without thy works,' &c. He that must abide in the house for ever must be a son, John viii. 35, which we all are tlirough faith in Christ, Gal. iii. 26, and by regeneration, 1 John V. 1; for of such the apostle saith, ' Thou art no more a ser^'ant, but a son,' Gal. iv. 7. Therefore, whosoever would certainly know himself to be in God's house, and to continue therein, must get tnie faith, and keep it, and shew the trath of it by works of love, Gal. v. 6, and of obedience to God's word, 1 Thes. ii. 13.

Use 3. As we desire the assurance of tnie happiness, we must approve ourselves dwellers in God's house— that is, such as continue and abide the true servants and children of God. Our holy calling to the faith of the gospel gives us entrance and admittance into the family of God, 1 Cor. i. 2, 9; Eph. ii. 18, and iii. 12 ; and our perseverance and continuance in the same faith is it that doth manifest our abode and dwelling in God's house, 1 John ii. 19. Now this faith is one, Eph. iv. 5, as God is one; and if it be true it worketh by love, Gal. v. 6, and is seen by obedience, wherein we must be constant, Phil. ii. 12; Mat. xxiv. 13; and herein we must approve ourselves dwellers in God's house, having our ears bored, Exod. xxi. 6 ; Ps. xl. 6 ; ' Endeavouring,' as 1 Tim. L 19, 'to keep faith and a good conscience,' I Rhem. on Eom. iii. 22. ' Cone. Trid,, sess. vi. can. 10.

and, 2 Tim. i. 13, 'Holding fast the wholesome word in faith and love.' In great houses here on earth we see great men make use of retainers, which are not servants in ordinary at bed and board, but have houses of their own, where for the most part they live, and look to their own business. Only at good times, as they say, and on some special occasions, they come to their lord and master and wait upon him in his livery, and are welcome to him, and well accepted as his servants ; but in the church of God, which is the house of the living God, the Lord of heaven and earth, it is not so ; all whom he owneth and acknowledgeth for his servants are sen'ants in ordinary—they dwell in his house, Ps. Ixv. 4, performing the service of prayer and thanksgiraig, and the works of obedience, every day. He hath no retainers acknowledged by him for his servants, I mean such as take liberty to live as they list, and for the service of God, like retainers, think now and then, as on high days, and once on the Sabbath, is well enough.

Indeed, such attendance will sen'e for a retainer, but God acknowledgeth none such for his servants, see Jer. vii. 9-11. He knoweth, that is, acknowledgeth, those that be his, John x. 14, but such as be workers of iniquity he knows them not, as Mat. vii. 23. So we may say for idolaters, as papists be in the worship of saints and of their breaden god, they have another master than God, namely, vain idols, 1 Thes. i. 9 ; ' Now none can serve two masters,' Mat. vi. 24. Time-servers are in the same rank; which be, first, Such as make conscience of sin at communion times, but afterward live as they list; also such as embrace and hold true religion only because the authority under which they live doth enjoin it, and if it should alter by the will of man they would turn with it; thirdly, Church papists, who now and then come to our service and sermons to answer the law, but in their hearts they are for Romish superstition, like the carnal Israelites, whose hearts turned back into Egypt. Of these we may say, as 1 Kings xviii. 21, 'How long halt ye between two opinions ?' &c.

Use 4. A great comfort and encouragement to them that persevere in the faith and go on in obedience ; they are blessed, and shall certamly, if they go on, be glorified, see Mat. xxiv. 13; Eev. ii. 10,

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and iii. 12. Every one that is such shall he made a pillar in God's house, and shall go no more out. Therefore in general let all be encouraged to follow the good servants that improve their master's talents, Mat. xx\\ 21, 23 ; and the apostle Paul, 2 Tim. iv. 7, 8. In special let ministers, who ai-e stewards and disposers of the mysteries of God, look to their behaviour, ' shewing all good faithfulness,' 1 Cor. iv. 2. This fidelity is set down, Luke xii. 42-44, with 1 Pet. V. 1-4.

Thus much for their happy estate; their holy behaviour is answerable,—' They will be still praising thee.' God's children and servants, who have the happiness to dwell in God's house, will be much and constant in praising God: see Ps. cxxxv. 1, 2, ' Praise the Lord, ye servants of the Lord,' &c. Ver. 19, 'Bless the Lord, 0 house of Israel: bless the Lord, 0 house of Aaron.' Ver. 20, 'Bless the Lord, 0 honse of lievi: ye that fear the Lord, bless the Lord.' Ps. cxlv. 1, 2, 'I will extol thee, my God, and my King; I will bless thy name for ever and ever. Every day -ndll I bless thee.' Ps. cxl\'i.

1, 'Hallelujah. Praise the Lord, 0 my soul.' Ver.

2, 'While I live I ^viU praise the Lord.'

The reasons hereof are two: first, The sacred ordinance of God, and his holy commandment, Ps. 1. 15; 1 Thes. v. 18. This makes it pleasant and comely, Ps. cxl'vdi. 1.

Secondly, The power of his grace given to his children and sei-vants, which, making them mindful of the Lord, of his word, and of his works and benefits, stirs them up to praise God. True grace is enforcing, as 2 Cor. v. 14; and hence it is with God's servants in the matter of praising God, as it was ■n-ith the apostles for preaching, Acts iv. 20, and as Luke xix. 40, ' If these should hold their peace, the stones would immediatelj- cry out.'

This by way of use serves,—

Use 1. First, To let us see that praising God is not a thing indifferent, but a necessary duty. Hence the want of it brings the :nTath of God, as on Hezekiah, 2 Chron. xxxii. 25.

Use 2. Secondly, We may see by this that they have slender testimony that they be of God's house, who fail of this duty. A usual thing for many to have no prayers nor praising God in their famOies, as also to go out of church when singing psalms

begin, as though praise were no part of that service, the perfomiance whereof appertains unto them who dwell in God's house and would be blessed there.

Thirdl)', This .should serve as a most forcible motive to endeavour this duty, which we shall the rather do if we consider the motives in God, in his properties, his works, for his church and against his enemies; also what our behaviour in heaven should be, whereto we should begin to mure ourselves here upon earth.

Ver. 5. Blessed is the man whose strength is in thee ; the hiyhwaijs are in their heart.

Ver. 6. They going through the valkj/ of Baca make it a well.

Ver. 7. Theij go from strength to strength; erenj one of them apjieareth before God in Zion.

Here the prophet proceedeth in the commendation of the state of God's people, whom he doth expressly affirm to be blessed, and likewise plamly and particularly describeth them by their tiiie and certain properties, which axe of two sorts: first, They are such as are strong in the Lord.

Secondly, They do sincerely and earnestly affect the holy worship of God, wliich property is here fully exjaressed by three things: first. Their hearts are set upon the highways that lead to the Lord's sanctuary, ver. 6. Secondly, They do courageous and comfortably endure and break through all difficulties in the way, ver. 6. They increase in number and strength in their journey, and aU of them in troops appear before the Lord in Zion, ver. 7.

For the fii-st: ' Blessed is the man whose strength is in thee.' To be blessed is to be in a happy estate, wherein a man enjoyeth the true and chiefest good, which is the true God in his special favour, as Ps. cxliv. 15. But who do so?

Ans. First, 'The man whose strength is in the Lord,'—that is, who resteth not nor relieth upon himself, but on the Lord, and by him is made strong against enemies, both corporal and spiritual, and also enabled for every good duty which the Lord requireth at liis hands. And thus understanding the words, the point is clear to be observed: that man is in a blessed and happy estate whose strength

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[Ver. 5.

is in tlie Lord,—tliat is, who trustetli not to himself, or to any other person or thing, for his safety from evils, and abiUty to do well; but only on the Lord his God, on wliom he resteth, and resteth by true faith and confidence: see Prov. xvi. 20, 'Whoso trusteth in the Lord is haj^py.' Jer. xvii. 7, 8, ' Blessed is the man that trusteth in the Lord.' Ps. cxxv. 1, and cxlvi. 5, 'Happy is he that hath the God of Jacob for his help.'

The reasons are, first, No man is or can be strong by his o^\ti power. This is true, both in things pertaining to the body, Deut. A-iii. 17,18, and to the soul, John XV. 5.

Secondly, No enemy shall be able to hurt him that is strong in the Lord. This is true both for corporal and spiritual enemies: for corporal, see Ps. Ixxxix. 21, 22, ' With whom mine hand shall be established : mine arm also shall strengthen him. The enemy shall not exact upon him ; nor the son of wickedness afflict him.' Ver. 23, ' I -will beat down his foes before his face.' Hence, Ps. iii. 6, 'I will not be afraid of ten thousands of people, that have set themselves against me round about;' and Ps. xxvii. 1-3, ' The Lord is my light and my salvation; whom shall I fear?' &c., Jer. xx. 11.

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. iii. 5, and xii. 10; Phil, iv. 12, 13.

This serves for instruction, admonition, and comfort.

Use 1. For instruction, first. In the way to true happiness; it stands not m any outward thing, as natui'al men think, but in the fruition of the true God; for he is the chiefcst good, whom whosoever enjoys can lack nothing that is good, for he is all in all to those that are his; hence Ps. xxxiii. 12, ' Blessed is the nation whose God is the Lord, and the people whom he hath chosen for his own inheritance.' Gen. XV. 1, 'Fear not, Abraham, I am thy shield, and thy exceednig gi'eat reward :' and chap, xvii. 1, ' I am the Almighty God ; walk before me, and be perfect.' Hence Exod. xxxiii. 15, 19, ' If thy presence go not with me, carry us not up hence,' &c.

He communicates his goodness to those that enjoy lum, as 2 Cliron. xvi. 9; Ps. xxviii. 8. Hence Jer.

ix. 23, 24, 'Let not the wise man glory m his wisdom,' &c.

Use 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. xvii. 5, ' Cursed be the man that trusteth in man, and maketh flesh his arm; whose heart departeth from the Lord.' Now such are many, as well for earthly as for heavenly things. For earthly, all such as use unlawful means to procure earthly blessings, as lying, fraud, stealing, oppression, &c. Can these say, as Ps. xliv. 3, ' Thy right hand and thine arm,' &c. Nay, as 1 Kings xxi. 19, ' Hast thou killed and also taken possession,' &c. And for heavenly, they that trust to their own righteousness, as paj^ists do, the Jews did, Eom. x. 3.

Use 3. Thu-dly, This should admonish us to be as careful 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 we must give all dihgence for three things:

First, That we stand truly in covenant with God in Christ, which is by believing on liim, see Ps. cxxv. 1.

Secondly, That we be upright-hearted, dealing truly and sincerely with him in our profession, 2 Chron. xvi. 9.

Thirdly, That we be constant in obedience, 2 Chron. XV. 2; Ps. Lxxxi. 13.

Use 4. Fourthly, This serves for comfort to the upright-hearted, trusting in God, and walking in obedience, see Ps. xc. 1. Let such assure themselves the Lord will be their strength ; see Ps. Ixviii. 28-35, and xxviii. 6, 7. They may say, as Ps. iii. 6, and xxvii. 1-3, ' 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 highways are in their Jieart. Here the second property of those that are God's true peojjle is expressed ; they do sincerely and truly aflect the holy worship of God, as is manifest by their behaviour in three branches : first. The ways to God's house are in their heart,—that is, they love and like, and in heart desire and delight in the ways that lead to God's house.

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They that be traly God's people have their hearts set upon the way and means of God's worship, see Ps. cxxii. 1, and xxvi. 8.

Because by those ways they come to enjoy tlie presence of God, society and fellowship with him in whom tliey place all their liajipiness.

Uic 1. This serves, first, To let us see what we may think of those that have no love nor liking to tlie ways of God's house, but think it is a weariness, as Mai. i. 13, that say of the Lord's day, as Amos viii. 5, ' When will it be gone "i' And of the word and worship of God, as Job xxi. 14, ' Depart from us, we desire not the knowledge of his ways.' Certainly these are in a cursed estate, as Acts xiii. 10 ; as EljTnas the sorcerer was, see Acts xix. 9.

Use 2. Secondly, It is a matter of great comfort to those that desire and delight in the means wherein they may have society with God in Chri.st. Surely ' flesh and blood hath not revealed it' unto them, Mat. xvi. 17. Let these consider Luke xi. 22.

Use 3. Thirdly, It is a good caveat to labour with ourselves, that the ways to God's 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, Heb. \Tii. 2, so our ways are not material but spiritual, which we must love and mind; and that is the evangelical worship by which we come to have society and fellowsliip with God, see Acts xxiv. 14 ; and xix. 9. This is called the Lord's highway, Isa. XXXV. 8, b'hVQ, xi. 16, xlLx. 11, xl. 3. xix. 23, and Ixii. 10 ; Jer. xxxi. 21.

Ver. 6. Thcij ginng ilirovgh tlie vallei/ of Baca make it a well; even with blessings shall the rain cover.

The second evidence of God's people's sincere and earnest affection towards his holy worship, they do courageously 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 K33, Baca, signifieth a mulberry-tree, which loves to grow in dry places that be sandy and barren, 2 Sam. v. 23, 24, or 1 Clu'on. xiv. 14, 15. Now they whose hearts be set upon God's house and holy worship, when they go thitherward through a sandy, dry, barren valley, do make it a well,—that is, repute and count it as a

well; the word imjT'li?^ signifieth to put or set, as Gen. iii. 15; Ps. xxi. 6, 12, and Ixxxiii. 11, 13. For thus will they say with themselves, thinlcing upon the comfort of God's favour to whom they go, that it shall be to them as the rain of blessings, a plentiful and liberal rain upon the dry ground. Or, as Tremellius, Junius, Wilcocks, &c., 'Whom also the rain of blessing falletli much upon,'—that is, they sometime endure the trouble of the way when abundance of rain falletli upon them. If we follow our own translation, ' The rain also filleth the jjools,' —that is, where springs are not, the people dig and make pits and places to receive rain water, and theremth refresh themselves in their way to Zion, though I most incline to the first of them. The seventy uiterpreters, £/', rnv aoiXdoa Toij >iXauS,'/.uvoc, ug rot tC^ov Sv iS-To, ' In the valley of tears, in the place which he hath set.' Ka; yao i'jj.oyias ouhbi 6 to/iohruiv, ' For the lawgiver shall give a blessing.' The Chaldee paraphrast, Peccatores awtem transibunt in pvfundum gehennce; planctum2Jlangent, sicut fontem ponent ilium: atqui benecUctione amicientur qui insudunt, ut discant legem tuani.

In the words note two points : first. What manner of way some of God's people had to go to the public solemn worship of God ; secondly. How the gocUy esteemed of it, and cheer up themselves in it. For the way, it was the valley of Baca,—that is, of mulberry-trees, and so dry, and barren, and sandy, which is very wearisome; some say the vale of misery, others vale of tears, of weeping; all import a painful and troublesome way.

The reason was the providence and ordinance of God; his providence in their situation by lot, for so Joshua divided the land to God's people, Joshua xiv. 12, and his ordinance in appointing them to come to that place which he should choose, Deut. xii. 5, which was Jenisalem, mount Zion.

Use. See then here, that God in his providence may dispose so of the estate of his cliildren, that it shall be troublesome and painful for them to go to the place of God's public and solemn worship ; so it was to those that dwelt far from Jerusalem, in the latter end of the days of David and afterward. And so he dealt upon his sovereignty, to teach them, and all after them, that there is but one Clirist, in whom we can come to the Father, John

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[Ver. 6.

xiv. G, for partaking of whom, he may in liis providence dispose that it may be far more troublesome and painful for some than others, as it was among the Jews for partaking of his special worship; which we must take notice of, to acknowledge God's sovereignty over us and our estate, as John xxi. 22, with 18, as also Job xxi. 23, 25.

In the second place, observe how the godly deal about the troubles of the way unto God's solemn worship ; they put it for a well. Now in those countries wells were cheerful and refreshing places. Judges i. 15 ; so as the godly among the Jews esteemed the troublesome and painful way to God's solemn worship pleasant and cheerful.

The reason was the great desire they had unto the service of God, and the true delight they took therein ; this made the wearisome way seem pleasing. They looked at the comfort they should enjoy in the presence of God, and therewith refreshed themselves against the wearisomeness of the way, as Jacob was affected with his seven years' service for Rachel, Gen. xxix. 20.

This serves for instruction, admonition, and comfort.

Use 1. For instruction two ways : first, See here the power and strength of the grace of love to God, and to his holy worship—neither pains nor cost can stand before it: see Cant. viii. 7, ' Many waters cannot quench love.' For pains here we see it; and for cost in David, 2 Sam. xxiv. 24; 1 Chron. xxix. 3, 4. Nay, it breaks through worldly credit and esteem, which is a strong let, as John xii. 42. Yet, Luke xix. 2-4, we see it had little force in Zacchisus, and in David, 2 Sam. vi. 20-22.

Use 2. SecontUy, See here what to think of ourselves and others, when, ease, pleasure, and worldly profit or repute will hinder from God's ser\ice. Can we say they are blessed 1 Sayest thou ' a lion is in the way' t Then art thou Solomon's simjile one, whom ease slayeth, Prov. i. 32, xiii. 4, and XX. 4. So Prov. xxiv. 10, 'If thou faint in the day of adversity, thy strength is small.' Consider Mat. xii. 42, and xi. 22, 23.

Use 3. For admonition ; labour to come to this ability of grace in the high esteem of God's worship. For which end know that it is the ordinary way and means of society with God.

Use 4. For comfort to those that have this affection ; to them it may be said, as Mat. xiii. 16, ' Blessed are your eyes, for they see; and your ears, for they hear.'

Even with blessings shall the rain cover; or, the rain of blessintjs shall even cover. This translation I take to be most proper and agreeable to the words and matter in hand.

In these words the prophet propounds the very thought and meditation of the godly going up to God's wor^iip, whereby they do cheer uj> their hearts against the weariness of the dry and hot sandy way. They say thus within themselves in their greatest weariness, ' The rain of blessing shall even cover;' thinking upon the grace and favour which God showereth down upon his servants in his holy worship, which as comfortably and sweetly refresheth their souls in any weariness as a plentiful rain doth the dry ground: for the better conceiving whereof we must know that it is usual with God in Scripture to resemble the sweet comfort of liis grace and favour, vouchsafed to the souls of his servants in his holy worship, to the sweet refreshing that rain and showers give to the dry ground; see Deut. xxxii. 2, ' My doctrine shall drop as the rain; my speech shall distil as the dew, as the small tender herb, and as the showers upon the grass :' Ps. Lxxii. 6, 'He' (that is, Christ in his doctrine, as the truth; and also Solomon, as the type, in his ■wise and righteous judgment) ' shall come do^vn as rain upon the mown grass : and as showers the dispersed moisture of the earth;' Hosea vi. 3, ' He shall come to us as the rain ; as the latter and former rain upon the earth.' No marvel, then, if the godly do in such jihrase and words express their thoughts and meditations upon God's grace and favour, vouchsafed to his children in liis holy worship, especially in the time of their bodily weariness through heat and drought in a sandy way.

Now then, thus taking the words of the prophet to express the thoughts of the godly in their wearisome way, to be set upon the comfort of God's grace and favour, wherewith in his holy worship he plentifully refresheth their souls, as a plentiful rain doth the dry ground, in them we may plainly note and observe three things; two expressed, and the third necessai'ily implied. The two things here ex-

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jiressed are, first, Their gracious thoughts and meditations in their wearisome way; secondly. The esteem and account they make of God's grace and favour. The thing imphed or presupposed is the means and place wherein they make account to enjoy the same.

For the first; the godly Jews that dwelt far from Jerusalem, in their wearisome way to Zion, do set theu' hearts to think upon the sweet and plentiful refreshing of God's gi'ace and favour which shall be showered upon their souls in his holy worship. We are now, say they, parched and scorched with heat in this diy and barren wilderness; but when we come before the Lord, our souls shall be plentifully refreshed with the showering down of his grace, ' We shall be satisfied with the goodness of liis house, even of his holy temple,' Ps. Ixv. 4.

This they do to strengthen and hearten themselves to endure the toil and pains of their wearisome way; even as in nature merchants do hearten themselves, by the hope of gain, to endure the toil and terror of the troublesome seas ; and husbandmen, by the hope of harvest, do readily undertake the labour of seed-time.

Tins serves for instruction, admonition, and comfort.

Use 1. For instruction two ways: first, It lets us see plainly the right way to sound comfort, and so to true patience in any outward distress or bodily misery, (which is a great matter to God's children, who through manifold tribulations must enter into the kingdom of heaven, Acts xiv. 22,) namely, to bring the heart to feel and feed upon God's spiritual and heavenly blessings and graces, which be contrary to our misery ; as in worldly jioverty and want, to set thy meditation upon the heavenly treasure and riches of God's grace in Christ, Mat. vi. 20; Col. i. 27, whereby the poorest in the world may by true faith be made rich to God, James ii. 5 ; for by it thou purchasest the field wherein the treasure is hid, Mat. xiii. 44, 4-5, and buyest the pearl of price, and so art rich to God, Luke xii. 21. So in imprisonment of body, by faith to meditate on our Christian liberty, and enlargement from spiritual 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 -ndth us leading us, Ps. cvii. 4, 7. In bondage to hard masters, to remember we are Christ's freemen, 1 Cor. vii. 22. In danger, to remember God's presence and pro\'idence, Ps. cxviii. 6, 7. In sickness, to meditate on the health of the soul, in the pardon of sin in Christ, as Mat. ix. 2. In blindness, to meditate on the spu'itual light and sight of grace, which Christ gives, Luke iv. 18. Yea, iu death itself, either natural or violent, both which be the loss of life, to meditate upon our spiritual life in grace, and of eternal life hid with Christ in God, Col. iii. 4. And so for any worldly want, or hurt, or loss, we may see there is a spiritual and heavenly supply. Mat. xix. 29 ; Luke xviii. 29, 30. Thus we shall see God's servants have done in former tijnes, Abraham, Isaac, and Jacob; Heb. xi. 8, 9, ' By faith they sojourned in the land of promise, as in a strange country, looking for a city whose Ijuilder and maker is God.'

Thus Job did in his losses consider God's providence and hand, chap. i. 22; and in deepest distress meditates on the resurrection to life, chap. xix. 19-21, 25. Thus did David, Ps. xx\'ii. 13, ' I had fainted, unless I had believed to see the goodness of the Lord in the laud of the living.' And hereupon in distress he stirs up his soul to wait upon God, Ps. xlii. 11, and xliii. 5 ; and prays to God, as Ps. cxvi. 3, 4, ' The sorrows of death compassed me; the pains of hell gat hold upon me. Then called I upon the name of the Lord.' Yea, he saith, Ps. xciv. 19, 'In the multitude of my thoughts within me thy comforts delight my soul;' and Ps. xxiii. 4, ' Though I walk through the vaUey of the shadow of death, I will fear none evil: for thou art with me; thy rod and thy staff comfort me.' Therefore see Zech. xi. 7. Thus did the godly under the persecution of Antiochus, Heb. xi. 35, 2 ; Maccab. vii. 7. Thus did Paul, 2 Cor. iv. 16-18, and v. 1; yea, the Son of God in our nature did thus, Heb. xii. 2.

Use 2. Secondly, This lets us see the true reason or ground of the different behaviour and carriage of God's children from natural men in two things.

Fu'st, In times of danger, wherein ' the righteous are bold as a lion,' but ' the wicked flee when none pursueth,' Prov. xxviii. 1 ; as we may see in Da^dd at Ziklag, 1 Sam. xxx. 6, and Nabal hearing of a

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[Ver. 6.

danger past, 1 Sam. xxv. 37. Surely the godly have a heart indued with grace, which is as a hand to lay hold on God's mercy and pro\'idence, and so have hope even in death ; whereas ' the wicked is driven away in his wickedness,' Prov. xiv. 32. The wicked are men without hope, 1 Thes. iv. 13 ; now 'hope is the anchor of the soul, sure and steadfast,' Heb. vi. 19.

Secondly, About God's worship and service they greatly differ. God's child takes great delight in pains about God's service, as here we see, and Ps. cxxii. 1, and in cost also; as 1 Chron. xxix. 9, the people rejoiced at their great gifts, and Da^-id rejoiced -tvith great joy, and 2 Sam. xxiv. 24; yea, though it cost them their lives, Acts xx. 24, and Phil. ii. 17. But the \\'icked count it a weariness, Mai. i. 13 ; and with the Gadarenes, had rather want Christ and his gospel than their hogs, Mat. viii. 32, 34.

And no marvel, for they think it a vain thing to serve God, Mai. iii. 14.

Usi 3. For admonition it serves two ways. First, With these religious Jews to give ourselves to meditate and think upon the true and sweet comfort which the blessings of grace, bestowed in God's holy worship, will bring to our souls ; for certainly herein is plentiful spiritual supply to all wants, as is implied, Luke iv. 18, whereof, if we were resolved, we would watch at the posts of wisdom, Prov. viii. 34, and hang upon this ordinance, as the impotent persons did at the pool of Bethesda, John v. 3, 4. The want hereof causeth contempt of God's worship in some, Mai. iii. 14, and formal usage in the most, as John iv. 11; Acts xxviii. 22.

Secondly, Labour for that estate in grace whereby we have stay and comfort for our souls in times of distress. The way is to get and practise true faith in Christ; for thereby we shall live in want, Phil, iv. 12, 13; in persecution, Heb. x. 38; yea, resist the devil, 1 Pet. v. 9, and quench all his fiery darts, Eph. vi. IG. But know it works by love. Gal. vi. 5, purging the heart. Acts xv. 9, and reforming the life, Acts xix. 19.

For comfort, this practice of the godly shews plainly that the child of God is never left of God in misery, without true ground of stay and comfort. God may hide his face, and we may be troubled, Ps.

XXX. 7, and Ixix. 2, 3; but, as Ps. xliii. 5, ' wait,' for, Heb. xiii. 5, 'he hath said, I vnW never leave thee, nor forsake thee;' and consider 2 Cor. iv. 8, 9,' We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed;' ver. 16, 'Though the outward man perish, yet the inward is renewed daily; whUe we look not at things that are seen, but at things which are not seen.'

The second thing to be noted here is the high esteem and account which the godly Jews did make of God's blessings of grace to be received in his holy worship; namely, that they are to their souls as the rain of blessings that covereth, that is, as a plentiful rain, which abundantly refresheth the dry and thirsty land. This may be seen in David's desire and acknowledgment, answerable to the matter in hand: Ps. Ixiii. 1, 2, 'My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in thy sanctuary.' What benefit should David reap by this? ver. 5, ' My soul shall be satisfied as mth marrow and fatness,' for Christ in grace comes do^vn into men's hearts 'as rain upon the mown grass, as showers that water the earth,' Ps. Ixx. 6; ' In his days shall the righteous flourish, ver. 7; so Hosea vi. 3.

Now thus they express their esteem of God's grace, partly because the remembrance hereof did notably serve to cheer up their souls in their dry, sandy, and wearisome way, as is said before.

And principally because they knew out of God's word, and by experience in themselves, having tasted formerly of God's good work of grace, that God's graces were to man's soul, that which plentiful seasonable rain is to the dry ground; which is evident by the state of the soul, as well wanting grace, as being indued there^vith. In the want of grace, what is the soul but as dry, barren ground without rain or water: Jer. xvii. 5, 6, ' He whose heart departeth from the Lord shall be like the heath in the desert, and shall not be seen when good cometh, but shall inhabit the parched places in the -Hdlderness, in a salt land, and shall not abide,' (^liTIN"?!-) But the soul stored with grace is like

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a field which the Lord hath blessed with plentiful rain, viz., both fruitful in itself, and pleasing and profitable to the owner; see Ps. Ixxii. 6, 16, when Christ comes down like showers, ' there shall be an handful of corn upon the top of the mountains; the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth.' Ezek. xxxiv. 2G, 27,' I will make them and the places round about my hUl a blessing; I will cause the shower to come clown in his season ; there shall be showers of blessing. And the tree of the field shall yield her fruit, and the earth shall yield her increase.'

This serves for instruction, for admonition, and comfort.

Um 1. For instruction two ways : first, See in this resemblance the absolute necessity of grace to the welfare of the soul; for so is the moisture of rain or water to the earth, that it may be fruitful, and so pleasant and profitable unto man, as we may see by the cursed vineyard, Isa. v. 6, and by the mountains of Gilboa, whereon Saul and Jonathan fell, 2 Sam. i. 21, which is a most material point for every man's heart to be resolved of

Use 2. Secondly, This resemblance doth plainly and sweetly illustrate this material and weighty point in Cliristian religion, \iz., that saving grace to the soul is a supernatural gift of God, neitlier is it in the power of man of himself to get saving gi'ace; see John iii. 27, ' A man can receive nothing except it be given from heaven ;' as before, ver. 3, ' Except a man be bom from above he cannot see the kingdom of God,' with ver. 7, 8. Can the earth be fruitful without moisture? and can it of itself cause the clouds to drop down rain upon it? No such thing.

Use 3. For admojiitiou, it serves notably to move every one to set his heart to think seriously on this resemblance, as Deut. xxxii. 46, with reference to ver. 2, that so we may labour to bring them to be aifected to God's saving graces, as dry ground is toward rain and moisture, which we see doth chop and gape after moisture, and so in its kind cry to the clouds for showers.

This was in David, Ps. cxliii. 6, ^^^th Ixili. 1. But, alas ! this tlurst is rare to be found. Worldly thirsts there are in many: the drunkard's thirst, Deut. xxix. 19 ; the worldling's thirst, Hab. ii. 5 ;

the epicure's thirst, whose belly is his god, Phil. iii. 19 ; the ambitious man's thirst,—Diotrephes, 3 John 9 ; and the malicious man's thirst, the bloodthirsty, Ps. V. 6. Thirst after these things doth keep away this thirst after grace, without which we .shall never escape Dives' thirst in hell, Luke xvi. 24. If we have a godly thirst, it will appear by diligence in frequenting the place and means of gi-ace, Prov. viii. 34; bnite beasts for want of water will break through hedges, and grace-thirsty souls will make their ways through all encumbrances to come wliere they may have satisfaction. Secondly, We wUl delight herein, as David did, Ps. iv. 7. Thirdly, We will receive satisfaction and shew it.

Use 4. For comfort, it serves to encourage them that find themselves so affected to the blessings of grace as the Jews did here,—viz., to esteem them as the rain of blessings ; they may assure themselves that they likewise shall find the like fruit and effect of them, to be covered,—that is, to be abundantly refreshed by them.

The third point to be noted here is implied—viz., the place and means wherein they assure themselves of these blessings, namely, in the holy wor.ship of God which he ordained in his tabernacle, which made David to long and to thirst after them, ver. 2 ; see Isa. ii. 3, ' Let us go up to the mountain of the Lord, to the house of the God of Jacob ;' Ps. Ixv. 4, ' Blessed is the man whom thou choosest,' &c.

The reason hereof is God's sacred ordinance, who hath here assured the blessing and life : for, 1 Kings ix. 3, his eyes and his li^rt are there perpetually, and so as elsewhere it ia not to be had, Zech. xiii. 17, 18. Now the gospel preaclied is to us God's tabernacle. Rev. xxi. 3, as Acts xv. 16.

This serveth for instruction, and that two ways :

Use 1. First, See one main cause of the want of grace in men's souls; they do not love God's house, nor wait upon him in his ordinances, but count them a weariness, Mai. i. 13, with iii. 14; and Job xxi. 14, as John v. 40, ' Ye will not come unto me tliat ye might have life;' so Acts xiii. 46.

Use 2. Secondly, See here the honour of God's house, and now of his holy worship above other ordinances, as Micah iv. 1, 2. Here is the well of life, and tree of Ufe, Rev. xxii. 1, 2 ; all his springs are here, Ps. Ixxxvii. 7.

L

PIERSOX ON PSALM LXXXIV.

[Ylr.

Yer. 7. Thci/ go firm slrcnglh to strength: every one of them in Zion appeareth hefore God.

The third thing whereby the prophet cloth declare the sincere .'iffectiou of the godly towards God's holy worship is theii- alacrity and courage, which they, lilce valiant soldiers in marching array towards the enemies, do manifest in the way to Zion. For the better conceiving whereof, we must know that the word b^U, here translated strength, doth properly signify vigour, courage, alacrity, power, or spirit, as Exod. xviii. 21. Jetliro's magistrates must be "p^n "•tyjN men of courage, and a woman complete and furnished for all good parts of a wife is ^T] rWii, mulier strenua, a vii'tuous woman, a woman of all good pai-ts for her place, Ruth iii. 11; Prov. xxd. 10 ; and therefore also the people of God by this word express their valour, as Ps, Ix. 12,' Tiirough God we shall do valiantly;' b'H nV}?:, Ps. cviii. 13, and Ruth iv. 11, ' Do thou worthily ;' Deut. iii. 18. Moses calleth men of prowess and valour, "p-n ^22, sons of prowess or power. And hence it is taken to signify an army, wherein power is both required and shewed, Exod. xiv. 4, and it signifies riches and wealth, because that makes men potent in the world, as Ps. xlix. 7, 11 ; Prov. x. 15, and xviii. 11 ; and in all the book of Job ; for compare Job xxi. 7, with 2 Kings xv. 20, and it vriil be plain. Now in this place I take it in the first and proper sense, for the alacrity, vigour, and prowess which a man of spirit will shew in that thing which he desires to effect. So the godly Jews, desiring to come to Zion, the place of God's worship, go from strength to strength—that is, they do not faint or leave off through weariness or length of the way, but ever and anon renew their courage, and cheer up themselves, and so go from strength to strength. And the latter part of the verse shews what it is wliich puts life and courage into them—namely, their spiritual sight or vision of God in Zion, when there they appear before the ark of the covenant, the pledge of his presence, according to his ordinance, Deut. xvi. IG, as was said from Abraham's time, 'In the mount will the Lord be seen,' Gen. xxii. 14.

To come, then, to the first part of this verse, therein this is plain :

The godly Jews, in David's time, went cheerfully and courageously to the jilace of God's worship, and

did increase in strength and courage, notwithstanding.the weariness and length of the way, and so ^t^ent from strength to strength. Ps. xlii. 4, ' I had gone with the multitude; I went with them to the house of God, ■oath the voice of joy and praise, Mith a multitude that kept holiday;' Ps. cxxii. 1, 'I rejoiced in them that said unto me. Let us go into the house of the Lord.' Look how courageous soldiers will stir up themselves, and hearten one another unto fight; so did the godly Jews stir up and cheer up themselves in the way to God's worshij).

The reason was their desii-e through grace to enjoy spiiitual society with God, which was assured unto them in the holy worship of the tabernacle and temple, as 1 Kings ix. 3, 'I have chosen this place, here wLU I dwell: mine eyes and mine heart shall be there continually.' Hence Ps. xxvii. 4, ' One thing have I desired,' &c. This is the wooing place between Christ and his church; and hence is his direction prescribed to her, inquiring where he did feed and make his flock to rest; and her affection declared toward this place. Cant. iii. 4, ' It was but a little that I passed from them, but I found him whom my soul loveth : I held him, and would not let him go, untd I had brought him into my mother's house, and into the chamber of her that conceived me.' And the nearer they come to God, the more lively they are : ' From foith to faith,' Rom. i. 17, with xiii. 11.

This serves for instruction, reproof, admonition, and comfort.

Use 1. For instruction, it lets us see, first, That there is a spirit of life in the faithful under the gospel, to make them forward and courageous in their holy profession, and to cheer up themselves unto God's holy worship. We have herein some more encouragements than they had under the law, from the ministry of the Spirit under which we Hve, see 2 Cor. iii. 13-18; though the same God, and the same Mediator Jesus Chjist, to-day, yesterday, and the same for ever, Heb. xiii. 8; see 2 Cor. iv. 13, 16, 18 ; 1 Cor. ix. 24-26 ; 2 Tim. iv. 7, 8. So that a Christian may say, as Paul doth. Acts xxi. 13, ' What do ye weeping,' Ac.

Use 2. Secondly, The vigour and strength of the godly increaseth more and more in their way of God's worship, and in the course of a godly life.

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Pi'ov. iv. 18, 'The path of the just is as a shining light, that shineth more and more unto the pei-fect day.' Ps. xcii. 13, 14, 'Such as be planted in the house of the Lord shall flourish in the courts of our God,' &c. Rev. ii. 19, 'The last works of ThyatLia are more than the first;' add Eph. iv. 11-15.

Use 3. Thu'dly, This is a just reproof of those that say they are Christians, and yet have no spirit, no courage, no life for religion and for God's holy worship ; but are dead and cold—every little thing doth daunt and hinder them—they have no courage for the truth, nor for God's glory. Is the Lord's hand shortened 1 Is Laodicean lukewarmness a matter of no danger? Rev. iii. 16. Certainly they want the sph-it of gi-ace, for it is as fire that will break out, Jer. XX. 9 ; like new wine that will vent, Job x.xxii. 18 ; see Prov. vi. 27.

Use 4. Fourthly, It must admonish us to shew life and courage in holy worship and in a godly life. They did it going to mount Zion, we to the heavenly Jerusalem. Consider what i^Testlers do, 1 Cor. ix. 2.5, 26. Quest. How shall we get it 1 Ans. It is a fruit of the Spirit, as 2 Tim. i. 7, in those that are redeemed. Tit. ii. 14; Rev. iii. 19.

Use 5. Fifthly, A comfort to the children of God against the reproach of the world, which will reproach and brand them with odious names, hot-spirited and mad, as they did our Saviour, Mark iii. 21 ; and Festus, Paul, Acts xx\'i. 24.

The God of gods shall be seen in Zion.

This is the thing that puts life and \dgour into God's ser\-ants ; when their way to God's worship is long and painful unto them, God shall be seen in Zion, the place appointed by himself for his holy worship; or, as our translation hath it, ' Every one of them in Zion appeareth before God ;' both one in substance, for when God is seen in Zion, they that see him appear before him. The reason of the different manner of translation is the divers acception of the word 7K, which sometimes is a preposition signifying ad, to, unto ; otherwise it is a noun, signi-fpng strong, and so noteth the mighty God. "The ordinary difference is 7H, Deus, is written with a long e, but 7ii, ad, a preposition, with a short e; and so most Hebrew books with pricks have it here, which moved our new translators to take it for a preposition, wherein many other godly and learned

do join with them. Which yet others as learned stick not at, because they say that vowel is there short because of Maecaph, which joineth two words together, and usually doth abbre\'iate the precedent vowel. And so the most ancient Greek and Latin translations' take it, and divers learned modern writers, as Pagnin, Calvin, Mollerus, and our old church Bibles. But since in sense and substance both come to one, I will herein follow the ancients, and so note in the words two things : first. That the true God is the God of gods ; secondly, That this true God shall be seen in Zion, the place where the temple was built.

For the first, The true God is the God of gods, Joshua xxii. 22 ; ' The God of gods the Lord,' Ps. 1. 1, and cxxxvi. 2; 'The mighty God,' Dan. xi. 36 ; ' The Lord of lords, and King of kings,' Rev. x^'ii.

14, and x-ix. 16; 1 Tim. vi. 15.

The reason of this title is his divine sovereignty over all those that do partake with him in his name, as angels and magistrates : angels, Ps. xcvii. 7, with Heb. i. 6, and Ps. ^dii. 6, with Heb. ii. 7 ; and magistrates, P.S. Ixxxii. 1 ; Exod. xxii. 8, 9, 28; John x. 34, 35. And false gods, though unlawfully, for they are vanities, D v^7i^. Now God's sovereignty over them is plain : for angels, Heb. i. 7, ■with Job i. 6 ; and for magistrates, 1 Tim. \'i. 15 ; and for idols, Exod. xii. 12. Dagon falls dowTi before the ark, hath his head and hands cut off, 1 Sam. v. 3, 4.

This serves for instruction, admonition, and comfort.

Use 1. For instruction, see the blessed estate of those that have the God of gods for their God, as Ps. xxxiii. 12, 'Blessed is the nation whose God is the Lord,' and Ps. cxUv. 15 ; for he hath power over angels and kings and de\"ils.

Use 2. For admonition, first. To choose the God of gods for our God ; herein following Rahab, Joshua ii. 9, 11, and xxiv. 15 ; and Naaman, 2 Kings v.

15, 17. Now our way is through Christ, John xiv. 6 ; Mat. xi. 27.

Use 3. Secondly, To sanctify liim in our hearts, and let him be our fear and dread, Isa. -v-iii. 13. Remember the angels before his glorious majesty cover their faces with then- wings, Isa. vi. 2.

Use 4. For comfort to those that stand rightly in

' Sept. aud Vulg.

PIERSON ON PSALM LXXXIV.

[Ver. 8.

covenant with God ; they need not be dismayed for any terror, as 1 Pet. iii. 6; as Ps. xxiii. 1, 4, iii. 6, 8, cxvi. 7, 8, and cxviii. 6 ; as Dan. iii. IG, 17 ; and hereon, as Rom. viii. 31, 'What shall we say to these things 1 If God be for us, who can be against iisr

The second thing to be noted here is, that in Zion, the holy hUl, the seat of his sanctuary, will God be seen. This was so well known, that from Abraham's naming of it Jchovah-jireh, when there he should have sacrificed his son, it became a proverb and common saying, ' In the mount will the Lord be seen ;' and so Musculus acknowledgeth that all the late writers do translate it, though he himself do not very well like of it, saying, that if he durst, he would think that those who put pricks to the Bible in Hebrew, did without need change the verb active HKT, will see, into the passive nX"l\ will be seen. But Mer-cerus, a most learned and judicious man for the Hebrew te.xt, judgeth it was done by di\'ine providence, that posterity might know that there God would place his sanctuary, and therein appear unto his people, and there also have Christ the Lord to be seen; and the LXXII do translate it by the verb passive oijr^»j. And for proof, see Ps. Ixxxvii. 2, ' The Lord loveth the gates of Zion, more than all the dwellings of Jacob.' It is the mountain of liis holiness, 'beautiful for situation; the joy of the whole earth is mo- mt Zion,' where God is known. Ps. xlviii. 1-3, and 1. 2, ' Out of Zion, the perfection of beauty, hath God sliined.' When Solomon had built his temple here according to God's direction, then God said, ' I have chosen this place, here will I dwell,' &c., 1 Kings ix. 3.

Quesl. How was God seen in Zion? Ans. Not in essence; for so ' no man hath seen God at any time,' John i. 18. But, first. In his sacred ordinances, which were pledges of his presence, as the ark of the covenant. Num. x. 35 ; 2 Chron. vi. 41 ; Ps. cxxxii. 9, ' Arise, 0 Lord God, into thy resting place,' &c. ; also the cloud sometime filling the house, Exod. xl. 34; 2 Chron. vii. 2; 1 Kings viii. 10, 11; and the fire consuming the sacrifices. Lev. ix. 24; 1 Kings xviii. 36-39.

Secondly, and chieflj'. In his Son incarnate, as Mai. iii. 1, with Luke ii. 26-28; for in Christ the Father shews himself, as John xiv. 9, 10.

This God was pleased to do, first. For the honour anil advancement of h's people Israel : as Deut. iii. 7, ' What nation is so great, that hath God so nigh unto them 1'

Secondly, To beautify his sanctuary: as Hag. ii. 7, ' I will fill this house with glory.' Hence it is called high, 1 Kings ix. 8.

Thu-dly, and chiefly. To stir up his people to desire and delight to come to his sanctuary, as Ps. xlii. 1, 2.

Quest. What is this to us ? This place belonged to the Jews.

A lis. See Isa. ii. 2 ; Micah iv. 1. It was a tj'pe of the church of Christ, as Heb. xii. 22, which is therefore called ' the holy city, new Jerusalem,' Rev. xxi. 3, 10, and thereof it is true, Mat. xxviii. 19, 20, with xviii. 20.

This serves for instruction, reprehension, admonition, and comfort.

Use 1. For instruction, it lets us see that though difference of place in respect of holiness of the places be taken away in the New Testament, as John iv. 21, 23, yet in respect of God's sacred ordinances there used, some places have an honour above others, at least for the time when those ordinances are in hand, as Mat. xviii. 20. And so M. Calvin acknowledgeth that there is a beauty belongmg to temples and churches in the New Testament, which should draw the affections of the faithful unto them.

Use 2. Secondly, A just reproof of \vilful recusants and profane protestants, that care not for the place of God's worship; they are far from David's mind, Ps. xxvi. 8, %vith xlii. 1, 2, and cxxii. 1, and vers. 1, 2 of this psalm, nay, they are as those. Job 14, that say unto God, 'Depart from us.'

Use 3. Thirdly, This should stir up all that have care of the true welfare of thek souls to love God's house, and God's worship, the house for the worship, as David did. Consider his comfort in death, Ps. xxxi. 5, which will be contrary to the wicked, as Mat. XXV. 41.

Use 4. Fourthly, For comfort to the godly; their love to God's house for grace is an entrance to his house of glory, as 2 Pet. i. 9, 10.

Ver. 8. 0 Lord God of host.% hear my prayer: give ear, 0 God of Jacob. Selah.

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93

Here lie returns to pray for audience to his request for free and safe fruition of the place of (Aod's worsliip, in whicli he shews the more earnestness by doubling his requests, and enforcing them by several titles given to God, to whom he prays, which may strengthen his heart in his assurance to obtain liis requests.

The first title is, ' 0 Lord God of hosts,' which he hath given to God twice before in this psalm,—viz., vers. 1,3; yet here it is repeated vnth more emijha-sis by addition of the title God; which shews that the godly in prayer do not faint, but increase in zeal and fervency, till they obtain their requests, as Dan. ix. 19.

For they are enabled to this duty by the Spirit, whicli helpeth their infirmities, being neither weaiy nor faint, Rom. viii. 26.

Also they know that God liketli importunity, Luke xviii. 1, 6, 7, and fervency, James v. 16.

Use. Which should be a precedent and encouragement to us in prayer, to shew fervency and constancy therein.

For the first deserijjtion of God by these titles, ' 0 Lord of hosts,' 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, &c.

The matter he here prays for is audience, ' Hear my prayer: give ear;' the doubling hath its emphasis, and shews his fervency and earnestness for audience. Mark, then, the holy prophet prayeth earnestly to have his praj'ers heard; see Ps. v. 1, 2, and xiii. 1, 2.

This he doth, because to his seeming God did too long delay to satisfy his desii-e; for David longed and fainted like a woman ■w"itli cMld, ver. 2, whose case will hardly admit delay.

This serves for instruction and admonition.

Use 1. For instruction see tliis, that sometime God useth long delays in answering the prayers of his children, see Ps. xxii. 2, Ixxvii. 7-9, and Ixxx. 4.

Quest. How can this be, seeing he saith, ' Ask, and ye shall have' "i Mat. vii. 7.

Ans. First, The sins of God's children may hinder this blessing, as Ps. Ixvi. 18; John ix. 31 ; Isa. lix. 2 ; as 2 Sam. xii. IG, &c.

Secondly, God may delay to answer for a time, to

kindle zeal in his children, as Mat. xv. 22-28 ; as our Saviour dealt with the father of the child that was possessed with a dumb and deaf spirit, Mai'k ix. 18, 22, &c.

Thirdly, To express theii' patience under the cross, as 2 Cor. xii. 19.

Fourthly, To teach them to rest contented with such supply as God ministereth, for he heareth and answereth not always in that particular men beg, but sometime in that which is more for God's glory, and as good for his children, as Heb. v. 7.

Use 2. For admonition, every child of God must mark God's dealing herein with his dearest servants, that by God's delays they neither be dismayed in this duty, nor doubt of God's favour; for this was David's case, and Christ's. We should wisely consider the reasons of God's delay, and make use thei'eof

The latter title he gives to God is, ' 0 God of Jacob,' which he propounds upon his second and more earnest request for audience.

Mark, then, that when David would fain have audience mth God in jjrayer, he calls him the God of Jacob.

The reason of this title here is, first. In regard of the covenant whicli God made with Jacob and his posterity, who are often styled by the name of Jacob ; as Ps. lix. 13, ' God ruleth in Jacob ;' and Isa. xliii. 1, 'But now saith the Lord that created thee, 0 Jacob, and he that formed thee, 0 Israel.' Chap. xliv. I, 'Hear now, 0 Jacob my servant, and Israel, whom I have chosen.' ' I am the Lord thy God, the Holy One of Israel,' chap, xliii. 3. ' Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen,' chap. xliv. 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, ' 0 Jacob and Israel, thou art my servant; I have formed thee ; thou shalt not be forgotten of me,' chap. xliv. 21.

Secondly, and more especially, In regard of the special favour that God shewed to Jacob when he changed his name to Israel, in suffering himself to be overcome by Jacob when he wrestled with him : Gen. xxxii. 2-i, 26, 28, ' As a prince,' saith he, ' hast thou power.' Hosea saith, chap. xii. 3, ' By his strength he had power with God ;' ver. 4, ' yea, he

PIERSON ON PSALM LXXXIV.

[Ver. 9.

had power over the angel,' (that is, Christ the angel of the covenant;) ' he wept and made supplication unto him;' mark the means of his prevailing prayers and tears. Now Da^dd 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 he that suffers himself to be prevailed with in prayer, and he is without shadow of turning, James i. 17; 'To-day, yesterday, and the same for ever,' Heb. xiii. 8. This serves for instruction, admonition, and comfort.

Use 1. For instruction, see here a gracious j^rac-tice of God's servants, both to mark and mention in their prayers such dealing of God with their forefathers as may encourage them in this duty, and strengthen their faith in assurance to prevail. It is here plain in David, when he calls God the God of Jacob; but more plain in EUsha, 2 Kings ii. 14, when coming back to the waters of Jordan, with the mantle that fell from Elijah, wherewith Elijah had a httle before made a way through the river on dry ground, ver. 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 God's gracious dealing with their forefathers, as Ps. xliv. 1-4, and xcix. 6-8 ; see Ps. Ixxiv. 13, 14, and Isa. li. 9, 'Awake, awake, put on strength, 0 arm of the Lord; awake, as in the ancient days. Ai't thou not he that hath cut Rahab, (that is, Egypt,) and wounded the dragon in the waters ]' (that is Pharaoh ;) and ver. 10, ' Art not thou he which dried up the seal' &c., meaning, that he can do so still. So Jehosliaphat in his prayer, 2 Chron. xx. 7.

Use 2. For admonition, remember that ' "whatsoever was written afore-time was written for our learning; that we through patience and comfort of the Scriptures might have hope,' Rom. xv. 4. We therefore must read the Scripture with observation, and thus encourage ourselves in prayer to prevail with God for his church, and for ourselves.

Use 3. For comfort, in prayer remember the true God is the God of Jacob; he will be prevailed with by prayers and tears; but follow and imitate Jacob, leave not off, give not over tUl he answer, as Isa. Ixii. 1, 2.

Ver. 9. Behold, 0 God our shield, and look "upon the face of thine anointed.

In the former verse, David did most eai'nestly beg of God audience to his prayer. In this verse, continuing the same duty of prayer, he begs of God, (whom he calleth their shield,) with like earnest affection, (for he doubleth his request,) the favour and kindness to be beheld and looked upon ; moving the Lord thereto by the honourable state whereunto God had advanced Mm, in anointing him to be a Icing, so as he was the Lord's anointed.

In tills petition note three things ; first. The title which he gives to God; secondly. The favour he craves of God; thirdly, The reason whereby he would move the Lord to grant that favour. For the first; the title he gives to God is their shield, ' 0 God our shield.' A shield we know is a part of armour for defence, serving to keep off and award the hurts and blows wliieh an enemy might give; and so by fit resemblance shews what God becomes to those that be his—namely, a sure defence and safeguard from all hurtful assaults of their enemies. Mark then in this title, that God is a shield for his children, that is, their sure and safe jjrotector and defender from the hurts of all their enemies: Ps. iii. 3, ' Thou, Lord, art a shield for me ;' Ps. xviii. 2, ' The Lord is my rock, and my fortress, my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation ;' Ps. xxxiii. 20, ' He is our help and our shield ;' Ps. lix. 11, ' Bring them down, 0 Lord our shield :' and as it followeth in this psalm, ver. 11, ' The Lord God is a sun and shield.'

The reason hereof is his own free grace and favour in Christ to those that be truly in covenant with him, as Gen. xv. 1.

This serves for instruction, admonition, and comfort.

Use 1. For instruction two ways : first, To let us plainly see the great happiness of the godly, that though they have many and mighty enemies, both corporal and spiritual, yet their God is an all-sufficient safe buckler and shield of defence against them all, see Deut. xxxiii. 29, ' Happy art thou, 0 Israel: who is like unto thee, 0 people saved by the Lord, the shield of thy help.' Ps. cxliv. 15, 'Happy are the people that be so; yea, happy is that people whose God is the Lord.'

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Use 2. Secondly, This shews how magistrates should sliew themselves toward the godly, when any wrong is offered unto them, namely, as the Lord himself is, whose name they bear, Ps. Ixxxii. 6 ; so they should become shields,—that is, sure protectors and defenders of the godly; so Job was, chap. xxix. 11, itc, 'When the ear heard me, it blessed me; and when the eye saw me, it gave ear to me. Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy.' Magistrates are called shields, Ps. xlra. 9; Hosea iv. 18, and therefore should become protectors of the good, unless they mil have their own names to rise up in judgment against them.

Use 3. For admonition, it serves effectuallj' to move every one to laliour carefully for that estate wherein they may truly have the Lord for their shield. Hereunto three things are necessary.

First, That we stand rightly in covenant ivith God, having avouched him for our God, not only by recei\ing the seals of the covenant, in being baptized and coming to the Lord's table, which hj-pocrites may do, but especially by reverent re-cei^•ing the word of the covenant, and humbly submitting ourselves thereto, as God required, when he avouched Israel to be his people, Deut. xxA'i. 16-18, and they performed, when they sat down at his feet, every one receiving his word, Deut. xxxiii. 3.

Secondly, We must see that our hearts be indued with true faith, whereby we trust in God unfeignedly, resting and relying upon his promise for all the blessings of the covenant. This grace entitles us to have God for our shield. Prov. xxx. 5, ' Every word of God is pure, he is a shield to those that trust in him.' Ps. xviii. 30, ' The word of the Lord is tried; he is a buckler to those that trust in him.' Ps. xxviii. 7, ' The Lord is my strength and my shield : my heart trusted in him, and I am helped ;' also Ps. xxxiii. 18-20.

Thirdly, We must walk uprightly before him, making conscience of all sin, and leading a godly life. Tins God required of Abraham, to whom he promised to become a shield. Gen. xvii. 1, with Gen. XV. 1; and Solomon gives assurance hereof.

Prov. ii. 7, ' He is a buckler to them that walk uprightly,'—that is, to those that look in all things to please God, and lean neither to this sin nor that. And to move us hereunto, let us consider the evils of the times, in the abundance of iniquity, which cry to heaven for most heavy judgments; let us think upon the troubles of other nations, and our own present danger sundry ways, especially from di\'isions both in church and state. Now in times of trouble, nothing can be better for us than to have the Lord for our shield, for then we need not fear; what can man do unto us ? Ps. cxviii. 6.

Use 4. For comfort, this makes gi-eatly to all that be in covenant with God, and testify the truth of their faith by upright walking before him ; for God is their shield ; what need they fear t Consider Ps. xxvii. 1, 2, 'The Lord is my light and my salvation ; whom shall I fear?' &c. ; Jer. xx. 11, 'The Lord is with me like a mighty terrible one : therefore all mine enemies shall be confounded, but I shall not be confounded.' This made Da\-id not to fear ten thousand of the people that should beset him round about, Ps. iii. 6 ; nor walking through the shadow of death, Ps. xxtii. 4. This made the three servants of the Lord not fear the hot fiery furnace, nor the fierceness of the king, Dan. iii. 16, 17, &c.

Now consider that God is without shadow of change, James i. 17 ; and he was a shield to Abraham, David, Jeremiah, and others. Let us therefore labour to be like them, and we may with like confidence rest assured of God's protection, as the Lord promised, 1 Kings ix. 4, 5, and as the godly do comfortably expect, Ps. xxii. 4, 5.

The seccnd thing to be noted here, is the favour which he begs and craves of God, namely, that God would behold and look upon his face, that is, look upon him favourably, taking gracious notice of his estate and desire : Ps. cxlii. 4, ' Look upon my right hand, and see,' so the words are in the original, as the marginal reading hath it; Ps. cxix. 132, 'Look upon me, and be merciful unto me ;' Ps. Ixxx. 14, ' Look down from heaven and behold ;' so Isa. Ixui. 15, ' Look do^vn from heaven, and behold, from the habitation of thy holiness, and of thy glory.'

The reasons hereof are two : first. Because God's looking upon his face was a comfortable sign of his favour and kindness ; as Ps. Ixxx. 3, 7, 19, ' Cause

PIEUSON ON PSALM LXXXIV.

Ver. 9.

thy face to shine, and vre shall he sayed ;' Ps. xxxi. 36, ' Make thy face to shine ; save me for t% mercies' sake.' This is more plain by the contrary, God's hiding of his face, which is in Scripture a plain sign of God's anger and displeasure : Deut. xxxi. 17, 18, ' Then shall mine anger be kindled against them, and I will forsake them, and I will hide my face from them:' and Ps. xiii. 1, ' How long wilt thou forget me, 0 Lord 2 for ever ? How long mlt tliou hide thy face from me 1'

Secondly, Da^dd desired God to look upon his face, because he conceived it might be a special means to move to mercy. For David no doubt shewed in his very countenance a godly sorrow for his restraint from God's sanctuary, as also an earnest desire of that favour, that he might safely frequent the place of God's worship ; see Ps. xlii. 1, 2, for his earnest desire, and ver. 3, 4, 9, for liis soiTOW and mourning.

This serves for instruction and for admonition.

Use 1. For instruction, two ways: first. The form of words and phrase here used shew a notable way to stir up and move compassion towards others— namely, to look upon and behold their miseries ; for therefore, no doubt, doth David entreat the Lord to look upon his face, that the view of his mournful countenance might stir up compassion towards him : so Lam. i. 12, ' Is it nothing to you, all ye that pass by 1 Behold, and see if there be any sorrow like my

SOITOW.'

Use 2. Secondly, See here that the favour of God is to the child of God a thing of high esteem, else the smallest sign thereof in a cheerful countenance and lovely look would not be so earnestly desii-ed ; indeed, with natural men it is not so ; they say unto God, ' Depart from us ; what can the Almighty do for us?' Job xxii. 17. But ■\\'ith the godly it is otherwise : Ps. xxx. 5, ' In his favour is hfe ;' nay, Ps. Ixiii. 3, ' His lo^^lng kindness is better than life ;' which made Da\-id to bid Zadok to Ijring back the ark of God unto his place, saying, ' If I have found 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 Mm good,' 2 Sam. XV. 25, 26.

Use 3. For admonition, it serves three ways : first,

To imitate Da^nd in our prayers, labouring in our very countenance to express truly the good afiections of our hearts by mournful looks in confession of sins, as Ps. Iv. 2, ' Attend unto me, and hear me : I mourn in my complaint, and make a noise ;' and by cheerful countenance in thauksgi\ang : so ser^dng the Lord ■ with a cheerful and glad heart for his good blessing, " as Deut. xx^^ii. 47.

Use 4. Secondly, To learn of Da\'id how to stir up our hearts to charitable compassion towards them that be in misery — namely, exeixise our senses upon the objects of mercy. Hitherto belongs the charge; Isa. Iviii. 7, ' Hide not thyself from thine ovm flesh.' That was the uncharitable practice of the priest and Le-\ite, to turn away from the wounded man, Luke x. 31-33.

Use 5. Thirdly, This must teach us, with Da\-id, to make high account of God's favour, esteeming it as our own life, as David. And for the sure obtaining of it, labour to be found in Christ, in whom only it is to be had ; John xiv. 6, vdth Exek. xxxix. 29, 'Neither wiU I hide my face any more from them.' Also to beware of all sin, whereby it is certainly lost, as Deut. xxxi. 17, 18; Ezek. xxxix. 23, 24. And in particular, seeing the want of faith and obedience, the chief fruits of the word of the kingdom, cause God to take it from us. Mat. xxi. 43 ; therefore in special manner we must give all diligence to make our callmg and election sure, 2 Pet. i. 5, 6, &c.

The third thing to be noted here is, the reason or argument implied in the title wliich David gives to himself, to move God to shew favour unto him— namely, because he is the Lord's anointed. It is most true that the Son of God, the second person in Trmity, was at this time, and from the beginning of the world, iu God's purpose and promise, the Lord's anointed, as he is called the lamb slain, Eev. xiii. 8, whereon he is called the Messias, or anointed, long before his incarnation, Dan. ix. 24, 25, whose coming was expected by aU the Jews, as John iv. 25. And it may be David in this title had reference to his mediation, in whose alone merits and worthiness the godly in all ages have audience with God; as Dan. ix. 17, ' Cause thy face to shine upon thy sanctuary for the Lord's sake,' that is, for the Lord Christ Jesus' sake. And so from David we

Ym. f).]

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must learn to beg all blessings of God for Christ's sake, as John xvi. 23, 24, with John xiv. 6. Yet withal we must know, that David styles himself God's anointed, with special reference to that high favour and honour whereto God had advanced him, when he anomtcd liim by Samuel, to be king over his people, as 1 Sam. xvi. 12; Ps. Ixxxix. 20, whereby he made him not only a type, but an honourable progenitor of Chi'ist, as that same Psalm implies, ver. 20-29. And upon consideration of that great and extraordinary favour, he begs that which is less, even a gracious resjject for freedom and hberty in God's holy sanctuary; as the next verse, which propounds the reason of his earnest desire, doth plainly import.

Mark, then, that because David was the Lord's anomted, therefore he begs that gi-ace and favour to enjoy with freedom the ordinances of God in his holy sanctuary. To the same effect, he prays, Ps. cxxxii. 10, ' For thy servant David's sake, turn not away the face of thine anointed.'

The reason hereof is plain: first, Because the very external unction was an high honour and a rare favour : as is implied, 1 Sam. xv. 17, ' When thou wast small and httle in thine own eyes, wast thou not made the head of the tiibes of Israel, and the Lord anointed thee king over Israeli But being joined with the thing signified, even the inward graces of the Spirit, as it was in David, 2 Sam. xxiii. 1, 2, where he is said to be the man that was raised up on high, the anomted of the Lord, indued with the Spirit; thus it did entitle him to God's .special mercy, as Ps. Ixxxix. 20, 28, ' God promised, sajing, I have found David my servant; 'with my holy oO have I anointed him. My mercy will I keep for liim for ever:' and David acknowledgeth, Ps. xviii. 50, ' Great deliverances giveth he to his king: he sheweth mercy to his anointed.'

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 Isa. ii. 3, here God teacheth his ways for their enabling to walk in his paths.

This serves for instruction and for admonition.

U)>e 1. For instruction, two ways : first. It lets us see a commendable property in the godly, to oliserve and mark God's favours towards them, for their better encouragement to depend upon him, and to pray unto him for further blessing: see 2 Sam. x\di. 34, 37, 'Thy servant kept his father's sheep,' &c. ; Ps. Ivi. 13, ' Thou hast delivered my soul from death ; wilt not thou deliver my feet from falling 1' So did Samson in his great thirst, Judges xv. 18. This we should the rather mark for our example in following the godly herein, both because God requires it for our good : Ps. cxi. 4, ' He hath made his wonderful works to be remembered;' and ver. 2, ' They are sought out of all them that have pleasure therein.' Micah vi. 5,' Remember now, 0 my people, what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal ; that ye might know the righteousness of the Lord.' And also blames those that forget his works and deahng towards them : as Ps. cvi. 7, ' Our fathers understood not thy wonders in Egj-pt; they remembered not the multitude of thy mercies ; but provoked him at the sea ;' ver. 13, 'They soon for-gat his works; they waited not for his counsel;' ver. 21, 'They forgat God their Sa\'iour.' For this good king Asa is blamed : 2 Chron. x\'i. 8, ' Were not the Ethiopians,' &c.

Use 2. Secondly, Here behold a great prerogative and privilege of aU 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 needful blessing ; which is, beside his command and pi-omise, Ps. 1. 5, 15, the honour of holy unction ; they are the Lord's anointed ones, though not with material oil, the use whereof ended in Christ, as all legal tj^pes did, Col. ii. 17 ; Heb. x. G, yet with the graces of the Holy Ghost, which are spiritual oil, as John ii. 20, 27. By which they are 'made kings and priests unto God,' Eev. i. 6, 'an holy priesthood, to offer up spiritual sacrifices, accejitable to God by Jesus Christ,' whereon they are called ' Christ's fellows,' Ps. xlv. ; yea, Christ himself is ' not ashamed to call them brethren,' Heb. ii. 11. And so they are indeed by the grace of faith, as Gal. iii. 26 ; 1 John v. 1. Christ indeed hath the pre-eminence, for he is the natural Son, as he is the second

L 2

PIERSON ON PSALM LXXXIV.

[Ver. 10.

person in Trinity, the only begotten, John i. 14, and as incarnate, made man, the Son of God also, Mat. iii. 17, by the grace of personal union.

Use 3. For admonition, two ways to every one that would pray with comfort.

First, To make trial whether we be the Lord's anointed 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 spuitual sacrifices, which are : first, Ourselves in souls and bodies through faith in Christ, as Eom. vi. 13, 'Yield up yourselves unto God,' Eom. xii. 1, which is laiown by sanctification joined ■\\dth profession of faith, as Eom. XV. IG.

Secondly, Our prayers and praises : as Ps. clx. 2, ' Let my prayer be set forth as incense ;' and Heb. xiii. 15, 'The sacrifice of praise, the fruit of the lips ;' or as Hosea xiv. 2, ' The calves of our lips.'

Use 4. Secondly, In the want of assurance of this honourable state, to give aU diligence in the sa^^ng and holy use of God's means to attain iinto it, which requires, first. Leaving the world, though not for habitation, yet for behaviour and condition ; for the world receives not this anointing, John xiv. 17, whence Christ told his disciples he had chosen them out of the world, John xv. 19, meaning by his holy calling, whereto Paul exhorteth the Eomans, chap, xii. 2, 'Fa.shion not yourselves,' &c. The world's fashion to be left is sin in general, 1 John v. 19, and in particular ' the lusts of the flesh, the lust of the eye, and pride of life,' 1 John ii. 16. Now this is by true repentance, whereon the Spirit is promised, Prov. i. 23, with Acts ii. 38. Secondly, Wait for this gift of the Spirit in the sacred ordinances of the word and prayer; the word. Acts x. 44; Gal. iii. 2 ; and prayer, Luke xi. 13, do herein as the people did at Bethcsda, John v. 3, 4 ; yet let us look to the afi'ec-tions of our hearts towards this anointing in the use of means; for we must do it with an holy desire, Isa. xliv. 3, and ever join obedience with our endeavour, Acts v. 32.

Ver. 10. For a day in thy courts is letter tlmn a thousand. I had rather be a doorkeeper in the house of my God, than to dicell in the tents of wickedness.

The prophet having sundry ways expressed his zealous affection towards the house of God ; 1. By way of admh-ation, ver. 1. 2. By plain discovery of his affection, ver. 2. 3. By lamentation, ver. 3. 4. By instruction, touching the happiness of the priests and Levites, ver. 4. 5. By humble and earnest supplication for audience and favour to enjoy the blessings he so much desired, ver. 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 afiection towards the Lord's sanctuary, drawn from the surpassing benefit of time spent there above any other place in the world: ' For a day ia thy courts,' saith he, ' is better than a thousand' anywhere else. Speaking of the sanctuary, as the spouse doth of Christ, Cant. V. 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 other-\vise affected, therefore he doth make instance in himself, because he best knew his own heart, and plainly professeth that his affection did more cleave to the Lord's sanctuary than to any other place, saying, ' I had rather be a doorkeeper,' &c., like as Joshua had done before about the wor.ship of the true God, Josh. xxiv. 15.

To begin with David's reason, it stands upon this ground : man's heart for earnest desire and dehght should be there set, where most and best good is to be received ; this is according to the apostle's counsel, 1 Cor. xii. 31, ' Covet earnestly the best gifts ;' and 1 Thes. V. 21, ' Prove all things, hold that which is good.'

There rh xaXov must needs sometimes be icdX-Xidrov, for we must not only choose good before evil, but of diver's good things the 1:)est, as the very heathen have well prescribed.' Now the prophet David doth here assume, ' But a day in God's courts is better than a thousand elsewhere,' and therefore do I desire it.

In this, which the prophet assumeth, this must be

remembered for the meaning, that by God's courts

here is not meant heaven, the place of glorj^, but the

place of Ills solemn worsliip here on earth, even his

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sanctuary, wliicli to David's religious heart was heaven upon earth. And so the point to be observed is this :

That time bestowed in God's holy worship and ser\dce is better than a thousand times so much

spent elsewhere. This is here plainly affirmed, and to gain our more cheerful assent, mark the reasons following :

First, here only is the certain perfect cure of all spiritual evils and maladies in the soul.

A POSTSCEIPT BY THE PUBLISHER TO THE READERS.

CHRISTIAN READERS,—Having drawn forth ^ this Exposition of the 84th Psalm as far as the perfect copy of the author's ovra handwriting had carried it on, and having lost the hopes I had once of supplying what is wanting, on the three last verses, out of his other papers, I had an intent to undertake that task myself; but, upon further consideration, I have now resolved to let it alone, and leave it as I found it, rather than to fall under his censure that said, Infelix operis smnma; and to owe them an answer who should ask a reason of the dissimilitude in the words of the poet, when he said, Amphora capit institui, cuirente rota cur urceus exit 1 For why should I strive, non passibus cequis, to follow him afar off whom I can have no hojDe to overtake? Such a master of this sacred art (rightly dividing the word of truth) he was, that it would be jwesumption in me to imagine, that what was left unfinished by him should be perfected by me. And for works of this natui-e to be published in this sort, is not without example amongst the writings either of ancient and modern authors. Besides, (if I be not mistaken,) both the matter and expressions in these three verses, either all or the most part, are such as you may find

handled either in the former verses of this psalm, or in the expositions of those other three, which it is intended shall be pubHshed together with this, viz., 27th, 8.5th, and 87th. As the former part of ver. 10, 'A day in thy courts is better than a thousand,' seems parallel to that of ver. 4, ' Blessed are they that dwell in thine house;' the latter part of the same verse, ' I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness,' unto the fourth verse of the 27th Psalm, ' One thing have I desired of the Lord,' Szc. So the former part of ver. 11, ' The Lord God is a sun and a shield,' doth not difier much more from that of ver. 9, 'Behold, 0 God our shield, and look upon the face of thine anointed,' than a profession doth from a petition, and mercy acknowledged from mercy de-sii'ed. And the latter part of the same verse, ' No good thing TviU he withhold from them that walk uprightly,' what is it but the same mth that of the 85th Psalm, vers. 12, 13, 'The Lord shall give that which is good, &:c. The like I might say of the rest, but that I suppose this to be sufficient, if not more than needed. Vale.

TO THE EIGHT WOESHIPFUL, ]\r\^ TRULY NOBLE AND THRICE MOST HONOURED PATRON",

SIR ROBERT WHITNEY, Kt.

IT is not unknown unto him, unto whose eyes all things are naked and opened, that a strong desire doth possess me (if it be not more proper to call it ambition) of offering to the present age, and leaving to posterity, some public evidence of that unfeigned thankfulness which I humbly acknowledge to be due unto you for your altogether undeserved, as well as unexisected at the first, and now little less than twenty years continued, favour, expressed, amongst many other particulars, by three several presentations unto such church-liidngs as were in your power to dispose of; and those not only so freely, but also so fiiendly, not gi'anted, but offered, that, would the severest censurer of simony that ever was, choose of purpose a pattern in that particular for patrons perpetually to practise by, the world could not afford him any one that might more truly say than you can, N(c 2»'cce, nee pretio. And of all the relations wherein men stand to one another, in that between ministers and their people, I think it is the gi-eatest happiness when we can tell ourselves truly that it was not our own doing, but God's, by

the means of others, without any solicitation of our own, that brought us together. This hath been my comfort in many trials of affliction, and will be, I hope, my joy and my crown whenever God shall see it good to turn his hand upon me; and next, under him, I shall ascribe it unto you. And having long ago put on almost an obstinate resolution never to send mine o'mi name to the press, (except it be, as now I do, to bring to light another man's labours,) I am glad I have such a good opportunity, that, whilst I am publishing some of his works, whose memory is not only precious with you and others unto whom he was known, but also like to last as long as orthodox Christian religion keeps footing in England, I may both honour one part with your name, and ^^'ithal tell the world, what I hope you vnA believe, that I am,

Your Worship's most obliged orator, in

the strictest bonds of all observant

duty uufeignedly devoted,

CHRISTOPHER HARVEY.

THE

CHUECH'S EXEECISE UNDER AFFLICTION;

OE,

AN EXPOSITION OF PSALM LXXXV.

pSALM LXXXV. To the chief Mum-ian. A -'- psalm for the sons of Korah.

Ver. 1. Lord thou hast been favourable to thj land; thou hast brought back the captivity of Jacob.

I have chosen to entreat of this psalm, as containing fitting matter unto our times and occasions: wherein, as well the works of God's providence as the godly government and authority under which we live, do call us to the consideration both of former mercies and favours, as also of present evils and further dangers; that, renewing our thankfulness for blessings received, and humbling our souls to beg of God the removal of judgments, both present and imminent, we may with better assurance wait upon God for the fruition of his blessings.

Answerable to all which, we have in this psahn, as a pattern showed us in God's holy mountain; first, The church's acknowledgment of God's favour and mercy in the removal of former e\'ils, ver. 1-3. Secondly, Her humble and earnest prayer for the perfecting of that mercy begun, by the removal of some heavy judgments, which were renewed upon them for their sins, ver. 4-7. Thirdly, Her godly behaviour in waiting for mercy, in a gracious answer to her prayers, wth the sure grounds thereof, ver. 8, <S.-c.

These are the general parts of this psahn, which I will handle in order. But first a word or two of the title prefixed, wliich sheweth the dedication thereof to the chief musician, and pointeth out the persons that were specially to be employed in the singing thereof—namely, the sons of Korah.

The dedication is to the chief musician, or master of the choir. For, 1 Chron. xvi. 4, David ordered a choir to smg thanksgiving, and penned psalms for that end, which he delivered to the master of the choir, ver. 7. Of their ordering, see 1 Chron. xxv. 1-7.

The parties by whom it is to be used are the sons of Korah. These sons of Korah were the posterity of that rebelhous Levite, who, with Dathan and Abiram, rebelled against Moses and Aaron, Num. xvi.; which Korah was consumed with fire, ver. 35 with 17. Howbeit there were of his sons that died not. Num. xxvi. 11, departing, as it seemeth, from their father's tent, as all were commanded. Num. xvi. 24, 26. And of these is numbered a family of the Korathites, Num. xxvi. 58, of whom came Samuel the prophet, and Heman, his nephew, 1 Chron. vi. 33, a great singer, 1 Chron. xxv. 4, 5.

In this title observe two things : first. That God required joy and gladuess in his service, which

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103

David prepared, 1 Chron. xxiii. 5, and xxv. 1, and bids all his people to rejoice in their feasts, Deut. x^-i. 11, 14, which feasts did represent the life of Christians. And in evangelical worship he requires making melody to the Lord iu their hearts, Eph. V. 19.

The reason is great. For in God's ser\nce we have society with God, which is a just cause of exceeding joy. Herein God vouchsafeth evidence of special favour, and if we should take no delight therein, it argues fearful contempt, which God cannot endure without revenge, as Deut. xx\-iii. 47, 48, whereto add, Amos \-ui. 5, 11.

This should make us to stir up iu our hearts, and to express in our beha^'iour, this spiritual joj' in God's service. To this end we have need of the Spirit to sanctify us, which will make us to rejoice in God's word as one that finds a great spoil, Ps. cxix. 162, and concei\'ing it to be the food of our souls, labour to hunger and thu'st after it, and then with Job shall we esteem it above our appointed food, Job xxiii. 12. Aiid when we know God to be our God, and the fountain of blessings to us, we shall ' come before him with gladness ' in prayer, Ps. c. 2; and ' our mouth shall praise him with joyful lips,' Ps. Ixiii . 5.

Secondly, Here note that the sons—that is, the posterity, of wicked and rebellious Korah, have an honourable place in God's sacred and solemn serNace, for to them sundry of Da^'id's psalms are commended, as Ps. xlii., xliv.-xl\-i., S:c., which is no small honour.

No doubt Davdd saw them, being by place and birth Le\-ites, to be faithful and diligent in then-place, and thus renowns them to all posterity, that he composeth special psalms for their ministiy in the solemn service of God.

Here see the verifying of God's word for the comfort of all godly children, that the son shall not bear the inicpiity of the father, Ezek. XA-iii. 14, 17, 20, if he see his father's sins and turn from them.

Ol/j. Exod. XX. 5, ' Visiting the iniquity of the fathers upon the children.'

yins. That is, inquiring for the sin of the fathers among the children, and, if he find it there, then pays he them home.

Ohj. Achan's sons and daughters are stoned and burned for the father's saciilege, Joshua vii. 24, 25. And Dathan's and Abiram's little children arc swallowed up. Num. xvi. 27.

Alt':. For aught we know, they might be of years of discretion, and privy to their father's stealth.

When little ones die in the punishment of their father's sin, God lays not the punishment of the father's sin upon the children, but, to make the father's sin more odious, doth then bring upon the chikken the fruit of their o^^m original corruption, which is death determined upon all flesh, as Gen. ii. 17, with Rom. v. 12. As a creditor that hath both the father and the son debtors unto him, may, upon the father's provocation, lay the forfeiture upon both, being both in Ids danger.

Secondly, Here is special encouragement to the children of wicked parents to become godly and faithful in their places. In some sense they are the sons of strangers, for ' The wicked are estranged from the womb,' Ps. Iviii. 3. Yet, if they leave their father's sins and become faithful to the Lord, here is comfort for them in the honour of Korah's posterity, see Isa. Ivi. 3, ' Let not the son of the stranger, that joineth himself to the Lord, say. The Lord hath utterly separated me from his people;' for, ver. 6, 7, ' The sons of strangers, that join themselves to the Lord, to serve him, and to love the name of the Lord, shall be brought unto his holy mountain, and made joyful in liis house of prayer ;' for ' them that honour me I will honour, saith the Lord,' 1 Sam. ii. 30.

Thus much of the title, the psalm itself fol-loweth.

Ver. 1. Lord, thou hast been farourahk to thy land: thou hast brought again the captivity of Jacob.

In this and the two next verses are contained the church's acknowledgment of God's great favour and mercy, here propounded not only to testify their thankfulness for the blessings they enjoyed, but also to be a ground of encouragement unto their new requests, vers. 4-7; and so conceived, we may therein ob.serve one thing in general, viz.,—

That God's church doth think upon and acknowledge the blessings [they enjoy, though] they lie still in other things under some heavy judgments. Compare

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the three first verses with the 4th aud 5th, which -n-ill well agree either to the times of Ezra and Nehcmiah —when, notwthstanding their return from Babylon, the people were in great distress at Jerusalem, as Neh. !.■> 3—or to the more hea\'y times, when Autio-chus Epiphanes did tyi-annise over them, as the book of Maccabees shews more at large, 1 Mac. i. 25, 36, &c. Like unto this is Ps. xliv. 1, &c., ' We have heard with oui- ears, 0 God, our fathers have told us, what works thou didst in their days, in the times of old,' &c. 'Thou hast saved us from our enemies, aud put them to shame that hated us,' ver. 7. ' But thou hast cast off, and put us to shame; and goest not forth with our armies,' ver. 9.

The reason is twofold: first, To shew themselves thankful for blessings received; for so God is honoured, Ps. 1. 23, 'Whoso oflfereth praise glori-fieth me,' which is very profitable, as Luke xvii. 17-19.

Secondly, To lay a ground of assurance of deliverance in present e^dls; for hereby their hearts are settled in assurance of God's power, and further, in the love of his mercy : as appears by that of Da-s-id, 1 Sam. xvii. 34, &c., 'The Lord that deUvered me out of the paw of the Hon, and out of the paw of the bear, he will deliver me out of the hand of tliis Philistine.'

Tills serres for instruction and for admonition.

For instruction, see a difference between the wicked and the godly under crosses and afflictions. The godly, we see here, doth guide liis affairs with discretion; as he looks with one eye on God's present judgments, so with the other he beholds precedent mercies: see Job i. 21, 'The Lord gave, and the Lord hath taken away ; blessed be the name of the Lord;' and chap. ii. 10, 'What? shall we receive good at the hand of God, and shall we not receive e\'iir But the wicked are like Haman— aU his honour is nothing, while Mordecai sits in the king's gate, Esther v. 13. The godly are Uke David, 1 Sam. xxx. 5, 6, who, when ' the people spake of stoning him,' ' encouraged himself in the Lord his God;' but the wicked are Uke Nabal in distress, whose ' heart died within him, and he became as a stone,' 1 Sam. xx^'. 37; or hke Saul, that, when God would not answer liim, consulted with a witch, 1 Sam. xxA-iii. 7, 'Seek me a woman that

hath a familiar .'jjirit, that I may go to her and inquire.'

For admonition, labour to become followers of God's church and peojile in this godly behaviour. AVe have just cause so to do in this land, every true member of God's church. God's favour hath been gi-eat unto us, in preventing the designs of our enemies, and in -ndthdrawing the hea\'y judgment of jjlague and pestilence from our bretliren, and that not once alone, but often: the remembrance of which mercies no present judgments should be able to deprive us of.

Now, particularly in the church's acknowledgment of God's great favour and mercy to them, we have sundry things to note :—

First, The prophet calls Judea, wherein the people of Israel dwelt, God's land, ' Thou hast been favourable to thy land;' so Ps. x. 16, 'The Lord is king for ever and ever: the heathen are perished out of his land,' —that is, the Canaanites and the rest of the nations that once possessed it are now destroyed. Jer. ii. 7, ' Ye defiled my land, and made mine heritage an abomination.' Ezek. xxxvi. 5, God is angry with all those heathen that ajDpoint his land into their possession; and ver. 20, ' These are the people of the Lord, and are gone forth out of his land.' Chap. xxy\d. 5, ' I will bring thee against my land.' Hosea ix. 3, 'They shall not dwell in the Lord's land.' Joel i. 6, 'A nation is come ujion my land.'

The reason, or gi-ound hereof, is tlireefold. First, God chose this land for his own people, wherein he promised to dwell among them: see Lev. xxvi. 11; Ps. xlra. 4, xlviii. 1-3, and Ixxvi. 1, 2; Ezek. xx. 6, and xxxvii. 26.

Secondly, He became king over tliis land, Zech. xiv. 9; ' Judah was his sanctuary, and Israel his dominion,' Ps. cxiv. 2.

Thirdly, He undertook to be protector and blesser of this land, and that in an extraordinary manner, as Deut. xi. 11, 12, 'The land, whither thou goest to possess it, is a land of hills and valleys, &c. A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it.' Experience whereof may be seen by example, 1 Sam. \'ii. 10-12 ; 2 Kings xtx. 32, 33.

In these respects the land of Jewry was, as it were.

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God's peculiar enclosure, hedged in from his commons, ■which was the whole earth.

This serves for instruction, admonition, and comfort.

For instruction, it shews plainh* that some lands and people have a privilege above others, for sure title and interest unto the true God,—namely, those that do receive, believe, and obey the word of the covenant, as did the Jews under the law, and all Christian nations under the gospel. It is true that, by creation and common pro\'idence, all lands and all people are the Lord's, as Ps. 1. 12, 'The world is mine, and the fulness thereof;' yet they only are his by bond of covenant, and so entitled to his special mercies, that truly receive, believe, and obey his holy word, see Exod. xix. .5, 6 ; Deut. x. 14, 15; P.s. Ixv. 1.

For admonition it serves two ways. First, To those that as yet are without, not called nor brought into the bond of the covenant with God, that, if ever they desire true happiness for their souls, they labour to become rightly entitled to the true God by special covenant tlirough Christ Jesus; for 'happy are the people that have the Lord for their God,' Ps. cxHv. 15. Now, for this end, they themselves must seek unto God's ministers, and say, as a man of Macedonia did unto Paul in a vision, ' Come and help us,' Acts xvi. 9 ; they must inquire of them, as the eunuch did of Philip, ' I pray thee, of whom speaketh the prophet this?' Acts viii. 34. Nay, they must study in the word themselves, and search the Scriptures daily, by the example of the noble Bereans, Acts xvii. 11. And, above all, they must desire of God that he will teach them to do that which is pleasing unto him, as Ps. cxliii. 10.

Secondly, To us in this land, who, by oiu' holy profession, do entitle ourselves to the true God, and say, as Ps. xlviii. 14, ' This God is our God for ever.' We must look unto it, that we do truly and sincerely receive, believe, and obey the word of the covenant, and take heed of those things which tend to separate between God and his peojile. Amongst which, we are most in danger of these two : first. The idolatry of popery; secondly, Profaneness in Clmstianity. Popery is a false faith ; and proftmeness in the profession of the true religion argues a dead faith.

For popery, it is at this day, amongst God's

people, in comparison of true religion, as the worship of the golden calves, erected by Jeroboam at Dan and Bethel, was to the true worship appointed by God himself at Jerusalem, 1 Kings xii. 26, 28, 29, &c.

For papists worship God in images, as they did : now, the danger thereof see 2 Chron. xv. 13, Israel without a true God; and chap. xxv. 7, ' The Lord is not with Israel.' Therefore, if we desire the continuance of this privilege, to have our land to be God's land, we must set ourselves against popery; lament and repent that it hath any corner and closet by allowance amongst us; yea, we must, by prayer to God, seek the removal of it. Consider Ps. Ixxxi. 8, 9, ' Hear, 0 my people, and I will testify unto thee : 0 Israel, if thou wilt hearken unto me ; there shall no strange God be in thee; neither shalt thou worship any strange God.'

Then, for profaneness among the professors of true religion, tliis argues a dead faith ; for such deny the power of true rehgion, 2 Tim. iii. 5. Now, God's kingdom is ' not in word but in power,' 1 Cor. iv. 20; and this is a spreading evil amongst us, as God's judgments shew : see Jer. xxiii. 10, ' The land is full of adultery, and because of oaths the land mourns ;' also Hosea iv. 1-3, ' The Lord hath a controversy with the land,' &c.

The same sins are rife amongst us, whereof we must take special regard against the day of humiliation.

For comfort, this makes greatly to any land or people thatkeep covenant with God, when they are oppressed with idolatrous enemies or wicked men, as usually the true church is. They must remember their interest in the true God, and in the time of danger, with Hezekiah, Isa. xxxvii. 6, 29, humble themselves in earnest prayer, and, with Jehoshaphat, fast and pray, 2 Kings xx. 3, 4, 12, and then they shall receive a gracious answer, as he did, ver. 14, and good success, as Abijah did, 2 Chron. xiii. 8, 10, 12.

Secondly, Note here, as taken for granted, that Jacob—that is, the Jews, who were the posterity of Jacob—had been taken captive ; for the churcli's thankfulness for then- bringing back is an acknowledgment of their can-jing out.

The truth hereof is manifest by plain and manifold

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relation in the holy storj', see 2 Kings xxiv. 10, 11 ; Dan. i. 1, 2; for the beginning of it, in part, in the reign of Jehoiakim; and for the accomplishment thereof, see 2 Kings xxv. 2, 8, 11 ; Jer. xxxix. 2, 3, &c., and lii. 4, &c.

The reason hereof was their gi'ievous sins against God: Lam. i. 8, ' Jerusalem hath grievously sinned, therefore she is removed,' according to God's tlu'eat-ening. Lev. xxvi. 14, 15, 25, 33; Deut. xxviii. 15, 20; Jer. xrvi. 10, 'Wherefore hath the Lord pronounced all this great evil against us?' ver. 11, ' Thou shalt say. Because your fathers have forsaken me;' ver. 12, 'And ye have done worse than your fathers;' ver. 13, 'Therefore will I cast you out of this land.'

This serves for instruction, admonition, and comfort.

For instruction, see plainly that God's own people, for the sins committed against him, may He under most heavy and grievous judgments, as here we see they are led into captivity: among whom were Daniel, Shadrach, Meshach, and Abednego, Dan. i.; also Mordecai and Esther, chap. ii. 5, 6 ; yea, Zerub-babel and Joshua: yea, see Ps. xliv. 9, 10, &c., to the 18th.

For admonition, two ways : first, To beware of rash judgment, either against ourselves or others, for the grievous calamities that lie upon us and them; for God saith,' Many are the afflictions of the righteous,' Ps. xxxiv. 19; ' Whosoever vnW live godly must suffer persecution,' 2 Tim. iii. 12; ' Through manifold afflictions we must enter into the kingdom of heaven,' Acts xiv. 22.

Secondly, Hereby learn to know to repent of for the time past, and to beware of for the time to come, those sins that brought the captivity ; which are these : In general, the transgressing of God's commandments, as Lev. xx\'i. 14, 15, 25. In particular, idolatry, 2 Chron. ^-ii. 19, 20; Sabbath-breaking, Neh. xiii. 15-17; covetousness, Jer. vi. 12, 13; swthing teaching, Jer. yi. 14, &c.

For comfort to the godly in the times of their great affliction, consider that nothing befalls thee which hath not lit on God's dear children, whatever thine affliction be, whether inward in mind, or outward in body, see 1 Cor. 10, 13. Consider the state of Job, chaps, i., ii. ; and of David, Ps. Ixxvii.

2, 4, ' My sore ran in the night, and ceased not: my soul refused to be comforted. Thou boldest mine eyes waking : I am so troubled that I cannot speak ; yet I cried unto God with my voice, even unto God ■with my voice, and he gave ear unto me,' ver. 1. Consider also the restoration of Israel in this text, and Zeph. iii. 14, &c.; Isa. xii. 1, &c., and liv. 1, &c.; Micah iv. 6, 7.

The third particular thing to be here observed, is expressed—namely, that God brought back his people that had been led into captivity. This is plain, for the captivity of Babylon, in the first and second chapters of Ezra, where both time, and means, and persons that did return, are set do\^^l particularly, and at large.

The reason hereof is twofold : first, and chiefly, In God, who of mere grace and favour undertook this great work, and bound himself thereto by promise: see Jer. xxvii. 22, ' They shall be carried to Babylon, and there shall they be, until the day that I visit them ; then will I bring them up, and restore them to this place.' Jer. xxix. 10, 'After seventy years be accomplished at Babylon I will visit you, and perform my good word towards you, in causing you to return to this place.' 2 Chron. xxxvi. 22, ' Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be accompU.shed, the Lord stirred up the spirit of Cyras, that he made a proclamar tion throughout all his kingdom, and put it also in ■writing, saying,' &c.

Secondly, God herein had respect to the godly behaviour of his children in ti^ue repentance and earnest prayer, wheretinto he did enable them by his grace, that so he might perform his good word unto them. For that was Solomon's request, at the dedication of the temple, 2 Chron. ■vi. 36-38, assented unto, chap. \ii. 1, by sign of fire consuming the sacrifice, and by voice, ver. 12, 'I have heard thy prayer.' And so we find that Daniel did, chap, xi., according as God had said the godly should do : Jer. xxix. 12, &c., 'Then shall you call upon me, and go, and pray unto me, and I will hearken unto you. And ye shall seek me, and find me ; I wHl be found of you, and turn away your captivity.' This serves for instruciion and for admonition. For instruction, two waj"s: first. See that God

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doth actually for his church ' exceeding abundantly, above all that men can ask or think,' Eph. iii. 20, ■wath Ps. cxxvi. 1, ' When the Lord turned again the captivity of Zion, we were like them tliat dream.' Such was Peter's deliverance, both to himself, and others of the church, Acts xii. 9, 15, IG.

Secondly, Here see a plain difference between God's dealing with his own people and with the wicked, when he enters into judgment with them. His people, we see here, do return, but the wicked are cut off, and cast off for ever: Isa. xx\'ii. 7, 8, ' Hath he smitten him as he smote those that smote him 1' &c.

For admonition, two ways: first. To the wicked, that they insult not over God's children in their affliction and misery; for God will one day restore comfort to his children, and judge the mcked : see Micah \'ii. 8, ' Rejoice not against me, O mine enemy : when I fall, I shall arise ; when I sit in darkness, the Lord shall be a light unto me.'. And for judging the wicked, see Ps. cxxx-vii. 7-9, and Zeph. ii. 8, 9.

Secondly, To the godly in affliction, that they be not dismayed with any terror, for peace and deliverance shall come, see Ps. xxiii. 4; James v. 7, 11; Acts ii. 24. Christ now is made both Lord and king, though once crucified. Acts ii. 36 ; ' Declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead,' Eom. i. 4.

Ver. 2. Hiou haSt fm-given the iniquity of thy people ; thou hast covered all their sin. Selah.

Here the prophet proceeds in the further acknowledgment of God's favour to his people, and doth instance, in this great blessing, the remission and forgiveness of their sins, which were the cause of his judgments that formerly lit upon them.

In exjjressing whereof he usetli variety of phrase, for the greater comfort of his people ; intimating thus much, that whether their sins were small or great, yet God had pardoned them, and hid them out of his sight.

In this confession note two things: the first implied. That God's ovm people have their iniquities and their sins: the second expressed. That

God forgives the iniquity of his people, and covers all their sins.

For the first, God's own people, that are his by covenant, have their inicjuities and their sins: 2 Chron. vi. 36, ' If they sin against thee, (for there is no man that sinneth not.)' Prov. xx. 9, ' Who can say, I have made mine heart clean : I am pure from my sin 1' Eccles. vii. 20, ' There is not a just man upon earth, that doeth good, and sinneth not.' James iii. 2, ' In many things we sin all.' 1 John i. 8, ' If we say we have no sin, we deceive ourselves, and the truth is not in us.' Consider the best that have lived, Noah, Abraham, Job, Moses, David, Peter, &c., who, though they were most worthy men, yet were not jjure and free from sin.

The reason hereof is their original corruption, furthered by the malice of Satan, and the deceitful-ness of the world.

And touching this corruption, which is in every man the seed of liis sin, thus much we must know, that it is in God's people in a different manner and measure according to their estate before God. For among God's people, some are his by a general calling only, and outward profession, and in them corruption reigueth; for the grace they have as yet is restraining only, which keepeth them from the servitude of some gross sins only. Others are his also by effectual calling and inward sanctification; in whom, though corruption do not reign, and hold them captive under the bondage of sin, yet doth it remain in them, and allure and draw them many a time to commit iniquity and sin.

Thus much Paul confesseth, speaking of himself regenerate, Rom. vii. Now there he saith, to express the strength of his corruption remaining, ' What I hate, that do I,' ver. 15 ; now then, 'It is no more I that do it, but sin that dwelleth in me. For I know that in me, (that is, in my flesh,) dwelleth no good thing. The good that I would, I do not; but the evil which I would not, that do I. I see a law in my members warring against the law of my mind,' &c., ver. 17-19, 23.

This serves for instruction, admonition, and comfort.

For instruction, two ways : first. That original sin is not quite taken away by baptism. True it is, they that rightly believe in the Lord Jesus, and are

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regenerate by the Holy C41iost, are Ijoth freed from the guilt of original sin, and have corruption, though not quite removed, yet so weakened and lessened that sin shall not reign in them: yet some i^art thereof remains, and thence proceed actual transgi'es-sions, as St Paul confesseth, Eom. vii. 21.

Secondly, Here see the error of the more ancient heretics, as the Catharists, the Novatians, and Dona-tists, who held a man might live in a state of purity and perfection in life; from whom the papists do not much differ, who do not only hold the total removal of oi-iguial corruption by baptism, but also that the child of God may keep God's commandments. For proof whereof they urge 1 John ii. 4, ;ind do instance in Zacharias and Elizabeth, Luke i. G; but they err, mistaking evangelical obedience there spoken of, as though it were legal.

For admonition two ways: first, To the wicked, that they beware of the common stumbling-block whereat many natural men do fall, that is, to mislike true religion because of the faults and sins of those that be the professors of it. For God's people have their iniquities, they have their sins.

There is a woe to them that give that offence, yet thou shalt not be excused that takest it; for, ' woe be to the world because of offences,' Mat. XA'iii. 7.

Secondly, The godly have hence to consider their estate of subjection to commit iniquity and sin, that thei'eby they may be moved to daily repentance for their sins past, and to watchfulness against sins to come: for which end they must remember Christ's charge of pulling out the right eye, &c.. Mat. v. 29, 30, and beware of the sins which their constitution of body, and their calling or state of life doth tempt them unto; for there especially is this right eye that must be plucked out, and right hand that must be cut off. And against all sin we must labour daily to 'put on the whole armour of God,' prescribed Eph. -vi. 12, 14, 16; and also ever labour to weaken corruption, and to renew and strengthen grace in our souls ; for which end we must be much exercised and conversant in the word and prayer.

For comfort, it makes greatly to those that be in Christ Jesus, and yet be troubled for their iniquities and for their sins.

Qued. \Maerein then do they differ from natural men?

Alts. In the servitude of sin, whereto natural men give themselves willingly and with delight, if they may so do with safety from men's laws ; but the child of God is giieved for them, and doth watch against them, and strive to leave them, and so walks not after the flesh, but after the Si^irit, whereby he is freed from condemnation in Cluist, though he be not quite cleared from his own corruption, Eom. viii. 1, with vii. 24, 25.

The thing here expressed is, that God forgives the iniquity of his peoj)le, and covers all their sins. When God describes himself to Moses, he makes this a part of his name, one of his special properties, to ' forgive iniquity, transgression, and sin,' Exod. xxxiv. 7 : ' The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression,' Num. xiv. 18: 'Who forgiveth all thine iniquity,' Ps. ciii. 3.

The reason hereof is principally in God, even his mercy and truth, which go before his face, Ps. Ixxxix. 14. Mercy moves him to pity those that be in misery, as all are that stand guilty of sin : and therefore he is said to ' pardon iniquity, and to pass by transgression, and not to retain his anger for ever, because he delighteth in mercy,' Micah vii. 18. Also, his truth causeth him to perform covenant with those that be his people in Christ; which is to pardon their sins, for the merit of his death and passion, when they do repent and beg mercy and pardon, whereunto he doth enable them, and excite and stir them up by his word and works : as Lev. xxvi. 40-42, ' If they shall confess their iniquity, and the iniquity of their fathers, &c. If then their un-cu'cumcised hearts be humbled, and they then accept of the punishment of their iniquity : then will I remember my covenant,' &c. Likewise, Jer. xxxii. 39, &c., ' I will give them one heart and one way, that they may fear me for ever, for the good of them and of their- chihlren after them, Sec. So will I bring upon them all the good that I have promised them.' Quest. Why doth Moses say, ' He will not pardon your transgressions' ? Exod. xxiii. 21; and Joshua, ' He is a jealous God, and will not forgive your transgressions nor your sins '? Joshua xxiv. 19. j4ns. The cu-cumstances of those places shew the ue meaning—namely, if men provoke him, and forsake him by idolatry, serving other gods : and if

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they sin presumptuously, despising the word; so Num. XV. 30, 31, 'The soul that doth aught presumptuously, the same reproacheth the Lord ; and that soul shall be cut off from among his people. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.'

This servos for mstruction, admonition, and comfort.

For instruction, two ways : first, It shews tlie excellency of the true God above aU false gods ; as Micah TO. 18, 'Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage ?' Yea, and above all creatures; for ' who can forgive sin, but God only ']' Mark ii. 7 ; which ^rill better appear, if we consider the way which God makes for the satisfying of his justice in this work of mercy—namely, he gives his Son to become man, that so he may be righteousness and redemption to his peof>le, 1 Cor. i. 30; and gives his gospel to reveal that mercy, 2 Tim. i. 10; and his Holy Sjjirit, to teach and sanctify the souls of his elect, and to fiu'nish them with those graces that may entitle them to God's mercy in Christ, Zech. xii. 10 ; 2 Cor. iv. 13. That the Ephesians might have the knowledge hereof, Paul bowed his knees to God, Eph. iii. 14, IS.

Secondly, See here a prerogative of God's people above aU others ; for they that stand rightly in covenant with God ai'e the proper subject of this gi-eat blessing, to have from God the pardon of their sins, wherein, we know, stands true happiness, Ps. xxxii. 1, 2; and in that regard especially, though not onl}^ are those people said to be blessed above others, that have the Lord for their God, Ps. cxliv. 15, and xxxiii. 12.

For admonition, two ways : first, To all natural men that are jet strangers from the covenant of grace, as wanting true faith and true repentance, that they give all diligence to the blessing of forgiveness of sins from God : see Esther viii. 17, ' Many of the people of the land became Jews' upon the view of a temporal blessing. Eahab embraced the Jews' religion, upon the notice of God's power and mercy in the deUver}' of Israel out of Egypt, &c., Joshua ii. 9, &c. And shall not we, upon e^ddence

of greater power and mercy, be induced to enter into covenant with God ?

Object. But what is this to us 1 we are all in covenant with God already.

Alls. As ' he is not a Jew that is one outwardly,' &c., Eom. -viii. 28, 29, so, Rev. iii. 1, 'Thou hast a name that thou livest, and art dead.' Consider Simon Magus, Acts viii. 13, 21, 22, though said to believe, and be baptized, yet ' in the gall of bitterness, and in the bond of iniquity,' see Ps. xciv. 20, and 1 John i. 6.

Secondiv, God's own people must hereby learn to fear and love the true God. For fear, see Ps. cxxx. 4, ' There is forgiveness with thee, that thou mayest be feared;' and for love, Luke vii. 47, ' Many sins ai-e forgiven her; for she loved much.'

Now true fear makes a man eschew evil. Job i. 1; Prov. viii. 13, and xiv. 27; and true love moves to obedience in keeping God's word, as John xiv. 21, 23; 1 John v. 3. Yea, they must with David pray against presumptuous sins, Ps. xix. 13, and give themselves daily to the exercises of faith and repentance, which entitle them truly to this blessing of forgiveness.

For comfort, it makes greatly to God's children that do repent and believe in God through Christ, for then this prerogative belongs unto them, wherein stands true happiness; even as ' David also [de-scribeth the blessedness of the men unto whom God] imputeth righteousness without works, sajing, Blessed are they whose iniquities are forgiven, and whose sins are covered;' Eom. iv. 6, 7, ' Son, be of good comfort, thy sins are forgiven thee.'

Ver. 3. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.

The last effect of God's favour to his people here acknowledged, for the understanding whereof we must search out two tilings : first. Whether i^Tath and fierce anger be in God properly, for they are often ascribed unto God in Scripture; secondly. In what sense they are ascribed unto God.

For the first; Wrath and fierce anger are strong, sudden passions and perturbations of the mind, caused by things offensive and displeasing. Now, to speak properly, they are not in God, as Isa. xxvii. 4, ' Fury is not in me.'

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[Vee. 3.

For the second; the Scripture, speaking of God by way of resemblance unto men, ascribeth these passions to God for two causes: first. To acquaint us with the mward constant disposition of his nature against sin—namely, that he distasteth and disliketh the impurity and impiety thereof, as man doth the most hateful things. Secondly, To let us know the course of his actions in punishing sin—namely, that it shall be with that severity which men use when they are angiy : Exod. xxxii. 10, ' Let me alone, that my wrath may wax hot against them, and that I may consume them.'

Here then there are two things to be observed. The first is unplied. That in the sense before shewed, God hath been wroth and fiercely angry with his own people : ' AVhen God heard this, he was wroth, and greatly abhorred Israel;' he was 'wroth with his inheritance,' Ps. Ixxviii. 59, 62 ; ' The wrath of the Lord was kindled against his people, insomuch that he abhorred his own inheritance,' Ps. cvi. 40.

The reason hereof is the sins of his people, which many times are many and grievous, such as the holy nature of God cannot but detest, and in diviae justice severely punish. For sin is the provocation; 2 Kings xxii. 13, 'For great is the wrath of the Lord which is kindled against us, because our fathers have not hearkened unto the words of this book.' 'Jerusalem hath grievously sinned; therefore she is removed,' Lam. i. 8. And, 'We have transgressed and rebelled: thou hast not pardoned. Thou hast covered with anger, and persecuted us,' Lam. iii. 42, &c.

This serves for instruction and for admonition.

For instruction, two ways: fii'st, Here we may plainly see the contrariety of sin to the holy nature of God. It is such a thing as God cannot endure : no, not in those that be most near and dear unto him, even his oivai people. Nay, when his own Son takes upon himself our sins, divine justice will not spare him ; God's heavy wrath makes him to sweat water and blood, and to cry out, 'My God, my God, why hast thou forsaken me 1' Mat. xxvii. 46.

Secondly, See that God is a God of justice against sin; he will not wink at it nor endure it, no, not in his own people: though that be a great privilege, to be in covenant mth God, yet that

procures not a dispensation to sin freely: much less " " wiU other outward things, as worldly wealth, and strength, and honour, and the like.

For admonition, to all God's people, that they beware of all sin, and especially of those that are said in Scripture to provoke the Lord to wrath, whereof I will name some of the chief.

1. As, first. Atheism: Zeph. i. 12, 'I will search i Jerusalem with candles, and punish the men that ^ are settled on their lees : that say in their heart,

The Lord mil not do good, neither will he do e\'il.

2. Idolatry : Ps. Ixxviii. 58, 59, ' They provoked him to anger with their high places, and moved him to jealousy with their graven images. When God heard this he was wroth, and gi'eatly abhorred Israel.

3. Witchcraft: see it in Manasseh, 2 Kings xxi. . 2, 3, 6, 'He did that which was evil in the sight | of the Lord, &c. He made his son pass through the ' fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger;' with 2 Kings xxiii. 26, ' His anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal.'

4. Opposing Clirist in the gospel, not receiving it: Ps. ii. 1-5, ' 'Wliy do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying. Let us break their bonds asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh ; the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure;' 1 Thes. ii. 16, 'Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always;' for ' the wrath is come upon them to the uttermost.' Typified in the spies and people disliking the land of Canaan, Num. xiv. 11, 23.

5. False and flattering teaching: Jer. v. 30, 31, ' A wonderful and horrible thing is committed in the land. The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so : and what will ye do in the end thereof <' So Ezek. xiii. throughout.

6. Lukewarmness, opposed to zeal: Rev. iii. IG, 19, ' Because lukewarm, and neither cold nor hot, I mil

PIERSON ON PSALM LXXXV.

Ill

spue thee out of my mouth. As many as I love, I rebuke and chasten ; be zealous therefore, and repent.'

7. Blessing a man's self in his sinful course : Deut. xxix. 19, 20, ' If it come to pas.s, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagmation of mine heart, to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man,' &c.

8. Rebellion against God's magistrates and ministers : Num. xvi. 30, ' Then shall ye understand that men have provoked the Lord.'

9. Helping the wicked: 2 Cliron. xix. 2, ' Shouldst thou help the ungodly, and love them that hate the Lord ? therefore is wrath upon thee from before the Lord.'

10. Oppression of the poor: Zeph. iii. 1, 3, 8, ' Woe to her that is filthy and polluted, to the oppressing city. Her princes ^vithin her are roaring lions; her judges ai-e evening wolves. Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey; to pour out upon them mine indignation, even all my fierce anger : for all the earth shall be devoured with the fire of my jealousy.'

11. Adultery: Jer. v. 7-9, 'When I fed them to the fuU they committed adultery, &c. Shall I not Hsit for these things ? saith the Lord. Shall not my soul be avenged on such a nation as this I'

12. Drunkenness : Isa. v. 21, 24, ' Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink. Therefore is the anger of the Lord kindled against his jieople,' &c.

13. Blasphemy against God, either in common swearing, or in more fearful perjury : see Jer. xxiii. 10, 'Because of swearing the land mourneth, the pleasant places of the wilderness are dried up.' And for perjury, it puts upon God the jjerson of the devil, by calling him to be a witness of a lie, whereof the de^"il is the father, John ■\'iii. 44.

AU these we must lay to heart; lament and repent for that which is past, and for the time to come beware of them, if we look to remove and prevent the wrath and fierce anger of the Lord.

The second to be here observed is expressed : That, though God had been fiercely angry with his people, yet aftenvard he took a'w-ay his WTatli, and

turned from the fierceness of his anger; so Jer. xxix. 10, 11, 'After seventy years be accomplished at Babylon, I will visit you, and perform my good word toward you,'&c. ; chap. xxx. 17, 18, ' I will restore health unto thee, and I will heal thee of thy wounds. I -vvill bring again the captivity of Jacob's tents,' &c.

The reason hereof was not any merit or worthiness in them, but indeed God's own mercy and work of grace, bringing them by his judgments to be humbled, and by his graces to repent, to pray, and to rely upon him for deliverance: see Ezek. xxx\'i. 32, compared with ver. 25, &c., to 31, according to the promise, Deut. xxx. 1-4. This sen'es for instruction, admonition, and comfort. For instruction, it doth accjuaint us with the gracious disposition and sweet mercy of God towards his children : ' His anger endureth but a moment,' Ps. xxx. 5. ' He will not always chide, neither wiU he keep his anger for ever,' Ps. ciii. 9.

For admonition, consider what it is in us that turns away God's anger, that so we may conscionably exercise ourselves therein. As, first. True and unfeigned repentance, whereby we consider our own ways in our hearts, confess our sins with godly sorrow, and turn from the evil of them : Jer. XN-iii. 7, 8, ' At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull downi, and to destroy it; if that nation, against whom I have pronounced, turn from their e^-il, I will repent of the evil that I thought to do unto them ;' Ezek. xviii. 30, ' Eepent and turn yourselves from all your transgressions : so iniquity shall not be your ruin.' Even Aliab's legal repentance turned away a temporal judgment for a time, 1 Kings xxi. 29.

Secondly, Earnest and efl'ectual prayer for mercy and deliverance, Joel i. 14, and ii. 16,17, 'Gather the people, &c. Then will the Lord be jealous for his land, and pity his people.' There it is commanded, and was notably practised by Moses, Deut. ix. 25, 26, &c.; Ps. c\d. 23.

Thirdly, Justice must be exercised in the punishment of sinners that provoke God's wrath, as did Phmehas on Zimri and Cozbi, Ps. c\'i. 29, 30, and Jonah, that troubled the ship, was cast into the sea, and so it was calm, chap. i. 12, 15.

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[Ver. 4.

For comfort to the godly in trouble and affliction ; for peace shall come : Ps. xxxiv. 19, ' Many are the afflictions of the righteous, but the Lord delivereth them out of them all;' Ps. cxii. 4, ' Unto the upright there ariseth light in darkness;' Ps. xxsrvii. 37, ' Mark the perfect man, and behold the upright: for the end of that man is peace.'

Yer. 4. Turn us, 0 God of our salvation, and cause thine anger toward us to cease.

In this verse and the tliree next we have the second part of this psalm, containing the church's petitions and complaints about the great miseries that yet lay heavy on them. The jsetitions are propounded in this fourth verse and the seventh: the complaints are inserted between them, vers. 5, G.

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 ble.ssings 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 e^'ils and miseries that lie 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.

For the first, note, God is the God of salvation to his church : Ps. iii. 8, ' Salvation belongeth unto the Lord;' Ps. Ixviii. 19, 20, 'Blessed be the Lord, the God of our salvation.' ' He that is our God is the God -of salmtion.' The word in the original is of the plural number, she'oang that all manner of salvation belongs to God, both of body and soul, temporal and eternal, in this world and in the world to come: so Ps. Ixxiv. 12, ' God is my king of old, working salvations in the midst of the earth.' See admirable instance of temporal saving. Exod. xiv. 13, &c., of Israel at the Red Sea; and Dan. iii. 17, 27, 28, of the three sen'ants of God out of the fiery furnace : and undoubted assurance of eternal, Titus iii. 4, 5; Kev. xix. 1; Mat. i. 21, Jesus '.shall save his people from their sins :' and this is ' the great salvation,' Heb. ii. 3.

The reason hereof is God's power and mercy, which in him are infinite; as we may see, for power, Ps. cxv. 3, and cxxxvi. 6, ' Whatsoever the Lord pleased, that did he in heaven and in earth : in the seas and in aU deep places.' And for his mercy, it is as large : Ps. cxix. 64, 'The earth, O Lord, is fuU of thy mercy;' Ps. cxlv. 9, His ' tender mercies are over all his works.' Now both these God doth put forth for those that be truly in covenant with him : as Exod. xxxdii. 19,' I will make my goodness pass before thee;' Ps. Ixxxix. 17, ' Thou art the glory of their strength, and in thy favour our horn shall be exalted.'

Object. 1. But sometimes God's people are not saved from temporal evils : as Ps. Ixxix. 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 fowls of the heaven,' &c.

Ans. Outward and bodily safety is but a temporal blessing, and thereof must be understood -n-ith exception of the cross ; so as when God wUl either con-ect them for their sins, or make trial 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. iv. 16; nay, their eternal glory is hereby increased, ver. 17; as Rev. vii. 9, 14, an infinite number ' clothed with white robes, and palms in their hands, came out of great tribulation.'

Object. 2. But the Scripture acknowledgeth other saviours beside the true God, both for temporal and eternal salvation, as Judges ii. 16, for temporal; and Obadiah, ver. 21 ; Ps. xxi.; 1 Tim. iv. 16, for eternal.

Ans. Understand them to be instrumental saviours under God, not sole or principal, as 1 Cor. iii. 5, 9. And know that it pleaseth God sometime to ascribe the effect to the instrument, as James v. 20, to teach us not to contemn the means, which is a fearful tempting of God, as Acts xiii. 46, and othersvliile to deny it to the means, as 1 Cor. iii. 6, that we should not trust in it: Ps. xliv. 3, 6, 7, ' They got not the land in possession with their own sword, neither did their own arm save them : but thy right hand, and thine ann, 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 shame that hated us.'

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This serves for instruction, admonition, and comfort.

For instniction, see the prerogative of God's chiu'ch 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. xxxii. 31, 'Their rock is not as our rock, even our enemies themselves being judges ;' Jer. iii. 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.'

Secondly, See here the impiety of poperj', that sets up other sav-iours among them than the true God, both for temporal and spiritual safety.

For admonition two ways : first, To take heed of those sins 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 xii. 28, and as the papists do at this day; for which sin see God forsaking, Judges iii. 8, compared with x. 13, 'Ye have forsaken me, and served other gods : wherefore I wiU dehver you no more.' Secondly, Impiety; when men 'hold the truth in unrighteousness,' Rom. i. 18 ; 'Have a form of godliness, but deny the power thereof,' 2 Tim. iii. 5 ; ' For the kingdom of God is not in word, but in power,' 1 Cor. iv. 20.^

Secondly, "We must all labour to become such as ai'c truly entitled to God's power and mercy for salvation, that he which is the God of salvation may become our God; for assui'ance whereof we must look to these things:

First, That we become the children of Abraham ; for to such salvation comes, Luke xix. 9. Now such may be known by doing the works of Abraham, John viii. 39. He is the father of the fiiithful, Rom. iv. 11, who by faith, first, Forsook his own people and his father's house, Heb. xi. 8, 9, compared ■Nvith Gen. xii. 1, 4; secondly. Commanded his household to ser\'e God, Gen. xviii. 19 ; thirdly. Made intercession to God for the sparing of Sodom, no doubt for the elect's sake that he hoped had been tlierein, Gen. x^'iii. 23, &c. ; fourthly, By faith

off"ered his own son, yea, his only son Isaac, for an off'ering upon God's command, Gen. xxi. 1, &c.; Heb. xi. 17. In all these we must labour to shew ourselves to be the sons of Abraham. Consider all, and look especially at the mortification of corrap-tion, the sins of our hearts and souls: see Rom. viii. 12; Gal. v. 24; Col. iii. 5. We should be ashamed to hear that we love our sins better than Abraham did his only son.

Secondly, The true God is a Sa^•iour unto every one that is a true member of Christ's body, Eph. v. 23. Now true members are joined to their head by the Spirit, 1 Cor. xii. 13, and by virtue thereof receive life and sense from Christ spiritually, as Rom. viii. 11. Now such with Christ—1. Leave the grave of sin, Rom. vi. 17, 18; 2. They converse with the godly, Acts x. 40, 41 ; 3. They walk in the Spirit, Gal. v. 25 ; 4. They talk and speak religiously. Col. iv. 6; Prov. xxxi. 26; 5. They taste spiritual food with delight, the word and sacraments.

Thirdl}'-, God will save those that trust in him, Ps. xvii. 7, and xci. 1, &c.; they ' shall be as mount Zion,' Ps. cxxv. 1. Now they that trust in the Lord will not use unlawful means to helj^ themselves out of misery, but will wait his leisure, as Isa. xxviii. IC, 'He that believeth shall not make haste.'

Fourthly, He that would be delivered by God must be upright-hearted, Ps. vii. 10. Now such lean not to sin, but, as Isa. xxxviii. 3, can say to God, ■svith 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.'

For comfort to God's children in trouble and misery, they have a Saviour and deliverer, see Ps. xxiii. 1, 4 ; and Dan. iii. 17.

The second point to be here observed is the practice of the church towards God in theii' trouble,— namely, they go to God in prayer for salvation and deliverance : see Ps. Ixxix. 9, ' Help us, 0 God of our salvation, for the glory of thy name ; and deliver us, and purge away our sins, for thy name's sake;' and Ps. Lxxx. 1,3,' Give ear, 0 shepherd of Israel, thou that leadest Joseph as a flock; thou that dwellest between the chei-ubims, shine forth. Turn

PIERSOM ON PSALM LXXXV.

[Ver. 4.

US again, 0 God, and cause thy face to sliiiie, and we shall be saved ;' Ps. cxviii. 5, ' I called upon the Lord in distress,' &c.

The reasons which induce them to do so are these :

First, God's command : Ps. 1. 15, ' Call upon me in the day of trouble.'

Secondly, God's property to hear and help: Ps. Ixv. 2, 'Oh thou that hearest prayer, unto thee shall all flesh come;' Ps. xlvi. 1, 'God is our refuge and strength, a very present help in trouble;' see this in the heathen mariners, Jonah i.

14, 15.

Thirdly, God stands bound by promise and covenant to hear and help his church in distress : see 2 Chron. vii. 14, 'If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, and will heal their land;' Ps. xci. 15, 'He shall call upon me, and I will answer him: I will be with him in trouble, I will deliver him and honour him.'

Fourthly, Observation of the success of this duty in others before them, as Ps. xxxii. 3-6, i. 3-5, and xcix. 6, 8, 9 ; and in their own persons, as Ps. Ivi. 13, ' Thou hast dehvered my soul from death ; wilt not thou deliver my feet from falling?'

First, This serves to discover a threefold impiety as contrary to the practice 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 practice of the church to call upon God : see Ps. xiv. 1,4,' The fool hath said in his heart there is no God.' They call not upon God: Ps. X. 4, ' God is not in all his thoughts.' Job xxi.

15, 'What is the Almighty that we should serve him ? and what profit should we have if we pray unto him 1' Job xxii. 17, ' Which say unto God, Depart from us : and what can the Almighty do for them ?' 2. Witches, wizards, and conjurers, for a show and colour, may have the name of God in their mouths, but sure the affiance of their hearts is in the devil; with him they are in league and society; 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 : Isa. \iii. 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 I' When Ahaziah, king of Israel, sent unto Baalzebub, the god of Eltron, to inquire 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 inquire of Baalzebub, the god of Ekron 1' 2 Kngs i. 2, 3. Lastly, Idolaters say to saints and idols, Hear us, help us, pray for us, as 1 Kings xviii. 26. This we know is the common practice of papists to the Virgin Mary and to all the saints. But herein they shew themselves not to be God'.s people, but such as have forsaken the fountain of living waters, and hewed them out broken cisterns that can hold no water, Jer. ii. 11-13.

For admonition, that we observe and remember this practice of the church of God, and conscionably endeavour to conform ourselves thereto; in the day of our trouble to seek the Lord, remember God and complain, as Ps. Ixxvii. 2, 3; to say with the godly man, ' Whom have I in heaven but thee 1' Ps. Lxxiii. 25 ; and with the church, Isa. Lsiii. 16, ' Though Abraham be ignorant of us, and Israel acknowledge us not: thou, 0 Lord, art our father, our redeemer; thy name is from everlasting.' Ps. XX. 7, ' Some trust in chariots, and some in horses : but we will remember the name of the Lord our God.' Hosea xiv. 3, ' Asshur 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 fatherless find mercy.' Consider the reasons of this duty, as before, and the success, as Ps. XX. 8, ' They are brought down and fallen : but we are risen, and stand upright.' Ps. cxvii. 5, &c., ' I called upon the Lord in distress: 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 turn them, they mean from the evils under which they lay, whether of sin or punishment, unto a comfortable state : for so largely

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dotli the use of the word extend; sometime therewith is begged conversion from sin, Jer. xxxi. 18, 19, ' Turn thou me, and I shall be turned,'—'after that 1 was turned, I repented,' &c. Sometimes restitution to comfortable outward state, which is turning from punishment, as Ps. cxx-vd. 4, ' Turn again our capti\-ity, 0 Lord.' And though here the latter is specially aimed at, yet we may not exclude the former, because, ■nithout turning from sin, the ceasing of God's -(vrath would not be expected, Ps. \di. 12, &c., ' If he turn not, he will whet his sword,' &c.

Mark then, God's people do beg of God the blessing of conversion from e^^.ls under which they lay, whether of sin or punishment, see Lam. v. 21, ' Turn thou us unto thee, 0 Lord, and we shall be turned : renew our days as of old.' Ps. Ixxx. 3, 7, 20, ' Turn thou us again, 0 Lord God of hosts ; cause thy face to shine, and we shall be saved.'

The reason is enfolded in the title which here they give to God—namely, that he is ' the God of their salvation,' both for soul and body. He re-storeth the soul, Ps. xxiii. 3; the same word is there used, 3nVil"- And he preserveth and delivereth the body and outward estate : Ps. xci. 15, 'I %vill be vnth. him in trouble; I will deliver him.' Job V. 19, 'He shall deliver thee in six troubles; yea,, in seven there shall no evil touch thee.' He is almighty, and so all-.sufficient; nothing is too hard for him, Jer. xxxii. 27, and this power he puts forth for the good of his people.

This serves for instruction, admonition, and comfort.

For instruction, touching the author of true conversion to the soul. The practice of the church shews her judgment herein; she prays to God to be turned from evUs, whether spiritual or corporal, and therefore no doubt acknowledged him to be the sole author tliereof. It is true, in temporal evils, man by nature hath some abOity to discern and endeavour the way and means of his deliverance. But in spiritual evUs, of corruption and sin, it is not so ; for therein man naturally is dead, and so wants ability of himself to conceive and act the things that belong to the Ufe of grace, see Acts xxvi. 9. The wisdom and will of natui e is to oppose the means of conversion; ' I verily thought vriih myself,' saith the apostle, ' that I ought to do many things con-

trary to the name of Jesus of Nazareth.' For 'to be carnaUy-minded is death; because the carnal mind is enmity against God,' Rom. viii. 6, 7. Therefore hereof men do not become God's children, John i. 13; which wiU be plain, if we consider that the Scripture calls regeneration a new creation, 2 Cor. v. 17, and the first resurrection, Eev. XX. 6.

Quest. 1. Why then doth God bid men turn? as Ezek. xr\-iii. 30, ' Repent, and turn yourselves from all your transgressions.'

Alls. First, To shew us our duty, not our ability ; what we ought, not what we are able of ourselves to do: for, John xv. 5, ' Without me ye can do nothing.' 'We are not sufficient of ourselves to think anything, as of ourselves,' 2 Cor. iii. 5. ' No man can come to me, except the Father, which hath sent me, draw him,' John vi. 44. Believers are born, ' not of blood, nor of the will of the flesh, nor of the will of man, but of God,' chap. i. 13.

Secondly, God in these commandments hath an aim at the outward actions, wherein he desires reformation, whereto naturally man hath some power, as we may see by Ahab's humiliation, 1 Kings xxi. 27.

Thirdly, God requuing of us the grace of conversion, means we should endeavour ourselves in the outward means thereof,—to get ability thereto of God. Though gi'ace be God's gift, yet is the use of means in our power.

Quest. 2. Are not such commands unjust or vain 1

Ans. No, not unjust; because in Adam we were able to do anything God should require of us. And vain they are not, because they are means of conversion in God's elect, as to Lydia, Acts x\-i. 14, ' Whose heart the Lord opened, that she attended unto the things which were spoken of Paul.' Deut. xxxii. 46, 47, ' Set your hearts unto all the words which I testify amongst you; for it is not a vain thing for you.' 2 Cor. ii. 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 we are the savour of death unto death, and to the other the savour of hfe unto hfe.' And they leave the wicked without excuse, because they yield not such obedience as nature enables them unto, Luke x. 10, 11.

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[Ver. 4.

For admonition, this serves to move every one, under any evU or misery, corporal or spiritual, to become a follower of God's church, in beseeching God to give deliverance from it. This Christ teacheth in the Lord's Prayer, ' Deliver us from evil,' Mat. vi. 13. 'Is any man afflicted? let him pray,' James v. 13. Herein we must continue and watch. Col. iv. 2; yea, pray and not faint, Luke xviii. L Eemember the many sharp repulses which Christ gave to the woman of Canaan, Mat. xv.: in the 23d verse he is silent; in the 24th he denies he was sent to such; in the 2Gth he likens her to a dog; but in the 28th there is this happy conclusion, ' 0 woman, great is thy faith; be it unto thee even as thou wilt.'

Object. But natural men cannot pray.

Ans. Not so well as they ought, but let them do so well as they can, as did the Niuevites, Jonah iii. 8 ; and get others to pray for them, as Simon Magus did, Acts viii. 24 ; do as the sick of the palsy did, Mark ii. 3, who got four men to bear him, being not able of himself to come to Christ.

For comfort, this shews that God's church hath no evil to befall them from which they have not an all-suflBcient deliverer, to whom they may go, as Dan. iii. 17. And this door cannot be shut up against them, as 2 Cor. iv. 8, ' We are troubled on every side, yet not distressed ;' therefore remember and apply the precept, Pliil. iv. 6, ' Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your request be made known unto God.'

And cmise 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 removal of his judgments, which they conceive to come from his anger, provoked by their sins.

This petition may be considered two ways. First, With reference to the confession made in the former verse; secondl}^ By itself.

In the former verse we have this confession, ' Thou hast taken away all thy wrath, and turned thyself from the fierceness of thine anger.' Yet here the church entreats that God would cause his anger toward them to cease. How do these things agree 1 Well enough, if we refer the confession to the time of their return out of Babylon, caused by Cyrus,

Ezra i.; Ps. cxxvi. 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 vex God's peojile. Now then in this reference see plainly.

That God's 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 j^salm, by comparing the first verse with the fifth and sixth ; also in the 29th and 30th chapters of the book of Job; and in David, Solomon, Asa, Jehoshaphat, Hezekiah, and many others, both for their own persons, and the people of God under their government. For David's person, see Ps. xxx. 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 God's jjeople under him, Ps. Ixxxix. 20, 28, compared with the 38th and 39tli verses : in his time were war, famine, and pestUence. For Solomon, his peace, power, and plenty are at large set down, 1 Kings X. 27, &c.; his troubles, chap. xi. 11, &c. For Asa, his power and peace, see 2 Chron. xiv. 6; his great conquest over the Ethiopians, ver. 9 ; the joy of his people rene\ving covenant ivith God, chap. XV. 15 ; but chap. xvi. 8, 9, a great change. So for Jehoshaphat, 2 Chron. xvii. 3, the Lord was with him; and ver. 5, he had riches and honour in great abundance; yet, chap. xLx. 2, wrath from the Lord was toward him; and, chajj xx., feai'ful war was made against him. So for Hezekiah, the Lord was with him, and he prospered whithersoever he went forth, 2 Kings xviii. 7; and by restoring of religion he brought great joy to God's people at Jerusalem, 2 Chron. xxx. 26; and dealing uprightly, he prospered, chap. xxxi. 21 ; but, chap, xxxii., troubles come upon him by Sennacherib; and yet, upon God's deliverance, he was magnified in the sight of all nations, ver. 22, 23; but, ver. 24, he is sick unto death, from which being extraordinarily delivered, he was lifted up with pride, and so wrath was toward him, ver. 25.

The reason hereof is twofold. First, and most usually, Correction for sin, as we may see in the forenamed examples of David, Solomon, Asa, Jehoshaphat, and Hezekiah. So Ps. Ixxxix. 31, 32, 'If

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tliey break my statutes, and keep not my commandments; then \nll I visit their transgressions with the rod, and their iniquities with stripes.'

Secondly, God doth it sometimes for the trial of grace, as is plain in Job, by God's own confession, chap. ii. 3, ' Still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.'

This serves for in.^truction, admonition, and comfort.

For instruction, sec here that the church of God here on earth is very fitly resembled to the moon, not only for recei\dng 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 God's church here on earth. Though outward prosperity, with the sense and feeling of God's favour, do most properly belong to God's church and people, yet they are not so entailed upon them infallibly, but that many times, instead of prosperity, they have great misery.

Christ is to his church, for joy and comfort, the Sun of righteousness; but yet sometimes the light of his countenance doth not appear for many days.

For admonition it serves two ways : first. In the days of peace aiftl comfort to take heed of all sin, as being the true cause of echpsing the light of God's flvvour: as we may see in general, Lam. iii. 39, ' Wherefore doth a living man complain, a man for the punishment of his sins?' ver. 42, 'We have transgressed and have rebelled : thou hast not pardoned.' If we would know the causes of God's anger, more particularly in those special sins that stir up his wrath, see before in the third verse, the use of admonition upon the first observation.

Secondly, When God's favour is any way eclipsed towards his rhurch, or any member of it, hence learn to inquuc into the true cause thereof, which ordinarily is some sin or sins; for the finding out whereof we must use God's law, as Joshua did the lot to find out Achan with the execrable thing, Joshua ■\ii. 18, and the mariners did to find out Jonah, chap. i. 7.

This concerns eveiy one for the true peace of his own sold, that hereby they may be brought to re-

pentance and reformation, and so shall God's favour he restored unto them.

For comfort this makes greatly to those that find and feel God's anger towards them, either in outward crosses or in inward terrors. Herein consider thy state is no worse than God's dearest children have been in, as Jol), David, &c.; do therefore as they have done—repent of thy sins, pray for mercy, and wait by ftxith and patience, and peace shall come.

The petition, considered in itself, sets before us this practice of God's church and children; that when they lie under any evil or misery, they pray for the removal of God's anger towards them, see Ps. Ixxiv. 1, '0 God, why hast thou cast us off for ever 1 why doth thine anger smoke against the sheep of thy pasture?' Ps. Ixxix. 1, &c., '0 God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps,' &c. Ps. bcxxix. 46, 'How long. Lord, wilt thou liide thyself, for ever 1 shall thy wrath burn Hke fire?' So did David, Ps. xxxviii. 1, t^'c, '0 Lord, rebuke me not in thy wrath : neither chasten me in thy hot displeasure,' &c.

The reason is, because they know that all affliction comes by divine dispensation, and ordinarily is the proper fruit of God's anger provoked by our sins, see Job v. G, ' Affliction cometh not forth of the dust; neither doth trouble spring out of the ground.' It is a thing of God's sending : Isa. xlv. 7, ' I form the light, and create darkness; I make peace, and create evil: I the Lord do all these things.' Amos iii. 6, ' Is there evil in the city, and the Lord hath not done it?' Mat. x. 29, 'A sparrow shall not fall on the ground without your Father.' The sword, the famine, the noisome beasts, and the pestilence, are God's four sore judgments, Ezek. xiv. 2L

This serves for instruction and for admonition.

For instruction two ways : first. It lets us see the blindness of some, that in miseries never consider God's anger, but only look at second causes : hereof the prophet Isaiah doth complain, chap. xx^d. 11, ' Lord, when thy hand is hfted up they will not see.' This provokes to anger and desiie of private revenge, which is a brutish part; the dog bites at the stone, without regard to him that threw it.

Secondl)', See what a desperate course they take, that under miseries use unlawful means to help

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themselves, as especially they do that go to wizards and witches ; they increase the wrath of God against themselves, as Saul did by this course, 1 Chron. x. 13, 14; see Isa. viii. 19.

For admonition three ways : first, In every misery we must do as God's church here doth, lift up our thoughts to God's anger against us, provoked by our sins. For ordinarily misery is a fruit of God's anger against our iniquity; and therefore, if we desire the removal of the evU, we must take a course for the appeasing of God's anger; which is only to be done through Christ his Son, whom God hath set forth to be a propitiation for sin, Eom. iii. 5 ; 1 John ii. 2.

Secondly, As we desire to escape evils, we must beware of provoking the Lord to anger: 1 Cor. x. 22, Do we provoke the Lord to jealousy? are we stronger than he?' Jer. vii. 19, 'Do they provoke me to anger 1 saith the Lord; do they not provoke themselves, to the confusion of then- own faces 1'

Thirdly, That under every misery we follow the church in prayer to God for the appeasing of his anger. This will prevail, if it be joined with true humiliation, see 2 Chron. vi. 36, 37, compared with chap. vii. 13, 14; and consider how far Ahab prevailed, 1 Kings xxL 27, 29.

Ver. 5, 6. Wilt thou be angry with us for ever ? wilt thou draw out thine anger to all generations ? Wilt thou not revive us again, that thy people may rejoice in thee?

These words contain the church's humble complaint unto God for two great evils : first. The long continuance of his anger toward them; secondly. The long delay of Ids favour from them.

The long continuance of his anger is twice propounded, ver. 5, to express their deeper sense thereof, and their more earnest desire to have it removed. The delay of his favour is lamented in the sixth verse, and there ampUfied by the good effect of his renemng thereof—namely, their rejoicing in him.

In theii- double complaint of his anger continued note two things.

First, That God's anger may long continue towards his own children and people. This is the matter of their complaint in this place; and so, Ps. Ixxiv. 1, ' 0 God, why hast thou cast u.<; ofi' for ever ?

why doth thine anger smoke against the sheep of thy pasture?' ver. 10, '0 God, how long shall the adversary reproach ? shall the enemy blaspheme thy name for ever ?' Ps. bcxvii. 7-9, ' WUl the Lord cast off for ever 1 and will he be favourable no more 1 Is his mercy clean gone for ever ? doth his promise fail for evermore 1 Hath God forgotten to be gracious 1 hath he in anger shut up his tender mercies V Ps. Ixxix. 5, ' How long. Lord 1 wilt thou be angry for ever 1 shall thy jealousy burn like fire V Lam. v. 20, 22, ' Wherefore dost thou forget us for ever, and forsake us so long time? Thou hast utterly rejected us : thou hast been very wroth against us.'

The reason hereof is twofold : first, The committing of sin and omitting of repentance, either in general, as Isa. ix. 13, 'The people turneth not unto him that smiteth them: neither do they seek the Lord of hosts ;' ver. 14, ' Therefore the Lord will cut off from Israel head and tail, branch and rushj in one day ;' ver. 17, ' Everj' one is an lij-pocrite and an e^nl doer, and every mouth speaketh foUy : for all tliis his anger is not turned away, but his hand is stretched out stdl;' ver. 18, 'For wickedness burneth as the fire,' &c. When men grow obstinate in sin, God becomes resolute in punishment: see Jer. vi. 17-19, 'The watchmen say, Hearken to the sound of the trumpet: the people answer. We will not hearken. Therefore hear, ye nations : behold, I will bring evil upon this people;' ver. 21, 'Fathers and sons together shall fall,' &c.; chap. vii. 13, 15, 16,19, 'I spake unto you, rising up early and speaking, but ye heard not: and I called you, but you answered not. Therefore wiU I cast you out of my sight. Pray not thou for this people: for I wiU not hear thee. Do they provoke me to anger ? saith the Lord : do they not provoke themselves to the confusion of their own faces V Or they repent not in sincerity, Isa. hdii. 2, 3, 6. Or repentance is not practised in particular by the sinners themselves, amongst God's people, though the godly there may repent and lament. See this plainly in the days of good king Josiah, who did greatly humble himself, 2 Kings xxii., and most worthOy endeavour the reformation of religion, the rooting out of idolatry and impiety; as 2 Kings xxiii., where his rare goodness is commended from ver. 2 to 25, and yet, ver. 26, the Lord's anger stUl continued. And the reason we may see, Zeph. i. and iii.,

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where is shewed that in his days continued much impiety ; and the Uke we may see, Ezek. xiv. 13, 14, ' AVhen the Land sinneth against me, by trespassing grievouslj', S:c. Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their o-svn souls by their own righteousness.'

The second reason is the continuing of scandal and reproach unto religion, amongst the wicked, by the grievous sins of God's children. Though they themselves may truly repent, yet their sins, causing the enemies of religion to blaspheme, may procure the continuance of God's anger, in temporal judgments: as in David's case, 2 Sam. xii. 10, &c.

This serves for instruction, admonition, and comfort.

For instruction two ways: first, It lets us see what a fearful thing it is to live in impenitency, or to commit sins that are scandalous to religion, though we do repent; for both these ways we kindle God's anger; and who may stand when he is angry ? for thereupon follows destruction; see Ps. ii. 12; Ps. Ixxvi. 7.

Secondly, Here see who be the great hinderers of the welfare of any estate, church, commonwealth, or family—namely, the wicked, who commit sin wth greediness, and draw iniquity as it were with cart-ropes ; these are the persons that biing plague, famine, war, and other judgments. For affliction followeth smners : where is lying, swearing, stealing. Sec, there the Lord hath a controversy with the inhabitants, Hosea iv. 1, &c. ; so Jer. xxiii. 10, ' Because of swearing the land mourneth,' &c.; and 1 Kings xviii. 18, 'Thou art he that troubles Israel.'

For admonition two ways : first. Take notice of the causes for wliich God's anger, is kindled, and doth continue, that we may avoid them; and when we have fear or feeUng of his anger, then make sure we look back towards our sins committed, and see what repentance we have shewed, and reformation ; and ever beware of hypocrisy and of scandalous sins.

Secondly, To beware of rash judgment, either against ourselves or others, when God's anger doth long continue towards us or them. Indeed this state causeth the godly to think themselves forsaken of God; as Isa. xlix. 14, and to judge hardly of

others that be in that estate, as Job iv. 7, but both ■without good ground. Therefore we must do, as Micah vii. 8-10, 'Rejoice not against me, O mine enemy : when I fall, I shall arise,' &'c.

For comfort to them that lie long under the heavy hand of God in any affliction, in soul, body, or outward estate, wherein they cannot but apprehend God's anger continued. They must consider that herein nothing doth befall them, but what hath lit on God's dear children; and therefore must neither murmur nor despair.

The second thing to be observed is the behaviour of God's people under the sense and feeling of God's long continued anger. They return to him that smote them, in humble complaint of his long continued anger toward them; see Ps. xliv. 9, 10, 17, 2.3, and Ixxiv. 1,2. So in Job, chap. vii. 7, 8, 12 ; in David, Ps. vi. 1, xxxviii. 1, and Ixxxrai. 14 ; in Clirist Jesus, in his agony. Mat. xxvi. 38, 39.

For, first. They know that affliction comes from God, Amos- iii. 6 ; it comes not by chance. Job v. 6, but by divine providence and dispensation. Mat. x. 29, 30.

2. They know God sends them afflictions to make them seek unto him, Hosea v. 14, 15; Isa. xxvi. 6 ; as Absalom, by setting on fire Joab's cornfield, brought Joab to come to him, 2 Sam. xiv. 29, &e.

3. They know that, till God's anger be appeased, the strongest helps do fail. Job ix. 13.

4. That when they complain with godly sorrow, God is merciful, and will hear and help : Exod. xxii. 27, 'When he crieth unto me, I will hear, for I am gi-acious;' Ps. xxii. 24, 'He hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard ;' Ps. li. 17, ' A contrite and a broken heart, 0 God, thou wilt not despise;' Ps. cii. 17, ' He will regard the prayer of the destitute, and not despise their prayer.'

This serves for instruction, admonition, and comfort.

For instruction two ways : first. That all God's people do conceive the true God to be not only a God of power, able to deliver, but a God of mercy and compassion, most willing to help and relieve those that be in miserv. Joel ii. 13.

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Secondly, See here the great impiety of tliose that, under tire sense of God's anger in any affliction, seek other help than from God, as do seekers to witches and sorcerers, forbidden of God, Isa. viii. 19 ; and papists, that make intercession to saints for deliverance from sundry evils. They have fourteen helping saints, by whose intercession and merit men may l)e delivered from all adversity, as St George, St Blase, Erasmus, Panthaleon, Vitus, Christopher, Denis, &c.; (see Tilheman, Heshusius, in errorihus pontijiciorum, loco 28, de cidhi et invocations sanctorum,) wherein they deal like to Ahaziah, that sent to Baalzebub, the god of Eltron, 2 Kings i. 1, &c.; add Isa. ix. 13, 'The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts.'

For admonition, that we liecome followers of the saints and people of God, who in time of distress go to God and make their comj)laints to him: see Job's resolution in keeping close to God, Job xiii. 15, ' Though he slay me, yet wUl I trust in him.'

For comfort to the godly, they may go unto God for mercy and help when they feel God's anger towards them, as Ps. Ixxvii. 1, &c. ; Judges x. 10, 15. Here it is true, though fire be in the bush, the bush consumeth not. Hence, 2 Cor. iv. 8, 'We are troubled on every side, yet not distressed : we are perijlexed, yet not in despair.'

Ver. 6. JJ'ilt thou not revive us ar/ain, that thij people may rejoice in thee ?

The second complaint of God's church and people for the long delay of his love and favour, which testified, by restoiing them to comfortable state, they esteem and account as life itself, and therefore do complain of the want thereof as of the state of death : for the change whereof they have recourse to God, saying. Wilt not thou revive us again ? moving him thereto by his good fruit and eflfect thereof, ' that thi/ 2>e'^ple may rejoice 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 misery, and renewing thy favour, canst revive us; whereupon will follow this good eflfect, that we thy people shall rejoice in thee, which will be for thy glory.

Here, then, we have to consider as well the

church's complaint, as her reason propounded to move God to give them relief from that misery whereof they complain.

In their comjilaint note two things : the first implied. That the sense of God's displeasure, in a state of misery, is to God's people as a state of death, Ps. xxxi. 9-11. David complains of his trouble and misery; and ver. 12, saith, ' I am forgotten as a dead man out of mind : I am like a broken vessel;' Ps. Ixxxviii. 3-5, ' My soul 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 he in the grave, whom thou rememberest no more, and they are cut off from thine hand.'

The reason hereof is the high esteem which God's people have of his favour, when once they have felt the joy and comfort of it in their souls : as Ps. xxx. 5, ' In his favour is hfe;' Ps. Ixiii. 3, ' Thy lo-\dng-kindness is better than hfe.' For look, as the reasonable soul is a spirit of life from God, quickening the body and giving unto it sense and motion, Gen. ii. 7, so God's favour testified to the soxd by the Spirit of grace, gives a lively cheerfulness to the heart of man, which makes him leap for joy : Ps. xxxii. 11, 'Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart;' yea, even in affliction, as Acts v. 41, they ' rejoice with joy unspeakable, and full of glory,' 1 Pet. i. 8. This serves for instruction and admonition. For instruction two ways. First, It gives light to the better understanding of some places of Scripture, which, under the terms of life and resurrection, note out unto us the calling of the Jews, wherewithal God ■vviU vouchsafe unto them comfortable outward estate; as Isa. xxvi. 19, ' Thy dead men shall live,' &c. In assurance whereof, was shewed to Ezekiel the \'ision of the dry bones raised up to a great army, Ezek. xxxvii. 1, &c., there plainly shewed to belong to their restoring, bj' the union of the two sticks, to signify the union of Judah and Israel, ver. 16, &c. This is their resuiTcction from the dust of distress, Dan. xii. 1 ; for, ' what shall their restoring be,' saith St Paul, ' but Ufa from the dead ? Eom. xi. 15.

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Secondly, It lets us see a plain diflfcrence between God's children and natural men under affliction. The child of God lays more to heart God's displeasure towards him, testified by his affliction, than the affliction itself; as a toward child is more grieved that his lo\'ing father is offended with him, than for the smart of his correction. This David shewed in his flight from Absalom, when he bade Zadok the priest carry back the ark of God into the city: 2 Sam. XV. 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, Tliey more desire the feeling of God's favour, than the removal of the affliction, as Ps. li. 8; after Nathan had told David, ' The Lord hath put away thy sin, thou shalt not die,' 2 Sam. xii. 13, yet he l)rays the Lord to make him to hear joy and gladness, and, ver. 12, to restore him to the joy of his salvation. Now natural men in these cases deal otherwise. First, They look more at the outward misery than at God's displeasure: as Isa. xxvi. 11, ' AVhen thy hand is Hfted up, they will not see ;' Ps. X. 5, ' Thy judgments are far above out of his sight.' Secondly, They more desu'e the removal of God's judgments than the renewing 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 rebel against me,'Hosea vii. 14. If they respected God's favour above freedom from evils and fraition of blessings, they would not for these things use unlawful means, which increase God's displeasm-e, as Saul did, 2 Sam. xxviii. 7.

For admonition two ways: first. That in all afflictions we endeavour to approve ourselves to be God's people, by laj-ing to heart God's displeasure for our sins above the smart of our affliction, and also desire the renewing of his favour above the removal of any outward evil, or the fruition of any temporal blessing.

Secondly, That we beware of those things which will eclipse his favour, and provoke his anger agauist us; for those are to the soul, as poison to the body. Oh that we could esteem sin in every action, as the children of the prophets did the vnld \me in the

pottage, run away, and ciy, ' Death is in the pot,' 2 Kings iv. 40. From the deadly plague and noisome pestilence we are careful to fly away betime, and far enough off'; and so should we do from the unprofitable works of darkness, which are death to the soul.

Secondly, here observe, both in the phrase and matter therein expressed. That it seems strange to God's j)eople that he suffers them to lie long in affliction, under the sense of his displeasure, Ps. xiii. 1,2; four times is the length of God's delay complained of, and, Ps. Ixxvii. 7, 8, by way of admiration, ' Will the Lord cast off for ever?' &c.

The reason is in a double knowledge winch they have of God : first. In his essential properties of mercy and compassion; Ps. ciii. 8, ' The Lord is merciful and gracious, slow to anger, and plenteous in mercy.' Ps. Ixxxvi. 15, 'Thou, 0 Lord, art a God fuU of compassion, and gracious, long-suffering, and plenteous in mercy and truth.' Ps. cxlv. 9, ' His tender mercies are over all his works.'

Secondly, In his gracious and faithful promise made to his people when they enter into covenant vnth him, Ps. 1. 5, 15, 'Gather my saints together unto me; those that have made a covenant with me by sacrifice.' ' Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.' Luke x\-iii. 7, 8, ' Shall not God avenge his own elect, which cry day and night unto him, though he bear long -ndth themi I tell you that he -svill avenge them sj^eedil}'.'

This serves for instruction, admonition, and comfort.

For instruction two ways : first. This their admiration doth presuppose their good and commendable information in the knowledge of God, for his gracious disposition towards his children, and the truth of his promises, assured in covenant with them, else they would never have thought it strange it should be otherwise with them. And therefore men should take heed how they lay claim to be God's people and yet be ignorant of his properties and promises. 1 Cor. XV. 34, ' Some have not the knowledge of God ; I speak this to your shame.'

Secondly, Their admii'ation shews plainly that there is a justice and wisdom in God, even in the course of his providence over the state and ways of

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men, which many times surjsasseth the reach of God's children to discern and find out, till it please God of liimself to reveal the reason and cause of his dealing, as Jer. xii. 1, 2, 'Kighteous art thou, O Lord, when I plead -^atli thee; yet let me talk with thee of thy judgments : wherefore doth the way of the wcked prosper ?' &c. "Who can but admire that the wicked Benjamites should twice prevail in fight against their brethren, that came for the execution of justice upon the sons of Behal, that had committed \-illany with the Levite's concubine? Judges xx. 18, &c.

For admonition, it serves very fitly to move us to godly behaAdour under long affliction, that we carefully suppress in ourselves all thoughts of hard or unjust dealing in God towards us, therein bringing our hearts to this resolution, with Jeremiah, that God is righteous, even then, when his dealing seems most strange unto us.

Quest. How shall we be able so to do 1

Ans. By evincing our hearts of four things in God : justice, sovereignty, wisdom, and power. First, Of justice; to do right to all, and wrong to none. This is so essential in God, that he may as soon cease to be God, as not to do right, Gen xviii. 25; Ps. cxlv. 17; Jer. xii. 1; Job xxxiv. 10, 23. And therefore the godly under affliction must not be worse than Pharaoh, who confesseth, Exod. ix. 27, ' I have sinned; the Lord is righteous, I and my people are bricked.' Secondly, We must lay to heart God's sm-erei(jnty, whereby he may do with his own what he -will; he may exercise his under the cross, not only for correction for sin, but also for trial of grace, as he did Job, chap. ii. 3. We grant this liberty to men over their goods and cattle, which are th.e gifts of God's providence unto them, and shall we deny it to the Lord over man, who hath absolute sovereignty over liim, both by creation and providence 1

Thirdly, We must bethink ourselves of God's u-isdum, which indeed is infinite, Ps. cxlvii. 5; and therefore may Ln liiniself perfectly discern that that affliction which he continues upon his children is most for his own glory, and best for their good, though they conceive the contrary, as children do under the rod in the hand of their parents. Lastly, Consider his almighty poicer; he can bring light out of darkness, 2 Cor. iv. 6, and so he useth to do

to his chikh'en, Ps. cxii. 4; so as they shall confess it is good for them that they have been afflicted, Ps. cxix. 71. And indeed, whosoever considereth the end which God brought unto Job, to Da^dd, and the rest, whom he exercised under gi-eat affliction, will confess no less. These things, well considered, wOl make us know our duty, and acknowledge that repining against God's correction continued is ever a fruit of corruption which reigneth in natural men, and maketh them to blaspheme under God's judgments. Rev. xvi. 9.

For comfort, it makes greatly to God's children under long affliction to consider that such an estate may continue upon his own children and servants, by the rule of his justice, sovereignty, wisdom, and power; and therefore they need not to murmur or despair, when nothing befalls them but that which hath befallen their betters in grace, as Job, David, &c.

That thy people may rejoice in thee. The reason propounded by God's church to move the Lord to hasten their deliverance out of misery, and the removal of their afflictions,—namely, because thereupon they should be justly occasioned to rejoice in God, as plainly discerning this to be a fruit of his mercy and loving providence over them.

Here then note, that when God's people are delivered from affliction they rejoice in God, as well by receiving it as from God's hand; as Ps. cxxvi. 3, ' The Lord hath done great things for us, whereof we are glad ;' as by giving all the honour and praise thereof to God alone, as Moses and Aaron did for their deliverance at the Eed Sea, Exod. xv. 1, &c.; and as Deborah and Barak did, Judges v. 1, &c.; David also, Ps. cxvLii. 1, &c.; and Jehoshaphat and the people, 2 Chron. xx. 26, 27.

The reason hereof is, that though means be used by God's people, yet they know that the blessing is not in the means, but in the Lord, who doth prosper the same : Ps. xhv. 6-8, ' 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 shame that hated us. In God we boast all the day long, and praise thy name for ever.'

This serves for instruction and for admonition.

For instruction, it shews us a plain difference between God's children and natural men in the fruition of temporal blessings, and so gives e\'idence

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of nature and grace in the days of peace ; for mere nature looks at outward means and at second causes; and so men either glory in themselves, as Dan. iv. 30, or sacrifice to their nets, as Hab. i. 15, 16. But the godly, though they use means, yet they first look at God, and give the chief praise to him, and look to the means in the second place, as 1 Sam. xx\-. 32.

For admonition, it serves effectually to move every child of God to conform himself to this profession and practice of the godly; even for every blessing, whether of deliverance from evil or fruition of good, to rejoice in the Lord. This was David's ordinary practice, Ps. xxxiv. 1, 2, 4. This also we shall do, if we be careful of three things: first. To see God's hand of mercy in everything wherein we rejoice; as Ps. cr\'iii. 15, 16, 23, 21, 'The voice of rejoicing and salvation is in the tabernacles of the righteous; the right hand of the Lord doth valiantly,' &c. Secondly, To give him praise and thanks for every blessing: thus God is honoured, Ps. 1. 23; therefore David stirreth up his soul hereunto, Ps. ciii. 1, 2, 'Bless the Lord, 0 my soul; and all that is within me, bless his holy name. Bless the Lord, 0 my soul, and forget not all his benefits.' The very blind heathen have done this for the honour of their idols, as Judges xr\'i. 23; Dan. v. 4. Shall not God's people much more do it to the true God!

Thirdly, To use the blessings wherein we rejoice to God's glory, stirring up ourselves thereby to walk more obediently to God's commandments : Ps. cxvi. 8, 9, 'Thou hast delivei-ed my soul from death, mine eyes from tears, and my feet from falling: I will walk before the Lord in the land of the livins;.'

Ver. 7. Sliew xis thj mercy, 0 Lord, and grant- us thy salvation.

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 liis salvation.

For the first; when they say, ' Shew us thy mercy, 0 Lord,' they do plainly imply that his mercy or loving-lcindness was hid from them ; and yet for aU that, they do not leave the Lord in that estate, but humbly beg the sight and e\idence of his mercy.

So that in this first petition we have to note two things—the miserable state of God's church for a time, and the godly behaviour of the church in that estate.

For the first; the miserable estate of God's church is this—for a time they are without the sense and feeling of God's mercy and kindness, else they would not desire to see it: Ps. Ixxiv. 1, 9, '0 God, why hast thou cast us off for ever? We see not our signs'—to wit, of thy mercy towards our help. Ps. Ixxvii. 8, 9, ' Is his mercy clean gone for ever 1 Hath God forgotten to be gracious 1' Ps. Ixxxix. 49, ' Lord, where are thy former loving-kindnesses?'

The reason hereof is, first, Trial of grace, as in Job : chap. xiii. 24, 'Wherefore hidest thou thy face, and boldest me for thine enem}'.' Ver. 26, ' Thou writest bitter tilings against me.'

Secondly, Correction for sins, which stir up God's anger against his people, and so hide his mercy and kindness from them. Lam. iii. 42-44, ' We have transgressed and have rebelled: thou hast not pardoned. Thou hast covered mth anger, and persecuted us: thou hast slain, thou hast not pitied. Thou hast covered thyself with a cloud, that our prayer should not pass through.' This is acknowledged in Solomon's prayer: 2 Chron. vi. 36, ' If they sia against thee, for there is no man which sinneth not, and thou be angry with them,' &c. Ps. cvi. 39, 40, ' Thus were they defiled with their own works, and went a-whoring with their own inventions. Therefore was the w'rath of the Lord kindled against his people, insomuch that he abhorred his own inheritance.'

This serves for instruction and for admonition.

For instruction two ways : first. Touching the true God. This state of the church, wanting the sense of God's mercy, teacheth'us to conceive and laiow, that though God be to his church a God of mere}' in Christ, and so delight therein, that his mercy is said to be above all Ms works, Ps. cxlv. 9, and that he would be known to delight therein, Jer. Lx. 23, yet withal that he is a God of severity and justice, not sparing his own people when they sin against them. Thus he describes himself, Exod. xxxiv. 6, 7, Though he ' keep his mercy for thousands,' yet he will ' by no means clear the guilty.' How did he punish his own people the Jews ! See

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Lam. i. 12, and his own dearest servants for sin! David, 2 Sam. xii. 10, Sec; Asa, and others; nay his own Son, when he bore our sins. "NMiich, well considered, wUl be the ground of God's fear in our hearts, Exod. xxiii. 20, 21, ' I will send mine angel, which shall keep thee in the way, &c. Beware of him, obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him.' Heb. xii. 28, 29, 'Let us have grace, whereby we may serve God acceptabl}', with reverence and godly fear : for our God is a consummg fire.' Jer. v. 22, 'Fear ye not me? saith tlie Lord; will ye not tremble at my presence 1' Jer. x. 7, ' Wlio would not fear thee, 0 King of nations ? for unto thee doth it appertain.'

Secondly, Touching God's people, see here, that they may truly belong to God by covenant in Christ, and yet for a time be -ndthout the sense and feeling of his mercy and kindness, as Ps. Ixxiv. 1, 19, '0 God, why hast thou cast us off for ever 1 why doth thine anger smoke agaiiist the sheep of thy pasture 1 Forget not the congregation of thy poor for ever.' Ps. Ixxvii. 8, 9, ' Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies ?'

Object. Where, then, is the truth of his promise, Isa. liv. 10, 'The mountains .shall depart, and the hills be removed, but my kindness shall not depart from thee,' &c. Whereupon, Ps. xxiii. 6, 'Mercy and kindness shall follow me all the days of my life;' for, Ps. Ixxxix. 28, ' My mercy will I keep for him for ever.' Ps. cxxx^'i. twenty-six times, in every verse once, ' For his mercy endureth for ever.'

Ans. We must put a difference between God's mercy, and kindness conceived in himself 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 xiii. 1, 'Having loved his own which were in the world, he loved them unto the end;' Eom. xi. 29, ' For the gifts and calling of God are without repentance ;' but the manifestation thereof is many times restrained for good causes, as either trial of grace, or correction for sin, which liberty we give to natural parents towards tlieir children, and therefore must take heed we deny it not to God.

For admonition two ways. First, That we take heed of all those things that cause the Lord to hide his favour from us, which indeed is all sin, and only sin, that separates, Isa. hx. 2,—even pride and haughtiness upon the fraition of his favour; as Ps. xxx. 6, 7, ' In my prosperity I said, I shall never be moved. Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.'

Secondly, Not to be dismayed, or to despair under the sense of God's displeasure ; for it is the state of the godly sometimes to feel it. We must say %vith the church, ' I will bear the wrath of the Lord, because I have sinned against liim,' Micah ■vii. 9; we must humble ourselves, and wait for mercy, as Ps. xlii. 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. v. 7; to live by faith, and not by sight, Hab. ii. 4; for, Ps. Ixxxix. 30, &c., ' If his cliildi-en forsake my law, and walk not in my judgments ; if they break my statutes, and keep not my commandments; then ^vill I ■N'isit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness ■will I not utterly take from him, nor suffer my faithfulness to fail,' &c. The second thing here to be noted is, the behaviour of God's people in this their miserable estate, here plainly expressed. When they want the sense and feeling of God's mercy and kindness, they leave not God, but go to him by humble and earnest prayer for some evidence thereof: Ps. Ixxvii. 2, ' In the day of my trouble I sought the Lord;' Ps. xl. 11, 12, ' Withhold not thou thy tender mercies from me, 0 Lord : let thy lovingkindness and thy trath continually preserve me. For innumerable e^als have compassed me about,' &c.; Ps. xlii. 7-9, ' All thy waves and thy billows are gone over me. Yet the Lord will command his lovingkindness in the daytime, 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.; Ps. xUv. 17, 2-t, ' AU this is come upon us, yet have we not forgotten thee. Wherefore hidest thou thy face, and forgettest our affliction ?'

The reason of this their behaviour is, partly in their knowledge, but prmcipally in their faith in

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God. For their knowledge, by God's word tlwy are certainly assured that mercy is essential in God : Ps. Ixii. 12, 'Also unto thee, 0 Lord, belongeth mercy;' ' He is plenteous in mercy,' Ps. ciii. 8 ; ' His mercy is great above the heavens,' Ps. cviii. 4; ' The eartii is fuU of his goodness,' Ps. xxxiii. 5; ' His tender mercies are over all his works,' Ps. cxlv. 9. Also they know he takes pleasure in those that hope in his mercy, Ps. cxhii. 11. Now, will they that know this do less to God, than Benhadad's servants did to the king of Israel? 1 Kings xx. 31, 32, 'We have heard that the kings of the house of Israel are merciful kings,' &c.

Secondly, They trust in God, and therefore have recourse unto him in misery, and under the sense of his anger. Ps. xiii. 3, 5, ' Consider and hear. I have trusted in thy mercy.' Ps. xxii. 1, 4, 5, 'My God, my God, why hast thou forsaken mel Our fatliers trusted in thee : they trusted, and thou didst deliver them. They cried unto thee, and were delivered : tliey trusted in thee, and were not confounded.'

This serves for instruction and for admonition.

For instruction, it lets us see a difference both in judgment and practice between the godly and the wicked. For judgment; even about prayer in affliction, the wicked think it unprofitable to pray, Job xxi. 15 ; Mai. iii. 14 ; but the godly know it is othemase, James v. 16. For practice; the wicked call not upon God, but only for show, Ps. xiv. 4; Hosea v-ii. 14. But the godly are much in this duty: Ps. v. 3, ' My voice shalt thou hear in the morning,' &c.; Ps. Iv. 17, 'Evening, and morning, and at noon, will I pray : and cry aloud ;' Ps. cxix. 164, 'Seven times a day do I praise thee.' Yea, herein they offer a holy -violence unto God, as Jacob held the angel, and would not let him go tiU he blessed him. Gen. xxxii. 24, 26 ; and Moses, as it were, held God from destrojing the Israelites when they had made the golden calf, Exod. xxxii. 10, &c.

For admonition, that we endeavour to approve ourselves to be God's people, and true members of his church, by following them in this godly practice, even then to press upon the Lord by our humble and earnest prayers, when he seemeth to oppress us with his judgments ; 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. xxi v. 14.

Quest. How shall we be enabled hereunto ?

A US. By doing two things : first. We must inform our hearts rightly in the nature of God for mercy and comjjassion, as is shewed in the first reason, and in the gracious promises made to his people even when they are in misery. Secondly, Fit ourselves to have good title to the same, which requires two things at our hands: 1. True and unfeigned repentance, whereby our sins be removed, and so a way made to his mercy, Jer. xviii. 7, 8 ; 2. The getting and exercising of those graces of the Spirit, which testify we stand rightly in covenant with God : as, 1. Faith in God through Christ; rely upon him for the pardon of sin and saving of our souls, and we shall not distrust for lesser deliverances : as Ps. hi. 13, ' Thou hast delivered my soul from death : wilt thou not deliver my feet from falling ?' 2. Fear God in heart, and shew it by eschewing evil and doing good m life: Ps. xxv. 12, 14, 'What man is he that feareth the Lord 1 him shall he teach in the way that he shall choose. The secret of the Lord is with them that fear him ; and he vnW shew them his covenant;' Ps. ciii. 11, 'For as the heaven is liigh above the earth, so great is his mercy toward them that fear him.' 3. Exercise mercy towards our brethren, so shall we find the Lord merciful unto us ; Ps. x\'iii. 25, 'With the merciful thou shalt shew thyself merciful.' For on the contrary, James ii. 13, 'He shall have judgment without mercy that hath shewed no mercy;' and Ps. cix. 12, 16, 'Let there be none to extend mercy unto him, &c. Because that he remembered not to shew mercy,' &c. 4. Be much in prayer to God in the name of Christ for whatsoever we lack, Phil. iv. 6. See encouragements, Ps. 1. 15, ' Call upon me in the day of trouble : I will deliver thee, and thou shalt glorify me ;' and Ps. Ixxxvi. 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 God's church and people here beg of God as a fruit and evidence of his mercy and kindness, namely, to give them his salvation— that is, deliverance from the troubles of their enemies, and from all other evils that lay upon them; for

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that is the salvation here meant, as Exod. xiv. 13, ' Stand still and behold the salvation of the Lord, which he will work for you.'

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 tluj salvation.'

For the first, note, God's people seek God's salvation after they have sought his mercy; first they beg mercy at his hands, and then deliverance from evils: Ps. xl. 11, 'Withhold not thou thy tender mercies from me, 0 Lord: let thy lovingkindness and thy truth continually preserve me.' Ps. vi. 2, ' Have mercy upon me, 0 Lord ; for I am weak : 0 Lord, heal me; for my bones are vexed.' First mercy, then healing: Ps. xxx. 10, 'Have mercy upon me, 0 Lord, be thou my helper.'

The reason. hereof is twofold: first. Their partaking of God's mercy was necessary for the removal of the cause of their misery, which ordinarily is sin; that brings death, and all evils that be forerunners thereof, Rom. v. 12. Now there is no way to have sin removed but through God's mercy in Christ, as Da\'id shews, Ps. H. 1, 2, 14.

Secondly, Mercy and kindness in God is properly the moving cause of his saving us, both temporarily in this world, and eternally in the world to come. For preservation, which is temporal salvation, see Ps. vi. 4, David, being sick and weak, prays thus: ' 0 save me for thy mercies' sake;' and so, when he was in danger of his life by enemies, he makes the same prayer, ' 0 save me for thy mercies' sake,' Ps. xxxi. 16; Ps. xliv. 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 God's dealing with their forefathers, bringing them out of Egj-jit into Canaan ; and thereupon being in misery, they fly to the same ground of help : ver. 26, 'Arise for our help, redeem us for thy mercies' sake.' So David, as a type of Christ in his passion, prays : ' Help me, 0 Lord my God : 0 save me, according to thy mercy.' And for salvation eternal, it is wholly founded on God's mercy in Christ; Tit. iii. 5, ' Not by works of righteousness which we have done, but according to his mercy he saved us,' &c. Ps. cxli. 4, ' Lord, be merciful unto me; heal my soul, for I have sinned against thee.

This serves for instruction, for admonition, and for comfort.

For instruction two ways: fir.st. They that have no good title to God's mercy can have no good assurance of God's salvation, either temporal or eternal; a point very considerable of ^vicked men, that hate instruction, as Ps. 1. 17, and encourage themselves in a wicked course, as Deut. xxix. 19, 20, blessing themselves in their hearts, saying. We shall have pence, &c. Such the Lord vrill not spare, see Prov. i. 25, 26. Hereupon, Ps. cxix. 155, ' Salvation is far from the wicked.' It is true, wicked men flatter themselves in their own eyes with this. Oh, God is merciful; but whoso is wise will consider whose word shall stand, God's or theirs, as Jer. xUv. 28.

Secondly, See here the true church, seeking God's salvation, pleads mercy, not merit; and so did Paul profess and teach, 1 Cor. iv. 4; Phil. iii. 9 ; Tit. iii. 5 ; so Ps. cxv. 1 ; Isa. Ixiv. 6.

For admonition two ways : first. To all that look for God's salvation, temporal or eternal, to make sure they stand rightly entitled to God's favour and mercy, for salvation follows mercy. Now God's mercy is only had in and through faith in Christ Jesus, 'whom God hath set forth to be a propitiation, through faith in his blood,' ifcc, Rom. iii. 25.

Secondly, In the use of lawful means for preservation to renew our title to God's mercy. The want hereof liinders many times the fruition of God's blessing : as in Asa, 2 Chron. xvi. 12, 'In his disease he sought not to the Lord, but to the physicians,' and so died. But the practice of it by Heze-kiah procured the reversing of the sentence of death, Isa. xxxviii. 2, &c.

For comfort, to those that are truly entitled to mercy, and yet lie under affliction, they may assure themselves of a better deliverance, as Heb. xi. 35 ; God's mercy shall be magnified in them, ' whether by life or death,' Phil. i. 20. If deliverance be good, they shall have it; if they want deliverance, their affliction shall be sanctified unto them.

The second thing to be noted in this last petition is, Wliat Idnd of salvation or deliverance the people of God do desire when they are in misery; namely, that which comes from God. God's people in misery desire the deliverance which is of God's sending : Ps. Ix. 11, 'Give us help from trouble: for vain is

A^KR. 8.]

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the help of man.' Ps. xx. 7, ' Some trust in chariots, and some in horses ; but we will remember the name of the Lord our God.' Ver. 9, ' Save, Lord.' Ps. c^^. 47, ' Save us, 0 Lord our God.'

First, They know that salvation belongs unto him, Ps. iii. 8. ' He is the God of salvation,' Ps. Ixviii. 20. ' With him is plenteous redemption,' Ps. cxxx. 7.

Secondly, They know that without him the strongest helps do fail: as Job ix. 13, 'If God will not withdraw his anger, the proud helpers do stoop under him;' and Isa. xxx. 1, &c., 'Woe to the rebellious children, &c. They were all ashamed of a people that could not profit them, nor be an help,' itc.

Thirdly, They know that deliverance is easy unto him when distress and danger is most grievous, Jer. xxxii. 27; there is nothing too hard for him. He can save with many or with few, 1 Sam. xiv. 6 ; with weak means. Judges vii. 20; without means, Isa. Ixiii. 5 ; by his bare command, Ps. xliv. 4, as Mat. viii. 3, 'I will; be thou clean.' Yea, by destroying means, as Israel through the Eed Sea, Exod. xiv. 2C, &c.; and the three sen'ants of God in the fire, Dan. iii. 25, 27.

Fourthly, They loiow that God stands bound by promise, in the covenant which he makes with his people, to deliver them out of misery and distress when they humble themselves and pray: see Ps. 1. 5, 1.5; 2 Chron. vii. 14.

This serves to discover their impiety, which use unlawful means to help themselves from under miseries and afflictions, as the help and direction of ■svitches and wizards : like to Saul, 1 Sam. xxviii. 7; and to Aliaziah, 2 Kings 1-3; forbidden. Lev. xx. 6 ; Isa. viii. 19 ; also theft, oppression, bribery, perjury, lying, &c.

This is not the practice of God's people. Help and deliverance by such means as these is not of God, but of the de\'il; and such persons should think of Christ's speech to the Jews : John viii. 44, ' You are of your father the de\-il, for the lusts of your fixther you \yi[\ do.'

Secondly, To admonish us in all miseries to imitate God's people in seeking only that help and deliverance which comes from God. Consider herein the practice of the godly, that would not receive de-

liverance by unlawful means, Heb. xi. 3.5, alluding to 2 Mac. vi. 23, 30.

Ver. 8. I will hear u'hat God the Lord will speak: for he will speak peace to his people, and to his saints : hut let them not turn a(jain to folly.

In this verse, and those which foUow to the end of the psalm, is contained the thu-d and last part thereof, shewing the church's godly behaviour after she had made her complaint and prayer, in promising to wait upon God for a gracious answer; whereof she lays down sufficient ground, first in general in this verse, then more particularly in the rest of the psalm.

Her beha\aour is in these words, ' I will hear what God the Lord will speak,' meaning by way of answer to my complaint and prayer. Wherein we have to note two things : 1. How she styleth God in this place; 2. What duty she undertaketh towards him.

For the first, The titles here given to God by the church are two, mn"' 'PXH, God, the Lord. The first notes out his power, the second his performance of what he hath promised: as Exod. vi. 3, ' I appeared unto Abraham, Isaac, and Jacob, by the name of God Almightij, but by my name Jehovah was I not known unto them.' Ver. G, ' Wlierefore say unto them, I am the Lord; I will bring you out.'

And this is used by the church and godly elsewhere: as Ps. cxviii. 27, 'God is the Lord, who hath gdven us light.'

The reason of this practice of the church is to .strengthen herself to the better performance of the duty she undertakes, which is to wait for God's answer to her prayers; whereto she shall be the better encouraged and enabled by considering that God is Jehovah, one that not only hath being of himself, but gives being to his promises. Now, being God, he is able, and being Jehovah, he is faithful: as Heb. x. 23, ' He is ftiithful that promised ;' 1 Thes. v. 24, ' He will also do it.' And for his promise, see Ps. 1. 15.

This should teach us to labour to understand the holy titles whereby God is styled in Scripture, that so we may the better make a right use of them, both to teiTify us from sin, and to encourage us in faith and obedience. As for terror, to consider that he is

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called an everlasting burning and devouring fire, Isa. xxxiii. 14. For encouragement in difficult cases, to consider that lie is the maker of heaven and earth, 'great in counsel, mighty in work,' Jer. xxxii. 17, 19. For mercy, ' The good God,' 2 Chron. xxx. 18 ; for encouragement in prayer, ' Our Father, which art in heaven,' Mat. vi. 9, wliich lays a ground both of confidence, in that he is our Father, and of fear and humility, in that he is in heaven.

Secondly, Is God the Lord 1 Then those that call him so must fear him in regard of his power, Jer. v. 25; Mat. x. 28, obey him as their Lord, Luke vi. 46, and rest upon him by faith; because he makes good his gracious jJromises, 2 Cor. i. 20.

The duty which the church here undertakes to perform to God is this—she will patiently attend for God's gracious answer to her complaint and prayer. So doth Job, chap, xiv., ' All the days of my appointed time will I wait, till my change come ;' Ps. xl. 1, ' I waited patiently for the Lord;' Ps. cxxx. 5, 6, ' I wait for the Lord; my soul doth wait.'

The reason hereof is from the work of God's Spirit in his children, enabling them by faith, 1. To reverence his command, enjoining them so to do : Ps. xxvii. 14, ' Wait on the Lord, be of good courage.' 2. To rely upon his promise to hear and help, 2 Chron. vii. 14, wherein they know he will not fail; because he is a God of power, able to do whatsoever he wiU, Ps. cxv. 3, and of mercy, exceeding abundant, above all that we can ask or think, Eph. iii. 20.

This serves for instruction and for admonition.

For instruction, it acquaints us with a plain difference between the godly, who are believers, and the wicked, who are unbelievers. The godly do not only pray to God, but wait also for an answer when they have made their prayer, as Ps. xlii. 5,11; Isa. xxviii. 10. But the wicked either pray not, as Ps. xiv. 4, or if they do pray, yet they will not wait: as 2 Kings vi. 33, 'What should I wait upon the Lord any longer 1' They deal with their prayers as the ostrich doth ■with her eggs, which she leaveth in the earth, &c.. Job xxxix. 14, &c., because God hath deprived them of understanding, as punishment of their contempt of the means of grace, else they would not account the exercise of prayer inijirofitable, as Job xxi. 15 ; Mai. iii. 14.

For admonition, that we endeavour to approve

ourselves to be God's people by waiting iipon God for a gracious answer to our prayers. This we should do every day, according to the practice of the church in tins place, whereunto, if we did indeed set ourselves, we would make conscience of all sin, that we might keep ourselves in the love of God, -nathout which we cannot comfortably expect a gracious answer from him to our prayers. Now, to enable us to wait and listen for a gracious answer when we have prayed, we must be well exercised in godly consideration and practice.

The consideration needful hereto is threefold: first. Of God's promise made to those that pray unto him; for it is presumption to wait for that which God hath not promised to give. True expectation is a frait of faith, which ever looks at God's word of promise. Secondly, Of God's power and mercy ; for as his power will assure us that he is able, so his mercy will shew that he is most ready and willing to grant our recjuests. Tliii-dly, We must consider his manner of answer. It is threefold : sometime by giving that particular blessing we ask, as 1 Sam. i. 27, ' For this child I prayed, and the Lord hath given me my petition which I asked of him ;' sometime by giving some other thing answerable to the blessmg, as 2 Cor. xii. 9, ' My grace is sufiicient for thee ;' and sometimes by giving patience and strength to bear the evils which we would have removed, as Heb. V. 7.

The godly practice hereto needful is threefold: fii'st. To stir up our hearts to lay hold on God's promises by faith, as Ps. xliii. v. And herein we must shew godly judgment in labouring to trust perfectly for spiritual blessings smiply needful to salvation: as 2 Tim. i. 12, 'I am not ashamed, for I know whom I have believed,' &c. But for spuitual blessings less necessaiy, as also for all temporal blessings, to submit our wills to God's will. Secondly, We must hold on in the way of obedience: Ps. xxx\Ti. 34, ' Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land.' Thirdly, Continue in prayer. Col. iv. 2 ; ' Keep not silence, give the Lord no rest,' Isa. Ixii. 6, 7.

Far he wUl speak jKcice to his iKople and to his saints. i

The reason or ground whereby the church doth I encourage herself to the former godly practice, drawn

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from God's gracious dealing with liis people in giving comfortable answer to their prayers, for peace in Scripture doth oftentimes note out all manner of welfare, as Exod. xviii. 7; Ps. cxxii. 6, and XXXV. 27.

In this reason we have two things to note : first, The honourable title whereby God's people here be styled, namely, that they are his saints ; secondly, The special favour which God ^vill shew unto them in answer to their prayers ; he will speak peace unto them.

For the first, They are his saints, even gracious saints, such as he doth prosecute with special grace and favour, as we speak, the Lord's favourites : Ps. XXX. 4, ' Sing unto the Lord, O ye saints of his;' Ps. xxxi. 23, ' 0 love the Lord, ye his saints, for the Lord preserveth the faithful;' Ps. xxxvii. 28, ' He forsaketh not his saints.'

The reason and ground of this happy and honourable estate is in God alone : 1 Cor. iv. 7, ' For who maketh thee to differ from another? And what hast thou that thou didst not receive?' First, In God the Father electing and choosing them to be holy: Eph. i. 4, ' According as he hath chosen us in him, before the foundation of the world, that we should be holy and -without blame before liim in love.' Secondly, In God the Son redeeming them from sin, washing and cleansing them with the washing of water by the word, that he might present them to himself without spot, or -nTiukle, or any such thing, but that they might be holy and without blemish, Eph. v. 25-27. Tliirdly, In the work of the Holy Ghost appljing the merit and power of Christ's death unto them, for the abolishing of corruption and the rene^^ing of the graces of his holy image : 1 Pet. i. 22, ' Ye have purified yourselves in obeying the truth through the Spirit.' Fourthly, In a work of all three persons vouchsafing unto them an effectual calling.: 1 Cor. i. 2, ' Called to be saints.'

This serves for instruction, admonition, and comfort.

For Instruction, first. It lets us plainly see that God hath his saints in this world, such as from election, through redemption and sanctification, are holy and pure in his sight: Num. xxiii. 21, 'He hath not beheld iniquity in Jacob.' It is not as

papists say, tRat there are none but in heaven, for here they have their beginning, and now are truly, though not perfectly holy.

Secondly, Here see how far the profane do deceive themselves when they lay claim to be God's people : Ps. xciv. 20, ' Shall the throne of iniquity have fellowship vnih thee, which frameth mischief by a law?' 2 Cor. vi. 14, &c., 'What fellowship hath righteousness with unrighteousness,' &c.; 1 John i. 6, ' If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.'

For admonition, first. That if we lay claim to be God's people, we labour after holiness : Heb. xii. 14, ' Follow laeace with all men, and holiness, without which no man shall see the Lord,' and see how far forth, 'in all manner of conversation,' 1 Pet. i. 15. For this cause we must exercise ourselves in the word and prayer, the Lord's ordinances sanctified to his elect, for the beginning of holiness and increase thereof in their souls.

Secondly, That we learn to deliglit in the godly: Ps. xvi. 2, 3, 'My goodness extendeth not unto thee, but to the saints that are in the earth, and to the excellent, in whom is all my delight.' Ps. cxix. 63, ' I am a companion of aU them that fear thee, and of them that keep thy precepts;' as the Lord doth. Ps. cxlvii. 11, 'The Lord taketh pleasure in them that fear him, in those that hope in his mercy.'

For comfort, it makes greatly against the contempt of the woi-ld: 1 Sam. ii. 9, ' He will keep the feet of his saints, and the wicked shall be silent in darkness;' Deut. xxxiii. 2, 3; Cant. ii. 14; Ps. cxlix. 9.

For the second, God will speak peace to his peojjle; lie will give a comfortable and gracious answer to their complaints and prayers : Ps. xxix. 11, 'The Lord will bless his people with peace.' Ps. xii. 5, ' For the oppression of the poor, for the sighing of the needy, I will up, saith the Lord, and set him at liberty.' Ps. 1. 15, 'Call upon me in the day of trouble : I will deliver thee.' Isa. xxvi. 12, 'Lord, thou wilt ordain peace for us.' Chap. xl. 1, 2, 'Comfort ye, comfort ye, my people, saith your God : speak ye comfortably to Jerusalem.' Thus he answered Daniel's prayer, chap. ix. 20, 21, 23.

The reason hereof is twofold : fii'st, His covenant

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of grace, made with liis people in ffhrist, through whom it becomes the covenant of peace, Isa. liv. 10 : 'For Christ is the Prince of Peace,' Isa. ix. 6; yea, 'our peace,' Eph. ii. \i; 'In whom we have peace,' John x\'i. 33.

Secondly, Because his saints be indued with those graces and virtues which give them title to true peace: as faith in God, Eom. v. 1 ; and love to God's law, Ps. cxix. 165 ; and obedience to his commandments, Isa. xlviii. 18.

This serves for instruction, admonition, and comfort.

For instruction two ways: first, It shews the sweet fruit and benefit of true piety in the profession of God's holy religion. It is not, as ivicked men think, a vain thing to serve God, Job xxi. 1.5 ; Mai. iii. 14; but undoubtedly there is fruit for the righteous, Ps, hiii. 11. 'Godliness is great gain,' 1 Tim. vi. 6; ' It is profitable unto all things, having promise of the life that now is, and of that which is to come,' chap. iv. 8. This ^rill more plainly appear if we consider the extent of this peace wliich God promiseth to his people. It is not only, 1. The peace of God,—that is, God's favour and love,— which passeth all understanding, Eph. iii. 19, which Christ giveth to those that be godly, John xiv. 27 ; but, 2. Peace of conscience, Eom. v. 1, which is a continual feast, Prov. xv. 15, and gives boldness with God in praj^er, 1 John iii. 21; and, 3. Peace with the good angels in heaven, Ps. xxxiv. 7, and ix. 10; Heb. i. 14. 4. Peace with God's church, Acts iv. 32 ; yea, 5. Peace with all earthly creatures for their comfortable use and service. Job v. 23 ; Hosea ii. 18 ; even, 6. "With wicked men, as Joseph had in Potiphar's house and Pharaoh's court. Gen. xxxix. 2, &c., and xli. 37, &c.; and Daniel in the kings' courts of Babel and Persia, chaps, ii., v., and vi.; and, 7. With hurtful creatures, when it makes for God's glory in the good of his church, as we may see by the three children in the fire, Dan. iii.; by Daniel in the Hons' den, chap. vi.; by Jonah in the whale's belly, chap. ii. ; and by Paul among the barbarians, when he shook off the viper. Acts xx\-iii. 2, &c. And are not all these great blessings and privileges 1

Secondly, This teacheth magistrates and ministers how they ought to carrj' themselves in their places.

for they are both in the place of God, sent and set in by him, as Eom. xiii. 1, 4; 2 Cor. v. 20; and magistrates bear the name of God, Ps. Ixxxii. 1,6; John X. 34, 35. Therefore they must be followers of God, speak peace to the godl)% deal kindly with those that walk uprightly. Magistrates must look at God : Job \'iii. 20, ' He forsaketh not the upright, nor taketh the wicked by the hand ; either to shew Idndness, or to jdeld support.' And ministers, as ambassadors, must dehver the ^\^R of their King and Master, and as stewards, must give to every one his due portion, Luke xii. 42, which, if it were done, would encourage the good and daunt the wicked. But, alas! the contrary practice of both mars all in aU estates. Magistrates stretch out the hand to scomers and drunkards, Hosea vii. 5, and beat the good, Ezek. xxxiv. 3, &c. ; and ministers, some by ill teaching, but more by bad li^^ng, do strengthen the hands of the wicked, Jer. xxiii. 14, and make sad the hearts of those whom God hath not made sad.

For admonition, it serves eftectually to all that are desirous God should speak peace unto them, to be careful to become tnily his saints and people, for to them God will speak peace, and to none else indeed; as Isa. xlviii. 22, ' There is no peace, saith my God, to the wicked.' Now, they that would approve themselves to be God's peojole and saints, must do three things.

First, By true repentance, break ofi" the course of their sins, and turn from every e\il way; for else God mil not o^vn them for his peojjle, Ps. 1. 16, 17. They that live in sin, walk in darkness, and so cannot have fellowship with him, 1 John i. 6; 2 Cor. \i. 14.

Secondly, By true faith in Christ, rest and rely upon God's mercy for pardon of sin and siilvation; for he that cometh unto God, and hath fellowship with him, must believe, Heb. xi. 6. Therefore Christ bidding his disciples to believe on him as they believe on God, John xiv. 1, doth encourage them thereto by this, that he is the way, the truth, and the life, by whom alone they must have access to the Father, ver. G; ' In whom we have boldness and access with confidence by the faith of him,' Eph. iii. 12.

Thirdl}-, AA'alk in new obedience, to testify the truth of their repentance and faith; for faith

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worketh l\v love. Gal. v. 6. ' And this is the love of God, that wc keep his commandments,' 1 John V. 3.

For comfort, it maketh greatly to God's people and children in any misery or trouble that doth befall them; for God -n-ill speak peace unto them: peace shall come, Isa. Ivii. 2. Though for a time they be in heaviness through manifold temptations, yet belie^"ing in Christ, they rejoice with joy unspeakable, 1 Peter i. G, 8. 'God will give them beauty for ashes, the oil of joy for mourning,' &c., Isa. Ixi. 3. ' Only they must wait in the way of obedience,' Ps. xhi. 5, 11. Isa. xl. 31, 'They that wait on the Lord shall renew their strength.'

But let them not turn again to folhj. A needful caveat or item for God's people touching theii- be-ha^■iou^, whereby they wait for peace from God, they must not turn again to folly. By folly he meaneth their sins, which fonnerly had brought misery 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 sin; secondly. The beha\-iour required of God's people toward it.

For the first, Sin is here called folly or foolishness by the Holy Ghost: so also, Prov. xxii. 15, 'Foolishness is bound in the heart of a child,'—that is, corruption sticks fast to the heart and soul by nature even in childhood. Ps. xxx-iiii. 5, 'My wounds stink and are corrupt because of my foolishness,' —that is, because of my sinfulness. Ps. c\\x. 17, ' Fools because of their transgression, and because of their iniquities, are afflicted.' Prov. xxvi. 11, 'As a dog returneth to his vomit, so a fool retumeth to his folly,'—that is, a wicked man retumeth to his sm.

In reason this- is plain : for, first. In every sin there is a rejecting of the word of God, which is di%-ine wisdom, Jer. viii. 9; nay, a forsaking God himself, and cleaving to the devil, which is extreme madness.

Secondly, Every sin gives a deadly wound to the soul, being indeed the sting of death, 1 Cor. xv. 56. See Rom. v. 12, and \"i. 23. Now, who but fools or madmen will hurt themselves 1 Every man that is wise, A^-iU be wise for himself, Prov. ix. 12.

Thirdly, Every sin must be undone by repentance,

or else the doing of it will destroy the sinner: Ps. vii. 12, 13, 'If he turn not, he will whet his sword ; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death.' 'The -wicked shall be turned into hell,' Ps. ix. 17.

This shews, first, That the world is full of fools ; for sin abounds everywhere; the whole world lieth in wickedness, 1 John v. 19. Which well considered may stay our hearts from doubting of God's providence, because of the general disorders that be in the world : see Ps. bcxv. 3, 4, ' The earth and all the inhabitants thereof are dissolved: I said unto the foolish, deal not so foohshly,' &c.

Secondly, As we desire to escape the brand of folly, so we must be careful to shun the practice of sin and impiety; for sin is foUy, and they that commit it deal foolishly, as 2 Sam. xxiv. 10. The rather because of the devil's dealing with these fools, they are in liis 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 theii- folly ; so the devil makes a prey of their souls, and sports himself with their sins, which be their folly. Even as the Phihstines deal with Samson, Judges xvi. 15; who turned him to grind in their prison-house, and brought liim forth as a laughing-stock to make them merry. Men may be wise for the world, and yet such fools for the devil, Luke xii. 20.

The second point here ptirjjosely intended is this : They that look for peace and welfare from God, must not turn again to sui. Jer^ xrviii. 9, 10, "When God speaks concerning a nation to build or jjlant it, if they do evil, and obey not his voice, then will he repent of the good he intended for them. Deut. xsix. 19, 20, When wicked men bless themselves in their hearts with a persuasion of peace and welfare, and resolve to go on in sin, God will not spare, but cause all his wrath and jealousy to smoke against them tiU they be destroyed. His charge unto liis people, whom he brought out of Egv]it, that they should not return thither any more, Deut. xvii. 16, teacheth us that he cannot endure men's turning back to the servitude of sin, which was figured by Egj^itian bondage; and as God punished the Jews, that would needs return thither, with sword, famine, and pestilence tUl they were

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destroj-ed, Jer. xlii. 10, 16, 17 ; so he will not spare any that turn back to the service of Satan in the works of sin.

The reasons hereof are four: fii'st, Sin being the deadly disease of the soul, as Rom. v. 12, and vi. 23, turning back thereto must needs be a spiritual relapse, and so more dangerous than corporal, by how much spiritual death is worse than corporal. Hereupon Solomon saith, ' He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy,' Prov. xxix. 1.

Secondly, Returning unto sin is not only foolishness, but indeed most base and brutish behaviour, and therefore is resembled by the Holy Ghost to the dog's returning to the vomit, and the sow wallowing again in the mire, after she had been washed, 2 Cor. ii. 21, 22 ; Prov^ xxvi. 11.

Thirdly, Sin provokes the Lord to anger, Jer. v. 16-19 ; and so takes away peace between God and us, Ps. xxxviii. 3 ; for it makes us wicked, and there is no peace to the wicked, Isa. xhiii. 22; 'It shall not go well with the wicked,' Eccles. viii. 13. ' A man cannot harden himself against God and prosper,' Job ix. 4. ' Wliat peace,' saith Jehu, ' whilst the whoredoms of Jezebel remain yet in great number f 2 liings ix. 22,

Fourthly, As sin brings us into bondage, 2 Tim. ii. 26, so returning unto it doth renew and strengthen tliis sjiiritual bondage, under the dominion of Satan, as Mat. xii. 43-45, ' When the unclean spirit is gone out of a man, and retunieth again, he taketh with him seven other spirits more ^vicked than himself, and they enter in, and dwell there, and the last state of that man is worse than the first.' And therefore St Peter speaking of such, saith, ' Better for them never to have kno^vn the way of righteousness, than to turn from the holy commandment given unto them,' 2 Pet. ii. 21.

This serves for instruction and for admonition.

For instniction, first, Here see the fearful measure of man's coiTuption, in blindness of mind and hardness of heart, that notwithstanding this divine charge, upon such weighty grounds, of fearful evils accompanying relapse unto sin, yet wicked men do judge it both pleasing and profitable so to do. In the committing of it, sin is sweet unto them, Job xx. 12. Hereby they have their wealth. Acts xix. 15 ; and

hereupon grow desperate in sin, as Jer. xUv. 16, 17. This they would not do, if they did see or fear the evil of sin.

Secondly, Tliis lets us see the main and general cause of war abroad, and of the fear thereof, and of other evils, at home in our own land. Surely, either they and we have not turned from our evil ways, or, upon some outward show thereof, have made revolt and relapse thereinto again. This we should consider, to stir up our hearts to sound conversion from our sins, and to constant resolution against relapse thereinto.

For admonition. Every child of God must )'ield obedience to this holy charge, and beware of turning back to sin ; and, to arm their souls against relapse. Lay to heart the four former grounds or reasons. It is no small matter to tran.sgress any commandment of God, Ps. 1. 16, 17. God disavoweth such from laying claim to covenant with liim, and will cast them away, as he did Saul, 1 Sam. xv. 23; yea, destroy them, Prov. xiii. 13. Add also this consideration, that God's favour is better than life, Ps. bdii. 3; and shall we lose it for the pleasure of sin 1 Then are we not like Moses, who chose rather to suffer affliction with God's people, than to enjoy the pleasures of sin for a season, Heb. xi. 25; nor hke Paul, who had rather die than lose his rejoicing, in the furtherance of the gospel, by abstaining from a thing lawful, wliich was outward maintenance for preaching, 1 Cor. ix. 19. What then could have draw^l him to disgrace the gospel by returning unto sin'? If we well consider of these things, we shall say with Joseph, Gen. xxxix. 9, ' How can we do this great wickedness, and sin against God I'

Yer 9. Surely his salvation is nifjh them that fear him ; that (jhry may dwell in oiir land.

In this verse, and the rest to the end of this psalm, are propounded the special branches of that peace and welfare which God vouchsafeth to liis 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 amphfied by the end for which God gives it to his people, viz., that glory may dwell amongst them. By salvation, the blessing prayed for in the seventh verse, is here meant deliverance and freedom from all those evils

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and miseries that any -waj' 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 :

God's salvation is undoubtedly nigh to those that fear him. God will certainly vouchsafe, to such as truly fear him, both temporal deliverance and preservation from evils, and spiritual and eternal salvation in heaven. Prov. xix. 23, 'The fear of the Lord tendeth to life : and he that hath it shall abide satisfied; he shall not be visited with evil.' Ps. xxv. 12, 13, 'His soul shall dwell at ease.' Ps. xxxiii. 18, 19, 'The eye of the Lord is upon them that fear him, to deliver their soul from death, and to keep them aUve in famine.' Ps. xxxi. 19, 20, ' How great is thy goodness, which thou hast laid up for them that fear thee ! Thou shalt hide them in the secret of thy presence from the pride of man,' &c.

The reason hereof is plain. First, The true fear of God is a fruit of his Holy Spirit, Isa. xi. 2 ; which unites us unto Christ, 1 Cor. xi. 17; and entitles us unto covenant with him, in the nearest bond of mystical union, 1 Cor. xii. 13. 'The secret of the Lord is with them that fear him ; he wiU shew tliem his covenant,' Ps. xxv. 14. Now they that are truly in covenant with God, have true title to all the blessings thereof, even to preservation on earth and salvation in heaven; for there is no want to them that fear him, Ps. xxxiv. 9.

Secondly, The true fear of God moves a man to eschew evil. Job i. 1 ; Prov. xiv. 27; and to cleave unto God in holy obedience, Jer. xxxii. 40. Now to such belongs the salvation of the Lord : Acts xiii. 26, ' Whosoever amongst you feareth God, unto you is the word of this salvation sent.'

This serves for instruction, admonition, and comfort.

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, Ps. xxx\'i. 1, and salva^ tion is far from them, Ps. cxix. 155. Howsoever it be true in the world, that they who work wickedness 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. -viii. 12, 13, as he did be-

tween the Egyptians and the IsraeUtes, Exod. ^iii. 22, 23.

For admonition, it serves two ways: first. To search and try whether we be such as truly fear God, that so we may know God's salvation belongs unto us. The infallible marks hereof are three: first, A constant care and endeavour to shun all sin : Prov. iii. 11, 'Fear the Lord, and depart from e^ol.' Chap. \'iii. 13, 'The fear of the Lord is to hate evil.' Chap. xiv. 2 7, ' The fear of the Lord is a fountain of life, to depart from the snares of death.' Tliis is plain by the contrary. Gen. xx. 12. Wliere the fear of God is wanting, there is no conscience of sin, Ps. xxxvi. 1 : secondly, True delight in God's commandments, testified by obedience thereto, Ps. cxii. 1 : thirdly. To be plentiful in aU well-doing according to our places. Job i. 1, 8; Prov. xiv. 2.

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, Isa. xi. 2, yet there is means to be used for the obtaining of it, which is required at our hands ; and that is consideration and prayer. The consideration is twofold: first and principally. Of God himself; secondly. Of ourselves.

Our consideration of God respecteth his properties and his works. His special properties to be considered for this end are six :

First, His infinite greatness, which doth e\ince his presence : see Ps. cxlv. 3, 'Great is the Lord,' &c.; 1 Kings viii. 27; Jer. xxiii. 24. Now God's presence is fearful, Gen. xxviii. 16, 17.

Secondly, His infinite wisdom, whereby he know-eth all things, even the most hidden thoughts : Ps. cxlvii. 5, ' His understanding is infinite;' and Ps. cxxxLx. 2,3, 'Thou understandest my thoughts afaroff',' &c. Heb. iv. 13, ' All things are naked and opened unto the eyes of him with whom we have to do.'

Thirdly, His infinite purity and holiness, which cannot admit fellowsliip vdih the least sin : 1 John i, 5, 'God is light, and in liim is no darkness at all;' and 2 Cor. \-i. 14, ' AMiat communion hath Hght ^vith darkness 1'

Fourthly, His power and justice, l)oth which make him a consuming fire against sin, Heb. xii. 28, 29, with Mat. X. 28.

Fifthly, His mercy in pardon and forgiveness : Ps. cxxx. 4, ' There is forgiveness with thee, that thou

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maj-st be feared.' AA'hereon Noah, being moved with fear, prepared an ark, &c., Heb. xi. 7.

Sixthly, His works of power, and wisdom, and justice : as Ps. IxxxLx. 7, ' God is greatly to be feared in the assembly of the saints,' &c.; Ps. cxxxix. 13, 14, Specially the day of judgment; Eccles. xii. 13, 14, 'Fear God, for God will bring every work into judgment;' Acts xxiv. 25, 'As he reasoned of righteousness, temperance, and judgment to come, Felix trembled.'

Our consideration of ourselves is of our own frailty and vanity, being but dust and ashes. Gen. xvm. 27. ' For all flesh is grass, and all the goodhness thereof as the flower of the field,' Isa. xl. 6; 'And every man at his best estate is altogether vanity,' Ps. xxxis. 5.

AVith consideration we must join prayer; for that sanctifies all God's ordinances, 1 Tim. iv. 5 ; 1 Cor. iii. 6, and obtaiueth the Spirit, Luke xi. 13, which worketh God's fear, Isa. xi. 2.

For comfort it makes greatly to those that serve God truly; for when they are iu any distress or misery, they must think upon the privilege of this grace, and that will minister comfort unto them to know that God's salvation is near unto them.

Thai glory may dwell in onr land. The end for which God sends his salvation to his people that do fear him—namely, that glory may dwell in their land. By glory he meaneth a happy and honourable estate both of church and commonwealth, in freedom from evUs, and fruition of blessings both spiritual and corjioral. By dwelling in their land is noted the long contimiance of the same blessings amongst them.

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. God's salvation doth therefore come unto them that they may be renowned for glorious estate in abundance of blessings continued among them : Deut. v. 29, ' Oh that there were such an heart in my people, that they would fear me always, that it might go well irith them and with their children for ever;' Ps. Ixxxi. 13, &c., ' Oh that my people had hearkened unto me, and Israel had walked in my ways,' &c. The like in Isa. xlviii. 18, and Ps. Ixxii. 7.

The reasons hereof are two : first, Such as fear God are his by covenant: Mai. iii. 17, ' They shall be

mine, saith the Lord : even his sons and daughtei's ;' 2 Cor. \i. 16, 'Now a natural father desires the honour and advancement of his natural children; much more then will God do it,' Luke xi. 13.

Secondly, God taketh pleasure in those that fear him, Ps. cxlvii. 11. He loveth their prosperity, and dehghteth to make them glorious and renoivned above others: as Ps. xxxv. 27, and cxlix. 4, ' He will beautify the meek with salvation ;' Ps. xliv. 1-3, ' Because thou hadst a favour unto them ;' Ps. Ixxxi v. 11,' He is a sun and a shield: he gives grace and glo^}^'

Qiiest. How comes it to pass that God's people, fearing God, are yet sometimes in gi-eat contempt and reproach 1 as Ps. xliv. 10, &c. ; 1 Cor. iv. 9, &c.

Ans. This may be either for trial of grace, as in Job; or for correction for sins committed by them, or by the wicked that live among them, as Ps. xhv. 10, 11; or else to give way to the wicked, in spite to them, to fulfil their sins for speedier judgment, as 1 Thes. ii. IG. For these reasons the outward glory of God's children may be eclipsed ; but yet even then are they glorious with God through grace, as Isa. xlix. 5, and one day shall it be made manifest; as is promised, Isa. Ixi. 3.

This serves for instruction, admonition, and comfort.

For instruction two ways: first, It shews again the gi-eat benefit of true piety, as is noted before on ver. 7, God's 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 fniition 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,' Ps. Ixxxix. 17;' The glory of his people,' Luke ii. 32. He is the King of glory : even coming into their hearts, and dwelUng iu them, and with them, Ps. xxiv. 7, &c., compared with John xiv. 23; 'Thou, 0 Lord, art a shield for me : my glory, and the liiter up of mine head,' Ps. iii. 3.

The second branch of thcu' reno-\\Ti and glory that truly fear God, is the fruition of God's saving ordinances of tme religion and holy worship, vouchsafed to those that fear God, as a means to bring them to grace and glory; this was the prerogative of the Jews under the law, Ps. cxhii. 19, 20 ; Rom. iii. 1, 2. The presence of the ark was to them a great glory,

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as 1 Sam. iv. 21, 22 ; and so is the gospel unto us, 2 Thes. ii. 13, 14.

Thirdly, Glory doth here ccmprelieiid the good blessings of God's providence appertaining to outward estate, which, being enjoyed, make men renowned and glorious in this world, as victory, peace, plenty, and the like : whereof see fully, Deut. xxviii. 1, &c., to 15 ; all which attending those that fear the Lord, shew plainly the great worth of their piety, which, well observed, will arm us against the error and reproach of carnal men, that account it a vain thing to be godly. Job xxi. ir>; Mai. iii. 14, and will make us say and think with Paul, that ' godliness is profitable to all things,' 1 Tim. vi. G, ' having the promises of a double life,' 1 Tim. iv. 8.

Secondl}', See here who be the true friends to the peace and prosperity of any place, as kingdom, town, or family—namely, such as fear God; for they bring glory to the place of their abode. God in Christ is with them; to them belong the holy ordinances of grace and glory, and also all comfortal^le blessings of God's providence respecting temporal welfare, as before is shewed. Hence God said to Abraham, the father of the faithful, ' Thou shalt be a blessing,' Gen. xii. 2, which also belongs to his godly posterity. Lot was so to Sodom, Gen. xix. 22 ; Jacob to Laban, chap. xxx. 27; Joseph to Potiphar's house, chap, xxxix. 2, 3 ; and to the land of Egypt, chap, xli. 38, &c. Not so the wicked ; they trouble the state and place where they live: as Achan, Joshua \-ii. 25 ; and Aliab, 1 Kings xviii. 18. ' They consult shame to their own houses,' Hab. ii. 10 ; as Eli's wicked sons did biing ruin on their father's house, 1 Sam. ii. 30, &c., and iii. 13, 14. 'The sinner, being an hundred years old, shall be accursed,' Isaiah \xv. 20 ; ' and leave his name for a curse,' ver. 15.

For admonition two ways : first, To every one to beware of those things that move God to take away glory from a land ; and these are especially three. First, Idolatry, see Ezek. ix. ; there is their horrible idolatry, and chap. x. 4, the Lord begins to depart ; .secondly, Impiety and profaneness in the priests and ministers of God, 1 Sam. ii. 17, compared with chap. iv. 21, 22 ; thirdly, Barrenness in the people, when they profit not by the word of God, Mat. xxi. 43.

Secondly, To examine ourselves thoroughly whether we have the true fear of God before our eyes. The way of trial is shewed before, in the first admonition on the first point of this verse.

For comfort: it makes greatly to those that have the true fear of God in their hearts ; they are surely entitled to glory. Though they may want it in this world, as 1 Cor. iv. 9, 13, yet in the world to come they shall have it, 2 Tim. iv. 8 ; Mat. xix. 28, 29 ; Luke x-\'i. 25.

Ver. 10. Merci/ and truth are met together: righteousness and peace have kissed each other.

In this verse, and those that follow to the end of this ijsidm, the projjhet doth particularly make instance in sundry gracious blessings, which God vouchsafeth to those that fear him, as beams of that glory which he will have to dwell amongst them when he sends them his salvation. These blessings he still propounds by couples, whereof this verse containeth two, mercy and truth, righteousness and peace, which, being here assured, without any special limitation from God or man alone, I think we may safely take them in that latitude of sense which may comprehend mercy and truth, righteousness and peace, both divine and human ; that is, as they are vouchsafed from God to men, and also as they are exercised between man and man : the rather because, where either way these be wanting, glory doth not dwell there. Their meeting together and Idss-ing each other are borrowed terms, serving to express more significantly the sweet and comfortable continuance of these gracious blessings amongst that people whom God ^\'iU make glorious by his salvation.

Now then, understanding the words in this large sense, we have to note in them these particulars : fiirst, That with whomsoever true glory makes abode, unto them both God's mercy and God's truth are undoubtedly vouchsafed. God's mercy is his gracious and favourable acceptance of them for his people, and his kind dealing with, them, being received into covenant; and God's truth is his faitliful perfomiance of those gracious promises, which he hath made unto them. These do meet together with all those that God makes glorious in estate, as Ps. IxxxLx. 1 2, 24, 28, 33, ' I \dll sing

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of the mercies of the Lord for ever; with my mouth ■mil I make kno-ivn thy faithfulness to all generations,' &c.

The reason is plain; for this mercy and truth from God to men is the ground of their happiness and glorious estate ; till God, of mere mercy and kindness, receive them into covenant, and then in faithfulness perform his gracious promises unto them, they lie dead in sin, and in spiritual bondage under Satan, the prince of darkness, being mthout Christ, without hope, mthout God in the world, see Eph. iv. 17, 18, and ii. 1,12. But when God, out of his rich mercy, receiveth men into his love and favour, giving them a holy caUing, whereby they are brought into covenant with him, then are they brought from darkness unto hght, from the power of Satan unto God, Acts xxvi. 18 ; then they enter into the happy and honourable estate of sons and daughters unto God, which is no small glory, 2 Cor. vi. 17, 18.

This serves for instruction, admonition, and comfort.

For instruction : tliis leads us plainly and rightly to see where trae glory dwells, whether we speak of kingdom, city, town, family, or person—namely, where God's mercy and God's truth in the covenant of grace do certainly meet. ' Happy is that people, that is in such a case; yea, happy is that people, whose God is the Lord,' Ps. cxhv. 15 ; for there mercy and truth from heaven are met, see Exod. xix. 5, C, with Ps. Ixv. 4; Exod. xxxiii. 16. Of this mind was Paul, Acts xxvi. 29, when he wished Agrippa, a Idng, to be Uke him in Christianity. This also is Christ's judgment, Rev. ii. 9, with iii. 17. But most plainly, Jer. xxxiv. 8, 9, with Isa. bdi. 7, Jenisalem hereby is for a name and praise, &c.

Secondly, Here see the common error of the world, in judging of glory and renown by outward things, as large dominions, great wealth, pomp and pleasures ; but unless mth these God's mercy and tnith do also meet, we may well say of them all, 'This their glory is their shame,' Phil. iii. 19; for in shame and confusion will they all end, without saving grace, as we may see in Babel, the glory of kingdoms, Isa. xiii. 19, &c.; Jer. H. G, 7; and in Dives, the picture or pattern of worldly wealthy epicures.

For admonition, it serves effectually both to people in general, in towns and kingdoms, and to persons in particular in every family, that if they desire true glory should dwell among them, they make sure that God's mercy and truth do meet together with them, and in them. Now this mercy and truth is revealed in the word of the gospel, and indeed in the preaching of the gospel is offered unto all that hear it. Tit. ii. 11. They therefore that receive, beheve, and obey the gospel, have God's mercy and truth to meet among them, and in them; and if their faith do work by love. Gal. V. 6, and their love be shewed by keeping God's commandments, 1 John v. 3, then they need not doubt of their glorious estate in God's esteem. It is true, the world derides this course and counsel, and think it a vain thing. Mat. iii. 14, 15. 'They call the proud happy, &c. ; but -wisdom is justified of her children,' Mat. xi. 19, and they that make trial shall find the comfort and assurance of it.

For comfort, it makes greatly to the godly, in whose hearts mercy and truth are met together, against the contempt and reproach of the world; for it is as the householder's kind welcome against the barking of his dogs. Let us therefore be of Paul's mind, 1 Cor. iv. 3, ' With me it is a very small thing, that I should be judged of you, or of man's judgment.' And we shall feel his comfort; Eom. viii. 18, ' I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us;' and 2 Cor. iv. 17, ' Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;' and of David's, 2 Sam. vi. 21, 22, 'It was before the Lord, &c.; and I mil yet be more ^•ile than thus, &c.'

Secondly, Here note also, that where a state or people, or particular person, be truly glorious before God, there mercy and truth between man and man must be duly and conscionably practised. They that are beautified with God's grace and favour, and other blessings of the covenant, must answer God's goodness with the exercise of mercy and faithfulness towards their brethren: 2 Cor. iv. 1, 'As we have received mercy of the Lord, we faint not,'—meaning, we labour faithfully to bring others to the participation of the same mercy. See it notabh' prac-

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tised by David: Ps. U. 1, 13, 'Have mercy upon me, 0 God; and then ^vill I teach transgressors thy ways,' lie. ; as Ps. ci. 1, 'I ■will sing of mercy and judgment.' Ps. xxvi. 3, 'Thy loving-kindness is before me : and I have walked in thy truth.'

The reason hereof is plain : first, God's graces and blessings towards his chiklren are, in a marvellous manner, operative in them, causing them to do the like towards their brethren, see Exod. xxxiv. 29. AVhen Moses had conversed mth the God of glories in the mount, he received glory into his countenance, which made his face to shine before the people; and so we aE behold the glory of the Lord in Christ with open face, and are transformed into the same image from glory to glory, 2 Cor. iii. 18. His love in Christ constraineth us to love men's souls, and to seek their conversion, see chap. v. 14, &c.; Gal. i. 15-17; Ps. xvi. 2, 3.

Secondly, The want of mercy and truth towards our brethren declares us to be destitute of true grace, and liable to God's displeasure: Hosea iv. 1, 2, 'God hath a controversy with the inhabitants of the land, because there is no truth, nor mercy,' &c.

This serves for instruction, admonition, and comfort.

For instruction, it shews plainly that men's behaviour and carriage towards their brethren wtII discover and manifest their state and condition before God. A constant course in the exercise of mercy and truth toward men, by those that live in the church and profess the truth, shews plainly that God in Christ hath extended mercy and tnith towards them ; and so for other graces : ' As we have received mercy, we faint not,' 2 Cor. iv. 1,—meaning, in faithful dispensation of the truth, to bring others to the participation of the same mercy: for ' the love of Christ constraineth us,' chap. v. 14 ; see 1 John iii. 14. Hence are those exhortations to love and mercy. Mat. v. 44, 4.5 ; Luke \ti. 3G ; Eph. v. 1.

For admonition, that we give ourselves to the exercise of mercy and truth toward our brethren, if we desire assurance of God's mercy and truth to our own souls, else we discredit God's works of grace, whereof we make jirofession, if no fruit thereof appear towards our brethren. Those in whom the

devil works by suggestion and temptation unto evil are very forward and bold to draw others unto evil; and shall not the power of God's Spirit in grace be as mighty in the godly to move them to well-doing^ See how Paul laboured for the glory of God in the conversion of others, when he had once tasted of God's mercy and grace in his own, 1 Cor. XV. 10; Acts xx. 24; 2 Cor. xi. 28, 29; Phil. ii. 17.

For comfort, it makes greatly to those that give tliemselves to the exercise of mercy and truth towards their brethren; for they shall find mercy with God, and the truth of his promises shall be made good unto them : see James ii. 13, ' Mercy rejoiceth against judgment.'

Righteousness and peace have kissed each other. The second couple of heaveidy blessmgs most assuredly vouchsafed in Christ's kingdom to all that truly fear God ; which, as the former, being generally propounded vnthout any limitation to God or man alone, I take so largely as to comprehend both God's righteousness and peace vouchsafed unto men, and the righteousness and peace which men are to exercise and prosecute one towards another; because indeed, if either of these be wanting, the glory of God's salvation is not yet come. Now, their kissing one another is a metaphorical phrase, taken from lovers and friends meeting togetlier, who use to greet one another witli a kiss of love, here serving very fitly to set out the sweet accord and comfort of grace amongst God's peojjle.

Here then we have to note two things touching the state of God's people in Christ's kingdom, tndy fearing God, for their comfortable fruition of righteousness and peace: first. That they have these graces truly vouchsafed unto them from God; secondly, Tliat they do most lovingly and sweetly exercise the same one toAvards another.

For the first. In Chri.st's kingdom God doth most lovingly bestow on those that tndy fear him both liis righteousness and his peace. God's righteousness, bestowed on his people, is not his oa\ti divine essential righteousness, for that indeed is infinite and incommunicable; but it is the righteousness of Christ, as he is mediator, God and man, which he fulfilled for his redeemed, and is accepted of God as theirs that do truly believe. Consider Heb. vii. 2 :

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Phil. iii. 9 ; 2 Cor. v. 21 ; 1 Cor. i. 30; Jer. xxiii. 6. And God's peace, sweetly accompanying the same, is peace of conscience, a sweet persuasion of reconciliation, and so of love and favour with God in Christ: Rom. v. 1, ' Being justified by faith, we have peace with God.' Chap. xiv. 17, 'His kingdom stands not in meat and diink, but in righteousness and peace.'

The reason hereof is in God alone: first. He bestows on his church righteousness in Christ, to make a way for his mercy by the satisfjdng of his justice; for all have sinned, and so in themselves are unable of glory, Eom. iii. 23 : ' The unrighteous cannot inherit the kingdom of God,' 1 Cor. vi. 9. Therefore God, intending in mercy to free his elect from hell, which their sins did deserve, and to bring them to heaven, which for want of righteousness they of themselves could never attain unto, doth bestow upon them Christ's jaerfect righteousness, as he is mediator, both active and passive, that by his sufferings they might be freed from hell. Gal. iii. 13, and by his obedience in doing all that the law required for them might be made righteous, and so worthy of hfe, Rom. v. 19, viii. 30, and x. 4. Then with rigliteousness he gives peace of conscience by the work of his Holy Spirit, that those who fear him may have confidence and boldness with God in prayer, 1 John iii. 19, 21, and also may have in them matter of stay and comfort against the hatred and contempt and persecution of the world, John xvi. 33.

This serves for instruction, admonition, and comfort.

For instruction: first. See the bountifulness of God in Christ Jesus towards those that fear him; he multiplies heavenly blessings in great variety and abundance; he adds gi-ace to grace, and that by couples, mercy and truth, righteousness and peace. Well may we say with the prophet, Ps. xxxiii. 5, 'The earth is full of the loving-kindness of the Lord.' Ps. Ixxxvi. 15, 'Thou art a God full of compassion, and gracious, long-suffering, and plenteous in mercy and truth.' Ps. cxxx. 7, ' With the Lord is mercy, with him is plenteous redemption.' The riches of his grace and mercy in Christ are unsearchable, Eph. iii. 8. That which he said to Moses, Exod. xxxiii. 19, he doth fully accomplish in

Christ: ' I will make all my goodness pass before thee.' ' It pleased the Father that in him should all fulness dwell,' Col. i. 19. 'And if he spared not his own Son, but gave him for us, how shall not he vnih him give us all things also 1 ' Rom. viii. 32.

QiK'sf. What shall we say to these things ? Rom. viii. 31.

A lis. Surely we must labour to walk worthy of the Lord unto all pleasing. Col. i. 10, and in some measure labour to answer God's bounty, which requires, first. Conversion from sin, Rom. ii. 4; secondly. Love to the word of grace, 1 Pet. ii. 2, 3 ; thirdly. That we admire God's goodness, Ps. xxxi. 9, and cxvi. 12 ; fourthly. That we praise him for it, Ps. cxxxvi. throughout, and cxlv. 1, 7, &c.; Eph. i. 3; fifthly. That we order our lives ariglit, Rom. xii. 1. This hath the promise of God's salvation, Ps. 1. 23.

Secondly, See here plain evidence of the miserable state of all unrighteous persons, that keep a course in sin. Undoubtedly God's salvation is not come unto them, for he that is the servant of sin is quit or freed from righteousness, Rom. vi. 20, and salvation is far from such, Ps. cxix. 155 ; neither can they have any trae peace, Isa. xlviii. 22.

Tliirdly, Here see both evidence and assurance for those that fear God and believe in him through Christ, of their blessed and happy estate of salvation ; for God's righteousness and God's peace do kiss in their souls. By faith they are made righteous in Christ, Rom. iii. 28; Gal. iii. 11, 24; and when they are justified they have peace with God, Rom. V. 1; for God gives both joy and peace in believing, Rom. xv. 13. Papists call it a doctrine of presumption to lay claim to the knowledge and assurance of salvation by ordinary grace. But wisdom is justified of her children, Mat. xi. 19. ' If we receive the witness of men, the witness of God is greater: for this is the ^\•itness of God which he hath testified of his Son. He that beUeveth on the Son of God hath the witness in himself And this is the witness, that God hath given to us eternal life. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life,' 1 John v. 9-11, 13 ; add 1 Cor. ii. 12, with Rom. vi. 23, and viii. 16, 17; and by effects, 1 John iii. 14; 2 Pet. i. 5, &c.

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For admonition, this serves effectually to move all those that desire in their souls the true comfort of peace with God, to labour to be partakers of God's righteousness; for righteousness and peace do kiss one another. He that is made righteous by faith in Christ, shall likewise by the same faith have peace with God through Christ; ' for he is our peace,' Eph. ii. H ; he makes peace by the blood of his cross, Col. i. 20 : therefore at his birth the angels sung, ' Glory to God on high, and in earth peace,' Luke ii. 14. Now Christ's righteousness is made ours by faith. Gal. ii. 16, ' Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ.' Now this faith is the work of the Spirit, 2 Cor. iv. 13, in the ministry of the gospel, Rom. x. 17 ; and sheweth itself to be true by good works, of love to God and to our brethren. Gal. v. 6.

For comfort, this makes greatly to those that truly fear God; professing the gospel, they undoubtedly be righteous before God, and in him they shall have peace, John xvi. 33; Isa. Ivii. 1, 2.

Secondly, Here note that Christian righteousness and peace are conscionably exercised between man and man, of all those that fear God, living in his church; see Isa. xi. 6, 7, 9, ' The wolf shall dwell with the lamb. None shall hurt nor destroy in all my holy mountain.' See instance. Acts ii. 44, 46 ; and in Paul, Acts i.v. 1, &c., ^ith ver. 26, and chap. XX. 24; Phil. ii. 17.

The reason hereof is in the powerful work of God's Spirit, which gives them a holy calling; and therein doth subdue corruption so far, that sin shall not reign in them, to keep them in the practice of injustice and contention; and also doth renew the graces of God's image in the soul, which stands in righteousness and true holiness, and sets them into the kingdom of Christ, which is righteousness and peace, Rom. xiv. 17.

This serves for instruction, admonition, and comfort.

For instruction : first. See by the contrary the fearful case of those that give themselves to the practice of injustice and contention: they are not yet called of God with a holy calling, but remain in the fearful case of corrupt nature, see Rom. i. 28, 29, 31.

For admonition, that as we desire the comfort and assurance of God's salvation, so we conscionably give ourselves to the practice of these virtues, of righteousness and peace towards our brethren.

For comfort, to those that conscionably follow peace and righteousness amongst men, it is a comfortable assurance that God hath bestowed on them righteousness and peace with Christ.

Ver. 11. Truth shall spring out of the earth; and righteousness shall look down from heaven.

Because the graces and blessings of Christ's kingdom, mentioned in the former verse, be of great worth and comfort, and indeed do manifest the presence of his salvation, therefore doth the prophet here further insist in two of them, truth and righteousness, letting us know whence these two shall shew themselves—to ^rit, the one from earth, the other from heaven.

For the first, ' Truth shall spring out of the earth.' The ti-uth here spoken of must needs be such as doth accompany God's salvation in Christ, and that is true and faithful dealing, both in word and truth. The springing of it out of the earth is the plain and certain evidence thereof in the lives and actions of men: earth being here put by a metonymy of the subject for men that dwell thereon, as if he should have said, It is so certain that mercy and truth shall meet, that truth in word and deed, trae and faithful deaUng, shall be plainly and plentifully exercised among men living here on earth.

Mark, then, that in Christ's kingdom, when God's salvation comes to men, true and faithful dealing in word and deed shall be plainly and plentifully exercised here on earth between man and man, Ps. XV. 2. Every citizen of Christ's kingdom speaketh the truth in his heart: Ezek. xviii. 9, They that look to live with God must deal truly ; Zech. viii. 3, Jerusalem, wliich is God's tnie church, is a city of tnith; 1 Cor. v. 8, The Christian's passover is not the feast of Easter week, but a Ufe led in sincerity and truth.

The reason hereof is plain : first, God, who sends his salvation, is a God of truth, Ps. xxxi. 5 ; Jer. x. 10. He is truth, Ps. Ii. 6, and is a teacher of all those whom he means to save, Isa. liv. 13; John vi. 35. Now this is his lesson, that his people should

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love the truth, Zech. \'iii. 29, and speak the truth every man to his neighbour, ver. 16.

Secondl}^, When God sends his salvation to men, lie bestows upon them his Holy Spii'it, which is the Spirit of truth, John xiv. 17; leading men into all truth, chap. xvi. 13 ; whose frait is in all tmth, Eph. V. 9.

Tliirdly, When God sends his salvation to men he gives them his word of truth, both law and gospel. For the law, see Mai. ii. 6, 'The law of truth was in liis mouth': and the gospel is ' the word of truth,' Eph. i. 13. This word of truth, being sown in the ground of our hearts, and watered by the dew of grace, springs up and grows as good seed in good giound.

Tliis serves for instruction, admonition, and comfort.

For instruction, first. See here how powerful the work of God is in the hearts of men in the ministry of the word, blessed by the Spirit; it changeth their very nature, which of itself is full of all unrighteousness, and loveth Ipng and untruth, as Eom. i. 29.

Secondly, See hei'e to whom God's salvation is come, whose state God makes glorious in grace,— namel}', those that, having the word of tnitli amongst them, receive therewith that blessing of the Spirit, that they love truth in their hearts and jaractise it in their lives, Eph. iv. 21, 2.5. But as for those that make no conscience of true and up right deahng among men, undoubtedly they are out of God's kingdom and state of grace, having the devil for their god, see John viii. 44; Rev. xxi. 8, and xxii. 15. This doth charge a fearful state uj)on the pillars of popish religion, who maintain and practise equivocation and oflScious lies; see, and apply to them, 2 Thes. ii. 9, 10; 1 Tim. vi. 5 ; 2 Tim. iii. 8; Titus i. 14. God's true servants in the ministry ' can do nothing against the truth, but for it,' 2 Cor. xiii. 8.

For admonition, to every one that lives in God's church, that we labour to feel in our hearts the love of the truth, and to express the springing and growing of it in our lives by our words and by our deeds, wherein we conscionably and constantly both speak the truth and do the truth, else we shall not feel nor manifest God's salvation to be come unto us. How can he say the God of truth is lus God, and hath

taught him ; or that the Spirit of truth is given to him, which leads men into all truth, whose fruit is in all tnith; or that the word of truth, as good seed, was sown in his heart, who makes no conscience of truth in word and behaviour 1 See the apostle's pressing of this duty, Eph. iv. 25, upon ver. 20-24, which shews also the way and means whereby it must be attained.

For consolation, this makes greatly to all those that speak the truth, and deal truly with their brethren in a constant and conscionable course; for this shews that God's salvation is come unto them, that the God of tnith is their God, that the Spirit of truth is given them, and the word of truth is sanctified unto them.

j4iuI righteousness shall look down from heaven. Here he shews whence comes that true righteousness, whereby such as fear God in the church must be justified and saved, namely, from heaven. This righteousness is the righteousness of Christ, as mediator, who as God is from heaven, and is revealed unto men in the gospel, which is a doctrine from heaven, as Mat. xxi. 25, with Gal. i. 11, 12. Mark then.

When God's salvation comes to men here on earth, he shews unto them the righteousness of Christ, which is from heaven : Eom. iii. 21, 22, ' The righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by the faith of Jesus Christ unto all and upon all tliem that believe.'

This he doth for the praise of the glory of his grace, in saving sinners with full satisfaction to his justice. For the unrighteous (as all are by nature, Rom. iii. 9, 10) cannot inherit the kingdom of God; therefore what the law could not do, because we could not fulfil it, God provides to be done for his elect in Christ, Rom. viii. 3, and when they beUeve, makes them partakers of it, that so he that rejoiceth might rejoice in the Lord, 1 Cor. i. 30, 31; for boasting is taken away by the law of faith, Rom. iii. 27.

This serves for instruction, admonition, and comfort.

For instruction two ways : first, It shews unto us the unspeakable riches of God's wisdom, grace, and

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goodness in Christ Jesus to his elect; of wisdom, in finding out this way of justification to a sinner, which no created nature could of itself ever conceive, 1 Cor. ii. 7, 9; of grace and goodness, in bestowing the same freely on his elect, 1 Cor. i. 30; 2 Cor. V. 21.

Secondly, This shews us the fearful judgment of blindness of mind lying on the church of Rome at this day, who are so far from beholding this righteousness which looks down from heaven, that they deride it, calling it a new no-justice, a fantastical apprehension of that which is not, a false faith, and untrue imputation ; Rhem. on Rom. Lii. 22. Nay, they shew such enmity unto it, that they pronounce them accursed who by true faith rest and rely upon it alone for justification before God; Concil. Trid., sess. 6, can. 9-12. Of them is that spiritual judgment verified, Rom. xi. 8, ' God hath given them the sjjirit of slumber; eyes that they should not see, and ears that they should not hear.' They, hke Israel, following after the law of righteousness, have not attained to the law of righteousness. Why? Because they seek it not by faith, but as it were by the works of the law, Rom. ix. 31. 'They being ignorant of God's righteousness, and going about to stabhsh their O'wn righteousness, have not submitted themselves to the righteousness of God : for Christ is the end of the law for righteousness to every one that beheveth,' Rom. x. 3, 4. Well therefore may we say of them, Hear, ye despisers, and wonder, and vanish awaj-; the veil hangs over your eyes, when the gospel is read unto this day. God hath sent upon them strong delusions to beUeve Hes, because they have not received the love of the truth, 2 Thes. ii. 9, 10.

For atlmonition, it serves very effectually to aU that Uve in the church of Christ, to take notice of this bounty of God in revealing by the gospel this righteousness of Christ, that we may endeavour to walk worthy of the same : first, In labouring to conceive rightly of this righteousness of Christ which God causeth to look dovni from heaven ; secondly. In giving all diligence to be made partakers thereof: both these see in Paul, Pliil. iii. 9-11. Indeed they are both the gift of God, but yet in the use of means, the word and prayer, wherein we must wait for the work of the Spirit, as the poor did at the pool of

Bethesda for the moving of the water, John v. 1-3.

For comfort, it makes gi-eatly to those that know Christ crucified, and do rest and rely upon his merits for justification and salvation. Oh, God hath done great things for them : see Mat. xiii. 16, 'Blessed are your eyes, for they see ; and your ears, for they hear.'

Ver. 12. Yea, the Lord shall give that tchich is good ; and our land shall yield her increase.

Here the prophet proceedeth in expressing further blessings that accompany God's salvation in the kingdom of grace. The blessings here mentioned are of two sorts: first from the Lord, then from the earth. From the Lord, in these words, ' Yea, the Lord will give that which is good.' Here he meaneth whatsoever gift or blessing is good for his people, whether it be spiiitual or temporal; for so largely is the word here used taken in Scripture, as we shaU see in the confirmation of the pomt here to be observed, which is this—

When God sends among men his salvation in Christ, he will give to such as fear him whatsoever is good for them, both for their souls and bodies. See this confirmed, first in general, Exod. xxxiii. 19, 'I will make all my goodness jjass before thee;' Ps. xxxiv. 10, ' They that seek the Lord shall not lack any good thing.' Then particularly, for blessings temporal: Deut. xxviii. 11, 12, ' The Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground. The Lord shall open unto thee his good treasure ; the heaven to give thee rain unto thy land in his season, and to bless all the work of thine hand.' Also for blessings heavenly and spiritual; Eph. i. 3, ' He blesseth us mth all spiritual blessings in heavenly places, (or things) in Christ,' even ^\ith the gift of the holy Ghost, which is the good thing indeed for the soul. Ps. cxliii. 10, ' Thy Spirit is good :' and it is God's gift in the kingdom of grace. Acts ii. 16, and x. 44, 45.

This is it whicli makes the souls of God's people like a watered garden, Jer. xxxi. 12. Herewith doth he satiate the souls of the priests ^rith fatness, and satisfy the people vith goodness, ver. 14; as

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Paul was persuaded of the Eomans that they were full of goodness, Kom. xv. 14, and of the Corinthians, that in everj-thing they were enriched by liim, and came behind in no gift, 1 Cor. i. 5, 7.

The reason hereof is threefold. First, To make known the riches of his niei'cy and goodness in Christ—how well he is pleased in liim, that mth him he will give all manner of blessings, Eom. viii. 32.

Secondly, To draw men unto him, by beholding the abundance of blessings which accompany the receiy-iiig of Christ by faith ; for though many times they want the possession, yet the right of all God's blessings belong to them that are in Christ, 1 Cor. iii. 21-23. Thus was Simon Magus drawn to be baptized. Acts viii. 13; as Esther viii. 17, ' The Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews.'

Thirdly, To keep those with him that come in sincerity, and to move them to cleave fast unto the Lord in faith and love : as John vi. 68, ' To whom shall we go ? thou hast the words of eternal life.' So Paul reasoneth, Eom. viii. 31, 32, 35, ' A\liat shall we say to these things?' &c. ' Who shall separate us from the love of Christ V &c.

Tills serves for instruction, admonition, and comfort.

For instruction two ways : first, It opens unto us the true and right way, whereby we may receive from God that which is good. Few men doubt of his suflficiency and ability, but how they should be interested thereunto, and partake thereof, they know not. Well, mark here, God's good gifts come with his salvation in Christ; therefore seek the Lord in Christ, and thou shalt lack nothing that is good, Ps. xxxiv. 10; to this agrees Mat. vi. 33, ' First seek the kingdom of God, and his righteousness ; and all these things shall be added unto you.' For godliness hath the promise of both kind of bles.sings, 1 Tim. iv. 8; in the means whereof we must endeavour, as John iv. 10 ; Ezek. xlvii. 1, compared with Isa. Iv. 1, &c.

Object. Such as take this course are yet in much want.

^ns. It may be so for outward things; for the disciple is not above his master: now the Son of man hath not whereon to lav his head, Mat. viii. 20 ;

and the promises of temporal blessings are to be understood ivith the exception of the cross. Yet know that God's grace is sufficient, as 2 Cor. xii. 9, compared ynth. 2 Cor. iv. 16. And in the blessings of grace he makes supply to all temporal wants, as Phil. iv. 11, &c.

Secondly, See here plain evidence of the world's unbelief : ' Lord, who hath beUeved our report ?' Isa. liii. I. Are men persuaded that good gifts from God, both temporal and spiritual, accompany his salvation in Christ 1 No, surely ; for then they would labour first to become religious, because that is the way to get God's favour in Christ, as John xiv. 6. Solomon saith, Prov. xix. G, ' Every man is a friend to him that giveth gifts,'—that is, seeks to be in his favour. But few take this course; nay, they rather seek to the god of this world, the devil; for so indeed they do that seek to thrive by ungodly courses, as oppression, Ij'ing, stealing, and the Uke.

For admonition it serves two ways : first, To natural men li\'ing in the church, that they take notice whence good things come, both spiritual and corporal, and thereupon labour for that estate whereby they may be interested thereto. Hereto two things are required—repentance from dead works; for sins withhold good things, Jer. v. 25 : and faith in Christ; for so is Christ himself ours, and all things with him.

If any say. They that regard not these thmgs speed well in the world ; let them consider whether here they have not their portion, as Ps. x:\-ii. 14, and Luke xvi. 25, ' Thou in thy life-time receivedst thy good things.' But for the best blessings, they have no part in them while they Uve in sin, and want faith, as John xiv. 17; Acts viii. 21 ; they have starved souls in pampered and well-clad bodies.

Secondly, This must stir up the godly, who have received good things from God, to be careful to continue in God's goodness, as Eom. xi. 22, which is by keeping faith and a good conscience, 1 Tim. i. 18, 19; Heb. x. 39.

For comfort, this makes greatl)- to the godly in worldly wants; for certainly God ■v^'ill give that which is good, and though the outward man perish, yet is the inward man renewed dailv, 2 Cor. iv. 16 ; and

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■\ve rejoice in hope of the glory of God, Kom. v. 2 ; James i. 9, Tlie brother of low degree must rejoice in his exaltation -n-ith God; for, being a believer in Christ Jesus, he is rich in God, though poor in the world; as James ii. 5, and Eev. ii. 9, ' I know thy poverty, but thou art rich.'

jlnd our land shall yield her increase. The second blessing accompanying God's salvation in the kingdom of grace, here assured to those that fear God ; and it is merely temporal, concerning the plentiful increase of the fraits of the earth where they live that fear God. Mark, then, in this part of their acknowledgment, two things; first. Their title to the land ; secondly. The blessing whereof they assure themselves from it.

For the first: God's people call the land of Canaan where they dwell, their land, their own land : ver. 9, ' That glory may dwell in our land ;' 2 Chron. ii. Ifi, The land of Israel.

It was God's gift to them and their progenitors by covenant, as Gen. xii. 7, and xiii. 15 ; Ps. xliv. 2, 3 ; 2 Chron. xi. 38 ; Judges xi. 24 ; 2 Chron. xx, 6, 7.

And if we look for blessing and comfort in the place where we hve, as the Israehtes here assure themselves, we must make sure we have good title to it from the Lord ; for there is small hope of God's blessing to accompany the devil's getting, as 1 Kings xxi. 19; Jer. xxii. 13; Micah ii. 1, 2 ; Hab. ii. 9, 10; Isa. V. 8.

The second thing to be here observed is purposely intended, namely, when God's salvation in Christ comes among a people, it brings with it plentiful increase of the fruits of the earth, see Ps. Ixvii. 2, 6, and Ixxii. 16 ; Solomon's kingdom there spoken of was a tjT)e of Christ's kingdom. See the truth hereof by God's special blessings accompanjdng those that in sincerity have received the covenant: as Gen. xiii. 2, 6, 'Abraham was very rich in cattle, in silver, and gold: their substance was so great, that the land was not able to bear them :' and chap. xxiv. 35, ' The Lord hath blessed my master greatly, and he is become great,' &c. Yea, also, Isaac sowed and received an hundredfold. Gen. xx\-i. 12 ; also Jacob was a blessing to Laban, and himself increased exceedingly. Gen. XXX. 27, 43.

The reason hereof is this: God's salvation biingeth

to men reconciliation in Christ; for as he is God's salvation, Isa. xlix. 6, so in him God reconciles the world to himself, 2 Cor. v. 19 ; Col. i. 20 ; Eom. v. 10; and hence comes a double benefit tending to plenty.

First, The removal of the curse, which Adam's sin brought even upon the ground, Gen. iii. 17; for though want may befall the godly, yet not as a curse. Gal. iii. 13; it is only (as sickness is, 1 Cor. xi. 32) a chastisement and correction.

Secondly, Hereby a land is entitled to the special blessings of God's jirovidence that bring plenty ; as Deut. xi. 9-12, And no marvel, for if he have given Christ, how shall he not with him give us all things? Horn. viii. 32.

This serves for instraction, admonition, and comfort.

For uistruction two ways : first. Here we may see that the earthly blessings of God's providence are attendants on the heavenly blessings of his grace; great plenty doth accompany true piety. AVlien men first seek God's kingdom and his righteousness, all outward things needful shall be ministered unto them. Mat. vi. 3. Godliness hath the promise of all manner of blessings, both temporal and eternal, 1 Tim. iv. 8; this we may see, as before, in Abraham, Isaac, and Jacob, so manifested afterward to God's people by special promise. Lev. xx\i. 3-5, ' If ye walk in my statutes, I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall jdeld their fruit,' &c. And as he spake with his mouth, so he performed indeed unto Da\id, a man according to his own heart, whom God advanced from a shepherd's crook to a sceptre, Ps. Lxxviii. 70, 71; and raised him on high, 2 Sam. xxiii. 1, and gave him great substance, as 1 Cliron. xxix. 3, 4. But more apparently to Solomon, while he continued upright with God, see 1 Chron. xxix. 25 ; and 2 Chron. i. 12, 14, 15. And to Jehoshaphat, who walked in the ways of David, God gave riches and honour in abundance. And the right hereof stUl continueth to all the godly : 'All are yours,' 1 Cor. iii. 21, 22. If at any time it be otherwise ■with God's people, it is either for correction of sin, as Jer. V. 25, or for trial of grace, as in Job.

Secondl)^ See here the en-or of manj' worldlings, who do not once think that the j^early increase of

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[Ver. 13.

fruit from the earth, and from trees, doth depend upon the special will and providence of God appointing the same every year; but either, like mere naturalists, ascribe it to that virtue and power wliich God gave them by creation, or more profanely attribute it to the aspects and influences of stars and planets. It is tiTie, God gave virtue and power in the beginning to the earth, and to fruitful trees to bring forth fruit according to their land. Gen. i. 11, 12. And the sun, moon, and stars, by heat and light, do work upon the earth, and trees that grow thereon; but not so as that some of them, by a more favourable aspect, should cause plenty, and others, by a malignant aspect, should cause scarcity. No, no; men's beha\iour in sin or in obedience, do work more powerfully for scarcity and plenty than any stars, as is plain, Deut. xxviii.

For admonition it makes two ways :

First, That they who look for plentiful increase from the earth and trees in the place where they live, do break off the course of sin, which brings scarcity, Ps. cvii. 31; Jer. v. 25, and labour to become truly godly, in receiving, believing, and obeying the word of God, which doth give title to the blessing of plenty, as Lev. xxvi. 2-4; 1 Tim. iv. 8.

Secondly, That we who live in God's church, where the word of salvation is made known, beware of being barren in grace, lest the earth and trees that grow thereon rise up in judgment against us ; for they, by Christ's coming in the gospel, received by faith, become more fruitful unto men, Ps. \x\i\. 5, 6. How then shall we escape if we continue barren of grace in heart and obedience in life towards God 1 Consider Christ's cursing the barren fig-tree. Mat. xxi. 19 ; and his command to cut that down which kept the ground barren, Luke xiii. 6, 7; also the fearful state of those that be barren ground to the Lord, Heb. vi. 7, 8, add also Mat. xi. 21, 23.

If any ask. How we may be fruitful to God for his salvation in Christ 1 I answer. By labouring to add grace unto grace, as 2 Pet. i. 5, 7, 9. And amongst other fruits of godliness beseeming the gospel, look to these two : first. The maintenance of God's worship and service, which hath the promise of plenty, Prov. iii. 9, 10; Haggai ii. 17-19, compared with chap. i. 9, 11 ; Mai. iii. 10. Secondly, The charitable

relieving of the poor, Deut. xv. 10, 11 ; Prov. xi. 24, 25 ; Heb. vi. 10; 2 Cor. ix. 6, 10.

For comfort this makes greatly to all those that conscionably receive and obey the word of salvation, the holy gospel. LTndoubtedly the outward blessings of God's providence shall be ministered unto them so far as it is good for them, see Ps. xxiii. 1, 2, 5, 6, xxxiv. 10, and xxxvii. 3. And when there shall be any defect or want for temporal things, God will make supply unto them by the comforts of his favour in Christ and grace of his Spirit, see James i. 9, and ii. 5 ; whereupon, -with Paul, they are taught both to be full and to be' hungry, both to abound and to suffer need, &c., Phil. iv. 13.

Ver. 13. Eighieousness shall rjo lefore him, and he shall set her steps in the wai/.

In these words he doth the third time give instance in a special virtue accompan3'ing God's salvation in Christ—namely, justice or righteousness, which, ver. 10, he said kissed with peace : first. In Christ, who is the tnie Melchisedec and King of Salem, Heb. vii. 2—that is, king of righteousness and of peace ; then in all those that are his redeemed and saved, Rom. v. 1. Secondly, Lest men should mistake in a grace and vii'tue of that necessity and worth, ver. 11, he shews whence it shews itself— namely, from heaven ; and so it is not a mere human civil righteousness, but the righteousness of God in Christ, as Eom. x. 3, 4; Phil. iii. 9 ; with the fruit thereof, inherent righteousness renewed by the Spirit. Thirdly, That men might better know the excellency of God's salvation in Christ, and discern where it comes ; here he shews that this -virtue shall shew itself in Christ's kingdom, going before him, and ever accompanying him where he brings salvation. ' Righteousness shall go before him'—that is, the publishing of justice and righteousness shall go before Christ when he brings salvation. ' He shall set her steps in the way'—that is, Christ shall set the steps of righteousness in the way that he goes -with salvation ; which seems to import both evidence and settled continuance of the practice of virtue in the kingdom of Christ, where God's salvation comes.

Here, then, mark these two points : first. By collection from this verse, compared with the foi-nier, that Christ Jesus, who brings salvation to his church,

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is Jeliovah^^that is, true and very God ; for lie before whose face righteousness walketh, is he tliat bringeth salvation ; that this verse saith, compared with the 9th; and he is Jehovah, ver. 12, for to no other can the affix here used be referred; and Jer. xxiii. 6, and xxxiii. 16, in the title there given to Christ it is most plain, 'The Lord our righteousness ;' and 1 John v. 20; Isa. ix. 6; Eom. ix. 5, ' Christ is over all, God blessed for ever.'

And needs he must be so, because he was to justify, to sanctify, and to save; else none could be saved, as 1 Cor. vi. 9; Eev. xxi. 27. Kow no creature could do these things, Eom. viii. 3, 33; therefore, Isa. xhii. 11, ' 1 the Lord, and beside me no Sa\"iour.'

This serves for instruction, admonition, and comfort.

For instruction : first. Against the Arians, that denied Christ to be God. But Jehovah is God. Now Christ is Jehovah.

Secondly, It shews us the depth of man's misery, that by no created power could be dehvered. Acts iv. 12; Isa. Ixiii. 5. The resemblance of a captive, unransomable but by the bondage of the king's only son, doth plainly illustrate our natural misery.

For admonition two ways : first. To the wicked, that they take heed of such a course of life, whereby they stand in opposition and enmity against Christ; for Christ is God, and so it is a fearful thing to fall into his hand, Heb. x. 31. 'AVhohath hardened himself against God, and hath prospered ?' Job ix. 4. Now it is time that all sin separates, Isa. lix. 2, and therefore they must break off the course of ever)' sin; and in particular, in a more special manner, both repent of for the time past, and for the time to come beware of, these four sins :

Fust, Ignorance of God in Christ, for in the know ledge of liim stands eternal Ufe, John xv. 3; and therefore not to know him must needs be dangerous ; not only shameful, 1 Cor. xv. 31, but damnable, 2 Thes. i. 7, 8.

Secondlj", Hardness of heart, to be obstinate in sin, as Deut. xxix. 19, 20; see Mark iii. 5, 'He looked round about upon them with anger, being grieved for the hardness of their hearts.' Such have not God's Spirit, which takes away the stony heart.

Ezek. xxxvi. 2G, and so are none of his, Eom. viii. 9.

Thirdl}', Persecuting God's holy religion, or the professors of it. Acts ix. 4, 5 ; 1 Thes. ii. 15, 16.

Fourthly, Idolatr\% that stirs up jealousy in the Lord against men, 1 Cor. x. 22. A\Tiat husband can endure the adultery of his ■n'ife 1 see Prov. vi. 34, 3.5, ' Jealousy is the rage of a man,' &c. What, then, is the Lord's jealous}', which he professeth is kindled by idolatry ? Exod. xx. .5.

Secondly, To those that profess the faith, and lay claim to redemption and salvation by Christ Jesus, they must endeavour themselves to walk worthy of the Lord unto all pleasing. Col. i. 10. And for this end they must first labour to partake of the main benefits of Christ's incarnation, which are redemption, adoption, justification, and sanctification in this life.

Now our redemption is shewed by leaving sin, 1 Pet. i. 18 ; for we are redeemed from our vain conversation. And here consider and eschew the ordinary abuse of the time set apart to celebrate the memory of our Saviour's nativity ; how unworthy it is of the Lord's coming, nay, clean contrary, see 1 John iii. 8; and 1 Pet. iv. 3. Our adoption comes hence, Gal. iv. 5. Now such as God takes to be his sons should live in obedience unto him, 1 Pet. i. 14, &c. ; 2 Cor. vii. 1, 2. Our justification is by faith, which purifies the heart, Acts xv. 9, and brings peace with Gcd, Eom. v. 1. Our sanctification is by the Spirit, which reneweth the soul into the graces of God's image. Gal. v. 22.

For comfort: first. Against temptation ; for God's work is perfect, Deut. xxxii. 4, and in him we are complete. Col. i. 10, and therefore neither need to despair tlirough guilt of sin nor want of righteousness.

Secondly, Against persecution. Consider, 2 Tim. ii. 12, 'If we suffer, we shall also reign with him;' Acts xviii. 9, 10, ' Be not afraid, but speak, and hold not thy peace. For I am with thee, and no man shall set on thee to hurt thee.' And do as they did, Dan. iii. 16,17, Sa_y,'We are not careful toanswer thee in this matter. Our God whom we serve is able to deliver us, and he will deUver us.' Eemeniber, Eom. viii 18, 'The sufferings of this present time are not worthy to be compared with the glorj- wliich sliall

o2

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[Ver. 13.

be revealed in us ;' 2 Cor. iv. 17, ' Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.'

The second tiling here to be considered is purposely intended.

That righteousness doth ever accompany Christ Jesus where he brings salvation; it goes before him, and he sets her steps in the way that he walks, Isa. ix. 7. He sits upon the throne of David, to order it and to establish it with judgment and with justice for ever: Isa. xi. 4, 5, ' With righteousness shall he judge the poor. Righteousness shall be the girdle of his loins ;' Heb. i. 8, ' A sceptre of righteousness is his sceptre;' Ps. xcvi. 10, 13, 'He shall judge the world righteously, with righteousness;' therefore he tells John the Baptist, ' Let it be so now, for so it becometh us to fulfil all righteousness,' Mat. iii. 15, that is, to do everything required of us by God.

The reason hereof is twofold: first, Because Christ is Jehovah, true and very God, and so must needs be ever attended with righteousness, which is an essential and inseparable property of the true God : Ps. cxlv. 17, ' The Lord is righteous in all his ways;' Rom. iii. 4, 5, ' Is God unrighteous ? God forbid.'

Secondly, Christ as mediator, God-man, is called of God the Father in righteousness, Isa. xlii. 6 ; and he is faithful unto him that called him, Heb. iii. 2, being, even in his manhood, filled 'with the gifts and graces of the Spu-it above measure, Isa. xUi.; 1 John iii. 34.

This serves for instruction, admonition, and comfort.

For instruction two ways : first. That the ordinances of religion, which are instituted by Christ in his church, and the observance thereof required both of ministers and people, be all most just and righteous. When Moses, the sen-ant of the Lord, had delivered to the Jews laws and ordinances from the Lord, he commends them all for righteous, and thereupon presseth the people to conscionable obedience, saying, ' What nation is there so great that hath statutes and judgments so righteous as all this law which I set bjfore thee this day ? Only take heed to thyself, and keep thy soul diligently, lest thou forget,' &c., Deut. iv. 8, 9. Why, then,

may we not say the same of the ordinances of Christ 1 who is faithful as Moses in all the house of God, and herein above Moses, a servant, that he is a son over his own house, Heb. iii. 2, 3, 6. Now Christ's ordinances for salvation are the ministry of the word, the administration of the sacraments, and prayer, with church discipUne: see Mat. xx\'iii. 18-20, 'All power is given unto me in heaven and in earth. Therefore go and teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost;' there he enjoineth the preaching of the word and baptism. The Lord's supper, or holy communion, he had instituted a little before his passion. Mat. xxvi. 26, &c. And the exercise of public prayers, to sanctify God's ordinances in obtaining blessings, and removing judgments, and praising God, he appointed himself. Mat. x^-iii. 19, 20; John xvi. 23, 24; Mat. vii. 7; and by his apostles, 1 Tim. ii. 1, 2, ' I will that prayers and supplications, &c., be made for all men.' For discipUne, see Mat. xviii. 15, &c.

And for the right and reverent use of these he gave gifts unto men by his Spirit, some to be prophets, some apostles for the planting of the church, others to be pastors and teachers for the going on of that building, the foundation whereof is Jesus Christ, see Eph. iv. 8, 9, 11, 12 ; 1 Cor. xii. 28. These are Clirist's ordinances, and the observance hereof, both by ministers and jieople, is plainly required. For ministers, see 1 Cor. iv. 2. ' Moreover, it is required of the disposers, or stewards, that a man be found faithful;' which faithfulness stands in giWng unto every one his portion in due season, Luke xii. 42, 43, 46,— that is, judgments to the mcked, and mercies to the godly, after instruction: see 2 Tim. ii. 25, 26, and iv. 1, 2, for instruction; for rebuke, 1 Tim. iv. 20, with Ps. xi. 6, and Ixxv. 8; and for comforting the godly, see Isa. xl. 1,2; Col. iv. 8; 1 Thes. v. 14, ' Warn the unruly, comfort the feeble-minded ;' and for necessity, 1 Cor. ix. 16. Then for the people, the necessity of their subjection and obsei-vance is plain, Luke x. 10, 13, 16, with Prov. xiii. 13, '^^^lOso desplseth the word shall be destroyed;' and chap, xxviii. 7, ' He that turneth away his ear from hearing the law, e\'en his prayer shall be abominable.' The charge of Christ in all his epistles to the seven

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churches of Asia, that he that hath an ear to bear must hear what the Spirit saith unto the churches, Eev. ii. 7, itc, shews the same; besides the alhire-ment from benefits thereby, as Isa. Iv. 3, ' Hear, and your soul shall live;' Eom. x. 17, ' Faith cometh by hearing, and hearing by the word of God;' it is the word of his grace, Acts x. 32. And for the sacraments, the legal commination for neglect or contempt of circumcision. Gen. xvii. 14, and of the passover, Exod. xii. 2-t, with Num. ix. 13, shews in equity the necessity of due partaking of the evangelical sacraments. And for prayer, the neglect thereof is the brand of the atheist, Ps. xiv. 1,4; and a sin liable to a grievous curse, Ps. Ixxix. 6, 'Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.' And he that shall refuse subjection to the censure of the church, must be cast out as a heathen, ]Mat. xviii. 17 ; the weight of their censure, following God's word, see ver. 18, 'Verily I say unto you. Whatsoever ye shall bind on earth shall be bound in heaven ; and whatsoever ye shall loose on earth shall be loosed in heaven.' 1 Cor. v. 3-5, 'I have judged already, in the name of our Lord Jesus Christ, to deliver such a one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.'

Secondl}', See here also, that the diflference ob-ser\"ed by Christ Jesus as well about the means of grace, denying it some and vouchsafing it to others, at least for a time; as Mat. x. 5, 6, ' Go not into the way of the Gentiles; and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.' And, Acts xvi. G, they were forbidden of the Holy Ghost to preach the word in Asia; but, vers. 9, 10, they endeavoured to go into Macedonia, assuredly gathering, that the Lord had called them to preach the gospel there; as also for the gift of gi'ace itself to some, and the denial of it to others, amongst whom the means is sent; as we may see. Mat. xiii. 11, 'It is given to

you to know the mysteries of the kingdom of heaven, but to them it is not given.' See, I say, that in both these is di\ine justice ; for they are the ways of Christ, and therefore just.

For admonition two ways : first, To the wicked, that they consider their fearful and dangerous state wherein they stand, being indeed enemies to righteousness, both in the afiections of their hearts and the actions of their lives ; as Paul told Elj-mas, Acts xiii. 10, ' Thou child of the devil, thou enemy of aU righteousness.' Now if Chri.st's ways be righteous ways, which they oppose, then will it be a righteous tiling with God to judge them, as he threateneth: 1 Cor. vi. 9, 'Know ye not that the unrighteous shall not inherit the kingdom of God ?' They must Icnow, that if in this life they do not by true repentance prevent it, hereafter under God's severe judgments they shall, with Pharaoh, when it is too late, acknowledge the righteousness thereof: Exod. ix. 27, ' I have sinned this time : the Lord is righteous ; I and my people are wicked.'

Secondly, To the godly, that they give e^ddence of their approbation of the righteousness of Christ's ordinances, and thereon so subject themselves thereto, that they approve themselves wise virgins who have the oil of grace in the vessels of their hearts. Mat. xxv. 4, and good and faithful servants, who have well improved their master's talents, ver. 16, 17, with 20, 23, moved thereto by the fearful state of the foolish wgins, ver. 8, 9, and the idle servant, ver. 24, &c.

For comfort, this makes greatly to all those that suffer persecution for righteousness' sake; for as God is righteous in this kind of trial and correction upon his children,—Ps. cxix. 75, 'I know, O Lord, that thy judgments are right, and that thou in very faithfulness hast afflicted me,'—so he will approve himself righteous in a happy deliverance. ' Seeing it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled, rest with us,' 2 Thes. i. 6, 7.

THE GREAT CHARTER OF THE CHURCH

OR,

AN EXPOSITION OF PSALM LXXXYIL

PSALM LXXXVII. A psalm or song for the sons of Korah.

Ver. 1. His fonndatwn is in the hoJij mountains, &c.

In this psalm the Holy Ghost doth plainly set out smidi-y privileges and prerogatives of God's church, wherein she hath surpassing advancement above all other places, states, and conditions of the people in the world beside.

Whether it were penned after the return of the people from the captivity of Babylon, for their encouragement, being but very few, and for their comfort, being under great contempt from enemies round about them, (as some godly and learned interpreters do think,) is not set down, and so not certain. Yet sure it is, this psalm was penned for the comfort and encouragement of the godly, in such times as the church is in danger, misery, and calamity, by the consideration of her founder, which is the Lord Jehovah, ver. 1; of his special affection towards her, ver. 2; of the glorious things which are spoken of her, ver. 3 ; as great increase and enlargement by the calling and conversion of foreign nations, ver. 4 ; great honour by the regeneration or effectual calling of many in her, and great safety by the Lord's own establishment of her, ver. 5 ; and great renown by eurolUng her trae members in his book, ver. 6. Lastly, Joy and comfort unspeakable, by the cheerful ser-ince of God, and the well-springs or fountains

of saving graces in her, ver. 7. Before this psalm is this title : 'A psalm or song for the sons of Korah.' Wluch title shews two things : the use of it in God's service, and the jsarties by whom it should be used.

For the use, it is a psalm or song, or a psalm and song,—that is, a holy hymn, which was both to be played on their musical instruments and to be sung with voice together. And here the musical instruments were to lead the voice, as Ps. Ixvii. 1, and Ixviii. 1. Sometime the voice was to lead the instruments, as Ps. xlviii. 1, a song or psalm.

Hereon we need not long insist, because this kind of singing was peculiar to the tabernacle and temple, and so ended in Christ, as Heb. vii. 11, with 19, and Col. ii. 17.

Yet thus much it sheweth, that God required joy and gladness in his service, therefore would he have instruments of joy used in his service, which David prepared, 1 Chron. xxiii. 5, and xxv. 1. And he bids all his people to rejoice in their feasts, Deut. xvi. 11, 14, which feasts did represent the lives of Christians. And in evangelical worship he requires ' making melody to the Lord in then- hearts,' Eph. V. 19.

The reason is great; for in God's service we have society with God, which is a just cause of exceeding joy. Herein God vouchsafeth us evidence of his special favour, and if we shall take no delight there-

Title.]

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in it argues fearful contemiit, which God cannot endure without revenge : as Deut. xxrv'iii. 47, 48, ' Because thou servedst not the Lord thy God witli jorfuhiess, and with gladness of heart, for the abundance of all things ; therefore thou shalt serve thine enemies, which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee;' whereto add Amos viii. 5, 11.

This should move us to stir up in our hearts, and to express in our behavioiu's, this spiritual joy in God's ser^^ce.

To this end we have need of the Spirit to sanctify us, which vdU make us to rejoice in God's word, as one that findeth a great spoil, Ps. cxix. 162 ; and conceiraig it to be the food of our souls, let us labour to hunger and thirst after it, and then with Job shall we esteem it above our appointed food, Job xxiii. 12. And when we know God to be our God, and the fountain of blessings to us, we shall come before him vnth gladness in prayer, Ps. c. 2 ; ' And our mouth shall praise him with joyful lips,' Ps. briii. .5.

The second thing to be noted in the dedication is the parties by whom it is to be used: the sons of Korah.

These sons of Korah were the posterity of that rebellious Le\'ite, who, with Dathan and Abiram, rebelled against Moses and Aaron, Num. xvi., which Korah was consumed "ndth fire, ver. 35, compared with 17. Howbeit there were of his sons that died not, chap. xx-(d. 11 ; departing, as it seemeth, from tlieii- father's tent, as all were commanded, chap. xvi. 24, 2.5. And of these is numbered a family of the Korathit«s, chap. xxvi. .58; of whom came Samuel the prophet, and Heman his nephew, 1 Chron. vi. 33, a great singer, chap. xxv. 4, 5.

Here then we may observe that the sons—that is, the posterity of wicked and rebeUious Korah—have an honourable place in God'.s sacred and solemn ser-■vdce ; for to them sundry of David's psalms are commended, as Ps. xlii., xliv., xlv., xl\'i., &e., which is no small honour.

No doubt DaWd saw them, being by place and birth Le^-ites, to be faithful and dihgent in their place, and thus renowns them to all posterity, that

he composeth special psalms for their ministry in the solemn service of God.

Use 1. Here see the verifying of God's word for the comfort of all godly children, that ' the son shall not bear the miquity of the father,' Ezek. x\'iii. 14, 17, 20, if he see his father's sms and turn from them.

Ohjcd. 1. But ' the Lord is a jealous God, ^dsiting the iniquities of the fathers upon the children,' Exod. XX. 5.

Ans. That is, incpiiring for the sin of the fathers among the children, and if he find it there, then pays he them home.

Ohjcd. 2. Achan's sons and daughters are stoned and burned for then- father's sacrilege, Joshua vii. 24, 25 ; and Dathan's and Abiram's little children are swallowed up. Num. xvi. 27.

Ans. For aught we know, they might be of years of discretion, and privy to their fathers' stealth.

When little ones die in the punishment of their father's sin, God lays not the punishment of the father's sin upon the children; but, to make the father's sin more odious, doth then bring upon the cliildren the fniit of their own original corniption, wliich is death detemiined upon all flesh, as appears. Gen. ii. 17, compared with Rom. v. 12. As a creditor, that hath both the father and the son debtors unto him, may, upon the father's provocation, lay the forfeiture upon both, being both in his danger.

Use 2. Secondly, Here is special encouragement to the children of wicked parents, to become godly and faithful in their places. In some sense they are the sons of strangers ; for ' the wicked are estranged from the womb,' Ps. l\-iii. 3 ; yet if they leave their father's sins, and become faithful to the Lord, here is comfort for them, in the honour of Korah's posterity : see Lsa. Ivi. 3, 6, 7, ' Let not the son of the stranger, that joineth himself to the Lord, say. The Lord hath utterly separated me from his people. For the sons of the stranger, that joined themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, &c.; even them vrA\ I bring to my holy mountain, and make them joyful in my house of prayer,' &c. ' For them that honour me I wiU honour,' saith the Lord, 1 Sam. ii. 30.

Thus much for the title; the psalm itself fol-loweth.

PIERSON ON PSALM LXXXVII.

[Ver. 1.

Ver. 1. His foundation is in the holy mountains.

That is, God founded liis holy city and sanctuary among the holy mountains of Judea, even on mount Moriah, 2 Chron. iii. 1, and mount Zion, Ps. xlviii. 2. For the relative here used hath the Lord, named in the next verse, for his antecedent, to which it is most fitly and properly referred, according to our translation, wherewith, among variety of references by interpreters, I rest best satisfied.

In the words so understood, two things are contained : first, The author and founder of the church, shadowed out by the holy city and sanctuary at Jerusalem ; secondly, The seat thereof

For the first; the true church, tyjiified by the holy city and temple at Jerusalem, is a spiritual building of God's own founding and making. Here it is called his foundation. And in regard of him founding it, it is called his tabernacle. Rev. xxi. 3; and the holy city coming do^vn from heaven, ver. 2; Jerusalem from above. Gal. iv. 26. This is that city, in the glory of it, which the patriarchs sought, whose buUder and maker is God, Heb. xi. 10.

This is most plain if we consider, 1. The foundation, Christ Jesus. For 'other foundation can no man lay,' saith St Paul, 1 Cor. iii. 11, and God himself saith he layeth this : Isa. xxviii. 16, ' Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation.' 2. The upper building. Christians: 1 Pet. ii. 4, 5, 'To whom coming, as unto a li\'ing stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house.' 3. The builders, both efiicient and instrumental, God and his ministers: 1 Cor. iii. 9, ' For we are labourers together with God; ye are God's husbandry, ye are God's building.'

The reason is, the praise of the glory of his grace among his elect and chosen people. For here God sets his name, Deut. xiv. 24, and vnW be glorified in his peo^jle, Isa. xlix. 3.

This serves for instruction, concerning the stability of the church, not only in the whole, as God's building, against which the gates of hell shall not be able to prevail, Mat. xvi. 18, but in every ti-ue member of it, as God's workmanship in Christ Jesus, Eph.

iL 10; for it is God that estabUsheth us in Christ, 2 Cor. i. 21. Christ, as a shepherd, will not lose one sheej). ' My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal hfe, and they shall never perish; neither shall any man pluck them out of my hand,' John X. 27, 28. ' While I was with them in the world, I kept them in thy name; those that thou gavest me I have kept, and none of them is lost but the son of perdition,' John x\ii. 12. He being their head, and they being his members, 1 Cor. xii. 27, will he suffer them to be pulled away 1 Nay, he is the sa\'iour of liis body, Eph. v. 23.

It serves for admonition likewise : first. For ministers in regard of their doctrine, whereby they are workers together with God, 1 Cor. iii. 9, compared with 2 Cor. \\. 1. They must not be ignorant nor negligent, but wise and faithful, in this gi-eat work of spiritual building. The foundation being laid, which is Jesus Christ, they must take heed what they build thereupon; for every man's work shall be made manifest, the day shall declare it of what sort it is, 1 Cor. iii. 10, &c.

Secondly, For God's people. Every one must suffer liimself to be wrought upon in the ministry of the word, to be hewn and squared and fitted to lie upon Christ; which we then are, when we be brought to leave sin by true repentance, to live in Christ by true faith, and to walk in new obedience in the course of our lives, thereby testifying the truth of our faith and repentance. Therefore, mth St Paul, Heb. xiii. 22, ' I beseech you, brethren, suffer the word of exliortation.'

The second thing to be here observed is. The seat of God's building, where he lays the foundation of his holy city and temple, ^—namely, in the holy mountains, which may be understood generally of the land of Canaan, which was a mountainous country, Deut. xi. 11 ; God's inheritance chosen for liis own people, Ps. xcvii. 1, compared with xlvii. 4; called his holy border, Ps. bcx\'iii. 54; that land which he bordered out for his people. Num. xxxiv. 3, &c.; or more particularly of the mountains Zion and Moriah, whereon God by his .special providence caused Jerusalem his holy city, and the temple his holy sanctuary, to be seated and built.

And these mountains are called holy, not for any

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holiness or sanctity inherent in the soil or ground, but, first, From God's presence, who chose chief hills for his seat to dwell in, as Ps. Ixviii. 16, Ixxiv. 2, and cxxxii. 13; Isa. iiii. 18; and Zech. viii. 3, ' Thus saith the Lord ; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth ; and the mountain of the Lord of hosts the holy mountain.' Secondly, From that holy use and employment whereto he put these mountains, for hereon was built the holy city, Dan. ix. IG, and the holy sanctuary or temple, 2 Chron. iii. 1 ; Ps. Ixxviii. G8, 09.

jSIark, then, God builds Jerusalem the holy city, and the temple his holy sanctuary, on the holy mountains Zion and Moriali; the places before Cjuoted shew it plainly, with Ps. cxxii. 1, &c.

The reason hereof is twofold : first. To let his people know that their God, with whom they enter covenant, is a most holy God; for the very place of his spiritual abode, and of his holy solemn service, is a holy place : Ps. xcix. 9, ' Exalt the Lord our God, and worship at his holy hill; for the Lord our God is holy.' Joshua xxiv. 19, 'Ye cannot serve the Lord, for he is a holy God.'

Secondly, To prefigure and shew forth in plain type the inseparable propei-ty of God's tme church, —namely, that it is holy and sanctified. As the holy temple was built upon the holy hill Moriah, so is God's church built upon Christ Jesus,—all holy. Christ Jesus as the foundation and fountain, that holy thing, Luke i. 35 ; ' The Holy One of God,' Mark i. 24. Christians, through his redemption and the sanctification of the Spirit, 'holy ones.' Eph. V. 25-27, 'Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or blemish.' Hence is that of the apostle, 1 Cor. iii. 16, 17, 'Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in 3'ou ? If any man defile the temple of God, him shall God destroy : for the temple of God is holy, which temple ye are.' And 2 Cor. vi. 16, 17, ' What agreement hath the temple of God with idols ? for ye are the temple of the h^^ng God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be

my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.' And 1 Pet. ii. 5, 9, ' Ye also, as lively stones, are built up a spiritual house, a holy priesthood; a chosen generation, a royal priesthood, an holy nation, a pecuUar people.'

This serves for instruction, admonition, and comfort.

For instruction, it plainly discovers the fearful estate of all profane and wicked persons, as idolaters, swearers, Sabbath-breakers, di-unkards, adulterers, and the Uke ; for though they have been baptized, and do come to the Lord's service, yea, to his holy table, yet certainly they are no true and Uvely members of the church, but, like Ham in Noah's ark, Gen. ix. 18, 25, an accursed person in a godly family ; like chaff among the corn on the barn-floor, JLat. iii. 12 ; hke tares among the wheat in the field, Mat. xiii. 38; like dross among the good fish in the net, Mat. xiii. 47-49 ; like Simon Magus, though baptized, yet in the gall of bitterness and bond of inicjuity. Acts viii. 13, 23. For every true member of the church must needs have fellowship with Christ Jesus, the true foundation, being built upon him. But 'shall the throne of iniquity have fellowship -with thee ?' Ps. Lxxxiv. 20. ' What fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? and what concord hath Chiist with Belial 1 or what part hath he that be-lieveth with an infidel? and what agreement hath the temple of God with idols?' 2 Cor. \i. 14-16 ; ' If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth,' 1 John i. 6.

For admonition, a most efiectual motive unto holiness, as well to get it into our hearts, as also to express the ti-uth of it in our lives. This duty is commanded, Heb. xii. 14, 'Follow peace with all men, and hoUness, ■Nnthout which no man shall see the Lord;' and 2 Cor. \ii. 1, 'Ha\'ing therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' Now, though the worker of this holiness be God alone, by his Spirit—for ' who can bring a clean thing out of an unclean ?' Job xiv. 4—yet ordinarily he doth it in means; wherein God

PIERSON ON PSAUI LXXXVII.

[Vee. 2.

requiretli that natural men should exercise themselves. For want hereof lie complaineth of the Jews, that therein he would have gathered tliem, as a hen doth her chicken under her wiiigs, but they would not, Mat. xxiii. 37. They would not come to him that they might have life, John v. 40. Therefore he saith, ' The queen of the south shall rise up in judgment against this generation, and shall condemn it; for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here,' Mat. xii. 42.

God's means for holiness enjoined to man is twofold—the word and prayer. The word is the seed, even the immortal seed of our new birth, wherein corruption is abolished and grace renewed, 1 Pet. i. 23; John xvii. 17. And prayer obtains the Spirit, Luke xi. 13, which is the author of holiness in the hearts of God's children, 1 Pet. i. 22 ; whereupon David prays to ' be washed thoroughly, to be purged and washed ; to have a clean heart created, and a right spu-it renewed in him,' Ps. H. 2, 7, 8.

Yet every kind of exercise in these ordinances doth not entitle unto holiness, but such as is joined with refomiation of life, Prov. i. 23 ; with true earnest desire after holiness, Isa. li. 1 ; with conscionable endeavour of obedience to that we know, Acts v. 32; in all which we must wait upon the Lord for that we do desire, and not limit him either for time or measure, as Col. iv. 2, ' Continue in prayer, and watch in the same with thanksgi\'ing.' And then, if we wait patiently, God will hear, as Ps. xl. 1, ' I waited patiently for the Lord, and he inclined unto me, and heard my cry.'

The careful expressing of holiness in life must be in all manner of conversation; ' as he which hath called you is holy, so be ye holy in all manner of conversation,' 1 Pet. i. 15. 'Seeingthen all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness ?' 2 Pet. iii. 11—that is, as well in the duties of our ci\-il callings as in the exercises of religion, else we have show of godliness, but deny the power of it, 2 Tim. iii. 5.

For comfort, this makes greatly to all that be truly godly living in the church, for they are living stones, surely built upon Christ Jesus, the tried foundation ; they are pillars in the house of the Lord, and shdl go no more out, Rev. iii. 13.

Now the truth of our piety and holiness must be expressed, according to Christ's direction, Luke ^^. 47, 48, to come, and hear, and do ; so shall our building stand against all assaults, and blasts of temptations from the world, the flesh, and the de\'il.

Ver. 2. The Liml loiclh the gates of Zimi more than uU the ihcellinffs of Jacob.

A second e'vidence of the church's happiness, in being the cliief object of God's special love, ha^•^ng a greater part and portion therein than any other state or condition of men in the world beside; which indeed was the true ground and cause of the former benefit, and of aU otlier that followed.

For the better understanding whereof we must know that there is a double trope in the words : first, The gates of Zion, part of the building of the city upon mount Zion, are put for the whole city, as it was a tj-pe of God's church in Christ, who, as mediator, here began the settled building and government of it, as Ps. ii. 6, comjjared vnth Luke i. 32, 33.

Secondly, Jacob is here put for his posterity, the whole twelve tribes who inhabited all the land of Canaan ; as if he would have said, The Lord indeed bears a good aflfection to the whole land of Canaan, where his people dwell, as Deut. xi. 12, 'A land which the Lord thy God careth for : the eyes of the Lord thy God are always upon it;' but above all the places thereof he bears a good affection towards mount Zion, whereon his holy city is built, which is the tj-pe and beginning of his tree church in Christ, visibly represented in a settled choice place.

In the words thus conceived note this point, that God loves his church above all other states and conditions of men in the world whatsoever : Mai. i. 1-3, ' The word of the Lord to Israel, (that is, the posterity of Jacob, the church in those days.) I have loved you, saith the Lord, (and that more than others;) for was not Esau Jacob's brother ? saith the Lord; yet I loved Jacob and hated Esau,' which, in the most nuld and favourable interpretation, taking hatred for less love, as Gen. xxix. 30, 31, jiroveth the point in hand, that God loves bis church above all other states and conditions of men in the world, John xiii. 1, 'Having loved his own which were in the worid, he loved them unto the end :' Eph. v. 25,

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' Husliands, love your wi\-es, even as Chiist loved his Cliurch.' Christ Jesus in love to his church makes himself a pattern to husbands to love their wives. Kow we know every husband should love his o^ni wife more than any other woman in the world, and therefore we need not to doubt but Christ doth so to his church.

This will yet more plainly appear by these three things :

First, God's delivery vouchsafed to his church from evils.

Secondly, His advancement of her to special estate of happiness.

Thirdly; the means of both, wliich is Jesus Christ given unto her.

For the first. The greatness of God's love in his deUvery of his churcli will plainly appear by that which is said thereof, both in general and in particular. In general: ' ilany are the afflictions of the righteous, but the Lord delivereth him out of them all,' Ps. xxxiv. 19. ' He visiteth and redeemeth his people, and dehvereth them out of the hands of all their enemies,'Luke i. 68, 74. Li particular, God's church in herself is liable to temporal evils in this world, and to e\'ils eternal in the world to come; for they were by nature the children of vTath, even as others, Eph. ii' 3.

Now from eternal e^ils God gives to his church absolute and perfect deliverance. ' There is no condemnation to them that are in Christ Jesus,' Eom. viii. 1 ; ' on them the second death hath no power,' Eev. XX. 6. But it is not so with others that be out of the church ; to them it will be said, ' Depart from me, ye cursed, into everlasting fire,' Mat. xxv. 41.

And for deHverance from temporal e^ils in this world, whether coqwral or spiritual, God's church hath a great prerogative above others, though not in absolute freedom from them; for ' we must, through many tribulations, enter into the kingdom of God,' Acts xiv. 22 ; and the church of God is greatly afflicted when all the earth sitteth still, and is at rest, Zech. i. 11, 12. Yet in her sufferings the church of God hath a great measure of deHverance wliich the world doth ever want—namely, from the curse of God, which ever accompanieth temporal e^•ils upon the men of the world, as Zech. v. 3.

For Cluist hath redeemed his church from the curse of the law. Gal. iii. 13, and the evils that he upon them are corrections for sin. ' AMien we are judged, we are chastened of the Lord, that we may not be condemned ^vith the world,' 1 Cor. xi. 32 ; or trials of grace, as James i. 2, 3, ' My brethren, count it all joy when ye fall into divers temptations; knowing this, that the ti-jdng of your faith worketh patience.' 1 Pet. i. 6, 7, ' Wherein ye greatly rejoice, though now for a season, if need be, ye are in hea^'iness through manifold temptations : that the trial of your fiiith, being much more precious than of gold that perisheth, though it be tried -svith fire, might be found unto praise and honour and glory at the appearing of Jesus Clirist.' Job ii. 3,' The Lord said to Satan, Hast thou considered my servant Job, that there is none Uke liim in the earth, a perfect and an upright man, one that feareth God and escheweth e^•il 1 and still he holdeth fast his integrity, although thou movest me against him, to destroy him without cause.'

For the second.

God's advancement of his church to a .special estate of happiness is twofold : partly in this world, and principally in the world to come. In this world, sometime with outward peace and plenty, to the admiration of the world, as in the days of Solomon, 1 Kings X. 21, &c. And though many times the church of God hath a small portion in temporal blessings, for their felicity is not in this hfe:—' If in this life only we have hope in Christ, we are of all men most miserable,' 1 Cor. xv. 19;—yet hath she always in Christ Jesus true right unto all temporal blessings, for Christ is Lord of all, Mat. xxAdii. 18 ; and in him ' all tilings are yours, whether Paul, or ApoUos, or Cepihas, or the world, or hfe, or death, or things present, or things to come,' 1 Cor. iii. 21, 22. She hath also a sanctified use of what she enjoys, and sweet content therein, whether her portion be small or great: 'I have learned, in whatever state I am, there-vrith to be content; I know both how to be abased, and I know how to abound: everpvhere in all things I am instructed both to be full and to be hungry, both to abound and to suffer need,' Phil. iv. 11, 12; living under that special providence whereby she is preserved night and day, Isa. xxvii. 3. But in spiritual blessings is her special advancement above the world.

r

PIERRON ON rSALM LXXXVII.

[Ver. 2.

' Blessed with all spiritual blessings in heavenly places in Christ,' Eph. i. 3. ' Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prej^ared for them that love him,' 1 Cor. ii. 9. As in effectual calling to the state of grace, wherein they have spiritual society with God in Christ, ' Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts : we shall be satisfied with the goodness of thy house, even of thj' holy temple,' Ps. Ixv. 4 ; being married unto him, ' For thy Maker is thine husband,' Isa. liv. 5. ' And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-ldndness, and in mercies ; I will even betroth thee unto me in faithfulness : and thou shalt know the Lord,' Hosea ii. 19, 20; so Ps. xlv., and Canticles. In justification from the guilt of sin, ' Even as David also describeth the blessedness of the man unto whom God imputeth I'ighteousness without works, sajdng. Blessed are they whose iniquities are forgiven, and whose sins are covered ; blessed is the man to whom the Lord will not impute sin,' Rom. iv. 7, 8. In adoi^tion to the honour and state of sons and daughters : ' Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God,' 1 John iii. 1. In sanctifica-tion, to the abolishing of corruption in regard of dominion, and the renewing of the soul in knowledge, righteousness, and true hoUness, Eph. iv. 21-24. In which estate they are made kings and priests unto God, Eev, i. 5, 6 ; ' Strengthened vnih all might, according to his glorious power,' Col. i. 11 ; and stabUshed in Christ, and on Christ, so as the gates of hell shall not prevail again.st them. Mat. xvi. 18; see 2 Cor. i. 2, &c.

In the world to come, God's advancement of his church is perfect unto all fulness of joy, and height of honour for evermore.

Then they receive the kingdom prepared for them. Mat. XXV. 34, and wear the crown of righteousness laid up for them, 2 Tim. iv. 8. Now they have on them white robes of perfect holiness, and palms in their hands, of full conquest over all enemies, Rev. vii. 9. Now they are in God's presence, where is fulness of joy, and at his right hand, where are pleasures for evennore, Ps. xvi. 11. They enjoy that

glory wherewith the afilictions of this present time are not worthy to be compared, Eom. viii. 18 ; the hope whereof will sustam the soul in the greatest distress, as 2 Cor. iv. 14, 16, 17, 'Knowing that he which raised up Jesus, shall raise up us also by Jesus, and shall present us with you. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' So as, indeed, we may say of these glorious joys, as the Queen of Sheba said of Solomon's wisdom, 1 Kings X. 7, ' The one half thereof was not shewed unto me.'

Thirdly, The greatness of God's love to his church doth appear in the means of both the former; which is the gift of Jesus Christ, his only begotten Son, to become man, and to die for their sins, and to rise again for their justification, Eom. iv. 25. He redeemeth his church from the curse of the law, by becoming himself a curse for them. Gal. iii. 13. ' He delivereth them from the -ivrath to come,' 1 Thes. i. 10. And hereupon, by way of excellence, is called the ' deliverer and redeemer,' Eom. xi. 26, out of Isa. lix. 20, where the same word is used which Job hath, calling Christ his redeemer, chap. xix. 25. It is he also that doth exalt and advance his church to salvation and glory ; ' My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life,' John x. 27, 28 ; ' For God hath not appointed us to wrath ; but to obtain salvation by our Lord Jesus Christ,' 1 Thes. v. 9.

The reason hereof is not anything in the church, existent or foreseen, as a meritorious or mo^dng cause; for God loves her freely, Hosea xiv. 4. Her loathsome state in corruption shews it plainly, when the first e\-idence thereof is given : ' When I passed by thee, and saw thee polluted in thy blood, I said unto thee when thou wast in thy blood. Live. Thy time was as the time of love,' Ezek. x\-i. 6, 8. Yet when the church liath being, as it is built upon Christ Jesus, and is indued ■with the Spirit, and beautified with the graces thereof, even for all these doth God's love actually increase towards his church, to the daily provocation of her love to him again, with praise and thanks, and more conscionable obedience for his glory, as Deut. x. 12, &c.

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This serves for instruction, for admonition, and comfort.

For instruction two ways : first, It shews what a blessed thing it is to be a true member of God's church ; for all such have true part and portion in God's special love, as is before shewed.

Now this is the fountain of all blessings, even of the blessing of blessings, the gift of the Son of God : 'For God so loved the world, that he gave his only begotten Son, that whosoever believetli in him should not perish, but have everlasting life,' John iii. 16. With whom come all other good things: 'He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things l' Eom. viii. 32. We know that love is kind or bountiful, 1 Cor. xiii. 4; and hence we count Icings' favourites happy, as being near and dear to those that are so able to enrich and honour them in the world, as Esther vd. 6, &c. How happy then are they that are favourites to the King of kings, the eternal, omnipotent Lord of all ? See Ps. cxl^d. 3, &c., ' Put not your trust in princes,' &c. ' Happy is he that hath the God of Jacob for his help; whose hope is in the Lord his God,' &c. ' Happy is the people that is in such a case : yea, happy is the people whose God is the Lord,' Ps. cxliv. 15. 'For who is like unto the Lord our God, who dweUeth on high ?' &c. Ps. cxiii. 1.5.

Secondly, It shews one reason of the manifold and great troubles and afflictions of God's church and chUdren here on earth, when the wicked world is at ease and rest, Zech. i. 11, 12; a case that troubled the prophets of God. ' As for me, my feet were almost gone; my steps had well nigh slipped. For I was envious at the foolish, when. I saw the prosperity of the wicked,' Ps. Ixxiii. 2, 3. ' Eighteous art thou, 0 Lord, when I plead with thee : yet let me talk with thee of thy judgments: wherefore doth the way of the bricked prosper ? wherefore are all they happy that deal very treacherously ? Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins,' Jer. xii. 1, 2. And so may easily make weak Cliristians to stagger, as Judges vi. 13, ' If the Lord be with us, why then is all this befallen us T It is true, that the sins of

God's church and children lay the foundation of these evils ; for affliction follows sinners, as Jer. ix. 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 hke a wilderness, that none passetli through ? And the Lord said, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein,' &c. Sin brings in death itself, and all e\-ils that forerun or accompany the same.i 'By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned,' Rom. v. 12. Yet God's dear and fatherly love to his church comes in as a moving cause of the church's afflictions, that thereby he may brmg them to repentance, and to escape condemnation ; see Rev. iii. 19, 'As many as I love, I rebuke and chasten.' ' Whom the Lord loveth he chasten-eth, and scourgeth every son whom he receiveth,' Heb. xii. 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 we should not be condemned mth the world,' 1 Cor. xi. 30, 32. Herein it is with our heavenly Father, as Solomon saith of earthly parents, Prov. xiii. 24, ' He that sparetli his rod hateth his son : but he that loveth him chasteneth him betimes.' Hence Da\'id pro-nounceth them blessed whom the Lord correcteth, Ps. xciv. 12; and acknowledgeth it was good for him, and that God did it of very faithfulness, Ps. cxix. 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 judgment against ourselves and others under the cross; whereto how apt we are against ourselves, see Isa. xhx. 14, ' Zion said. The Lord hath forsaken me, and my Lord hath forgotten me.' Against others, Isa. liii. 3, 12, 'He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. He was numbered with the transgressors.'

For admonition two ways : first. To give all diligence to become true members of the church, that so we may have part in God's special love,

' N!3r7! pcccatum; St?;, danutum.

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[Yer. 3.

wherein stands true liappiness. And hereto two thmgs are required: first, That we know the ti-ue church; and secondly, That we be not only in it, but of it.

For tlie first, Where the tnie church of God is, what people professing reUgion be God's 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 Christ's mystical body; Eph. i. 22, 23, ' Gave him (that is, Christ) to be the head over all things to the church, which is his body.' That spiritual building wliich consists of spiritual living stones, built upon the foundation, Jesus Christ, 1 Pet. ii. 5-7; Mat. xvi. 18 ; 1 Cor. iii. 9 ; that is, such professors of the faith of the gospel as by the work of the Spirit are indued with trae faith, and adorn their profession -vvith new obedience. Now then, those that profess religion, and have communion and fellowship with Christ, through the work of the Spirit in grace, undoubtedly are true members of Christ's church; but those that be e\'idenced to want fellowship vsdth Christ through faith, are no church of God, nor true members thereof. Now they of the church of Rome are cut off from his fellowship by their idolatry: Col. ii. 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 puffed up by his fleshly mmd, 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. V. 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 trae members of Christ's church, for sure title to God's special love, is humbly and reverently to receive the word of the covenant, and conscionably to j-ield obedience thereunto, as Deut. xxxiii. 3 ; Mark xvi. 26. The right receivdng is by faith, 1 Pet. ii. 7. And the truth thereof must be testified by obedience; ' For true faith worketh by love,' Gal. v. 6. ' And this is the love of God, that we keep his commandments,' 1 John V. 3.

Secondly, The wicked of the world must hereby be admonished to beware of wronging God's children ; for God, that loves them above others, will require and requite it, Ps. x. 14; as Ps. cv. 14, 15, ' He .suflered no man to do them wrong: yea, he reproved kings for their sakes; sajdng. Touch not mine anointed, and do my prophets no harm.' ' He that toucheth you, toucheth the apple of mine eye,' Zech. ii. 8. Therefore it will be good to regard and follow the counsel of GamaUel, Acts v. 38, ' Refrain from these men, and let them alone ; lest we be found fighters against God,' and it he said to us, as it was unto Paul, chap ix. 4, 5, 'Saul, Saul, why persecutest thou me?' &c.

For consolation, it makes greatly to every true member of God's church in any distress; for certainly they have a special part and portion in God's love, from which no afflictions can separate them: see Eom. viii. 35, 37-39, ' Who shall separate us from the love of Christ 1 shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us,' &c. ' Having loved his own which were in the world, he loved them unto the end,' John xiii. 1. Therefore, even in affliction they may say, ' Eejoice not against me, 0 mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a liaht unto me,' Micah vii. 8.

Ver. 3. Glorious things arc spoken of thee, thou city of God.

A third thing setting out the happiness of the church, that though her present outward state be not always comfortable and glorious, yet even then her future hopes upon di\-ine projihecies and promises are great and excellent.

In the words note two tilings : first. The description of the place.

Secondly, The declaration of her happiness in the ground of her hopes.

For the first; the place here sjioken of is Jerusalem, thus described, ' Thou city of God;' so called because of God's sanctuary here seated on mount Zion, 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,' Ps. cxxxii. 13,

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14. AVhereupon in the New Testament it is called ' the city of the great King,' Mat. v. 35. Now the eai'tlily Jerusalem here spoken of must be understood to denote the tnie church of God in all ages, as being in the prophet's time, when this psalm was penned, both the chief seat and tnie type thereof, so as for us the point here contained is this. The true church of God is God's own city; hence it is called ' Jciiisalem from above,' Gal. iv. 2G. The heavenly Jerasalem, the holy city, the new Jerasa-lem, the great city, the holy Jerusalem, Rev. xxi. 2,10.

The reason hereof is God's free grace and favour, choosing his church in Christ to be his o^vn by covenant, even his house, Heb. iii. 6; 1 Tim. iii. 1 -5 ; his temple, so as he will dwell in them, and walk in them, 2 Cor. vi. 16; and so his city, where the tabernacle of God is with men. Rev. xxi. 3.

This seiTes for instruction and for admonition.

For instruction, to our great comfort, that God certainly -will defend his church against all enemies; for so much will every king do for his chief city, that is the chamber of his kingdom, and every householder for liis owni habitation ; as IMat. xxiv. 43, ' If the goodman of tbe house had known in what watch the thief would have come, he would have watched, and would not have suflFered his house to be broken up.' See God's promise and performance for Jerusalem while it remained the seat of his sanctuary : Isa. xxx:\-ii. 35, ' I will defend this city to save it, for mine ot^ti sake, and for my servant David's sake.' Hereupon the people of God say, ' God is our refuge and strength, a very present help in trouble. Therefore wiU we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea ; though the waters thereof roar and be troubled, though the mountains shake Avith the swelling thereof. There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. God is in the midst of her : she shall not be moved : God shall help her, and that right early,' Ps. xlvi. 1, &c. ' God is known in her palaces for a refuge,' Ps. xl\'iii. 3. And for the ti-ue church herself in all ages: ' Upon this rock will I build my church, and the gates of hell shaU not prevail against it,' Mat. xvi. 18. 'No weapon that is fonned against thee shall prosper; and every tongue that shall rise

against thee in judgment thou shalt condemn,' Isa. liv. 17.

For admonition it serves two ways: first. As we desu-e true safety and salvation eternal, so to join ourselves truly to God's church; ' For upon mount Zion shall be deliverance,' Obad. xvii. This is as Noah's ark, into which all must come that look to be saved from the deluge of damnation, Heb. xi. 7. Therefore it is said that God ' added to his church daily such as should be saved,' Acts ii. 47. Now the way into Christ's church is by true repentance, and faith in Christ Jesus, as Acts ii. 38, 41, 'Then Peter said unto them, Rejient, and be baptized every one of you in the name of Jesus Christ for the remission of sms, and ye shall receive the gift of the Holy Ghost. Then they that gladly received his word were baptized : and the same day there were added unto them about three thousand souls.'

Secondly, AVhen we do profess the truth of Christ we must walk worthy of this holy j)lace, by a continual daily strife and endeavour after sanctification, testified in new obedience. Hereinto none do enter or continue that are unholy or profane : ' There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are wiitten in the Lamb's book of life,' Rev. xxi. 27. This is God's holy city, not only in regard of the owner, God himself, but of all the free denizens, the tnie inhabitants thereof. God's people ai-e a holy nation, 1 Pet. ii. 9 ; and the Lord saith, ' Be ye holy, for I am holy,' Lev. xi. 44, 45 ; even holy in abstaining from outward pollution by unclean creatures. The same duty is enjoined upon the prohibiting of idolatry and witchcrafts, chap. XX. 7. So that whether the sin be small or great we must abstain from it, because we have a holy God, and live in a holy place, which is his church: as we say in the confession of our faith, ' I believe the holy catholic church.' ' Who shall ascend into the hOl of the Lord? and who shall stand in his holy place 1' He that hath clean hands, and a pure heart,' &c., Ps. xxiv. 3, 4. Hence was the use of the paddle in the camp to cover their excrements, because God walked in the midst of the camp, Deut. xxiii. 13, 14.

The second thing to be noted here is the declaration of the church's happiness, in the siu'e ground of

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hei- certain hopes of her future blessings,—namely, God's gracious promises of glorious things to be done unto her, every one whereof is mentioned in God's word, as the phrase in the original doth imply, joining a participle of the singular number to a noun of the plural, which some render thus : Glorious tilings is spoken of thee, meaning that every one of them concerning the church's happiness is particularly mentioned in God's word.

Mark, then, that God in his word doth plainly and particularly mention exceeding glorious things belonging to the church, touching her future happiness. These do concern partly her happy deliverance from evils, for ' God shall redeem Israel from all his iniquities,' Ps. cxxx. 8 ; ' When thou passest through the waters, I will be with thee: and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burned,' &c., Isa. xliii. 2, &c.

But chiefly her fruition of blessings, even in this world, under the kingdom of Christ, called the accepted time and day of salvation, 2 Cor. vi. 2 ; the time of reformation, Heb. ix. 10. Glorious things indeed were spoken of these times, as 1 Cor. ii. 9, ' Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him :' 1 Pet. i. 12, see some particulars, which are for quality admirable, and for number almost innumerable. ' Now the hght of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold,' Isa. XXX. 26, meaning that there shall be a wonderful increase of knowledge and of the comforts of grace. ' Now kings shall be her nursing fathers, and queens her nursing mothers,' &c., Isa. xlix. 23 ; add hereunto Isa. liv. 1-3, 11-13; Ix. 1, 2; Ixii. 1, 2 ; Ixv. 17, 18; and Lxvi. 11, 12 ; Rev. xxi. and xxii. And whatsoever shall be wanting to the church, or to any true member thereof in this world, shall be superabundantly supplied and recompensed in the world to come, as Rom. viii. 18 ; 1 Cor. xv. 53, 54; 2 Cor. iv. 14, 16, and v. 1, &c. ; Phil. iii. 20, 21.

The gi'ound and reason of this course of God's dealing in mentioning glorious things to belong to his church, is tlu-eefold :

First, To allure and draw natural men to join

themselves unto the church, that their part may be in the fruition of these glorious things, as Moses allured Jethro (called also Hobab) to go with them into the land of Canaan: Num. x. 12, 32, ' Come thou with, us, and we will do thee good; for the Lord hath spoken good concernmg Israel. And it shall be if thou go with us; yea, it shall be that what goodness the Lord shall do unto us, the same will we do unto thee.'

Secondly, To encourage the true members of the church unto growth and perseverance in grace and obedience, for in these glorious things promised we may see the reward of religion, even the comforts of grace here and crown of glory hereafter, as Moses on Pisgah saw all the land of Canaan, Deut. xxxiv. 1, &c. Herew^th the patriarchs were allured to follow the Lord, and Moses to leave the honour of Pharaoh's court, Heb. xi. 13, 24-26. This hastened St Paul to his holy endeavour for perfection in grace: Phil. iii. 13, 14, 'This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calhng of God in Christ Jesus.'

Thirdly, To comfort the gocUy under afflictions, which follow the sincere j)rofession of the faith, and are as sharp and dangerous storms to passengers by sea. But in these glorious things promised we may cast anchor safely, and behold the quiet harbour of rest and safety. ', In the multitude of my thoughts within me, thy comforts delight my soul,' Ps. xciv. 19. ' Remember thy word unto thy servant, upon which thou hast caused me to hope. This is my comfort in mine aflliction: for thy word hath quickened me,' Ps. cxix. 49, 50; see also Rom. viii. 18, with 2 Cor. iv. 14, 16 ; and 1 Pet. i. 5, 6.

This serves for instruction, admonition, and comfort.

For instruction two ways: first. That the happiness of God's church and children must not be measuretV by their outward state in this world, which many times is not only very mean, but miserable, as the apostle shews, 1 Cor. xv. 19, 'If in this life only we have hope in Christ Jesus, we are of all men most miserable.' Their happiness therefore must be measured by their present title to God's favour in Christ, through the covenant of grace, whereby

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they have the Lord for their God, which is true happiness. Ps. cxliv. 15, 'Happy is that people, that is in such a case ; yea, happy is that people, whose God is the Lord.' And by their certain title to future glory, wherein they greatly rejoice, though for a season they be in heaviness, 1 Pet. i. 6.

Secondly, See here what a profitable and comfortable thing it is to be much conversant in Scripture, which is the great charter of God's church, shelving all the glorious things whereto she hath right and interest in Christ Jesus. And indeed they are very great; for ' if God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us aU things V Eom. viii. 32. He is ' made unto us of God, wisdom, righteousness, sancti-fication, and redemption,' 1 Cor. i. 30. Those gentlemen that fall wards in their minority take great delight to read or hear of their deeds and evidences, which shew what lordships, what demesnes and ro}-alties, do belong unto them. Why should not we so dehght in God's word l The godly have so done : Job xxiii. 12, 'I have esteemed the words of his mouth more than my necessarj' food.' ' Thy words were found, and I did eat them ; and thy word was unto me the joy and rejoicing of mine heart,' Jer. XV. 16. ' How sweet are thy words unto my taste ! yea, sweeter than honey to my mouth,' Ps. cxix. 103. 'I rejoice at thy word, as one that findeth great spoil,' Ps. cxix. 162.

For admonition two ways: first. That liwig in the church we make sure we have good right and title to these glorious things that are spoken of her. It is true, these days of grace under the gospel have accomplishment of them in good measure, as 2 Cor. vi. 2, ' Behold, now is the accepted time ; behold, now is the day of salvation.' But yet our personal right must be measured by the truth of our faith ; for these precious promises do belong to them that have obtained like precious faith, 2 Pet. i. 1, 4 : '\^ e must therefore prove ourselves whether we be in the faith, 2 Cor. xiii. 5 ; which Ls best known by the work of the word, 2 Thes. ii. 13, in the sanctification of the heart. Acts xv. 9, and reformat tion of the Ufe, Acts xix. 18, .19.

Secondly, That we walli worthy of the Lord and of his glorious promises in the profession of our faith. The way is shewed upon this ground: 2

Cor. vii. 1, 'Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting hoUness in the fear of God.' And Col. i. 10, &c., ' That ye might walk worthy of the Lord unto all pleasing, being fruitful in eveiy good work, and increasing in the knowledge of God,' &c.

For comfort, this makes greatly to every true member of the church in any misery. They must call to remembrance these precious promises of future glory; and so though the outward man perish, yet the inward man will be renewed daily, 2 Cor. iv. 14, 19. Thus have the godly comforted themselves in all times, ' Rejoice not against me, 0 mine enemy ; when I fall, I shall arise ; when I sit in darkness, the Lord shall be a light unto me,' Mcah vii. 8. As the suflferings of Christ abound in us, so our consolations also abound by Chri.st, 2 Cor. i. 5. ' For if we suffer, we shall also reign vrith liim,' 2 Tim. ii. 12. 'Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory,' 2 Cor. iv. 17. Hence it is said that Christ himself, ' for the joy that was set before him, endured the cross, despising the shame,' Heb. xxii. 2. So saith St Peter, ' Rejoice, inasmuch as ye are partakers of Christ's sufferings ; that, when his glory shall be revealed, ye may be glad also with exceeding joy,' 1 Pet. iv. 13.

Ver. 4. I will nwle mention of Eahab and Babylon to them that himv me: behold Philistia, and Tyre, idth Ethiopia ; this man was born there.

Here he comes to confirm the trath of that he had said in the former verse, touching the glorious things spoken of the church, by particular instance in the calling and conversion of many foreign nations, even of such as formerly had been cruel enemies of God's people.

For the better conceiving whereof we must search out two things: first. The countries or people here spoken of; secondly, How their calling or conversion to the church is exjjressed.

The countries here named, by which we must understand the people inliabiting them, are in a double rank : first, Rahab and Babylon. By Rahab we must understand not the harlot Eahab that received the spies, Joshua ii., as many of the ancient

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fetliers do, — viz., Jerome, Austin, Theodoret, Eutlijinius, Cassiodorus, and others: for, first, Her name in the original is written with a dense aspirate n> (3mi) l^ut this word is written with a mild aspirate pj; (2m)! secondly, The conjoined names do shew that by Rahab here is meant a nation or peojjle, rather than one particular person; whereby we may see how injurious and prejudicial to truth it is to make the unanimous or general consent of fiithers the right rule of interi^reting the Scripture, whereto we should tie ourselves for the understanding of it, as the Council of Trent doth in the fourth session.

But by Eahab we must here understand Egypt, as in many other places it is certainly taken : ' Thou hast broken Rahab in pieces, as one that is slain,' Ps. Ixxxix. 10. 'Art thou it that hath cut Rahab, and wounded the dragon ]' Isa. U. 9 ; where Rahab is Eg3'pt, and the dragon is Pharaoh the king thereof, as the verse following doth plainly intimate.

Why Egypt is called Rahab is very probable from some city so called, or rather, as I conceive, from her conceited strength wherein she did pride herself; whereto some think allusion is made, Isa. xxx. 7.

Babylon is the chief city of Assyria, as Gen. x. 10, here put, as Rahab or Egypt also is, for the inhabitants thereof; and their calling into the church, or enfranchising into the city of God, is thus expressed. God will make mention of them, or cause them to be remembered, to those that luiow him,— that is, to his o^vn people of Israel, who, being the Lord's by covenant, both knew the Lord and were known of him.

Philistia also, and TjTe, with Ethiopia, are places often mentioned in Scripture, and, as the fonner, are here put for the inhabitants thereof Their calling also to be God's people is thus expressed: ' This man was born there,'—that is, any one of the forenamed countries was born by spiritual regeneration in God's church among them.

In the words thus understood note these things:

First, The description of God's people the Israelites by this good quality or property, that they know God; where this is plainly taken for gi-anted, that those that be the Lord's people, having true society and acquaintance with him, do undoubtedly know the Lord : ' Israel shall cry unto me, My God, we

know thee,' Hosea viii. 2. 'They shall all know me, from the least of them to the greatest of them,' Jer. xxxi. 34.

The reason hereof is plain, for whomsoever God ac-cepteth into society and fellowship -with himself by covenant, unto them doth he reveal and make known himself, that thereby they may be enabled to walk worthy of him, as John x. 14 : 'I am the good shepherd ; I know my sheep and am kno^vn of mine. He that loveth me shall be loved of my Father; and I will love him, and will manifest myself unto him,' John xiv. 21. Thus he dealt with the Jews when he took them into covenant with himself, Exod. iii. 6, 13-16 ; and so he dealt ivith the Gentiles when he called them into the fellowship of his Son, as St Paul's speech to the Galatians plainly sheweth : Gal. J iv. 8, 9, ' When ye knew not God, ye did sei-vice ' unto them which by nature are no gods. But now, after ye have known God, or rather are known of God, how turn ye again,' &c.

This serves for instruction, admonition, and comfort.

For instruction, it shews plainly the miserable condition of all ignorant people that know not God : it is a fearful sign they are not the Lord's by covenant of grace. They that want the knowledge of God are like horse and mule, Ps. xxxii. 9 ; worse than the ox or ass, Isa. i. 3 ; which is not only a state of shame —' for some have not the knowledge of God ; I speak this to your shame,' 1 Cor. xv. 34—but of woeful danger, for the Lord hath a controversy with them, Hosea iv. 1; and will come in flaming fire, rendering vengeance to them, 2 Thes. i. 8.

For admonition it serves effectually two ways : first. To try our estate touching tliis knowledge of God, whether we have so much as may entitle us to his society, that we are his by covenant; whereunto is required, not only a right conceiving of God in our minds, that he is one in essence and three in persons, most holy, ivisc, eternal, and infinite in power and essence, creator and governor of all things ; but also affiance of heart, whereby we acknowledge him, and rest and rely upon him for all the blessings of the covenant of grace in Christ, which is indeed a justifying and saving knowledge : whereof see Isa. liii. 11; John xvii. 3.

Secondly, In the want hereof to give all diligence

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to attain unto it, exercising ourselves in his word and works, and sanctifjdng our endeavour by prayer for the blessing of God's Spirit to bring us to this sa^^ng knowledge and acknowledgment of God, by which an entrance shall be made unto us abundantly into his kingdom of grace here, and of glory hereafter. This saving knowledge of God is fruitful, ever joined vnth other graces, as faith, ^diiue, patience, temperance, &c., which whoso lacketh is blind, and cannot see afar off, 2 Pet. i. 5-8.

For comfort, this makes greatly to all those that thus rightly know the Lord and acknowledge him ; for, if herein they persevere, undoubtedly the Lord will one day own them and acknowledge them before his Father: ' Whosoever shall confess me before men, liim shall the Son of man also confess before the angels of God,' Luke xii. 8 ; the greatness of wliich benefit vn]l appear by the miser}' of the want of it: which see. Mat. ra. 23 ; ' I never knew you ;' ' Depart from me, ye that work inicjuity,' Mat. \ii. 23, and xx^-. 12.

The second thing to be observed here, is the favour of God to these heathen people in their conversion. The Lord will remember them, or make favourable and lodng mention of them to his people, or among his people, as some understand the place, wliich is plainly confinned, Isa. xix. 24, 25, ' In that day shall Israel be the tliird with Egyjit, and with Assyiia, even a blessing in the midst of the land : whom the Lord of hosts shaU bless, saj-ing. Blessed be Eg)i)t my people, and AssjTia the work of my hands, and Israel mine inheritance.'

The reason is plain : God's holy and effectual calling brings men into the fellowship) and society of his Son, 1 Cor. i. 9. And in this estate there is no difference from outward things, where ' there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Sc}i;hian, bond, nor free, but Christ is all, and in all,' Col. iii. 11 ; ' It pleased the Father, that in him should aU fulness dwell,' Col. i. 19 ; and all that are effectually called are complete in liim. Col. ii. 10; whereupon the same apostle saith, ' Art thou called, being a ser\-ant 1 care not for it. For he that is called in the Lord, being a servant, is the Lord's freeman : likewise also, he that is called, beuig free, is Cluist's sen'ant,' 1 Cor. vii. 21, 22.

This serves for instruction, admonition, and comfort.

For instruction, see plainly here, that the dignity and honour of a holy calling, to be a Christian, is exceeding gi'cat; their prerogatives above natural men, that remain uncalled, be much every manner of way, as Eom. iii. 1, 2. It is ' the high calling of God in Christ Jesus,' Phil. iii. 14. 'A chosen generation, a royal priesthood, a holy nation, a peculiar people,' 1 Pet. ii. 9. ' Now they are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God,' Eph. ii. 19. ' Fellow-heirs, and of the same body, and partakers of his promise ui Christ,' Eph. iii. 6. Upon occasion of which spiritual and heavenly dignities undoubtedly it was, that Paul a prisoner wished of God, that Agrippa a king, and aU that heard him, were altogether such as he was—that is, true behevers in Christ—except his bonds. Acts xxvi. 29.

For admonition, it serves two ways: first. To natural men, if ever they desire true spiritual happiness, and honour to their souls, they must take notice of that ordinance of God wherein he voucli-safeth unto men a holy calling, and of that right manner of using the same, whereby God's ordinance may be sanctified unto them. The ordinance is the ■ holy gospel preached; 'that the Gentiles should bo feUow-heirs, and of the same body, and partakers of liis promise in Christ, by the gospel,' Eph. iii. 6. ' God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth, whereunto he called you by our gospel, to the obtaining of the glory of the Lord Jesus Clirist,' 2 The.s. ii. 13, 14. 'I declare unto you the gospel, which I preached unto you, wliich also ye have received, and wherein ye stand ; by wliich also ye are saved,' &c., 1 Cor. xiv. 1, 2. This gospel preached is the word of faith, Rom. x. 8. The immortal seed of our new birth in all saving graces, 1 Pet. i. 23, 25. And so 'the power of God unto salvation, to every one that believetli,' Eom. i. 16.

The right manner, wherein we must wait in the foresaid ordinance, for the blessed work of the Spirit in a holy calling, is this : First, By the law to see our miserable estate by nature, which will stir up the soul to seek mercy, as Acts ii. 37, ' They were pricked in their hearts, and said, Men and brethren,

p2

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what shall we do;' and to break off the course of sin, whereon is promised the gift of the Spirit. Prov. i. 23, ' Turn you at my reproof, behold, I iviU pour out my Spirit unto you.'

Secondly, To hunger and thirst after the work of the Spirit, as the dry ground doth after rain, as Ps. cxhii. 6, ' I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land.'

This hath the promise of the Spirit, Isa. xhii. 3, ' I will pour water upon him that is thirsty, and floods upon the dry ground : I will pour my Spirit upon thy seed, and my blessing upon thine offspring.' This earnest spiritual desire must be testified by waiting in the means for the work of the Spirit, as the impotent persons did at the pool of Bethesda for the mo-sdng of the waters by the angel, John v. 3, 4. And also by earnest prayer to God, whereto the Spirit is promised, Luke xi. 13, 'If ye, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him 1'

Thirdly, To yield obedience to that we Imow, for to such the Spirit is jiromised. Acts v. 32. We are his witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that obey him.

Secondly, All godly men professing the faith must hereby be admonished to walk worthy of their holy calling, as Eph. i. 4, which if they would do, they must remember their present state, which is fellowship mth God in Christ, 1 Cor. i. 9; and their future hopes in eternal glory, 2 Thes. ii. 13, 14. Botli which do call for daily and constant care, and endeavour to leave sin and to live godly; as 2 Cor. vii. 1, 2. 'And every one that hath this hope, puri-fieth himself, even as he is pure,' 1 John iii. 3.

For comfort, this makes greatly to all godly ones that are effectually called; when misery and distress in the world shall come upon them, they have wherewith to comfort themselves; for, God by his holy calling hath brought them into the society of his Son, as before is shewed, and nothing that befalls them outwardly can separate them from his love, but in all the aflBictions of this world they are more tlian conquerors, Rom. viii. 35, 37, 38; this calling is of gi'ace. Gal. i. 15; and grace is a sufficient ground of comfort under tlie greatest buffeting: 2

Cor. xii. 9, ' My grace is suiBcient for thee, for my strength is made perfect in weakness. Most gladly, therefore, vn\l I rather glory in my infirmities, that the power of Christ may rest ujDon me.' •

The third thing to be noted here is, that special state which declares any man, of any nation, to be a free denizen of God's city, and a true member of his church; namely, to be born there; yet not by natural generation, but by spii'itual regeneration, whereof, Christ speaking, saith ' they must be bom again, or from above,' John iii. 3 ; ' born of water and of the holy Ghost,' chap. iii. 5 ; ' not of flesh, nor of blood, nor of the will of man, but of God,' chap. i. 13.

Mark here, then, that ' to be born again ' declares any man of any nation to be a free denizen of God's holy city, and a true member of his church.

This is plain by the former place, John iii. 3, 6, to all those that understand the nature and force of an . J exception to a general rule, which is to put the con- -I trary to the rule. It is, indeed, a true nile in Scripture that God's church is God's kingdom, into which man, in the corrupt state of nature, cannot enter as heir to inherit. 'Flesh and blood cannot inherit the kingdom of God ; neither doth corruption inherit in-corraption,' 1 Cor. xv. 50; but yet, if such a one be born again, he doth certainly enter as heir, and sliall inherit, as 1 Pet. i. 3, 4, ' Blessed be the God and Father of our Lord Jesus Chiist, 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 trae faith and regeneration do accompany each other. ' Whosoever believeth that Jesus is the Christ, is born of God,' 1 John v. 1. Now, true believers are children. Gal. iii. 26 ; for 'ye are all the children of God by faith in Christ Jesus;' and so, free, as Mat. xvii. 26, they ai-e heirs. Gal. iv. 7, and have great prerogatives, implied, John i. 12,13 ; expressed, Eph. ii. 19 ; ' fellow-citizens with the saints, and of the household of God ;' fellow-heirs, of the same body, chap. iii. 6.

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 effectual applj-ing of the power and efficacy of Christ's death and resurrection, both which proceed from the special love of God

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the Father, iu that savmg work which actually makes them his children, and so heirs of the kingdom, Eom. \iii. 17, joint-heirs with Christ, and so free, for the children are free, ]\Iat. x\-ii. 2G. Clu'ist Jesus the natural Son doth make them free, and so they are free indeed, John rai. 36 ; for 'where the Spirit of the Lord is there is liberty,' 2 Cor. iii. 17; therefore the apostle saith this begetting again is to a lively hope, to an inheritance incorruptible and undefiled, 1 Pet. i. 3, 4.

This serves for instruction, admonition, and comfort.

For instruction two ways : first. That man's Ijeing 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 John v. 1, ' Whosoever believeth that Jesus is the Christ is born of God.' And true faith may be kno-ivn, 2 Cor. xiii. 5. Again, we see natural generation is e\'ident by the enlivened parts of a true human body: their view and emplojTnent doth evince natural or corporeal generation : why then shall not the lively parts of the new man declare certainly our regeneration, whereby we are begotten anJ bom of God; as knowledge in the mind, holiness in the i^-ill and affections, and righteousness in Hfe and conversation? Eph. iv. 21-2-i, compared with Eom. vi. 19. Whence we may see that the papists do err in sajing that the state of grace cannot be certainly known but by extraordinary revelation. We may well say ' they err, not Icnowing the Scripture, nor the power of God,' see 1 John v. 13, for faitjh, and chap. iii. 14, for love, as declaiing this estate.

Secondly, That God's 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 aU such are regenerate by the Spirit, and his work abides ; his seed remains so as they cannot make sin their trade, by sinning unto death, or with full consent, 1 John iii. 9, and v. 18.

Object. But some beHeve for a time, Luke rai. 18.

Ans. Their faith is human, acquired and got by reading, hearing, and other good exercises of reli-

gion, mthout the work of the Spirit; it is not infused by the Holy Ghost in the foresaid means. Between which kinds of faith this is the true difference, that acquired faith ever leaves some corner for the devil, some sin unreformed, as Acts viii. 13, 19. 23; but faith infused purifies the heart from the dommion of every sin, as Acts xv. 9.

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 Christ's command, Luke xiii. 24, ' Strive to enter in at the strait gate.' Which strift stands in two things : first. That we receive -(vith meekness the word of God—both the law, to discover sin, and to humble us for the same, and the gospel, to cast into our hearts the seed of grace; as James i. 21, ' Receive with meekness the engrafted word,' wherein God's Spirit doth beget, James i. 18, 'Of his own will begat he us with the word of truth ;' 1 Pet. i. 23, 25, ' Being bom again, not of corruptible seed, but of incorruptible, by the word of God, and this is the word which by the gospel is preached unto you.' It is the word of faith, Eom. x. 8, which doth ever accompany regeneration, 1 John v. 1. Wlrence John i. 11-13, ' He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons 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 God's Spirit, which doth beget unto eternal life, Luke xi. 13.

For the preserving and keejjing of this estate, we must do three things: first. Keep fuel 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. Col. Lii. IG. Secondly, Blow upon the spark when the fuel is put to, which is by prayer, as 1 Thes. V. 17. This David did, Ps. h. 10-12, 'Cast me not away fi'om thy presence, and take not thy Holy Spirit from me.' Tliirdly, Wrath against sin, which is as water to quench the Spirit; and walk in obedience, which is pleasing unto God, and entitles us to God's presence and preservation. ' If ye continue in my word, then are ye my disciples indeed,' John \-iii. 31. ' AMiosoever heareth these sajdngs of

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[Ver. 4.

mine, and doetli tliem, I will Uken him unto a wise man, wliich built his house upon a rock: and the rain descended, and the floods came, and the grinds blew, and beat upon that house; and it fell not: for it was founded upon a rock,' Mat. \'ii. 24, 25. ' Wierefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation ^vith fear and trembhng,' Phil. ii. 12. 'Seeing you have purified your souls in obeying the truth, through the Spirit, unto unfeigned love of the brethren,' 1 Pet. i. 22.

For comfort, this makes greatly to the regenerate; for God hath begun a good work in them, and will undoubtedly perfect it until the day of Jesus Clirist, PhU. i. 6. Herein is the riches of God's love and mercy seen : of his love, 1 John iii. 1; of liis mercy, 1 Pet. i. 3-5. Now whom he thus loves, to the end he loves them, John xiii. 1. His gifts and calling are without repentance, Rom. xi. 29. By regeneration we are sons, and so heirs, chap, ^■iii. 17. And who shall lay anj-thing to the charge of God's elect 1 chap. viii. 31, 33.

The fourth thing here to be noted is, Tlie people and nations in whom he gives instance, pointing them out by name, with command of special observance, that by effectual calUug and regeneration shall become time members of his church,—namely, the Egy[jtians, Babylonians, PhiUstines, men of TjTe, and Ethiopians, under whom he comprehendeth other Gentiles, yet nameth such as were well known unto the Jews (then God's only people) formerly to have shewed themselves then- greatest enemies. Egypt and Babylon were the places of Israel's bondage and captivity. The Philistines Ukewise were sore oppressors and lords over them. Judges xv. 11, even forty years together, chap. xui. 1. The men of TjTe were bitter enemies, delivering up the whole captivity to Edom, and remembered not the brotherly covenant, Amos i. 9. Their cruelty see further, Joel iii. 4, 6, and Ps. boodii. 7. The Ethiopians were likewise giievous enemies, as their bloody assault with a huge army did plainly shew, 2 Chron. xiv. 9. Yet for all this, ' Behold, saith the Lord, these shall be converted, and become friends to the church, free denizens of Zion : for all nations shall serve him,' meaning Cluist, prefigiu-ed by Solomon, Ps. Ixxii. 11. 'The Gentiles shall come to thy light. The abund-

ance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee,' Isa. Ix. 3, 5. 'That the residue of men might seek after the Lord, and all the GentOes, upon whom my name is called, saith the Lord,' Acts xv. 17. In particular of Egyjit and Babylon, see Isa. xix. 19, 21, 25, 'In that day shall there be an altar to the Lord in the midst of the land of Eg3^3t. And the Lord shall be known to Egj^jt, and the Egj^stians shall know the Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the Lord, and perform it. And blessed be Egypt my people, and AssyTia the work of my hands.' And of TjTe, Ps. xlv. 12, 'The daughter of TjTe shall be there vnth a gift.' And of Ethiopia, Ps. Ixviii. 31, 'Princes shall come out of Egji^t; Etliiopia shall soon stretch out her hands unto God.'

But why doth he instance in these nations especially, whenas in them he intends to shew the conversion of the Gentiles ?

This he doth for three causes : fii'st, To shew the greatness of his power, who cannot only confound, but even convert the greatest enemies of his church. For their confounding, see Exod. xiv. 27, 28, and Num. xvi.; and for conversion, see Acts ix. 1, &c.

Secondly, This he doth to manifest even to enemies his great love unto liis church; as he saith, Eev. iii. 9, ' I will make them of the synagogue of Satan, which say they are Jews, and ai'e not, but do lie; behold, I vn]l 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 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, Ps. Ixxvi. 10; as is plain in the rage of Nebuchadnezzai' against his servants, Dan. iii. 19, 20, 28, 29.

This serves for instniction, witli confutation, admonition, and comfort.

For instruction, in the conversion of these mighty enemies we may ijlainly see that when God is pleased to shew mercy m Christ, the gi-acious work of his Holy

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Spirit is irresistible. Corruption iiideed is strong, but yet the grace of the Spirit is stronger; as is said, 1 John iv. i, ' Greater is he that is in you, than he that is in the world.' The' de\dl, indeed, is the strong man armed, that keeps the house of every natural heart, but yet Clirist by his Spirit is stronger, and can come in and cast out the strong man, Luke xi. 21, 22. This is plainly shewed in tit resemblances: Isa. xi. G, ' The wolf shall dwell with the lamb, and the leopard shall lie down with the kid,' &c., which was truly verified in Saul, that of a most bloody persecutor was made a zealous preacher, Acts ix.; according to that of our Saviour, John vi. 37, 'All that the Father giveth me shall come unto me.' Though none can come except the Father cbaw, John vi. 44; yet when God draws they run. Cant. i. 4. By which it is plain that they gi'ossly err that hold God's sa\'ing work of grace may be resisted by man's coiTuption : for who hath resisted his wiU, that can raise uj> children unto Abraham of very stones ? Rom. ix. 19; Mat. iii. 9. Indeed, our Sa\'iour saith to the rebellious Jews, Mat. xxiii. 37, 'How often would I have gathered you as an hen gathereth her chickens under her wings, but you would not.' And St Stephen telleth the rebellious Jews they had ever resisted the Holy Ghost, Acts ^ii. 51. But they both speak of resistance made to the outward ministry, not to the inward powerful work of the Spirit.

For admonition, it sers-es profitably both to godly ministers and people, not to desjjair of any man's conversion, though never so refi-actory or rebellious to God's ordinance, till they manifest their rejection of God by committing the unpardonable sin, whereof St John speaks, 1 John v. 16, for he can make a Paul of Saul, and cause the Uon and the lamb to hve 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 2 Tim. ii. 24-26; in public, if they be ministers, and in private, if they be private Christians: as Mat. x^-iii. 15, &c., 'If thy brother shall trespass 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 means of conversion: James v.

19, 20, 'Bretluen, if any of you do err from the truth, and one convert him, let him know that he wliich converteth the sinner from the error of his way shall save a soul ft-om death, and shall hide a multitude of sins.' Secondly, They must pray earnestly to God for the work of his Spirit: 1 John V. 16, 'If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give liim life for them that sin not unto death.' From unfeigned desire, as Paul did, Rom. x. 1, 'My heart's desire and prayer to God for Israel is, that they might be saved ;' and chap. is. 2, 3, ' I have great hea\nness and continual sorrow in my heart: for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.' Consider David's beha\iour for the natural life of his child : 2 Sam. xii. 16, ' David besought God for the child, and Da-\-id fasted, and went in and lay all night upon the earth.' And shall not the spiritual life of the soul be esteemed much more precious? Thirdly, They must walk before them in the example of a godly life : as St Peter exhorteth Chiistian ^vives to do before their heathen husbands : 1 Pet. iii. 1-3, ' Ye wives, be in subjection to your husbands, that if any obey not the word, they also may, -(vithout the word, be won by the conversation of the wives,' &c. This godly life hath a gracious promise : Prov. xvi. 7, ' 'NATien a man's ways please the Lord, he maketh even his enemies to be at peace with him.'

For comfort, this makes greatly to the godly in the strongest opposition by maUcious enemies, let them look up to God and consider what he can do, either for the confusion or conversion of their enemies. For confusion, see what hath been said before, and add the consideration of God's deaHng Avith the two captains, 2 Kings i. 10, 12 ; and for Gideon against the Midianites, Judges vii. 22 ; and for Jehoshaphat against the three kings of Moab, Ammon, and Mount Seii-, 2 Chron. xx. 22, 23. For conversion of enemies, God can do it either to temporal outward kindness, as in Laban towards Jacob, Gen. xxxi. 29; in Esau toward Jacob, chap, xxxiii. 1,4; or to true sincere and unfeigned love, as in Darius, Dan. vi., and in Saul, that was afterward called Paul, towards the church, Acts ix. 26.

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[Ver. 5.

Ver. 5. And of Zion it shall he said. This and that man teas born in her, and the Highest himself shall establish her.

Here the psalmist iH'Oceeds in the confirmation of that lie had said of the city of God m the thii'd verse, that glorious things were spoken of her, namely, that beside the conversion of many unto her, out of foreign nations, which had fonnerly been her greatest enemies, ver. 4, she should enjoy mthin herself a double honour: fii'st, The calling and conversion of many within her; secondly. Confirmation and establishment from the Most High.

For the first, The calling and conversion of many within her is thus exjjressed: ' Of Zion it shall be said, This and that man was bom in her.' "Wliere by birth (as hath been said, ver. 4,) we must understand, not natural birth by corporal generation, but spiritual biith in regeneration : and the phrase, ' this and that man,' or ' man and man,' (as it is in the Hebrew, and the Greeks do so render it,) may note out every man, meaning that is converted, as the like words are taken, Esth. i. 8; and so Paul saith, ' Jerusalem which is above is the mother of us all,' Gal. iv. 26. Or in regard that the phrase, ' man and man,' here used, is opposed to the like phrase in the former verse, ' this man was born there ;' it seems likest that here he denoteth the conversion of more in Zion than in other particular places.

Mark here then, that it is and shall be Zion's glory and renown to have man and man born in her; that is, many men, of all sorts and conditions, born of God, called and converted in her to the true faith; see Isa. hv. 1, ' Sing, 0 barren, thou that didst not bear: break forth into singing, and cry aloud, thou that didst not travail ^vith chUd: for more are the cliildren of the desolate than the children of the married wfe, saith the Lord.' Which place is best expounded by Gal. iv. 27. Sarah, long barren, and her son, did prefigure Jerusalem from above, the heavenly Jerusalem, mount Zion, Heb. sdi. 22. Hagar and Ishraael prefigured the people of the Jews, that clave to the covenant of works given in mount Sinai, which gendereth unto bondage, see Gal. iv. 22, 20. This glorious thing foreshewed of God's city received accompUshment partly in the apostle's time, when even in Jerusalem more were converted unto the faith at one or two sennons, than we read

of in any other place; three thousand. Acts ii. 41; five thousand, Acts iv. 4; ' Believers were the more added to the Lord, multitudes both of men and women,' Acts V. 14.

But cliiefly it shall be accomplished in the second calling of the Jews, when all Israel shall be saved, Eom. si. 26.

The reason is plain : For multitude of converts is a manifest evidence of God's special favour, in the blessing of saving grace, which is the greatest renown that can be; as we may see by Christ's own rejoicing in it, Heb. ii. 13, 'Behold I and the children which God hath given me.'

In ancient time it was counted a great renown to have many children, as Gen. xxx. 20, ' Leah said, God hath endued me with a good do^vry ; now mil my husband dwell ■n'ith me, because I have born him six sons.' And of Obed-edom that he had eight sons, because God blessed him, 1 Chron. -Kxvi. 5. How much more then is it an honour to bring forth children unto God !

This serves for instruction and for admonition.

For instraction, see here what is the true reno'OTi of any kingdom, county, city, parish, or family, namely, to have man and man born of God there; that is, many people effectually called and converted unto God; as Acts xix. 10.

There be many things that will commend men in the world, as honour, wealth, beauty, power, &c.; but none of these, nor all of them, without an holy calling, will commend men unto God.

For admonition, it serves effectually, both to ministers and to people, that they give all diligence in God's means for the attaining of this estate. Ministers must endeavour both for themselves and others, and for this end must receive into their o^vn hearts, and dispense to others, the pure word of God, which is the immortal seed of this new birth, as it is called, James i. 18; 1 Pet. i. 23, 25. For their diligence in faithful dispensation, see 2 Tim. iv. 1 ; 1 Cor. ix. 10, and iv. 2. And because all their endeavour without God's blessing is nothing, therefore they must pray instantly and earnestly for the blessing of the Spirit to sanctify the word, as St Paul doth, Eph. iii. 14, &c., 'For tliis cause I bow my knee unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is

1

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named, that he would grant you, according to the riches of his glorj^ to be strengthened -svith might bj' his Spirit in the inner man ; that Christ may dwell in your hearts by faith ; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.' And that they may have better title to audience, they must endeavour to walk before God uprightly and honestly; ' For God heareth not sinners : but if any man be a worshipper of God, and doeth his vnW, him he heareth,' John ix. 31.

And the people, seeing the benefit is theirs, must conscionably exercise themselves in the saiiie Christian duties—\'iz., hearing the word, prajdng unto God, and a godly living. For the word it is the seed, therefore receive it both morning and evening. Consider what Solomon saith, Eccles. xi. 6, ' In the morning sow thy seed, in the evening -nathhold not thine hand : for thou knowest not whether shall prosper, either this or that, or whether they both shall be aUke good.' And seeing the blessing is in the hand of God, not in the means, as Eom. ix. 16, ' It is not of him that -willeth, or of him that runneth, but of God that sheweth mercy;' and John i. 11-13, ' He came unto his own, and his own received him not: but as many as received him, to them gave he power to become the sons of God, even to them that believed on his name ; which were born, not of blood, nor of the will of the flesh, nor of the ■will of man, but of God ;' therefore must thej^ be instant in prayer, and careful of godly beha\"iour, that their prayers may be more available with God, as James v. 16, ' The effectual fervent prayer of a righteous man availeth much.'

The second thing in this verse, shewing the glorious state of the church foreshewed by Da^'id, is this, ' The Highest himself shall stablish her;' which is a great prerogative, for the church of God hath many and mighty enemies, the denl liimself, and all his instruments, who are all wicked spirits and all wicked men ; yet this is sufficient ground of comfort, that the tine God, who is Lord of the church, is above them all, and can restrain or confound them all when he will, and can establish his church

and children in the state of grace unto all et.er. nity.

In this prerogative note two things : first. The title whereby God is styled ; secondly, The work he undertakes for the good of his church.

The title is. The Highest, or Most High ; where tlais is plain—

The true God is the highest above all: Ps. xc^ai. 9, ' Thou, Lord, art high above all the earth : thou art exalted far above all gods;' Gen. xiv. 19, 22, 'Blessed be Abraham of the most high God, possessor of heaven and earth.'

The reason is plain. The true God is infinite in power and majesty, and others besides him, in heaven and earth, are finite and under him : ' Great is the Lord, and greatly to be praised, and his gi-eat-ness is unsearchable,' Ps. cxlv. 3; ' Angels, and authorities, and powers are subject unto him,' 1 Pet. iii. 22.

This serves for instniction, admonition, and comfort.

For instruction, that we choose the Most High for our God, and labour to know and acknowledge him, as 1 Cliron. xxviii. 9, ' And thou Solomon, my son, know thou the God of thy fathers, and serv^e him with a perfect heart, and \vith a -willing mind ;' and give him our hearts in love, fear, joy, and confidence ; as Prov. xxiii. 26, 'So shall we be free from the fear of e-v-il;' as Ps. xci. 1, 2, 9, 10, 14, 'He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty,' &c. ' Because he hath set his love upon me, therefore vidll I deliver him : I -svill set him on high, because he hath kno^vn my name.'

For admonition, that we make this sovereignty in God, above all others, to be the ground of inward fear, and outward obedience to the true God : see Luke xii. 4, 5, ' Be not afraid of them that kiU the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear liim, which, after he hath killed, hath power to cast into hell; yea, I say unto you. Fear him.' And add 1 Pet. iii. 22, 'Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.'

For comfort, it makes greatly to the godly against

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[Vee. 6.

all oppositions from tlie gTeat ones of the -world. For the Most High is their God, and for them : whereupon they may say, as Ps. cxviii. 6, 'The Lord is on my side ; I will not fear : what can man do unto me ?' yea, as Ps. iii. 6, ' I will not be afraid of ten thousands of people, that have set themselves against me round about.' Consider what the prophet Jeremiah saith : chap. xx. 11, 'The Lord is -vvith me as a mighty temble one: therefore my persecutors shall stumble, and they shall not prevail: they shall be gi-eatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten.' Also Dan. iii. 16-18, 'Sliadrach, Meshach, and Abednego answered and said unto the king, 0 Nebuchadnezzar, we are not careful to answer thee in tliis matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he mil deliver us out of thine hand, 0 king,' &c.

The second thing to be noted here is, the gracious work which God undertakes for his church; he himself will estabh.sh her.

The true God will confirm and establish his church, and every true member of it, in their good and comfortable estate, against all opposition by their mightiest enemies : see Ps. xlvi. 1-4, ' God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, &c. There is a river, the streams whereof shall make glad the city of God.'

Tills river is the Lord himself, Isa. xxxiii. 21, 22, ' The glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ships pass thereby. For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.' ' God is in the midst of her; she shall not be moved. God shall help her, and that right early,' Ps. xlvi. 5. ' God is known in her palaces for a refuge,' Ps. xlviii. 3.

The reason is, for that God's church is his, by a more near and peculiar title than any other people in the world—as, namely, by election, 1 Pet. i. 2; redemption, Titus ii. 14; sanctification by the Spirit, 2 Thes. ii. 13, 14; and by special covenant of grace, Ps. 1. 5; called a covenant of salt, for the perpetuity of it, 2 Chron. xiii. 5; from which God vriW never turn away; as Jer.

xxxii. 39, 40, 42, ' I mil give them one heart, and one way, that they may fear me for ever, for the good of them, and of their cliildren after them. And I will make an everlasting covenant with them, that I ■will not turn away from them, to do them good; but I mU put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and -ivitli my whole soul.'

This serves for instruction and for admonition.

For instruction, see that the church of God, and every true member of it, is more blessed and happy than the state and condition of any other people; for the Most High wiU stabhsh them: who then can weaken or overthrow their comfortable state? ' If God be for us, who can be against us 1' Rom. viii. 31. 'The stej)s of a good man are ordered by the Lord : and he dehghteth in his way. Though he fall, he shall not be utterly cast down ; for the Lord upholdetli him with his hand,' Ps. xxxvii. 23, 24; well therefore may it be said of them, as Ps. cxliv. 15, 'Hapj)y is that people that is in such a case; yea, happy is that people whose God is the Lord.'

More particularly, this is a sure ground of perseverance to every trae cliild of God in the state of grace, for they are true members of that church which God liimself wiU stablish.

For admonition, this must stir up every one effectually to labour to be truly born again in God's church; 'For the devil goes about like a roaring lion, seeldng whom he may devour,' 1 Pet. v. 8. And only they that be truly regenerate shall be able to wtlistand his assaults ; for they only have the Lord with them, and for them. Now true regeneration contains a total change both in mind, heart, and Ufe, and is indeed the work of God, by his Spirit; yet in the means, the word, and prayer, wherein we must exercise ourselves in a holy manner, and beware we do not quench the Spirit, or cool any good motion begun thereby.

Ver. 6. TIic Lard shall count, when he writeth itp the people, that this man was bai'n there. Selah.

Tliis verse setteth out another gi-eat privilege of Sion, God's true church, in regard of the honour and happiness of every true member of it; namely,

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tliat -tt-hen God writeth down the names of the people that belong unto him, he doth count and reckon tliose for his that be born again in the church.

For the better understanding whereof we must know that the prophet doth here speak of God after-the manner of great personages, who use to write and eni-ol in a book the names of those that they accept and receive into their houses and families, as members thereof, to any place of service ; for which see Gen. xl. 20; Pharaoh, on his birthday, making a feast unto all his servants, lifted up the head of his chief butler and of his cliief baker among liis sen'ants, that is, taking a view of all his servants, according to their names wi-itten in liis book—as the same phrase is used. Num. xxxi. 49, there translated, ' taking the sum,' which in Genesis is rendered, ' lifting up the head'—he reckoned liis liutler and cliief baker among his servants. In like manner the Scripture calleth the church the house of the U\'ing God, 1 Tim. i. 15 ; and for our better conceiving of his certain and perfect knowledge, and remembrance, both of all things that ever were, are, or shall be in the world, and also of all those persons that in a special manner belong unto him as true members of his church on earth, whom he means to glorify in heaven, doth tell us of certain books which God hath, even three in number, which we may not unfitly thus distinguish by name. First, The book of his eternal prescience, Ps. cxxxix. 16, ' Thine eyes did see my substance, yet being un-perfect; and in thy book all my members are ^ratten, which in continuance were fashioned, when as yet there was none of them.' This is nothing else but Ins perfect eternal foresight of all things liefore they were, whereby he loiew them as perfectly as if they had been actually written in a book.

The second is the book of his actual proAadence, whereby he doth most perfectly take actual knowledge of, and remember all things whatsoever, even every thought, word, and deed of every man. Hereof see Ps. cxxxix. 1-3, ' 0 Lord, thou hast searched me, and known me; thou knowest my down-sitting and mine up-iising, thou understandeth my thoughts afar off,' &c.; and Ps. Ivi. 8, ' Thou tellest my wanderings : put thou my tears into thy bottle : are they not in thy book ?' And according to this he will

judge the world, Kev. xx. 12, 'I saw the dead, both small and great, stand before God; and the books were opened : and another book was opened, wliich is the book of life : and the dead were judged out of those things which were written in the books, according to their works.'

The third is the book of Ufe, which is God's eternal purpose, for the saving of his elect by Christ, actually declared by their effectual calling, or regeneration, by the Holy Ghost, in this Hfe, in which estate they are reserved and kept for glory.

This book may be said to be twice written in : first, From all eternity in God's piu'pose, whereof see Rev. xiii. 8, ' Whose names are not written in the book of Ufe of the lamb, slain from the foundation of the world.' Secondly, Actually in God's work of effectual calling or regeneration, in the time of natural life, which is termed ' God's calling according to purpose,' Rom. viii. 28. And indeed, of this latter writing in the book of life, by regeneration or effectual callmg, is this place to be understood. As if he should have said. That the church hath great honour, and the true members of it great happiness, is hereby apparent, that when God writes up the people actually in the book of life that be his, he reckons those for his that be regenerate and born again in his church.

In the words thus understood note two things : fir.st, God's work of sjiecial mercy to the true members of the church. Secondly, The quality and condition of those persons to whom the foresaid work of mercy is certainly vouchsafed.

For the first, God's sjiecial work of mercy to the true members of the church is this, he actually writes their names in the book of Ufe, and then reckons and accounts them to be his own. This is plainly shewed in his golden chain, Rom. -vdii. 29, 30, ' A\niom he did foreknow, he also did predestinate to be conformed to the image of his Son, tliat he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called ; and whom he called, them he also justified; and whom he justified, them he also glorified.'

Upon this effectual calling he bids his disciples rejoice that their names were written in heaven, Luke X. 20 ; and upon the good efl'ects and signs of effectual calling, he'saith of certain teachers that

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were zealous of God's glory in the cliurch of Philippi, that their names were in the book of life, Phil. iv. iii.

The reason hereof may be two ways considered. First, Of the fact itself, in God writing men's names in the book of life; and that is only God's good pleasure. ' According as he hath chosen lis in him, before the beginning of the world, that we should be holy, and without blame, before him in love. Having predestinated us unto the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will,' Eph. i. 4, 5. 'I thank thee 0 Father, Lord of heaven and earth, because thou hast revealed them unto babes; even so. Father, for so it seemed good in thy sight,' Mat. xi. 25, 26.

Secondly, Of this manner of expressing God's special favour, in effectual calling; saying, it is his writing their names in the book of life. For thus he speaketh; partly for his oivn sake, to manifest the stableness of his counsel and purpose for their salvation; for in God's divine wisdom and good pleasure, it is as sure and firm as if their names were really written in a book ; partly also, for the true peace and comfort of those that be truly and effectually called, that they may not doubt of their happy estate, but in and by this strong consolation of God's writing their names in the book of life, encourage their hearts to perseverance against all oppositions from the world, the flesh, and the devil, as Eom. viii. 33, 35, 38, 39, ' Wlio shall lay anything to the charge of God's elect 'i' &c.

This serves for instruction, and for admonition.

For instruction, see here that the state of the true members of God's church is for God's special favour and life eternal, most stable and firm; for God hath written their names amongst his people in the book of life, and accounts them for his own. Now them that be thus his own he loves to the end, John xiii. 1. The gifts of grace in this calling are without repentance, Rom. xi. 29. This their estate hath a sure foundation, he knoweth them to be his, 2 Tim. ii. 19. This is to be marked, to arm ourselves against the uncomfortable doctrine of papists and Anuinians, that teach the true saints of God may fall from grace.

For admonition, to give all dihgence unto the as-

surance of this estate for ourselves, which is St Peter's counsel, 2 Pet. i. 5-7, 10, 11, where also he shews the way, by adding grace to grace, and expressing the truth thereof in obedience : ' Giving all diligence, add to your faith virtue; and to \irtue knowledge, &c. And give diligence to make your calhng and election sure; for if ye do these things, ye shall never fall,' &c.

The second point to be noted is, the quality and condition of those parties whom God writes with his people in the book of hfe, and so reckons for his own. They are 'born there'—that is, born again by regeneration in the true church : see 1 Pet. i. 3, 4, ' Blessed be the God and Father of our Lord Jesus Clirist, which according to his abundant mercy hath begotten us again unto a lively hope by the resun'ec-tion of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you ;' and James i. 18, ' Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.'

The reason is plain ; for by effectual calling, which is actually writing in the book of life, men are brought into spiritual society and fellowship with God in Christ, 1 Cor. i. 9, which necessarily requires regeneration. For the state of man in corrupt nature is darkness under the power of Satan, which can have no society with God, as 2 Cor. vi. 14, 16 ; 1 John i. 6. Therefore it is said, they that are brought to the state of sons by faith are born again, Johni. 12, 13; 1 John v. 1.

This serves for mstruction, admonition, and comfort.

For instruction two waj-s: first, That man's particular state in soul, for fruition of God's saving love, and favour in Christ, maj- be kno\\-n by ordinary grace, wthout extraordinary revelation. For whosoever is born again, is in that estate, his name is actually written in the book of life, as this text implies. Now, the .state of this new birth may be known by faith, 1 John v. 1, with 2 Cor. xiii. 5.

Secondly, See here the great necessity of the faithful dispensation of the word in the preaching of it unto man's true happiness; for without regeneration there is no salvation, John iii. 3, 5, 'Except a man be born again, he cannot see the Idnedom of God.'

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And tlie word preached is the means in which God works, as before, James i. 18; 1 Pet. i. 23, 25. Consider, that though God can convert without preaching, by his absohite power, yet he is pleased to work by this means. ' For after that in the ms-dom of God the world by -n-isdom Imew not God, it pleased God by the foolishness of preaching to save them that believed,' 1 Cor. i. 21 ; as in the eunuch, Acts viii. 27, &c., and in Cornelius, Acts x. 1, &c.

For admonition, this must stir up every one to give all tUligence to get into the state of regeneration. It is indeed God's work, but ordinarily by his Spirit, in the ministry of the word,—both the law, to break up the fallow-gi-ound, and the gospel, to cast in the seed of grace, as before, 1 Pet. i. 23, 2-5. ^^ e must therefore exercise ourselves in this word, and pray for the word of the Spirit, and so to use these ordinances, that we may have title to the work and blessing of the Spirit.

In which holy endeavour, breaking off the course of sin, and hungering and tliirsting after grace, we must continue, till we find ourselves renewed, and ourselves born again.

For comfort, to those that find and feel this blessed work of the new birth; for blessed are they. This work shews their names are written in heaven, and they are kept by the power of God through faith unto salvation. Let us look well, therefore, unto both parts of it, as well in the mortification of corruption, as in the repair and renewing of God's image, and then we cannot want the comfort of assurance, to have our names written in the book of life.

Ver. 7. As well Ihe singers as the players on instruments shall he there: all my springs are in thee.

In these words the prophet concludes the psalm with two most comfortable privileges and prerogatives of the church : first. That it is the only place for true delight and pleasure ; secondly. That it is the well-head of all heavenly and spiritual blessings.

The first he expresseth in a meton}Tny of the efficient, naming singers and players on instruments, which were special agents in the cheerful praising of God, under Da^•id and Solomon, and in the succeeding times of legal sennce : a.s we may see for David's

time, 1 Chron. ix. 33, and xxv. 1-3, which vocal music did prefigure the joy of the Holy Ghost under the gospel, and so sheweth plainly,

That the church of God under the gospel, for the true members of it, is the only place for tnie spiritual joy and rejoicing for evermore. So it is prophesied: Isa. xxxv. 10, 'The ransomed of the Lord shall return, and come to Zion, with songs and everlasting joy upon their heads : they shall obtain joy and gladness, and sorrow and sighing shall flee away.' ' And they shall call thee, The city of the Lord, the Zion of the Holy One of Israel. Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. The Lord shall be thine everlasting light, and the days of thy mourning shall be ended,' chap. be. 14, 15, 20. ' For your shame ye shall have double ; and for confusion they shall rejoice in their portion : therefore in their land they shall possess the double : everlasting joy shall be unto them,' chap. Ixi. 7. See it assured by Christ himself: John xvi. 20, 22, 'Ye shall be sorrowful, but your sorrow shall be turned into joy, your heart shall rejoice, and your joy no man taketh from you.' And verified in Christians : Acts ii. 46, 47, ' They continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and ha^■ing favour with aU the peoj)le;' chap. v. 41, ' They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.' As 1 Pet. i. 8, ' Believing, ye rejoice -with joy unspeakable, and full of glory;' 1 Thes. \. 16, 'Rejoice evermore.' And ' rejoice in the Lord always ; again, I say, rejoice,' Phil. iv. 4.

The true ground hereof is from the incomparable blessings of the covenant, vouchsafed to the true members of his church.

For, first. In Christ Jesus God himself doth betroth them unto him, yea, marry them, and become their most dear and lo^'ing husband, as Hosea ii. 19, 20; Isa. liv. 5. Now times of espou.sal are times of rejoicing : ' Let us be glad, and rejoice, and give honour to him, for the marriage of the Lamb is come,' Rev. xix. 7; ' With gladness and rejoicing shall they be brought; they shall enter into the

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king's palace,' Ps. xlv. 15; ' We will be glad and rejoice in thee, we will remember thy love more than wine,' saith the church to Clmst, Cant. i. 4.

Secondly, He doth fit them for his near spiiitual society, by giving his own Son to be their Saviour and Redeemer, washing away their sins in his blood: 1 Cor. i. 30, ' He is made unto us of God wisdom, righteousness, sanctification, and redemption ;' Eph. V. 25, 26, ' Clmst gave himself for his church, that he might sanctify and cleanse it, and make it to himself a glorious church,' &c. Now the remembrance hereof is matter of exceeding great joy, Luke ii. 10. Therefore the blessed Virgin Mary saith, ' My soul doth magnify the Lord, and my spiiit hath rejoiced in God my Saviour,' Luke i. 46, 47.

Thirdly, He bestoweth on them his Holy Spuit, John xiv. 16, 17, for 'whosoever hath not the Spirit of God is none of Ids,' Rom. iii. 9. Now this Spirit is the fountain of joy, and thereupon is called the Comforter, the graces whereof he doth plentifully bestow upon them, and therein gives them cause of everlasting joj'.

Fourthly, God sendeth and continueth unto them his blessed word, the gospel of peace, and the word of their reconcihation vnth God, and of salvation to their souls ; whereof the psalmist saith, ' Blessed are the people that know the joyful sound,' Ps. Ixxxix. 15 ; and the apostle Paul, out of the prophet Isaiah, ' How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!' Rom. x. 15. Solomon saith, 'Light is a pleasant thing,' Eccles. xi. 7; now the gospel preached is a spiritual light, that shineth unto those that sit in darkness and in the shadow of death, even to guide their feet in the way of peace, than which nothing can be more pleasant and joyful; see Mat. iv. 16 J Luke i. 77, 79.

Fifthly, God's special provddence is over his church, not only to preserve them from evil, both corporal and spiritual, which their enemies would bring upon them, but also to enrich them with all needful comforts and blessings, both temporal and spiritual. ' In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I water it every moment: lest any hurt it, I will keep it night and day,' Isa. xxvii. 2, 3. This is that

Keeper of Israel who doth neither slumber nor sleep, who keepcth his church from all evil. ' The sun shaU not smite her by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth, even for evermore,' Ps. cxxi. 3, &c.

This serves for instruction, and for admonition.

For instruction, it sheweth plainly that natural men are fearfully blinded by the god of this world, for they live in the church among the godly, yet they do not conceive of nor discern their happy estate; as St John saith, ' The world knoweth us not,' 1 John iii. 1. They think the estate of a Chsistian to be very forlorn and miserable, void of all content and comfort; therefore do they debase them in their esteem, accounting them the filth of the world, and the offscouring of all things, 1 Cor. iv. 13. They reproach and revile them with most base and odious terms: as 2 Kings ix. 11, 'What did this mad fellow with thee?' Acts xxiv. 5, ' We have found this man a pestilent feUow.' And Festus saith, ' Paul, thou art beside thyself; much learning doth make thee mad,' Acts xxvi. 24. Yea, Christ's own friends judged so of him, Mark iii. 21; and the Jews said, ' He hath a de\il, and is mad; why hear ye him 1' John x. 20. ' Now if they do this to the green tree, what will they do to the dry?' Luke xxiii. 31. 'But wisdom is justified of her childi-en,' Mat. xi. 19. As the things that are magnified in the world are abomination with God, Luke xvi. 15,—see it m the lukewarmness of the Laodiceans, Rev. iii. 16, 17, 19;—so the things that are magnified with the Lord are abominable to the world: as, to live godly, making conscience of all sin and of every good duty, and being zealous of God's glory. "Whereby we may see that the veil of ignorance hangs over their eyes; they can no better discern the happy state of the godly, than a blind man can judge of colours.

For admonition, this sen'es notably to move every one to be as careful to become a true member of the church, as he is desh'ous of true and lasting joy. The way is shewed, 1 Pet. ii. 4, 6, in so yielding to God's means of a holy calling that we forsake our sinful ways, as Isa. Iv. 7, do come to Christ by faith.

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and as living stones be builJcd on liim, the tried corner-stone, to become a spiritual house. Wliich estate we must testify by the projjerties of the godly, who be true citizens of Zion, set down particularly, Ps. XV., and xxiv. 3, 4. And so we shall find that 'a day in God's courts is better than a thousand elsewhere,' Ps. Ixxxiv. 10. Better to be a doorkeeper here than a commander elsewhere, for here is the trae Comforter, and nowhere else : ' The world cannot receive him,' John xiv. 17.

Object. This seems to be otherwise by a doulile affliction that doth follow the church and the true members of it: one from the world, in persecution, as Christ foretold, John xvi. 33; the other from the Lord, in teiTor of soul and sorrow for sins, as Job iii. 2-4, 26, * "Wh'erefore hidest thou thy face, and boldest me for thine enemy % For thou writest bitter things against me, and makest me to possess the iniquities of my youth.' And Ps. xxx\Tii. 3, 4, ' There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over my head: as an heavy burden they are too heavy for me.'

Ans. The first affliction from men hindereth not the fruition of this spiritual joy, as Acts v. 41, ' They went away from the council, rejoicing that they were counted worthy to suffer shame for jiis name.' ' Ye rejoice in the fiiifli, though for a time ye be in heaviness through manifold temptations,' 1 Pet. i. 6. Whereupon St James bids them count it ' exceeding great joy when they fall into sundry temptations,' James i. 2. And our Saviour Christ bids the godly ' rejoice and be exceeding glad when they are persecuted and re%iled for righteousness' sake,' Mat. v. 10-12. And the second affliction, from the hand of God, in terror of soul, is but a temporary bitter prei^arative unto everlasting joy. The Lord for their true and thorough humiliation doth \isit upon them the days of Baalim, but afterward he will betroth them to himself, as Hosca ii. 13, 14,18,19. ' Though they sow in tears, they shall reap in joy,' &c., Ps. cxx\t. 5, 6. Thus are they chastened of the Lord, that they might not be condemned ^rith the world, 1 Cor. xi. 32. Say therefore with the church, ' I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will

bring me forth to the light, and I shall behold his righteousness,' Micah vii. 9.

All mij sprincjs arc in thee. The last prerogative of the church, that in it be all the well-springs and fountains of all God's spiritual and heavenly bless-mgs. Springs, we know, are such places whence water doth flow out of the earth constantly and continually, for the refreshing of man and beast; and by fit resemblance the Lord would have us to conceive that in his church he doth provide plenty and store of all spiritual and heavenly blessmgs.

This will more plainly ajipear if we consider what spii-itual fountains ancl springs of blessings be in the true church, and nowhere else.

The first and chief well-spring of all blessings is the true God, who is therefore called the fountain of living waters, Jer. ii. 23. And according to the tlu-eefold use of water-springs to the sons of men, may we well conceive the true God to be the fountain of blessings to his church.

First, Water-sjJrings serve for washing, cleansing, and purifying. So God in Christ Jesus doth ' open a fountain to the house of David and to the inhabitants of Jerusalem (which is his true church) for sin and for uncleauness,' Zee. xiii. 1. 'The blood of Jesus Christ cleanseth us from all sin,' 1 John i. 7.

Secondly, Water-springs serve to make fruitful both herbs and plants that grow thereby. So God in Christ, by his Spirit, maketh the hearts and souls of his children fruitful in gi'ace : ' I mil pour water upon him that is thmsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the watercourses,' Isa. xliv. 3, 4.

Thirdly, Springs of water are very comfortable, and jdeld great refreshing both to man and beast, especially in hot countries and time of drought; see Gen. xxi. 15, 19; Judges xv. 18, 19; Ps. civ. 10-12. So God in Christ, by his Spirit, which is the Comforter, becomes the everlasting fountain of spiritual refreshing to the hearts and souls of all his children : ' 0 God, my God ; early will I seek thee : my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is. Because thy loving-kindness is better than hfe, my lips shall praise thee,' Ps. Ixiii. 1, 3. ' If any man

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thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of Uving water. This spake he of the Spirit, which they that believe on liim should receive,'John vii. 37-39. 'Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life,' John vi. li.

The second spring of blessings in the church is the evangelical ministry, even the gospel preached and sacraments administered, sanctified by prayer for the blessing of the Spirit. Hereof the Lord saith, ' A fountain shall come forth out of the house of the Lord, and shall water the valley of Shittim,' Joel iii. 18. And to the same end serves the vision of waters coming from under the door-threshold of the sanctuary, Ezek. xlvii. 1, &c., both which may be well expounded by Isa. ii. 3, ' For out of Sion shall go forth the law, and the word of the Lord from Jerusalem.' Now this derived well-spring of the evan-geUcal ministry serveth instrumentally in the churchy

First, For washing and cleansing the soul from the filth of sin. Therefore hath God ordained baptism to represent our spiritual washing in Christ's blood by the Holy Ghost; whereof also, with the word, it becomes a gracious instrument, when this free Spirit pleaseth, John iii. 8, ' The wind bloweth where it listeth. So is every one that is born of the Spirit.' ' Not by works of righteousness which we have done, but according to his mercy, he saved us, by the washing of regeneration and renewing of the Holy Ghost,' Titus iii. 5, ' That he might sanctify and cleanse it with the washing of water by the word.'

Secondly, For maldng the heart fruitful in grace. Therefore is the gospel called the work of his grace, Acts XX. 32 ; and is said to bring forth fruit, Col. i. 6.

Thirdly, For ministering spiritual joy and refreshing to the soul. Therefore is the whole evangelical ministry called the ministry of the Spirit, which is the Comforter, 2 Cor. iii. 8 ; because it worketh therewith, 1 Cor. iii. 5, and is given therein, Gal. iii. 2. And we through patience and comfort of the Scripture have hope, Rom. xv. i. God's words to Jeremiah were the joy and rejoicing of his heart, Jer. XV. 16. David rejoiced therein as one that findeth a great spoil. And the Lord's supper is the seal of

our redemption and salvation in Christ, the tidings whereof is exceeding great joy, Luke ii. 10.

Now aU these fountains are in the church, and nowhere else. The world is without the true God by covenant of grace, Eph. ii. 12, and so hath nothing but dry pits and cisterns that hold no water, as Jer. ii. 13. And the evangelical ministry is not out of the church, for when it comes among the heathen it is God's merciful visitation to take out of them a people for his name. Acts xv. 14 : see Ps. cxlvii. 19, 20, ' He sheweth his word unto Jacob, liis statutes and his judgments unto Israel: he hath not dealt so with any nation, and as for his judgments they have not kno-nii them.'

The reason hereof is God's own good pleasure, as of mere grace and favour, choosing them i\i Christ and accepting them into covenant, so vouchsafing the participation of these spiritual springs and fountains of heavenly blessings unto them, that hereby they may be fitted for society and fellowship with him, and become such as he may take delight and pleasure in : see Ezek. x\"i. 8, ' AVhen I passed by thee, and looked upon thee, behold thy time was the time of love, and I sjjread my skirt over thee and covered thy nakedness: yea, I sware unto thee and entered into a covenant with thee, saith the Lord God, and thou becamest mine. Then washed I thee ^Yith water,' &c.; ' If I wash thee not, thou hast no part in me,' John xiii. 8.

Tliis serves for instruction, admonition, and comfort.

For instniction two ways : first, Hence T\'ill plainly follow that out of the church there is no salvation, for these springs are the wells of salvation, Isa. xii. 3 ; and the text saith they are all in the church, which is plain by induction. They that are out of the church are 'without Christ and without God in the world,' Eph. ii. 12. And with him only in Christ is the well of Hfe, Ps. xxxvi. 9. ' He that hath not. the Son hath not life,' 1 John v. 12. And wanting Christ, they cannot have the Spirit, John xiv. 17; and so cannot be sanctified nor saved.

Secondly, See here the surpassing excellency and happiness of the church above all other states of people in the world. The church is as the garden of Eden, wherein is a pure river of the water of life, and the tree of life, Rev. xxii. 1,2; whereas the

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rest of tlie world is as a barren wilderness, Jer. xvii. 6, 8. The church is like the heritage of Jacob, blessed of God ; and the rest of the world like the mountains of Esau, which God hath cursed, Mai. i. 2-4. The church is the father's house, where every servant hath meat enough; the rest of the world is like the citizen's fields, where husks with hogs are the best pro\-ision, Luke xv. IG, 17. The true church is like the land of Canaan, flowing vdih milk and honey, that drinketh water of the rain of heaven,—a land which the Lord himself careth for —the eyes of the Lord are always upon it; the rest of the world is as the land of Eg}i5t, which men water -vrith their feet, Deut. xi. 10-12.

For admonition, it serves two ways: first, To natural men, to stir them up to consider seriously of these privileges of the church, to have all God's springs in her, that so they may be affected towards her, as David was, Ps. Ixxxiv. 1, 2, ' How amiable are thy tabernacles, 0 Lord of hosts! My soul longetli, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.' Ps. xlii. 1, 2, 'As the hart panteth after the water-brooks, so panteth my soul after thee, 0 God. My soul thirsteth for God, for the living God: when shall I come and appear before God?' Ps. Ixiii. 1, '0 God, thou art my God; early wiU I seek thee : my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty laud, where no water is.' Ps. cxxii. 1, ' I was glad when they said unto me, Let us go into the house of the Lord.' Yea, of Samson's mind, Judges xv. 18, 19, crjing out after these springs, as for the means of spiritual and eternal life.

Secondl}% To all that profess themselves to be members of the church, that they labour to give evidence of their participation of these springs of God in his church, which they shall do three ways.

First, By the abolishing of corruption in regard of dominion; being purged from sin and from un-cleanness by the blood of Christ; as the Corinthians were after their effectual calling, 1 Cor. vi. 11, 'Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Secondly, Bj' becoming fruitful in grace and plentiful in good works, by the blessing of the Spirit

sanctifying the ministry of the word, as St Paul testifieth of the churches, 1 Cor. i. 5, 7, ' In everything ye are enriched by him, in all utterance, and in all knowledge: so that ye come behind in no gift; PhU. i. 11, 'Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.' Col. i. 6, 10, 'Which (speaking of the gospel) is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you ; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.' And as the Lord foreshewed in the \ision of wateis, Ezek. xlvii.l, &c.

Thu-dly, By joyful and cheerful going on in their holy profession; as the apostle commandeth, Phil. iv. 4, ' Rejoice in the Lord alway: and again I say, Rejoice.' 'For we are the cu'cumcision, which wor-shi]) God in the spirit, and rejoice in Christ Jesus,' chap. iii. 3.

For comfort, this makes greatly to the true members of the church in the sorest distresses that can befall them.

First, Doth the sense of corruption and guilt of transgression make thee ugly in thine own sight? Go to the cleansing fountain and sjiring of Christ's blood, and with the hand of faith wash and cleanse thy sinful soul, and pray the Lord to wash thee thoroughly, as David did, Ps. li. 2; wherewith if thou join upright endeavour after reformation in practice, thou mayest rest assured that the blood of Jesus Chi'ist shall cleanse thee from all thy sins, 1 John i. 7, 9.

Secondly, Doth the barrenness of thine heart in the want of grace make thee afraid ? Then get thee to the sanctifying fountain of God's Holy Spirit, which is the Spirit of grace; beg of C^od the good fruits of this Spirit in love, joj^, peace, long-sufiFering, faith, &c. Remember who made Aaron's rod to bud. Num. xvii. 5, 8, and who can raise up chUdren unto Abraham of stones, as Mat. iii. 9 ; to whom all things are possible, chap. xix. 36, and nothing is- too hard, Jer. xxxii. 27.

Lastly, Doth heaviness and deadness of heart oppress thee ? Then get thee to the Comforter, even to God in Christ by his Hoi}' Spirit, who is the God of hope, that can fill thee with all joy in believing, Rom. XV. 13.

THE

SAINT S' SACRIFICE:

A COMMENTARY ON PSALM CXVI.

A GRATULATORY PSALM, FOR DELIVERANCE FROM DEADLY DISTRESS.

BY WILLIAM GOUGE, D.D.

EDINBURGH: JAMES NICHOL. LONDON: JAMES NISBET & CO. DUBLIN: G. HERBERT.

M.DCCC.LXVIII.

[FOR MEMOIR OF DR GOUGE, SEE HIS COMMENTARY ON THE EPISTLE TO THE HEBREWS, VOL. I.— Ed.]

I

TO THE EIGHT HONOURABLE

ROBERT, LORD RICH,

BARON OF LEEZ AND EARL OF WARWICK.

QIK,—The last year, -when the heavy hand of the '^ righteous Lord lay uijon this land and other parts of the Cluistian world, manifested by the three aiTows of his anger, plague, famine, and sword, just cause was given to inquire after such means as might cure the wounds that were made by them, and move the Lord to withhold his hand from shooting abroad any more of them.

Upon inquuy there v.'as found in God's word (the treasury wherein all the treasures of wisdom and knowledge are liidi) fit remedies for all those maladies.

There we find, Num. xvi. 45, &c., that Moses and Aaron applied such a plaster for the plague as healed that disease; and that David (2 Sam. xxi. 1) took such a course for remo\ing a famine as did the deed ; and that the Said Moses and Joshua (Exod. xvii. 8, &c.) in such a manner resisted an iflfesting enemy, as they became concjuerors.

All these means have been set out in several treatises. Whether they were well used, and whether upon the right use of them the foresaid judgments liave been removed or no, he that knoweth the grounds and reasons of all things that fall out best knoweth.

But certain it is that the three mentioned arrows have either been withheld and put up into the Lord's

' Thesaurus iste in quo sunt omnes thesauri sapientiae et scientiffi absconditi, est Scriptura.— Jerome, Comment, in Mai. xiii. 1, 2.

cpiiver, or else shot out against the enemies of God'3 church.

Our land is healed of the pestilence:

Fat kine of plenty have devoured the lean kiue of famine.

The professors of the reformed religion in France have peace and rest.

Most seasonable succour is afforded to the op-j)ressed churches in Germany. They that first took up the sword have perished by the sword.

Tlius ' the Lord hath turned our mourning into dancing, and put off our sackcloth, and girded us with gladness : to the end that our glory may sing praise to him, and not be silent.'

What Christian heart is not affected herewith 1

All that know your honour know how you stand affected to God's church; You count it your honour any way to honour her.

Witness your diligent frequenting her assemblies, and presenting yourself in her courts, your con-scionable observance of all her ordinances, your good respect to her ministers, your faithful discharge of that trast which by the divine providence is committed to you for j^resenting faithful ministers to her people. Many humble petitions are in this respect daily put up at the throne of gi'ace on your behalf. Many sacrifices of praise are offered up to the divine Majesty for you. Ministers and people bless you, and bless the Lord for you. So as your

Q2

THE EPISTLE DEDICATORY.

aJmiiiistration of this service not only refreslietli the souls of the saints, but is abundant also by many thanksgivings unto God. He therefore that hath said it, will assuredly perform it, ' Them that honour me, wiU I honour.'

Neither is your entire affection so restrained to this flourishing part of the church -whereof you are in special manner a particular member, but it is extended to her in every place.

Your endeavour hath not been wanting to the enlargement of her bounds.

You every way sympathise with her.

Her oppressions press heavy upon your soul.

Her deliverances revive your spirit.

In consideration hereof, the same hand that in the enemies' insultations over the oppressed churches presented to your honom-, 'The Church's Conquest,' wherein were set out most sovereign means prescribed by God himself, and to good purpose practised by those that were therein guided by the

divine Spirit, for obtaining conquest and rest to the church; the same hand doth now present to the same patron, ' The Saint's Sacrifice,' wherein out of the fore-mentioned treasury of God's word divine directions are collected for rendering due praises to him who in due season delivereth his out of desperate distresses.

Accept, my good Lord, this testimony of that high esteem which he hath of your Lordship, who in regard of that respect you bear and shew to God himself, to his ministers and saints, humbly and heartily suppUcateth the divine Majesty for all needful blessings ever to rest on your honour's person, on your honourable consort, on your noble off'spring, on your whole family, and on all your affairs, and professeth to continue m God's court.

Your Honour's Remembrancer,

WILLIAM GOUGE.

I

TO THE RIGHT HONOURABLE, RIGHT WORSHIPFUL, AND OTHER MY BELOVED PARISHIONERS,

INHABITANTS OF BLACKFRIARS, LONDON,

SUFFICIENT GRACE HERE, PERFECT GLORY HEREAFTER.

RIGHT HONOURABLE, Right Worshipful, Beloved,—How entirely my heart stands towards you, the Searcher of hearts knoweth; so also doth that spirit which is in me, but for manifestation hereof means must be used.

I am confident that you yourselves wiU bear me wtness, that for these four and twenty years my outward conversation among you hath given some e\-idence of the entireness of my affection towards you.

That others may know what I know you know hereof—others, I say, both near and far off, even farther off than in person I am ever like to be, and tliat not only in this present age, so long as we shall remain knit together by so near and firm a bond of relation as pastor and people, but also in future ages, (if at least my published meditations shall come to future ages,) I have presented to you in special manner all the treatises that by me have been set out to the public view of aU ; and that on no by-respect to myself, at which I never had cause to aim ; but only on that due respect I owe to you by vii'tue of the foresaid relation.

Yours I am; and I desire to shew' myself yours every way that I can.

Concerning this present treatise, ' The Saint's Sacrifice,' I began to draw my meditations thereunto

upon that extraordinary and admirable, if not miraculous, removal of the plague which happened in the first year of our now sovereign lord King Charles. In the beginning, therefore, of this treatise, sec. 3, you may observe a particular application of the general doctrine of praising God, to that special instance of God's singular mercy in so speedy and so full a dehverance of us from so infectious and far-spreading sickness.

But the summer being then sjjent, and that vacation time gone, which is the only time that I can get free from such encumbrances as afford leisure little enough, if not too little for my public ministry, in the years following rumours of the church's desolations tlirough the might and maUce, insolency and" cruelty of her enemies in Germany, France, and other places, were brought to our ears, as the doleful news of the loss of Job's cattle, sen^ants, and children, one upon the neck of another. And in the year 1630 the plague so began again to increase as another great plague was feared. It hovered over the city all the summer and autumn of that year: there died thereof in London and in the parishes adjoining, 1317 ; and that year burials increased more than ordinary, 1783, besides the five that died in Wliitefriars of the plague, and were reckoned in no parish.

TO THE INHABITANTS OF BLACKFRIARS.

Cambridge also was much infected ■with the sickness the same year, and sundry other gi'eat and populous towns in the country.

Corn also then rose to a very high rate, and so continued till harvest 1631,

These judgments so follofsdng one upon another, like wave upon wave, turned the course of my meditations from the gratulatory Psalm to such scriptures as afforded fit remedies for removing the foresaid judgments, and occasioned the treatises of 'God's Three Aitows.'

But that God who delightetli in mercy, and to whom judgment is a strange work, hath so removed all the foresaid judgments, that there is now as just occasion for publishing ' The Saint's Sacrifice,' as there was before of setting out 'God's Tliree Arrows.'

"\Aniile the judgnients lay heavy on us and others, instant and earnest prayer was made for the removal thereof Now that our prayers are heard, should we not return what he requires that hath granted our desires 1 > Jf thou be ungrateful, having what thou wilt, well mayest thou be what thou wilt not.

To stir up mine own soul and the souls of others to endeavour with our uttermost power to render to him who hath been so gracious to us that which is most due, all possible praise ; and to stir us up to con-

' Si ingratus es in eo quod esse vis, iure cogeris esse quod Hon vis.— Aug. de lib. Arbitr., lib. iii. cap. 6.

tinue our humble and hearty devotions to the high, mighty, wise, and merciful Lord for continuing his favour to his churches, and for establishing per-jjetual peace and rest to them, this ' Saint's Sacrifice ' is here published. Whereunto I was in a private and a particular respect the rather moved, by reason of a more than ordinary recovery which the Lord was jjleased to vouchsafe to his poor and unworthy servant in August 1630, who hath in regard of the dangerous disease and unexpected recovery cause to say, ' The sorrows of death compassed me, but it was the Lord's pleasure to deliver me.'

0 my parishoners and other people of God, let us meditate ourselves alone, and confer one mth another, about the gracious and wondrous works of the Lord in these our days, and whet one another's spirits, and incite our souls to praise the Lord, that it may never repent him of any kindness that he Lath .shewed, or yet further intendeth to us. Praise the Lord, 0 ye his saints. Let this sacrifice of saints be daily offered up by you in particular, together with

The builder up of your souls,

WILLIAM GOUGE.

THE SAINT'S SACRIFICE;

OR,

A COMMENTARY ON PSALM CXVI.

Sec. 1. 0/ the author, occasion, and matter of the Psalm.

THIS psalm is a gratulatory psalm. Therein the psalmist giveth solemn thanks to God, for a great deliverance from a deadly danger.

By the kind of danger and deliverance, it may be supposed that David was the inditer of this psalm : and that the danger and deUverance whereunto he hath relation, ai'e those that are recorded to be in the reign of Saul, who persecuted David even unto death. Oft did that wratliful king, when David was before him, cast liis javelin at him to stick him therewith even to the wall, and many other ways did attempt to take away his life; as, by sending him out against the Philistines, by requiring a hundred foreskins of the Phihstines in lieu of dowry, by speaking to his son and servants to kill him, by sending messengers unto his house, there to watch him and slay him; by commanding his servants to bring him in his bed, when it was told that he was sick; by sending messengers again and again to apprehend him, and following after him himself to the company of prophets ; bj' raising an army against liim, and pursuing him to Keilah, and from thence to Alaon, and so to Engedi, and to Zij)h, where he heard that David abode.

By reason of these persecutions he might well say, as is here recorded, ver. 3, ' The sorrows of death compassed me, and the pains of hell got hold upon me: I found trouble and sorrow.' And by reason of the many dehverances which the Lord gave liim, (for it is expressly recorded that ' God delivered not David into Saul's hands,' 1 Sam. xsdii. 14; meaning thereby, that God by his divine pro\ndeuce delivered David out of Saul's hands, and preserved him from death, which Saul intended against him,) by reason hereof David might well say to God, as ver. 8, ' Thou hast delivered my soul from death,' &c. So as it is very probable that Da-\dd upon the foresaid deliverances penned this psahn; yea, the agreement of this psalm both in the general matter, and also in sundiy words and phrases with the 18th psalm, which is expressly said to be made by 'David in the day that the Lord dehvered him from the hand of Saul,' doth make it more than probal)le, that the same deliverances moved the same author to pen tliis psalm also.

Object. Jerusalem was not built in Saul's time,i whereof notwithstanding mention is made in the

' In fine mentio fit urbis Hierosolymie, quK tempore Saulis nondum condita fuit.— MMcr. Arg. in hunc Ps.

GOUGE ON PSALM CXVI.

[Ver. 1.

last verse of this psalm. Yea, the courts of the Lord's house are said to be in the midst of Jerusalem, where neither the ark nor the tabernacle were in Saul's time. Therefore dehverances from those dangers were not the occasion of this psalm.

Alls. 1. Frequent mention is made of Jerusalem before Saul's time, so as it was then built.

2. This psalm might be penned many years after those deliverances, and yet they give occasion thereto.

But because the Holy Ghost hath not by name noted the penman, nor expressed the particular danger and deliverance, I will omit all jirobable conjectures, and insist on such general truths as may and must, without all contradiction or question, be received.

Those general truths are these :—

1. A prophet immediately inspired and infallibly assisted by the Holy Ghost was the author of this psalm. For ' All Scripture is given by inspiration of God,' 2 Tim. iii. 16. And ' The projihecy came not in old time by the will of man : but holy men of God spake as they were moved by the Holy Ghost,' 2 Pet. i. 21.

2. The penman of this psalm had lieen in very great danger, even near to death, ver. 3, 6, 8.

3. In his danger he called upon God for help, ver. 4.

4. He was delivered out of all his dangers, ver. 6, 7.

5. He acknowledgeth his deliverances to be from God, ver. 2, 8, IG.

6. He professeth God's grace to be the ground thereof, ver. 5, 16.

7. For the present he testifieth his true and hearty affection to God, ver. 1.

8. For afterwards he promiseth to walk worthy of the Lord, ver. 9, &c.

9. He is careful to perform what he vowed in his distress, ver. 14, 18.

10. He humbly acknowledgeth his weakness, ver. 10, 11.

11. He is ready to do what he may know to be acceptable unto God, ver. 12.

12. He faileth not to offer up praise to God, ver. 13, 17, 19.

13. His manner of praising God is most solemn, ver. 18, 19.

14. He .stirs up others also to praise the Lord, ver. 19.

Other particular points are here and there inserted ; but they are such as may be brought to one of the forenamed heads.

Sec. 2. Of the resolution of the psalm. The sum of tliis psalm is,—A gratulation for deliverance from deadly danger. The parts thereof are two ;— I. A declaration of the author's present affection. H. A protestation for his after-purpose. In the former he noteth—

1. How he was affected to God.

2. How God respected him.

His affection to God is exjjressed in the first clause, / love.

God's respect to him is more largely set out in the words following to the 7th verse.

For, 1. It is generally propounded in the latter ;

part of the 1st verse, and in the 2d verse, and 1

then particularly exemplified in the four following verses.

In the general he noteth two points :—

1. How God's kindness to him was manifested,— namely, by hearing his prayer.

2. What use he made thereof: surely this, to ' continue to call upon God,' ver. 2.

In the particular exemplification he expresseth these four points :—

1. The danger wherein he was, ver. 3.

2. The means which he used for deliverance, ver. 4.

3. The cause whereby God was moved to help him, ver. 5.

4. The deliverance wliich God gave liim, ver. 6. II. His protestation for his after-purpose hath

respect —

1. To his inward disposition.

2. To his outward conversation. In regard of his inward disposition, he professeth

a quiet settling of his mind, so as it shall not be distracted with doubts and fears. Wherein we may note—

1. His manner of expressing it, with a double apostrophe, one to his own soul, ver. 7, the other to God, ver. 8.

I

GOUGE ON PSALM CXVI.

2. The ground or reason thereof: and that, 1. Generally propounded, ver. 7; 2. Particularly expounded, vei'. 8.

In regard of his outward conversation, he pro-fesseth two points—

One, more general, to ' walk before the Lord,' ver. 9.

The other, more particular, to 'praise the Lord,' ver. 12, &c.

Betwixt these he inserteth a digression, which contaiueth a manifestation of his faith, ver. 10; of his fear, ver. IL

The other more particular duty of praising God is more largely insisted upon : for it is set down—

1. By way of profession in relation to himself

2. By way of provocation in relation to others. His profession is, 1. Propounded; 2. Repeated. In his first proi^ounding of it we must observe—

1. The manner of expressing it.

2. The matter whereof it consisteth.

3. The motives to press it.

That manner is by a rhetorical communication, ver. 12.

The matter is public praise, ver. 13.

The motives which he useth to press the duty of praise are especially four—

1. His own voluntary bond, his vow, ver. 14.

2. God's high, account of liim, and of such as he was, ver. 15.

3. The relation that was betwixt God and him, ver. 16.

4. The kindness which God had done to liim ; ' Thou hast loosed my bonds.'

The repetition of the duty, and of some of the motives, is set do-\vn, ver. 17, 18, and amplified by a description of the place where it should be per-fomied, ver. 19.

His provocation of others to perform the duty is in the last words of the psalm : ' Praise ye the Lord.'

Sec. 3. Of solemn thanks to God for (jreat deliverances} The general sum and main scope of this psalm giveth us this instruction—

' See ' The Whole Armour of God' for directions about solemn thanksgiving, treat, iii. sec. 73.

More than ordinary praise is to be given to God for more than ordinary deliverances.^ The distress and danger whereof mention is made in this psalm appeareth to be so deadly and desperate, as the deliverance from it must needs be more than ordinary, even almost, if not altogether, mu'aculous. The prophet therefore contenteth not himself with a sudden ejaculation of his heart; nor with a secret fonn of praise betwixt God and his own soul; nor with a more open manner of performing this duty in a private family, or among a few saints; but after a more solemn and public manner he performeth it: ver. 18, 19, 'Even in the presence of aU the Lord's people, in the courts of the Lord's house, in the midst of Jerusalem;' and not only so, but also he publisheth as much to all the world, and penneth this psalm to remain as a record thereof to all posterity. We have not only this, and many other like patterns of other saints, guided herein by the Spirit of God, for solemn, public, registered, and other ways, extraordinary forms and manner of praising God on like occasions, but also express precepts of God to that puqiose. The 136th Psalm was penned for this very end, to be a recorded public form of praising the Lord for great deliverances ; and therefore it was appointed by Jehoshapliat, that good king of Judah, to be sung after that Jahaziel, stirred up by the Spirit of the Lord, had assured them, in the name of the Lord, that they should be delivered from their enemies, 2 Chron. xx. 21.

This extraordinary manner of praising God on extraordinary occasions is an especial part of ' walking worthy of the Lord.' It argueth our mind towards him to be answerable to his mind towards us; our readiness to bless him agreeable to his forwardness to bless us.^ Such a disposition is wonderfully well pleasing to liim, making him much to rejoice in the deliverances which he giveth, and blessings which he bestoweth, and never to repent any kindness that he doth, whether ordinary or extraordinary. For the Holy Spirit is given to saints that they should

' Ft hie psalmista, sic publicfe pro bonis sibi coUatis gratias Deo agit.— Av.g. Confess., lib. i. cap. 20.

" Spiritus sanctus Sanctis datur, ut copulentur Deo in laudibus glorise ipsius; non quod Deus laude alicujus indigeat, sed quod laus Deilaudatoribus prosit.— Jerome Comment, lib. i. in Eph. i.

GOUGK ON PSALM CXVI.

[Ver. 1.

be knit to God in the praises of liis glory; not that God needetli the praise of any, but that the praise of God might profit them that praise him. We are God's soil; all manner of good things, positive or privative, which in any kind he bestoweth on us, are his seed. Gratefulness is the crop which he ex-pecteth of his seed; for by what more sacred sacrifice can God be honoured than by thanks 1 As the husbandman is affected with a plentiful harvest answerable to his much tillage and seed, so the Lord with corre.spondent gratitude.^

Behold hei-e a good ground for justification of this day's solemnity. The occasion thereof is apparently more than ordinary; for as the judgment was much more lamentable than the like judgments have been in former ages, so the deliverance much more admirable. That i^estilentious sickness wherewith tliis city, and other parts of this land, were visited in the first year of King James, A.d. 1603, so exceeded all former visitations in the like kind, as it was called the Great Plague. For where in the year of the Lord 15G2 there died of the plague 20,136, and 25,886 in the j'ear 1593; in the foresaid fii'st year of King James there died 38,244. But this year-there died 54,265 in London, and the liberties thereof, and the nine out-parishes that are in the suburbs. In Westminster then died 2540. In the five parishes that are round about Loudon,^ within a mile or two, 6196. The total of all are threescore three thousand and one. If the number of those who died in other places somewhat more remote from London were added hereunto, it would be found to exceed the number of threescore and ten thousand that in David's time died of the plague. Indeed, the time wherein those threescore and ten thousand died was much shorter, which made the plague the more fearful for that time. But that fear was thereby the sooner removed, in that within the space of three days the plague was stayed, and infected no longer. But with us for the space of three months it increased very hotly ; some weeks * almost a thousand increased, so as thus week after week it

' Quid est sacratius laudis sacrificium, quam in actione graliarum ?— Aug. contr. advcnar. Ley, lib. i. cap. 18. 2 1 Caroli, 1625.

' Lambeth, Newington, Stepney, Hackney, Islington. < July 28, 3583; August 4, 4517.

did more and more affright the hearts of men, tiU it amounted to the number^ of 5205 in one week. Thus we see how terrible the judgment was. The manner of temo\'ing it was as admirable. For where it was increasing nine months, from November to August, it so decreased as within the space of seven months it came to nothing. For in the weekly bills that Were given up the 8th of March 1625, not one was given up to be dead of the plagiie. And so fast it decreased as there died one Week 944 less, and another 1009 less than the week immediately before, whereas the greatest increase that ever was in one week was 934. In the time of that raging pestilence pity and mercy was earnestly craved, and that also extraordinarily by fasting and prayer, whereunto the Lord without all question had respect. Should not now aniswerable thanks be given to God for a deliverance so free, so full, so speedy, from a distress so dangerous, so deadly, so fearful as tliis plague was? ^Vho could have expected such a deHverance ? Now we being above hope, beyond expectation, thus admirably delivered, shall not more than ordinary praise be given to him that hath delivered us? Tliis day ^ is prudently and piously deputed by public authority to this veiy purpose. Let us rejoice and be glad therein. Let our rejoicing and gladness be spiiitual in giving praises to the Lord. Kouse up your .sj»irits to a hearty zealous performance of this duty. This is one end why we have been delivered out of the jaws of that devouring beast, the destroying i^estilence. ' For the grave cannot praise the Lord, death cannot celebrate liim,' Isa. xxxviii. 18. How many of our bretlu-en and sistere that are gone down into the i>it, if they Were stUl hving, would make the churches of God to ring again with God's praises ! Iliey being taken away, we that remain ought with the uttermost of our power to perform this duty. ' The living, the living, they shall praise the Lord,' Isa. xxxviii. 19. Let us answerably to the occasion do it; yea, so do it as others, even our posterity, may by our pattern be directed and incited on any like occasion to do the Uke. ' The father

' August 18, 1625.

- The 29th of January, 1 Caroli, 1625, being the Lord's day, was by proclamation enjoined to be celebrated with solemn thanksgiving in London and the places adjacent, and the 19th of February following in other parts of the kingdom.

GOUGE ON PSALM CXVI.

to the cliildi-en shall make known thy truth, 0 Lord.'

This of the main scope of this psalm.

Sec. 4. Of love ; what it is ivlicn good.

Ver. 1. I love.

The first part ^ of this psalm is a declaration of the prophet'.? affection. Therein is shewed how he was affected to God, and how God respected him. The foi-mer is an effect of the latter, the latter a cause of the former. The effect is premised as a bounden dut}', ' I love.' The cause (though in order of time and nature the first) is inferred as a reason to shew the eciuity of that dut}^ ' because he hath heard,' &c.

In the former consider we,

1. The prophet's affection.

2. His expression thereof. The affection is love.

Love is a liking, uniting affection.

L In the general nature of it love is an affection.

2. In relation to the different lands of affections it is a lildng one.

3. In the essential form of it, it is uniting.

I. Affections are simply in their general nature, nor viitues, nor vices.- For a virtue cannot be perverted and made e^dl. It would then lose the very nature of vii'tue. Nor can a vice be rectified and made good. It also would therein lose its nature and be no \'ice. Affections are as they are well or ill used. If well used, good; and so become as virtues. If ill used, bad; and so made like vices. Yet whether well or ill used, they retain the general nature of affections. Love well ordered is love, and love ill ordered is love. Therefore is love, in regard of the different ordering of it, both commanded and forbidden.^ So other affections. They are therefore good servants, but bad masters. If as servants they be kept within compass, they will be of singular good use ; but if they rule as masters, they ^vill prove young masters—like untutored heirs whose parents are dead, and so have all in their own hands,

' See sec. 2.

- iradrj ovK italv cll aperal, oD^' al KaKlai, Srt oO \eyofjLf$a KaTa TO. iraB-q, GTTOvbaloi ^ (^aOXot.— Ariat. £thic.,\ih. ii. cap. 5.

^ See on ver. 11, sec. 68. See 'A Plaster for the Plague,' sec. 43.

and soon make ha\'oc of all. They are in the soul as bellows ; where fire is kindled they soon blow it UY> to a flame. Or rather they are in themselves as fire, hot and ^dolent. Fire, if well used, is very useful; if ill, very hurtful. ^ So affections ; so among other affections, love. And this is the general nature of love.

2. Affections are liking, disliking.

Lildng are such as have for their object that which is in truth or in appearance good. ^

Disliking are such as have for their object that which is indeed evil, or seems so to be. For good things are liked, but evil disliked. And if things which are in truth good seem evil, as evil, they are disliked; and evil, if they appear good, Uked.

Liking affections are desire, love, joy, &c. Disliking, fear, hatred, anger, grief, &c. Thus we see in what kind of affections love is ranked.

3. That whereby love is differenced from other liking afl'ections is a uniting eflicacy. For love knitteth the heart that loveth to the object loved.' Instance the love which Jonathan had to Da^dd, which the Holy Ghost thus setteth out, ' The soul of Jonathan was knit to the soul of David: for Jonathan loved him as his own soul,' 1 Sam. xviii. 1. This apostolical plu-ase, ' knit together in love,' Col. ii. 2, proveth as much. In this respect love is styled a bond ; yea, a bond of perfectness, whereby things are close knit and fast bound. Col. iii. 14.

As other affections, so love becomes good or evil by the object whei'eon it is placed, and by ordering it thereon.

Love is evil when it is placed on an evil object, or not well ordered on a good object; but good when it is placed on that which is good indeed, and well ordered. The world to worldly minds seemeth good, but in truth it is not good ; therefore ' love not the world,' 1 John ii. 15. Jehoshaphat is reproved for ' loving them that hated the Lord,' 2 Chron. sdx. 2. As to dislike and hate good, so to like and love e%dl, is evil.

1 Igne quid utilius ? si quis tamen urere tecta, &c.— Orid. Trisl., lib. ii.

^ Passionum velut duces sunt delectatio et dolor.— Ainb. dc Jacob, lib. i. cap. 2,

^ Quid est amor, nisi qusedam vita duo aliqua copulans, vel copulare appetens, amantem scilicet, et quod amatur.— Avg. de Trin., lib. viii. cap. 10.

GOUGE ON PSALM CXVI.

[Vee. 1.

Ohject. Christ commandetli to love enemies. Alls. By distinguishing betwixt their persons and qualities we may discern a double object.

1. TheLi- person, which is good, that may be loved.

2. Their e^dl quality, that may and must be hated.

For well ordering love, being jjlaced on a right object, a mean must be kept betmxt two extremes —one of defect, the other of excess.

Love failetli in the defect when it is not according to the utmost of its abihty extended, answerable to tlie excellency of the object whereupon it is set. I say the utmost of its ability, because there are some objects so transcendently excellent as no love can be correspondent to them. It is enough in such cases that love be stretched to its utmost extent. The law requires no more where it saith, ' Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might;' and again, ' Thou shalt love thy neighbour as thyself,' Deut vi. 5 ; Lev. xix. 18.

Love offendeth in the excess^ when it is so placed on an inferior object, as it is withdrawn (at least in some degree) from a more excellent object; as when father, mother, son, or daughter is loved more than Christ, Mat. x. 17. Eli therefore is justly punished for honouring (a testimony of love) his sons above God, 1 Sam. ii. 29, 30.

Sec. 5. Of the pi'ophcfs expresswn of his affection to God.

2. The expression of the prophet's affection is in this short abrupt phrase, ' I love,' which is but one word in the original, and expressed as a full and entire sentence in itself, thus—' I love, because the Lord hath heard,' &c. Most translators so turn it, as if, by a trajection, or passing of a word from one sentence to ajiother, this title Lord were to be joined with the first clause, thus—(^/^^^^''-O ''nnnK HIH^), ' I love the Lord, because he hath heard,' &c. I deny not but that thus the sense is made somewhat the more perspicuous, and the words run the more roundly ; yet are they not altogether so emphatical. For when a man's heart is inflamed, and his soul

' Non frater, non filius, non amici, non omnis affectue amori Domini pr»ponatur.— Jerome, lib. iii.; Comment in Mat. xviii.

ra-idshed with a deep apprehension of some great and extraordinary favour, his affection "will cause inter-raption in the expression thereof, and make stops in liis speech; so as tlus concise and abrupt clause, ' I love,' declareth a more entire and ardent affection than a more full and round phrase would do. Great is the force of true love, so as it cannot be sufficiently expressed.!

Object. How shall the object of his love be laiown by this abrupt speech ?

Ans. The express mention of the person loved in the reason following doth suflBciently demonstrate the object of bis love ; for who will not infer upon the reason following the protestation thus, ' I love, because the Lord hath heard my voice,' that it is the the Lord who is loved 1

Seeing, therefore, that the words, as they stand in the original, may have so useful a constraction, I see no cause of altering them. Many ancient and later expositors so take it.-

The mention of the prophet's affection sheweth that,

I. God is to he loved.

The manner of expressing it so concisely and abruptly declareth that,

IL Ou7' love of God must he most ardent.

The prefixing of this his affection before his declaration of God's kindness to him, and that too as a bounden duty arising from thence, teacheth that,

III. A due consideration of God's kindness to man, tvffrh an ardent affection in man toivards God.

Sec. 6. Of love due to God.

I. God is to he loved. He knows not God, he loiows not the nature and end of love, that denieth the truth of this position. Both law and gospel require it. ' Thou shalt love the Lord,' Deut. vi. 5, saith the law. ' This is the first and great commandment,' Mat. xxii. 38, saith he that was both the giver of the law, and author of the gospel. Yea, the heathen^ by that glimmering light which they had of God, saw the equity thereof.

' Grandem vim obtiuet vera dilectio.— Jerome ad Celant. ' Sic Augustinus, sic Hieronymus, sic alii veteres et neo-terici. ' Cic. de Divin.

1

GOUGE ON PSALM CXVI.

11

1. Love is the ground of all the duties that are acceptably performed to God. In ■which respect the law, Exod. XX. G, premiseth love liefore keeping the commandments; and compriseth all the commandments under it, Luke x. 27. And the apostle expressly saith, that ' Love is the fulfilling of the law,' Eom. xiii. 10. As love of man is the fulfilling of the second table, so love of God is the fulfilling of the first table.^ Had not corruption so infected and perverted man as it hath, there would need no other motive to provoke liim to any duty than love. Where love abounds, there vn\\ be much -willingness, cheerfulness, forwardness, and readiness to do what can be done to the well-pleasing of him that is loved. Instance the disposition of -wives, children, servants, subjects, friends, and others, whose heart is possessed and filled -with true love.

2. AH things that make one fit or worthy to be loved, are in God, as,

(1.) Surpassing excellency, majesty, and glory. In these and other like respects we love God for himself.-

(2.) High sovereignty, and supreme authority over us.

(3.) Ail manner of relations whereby one is knit to another; for he is our king, our father, our husband, oiir master, our friend, Ps. xl\'ii. 6, 7; Isa. Ixiii. 16; Jer. xxxi. 32; Mai. i. G; Cant. v. 1.

(4.) Free grace, rich mercy, abundance of all manner of blessings and good things that may any way be needful to us.

3. Gratefulness in regard of the many good things which we have received from him, requii'eth all love.' By him we are what we are; and every good thing that in any kind we have, we have received from him. But who can reckon up and set in order all the good things which from God we have received ?

^\^lat now may be thought of such as hate God ? How impious, how perverse a disposition have they! That there have been such, is evident by that fear-

' Soli Deo honor et gloria; sed horum neutrura acceptavit Deua, si mellejimoris condita nonfuerint.— Bern, tuper. Cant. Scrm. 83.

- Deum diligimus propter semetipsum.— A%i<!. Prolce Eptat. 12.

' .See ' The Whole Armour of God,' treat, iii. part 2, sec. 63, &c.

ful commination that is denounced against them in the second commandment, and in sundry other places. Such a one was Ahab; such were the Gentiles that believed not; such are all that hate Christ. In this respect they are worthy to be hated -with a perfect hatred. Such as love God -will so hate them; for God himself hates them. Wliere-upon it is noted that he will rain snares, fire and brimstone, and a horrible tempest upon them. What else can they expect from the Lord, that hate him?

So fai- be our souls from any such diabolical disposition of hating God, as that rather we make him the object of our love; and for that end oft and duly weigh how worthy he is of our love; what a prerogative it is to have such an excellent object to cast our love upon; and what benefit redoundeth to us by lo-ving him. For assuredly no love shall be lost that is cast upon him. He knows who love him, he approves them, and will love them again; and what may not they exjiect from him that are loved of him 1 ' God keepeth mercy for them that love him,' Neh. i. 5 ; and not for them only, but for thousands of theii- generations after them; whereupon the psalmist thus prayeth to God, ' Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name,' Ps. cxix. 132. The many many favours which God here bestoweth upon them that love liim, and reserveth for them hereafter, cannot by the tongue of men or angels be expressed. ' All things work together for good to them that love God,' Kom. viii. 28. ' The crown of life, the kingdom of heaven, is promised to them that love God,' James i. 12, and ii. 5. 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him,' 1 Cor. ii. 9. Who now would not, who should not love God ?' Impious he is agamst God, injurious against himself, who setteth not his heart upon God, and maketh him the object of his love. Without love all other affections are as nothing. Fear and hon-

' Absque amore et timor poenam habet, et honor non habet gratiam. Servus est timor quamdiu ab amore non manumitti-lur. Et qui de amore non venit honor, non honor sed adulatio est. Amor per se sufficit, per se placet, et propter se, &o.—.Bern, super. Cant. Scrm. 83.

GOUGE ON rSALM CXVI.

[Ver. 1.

oiir are due to God, Mai. i. 6. But fear without love liatli torment. Honour without love hath no grace, is not acceptable. Such fear is ser\dtude, such honour is flattery. But love is sufficient of itself; through itself, and for itself it pleaseth, and is accepted. To shew how far our heart should be extended hereunto, note the next doctrine.

Sec. 7. Of the ardency of our love of God.

II. Our love of God must he most ardent, such as may fill our heart with a holy admiration, and even ravish it again; as this prophet was so ravished therewith, as in mention thereof he was at a stand and stop. I love, saith he, a phrase of an entire and earnest lover. The law that setteth these large limits thereto (with all thine heart, ■n-ith all thy soul, and vnih all thy might) requireth as much.

So excellent an object he is, so worthy of all love, so many, so great his kindnesses to us, as it is not possible for us sufficiently, or answerably to love him. Therefore in the highest degree that can be must he be loved. They that aim at the sun, which they cannot possibly hit, will put to all their strength, draw as far, and shoot as high as possibly they can.

Such therefore as see just cause to love God, and are persuaded so to do, let them never satisfy themselves in what they do in this kind. But when they have testified as much as they can, know that they have come much short of that love which is meet for such an object; and therefore still prick on their souls to go further and further. And on this ground take we heed that we suffer not our love so to be set on any other object whatsoever, as that thereby our love should be any whit drawn from God. Note the doom which Cluist in this case hath given : ' He that loveth father or mother more than me is not worthy of me ; and he that loveth son or daughter more than me is not worthy of me,' Mat. X. 37. Whether our love be an ascending love, up to father or mother, or a descending love, down to son or daughter, it may not be greater than our love of Christ. Nay, our love of all others, in comparison of our love of Christ, must be hatred. Therefore he saith, ' If any man come to me, and hate not his father, and mother, and wife, and children, and bretliren, and sisters, yea, and liis own life also, he cannot be my disciple,' Luke xiv. 26. Kathcr than

not love Christ, (if the case so stand that they must be hated, or Christ not loved,) they must be hated.^

And when we love them, our love of them, in comparison of our love of Christ, must be hatred: as the light of a candle, compared to the light of the sun, is darkness. Take heed therefore of luke-warmness in loving Clmst. Such love makes Christ to spue men out of his mouth, as he threatened Laodicea, Eev. iii. 16. Take heed of leaving thy first love, Eev. ii. 4. Let thy love of God daily increase, as the cedars of Lebanon, till they come to be the tallest of trees.

For a helji herein note the next point.

Sec. 8. Of considering God's kindness to inflame our love of him. III. A due consideration of God's kindness to man works an ardent affection in man tmvards God. The large expression of God's care over this prophet in the verses following doth demonstrate his due consideration thereof This pathetical speech, ' I love,' importeth his ardent affection. That which is here in one word thus concisely implied, is in Ps. xviii. with much variety of words expressed ; and by the penitent woman that washed the Lord's feet with her tears, and wiped them with her hair, in many actions so evidently declared, as thereupon the Lord gave of her this testimony, ' She loved much,' Luke vii. 37, &c. He that is perfectly loved claim-eth and challengeth to himself the whole will of him that loveth him. Nothing hath a greater command than love. ^ Besides, God's kindness hath an operative virtue in it, which much afiecteth those that seriously fix their mind thereon, as fire heateth such as stand near thereto. Indeed we have of ourselves no heat of love in us to God-wards; yet as cold iron put into the fire may thereby be made red hot, so we, by much meditation on the kindness and providence of God towards us, whereby we are as it were cast into the fire of God's love, may be red hot with love, and inflamed in our afiection toward God, as he hath here said, ' I love;' and

1 Si necessitas fuerit, ut amor parentum, ac filiorum, Dei amori comparetur, et non possit uterque servari, odium in suoa pietas in Deum.— Jerome Comment., lib. i. in Mat. x.

" Qui perfecte amatur, totam sibi vendicat amautis voluu-tatcm. Niliil est imperiosius cliaritate.— Jerome ad Cdaiit.

GOUGE ON rSALM CXVI.

13

again, ' I will love thee dearly, 0 Lord,' Ps. yviii. I.

The word whereby the psalniist expresseth his entire affection in the noun signifieth a womb, and importeth such an affection as cometh from the innermost part of man, (Dm matrix,) from his bowels, from the bottom of his heart, as we speak. It is therefore oft put for such pity and compassion as movetli the bowels, as we shall after shew (sec. 26) on the fifth verse. Some therefore thus translate that phrase, ' From my innermost bowels vn.\l I love thee, 0 Lord.'i To give evidence of his entire and ardent love of God, he oft professeth his wonderful great love to God's commandments, whereof he saith with admiration, ' Oh how love I thy law ! I love thy commandments above gold; yea, above fine gold. I love them exceedingly,' Ps. cxix. 97, 127, 107 ; therefore he saith to God, ' Consider how I love thy precepts,' ver. 159.

This entii-e and ardent love of God will give good demonstration of that notice which we take of God's merciful dealing ^\dth us, and of the heed which we give to his tender care over us. If no heat of love be wrought in our hearts, after that God hath dealt graciously with us, surely no regard hath been had thereto. If the heat that is wrought be but little, though there hath been some regard, yet that some hath been very shght. Let us hereby make trial of ourselves. We have all cause to say, as the prophet here doth, ' The Lord hath heard my supplication.' For when the plague raged among us, when thousands fell on the one and other side, when sorrows of death compassed us, then called we upon the name of the Lord. With fasting we humbled our souls week after week before the Lord, and oft we said, ' 0 Lord, we beseech thee, deliver our souls ;' and the gracious Lord inclined his ear to us ; he delivered our soul from death, our eyes from tears, our feet from faUing. Can we now every one in truth say, 'I love'? With our tongues we may utter this word, being put into our mouths; but if our hearts were thoroughly sifted, I am afraid that most of them would be found to be otherwise affected. It hath been shewed that love luiitteth one's hearts to the object loved. Are our hearts

' Ex intimis visceribus diligam te Jehovah.— Trem. el Jun. in Ps. xviii. 2.

knit to God? our spirits to his Spirit? If they were, we should more mind the things of God than we do ; our care to please God, our fear of offending him, would be more than it is. For these are two especial properties of a child, that, in relation to his father, can in truth say, ' I love.' What from these premises can be infeiTed but that we have not so duly and deeply considered God's gracious dealing with us as we should have done ?

Let us therefore for the time to come take notice of this our over-careless neglect; that, being humbled for what is jiast, we may yet by recalling to mind, and deeply meditating on the great and gracious deliverance which the Lord hath given us from the snares and sorrows of death, the remembrance whereof is yet fresh among us, be so affected therewith, as, mth such a heart and tongue as the prophet here did, every one say, ' I love;' and give evidence thereof by breaking through and passing over all things that may draw our hearts from God. Love of God easily breaketh aU bonds, i

Hitherto of the prophet's respect to God, God's respect to him followeth.

Sec. 9. Of God's hearing prayer.

God's respect to the prophet is" generally propounded in these words :—

1. Because the Lord hath heard my voice and my supplications.

2. Because he hath inclined liis ear to me, therefore will I call upon him as long as I live.

In this general declaration of God's kindness to him, he sheweth—

1. How it was manifested.

2. 'What use he made thereof.

It was manifested by God's hearing his prayer. And to shew that this was no small kindness, he setteth it out with much copys of words and variety of phrase.

His prayer is ex|)ressed in two words—voice, supplication.

The former noteth his outward expression.

The latter his inward intention.

' Facile rumpit bncc vincula amor Dei.— Terome ad Uiodor., Dc Vila Ercmit.

-See sec. 2. " Qa.,'copia,' or 'copiousness ?'— Ed.

GOUGE ON PSALM CSVI.

[Ver.

Here, then, is a warrant for vocal and mental prayer. ^

Vocal is first expressed, because it is best discerned ; but mental is added, to shew that his voice came out of his heart.

God's granting liis desire is also expressed in two phrases,—1. He heard ; 2. He inclined his ear.

Both of these are metaphorically, by way of resemblance, attributed to God after the manner of man.-

The former declareth the ground of God's granting his request, He heard his voice.

The latter noteth the manner of doing it, He inclined his ear to him. As one willing to do him good, he purposely bowed his ear, he hearkened to his petition.

Now to shew that this readiness of God to hear him was an e-special kindness, and deserved all love and respect, he infen-eth this e\-idence of God's love to him as the cause of liis love to God, by a causal particle, thus, ' I love, because the Lord hath heard my voice.'

From this text thus unfolded five di.stinct observations do naturally arise.

I. Man's desii-e is to be uttered to God. The word voice importeth as much.

II. What is outwardly uttered must be inwardly intended before God. For this end, unto voice is added stqiplicatimi.

III. The Lord heareth prayer. This is expressly set down.

IV. The Lord is ready and forward to hearken to that wliich his saints pray for. The metaphor of inclining his ear implieth tluis much.

V. It is a great kindness in God to hear prayer. This is a main point here intended.^

Sec. 10. Of voice ill prcujcr.

I. Man's desire is to be uttered to God. The frequent mention of voice, words, call, cry, mouth, lips, with the like, in relation to prayer, (wliich are

' Of these two kinds of prayer, see ' The Whole Armour of God,' Treat. 3, sec. 74, 75, on Eph. vi. 18.

- dvOpwirdiradtas.

' See 'The Whole Armour of God,' Treat. 3, sec. 75, on Eph. vi. IS.

all evidences of uttering man's desire,) is a pregnant proof of the point.

Though to God, who knoweth the thought of our heart, it be not necessary to have our desire opened, yet, for manifesting to ourselves and others the truth of our desire, and for adding more force to our inward devotion, an outward expression thereof is necessary; for, as the beams of the sun wax hotter by reflection, so the desire of the heart by expression. Justly, therefore, is his prayer rejected whothinketh much to cry unto the Lord, and thereby to manifest the ardency of his desire. ^

They, therefore, that content themselves with inward ejaculations of then- sjsLrit to God, and with devout thoughts and meditations which are in their kind commendable, fail in an esjjecial means which God hath sanctified to make prayers the more forcible to our own souls, more profitable to others-that hear them, and more acceptable to God, who delights to have the outward parts of our body as well as the inward powers of our soul used in his worship. Thus shall that which we do be more public and more solemn, for what is that which the psalmist saith 1 ' I cried with my mouth, and I rejoiced with my tongue ;' but thus much, ' I did openly and publicly that which I did.' ^ But that no countenance may hereby be given to such as 'draw nigh to God mth their mouth and honour him with their lips, when their heart is far from him,' let the next doctrine be duly observed.

Sec. 11. Of voice and heart together in prayer. ^

II. IJ^hat is outwardly uttered must be inwardly intended before God.' * It is therefore usual vrith the

' MeritJ) non exauditur qui clamare diasimulat.'— Bern, in /"s. Qui habitat, <ic., Ser. xvi.

' Quid est olamavi ore meo et exultavi sub lingua mea ? Ipsum public^ prtedicavi.'— Aug. Enar. in Ps. Ixv.

= The word /TlJUnj^, translated supplications, is derived from ]jn, which siguifieth an inward passion or affection of the soul, so as J11J")jn/1, supplications, may fitly be applied to the inward devotions of the soul, and so much the rather, because this latter, supplications, is added to the former, voice, as the fountain whence it cometh, and importeth as much as if it had been thus expressed, >J1jnJl ^Ip, the voice of my supplications, as it is Ps. xxviii. 2, G ; xxxi. 22 ; Ixxxvi. 6; cxxx. 2 ; and csl. 6.

■• Laudate totis votis de totis vobis, id est ut non solum

GOUGE ON PSALM CXVI.

15

Holy Ghost to join such words together as import the one and the other, both outward expressions and inward intention, as ' words and meditation,' ' words of mouth, and meditation of heart,' ' heart and tongue,' 'lips and soul,' 'lips not feigned,' 'heart and hands,' ' soul and eyes.'

The Lord, whose incommunicable property it is to ' seai-ch the heart,' hath his eye especially ou it, and accordingly doth accept or reject such things as are outwardly done by men. He professeth as much of himself, sapng, ' I the Lord search the heart, I try the reins, even to give every man according to his ways,' Jer. xvii. 10. The true afiFection of the heart maketh prayers to be sincere, and such prayers are said to be offered uj) by Christians who have respect to God; 1 if, therefore, he hear anything uttered with the mouth which he finds not intended in the heart, he regards it no more than he did the sacrifice of Cain, Gen. iv. 5. God is a spirit, and it is ne-cessaiy that whosoever desireth to have his cry come unto God, do cry in spirit as well as in voice; for, as God regardeth not the face of man as man doth, but rather beholdeth the heart, so his ears are more attentive to the voice of the heart than of the body.=

A strong motive this is to provoke us to look to our hearts, whensoever we open our mouths before the Lord. If in tnith we can say, ' Our heart is prepared, O Lord, our heart is prepared,' Ps. hdi. 7, 8, then may we with boldness say to our tongue, ' Awake up, our glory ;' though there may be some failing in the outward manner of offering up our spiiitual sacrifice of prayer, yet if the heart be prepared to seek the Lord, he will be ready to bear with our errors and to pardon our aberrations; instance that mercy which he shewed to the men of Israel that in Hezekiah's time came to Jerusalem to celebrate the passover. The true intention of their heart was it that Hezekiah pleaded before the Lord when he said, ' The good Lord pardon every one that pre-

lingua et vox vestra laudet Deum, sed et conscientia vestra, &c.— Aug. Enar. in Ps. cxhiii.

' ''ZirivSoiiivus Q(C> ie-qaeis ilKiKpiveis.' — Justin Marl, in fine Expos. Fidei.

' Deus sicut non faciem hominis respicit, tanquam homo, Bed magis intuetur cor: sic ad cordis potius vocera, qaara corporis, aures ejus, &c.— Bern, in Ps. Qui habit. Sermon xvi.

pareth his heart to seek God the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary.' And the Lord hearkened to Hezekiah; for the heart is that which the Searcher of hearts doth of all things most delight in ; and thereupon he Sfiith, ' My son, give me thine heart,' Prov. xxiii. 26 ; ' But when the heart is far from God, it is in vain to draw near to him with the mouth, and to honour him with the lips,' Mat. xv. 8, 9. To offer such an oblation, to burn such incense, is no better than ' to offer swine's blood to bless an idol,' Isa. Lx\'i. 3. It doth therefore neai'ly concern us thoroughly to try our hearts, that the cries which we make to God who is a spirit, may not be of the tongue only, but of the heart also, yea, of the heart especially; ^ for the cry commended in Scripture is not of the voice, but of the heart; if therefore, our hearts be in any good manner prepared, the thud doctrine will shew that we may with boldness call ujion God.

Sec. 12. Of God's hearing pin?jcr.

III. God heareth itrayer; for, ' He that planted the ear, shall not he hear ? He that teacheth man to understand, shall not he understand ?' Ps. xciv. 9, 10. ' He understandeth our thought afar off,' Ps. cxxxix. 3, 4. Much more when it is.uttered, and made known to him ; for ' there is not a word in our tongue but the Lord knoweth it altogether.' And if he understand any thoughts, and know any words, most of all doth he understand and know the thoughts and words of prayer, which are directly intended to him. For, to join the fourth doctrine wth this, by reason of their near affinity,

IV. God is ready and forward to hearken to that which his saints p-ay for. He need not be much solicited and importuned to hear: he listens to hear what suits of his servants are preferred to liim; while they are speaking, he will say, ' Behold, I am here.'^ Besides, this phrase in my text of God's 'inclining his ears,' and others like to it, of 'bowing and bending them,' (which are evidences of a mind

' ' Clamor in Scripturis non vocis sed cordis est.— Hier. Comment, in Ps. v.

' Ipsum Dominum qujere, et exaudiet te, et adhuc te loquente dicet, Ecce, adsum.— Aug. Enar. in Psalm xxiii. con, 2,

GOUGE ON PSiiiM CXVI.

[Ver. 2.

very ■willing to hear ;) that his ' ears are open and attend to their prayer,' Ps. xxxiv. 15 ; 2 Chron. vii. 15,) I might here as a real demonstration of this point produce many hundred instances of God's hearing his saints' prayers in all ages of the world ; but not to insist on them, this style, ' 0 thou which hearest prayer,' n'?3Jl i'Dty, Ps. Ixv. 2, attributed to God, is very pertinent to the point in hand. The psalmist had hereupon just cause thus to say unto God, 'Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou mlt cause thine ear to hear.' God will not stay tiU they prepare their heart; but he himself wiU prepare it. He doth not expect that others should cause him to hear; he will cause himself to hear. Yea, yet further to this purpose he saith, ' It shall come to pass, that before they call I will answer, and wliiles they are yet speaking I wiU hear,' Isa. Ixv. 24. Thus much Da\'id professeth to be verified in his own case; for, saith he, ' I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin,' Ps. xxxii. 5.

God's omnipresence and omniscience, his presence in every place, and knowledge of all things, is the cause that he heareth prayer : but it is God's own goodness and kindness; it is the efficacy of his Son's intercession; it is the fragrant savour which the sweet incense of prayer sendeth forth, that maketh God so forward to hear. In regard of God's goodness thus saith the psalmist, ' Hear my voice according to thy loving-kindness,' Ps. cxix. 149. Concerning the Son of God, thus he speaketh to liis Father, ' I know that thou hearest me always,' John xi. 42. And to us he thereupon thus saith, ' ^A^latsoever ye shall ask the Father in my name he will give it you,' John xvi. 23. As for the savour of prayer, it is like that sweet savour that God smelled out of Noah's offering. Gen. viii. 21. For much incense is offered with the prayers of all saints. Rev. viii. 3. Good ground, therefore, had Da^dd to say to God, 'Let my prayer be set forth before thee as incense; and the lifting up of mine hands as an evening sacrifice,' Ps. cxli. 2.

' 0 Lord our Lord, how excellent is thy name in all the earth !' Ps. viii. 1. Who is a God like unto thee, 0 Lord, that is so able, so ready to hear his servants' suits 1 Many of the gods of the heathen

have no ears at all. Many have ears, and hear not at all. The creatures that hear can hear no more, no further, than by the sound of a voice is brought to their ears. Among them all, none can hear the inward desires of the heart; none can teU whether voice and heart consent or no. They are oft loath to heai', what they cannot but hear; they are not always able to grant what they may be willing to hear. It is a divine propensity, even thy property,

0 searcher of all hearts, O Father of mercies, and God of j)ower, to have thine ears always open and attentive to the saints' prayers, to hear their voice and supplications, their outward cries and inward sighs, and to grant all their desii-es, and that because thou art full of mercy.^ ' 0 Lord our Lord, how excellent is thy name in all the earth!' Ps. viii. 9.

What good and just cause have saints to make known then- needs to God, in all distresses to call upon him ! He is not a God that is talking or pursuing, or in a journey, or sleepeth, or must be awaked, 1 Kings xviii. 27, so as in those or any other like respects he cannot hear; but ever at hand, ready to hear, able to help.^ "Wliat more forcible motive can there be to incite us to call ujjon him 1 From this property of God that he is a hearer of prayer, the psalmist maketh this inference, ' Unto him shall all flesh come,' Ps. Ixv. 2. From such a motive as this the servants of the king of Syria persuaded their master to seek favour of the king of Israel: ' We have heard,' say they, ' that the kings of Israel are merciful kings, let us go to him,' &c.,

1 Kings xxii. 31. We have so heard it, as we may well believe it, that our God heareth prayers, and inclineth his ear to supplications. To him, therefore, let us go. Christ having given ewlence in the days of his flesh of his ableness and readiness to cure all that came unto him, they came themselves, as many as had plagues, and they brought others imto him that were taken with diseases. Mat. ui. 10, and iv. 14. AMiat moved them so to do? Surely faith in Christ's power and will to help. Whereupon Christ was wont to use these phrases to

^ Plenus irsiserioordia, non amovet deprecationem meam a se.— Bier. Comment, in Psalm v.

' Inclinat se nobis ut nostra ad eum ascendat oratio.— Amir, in Oral, de Obit Theodos.

I

GOUGK ON PSALM CXVI.

17

tliem, ' As tliou hast believed, so be it unto thee,' Mat. viii. 13; 'Thy faith hath made thee whole,' chap. ix. 22; ' According to your ftiith be it unto you,' ver. 29; 'If thou canst believe, all things are possible to him that believeth,' Mark ix. 23. Let us therefore believe that God is ready to hear, as we have heard, and in faith ' go boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need,' Heb. iv. 16.

To make us more highly prize this privilege, note the first doctrine.

Sec. 13. Of the kindness of hearing pratjer.

V. It is a great kindness in God to hear prayer. The prophet that was hereby moved to love God, and praise God, (for saith he by way of gratulatiou, ' I love, because the Lord hath heard my prayer,') accounted it a gi'eat kindness. As a kindness the saints have desu-ed it for themselves and others. As a Idndness it hath been promised of God, and by him perfomied as a Idndiiess. Aiiswerably the saints have aclcnowledged it for a kindness, and as for a kindness praised the Lord. But on the contrary, God as a judgment hath threatened not to hear prayer for themselves or for others, and it hath been lamented as a heavy judgment.

By hearing prayer God giveth cAidence of the notice which he taketh of our estate, of the respect lie beareth to our persons, of the pity he hath of our miseries, of his purpose to supply our wants, and of his mind to do us good according to our needs. '\Miat greater Idudiiess can we expect? Wlien, therefore, thou obsei-vest that thy prayer is not rejected, thou mayest be secure, because his mercy is not removed from thee.^ But when no respect is borne to persons, where there is no compassion of their distresses, no purpose, no mind to do them good, then shall the ear be tiu'ncd from them, no regard had to their petitions.

This being such a kindness, as a kindness it ought to be accepted, and our answerable care it ought to be, to carry ourselves worthy thereof; and that is by making our acknowledgment thereof, as here the psalmist doth, by rendering due praise

' Cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia ejus.— Aug. Enar. in, Ps. Ixv.

to him who is ready to hear us for our good, by opening our ears to his word,^ who is so ready to open his ears to our prayers: to be ready to do what he requircth of us, as he is ready to do what we desire him to do for us. Otherwise we shew ourselves most unworthy of the forenamed kindness : we provoke him to be angry against our prayer, to shut his ears, and to turn them away from us. And so much hath he threatened. ' Because,' saith he, ' I have called, and ye refused; I have stretched out my hand, and no man regarded, &c. They shall call upon me, but I will not answer; they shall seek me early, but they shaU not find me,' Prov. i. 24, 28. ' For he that turneth away liis ear from hearing the law, even his prayer shall be abominable,' Prov. xxviii. 9.^ And that not without just and great cause. For what comparison is there betwixt the Creator and creatures, the Lord and servants 1 ' When we have done all those things that are commanded us, we are unprofitable servants, we have done that which was our duty to do,' Luke xvii. 10. But God is tied to none. What he granteth to us is of his mere gi-ace. Of the benefit of this grace that we may partake, let our care be to endeavour with our uttermost power to do our duty. For the ears of God are always open to the prayers of the righteous.*

Thus much of God's hearing prayer.

The use to be made thereof foUoweth.

Sec. 14. Of the encouragement men have from God's

hearing to pray. Ver. 2. Tlicrefm-e I will call upon him in my days.*

^ Exauditus es ? gratias age quod exauditus es. — Chri/s. Horn. De Profed. Evany.

- Quamdiu in tenebris erroris sum, non me exaudit. Quum vero sol justitice venerit in corde meo, tunc me exaudit.— Jerome, Comment, in Ps. v.

' Semper pise aures Dei justorum precibui patent.— Jerome, Comment, in Ps. Ixv.

'' Tlie prophet joineth these tn-o together with a copulatiye particle, thus, X^pX ^DOli '"'d 'n my days I will call. But because there is in the beginning of the verse this causal particle, >3, for, or because, the copulative must either be used in way of emphasis thus, ' Because thou hast inclined thine ears to me, even in my days 1 will call,' or else be put for a note of inference, as Tremel. and Juu. Idcirco. And tha king's translators, 'Therefore will I call.' This phrase, ^Q'^, in my days, is directly taken; some take it for continuance o£

R 2

GOUGE ON PSALM CXVI.

[Ver. 2.

These words do note the use which the prophet made of God's readiness to hear him: which as a just consequence followed from thence. God having shewed his readiness to hear him, he would from thence take heart still to call upon God. This consequence is here amplified by the time, thus, in my daySji which time, because it is indefinitely set down, compriseth under it all a man's time, so long as he liveth : and because the days of trial are by a kind of property called a man's days, and they are the most seasonable days for man to pray and God to hear, this phrase, in my days, may in particular be applied to the time of trial, the days of his visitation.^ ^Vherefore to join the consequence of calling upon God, and the time thereof, in his days, and that in both the forenamed acceptions, to join, I say, all together, the doctrine thence properly arising is this,

God's hearing one's prayer in fonner distresses is a good encouragement in all future distresses to call upon liim. Thus Jacob having called on God, as he was going from his father Isaac to his uncle Laban, and being graciously heard, took encouragement from thence to call on God again when he heard that liis brother Esau came out against him with four hundred men. Yea, in his prayer he thus pleadeth God's former favour to him: ' With my staff I passed over this Jordan, and now I am become two bauds ; deliver me, I pray thee,' &c. And again, meeting with the man Jesus Christ, he would not let him go till he had blessed him, and given him assurance of safety. And again, when he had cause to fear the envy of all the nations round about him for the cruelty of his sous in destroying the Shechemites, ' at Bethel he built an altar to God,'

time, as the king's translators, who thus turn it, 'as long as I live.' For the word in my days being indefinitely set down, may fitly be extended to all his days, even the whole time of his life. Others, as Tremel. and Jun., expound it of the time of affliction, thus, in dkhus meis, i. afflictionis mcce; as Ps. cxxxvii. 7, the time of Jerusalem's misery is called the day of Jerusalem. Neither of these cross the other: but both may stand together, as is manifested by the doctrine gathered out of these words. Of praying always, see * The Whole Armour of God,' treat, iii. sec. 113, 137, on Eph. vi. 18.

1 Non in paucis, sed in omnibus diebus vita; meae; nam certis diebus invooare, non omnibus, fastidientis est, non sperautis, &c.— Amb. in Oral. De Obit. Theodos.

^ Dies meos possum dicere, dies miserie mese, dies mortali-tatis meec &c.— Atig. Enar. in hunc Ps.

an evidence of his calUng upon God. And again, ' He set up a pillar, and poured a drink-offering thereon,' another like evidence of his calling on God. Thus time after time in his days he called on God. The like might be exemplified in Joshua, Moses, David, and other lungs and prophets ; yea, in Christ himself, who, knowing that his Father heard him always, always called upon him ; in his apostles, and other saints. But it is enough to point at them.

God's former hearing of our prayer is an actual evidence and real demonstration, not only in general of God's willingness to hear, and ableness to help, whereof before, but also of his good-will to us in particular, for he ever remains the same God, of the same mind and vvill. ' I am Jehovah,' saith this God, ' I change not.' Such prayers as were once acceptable to him, will be ever acceptable to him. If after he have once opened his ear he shut it again, the fault is in him that maketh the prayer. Have ye not read what answer the Lord made to Joshua, when, ujjon the discomfiture of the host of Israel before the men of Ai, he ' fell to the earth upon his face before the ark of the Lord untU eventide ' 1 It was this, ' There is an accursed thing in the midst of thee, 0 Israel: thou canst not stand before the enemies, until you take the accursed thing from among you.' But where there is not some manifest obstacle in the person that prayeth, or in his prayer, he that hath once been heard may assure himself that he shall be heard again. God vvill ever be Uke himself.

Good cause there is that we should on this gi'ound diligently observe at what times, in what things, God heareth our prayer. This is a principal prop to support our faith. It is noted as a point of wisdom in the servants of the king of Syi'ia, that they' ' did diligently observe whether an}i;hing would come from the king of Israel, and did hastily catch it,' 1 Kings XX. 33. It would cei-tainly be a part of better wisdom, and a matter of far greater consequence, diligently to observe wherein God's ear hath been incUned to us, what suits he hath granted unto us. Om- spirits would be much quickened thereby, and our faith much strengthened. He that thus pleaded God's hearing of others' prayers, ' Our fathers cried unto thee, and were deUvered: they trusted in thee, and were not confounded,' Ps.

GOUGE ON PSALM CXVI.

19

xxii. 5, had his faith questionless much supported thereby. How much more may we by God's hearing our ovoi prayer! Such a ground of faith had Dand when he said, ' The Lord that delivered me out of the paw of the Hon, and out of the paw of the bear, he will deliver me out of the hand of this Philistine,' 1 Sam. xvii. 37. We lose the main benefit and comfort of God's gracious inclination toward us, if we make not this use thereof.

Quest. How may we know when God heareth our prayer ?

An-i. ^\Tien we are sure that our prayer for the matter is according to God's mil, (1 John v. 14,) agreeable to his word, and withal have the inward testimony of our conscience bearing us -ontness that in truth from our heart we have made our prayer, and God hath thereupon granted what we have craved, we may, we ought to think and say, that God hath heard our prayer.' Tliis is not simply in itself a vainglorious ostentation of the worth of our prayer, as of a work proceeding from us, but a grateful acknowledgment of God's gracious acceptation of his own ordinance. God is the fountain of all blessing. He can cause his blessings to flow from liim by what means seemeth best to himself. Now he in his wisdom hath sanctified prayer as an ordinary means of recei^-ing bles.sing from him. Wherefore, when God upon prayer made for such and such blessings hath granted them, to think and say God hath heard our prayer, is but to acknowledge that he hath done the things in and by the means wliich he liimself hath sanctified, and to justify his faithfulness in that order and course wliich himself hath set down. We oft pray, and God granteth that we pray for, and yet we are loath to say, God hath heard our prayer. We are prone to thmk that that which happeneth, though by prayer it were craved of God, falleth out by chance; and that it would have fallen out whether we had prayed for it or no. This conceit maketh us backward to praise God for the good things wliich we have. Fortune and chance- have ob-

' Cum haec omnia gesta apud me cernerem, quomodo non crederem quod inclinavit aurem suam mihi.— Avg. Enar. in hunc Ps.

- Of chance, see ' The Extent of God's Providence,' on Mat. X. 29, sec. 5. Si casibus reguntur homines, nulla providentia aliquid geritur.— Aug. Enar. in Ps. xxxi. Fortuitum (quje,

tained so gieat esteem among men, as God is thereby robbed of much glory. No such thieves of God's glory as they ; they take away the whole glory of his providence. For if men's affairs be ordered by chance, nothing is done by pro\'idence. But if we were thoroughly instructed in the di\ine pro\ddence, and persuaded of the wise order and course of the same, in and by such means as in the word of God are revealed, our opinion of fortune and chance would vanish as a mist before the bright sunshine. For that which is casual (which the vulgar call fortune) is ordered by a certain secret course, which is providence. Now a diligent observation of the fruit and effect of our prayers wUl give us good e\idence of the divine providence, and make us more thankful for good things bestowed, and more faithful, fen-ent, and constant in prajang for the things which we want. And let no man hence imagine that God may be tu-ed -with suitors and suits. He is not as man. He taketh great delight in prayers well-ordered and rightly made. Such suits, the more frequent they are, the more welcome they are. Therefore, because thou always receivest, always crave.^

This of the manifestation of God's kindness in general.

The particular exemplification thereof followeth.

Sec. 1.5. Of the expression of the pvphct's dkircss,

Ver. 3. The soirons of death compassed me, and the 2)ains of hell got hold upon me: J found trouble and sorrow.

Here beginneth the exemplification ^ of God's kindness to liis servant; the first branch whereof is a description of the danger wherein he was, and out of which he was delivered. Now to magnify the kindness of God the more in dehvering him out of the same, he settetli it out with much variety of words and phrase.

1. The first word ''b^H is diversely translated. Some expound it snares,^ some cords,'' some sorrows.*

vulgo fortuna nominatur) occulto quodam ordine regitur.— Avff. contr. Acad., lib. i.

' Quia semper accipis, semper invoca.— Amir, in Oral, de Obit. Tlieoflos.

' Sec. 2. ' Genevens. Eng. Metre. ^ Funi.f, Jerome.

' K. Translat., Trem. aud Jun., Gr. Septuagiut.

GOUGE ON PSALM CXIV.

[Ver. 3.

The reason of this difference is because the word itself is metaphorical.! jt jg taken from cruel creditors, who wLU be sure to tie their debtors fast, as with cords, so as they shall not easily get loose and free again. The pledge which the debtor leaveth with his creditor as a pawn, hath this name in Hebrew; so also a cord wherewith things are fast tied; and the mast of a ship fast fixed, and tied on every side with cords ; and bands or troops of men combined together; and the pain of a woman in travail, which is very great; and destruction with pain and anguish. Thus we see that such a word is used here as setteth out a most lamentable and inextricable case.

2. The next word, of death, JT)D, sheweth that his case was deadly; death was before his eyes; death was as it were threatened.

3. He is said to be comj>asscd herewith in two respects : (1.) To shew that these sorrows were not fax off, but even upon him, as waters that compass a man when he is in the midst of them, or as enemies that begirt a place. (2.) To shew that they were not few, but many sorrows, as bees that swann together.

4. The word translated pams, '•"IIJD, in the original is put for sacks fast bound together, and fiint stones, and fierce enemies, and hard straits; so as this word also aggi-avateth his misery.

5. The word translated hcU, 71X1^1 is usually taken in the Old Testament for the grave; it is derived from 7'iW, a verb that signifieth to crave, because the gi-ave is ever craving, and never satisfied.

G. The words translated gat hold on me, ^J1K!iJ3, and I found, XJJQN, are both the same verb ; they differ only in circumstances of tense, number, and person. The former sheweth that these miseries found him, and as a Serjeant they seized on him; he did not seek them, he did not wittingly and wilfully cast himself into their clutches; he would most willingly have escaped them, if he could. The latter sheweth that indeed he found them; he felt the tartness and bitterness, the smart and pain of them.

^ Debita, vel pignora pro debitis. Item funes et dolores qui ceu funes constringunt. 7^n Debuit, obstrictus est sere alieuo.

7. The word translated trouble, mSJ of ~n>{, hath a near affinity with the former word translated pain, ")ikO of "I12>, and is used to set out as great misery as that; and yet further to aggravate the same, another word is added thereto, sorrow.

8. The last word, sorrow, "^y of nJl\! importeth such a kind of calamity as maketh them that lie under it much to grieve, and also moveth others that behold it much to pity them. It is oft used in the Lamentations of Jeremiah. Either of these two last words, trouble and sorrow, do declare a very perjalexed and distressed estate; what then both of them joined together 1 For the Holy Ghost doth not multiply words in vain.

Sec. 1G. Of the great distresses ichermnto saints are subject.

The forementioned expression of the prophet's distress affordeth this observation.

Saints may fall into deadly dangers and desperate distresses. None can deny this proj^het to be a saint. The express mention of death and grave give just occasion to say that his danger was deadly.^ The other words of compassing about, getting hold, finding, bonds, pains, trouble, sorrow, as they have been exjjounded, do argue that his distress was desperate ; desperate, I say, not in relation to God, as if there were no hope of help in him, but in relation to man, being such as is be3^ond his ability to afford any relief, and so desperate, according to that which Jehoshaphat said, ' We know not what to do,'—• namely, in regard of human help; yet in respect of his hope in God he addeth, ' Our eyes are upon thee, 0 our God,' 2 Chron. xx. 12.

Take a view of the dangei-s and distresses wherein were Jacob, Gen. xxxii. 7, and xxxiv. 30; Joseph, Gen. xxxvii. 18, &c., and xxxix. 19, &c. ; the Israelites in Egypt, Exod. i. 14, &c., and v. 5, &c.; and at the Eed Sea, Exod. xiv. 9; in the time of the judges very often. And wherein were Moses, Exod. xvii. 4, Num. xvi. 2, &c.; Job, chap, ii. 13; David, 1 Sam. xxx. 6; Abijah, 2 Cliron.

' Ingemuit pra; dolore. Hino 71'aw, gemo, deploro.

^ Quicuaque in via linjiis seculi fuerit, quamvis iloyses, et Aaron, quamvis Hieremias sit et Helias, tamen uecesse est eum de tentationibus ^Egypti, et solitudinis bibere.— Jerome, Comment, lib. i. In Hab. 2.

Veu. S.]

GOUGE ON PSALM CXVI.

"21

xiii. 13 ; Asa, 2 Clirou. xiv. 11 ; Jeliosliapliat, 2 Cliron. XX. 12 ; Hezekiah, Isa. xxxvii. 3, and xxxrai. 10; Jouali, chap. i. 15; Jeremiah, chap. xxx\'iii. G; Daniel and his three companions, Dan. iii. 21, and ^-i. 16; Christ, Luke iv. 29 ; the apostles. Acts V. 18; Peter, Acts xii. 4, &c.; Paul, Acts xxi. 28, &c.; and many other, whose histories are recorded in the Holy Sciiptures, and other books; take a view of all the dangers and distresses wherein they were, and it will evidently appear that they were deadly and desperate.

This God suffers both to give the more clear demonstration of liis own divine properties, as his of prudence, providence, power, pity, truth, &c., and also to afford means for a more thorough examination of the graces he bestoweth on us,' as of our faith, hope, wisdom, patience, courage, constancy, &c. Yea, he suffereth the day of tribulation to fall on us, that we should call on liim, for, were it not for aflliction, we should scarce call on God.-

1. Take heed,' therefore, of over-rash censure. Judge not such as ai-e compassed with the sorrows of death, and on whom the pains of heU have got hold who have found trouble and sorrow ; if they have professed themselves to be God's servants, judge them not to be hj^jocrites, to be forsaken by reason of their distresses. This was the fault of Job's -svife, to whom Job made this %\dse and just answer, ' Shall we receive good at the hand of the Lord, and shall we not receive exiW Job ii. 9, 10; whereby he sheweth that the same God who sometimes giveth to his saints much prosperity, may also in his un-seai-chable vvisdom lay heavy crosses upon them, and yet account them saints. The friends also of Job, though they performed a friendly part in coming to visit him, yet foully failed in mi.sjudging his inward disposition and outward conversation, and that upon no other ground than the great calamity wherein they saw him lie. On tliis very ground Davdd's enemies judged him to be forsaken of God. This censure is both maUcious in itself, and also injurious and grievous to the party mis-censured. AU that the devil could do against Job could not so vex his soul

1 See ' The Whole Armour of God,' treat, i. part 2, sec. 2 ; Hid., part 4, sec. 11 ; ibid., treat ii. part 5, sec. 12.

» Ad hoc permisi diem tribulationis tibi fieri, quia forte si non tribulareris, non invocares me.^Auy. Enar. in Ps. xlis.

and perplex his spirit as his wife's and friends' censure did. Many saints that with their crosses are much pressed, are with such censures almost oppressed.

2. As others may be misjudged, so also may men mis-censure themselves and their own estate, by thinking they are cast off and forsaken of God, because God suffereth them to fall into the snares of death, into trouble and sorrow. The apostle was otherwise minded when he said, ' We are troubled on every side, but not distressed : we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed,' 2 Cor. iv. 8, 9. When a man hath the testimony of his conscience for the sincerity of his heart, he need no more doubt of God's fatlierly favour to him, tliough he be as much afflicted as Job was, than Job ilid, who, notwithstanding all that Satan could do, or liis friends could say, doubted not of his title and interest to God's favour, but confidently said, ' Though he slay me, yet will I tnist in him, and I will maintain mine own ways before him. He also sliall be my salvation,' Job xiii. 15, 16.

3. There being no such outward affliction but may befall a saint, we may on tliis ground comfort ourselves, even in the midst of trials. If this were a sound ground of comfort, ' There hath no temptation taken you but such as is common to man,' 1 Cor. X. 13—as sound it must needs be, because laid down by an apostle—surely this must needs be much more a sound one, ' There hath no temptation taken you but such as is common to a child of God.' Faint not, therefore, under any cross, but remember the consolation ' which speaketh unto you a^ unto children: My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him,' Heb. xii. 5.1

4. That when we find trouble and sorrow we may not faint, it is fit to be prepared beforehand ; and in the days of our peace and prosperity to meditate on this condition whereunto all saints are subject, from which none are exempt. That which befalls any one may befall every one. There never was nor shall be any that have had or shall have a protection in this case, or immunity from this condition. For our preparation we have an excellent direction, Eph.

' See ' The Whole Armour of God,' treat, ii. part 5, sec. 20.

GOUGE ON PSALM CXVI.

[Vkr. 3.

vi. 10, 11, &c., which was for this end prescribed, as is e\"ident by this clause, ' That you may be able to withstand in the evil day, and ha\'ing done all, to stand,' Eph. vi. 13.i

Sec. 17. Of aggravating a distress after delirerancc.

The forementioned - aggravation of the prophet's distress at this time of gratulation, even when he was freed from it, further sheweth that—

The uttermost extremity of a calamity is to be acknowledged after we are delivered out of it} Read for this purpose the beginning of Deborah's song, Judges V. 6, 7, and Hezekiah's whole song, Ps. xxsrviii. 10, &c. Da\dd is copious herein in many of his psalms, and St Paul in many of his epistles.

1. The judgment of a man will be hereby the better instnicted in the cause of his deliverance to be from God, and tlie more con\'inced of the equity of his duty in giving thanks.

2. His heart also vnh be the more enlarged to admire, and his mouth the wider opened to celebrate the power, and -vvisdom, and mercy of God in his deliverance.

The application of this point nearly concerns us who have so lately * received so gracious, so miraculous a deliverance from so deadly a danger, as the Uke hath not been heard of in former ages. The kind of danger, and the fear which possessed us while we were in the midst thereof, is oft to be meditated on; yea, and to be recorded also, as here the psalmist by divine instinct recordeth his, that if it should in process of time shp out of our memories, we might have that means to recall it again. And not only the substance thereof in general, but also such particular circumstances as may make to the aggravation thereof.

Many will whine pitifully while the cross lieth on them, and complain exceedingly of the weight thereof. They will then set out every circumstance of aggravation to the uttermost, if not beyond the uttermost truth; but when they are freed, at ease, and at liberty, then lightly think of it, and say there was more fear than needed. Thus is the deliverance

' See ' The AYhole Armour of God,' treat i. part 4, sec. 6, &;c. ^ Sec. 15.

5 ' Graphic^ miseras vitsc Buse rationes, postquam ab iis liberaverateumDeu8,clescribit.'—ilwi^. Con/ess., lib. 1, 2,3,&c.

* Sec. 3.

slighted, God's power, providence, and grace disrespected, men's hearts closed, and tongues tied from giving to God his due praise; and God provoked either to inflict heavier judgments, or else to cease to smite them any more with the stripes of a father, and to give them over to a rejirobate sense. In a word, by that means the profit and benefit of a visits ation is lost.

There be others that after their deliverance will much sjieak of the danger wherein they were, and of the very extremity thereof; but how 1 boastingly, vaingloriously ; bragging of their o^vn ynt and forecast, or, to use their own base and vulgar phrase, of their good fortune. Thus is God by anotlier extreme robbed of that honour which is due to him.

To avoid these two extremes the forenamed duty is rightly and wisely to be performed; that so that which is good in the substance may for the manner be well done. For which end these rules may be of good use :—

1. Empty thy soul of all self-conceit, and humbly acknowledge thyself ' not worthy of the least of all God's mercies,' Gen. xxxii. 10.

2. Well weigh -with thyself, and willingly make known to others, what little hope of deliverance thou hadst in the extremity of thy calamity. ' I said,' saith lie who made a psalm of praise after his recovery, ' I said, m the cutting off of my daj^s, I shall go to the gates of the gi'ave,' &c.. Isa. xxx\Tii. 10, &c.

3. Record the evidences of God's more than ordinary provddence, that thyself and others which hear may discern where the finger of God hath shewed itself. He that said, ' Tliis is the Lord's doing ; and it is marvellous in our eyes,' Ps. cxviii. 23, well observed the work of God.

4. Remember how thou wert affected in the distress; whether thou didst then call upon God for deliverance. If thou didst, make kno-wn as much. Boldly think and say, as the psalmist, ' In my distress I cried to my God: he heard my voice,' Ps. xviii. 6. This will be an evidence of the work of God, that he hath delivered thee.

5. Wiat thou doest, do in way of praise to the gloryof God,as the psalmistwhere herecordeth agreat deliverance, and ascribeth it to the Lord, iuserteth tliis clause, ' Who is worthy to be praised,' Ps. xviii. 3.

6. What thou doest in this khid do before such as

GOUGE ON PSALM CXVI.

23

thou supposest have minds and hearts disposed to take notice of God's works; as tliis prophet said, ' I will pay my vows unto the Lord in the presence of his people,' Ps. cxvi. 14; before such, a man dares not boast of anything but of God and his work. 7. In this kind what thou doest, do it as before the Lord. AMien tliou art alone before him, then open thy soul in the aggravation of thy distress to the full. AMien thou ai-t in company let thy heart be fixed on the Lord. No better means to keep thee from boasting in thyself Thus did he whose mouth was so full of God's praises, ' I have set the Lord,' saith he, ' always before me,' Ps. xvi. 8.

Sec. IS. Of the resoliiiion of the fourth verse.

Ver. 4. Then called I upon the name of the Lord ; 0 Lord, L beseech thee, deliver my soul.

IL Thei second branch of the exempliiication of God's kindness setteth out the means which the prophet used to obtain deliverance of the Lord, and that was in one word prayer, which is here noted in this fourth verse, where we may observe :

1. A general declaration of that means, 'Then called I upon the name of the Lord.'

2. A particular expression of the main substance thereof, 'O Lord, I beseech thee, deliver my soul.'

In the general, three distinct points are observable :

1. The time, 'Then.'

2. The action, ' I called.'

3. The object, ' Upon the name of the Lord.' In the particular, we may discern :

1. The manner of framing his prayer.

2. The matter that is praj^ed for.

The manner pointeth out two graces of special use to make pra3'er effectual:

1. His faith, 'OLord.'

2. His fervency, ' I beseech thee.' The matter exjjressetli:

1. The thing desired, ' Deliver.'

2. The subject for which it is desired, ' ]\Iy soul.'

Sec. 19. Of seeking a remedy in misery. The first pomt to be obser\^ed in the fourth verse is the general declaration of the means used for deliverance. And thereof the first special branch is the time when that means was used, ' Then called I,' &c. ' See sec. 2.

That particle of time is in the original expressed by a copulative particle, ' and,' which is thus joined with the former, ' I found sorrow, 01^2"), and on the name of the Lord I called.' It is usual with the Hebrews to point at the time of doing a thing by joining the thing done with the occasion of doing it. And if in English we should thus speak, ' I was in prison and petitioned the king,' any would thence gather the time when the petition was made, as if it had been said, ' When I was in prison, then I petitioned.' Wherefore for perspicuity sake this particle of time, ' then,' according to the true sense of the word, is here not unfitly used, and from thence this instruction may be inferred.

In distress redress is to be sought.''- It is that which God hath commanded, and to which he hath made a promise, Ps. 1. 15, which the saints in all ages have done, Ps. xxii. 5, and found good success therein ; yea, which very sense teacheth unreasonable creatures to do. Job xxxviii. 41.

It is the very end why God hath afforded means of redi'ess, that they should be sought and used. To be careless herein is to neglect the divine providence for our good, whereby men shew themselves both ungrateful to God and injurious to their o^vn souls.

Just cause there is on this ground to reprove those stupid blocks who are never moved in any judgment to inquire after any means whereby it may be removed; but upon conceit that it is an iue\dtable destiny neglect all means, thinking that if their hap be to escape, it is well, but if they must needs perish, it cannot be avoided. ^ Thus, by the shallo'miess of their conceit, they cross the incom-prehensibleness of God's wisdom, or rather by their obstinate blockishness they pervert the revealed goodness of God. For the vnse God, keeping close to himself his detennined purpose, hath in goodness revealed means for such an accomplishment of his counsel as may best make for our good; in use of which means, if we be conscionable, we shall assuredly find God's will accomplished to the best. It is not therefore their destiny, but their folly, that such as neglect means wananted and sanctified by

' Revera pauper et inops, pulsa ad eum qui aperit.— Bern, super Cant. Serm. 1.

' See ' Whole Armour of God,' treat, iii. part 5, sec. 18, 19.

GOUGE ON PSALM CXVI.

[Ver. 4.

God's word do perish, wherein they make themselves accessory to their o-\vti destruction. For howsoever the patrons of destiny do attribute all things thereto, both good and e\al, yet it is evident, that God justly reveugeth in e\il men their deserts, but bestoweth all good things through an undeserved grace, of his oivn merciful inclmation; so as of him grace and help in time of need is to be sought. ^ This therefore will be our wisdom, to take notice of the distress wherein we are, to Luquu-e after the best means of help and succour, and to be conscion-able in using it. Common sense and natural reason move men to seek after temporal, sensible remedies, and to learn which of them have a pivbaium est, an experimental evidence of good done by them. To such as are minded to beUeve God's word, and to use that remedy to wliich God himself and his saints in all ages have given a p)vhatum est, the next following doctrine will be of good use.

Sec. 20. Of prayer in affliction.

The second - special branch of the general declaration of the means is the action used : ' I called,' saith the prophet. This having relation to the Lord, as the next words shew, settetli out his praying to God. And this was that sovereign, that effectual means which he used; so as—

Prayer is the best remedy in a calamity. This is indeed a true caiJiolicum,^ a general remedy for every malady. Not like the empiric's catholicum, which sometimes may work, but for the most part fails, but that which upon assured evidence and constant experience hath its probatum est; being that wliich the most wise, learned, honest, and skilful Physician that ever was, or can be, hath prescribed,—even he that teacheth us how to bear what is to be borne, or how to heal and help what hath been borne.^ Well weigh the testimonies of Scripture ^ pro-

' Fati assertores et bona et mala hominum fato tribuunt. Deu3 autem in mails hominum merita eorum debita retribu-tione persequitur, bona vero per indebitam grati.am miseri-cordi voluntate largitur.— Aug. contr. 2 Epist. Pdag. ad Bonifuc, lib. i. cap. 6. - See sec. 19.

' Quiutilianua, lib. ii. cip. 13, interpretatur Ka6o\iKa, uni-versalia, vel pei-petualia.

* Potens est Deus, vel docere tolerandum, vel sanare tole-ratum.— Attg. Eiiar. in Ps. xlix. ' Sec. 19.

duced for proof of the general doctrine, that redress is to be sought, and they will be found very pertinent to this particular kmd of redress, prayer. This is the remedy wliich God hath commanded to be used, and whereto he hath promised liis blessing, which accordingly hath been used, and an answerable blessing observed. Yea, further to shew the effectual operation hereof, when the Lord hath resolved not to cure, he hath forbidden this remedy to be used; as if, if it were used, it must needs do the deed, it could not be in vain.

It is no latent virtue in prayer, as it is a work performed by man, that maketh it so effectual in operation; but the order which it hath pleased the divine wisdom to estabHsh. God being the fountain of all blessing, the author of all help, that ' father of lights from whom every good gift Cometh,' James i. 17, who can convey what help and succour it pleaseth him,—and there is nothing so difficult which, by the help of God, cannot be accomplished,!—he who can afford help by what means it seemeth best to his wisdom, hath sanctified this means of prayer for us, thereby ' to obtain mercy and to find grace to help in time of need,' Heb. iv. 16. And that because m and thereby God who is called uj)on is much honoured, and man stripped of all matter of boasting and self-conceit. ^ For in that men seek help by prayer of God, they testify an acknowledgment,—

1. Of their need. For need, yea, sense of need makes men crave.

2. Of their own inipotency. For they who are able to help themselves, use not to seek help of others.

3. Of the disability of other creatures to help. For they who can have succour nearer hand, will not seek further off for it. By prayer the soul ascendetli into the highest heavens, to the throne of the highest majesty, because lower than that it can have no hope of help.

Finally, if ever men uncover their nakedness, open their sores, lay forth their -WTetchedness, set their

' Nihil est tam arduum atque difficile, quod non Deo juvante planissimura atque expeditissimum fi.xt. In ipsum itaque suspensi, ab eo auxilium deprecemur.-^-4i(^. de Lib. Arbit., lib. i. cap. 6.

' See ' The Whole Armour of God,' treat, iii. sec. 17.

GOUGE ON PSALM CXVI.

25

sins ill order, confess tlieii- guiltiness, acknowledge tlieii' cursedness, cast away all cloaks of vain hopes in themselves, and in other creatures, it is in prayer. For proof hereof, set the pattern of the saints' prayers recorded in Holy Scripture before you.

1. Here take notice of the cause why men in their needs and distresses lust and have not, desire to have and cannot obtain : even because, as the apostle hath set it down, they ask not. Hath God sanctified a means for attaining help in all our necessities and extremities, and shall we think that he will sutler his ordinance to be crossed ? Can we expect help by any other course than that wliich in his wisdom he hath prescribed ? ' Let not that man think that he shall receive anything of the Lord.'

2. Be exliorted, as to take notice of your necessity, so to be conscionable in using tliis warrantable remedy.

(1.) "When thou feelest any sj-mptoms of God's anger vexing and grie\'ing thy soul, pray, and say, ' 0 Lord, rebuke me not in thy wrath,' &c., Ps. xxx^'iii. L

(2.) When thou observest the power of sin to begin to prevail over thee, and to make thee a vassal, pray, and say, ' Keep back thy servant from pre-sumptous sins; let them not have dominion over me,' Ps. xix. 1.3.

(3.) "When fears of falling away possess thee, pray ' that thy faith fail not,' Luke xsdi. 32.

(4.) When thou art assaulted with violent temptations, pray against them: pray that ' God's grace may be sufficient for thee,' 2 Cor. xii. 8, 9.

(.5.) When thou wantest wisdom, or any other grace, ' a.sk it of God.'

(6.) When thou art visited with sickness, or art ill any like distress, pray as Hezekiah did ; yea, ' Call for the elders of the church, let them pray over thee,' James v. 14; that at least ' the Lord would strengthen thee on the bed of languishing, and make thy bed in thy sickness,' Ps. xli. 3.

(7.) When there is fear of enemies entering into the land, pray that ' there be no invasion, nor complaining in our streets,' Ps. cxliv. 14.

(8.) "\\nien thou hearest of traitors conspiring against the peace of the land, pray to God to ' turn their counsel into foolishness,' 2 Sam. xv. 13.

(9.) When thou seest multitudes scattered abroad,

as having no shepherd, pray ' the Lord of the harvest that he will send forth labourers into his harvest,' Mat. ix. 38.

(10.) When ministers are silent or silenced, pray that ' they may open their mouth boldly, to make known the mysteries of the gospel,' Eph. vi. 19.

(11.) When thou canst not profit by the word, pray that ' the Lord would open tliine eyes and heart,' Ps. cxix. 18; Acts xvi. 14.

(12.) When thou wantest good success, pray, and say, ' Prosper, 0 Lord, the work of om* hands; 0 prosper thou our handiwork,' Ps. xc. 17.

(13.) When thou fearest that thy children have done amiss, do as Job did, ' oSer the sacrifice of prayer for them,' Job i. 5.

Let the like be done for husbands, wives, masters, servants, kindred, friends, neighbours, and all others in any need or distress. In all'things, at all times pray: pray for removing evils, pray for obtaining good thmgs.

Sec. 21. Of calling on God as known by name.

The third special branch of the general declaration of the means is the object to which the fore-mentioned action of prayer was directed : and that is thus expressed—' the name of the Lord.' Of calling on God, I shall not need here to speak j^ all that was before delivered of prayer concerned prayer made to God.

The point that remaineth to be insisted upon, is the manner of setting do-\ra this object, thus, the name of the Lord.

The name of God is that whereby God is made lvnown.2 By this phrase, then, he importeth that he called on God, as God had made himself known; with understanding of, and respect to those divine attributes whereby God as by a name had revealed himself: whereby is given us to understand that

God must be called upon as one that is knmcn.^ The many titles attributed to God in saints' prayers, whereby God is manifested to be the true God, and distinguished from all false gods, are evident demonstrations of this truth. Take for instance these :

' See ' The Whole Armour of Got!,' treat, iii. sec. 5, 6. ^ See the ' Guide to go to God,' sec. 20. ' Lege precationem Augustini ad Deum, Soliloquiorum, lib. i. cap. 1.

S

GOUGE ON PSAI.M CXVI.

[Ver. 4.

' 0 God of my father Abraham, and God of my father Isaac,' Gen. xxxii. 9. ' The Lord, the God of the spirits of all flesh,' Num. xxvii. IG. '0 Lord of hosts,' 1 Sam. i. 11. 'Thou art great, O Lord God: there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears,' 2 Sam. ■iii. 22. ' 0 Lord God of Israel, there is no God like thee,' &c., 1 Kings viii. 13. ' O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth,' 2 Kings xix. 15. 'Thine, 0 Lord, is the greatness, and the power, and the glory, and the victory, and the majesty,' &c., 1 Chron. xxix. 11. '0 Lord God of heaven, the great and terrible God, that keepeth covenant and mercy,' &c., Neh. i. 5. The books of the Psalms and prophets abound with such titles as set out the name of God. And in the New Testament thus his name is set out: ' The Father of our Lord Jesus Christ,' Eph. iii. 14.

God's name, as it is set out in the word, is both a glorious name, full of majesty; and also a gracious name, full of mercy. His majesty worketh fear and reverence, his mercy faith and confidence.^ By these graces man's heart is kept within such a compass, as he will, neither presume above that which is meet, nor despau- more than there is cause. But where God's name is not rightly known, it cannot be avoided but that they who come before him must needs rush upon the rock of presumption, or sink into the gulf of desperation. Necessary, therefore, it is that God be known of them that pray to him, that in truth they may say, ' We have called upon the name of the Lord.'

Be persuaded hereby all that desire so to offer up your spiritual sacrifice of supplication to God, as he may have respect to your persons and prayers, (as he had respect to Abel and his offering;) be persuaded to learn to know the name of God, as in his word it is made known ; and then, especially when you draw near unto him, meditate on his name. Assuredly God will take good notice of them that take due notice of him, and will open his ears to them by name who rightly call upon his name.

' Nullum Dei nomen reperietis quod non aut pietatia gra-tiatn, aut potentiam majestatis sonet.— Bern, super Cant., Serm. xv.

Sec. 22. Of saints' familiar access to God.

The particular expression of the substance of the prophet's prayer is in these words, ' 0 Lord, I beseech thee, deliver my soul.' Wherein the first thing to be considered is the manner of framing his prayer to God, in the vocative case and second person, as it were face to face speaking unto God : ' 0 Lord ;' whereby we are taught that

Saints have a holy familiarity icith God.^ They need not send in their petitions to him by some of his servants, they may even by name present their prayers to himself; yea, they ought so to do. To omit many hundred of examples that might be alleged out of the approved prayers of the servants of God, guided therein by the Spirit of God, and recorded by the Holy Ghost, (for this was their constant custom, to direct their prayers even to God himself by name,) that pattern which our Lord pre-scribeth in his perfect platform of prayer is a sufficient jjroof of the point; for he that knew what familiarity vnih God his children might warrantably use, teacheth them thus to pray to God,—' Our Father.'

God's indulgences towards us is the only ground of this prerogative. His desire is to do us good on all occasions, and in all our needs to help us.

Wherefore, that we may not be kept from him, and miss of that good which he intendeth to us, he affordeth us this admii-able familiarity and comfortable hberty to come ourselves into liis presence, and even into his bosom to pour forth our whole hearts. A prerogative tliis is whereby we are advanced above death, and above all things subject to corruption.^

Now I beseech you that ye receive not this grace of God in vain. It is a high honour, a great favour, proper to favourites. That which on our parts is hereupon expected, is, that we freely use this prerogative, and ' draw near with a true heart, in full assurance of faith.' If God were not minded to receive our petitions, and to grant our requests, he would never afford us so free and friendly access

1 Profecto cum deo confabulamur, quoties vacamus depre-catioui.— Chrys. dc Orand. Dtum, lib. i.

' Necesse est ut qui cum Deo familiaritatem habeat, superior evadat et morte, et omnibus quse conuptioni sunt obnoxia.— Chrys., loc. cxtat.

GOUGE ON PSALM CXVI.

27

into his chamber of presence. We do not, as Esther did by going into king Ahasuerus his inner court, put our lives in hazard by presenting our persons and prayers before the face of God, but we do that which much pleaseth him, and which will bring much peace to our own hearts. For as thereby we gain much assurance of God's fatherly favour to us, so we may be sure to have all our lawful and meet desires granted unto us. Ask, therefore, what thou wantest: ' Ask of God himself, who upbraideth not; ask in faith, nothing doubting, and it shall be given thee.' True faith will draw us unto God. The centurion, the more his faith increased, the more boldly and famiharly he approached to the Lord.^ Compare Luke ^-ii. 3, &:c., with Mat. vdii.- 5, &c., and well weigh their manner of setting down the histoiy of the centurion's coming to Christ, and it will appear that the centurion, in desire of his servant's recovery, first sent the elders of the Jews to entreat Christ to come to his sick servant. But so soon as they were gone, better thinking of his own unworthiness and of the power of Christ, he sent friends to stay his coming, and only by his word in absence to cure his servant. Yet further meditating on Christ's goodness, to shew that it was not in pride that he sent others rather than went himself, he takes boldness and went himself to Christ.

Sec. 23. Offen-ency in prayer.

The second branch of the prophet's manner of expressing his prayer is in this phrase, ' I beseech thee,' which importeth a kind of earnestness.- For the tilings which we fain would have we use to entreat for, as St Paul, who earnestly desired that the Galatians should return to him, thus expresseth his desire : 'I beseech you be as I am,' Gal. iv. 12. Hence learn, that

Prayers made to God must he fervent. A property this is appertaining to prayer much pressed in Scripture, and that under these and suchlike metaphors: ' crjnng,' Exod. xiv. 15; 'striving,' Eom. X7S-. 30 ; ' wrestling with God,' Gen. xxxii. 24; ' renting the heart,' Joel ii. 13;' pouring out the

1 Centuiio, quo magis credidit, eo magis accessit ad Do-minum.— Avrj. de Cunsens. Evan., lib. ii. cap. 20.

' T\m de hao voce vide infra, ver. 16, interpretatur rogo et deprecor.— Jerome in hunc. loc.

soul,' 1 Sam. i. 15; 'panting after, thirsting for,' Ps. xlii. 1, 2. Yea, it is expressly requu'ed ('be fervent in spirit,') and added as a jiroviso to effectual prayer, James v. 16.

Fervour in prayer is as fire put to powder, which makes it ascend high.^ Yea, prayer, if it be made ivith intension, will be as armour of i^roof against all that can annoy a Christian. Fervency makes prayer so much the more prevalent, in that it mani-festeth a high esteem of the thing for which we pray, tiiith of our desire, and faith in obtaining. Who will be earnest for that which he little regards 1 '\Miere the desire is feigned, how can the heart be thoroughly affected or inflamed ? If there be distrust, doubt and fear of prevailing, will not the spirit be heavy and the desire cold 1 But God is well pleased when he discerneth that men highly prize, heartily seek, and confidently expect his favour. True fervency, then, arising from all these, must needs be acceptable to God, and fervent prayers effectual, for they pierce heaven, whence they cannot return empty without blessing.

Let us now rouse up our spirits when we call upon God; let us entreat him, beseech him, importune him, not take any nay. Do as the widow did in the Gospel, Luke xviii. 2, S:c., with the hard-hearted judge, give him no rest.^ We have to deal ^vith a father, with a tender-hearted father, who delights to hear his children beseech him, so as we may rest upon it that our beseechings shall not be in vain.

Sec. 24. Of delivering a man's soul. The matter^ of the prophet's prayer is in these words, ' Deliver my soul.' The thing desired, ' deliver,' importeth that he was in distress, which he acknowledged in the former verse, and that to be freed out of that di.stress he called upon God. The subject for which deliverance is desired, his soul, is synecdochically put for his whole person, body and soul; a synecdoche frequent in Scripture, so clear as translators do oft turn this very word, person. In this and other like places, soul is put for a man's whole person very emphatically: 1. To shew the

' Magna arnia sunt oralio si cum intentione fuerit.— Chrys. in cap. 11 ad Ihb., Horn. 27

'' See 'Tlie Wliole Armour of God,' treat, iii. sees. 141, 142, 143. 'See Sec. 18.

GOUGE ON PSALM CXVI.

[Ver. 4.

grievousness of the distress, it pierced to their very souls ; 2. To shew the danger thereof, it brought their very souls, their life into danger; thus it ap-peareth that that which the prophet desired was to be freed from such a distress as endangered his life.

This kind of praj^er, namely, for deliverance from evil, is called deprecation.

The evil from which he prayed to be delivered was such an one as touched his person ; it was temporal, corporal. The description of it iu the former verse sheweth as much.

It was also deadly ; it brought his life into danger.

Three observable points may be gathered from this matter of the prophet's prayer.

I. Deprecation may and must be used.i Hereof see ' The Whole Aimour of God,' treat, iii. sec. 32, &c., and the ' Guide to go to God,' on the 5th petition of the Lord's prayer, sec. 156.

II. Deprecation may and must be iised against temporal evils, even such as touch our persons, our bodies as well as our souls. Let the places whereto reference is made in the former point be advisedly marked, and we shall find this branch also handled; yet further for this particular, see the ' Guide to go to God,' on the 4th petition, sees. 81, 83, 89, 93, 99, 100.

III. In danger of death deliverance may be sought of God.

Sec. 25. Of praying for deliverance in danger of death. That it is lawful when our life is in hazard to seek help of God is evident, as by the frequent practice of them who well knew what was lawful for them to. do, so by God's gracious hearing of their prayers, and delivering them from death. Here we have David's pattern.^ Take for further instances in this case the examples of Moses at the Eed Sea, Exod. xiv. 15 ; Jonah in the whale's belly, chap, ii. 1 ; Hezekiah when he had received from God a message of death, Isa. xxx\'iii. 1, 2; and the church for Peter when he was bound in prison. Acts xii. 5. Yea, the apostle oft requireth this duty to be per-

' Lege Augustini precationem in afflictiune, qua multa de-precatur mala.— Medit., cap. 38.

' David perpetuis precationibiis plurimoa dolores pressuros eiira removit. Ita et Job ad Deiira preoibus utebatur.— Chrys. de Pror. Dei. lib., iii.

formed for him in his dangerous distresses ; among other places especially note these, Eom. xv. 30 ; 2 Cor. i. 11 ; Heb. xiii. 19.

God is the Lord of life and death, Deut. xxxii. 39 ; 1 Sam. ii. 6, they are at his command to come, to go, to tarry. ' Unto God the Lord belong the issues from death,' Ps. bcviii. 20, that is, deliverances from death and deadly danger. ' Hezekiah was sick unto death,' Isa. xxx\Tii. 1, yet the Lord pi-eserved him from death. So hath the Lord oft delivered his servants from such dangers as their enemies supposed they could never have been delivered from.

' Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the li\Ting God,' Heb. iii. 12. Oppose not seeming impossibilities to God's omnipotency. Say not in diffidence, as the Israelites did, Can God do this or that ? Ps. ]xx\dii. 19, 20. Note the vengeance that followed the incredulous prince, 2 Kings vii. 17.

Seeing there is so good a ground of faith in the most desperate distress that in this world we can fall into, learn we to exercise our faith; and when we know not what to do, then with faithful Jehoshaphat, 2 Chron. xx. 12, to fix them upon the Lord. It is one main end why God hath set in man's eyes a fifth muscle, whereas other creatures have but four, one to turn downwards, another to hold forwards, a third to turn the eye to the right hand, a fourth to the left hand; but no unreasonable creature can turn the eye upward ; only man, that hath reason to comdnce him that there is a God above, hath also a fifth muscle in his eye to roll it up to God, and in all extremities to expect help from him.^ Let us therefore on all occasions turn our eyes up to God, and call on him for help, and rest on him to be heard, so far forth as in his wisdom he seeth it to be fit for his own glory and our good. For true faith so trusteth to God's power as it subjecteth itself to God's vrA\, like the leper that said to Christ, ' If thou ■\vilt thou canst make me clean,' Mark i. 40. Or rather, like those three faithful and vahant servants of the Lord that said to the angry king, that threatened to cast them into a hot fiery furnace

^ Quintum musculum si attraiias, oculus sursum vertitur, lit ejusauxilio coeliim intueremur.— Columb. dereAnatom.,\ih. V. can. 9.

GOUGE ON PSALM CXVI.

29

if they would not worship liis idol, ' 0 Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fieiy furnace, and he will deliver us out of thine hand, 0 king. But if not, be it known to thee, O king, that we mil not serve thy gods,' Dan. iii. 17, 18. With this proviso of a contented submission of our desires to God's good pleasure we may in the most mortal sickness that can seize upon us, in prison, in captivity, when our enemies have us the most sure that they can imagine or desire in any other extremity, call upon God to deliver us; yea, and to deliver others also in the like cases, yea, though they lie at point of death. So also in times of public judgments, when the heavens threaten to destroy all the fruits of the land, when the plague most rageth, when the enemies have entered into our land, we may pray to God for deliverance.! No judgment can so far proceed as to exceed God's power in suppressing it, whereof this plague giveth good evidence ; and this phrase, ' 0 Lord, I beseech thee, deliver my soul,' manifesteth the afl'ection of one earnestly craving the removal of the evU wherein he was. For, as we have heard before, he was in very great danger.

Sec. 26. Of God's attributes of goodness.

Ver. 5. Gracious is the Lard, and righteous ; yea, our God is merciful.

III. The thii'd^ branch of the exemiilification of God's kindness declareth the cause whereby God was moved to deliver him ; and that is here attributed to God himself, only to him. He therefore taketh occasion to describe God, and that by three of his properties :

1. Gracious.

2. Righteous.

3. Merciful.

All these are further amplified by a particular application of them to that Ckid in whom he trusted, and on whom he called, who is here set out,

1. By his title of excellency, Jehovah the Lord.

2. By the relation that saints have to liim, oiu- God.

1 Quod dicit, hoc est, deprecor, Domine, libera animam meam, non est eiiim vocautis, sed deprecantis a£fectus. In ingenti enim periculo conatitutus est.— Jerome in hunc loc.

' See sec. 2.

The first attribute, gracious, (T13rT,) hath especial respect to that goodness which is in God himself. The root (pn) whence it cometh signifieth to do a thing gratis, freely, of one's own mind and goodwill. This is that word which is used to set out the free grace and mere goodwill of God, thus, (]nj< "Iti'i^ PlU '/13m,) ' I will be gracious to whom I will be gracious,' Exod. xxxiii. 19. There is also an adverb (□jn) derived thence, which signifieth gratis, freely, as where Laban thus speaketh to Jacob, Shouldst thou serve me for nought 1 Thus is this word opposed to merit. And hereby the prophet acknow-' ledged that the deliverance which God gave was for the Lord's own sake, upon no desert of him that was delivered.

The second attribute, righteous or just, (pn2{), hath particular relation to the promise of God.

God's righteousness largely taken is the integrity or equity of all his counsels, words, and actions.

This is generally manifested by his equal ordering of all thmgs. For ' the Lord is righteous in all his ways,' Ps. cxlv. 17. ' All his ways are judgment. A God of truth, without iniquity, just and right is he,' Deut. xxxii. 4.

Particularly is God's righteousness manifested in giving reward and taking revenge. Thus it is said to be 'a righteous thing with God to recompense tribulation to them that trouble the saints; and to them that are troubled, rest,' 2 Thes. i. 6, 7. This is that righteousness whereabout the Lord maketh this challenge, ' Is not my way equal ?' Ezek. x\m. 2.5. In regard hereof, the day of rendering to every one according to his works is styled, ' The day of the revelation of the righteous judgment of God,' Eom. ii. 5.

But the occasion of mentioning God's righteousness here in this place being to shew ground of his calling on God, and of God's delivering him, it must needs have respect to God's word and promise, and to God's truth in performing what he hath promised.'

For truth is an especial branch of rigliteousness. Thus the righteousness and faithfulness of God are put for one and the same thing ; as where the psal-

' Justitia Dei coiiTenienter Veritas nominatur. Et sic dici-tur in nobis Veritas justitise.— Aquin., Sum. 1, par. q. 21, art. 2. Ps. cxliii. 1.

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[Ver. 5.

mist saith, ' I have not hid tli}- righteousness,' &c., by way of exj)lanation he addeth, ' I have declared thy faithfuhiess,' Ps. xl. 10. In like respect the apostle joinetli these tvro attributes together, as sig-nifjang one and the same thing, thus, ' He is faithful and just to forgive us,' 1 John i. 9. So as this sheweth that it was God's own word and promise, whereby he had bound himself, that moved him to afford succour. Yet so as his grace is the ground thereof, and his mei-cy accomplisheth it. Therefore mercy is twice expressed; righteousness once. Righteousness in the midst, enclosed with a double fence of mercy. 1

The third attribute, merciful, (DmO), hath apparent reference to misery ; for misery is the proper object of mercy. And in this respect this word is oft translated compassion : as where Moses, speaking of the great miseiy whereinto Israel should be brought, saith, ' The Lord will have compassion upon thee,' Deut. xxx. 3, ("IDmi). And when Hazael had much oppressed Israel, it is said, ' The Lord had compassion on them,' 2 Kings xiii. 23, (DOm^l). The notation of the word importeth as much ; for the same word in Hebrew (Dm) sig-nifieth bowels and mercy: for mercy ariseth from the moving of the bowels at the sight of misery. Hence it is that the LXX ti-anslate mercies, bowels. As where the wise man saith, ' The mercies of the wicked are cruel,' Prov. xii. 10, (\'2m), they, the bowels, (ra BTXdy^m). And in the jS^ew Testament, ' to have compassion' is usually set out by a word that signifieth ' to have the bowels moved' (aT>.a.y-yjiS,Bii6ai); and ' the bowels of mercies' (a-Xdy^va iXiovc, Luke i. 7, 8), is a phrase oft used.

Object. These phrases import passion, whereunto the divine essence is not subject.

J. IIS. Nor mercy, nor any other like property is attributed to God properly, as a passion, but tropically, to demonstrate that the effects of such affections do come from God.^ Men that have bowels of compassion in them, and are truly affected with

' Bis misericordiam posuit, semel justitiam in medio; jus-titia est gemino septo inclusa misericordise.— Amb. in Orat. de out. Theodos.

'^ Misericordia est Deo maxime attribuenda: tamen secim-dum effectual, non secundum passionis affectum, &c.— Aquin., Sum. 1, par. q. 21, art. 3.

the miseries of others, will be ready to afford them what help they can. So, because the Lord is ready to succour such as are in miserj-, he is said to be merciful, full of comisassion, and to have bowels of mercies.

The first title. Lord, sets out the excellency of God.i Fit mention is here made thereof, to shew the blessed concurrence of greatness and goodness in God. Though he be Jehovah the Lord, yet is he gracious, and righteous, and merciful.

The second title, our God, manifesteth a peculiar relation bet'wixt liim and the faithful that believe in him and depend on him, as this prophet did. And to them in an especial manner the Lord is gracious, which moved him thus to change the person ; for where in the third person he had said before, the Lord is gracious, here, in the first person, our God : yet so as he appropriateth not this pri\ilege to himself, but acknowledgeth it to be common to such as himself by the plural number, o>ir.

This description of God is not by any particle of connexion tied to the words going before or following after, but fitly it may be referred to both : to the former, as she'^ving the ground of his calling upon God, because he is gracious, &c.; to the latter, as shewing the ground of God's delivering him, even God's ovra grace, i^-c.

Many comfortable instructions do flow from this description of God, as—

I. God's goodness ariseth from himself. He is gracious.

II. God is faithful in his promises. He is righteous.

III. God is moved '(vith man's miseries. He is merciful.

IV. The great Lord is a good God. Jehovah the great Lord is gracious, &c.

V. The Lord is in special manner a God to the faithful. They may say to him and of him, Our God.

VI. God's goodness in peculiar appertaineth to his peculiar people. They that can say. Our God, may especially say. He is gracious, &c.

VII. Knowledge and faith in God's goodness en-courageth saints to call upon God; for, after the prophet had testified that he called on God, he thus describeth God to shew what made him bold so to do.

' Of this title Lord, see ' The Church's Conquest,' on Exod. xvii, 15, sec. 72.

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VIII. God's goodness is the cause of the deliverances which he giveth to his people ; for so soon as he had set out the goodness of God, he addeth, The Lord preserveth, to shew that that was the cause of this.

Sec. 27. Of God's graciotisness.^

I. GocTs goodness ariseth from himself. The attribute gracious importeth as much, and as much is expressly avouched in Scripture. AMiat else doth this speech of God import, ' I ^vill be gracious to whom I will be gi-acious 1' (Exod. xxxiii. 19.) And this, ' I, even I, am he that blotteth out thy transgressions for mine o^^•^l sake i' (Isa. xliii. 25.) And this, ' For mine own sake, for mine own sake vnll I do it' ? (Isa. xlviii. 11.) And this, ' I was found of them that sought me not'? (Isa. Lsy. 1.) And many the like.

^Mience should God's goodness arise if not from himself? What is in the creature to move God to be good and kind unto it ? ' The creature hath nothing but what from God it hath received,' 1 Cor. iv. 7 ; what it hatii can ' profit God nothing,' Job xxii. 2, 3 ; the most excellent is ' less than the least of God's mercies,' Gen. xxxii. 10; when it bath done aO, it is an 'unprofitable servant,' Luke x^ii. 10 ; it hath done nothing but duty, whereunto it was bound.

Object. Clirist our Mediator is worthy to appear before God for us. He hath merited grace and favour. For his sake God doth the good which he doth to us.

Ans. 1. If we consider—1. AMio Christ is, even the only begotten Son of God, very God. 2. Who gave Christ to be a Mediator for us, even God himself : ' God so loved the world, that he gave his only begotten Son,' &c., John iii. 16. 3. AMiat moveth God to accept that which his Son hath done, what moveth him to accept thereof for us—namely, bis grace : for, ' By liis grace God makcth us accepted in his Beloved: in whom we have redemption, according to the riches of grace,' (Eph. i. 6, 7.) If we consider these three points, we shall find that God's grace and Christ's worth are not incompatible, such things as cannot agree together, but rather such as

' See the ' Guide to go to God,' sec. 204. Deua ex se sumit materiam, et velut quoddam aeminarium miserendi.— Bern, in Natal. Dom., Serm. v.

do commend each other ; yea, thus justice is mercy, and mercy is justice.^

Admirable comfort doth hence arise to us poor unworthy wretches; unworthy as ^^Tetches, more unworthy as mortal creatures, dust and ashes ; most of aU, unworthy as sinful creatures. Nothing in us can work in us any boldness to approach into God's presence, to expect any favour, any blessing from liim; but matter enough there is in us to make us fly from his presence, as Adam did when he heard his voice in thij garden; and to make us expect wrath and vengeance. Now then there being in us no matter of worth, no matter of hope, wherein lieth our comfort,'what ground of confidence have we ] Surely this, and none but this, ' The Lord is gracious ;' for his own sake he doth good. But how may that appear 1 even by the objects of his goodness, who have no worth at all in themselves. For if he doth good to such as are unworthy thereof, he doth it not for their sakes, but for his own sake. Herein then lieth our comfort and confidence, that we approach to a gracious God, who to shew that what good he doth he doth for his own sake, doth it to such as are unworthy. Thus, when Adam by his transgression had spoiled himself of all that excellency which might make him accejjtable to God, and had made him liable to the just vengeance of God, God came to him, not as a judge to condemn him, but as a physician to cure him. At the first word he raised him. For first he calls to him, and by his own name he calls to him, saying, 'Adam, where art thouT^ Thereby he intimates his mind to him. WTierefore we, though we know ourselves to be, as indeed we are, most unworthy of the least grace, yet we are bold to call, and hope for grace, because we call upon and hope in a gi'acious God.

Be now well instracted in this divine property, and let thy confidence be placed thereon. Learn when thou comest before God to go out of thyself, and utterly to renounce all confidence in thyself.

1 Liquet justitiam esse miaericordiam, et misericordam esse justitiam.— Amhr. in Oral, de Obit. Theod.

^ Deus ad Adamum venit sicut medicus ad segrotum. A prima voce ipsum statim erexit: et jacentem, et timentem, et trementem confidere fecit, prior eum vooans ipse: quinimo non tantum prior vocans, sed etiam ex suo ipsum nomine ap-pellans, et dicens, Adam ubi es, &c.— Chrys. ad Pop., Horn. 7.

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[Ver.

Plead with assurance of faith, plead this gracious-ness of God before him. It is of force to keep him that is well instructed therein, and placeth his confidence thereon, from despair. It aflbrds more encouragement of drawing near to God than our unworthiness can give discouragement. Oft meditate thereon, and that seriously, especially, when thou art about to make any supplication to God, and thou shalt find such a ^^^tue therein, as thy cold heart will be so warmed, thy dull spirit so quickened, thy doubting mind so resolved, thy fearful conscience so encouraged, thy weak and wavering faith so settled, and thy perplexed soul so quieted thereby, as with much comfort thou mayest call upon God, and with much confidence expect a gracious answer from a gracious God. For he overcomes that trusteth to the grace of Christ, and presumeth not on his own power, i

This also is of special force to enlarge our hearts, and to open our mouths in the praises of God for the good things we receive from him. The more unworthy we are of favour, the more bound we are for favour. The more free a kindness is, the more worthy of praise it is. The donor that for his own sake doth a kindness, gains thereby all the glory thereof to hunself.

Sec. 28. Of God's righteousness as he is faithful.'^ II. God is faithful in his pivmises. In this respect is he said to be righteous, and to be ' a God of truth, just and right,' Deut. xxxii. 4.^ The truth and faithfulness of God is as frequently set out in Scripture as any other of liis properties; and that not only aflinnatively, that he is 'true,' Eev. vi. 10, and ' faithful,' Deut. \ii. 9 ; but also negatively, that ' God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it ? or hath he spoken, and shall he not make it good ?' Num. xxiii. 19. ' The strength of Israel ■ndU not lie,' 1 Sam. xv. 29.

God's honour is much engaged in his truth ; the faith of liis saints doth whoUy rest thereupon. It is that which maketh his promises, threatenings, and

' Hie vincit qui gratiam Dei sperat, non qui de sua virtute pr»3umit,— A nihr. in Orat. de Obit, Theudos-= See Sec, 26. ' See ' Wliole Armour of God,' treat, ii. part 6, sec. 27.

whole word to be the more regarded. A main difference Ueth therein, not only bet^vixt him that ' when he speaketh a lie, speaketh of his own mind, being a liar and the father of it,' John viii. 44; but also betmxt vain unconstant man and the God of truth.

Sufier not any word to slip out of thy mouth, nor give entertainment to any thought that may any way impeach God's righteousness. If any such thought come into thy mind, say with the prophet, ' Righteous art thou, 0 Lord, when I plead with thee,' Jer. xii. 1. And remember the apostle's exprobration, ' O man, who art thou that repUest against God ?' Eom. ix. 20. ' Let God be true, but every man a liar,' chap. ui. 4. ' Heaven and earth shall pass away, but God's words shall not pass away,' Mark xiii. 31.

Among other sins, ' take heed of an evil heart of unbelief,' Heb. iii. 12. 'This maketh the righteous Lord a bar,' 1 John v. 10. Infidehty,' as it is of all sins the most dangerous and damageable to man, so the most dishonourable to God, in that it is directly opposite to one of his most excellent properties, liis truth and faitlifulness, or righteousness.

For supporting thy faith, well mark whereon it may safely rest; even upon God's righteousness, as well as upon his mercy. On this ground did the apostle in faith expect the crown of righteousness, 2 Tim. iv. 7, 8, because the Lord from whom he exi^ected it is a righteous judge ; and the psalmist is bold to appeal to the righteousness of God, Ps. XXXV. 24. For we may be well assured that what God's goodness, grace, and mercy moved him to promise, his truth, his faithfulness, and righteousness ^viU move him to perform.

Object. Why doth he then ajjpeal from God's righteousness, and say, ' Enter not into judgment with thy servant' ? Ps. cxliii. 2.

Ans. 1. In regard of liis own ^-ileness and unworthiness. Thus he desireth not to be dealt with according to his own desert. ' If God contend with man, he cannot answer him one of a thousand,' Job ix. 3. ' If he mark iniquity, who shall stand ?' Ps. cxxx. 3.

2. God's righteousness ■vrith one eye looketh on

^ See 'Tlie AVliole Armour of God,' treat, ii. part 6, sec. 34.

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33

his law, and beholdeth all siiis as transgressions thereof, whereby all stand accursed, and so can no man be justified in his sight, Ps. cxliii. 2. But vath another eye it looketh on God's promise, on his covenant, on Christ the Mediator of his covenant, whose blood cleanseth from all sin, John i. 7. Thus it maketh us with strong confidence to expect till we come to possess what is promised. In this respect the psalmist, where his plea is the multitude of God's tender mercies, pro-fesseth and promiseth to 'sing aloud of his righteous-noss,' Ps. li. 1, 14.

Make use of this righteousness of God, by trusting to it, and by pleading it before God, and sharpening thy prayers in due meditation thereon; as he that said, ' 0 Lord, in thy faithfulness answer me, and in thy righteousness,' Ps. cxhii. 1. In like manner say thou, I put no confidence in myself, but I desire thy tmth and righteousness, that it may be merciful to me.^

Sec. 29. Of God's mercifulness. III. God is moved with man's miseries. This is that which this attribute, merciful,- applied to God, doth most principally set out. And this is the reason why ' bowels of mercy,' Luke i. 78, are metaphorically applied to God, intimating that his bowels are moved, and do yearn again at the miseries of his saints ; as God himself said of Ephraim, (whom he styles his dear son, and pleasant child,) ' My bowels are moved for him,' Jer. xxxi. 20. Whereupon, when the Lord seemed to shew no mercy, thus saitli the prophet to him, ' 'WTiere is the sounding of thy bowels, and of thy mercies towards me?' Isa. Ixui. 15. To Uke eifect it is said that God's soul was grieved for the misery of Israel, Judges x. 16. And the tenderest compassions that are in any are applied to God, as of father and mother. For ' like as a father pitieth his children, so the Lord pitieth them that fear him,' Ps. ciii. 13. 'As one whom his mother comforteth, so ■will I (saith the Lord) comfort you,' Isa. lx\d. 13. Yea, to shew that in these comparisons there is no comparison, God's compassions

' Non confido mihi, sed ego veritatem et justitiam tuam peto, ut ipsa mei misereatur.— Jerome, Comment, in Ps, cxlii. = Sec. 26.

are said so to exceed theirs, as in comparison theirs is none at all : as where the church thus saith, ' Doubtless thou art our Father, though Abraham be ignorant of us, and Israel know us not: thou art our Father, our Redeemer,' Isa. Ixiii. 16. And God liimseLf thus, ' Can a woman forget her sucking child, that she should not have comjiassion on the son of her womb 1 yea, they may forget, yet will not I forget thee,' Isa. xUx. 15. And the psalmist thus, ' Wlien my father and my mother forsake me, then the Lord will take me up,' Ps. xxvii. 10. Well therefore may he be styled the Father of mercies, whose property it is always to have pity. How great this mercy of God is I know not. That it is very great, I well know.^

This tenderness over his children the Lord is pleased to shew, to encourage them m their misery to call to him for mercy, and to rest upon him for help and succour.

Oh let this manifestation of the Lord's merciful disposition towards us provoke us in all time of need to seek help of him ; and the greater our misery is, the more confidently expect succour from him. For he that hath bowels of mercy, the greater the misery is wherein he seeth any to lie, the more is he moved to afford help.- David, therefore, out of the depths cried unto the Lord, Ps. cxxx. 1; Jonah also ' prayed unto the Lord his God out of the fish's belly, and said, I cried by reason of my affliction unto the Lord,' Jonah ii. 1, 2. Thus one depth crieth to another; a depth of misery to a depth of mercy—and many are the mercies of the Lord, because many are the miseries of the righteous, out of all wliich he will deliver them.^

Learn here of beggars how to procure succour and reUef. Lay open thy sores, make known thy need, discover all thy misery, make not thy case better than it is. Beggars by experience find that the more miserable they appear to be, the more they are pitied, the more succoured; and yet the mercies of the most merciful men are but as drops

1 Bene dicitur Pater misericordiarum, cujus proprium eat semper misereri.— Bern, in Natal. Dom., Serm. v. Quanta sit misericordia Dei, nescio : quod grandis sit, novi.— Chrys. in Ps. I., Horn. 2. ^ See Sec. 19.

' Misericordia; Domini multa;, quia midtse tribulationes justorum, et de omnibus his liberabit eos Dominus.— Bern., he. eitat.

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[Ver. 5.

in comparison of the oceans of God's mercies ; and among men there are many, Uke the priest and Levite in the parable, Luke x. 30-32, that can pass by a naked, wounded man, left half dead, and not pity him nor succour him. But God, like the merciful Samaritan, hath always compassion on such as with sense of their misery are forced to cry out and crave help. Eead how Job, chap. vi. and vLi. ; David, Ps. xxxviii. 3, &c. ; Hezekiah, Isa. xxxviii. 10, &c., and other like saints poured out their complaints before the Lord, and ivitlial observe what mercy was shewed them of the Lord, and you may have in them both good patterns how to behave yourselves in like cases, and good encouragement so to do. Tliis is it wliich God expecteth of us, and whereunto he desireth to bring us, that seeing our own emptiness and insufficiency, and the impotency and disability of others to help us, -^ve should in all humility fly to his mercy.i

Sec. 30. Of God's greatness and goodness agreeing in one.

TV. The great Lwd is a good God. He that is Jehovah, the Eternal, that hath his being of himself, and is all-sufficient in himself, even he is gracious and righteous and merciful. His greatness is no way any hindrance to his goodness, but rather a help thereto. Where this incomprehensible name of his is, for emphasis' sake, twice together jjro-claimed, and another word added thereto that sheweth him to be a mighty God, there the titles of his mercy, grace, patience, and goodness are also proclaimed ; thus, ' The Lord, the Lord, the strong God, merciful and gracious,' &c., Exod. xxxiv. 6, (Dim ba mn'' mrr'';) again, where Moses thus setteth out God's excellency, ' The Lord your God is God of gods and Lord of lords, a great God, mighty and terrible, which regardeth not persons, nor taketh reward,' he addeth in demonstration of his goodness, ' He doth execute the judgment of the fatherless and widow, and loveth the stranger in giving him food and raiment,' Deut. x. 17, 18'; and in that perfect pattern of prayer where the Lord is set out in his high and glorious palace in heaven,

1 Hoc erat certe quod quiKrebat Deus, hoc erat ad quod nos perducere satagebat: ut videntes defectum nostrum, et quod non est nobis auxilium aliud, ad ejus misericordiam, tola humilitate curramus.— Bern, in Quadrarj., Ser. v.

there is he styled ' our Father,' Mat. vi. 9 ; and in most of the solemn prayers of the saints recorded in Scrijiture, ther'e are express titles of both these divine properties, God's greatness and goodness, whereby they shewed that, notwithstanding that knowledge which they had of God's excellent majesty, they believed him to be a gracious and mercLfal Father, tendermg them as impotent succourless babes, and thereupon, though in regard of that tlirone of glory whereon he sitteth, they are affrighted, as Isaiah was, Isa. vi. 5; yet knowing that throne of glory to be also a throne of grace, a mercy-seat, they are emboldened to approach thereunto that they may ' obtain mercy, and find grace to help in time of need,' Heb. iv. 16.

Both these are revealed to be in God, to manifest the absolute perfection of his excellency; for, there is an excellency in both, and by the concurrence of both is excellency perfected. Greatness without goodness might give suspicion of tyranny. Goodness without greatness might import impotency. But a mixture of goodness with greatness demonstrates a willing abUity, and an able wilhng-ness; from whence what may not be hoped for and expected ?

Who now may be compared unto God, or supposed to be like unto the Lord? Among men greatness makes them scornful; insomuch as it is said of majesty and love, that they agree not well together, nor abide in the same seat.^ But God's goodness is as his greatness—both incomprehensible, both infinite.

On this gi'ound whensoever we are affrighted, and made to tremble tlu-ough the apprehension of God's glorious majesty, perfect purity, and fiery jealou.sy, we may through due consideration of his grace and mercy, comfort ourselves, and say, as Manoah's wife once did, ' The Lord would not have shewed us such things,' Judges xiii. 23, he would not have made himself known to be a gracious Lord, righteous and merciful, if with the brightness of his glory he had meant to dazzle and confound us. A thorough understanding of tliis point, and a serious meditation thereon, is very requisite for such as are so base, so foul, and so unworthy

' Non bene conveniunt, nee in una sede morantur Majestaset Amor,— Ovid. Mctamorph., lib. ii.

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as we are, the Lord being so glorious, so pure, so excellent every way as he is.

If they that sit on thrones in eartli, who are decked with majesty, and have authority over others, would heroin shew themselves children of their heavenly Father, and be gracious and merciful as he is, their subjects, and such as are under them, would be more encouraged to make known their grievances, and they themselves be in more honour, and gain more assurance to their own souls of God's favour and mercy towards them. This part of imitation is so much the rather to be observed, because the Lord himself doth on this very ground press it. For ha\Tng shewed what the great God doth, it is thereupon thus inferred, ' Love ye therefore the stranger,' Deut. x. 17-19.

Sec. 31. Of the particular relation heticld Gud and saints.

V. The Lord is in special maimer a God to the faithful. A faithful one was this psalmist, who in relation to liimself, and such as himself was, saith of the Lord, our God; ^ which is so much the more observable, because ia the former part of the verse he spake of the Lord in the tliiid person, but here he speaketh of him in the first, our God. "NMiere God saith, ' All the earth is mine,' Exod. xix. 5; Deut. X. 14, 15 ; of the faitliful that keep his covenant he addeth, ' Ye shall be a particular treasure unto me above all people.' To hke effect St Paul saith that God is the Saviour of all, specially of those that believe, 1 Tim. iv. 10. These are they of whom the Lord saith, ' I wiU be their God, and they shall be my people,' Jer. xxxi. 33 ; and to whom Christ saith, ' I go to my God and your God,' Jolm XX. 17 ; and whom St Peter styleth ' a chosen generation, a royal priesthood, a holy nation, a peculiar people,' 1 Pet. ii. 9.

The Lord is indeed a most supreme and absolute sovereign over all. He is the creator, preserver, and governor of aU : ' In him we live, move, and have our being,' Acts x\'ii. 28. ' Of him, and through him, and to liim are all things,' Rom. xi. 36. So as in this general extent he is the God of all. But yet in a peculiar respect, as he bears

' Of this correlative ' our,' aa relation passeth betwixt God and man, see the ' Guide to go to God,' sec. 11, 12, &c.

an especial affection to the faithful, and takes an especial care of them, preser^dng the world principally for their sakes, and ordering all things to their good, they, they alone may style him ' our God.'

The ground hereof is thus expressed by the apostle, ' Ye are Christ's, and Christ is God's,' 1 Cor. iii. 23. In the cliiefest and princlpallest respect that can be, the Lord is ' the God of Jesus Christ,' Eph. i. 17. But Christ and the faithful are one, Jolm xvii. 21; 1 Cor. xii. 12; one mystical body, and his God is their God, John xx. 17.

Take notice of your prerogative, 0 you saints and faithful ones ! Take notice thereof as of a matter of admiration, consolation, gratulation, direction.

1. It is a matter that can never be sufficiently ad-mu'ed, that the great Lord of all should by a special bond of relation tie himself unto us, to become our God. In man there is no difference, Eom. iii. 22, 23, ' For all have sinned, and come short of the glory of God;' who then maketh us to differ ? 1 Cor. iv. 7. As on this ground it was said to the Jews, ' The Lord set his love on you because the Lord loved you,' Deut. vii. 7, 8; so of the Gentiles, ' God, who is rich in mercy, for his gi'eat love wherewith he loved us, even when we were dead in sins, hath quickened us,' &c., Eph. ii. 4, 5. They know not God, whose hearts are not ravished herewith.

2. AVhat sounder and greater ground of comfort can the creature have, than that the Lord of all should in special be his God 1 May he not on this gi-ouud expect all needful and sufficient protection and p^o^'ision 1 Need he fear any enemies ] Need-eth he the favour of any friends 1 If a mortal man might say to his wife perplexed for want of children, ' Am not I better to thee than ten sons 1' 1 Sam. i. 8 ; how much more truly and comfortably may the Lord say to such as are in any manner of perplexity or extremity, to such as are destitute of any outward comforts or helps, ' Am not I better to you than all these 1' What can be more desired than the Lord to be our God ] Wherein may we more solace ourselves 1 wherein may we more confidently place our rest t On this ground the psalmist as a tj-jie, Christ himself as the truth, said, ' The Lord is the portion of nunc inheritance and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant

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[Ver.

places; yea, I have a goodlj' heritage,' Ps. xvi. 5, 6.

3. We ought (as it followeth in the said psahii) to 'hless the Lord,' Ps. xvi. 7, for tliis his special favour to us. Oft doth the psahiiist make this his ground of praising God, and saith, ' I will praise thee, 0 God, my God,' Ps. xliii. 4, lix. 17, Ixviii. 19, 20, xcix. 5, civ. 33, and cxviii. 28. It is the best acknowledgment that we can give of our answerable respect to our God, and the best recomijense we can give to our God, to praise him.

4. Many and weighty are other duties, for the performance whereof this special relation betwixt God and us giveth good directions, and which saints of old have thereupon perfonned, as in Scripture they are recorded.

(1.) To love God, Ps. xviii. 1, 20. Herein God manifesteth his special love to us; and doth not such love of the Creator require love from the creature to him 1

(2.) To delight in tlie place where he manifesteth his presence, Ps. Ixxxiv. 2, 3. His special respect to us in being our God shewetli his delight in us; should not we, then, delight in beholding his presence ?

(3.) To wait for liim, Ps. Ixix. 3. Surely our God will come, and will not tarry beyond that season wherein he knoweth it to be most fit to come unto us.

(4.) Confidently to tnist on him, Ps. xxxi. 14, and xci. 2. He that is God can effect what we expect; he that is our God vdW do it so far as it may be for our good.

(5.) To take due notice of his works, Ps. cv. 5-7. For our God worketh all for our good, and for strengthening our faith he would have us to remember them.

(6.) To exalt him, Ps. xcLx. 9, civ. 1, and cxv. 3, and to set forth his glory with the uttermost of our power. It is the glory of our God.

(7.) To fall down before him, Ps. xcv. 6, 7, and to worship him. Whom shall we adore, if we adore not our God t

(8.) To hearken unto his voice, Ps. 1. 7, and to delight in doing his will, Ps. xl. 8. Thus shaO we shew ourselves to be planted in the courts of our God, Ps. xcii. 13.

(9.) To be jealous against his enemies, Ps. Ixxxiii. 13. For how can we suffer our God to be despised, or any way dishonoured, and not be moved thereat f

(10.) To walk worthy of our God, Jer. xxxii. 38, 39; Ezek. xxxri. 27; which is done when we carry ourselves as becometh his people. For oft where promise is made that God will be theii- God, Zech. xiii. 9, this is inferred thereupon, they shall be his people, 2 Cor. vi. 16.

These and other like duties, which, by virtue of this prerogative, are in God's word required of us, will give evidence that the Lord is indeed our God, and that we in this our God are blessed: for, ' Blessed are they whose God is the Lord,' Ps. xxxiii. 12, and cxliv. 15.

Sec. 32. Of God's goodness to his people especially.

VI. God's goodness in peculiar appertaineth to Ms peculiar people. They whose God the Lord is, they have mo.st cause to say, ' Our God is merciful.'' Of such saith the Holy Ghost, ' Thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself above all the nations that are upon the earth,' Deut. xiv. 2 ; ' He hath not dealt so with any nation,' Ps. cxlvii. 20. True it is that the Lord ' maketh his sun to rise upon the evil and the good, and sendeth rain on the just and unjust,' Mat. v. 45; but properly to have the Lord to be gracious and merciful is their prerogative whose God he is: for none but they can make title to Christ, in and by whom only God's fatherly grace and mercy is conveyed to children of men.

Fret not, 0 people of God, fret not at anything that they who are not God's people do enjoy. They are but as husks given to swine, with which the prodigal would fain have fiUed his belly when he was out of his father's house, in comparison of that bread whereof his father's liired servants had enough. Advisedly, therefore, meditate on the excellency and benefit of that gi-ace and mercy that is treasured up for God's people, that therewith 3fou may be satisfied, and therein rest contented.

And ye who have yet no assurance that the Lord

' Consolamini, dicit dominus vester. Quibus, putas ? Plane populo suo. Ipse enim salvum faciet, con quoscunque, aed populum Buum, &c.— Bern, in Nat. Dom., Serin, v.

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37

is your God, inquire after the means whereby you may be made partakers of this pri\-ilege, to have tlie Lord for your God, and be conscionable and diligent in the use of those means which God hath sanctified for effecting this blessed communion. To this purpose note what the haw saith; ' ^^^len a stranger shall sojourn ivith thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it, and he shall be as one that is born in the land,' Exod. xii. 48. Subject yourselves, therefore, to the holy ordinances and discipline of the Lord, and he wiU be your God, and j-e shall be his people. I would to God tliat we, beloved, had always a mind to be in the number of this people which then- o^vii Lord God doth comfort and take such special care of.^

Sec. 33. Of the encouragement which God's goodness giveth to call upon him. VII. Knowledge and faith in God's goodness encourageih saints to call upon God. Tliis encouraged the prophet here to call upon God, as this inference of the description of God's goodness upon his prajdng to God sheweth. God himself on this gi'ound inciteth them so to do. For where he saith, ' I am the Lord thy God,' he addeth, ' Open thy mouth ^vide,'—that is, earnestly, confidently, call upon me,—'and I will fill it,' Ps. Ixxxi. 10, and IxxxLx. 26 ; I will satisfy thy desire to the full. Answerably saints on this ground have been bold so to do, and that with aU manner of prayer—as petition for good things, deprecation for removing e\-il tilings, and for preservation against e^il men, and imprecation also against them. They have been bold also, on this confidence that the Lord was their God, to appeal to Ixim for trial of their integrity.

This relation for the gi-acious and merciful Lord to be our God, what grace, mercy, favour, protection, acceptation, blessing, doth it not promise ? AMiat will he, what can he deny us, that vouch-safeth to be our God ? And if such be his mind to us, may not we boldly and confidently call upon him ?

^ Utinam nos dilectissimi in eo populo inveniri semper optemua, quern oonsolatur Dominus Deus buu8. — Bern., loc. citat.

Be instructed hereby how to approach to the throne of gi-ace, namely, with knowledge of, and faith in that special favour which God beareth to thee, that thou mayest in some assurance thereof say unto him, 0 our God. A particular persuasion of that particular relation which is betwixt God and us, is then especially requisite when we pray unto him. This mil make us in our greatest extremity to say. Being pressed with the weight of miseries, I have hope in no other but in the mercy of God.^

Sec. 34. Of God's goodness moving him to deliver his people.

VIII. God's goodness is the muse of the deliverances which he giveth to his people. The prophet, to shew his acknowledgment hereof, setteth out a description of the goodness of God immediately before the mention of that deliverance which God gave. This hath ever been acknowledged by such as were well instructed about the mind and ways of God. 'Thou in thy mercy,' said Moses to God, 'hast led forth the people,' &c., Exod. xv. 13. 'In his love and in his mercy,' saitli Isaiah, ' he redeemed them,' chap. Ixiii. 9. This phrase, ' Ye shall be redeemed mthout money,' importeth as much, Isa. hi. 3. Where the psalmist maketh exjDress mention of sundry deliverances which God gave to his people, at the particular expression of eveiy of them he thus closeth, ' For his mercy endureth for ever,' Fs. cxxxvi. 11, &c. And hereupon the redeemed of the Lord are enjoined to say, ' The Lord is good: for his mercy endureth for ever,' Ps. cvii. 1, 2.

It was before shewed^ that his goodness moved God to choose a pecuhar people to himself: that goodness ever remaining the same, without alteration, it moveth him to provide for them, and to deliver them according to their needs.

Hereby we learn, when we seek dehverance of God, what to plead, and wherewith to strengthen our faith. Not anything in ourselves, nor in any other creature, but to say, as the Holy Ghost teach-eth us, ' 0 Lord, redeem us for thy mercies' sake,' Ps. xliv. 26. Let the reasons therefore which in prayer thou dost press to move God withal, be taken from

' See the 'Guide to go to God,' sec. 12. Pressus pondere malorum, in DuUio alio nisi in Dei miserieordia spem habeo. —Jerome, lib. xvii. Comment, in Isa. Ixiii.

= Sec. 31, 32.

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[Veh. 6.

God himself, and from those properties which set out his goodness.' On these meditate when thou wouldst have thy heart enlarged with earnestness to call on God. And when thou observest his wrath withheld, so as thou dost not perish, know and acknowledge that it is not through any merit of thine, but his own mercy.

Sec. 3.5. Of the Lord's 2}resen'!ug the simple.

Ver. 6. The Lordpreserveth the simple : I urns brought low, and he hclpied me.

TV. The fourth branch^ of the exemplification of God's kindness expresseth the deliverance which God gave him. This is set down,

1. In a general (xata disii) consideration of God's dealingwith others : 'The Lord preserveth thesimple.'

2. In a particular {xa6' uTrokm) application thereof to himself: ' I was brought low, and he helped me.'

In the general there is distinctly noted,

1. The author, or deliverer, the Lord.

2. The action, or kind of deliverance, preser\'eth.

3. The object, or persons delivered, the simple.

1. The Deliverer is described by that magnificent name Jehovah, a name proper to God alone. ^

II. The kind of deliverance is expressed under this word preserveth, ~)i2]i?, which most properly signifieth to prevent, or keep away that which is like to fall upon one, and that before it hath happened: in which sense the Lord thus fore-warneth the Israehtes, ' Preserve yourselves from the accursed thing,' Joshua vi. 18, "nQt^. A noun coming from this verb signifieth a ' watchtower,' Isa. xxi. 8, Tl"lQti?D, a place to descry a danger for preventing it. Yet the application of that which is intended by this word in the other part of this verse, importeth a pulling out of that danger where-into he was fallen. Here therefore occasion is offered to inquire after the several kinds of preserving or delivering from evil. This is done,

L By preventing them, Mat. ii. 13.

2. By putting them off to other times, 2 Chron. xxxii. 26.

' See the ' Guide to go to God,' see. 204. Non tuo merito, sed mea miserioordia furorem meum distuli, ne penitus inte-rires.— Jerome, Comment., lib. xiii., in Isa. xlviii.

' See sec. 2.

" See tlie 'Church's Conquest' on Exod. xvii. 15, sec. 72.

3. By enabling men to bear them, 1 Cor. x. 13 ; 2 Cor. iv. 8, &c.

4. By affording means of ease. Gen. xxxix. 21.

5. By doing the more good for the evil which men suffer, 2 Sam. xvi. 12; Job xlii. 10.

6. By turning the evil itself into good. Gen. 1. 20.

7. By taking away the evil wliich lieth on them, Judges ii. 18.

8. By taking them away from the evil, Isa. Ivii. 1. III. The word by which the persons delivered are

described (simple, D''XnS) is derived from a verb (nns) that signifieth to persuade, and in the passive to be persuaded. And because by persuasions men are oft deceived and seduced to evil, in the active it oft signifieth to beguile, and in the passive to be beguiled; as where the Lord said, ' Who shall persuade (1 Kings xxii. 20, riDB' ''fi) or entice' AhuhV an e^^l lying spirit answered, ' I will persuade.' To his rum he persuaded him ; thereby, therefore, he enticed, he deceived him. To like purjiose saith the law, ' Take heed that your heart be not deceived,' Deut. xi. 16, n/13'', (word for word persuaded.) Answerably the word here used, simple, is oft put for such as are witless, easily persuaded,^ enticed, deceived. So doth the wise man deciijher him, ' The simple believeth every word,' Prov. xv. 16. Thus he is ojjposed to a prudent, wary man. For in the latter part of the verse it foUoweth, ' But the prudent man looketh well to Ills going.' And a httle after, ' The simple inherit folly : but the prudent are crowned ^vith luiowledge,' Prov. xv. 18. Thus the word simple setteth out an e\al man. But it is also used in a better sense, and signifieth such a one as wiU be persuaded to yield to admonition or correction, and is opposed to a scorner; for, ' Smite a scorner and the simple will beware,' Prov. xix. 25. Yea, it is also put for such as are in the world's account simple—that is, without craft and guUe—who, being in distress and destitute of human helps, with a single and simple heart commit their estate wholly and only to the Lord, and so quietly and patiently rest on him for succour. That it is here so to be taken is evident by the prophet's particular application of this general care of God over

' Targum., ^^J3^, decipiet ; Tremel. and Jun., pelliciet. njllH) Tel ''JIB, persuadibilis. Cui quidvis facile persua-

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39

them whom he styloth simple to his own particular case.

Out of these words, ' The Lord preserveth the simple,' so opened, arise these three instructions :

I. God is a deliverer from distress.

II. God can any way deliver. He can either keep safe from danger, as the word, ~\D^, most properly implieth ; or pull out of danger, when men are fallen into it, as the latter part of this verse im-porteth.

III. God taketh most care of them that, being otherwise least cared for, wholly depend on him. Such are the simple here meant.

I. Of the first of these, see the ' Guide to go to God,' on the 6th Petition, sec. 188.

Sec. 36. Of God's manifold pi-escrmUon.

II. God can any way deliver. Before the e\'il come he can prevent it, and preserve his saints from it; and when it is come, he can many ways save and deliver, as by the particular instances produced in the former section is e\'ident. The two parts of the last petition of the Lord's Prayer give good proof hereof. In the former part we are to pray for prevention from e\'il (lead us not into temptation); in the latter for redemption out of evil (Isut deliver us from evil).

Tliey who have any understanding of the divine properties of God, as of bis omniscience, (whereby he knoweth all things beforehand,) omnipresence, (whereby he fiUeth aU places,) omnipotency, (whereby he is able to do what he will,) and unsearchable wisdom, (whereby he can order all things to the best,) cannot make question of this, that the Lord can preserve as he please.

As in our judgments we give consent to the tnith hereof, so let us answerably call on God, and depend on him for succour as occasion is given. By reason of the manifold necessities whereunto we are subject, it is requisite that God be by us solicited in frequent supplications, that so his manifold deliverances maj^ appear.! Wherefore, when we have cause to fear any ey\\ before it be fallen out, pray to have it prevented and kept off; when it is fallen out, pray

' Ex oocaaione frequentium necessitatura, crebria necesse est precationibus Deum ab homine frequentari, &c.— Bern, dc Diltijend. Deo.

to have it removed or mitigated, or to have suflScient strength to bear it, and a good issue out of it. ' We know that all things work together for good to them that love God,' Eom. viii. 28; safely, therefore, may we rest upon God, to be so presei-ved by him as shall best make to our good. Only that we may with the more assured confidence rest on him, let us weigh what kind of persons he thus preserveth, even the simj)le.

Sec. 37. Of the simple ones ichoin, the Lord preserveth.

III. God taketh most care of tJiem that, being other-2cisc least cared for, tclwlly depend on him.^ These ai'e in a good sense simple ones; simple in the world's account, and simple in their own eyes. Such as he that said, ' I am a worm, and no man; a reproach of men, and despised of the people,' Ps. xxii. 6. And again, ' I am poor and needy, yet the Lord thinketh on me,' Ps. xl. 17. These are those ' poor ones of a contrite spirit on whom the Lord looketh,' Isa. bcvi. 2. Of such fatherless is God a father: and of such widows a judge. Eead Ps. brviii. 5, and cxlvi. 7, 8, 9. Yea, read observantly the histories of the Go.spel, and well weigh who they were to whom Christ in the days of his flesh afforded succour, and ye shall find them to be such simple ones as we have shewed to be here intended.

By such objects the free grace and merciful mind of the Lord is best manifested. Their case being most miserable, in regard of human helps, the greater doth God's mercy appear to be. And there being in them notliing to procure favour or succour from God, for in their own and others' eyes they are nothing, what God doth for them evidently ap-peareth to be freely done.

1. Behold here how of aU others they who seem to have least cause to trust on God have most cause to trust on him. Simple persons, silly wretches, despicable fools in the world's account, who have not subtle brains, or crafty wits to search after indirect means, have, notwithstanding, enough to support them, in that they are such as the Lord preserveth. Now, who knoweth not that ' it is better to tnist in

^ Inops clamat, et exaudit Dominus. Quomodo clatnabo inops ? Ut etsi babes aliquid, non inde prajaumas de viribus tuis, ut intelligas te mdigentem, &c.—^ iig. Enar. in Ps. xxxiii. Cone. 2.

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[Ver. 6.

the Lord than to put confidence in man ; it is better to trust in the Lord than to put confidence in princes,' Ps. cxviii. 8, 9.

2. As thou puttest not thy confidence in other men, so take heed of f)lacing it on thyself. ' Lean not unto thine own understanding,' Prov. iii. 5. Self-confidence makes self-conceited : whence ariseth pride and arrogancy, that makes men odious to God and man. True grace makes men modest and humble. Hereby have all the saints in all ages been approved and accepted of God.i

3. Be therefore confident ye simple ones. If any shall upbraidingly say to you, ' Flee as a bird to your mountain,' confidently reply, ' In the Lord j)ut we our trust,' Ps. xi. 1. If you lie among them that are set on fire, ' even the sons of men, whose teeth are spears and arrows, and their tongue a shai'p sword,' Ps. Ivii. 4, hold out this shield against them all. This is that ' sliield wherewith ye may quench all the fiery darts of the wicked,' Eph. vi. 16. God keepeth such as are little or simple, or such as in a himible affection confess themselves to be such. Good and blessed, therefore, is that humility or simphcity which deUvereth those that are in danger, and raiseth up those that fall.^ They may be secure. For safe are they whom the Loi'd keepeth.

4. This is also a good ground of plea before God, that we are simple, destitute of all help, but in God. Plead it therefore you that are such. Say unto God, ' I am poor and needy, but the Lord preserv-eth the simple,' Ps. xl. 17. The inference which the prophet himself doth here in this verse make thereupon importeth as much.

5. Such evidences of goodness as these are, are also for our imitation. We must be 'merciful, as our Father is merciful,' Luke vi. 36; and in shewing mercy have respect .rather to the object of our mercy, to the person that stands in need of our mercy, than to ourselves. So as if we see a simple one, one succourless, not able to help himself, and

' Quo inagis virtutibus locupletamur eo magis humiliemur. Hiuo enim omnes sancti probati fueruut et Deo accepti.— Chrys. in Gen. xi., Horn. 31.

' Deus cuetodit parvulos; aut certe eos qui Be parvulos humili confitentur affectu. Bona igitur humilitas, qus liberat pcriclitantes, jacentes erigit.— 4j?i6. de Obit. Theod.

destitute of all other helji, then to perform the part of the pitiful Samaritan, though otherwise he be a sti'anger to us. From this very ground is this duty pressed in the law. For where it thus setteth out God's goodness, ' The Lord your God regardeth not persons, he doth execute the judgment of the fatherless and the widow, and loveth the stranger, in gi^ing him food and raiment,' Deut. x. 18, 19, it maketh this inference, ' love ye therefore the stranger.' Tills kind of mercy is most divine; and herein especially do mortal men shew themselves like to their heavenly Father, when they succour the succourless, and that readily and freely. ' If ye love them wliich love you, or do good to them which do good to you, what thank have ye? for sinners also do even the same,' Luke vi. 32, 33. They were ' the poor, the fatherless, and him that had none to help,' Job xxix. 12, through succouring of whom Job received much comfort in his great distress.

6. "What now may we think of such as are hardhearted, and that against the simple? that take advantage from their imijotency to scorn them, to wrong them, to oppress them? A heavy woe is denounced against them. They axe put into the catalogue of cursed ones. This was a principal cause of the Jews' captivity, and of the destruction of Ammon, Moab, Edoni, Tyrus, and other nations. Cruelty to the .simple is as diabolical, as mercy to them is di\'ine. Mliat then can be expected of such cruel ones, but to be at length in Dives his case ?

Sec. 38. Of God's saving such as are h-mght low.

XI. The particulai- appUcation of God's general pity to others, the application, I say, thereof to the prophet liimself, followeth in these words :

'I was brought low, and he helped me.' The word translated brought low, T!)b~\ & n"?"!, properly signifieth to be drawn dry. The metaphor is taken from ponds, or brooks, or rivers that are clean exhausted and dried up, where water utterly faileth. Thus doth Isaiah use this word, 'The brooks shall be emptied and dried up,' Isa. xix. 6, "'^N'' Uim "bbl. Being appUed to man, it setteth out such an one as is spent, utterly wasted, or, as we use to speak, clean gone; who hath no

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41

ability to help liimsclf, no means of help, no hope of help from others.

The other word whereby the succour which God afforded is exjjressed, and translated helped, J^^iyin^ ah ^ti'\ signifieth such help as freeth out of danger. It is usually translated to save. Wliere the prophet saith, ' Israel shall be saved mth an everlasting salvaition,' Isa. xlv. 17, he usetli this word. From this word the proper name of him, who ' is able to save to the uttermost,' Hcb. vii. 25, even Jesus, i?1ty', is derived.

The cojiulative particle, and, that knitteth the prophet's distress, and God's release together, inti-mateth the time when God saved him; even when he was at the lowest. ' I was brought low and he helped me.'

Four points are here offered to our considera-tii)u.

1. The case wherein the prophet was. I was brought low.

2. The kind of help. He saved me.

3. The time when God afforded that help. When he was brought low.

4. The inference of God's particular dealing with him, upon God's general dealing with others. ' The Lord preserveth the simjile,' that is the general; ' I was brought low and he saved me,' this is the particular.

These four considerations afford four useful observations.

I. No extremity exceeds God's abUity. He can raise him that is brought low,—that is, as an exhausted jjond,—that hath no more strength in himself than a dried pit hath water.

II. God's succour is salvation. He saveth, and setteth free from danger, those whom he undertakes to help.

III. Man's extremity is God's opportunity. Then is it the fittest time for God to help, when man is in the greatest distress.

lY. Due obser^-ation of God's mercy to others maketh men in like cases to acluiowledge God's mercy to themselves. He that obser\'ed how God used to presence the simple, could say when he himself was brought low, 'The Lord saved me.' The particular ajiplication to himself of God's general pity to others occasioneth this doctrine.

Sec. 39. Of the extremities wherein God helpeth.

I. No extremity exceeds God's ahiUty^ He can deliver even from instant deaths To believe as much is an evidence of a strong faith. In sees. 15 and 16 many deadly dangers and desperate distresses of the saints are produced ; observe the issue which God gave to them all, and you shall find by real evidences that God was able to help and save in them all. For so indeed he did. The vision of the dry bones that came together, and were covered with sinews, flesh, and skin, and lived, was shewed to Ezekiel, to assure the church of God's ability to help in any extremity. For where the house of Israel said, ' Our bones are dried, and our hope is lost; we axe cut off for our pai-ts,' the Lord made this answer, ' I mil open your graves, and cause you to come up out of your graves,' Ezek. xxxvii. 11, &c.

To settle the faith of the prophet Jeremiah herein, the Lord thus puts him in mind of his almighty power, ' Behold, I am the Lord, the God of all flesh; is there anything too hard for me 1' Jer. xxxii. 27. ' That which with men is impossible, is not so with God; for with God aU things are possible,' Mark x. 27. Though he have set bounds to his creatures beyond which they cannot go, yet can none set bounds to him : ' Our God is in the heavens: he doth whatsoever he ■wdll,' Ps. cxv. 3. Read more hereof in Hannah's song, 1 Sam. ii. 1, &c., and in Ps. cxiii.

Of suncby duties and comforts arising from a due consideration of the foresaid power of God, see 'The Guide to go to God,' sees. 213, 214; and of other instructions arising from the help which God affords in man's extremity, see the next section but one to this.

Sec. 40. Of God's perfect preservatimi. II. God's sticconr is salvation. It freeth out of all danger. Thus much intended Moses, when, the Israelites despairing of all help, he thus said to them, 'Fear ye not, stand still, and see the salvation of the Lord,' Exod. xiv. 13. Such was that salvation, as they had no cause to fear those their enemies any more. The like may be exempHfied in

1 Hoc est robur virtutis et fidei, credere et scire quod Deua Ji morte preesente liberare potest.— Cypr. Epist., lib. iv. ep. 6.

T

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[Ver. 6.

other deli\'erances wliicli God luidertook to give, especially in tlie cures which Christ did in the days of his flesh. Wlien his pleasure was to heal any, he made them whole, Mat. xv. 28; and for evidence thereof, he commanded lepers to shew themselves to the priests, whose office it was to judge whether a leprosy were perfectly cured or no, Luke xvii. 14. Others, Mat. ix. 6 ; John v. 8, that had been very weak and impotent, he willed to carry their beds, that thereby it might be seen that they were perfectly cured. The dead he caused to rise up, Mark V. 41 ; Luke vii. 14; John xi. 43. Demoniacs he charged to preach the gospel, Mark v. 19, 20. But the greatest and best evidence that can be given hereof is the eternal salvation which is given to saints, whereunto the apostle having relation, saith, 'He is able to save to the uttermost,' Heb. vii. 25.1

God will have his works to be manifested to be divine : to be so perfect in their kind as nothing need be added thereto, nor help sought of any other but of him ; that so by evident demonstrations men may be forced to say, ' This is the finger of God.'

1. Assuredly they that know and believe this truth, that the Lord saveth them whom he under-taketh to help, cannot but be much encouraged in their distresses to seek help of him. In such cases as are to men incurable, we use to do much for some present ease; and yet fail oftentimes in that which we seek for, and expect at mens' hands, as that ' woman which had suff'ered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse.' If we could believe as she did, assuredly we should do as she did, and have as good success as she had.

2. Let us beware of Asa's fault, who ' in his disease sought not to the Lord, but to the physicians,' 2 Chron. xvi. 12. How much better had it been to have sought not to the physicians, but to the Lord." Wliich I would not have so taken as if physicians were not at all in any case to be sought unto; but to -shew that it is much better to neglect all means

' its rb iraiiTe\h, iJ est perfects. Ita videlicet ut nihil ad earn salutem possit amplius desiderari.— £cza in annol. major, ill hunc loc.

° Vaj iis qui tempore tribulationis atque angustias iion conS-dunt in Domino, sed in jEgyptiorum, id ef5t secularium homi-num, auxilio.— Jerome Comment, lib. x. in Isa. xxxi.

than to neglect the Lord, who giveth a blessing to all the means that are at any time of any use. WaiTantable means may lawfully, must conscionably be used, but used as the hand of God's providence, whereby he doth whatsoever good thing is done by them. Woe is denounced against them that trust to means without the Lord, Isa. xxx. 1, &c., and xxxi. 1, &c. Wliether, therefore, means be used, or not used, let not the Lord be neglected. He saveth.

Sec. 41. Of God^s taking occasion to help at a pinch. III. Man's extremity is God's oppoiiunity.'^ Then, even then especially, is God ready to help, when men are at the lowest. To pass over those instances wliich are mentioned before,^ there are two proverbs used in Scripture which give good proof to tliis point. The one is this: ' In the mount will the Lord be seen,' Gen. xxii. 14. mrT" IH^ nNT.^ Knowledge of the just occasion of this proverb will give light to the true interpretation thereof. The occasion, thei-efore, was this : God gave an express charge to Abraham to take his only, his beloved son, even him of whom it was said, ' In Isaac shall thy seed be called,' and to offer him for a burnt-offering on a mountain which the Lord should shew him. Abraham, in obedience to the Lord's charge, went on wliither the Lord appointed him, with a full resolution to do what he was commanded to do. Three days was he in journeying to the place; and at length came to the top of a mount, where he built an altar, laid the wood in order, bound Isaac, laid liim thereon, took a knife, and stretched out his hand to sla}^ his son. Thus in his intent he had .slain and sacrificed his son.'' In all this time did not God shew any mind or means to save Isaac; but even then, when there was scarce a step betwixt him and death, the Lord shewed himself, and declared his pleasure for preserving Isaac. Now because it was on a mount where Isaac was thus near unto death, and that on the mount, and not before, God shewed himself for the preservation

1 Sec. 38. 2 Sec. 39.

3 Hoc apud Hebrmos esivit in proverbium, nt si quando in angustia coiistitiiti sunt, et Domini optant auxilio sublevari, dicaiit, In monte Dominua videbit— Jerome Qucest. in Gen.

* Quantum ad voluntatem attinet, cruentaverat dextram Patriaicha, &c. — Chrys. in Gen. xxii, Horn. 47.

GOUGE ON rSALM CXVI.

43

of Isaac, thence arose this proverb : ' In the mount will the Lord be seen.' And to be an evidence to all future ages of God's ■wisdom in affording his help at the last cast, the Holy Ghost prefixeth this clause : ' As it is said to this day.'

The other proverb is this: ' The children are come to the birth, and there is no strength to bring forth,' 2 Kings xix. 3. By this proverb, Jerusalem, being so besieged by the king of Assyria, as there was, in regard of human helps, little hope of deliverance, is compared to a woman great with child, in pain of travail. The inhaVntants of the city are resembled to the children in the mother's womb ; the extremity of distress wherein they were, to the difficulty and danger of travail. Such then was their case, as the case of a woman, which, ha\'ing a weak child not able to help itself, is spent with pain and travail, and hath no mid-ivife, nor any other means of help. Were they not now brought even to uttermost extremit}' ] In tliis extremity, when they were so low brought, the ' Lord helped them,' 2 Kings xix. 3-5.

The help that in such extremities is afforded manifestly appeareth to be from God. Wlien the Egyptians observed the succour wliich was afforded to the Israelites in the midst of the Eed Sea, they said, ' The Lord fighteth for them,' Exod. xiv. 25. Thus is God the more honoured liy reserving himself to such extremities.

In extremities succour is much more welcome, much better accepted, more highly prized, and man's heart more affected and inflamed therewith. When the Israelites were safely led through the depths, then they sang the Lord praises, Ps. cvi. 9, 12.

Is there not now great and just reason that God should take this opportunity to help 1

1. Wait, therefore, to the very uttermost of an extremity. This being the most seasonable time for God to help, most meet it is that we .should taiTy the Lord's leisure, and wait for his season. This the prophet noteth to be a property of true faith, ' He that believeth maketh not haste,' Isa. xxviii. 16. He seeketh not to prevent the time appointed of the Lord. If the Lord tarry, the behever ^\ill wait, Hab. ii. 3. He well knoweth that there is an appointed time which cannot be prevented, which shall not be overshpt. For the Lord will take his opportunity.

2. When thou supposest that the uttermost of an extremity is come, then put fire to the powder of thy prayer; then stir uj) thy soul to all fervency ; then be instant and importunate; then give the Lord no rest; then especially plead these and such like promises : ' I will never leave thee nor forsake thee,' Heb. xiii. 5; ' He that shall come will come, and will not tarry,' Heb. x. 37; ' God is faithful, who ^all not suffer you to be tempted above that you are able; but wiU T\dth the temptation also make a way to escape,' 1 Cor. x. 13; ' When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle ujwn thee,' Isa. xliii. 2. Be so far from fainting by reason of the extremity of distress, as rather with stronger confidence exfject deliverance. This being God's opportunity, put him in mind of thine extremity, and thus plead it,' Arise, O Lord, have mercy : for the time to have mercy, yea, the set time, is come,' Ps. cii. 13; 'O Lord, hear; 0 Lord, forgive; 0 Lord, hearken and do; defer not, for thine own sake,' Dan. Lx. 19, Only let the truth of confidence be manifested by repentance. 1 He that repenteth may be confident when the time to save is come.

Sec. 42. Of apphjing to ourselves God's dealing wilh others.

IV. Due observation ^ of God's merey to others maketh men in like cases to achtoivledge God's mercy to them. This was it that moved the prophet to say, that when he was brought low, the Lord saved him, because he had duly observed how the Lord preserved the siinple. Well note the forms of praise that are recorded in Scripture, and you shall find it usual with the saints to relate God's accustomed dealing with others to be such as it was with them. To omit the many psalms of David that are pertinent to this pm-pose, the two hymns of Hannah, 1 Sam. ii. 1, &c., and the Virgin Mary, Luke i. 46, &c., give good j)roof hereof

Men ordinarily behold God's deaUng with others with a single eye, whereby they are so convinced of the verity and equity of that which they see, as they

' Confidat qui agit pocnitentiam, quum Tenit tempua sal-vandi.— Jerome Comment, in Psalm ci. ' Sec. 58.

GOUGE OX PSALM CXVI.

[Ver. 7.

cannot but acknowledge the like (when the like falleth out) iu their own case.

Behold here what good we may gain to ourselves by taking notice of the divine proijerties as they are exercised on others. Few or none can so well discern the evidences of God's providence and mercy, or of his justice, jealousy, and displeasure, in themselves as in others. Objects brought too near to the eye cannot be distinctly and clearly discprned. Self-love dims men's sight in tlieir own case. When others partake of any good thing we can soon say, 0 how good is God unto them. When judgments are executed on others we are ready to ascribe it to the justice of the Lord. Well, seeing we are so forward to discern God's dealing in other men's cases, let us make good use of this our disposition, and do so still, that hereby we may be brought to the mind of this holy man ; and finding the Lord to deal with others as he doth with us, acknowledge as much ; and that, as in works of judgment to be humbled the more, so in works of mercy to be provoked to more hearty thankfulness, as we shall be in truth, and on just ground we can say, ' The Lord that sheweth mercy to them that are in misery, was very merciful to me when I was in inisery.'

)Sec. 43. Of the c:q)osltion and resolution of the seventh verse,

Ver. 7. Eduni unto thy rest, 0 mij soul, for the Lord hath dealt hountifulhj with thee.

Here beginneth the second part of thi.s psalm,^ which setteth out the prophet's protestation for his after purpose. This hath respect:

L To his inward disposition.

2. To his outward conversation.

For his inward disposition he professeth a quiet settling of his soul.

Eest, niJlD, whereby his inward disposition is here expressed, is opposed to travail and labour, Exod. xxiii. 12; Gen. ^iii. 9, or to trouble and sorrow, Ruth i. 9 ; Deut. xxviii. 65, and that both outward. Lam. v. 5, and inward, Isa. xxviii. 12.

Here it is taken in the latter respect, as opposed to inward trouble and anguish, as is e\-ident by the relation it hath to his soul. It importeth an assur-1 See sec. 2.

ance of God's favour to him, and tranquillitjf of mind and peace of conscience thence arising.

This rest he calleth his soul's, because it was a rest wherein his soul had solaced herself before ; which the Lord having given, he sweetly and quietly enjoyed as his oato.

But it seemeth that his bitter affliction had bereaved him of it, and therefore as to a right lost and recovered again, he saith, ' Return,' ^^liy. For this is the very word which the angel useth to Hagar when she fled from her mistress, ' Return,' Gen. xvi. 9. As Hagar through her mistress' rough dealing with her fled from her, so the soul of this prophet by reason of affliction fell from her former quiet confidence in God. As the angel therefore biddeth Hagar ' return to her mistress,' so the understanding of this prophet biddeth his soul ' return to her rest.'

Very elegant and emphatical is this manner of the prophet's directing his speech to his soul as to another person, thus, ' 0 my soul.' Hereby his understanding well enlightened and resolved of God's favour to him, stirreth up his will, conscience, heart, and afiections to be quieted, and no longer perplexed and troubled with doubts and fears about God's wrath, but to rest assured of his love and favour.

" To shew what good gi-ound there was for his soul to repose itself quietly in the Lord, he addeth, 'For the Lord hath dealt bountifully with thee.' The fii'st particle being a causal particle, for, ^D, sheweth that tills is added as a reason of that wMch went before. The reason is taken from the manifestation of God's favour to him, and it may thus be framed:

He with whom the Lord dealeth bountifully may well rest on the Lord.

But the Lord hath dealt bountifully with thee, 0 my soul.

Therefore thou, 0 my soul, maj'est well rest on the Lord.

One Hebrew word is expressed by this circumlocution, hath dealt bountifully (7!3J, God's repaying). The word properly signifieth to repay; it hath in that signification, relation to something done before, and that good or evil; and in both these senses it is attributed to God and men. God is said to ' repay, or reward the righteous according to their

GOUGE ON PSALM CXVI.

45

righteousness,' Ps. x^•iii. 20; and to the wicked to ' repaj- or render a recompense,' Jer. li. 6. In tliese respects he is called ' a God of recompenses,' Jer. li. SG. (m7DJ ba.) Men, Ukewise, are said to 'repay or render for good,' Ps. cx^a. 12, and ' for evil,' Ps. cxxx^-ii. 8. But the word is also simply used T\'ithout relation to anything before, especially being attributed to God, and that in the better sense, for conferring or bestowing some good. Thus doth the Psalmist pray to God to be ' recompensed,' Ps. cxix. 17, that is, graciously dealt with by him; and acknowledgeth that he hath so dealt with him, Ps. cxlii. 7. In this simple signification do Hebrew expositors,! Greek translators,- and other interpreters and exjiositors ' take the word in this place. Thus some of our EngUsh translators turn the word here, ' hath been beneficial,' others, ' hath dealt graciously.' And because the kindness which God sheweth is not scanty or niggardly, but such as be-seemeth his majestv to give, others thus translate it ' hath dealt bountifully.'

To infer any matter of merit on man's part, because a word that sometimes signifieth to repay is attributed to God in relation to man, is too sandy a foundation for such a lofty Babel.

To take occa.sion from hence to set out the bounty of the Lord would be too impertinent. The word doth indefinitely set do^Ti the grace, favour, mercy, or goodness of the Lord, without any particular or distinct respect to extraordinary liberality and bourl^-.

The principal point heie to be noted is, the alteration of the prophet's disposition. 'Wliere before he was restless, now he retumeth to rest.

In expressing hereof three points are observable :

L The matter.

2. The manner.

3. The motive.

In the matter are further to be noted:

1. The action, return.

2. The object, rest.

3. The agent, soul.

The manner is b)" an apostrophe to his soul, 0 my soul.

The motive is taken from the manifestation of

1 ' Targum,' n31i3 70J retribuit bonum. * LXX, lvepyeTri<re, benefecit. • ' Sic Jerome, Aug. aliiqiie.

God's favour to him; for, the Lord hath dealt bountifully with thee.

A further exemplification hereof is in the next verse:

1. The action, return, iniiilicth a former restlessness, and sheweth that,

The souls of saints are oft unsettled.

2. The object, rest, together with the appropriation thereof to his soul, thy, demonstrateth that.

Saints have a rest.

3. The agent, soul, to ^vhich the forenamed action and object have relation, giveth e^ddence that,

The rest proper to saints is spmtual. Such a rest as their soul, a spiiitual substance, may enter into.

4. The motive, taken from the manifestation of God's favour, whereof he liad now some assm-ance, declareth that.

Sense of God's favour is the ground of saints' rest.

5. The manner of expressmg all these by speaking to his soul, and provoking it to cuter into rest, teacheth that.

Men must stir up themselves to that which they see to be good for them.

Sec. 44. Of Ike unseUJcdncss wliercunto sainti are subject.

I. The souls of saints are oft unsettled, much disturbed, and restless.''- What can we else judge of him who made this exjwstulation with his soul, ' Whj' art thou cast down, 0 my soul ? and why art thou disquieted within me?' Ps. xlii. 11, and professed that his ' soul refused comfort,' Ps. Ixxvii. 2. Or of him that said, ' When I lie down I say, Wien shall I arise, and the night be gone ? and I am full of tossings to and fro unto the dawning of the day,' Job vii. 4.

Tliis thus falleth out by reason of the violence of temptations and troubles whereunto they are subject on the one side, and by reason of the weakness of their flesli and disability to resist those temptations on the other side.- So long as breath remains

' Mortem frequenter m hoc seculi istius lubrieo sustinebat, inquietus fluctibiis peocatorum.— Amb. in Oral, de Obit. Theod.

^ Sancti cum mente smt epirituales, adbuc tamen isto coi--ruptibili corpore quod aggravat animam recte iutelliguntur esse carnales, &c.— Auff. cent. Jvl. Pelag. lib. vi. c. 11.

GOUGE ON PSALM OXVI.

[Ver. 7.

in us flesh remains in us; and ' the flesh is weak when the sjoirit is ready,' Mat. xxvi. 41. Yea, when the spirit is willing patiently to yield and quietly to submit itself to God, the flesh sweUeth, rebelleth, and raiseth tumults. So as saints being in their mind spiritual, are notwithstanding carnal in their corrupt flesh, which is a burden to their soul. An apostle in this case saith of himself, ' When I would do good, evil is present with me. And I see another law in my members warring against the law of my mind,' &c., Eom. vii. 21, 23. Now calamities and afflictions being grievous, Heb. xii. 11, namely, to the flesh, they make it to stir and struggle, to murmur and mutmy; yea, the violent heat of them causeth a mist to arise before the light of understanding, and to obscure aiid darken it exceedingly, so as that light which should in this tempest direct a man cannot clearly shew itself. It falleth out with a man in this case as with a glass of sweet and clear water that hath much dregs in the bottom. Stir the glass much and the water wUl be much troubled, nor sweetness will be so smelt as before, nor clearness seen tUl it may be settled again. Herein lieth a main difference betwixt Christ's pure and man's polluted nature. He, indeed, took to himself our true nature, even the nature of our infirmities, and the infirmities of our nature, but free from sin; no dregs of corruption were in his nature. Though he therefore seemed to be shaken all to pieces, yet no rebellious, no disordered passion was thereby stirred up in him. These phrases, 'Now is my soul troubled,' John xii. 27; 'My soul is exceeding sorrowful, even unto death,' Mat. xxvi. 38; 'If it be possible let this cup pass from me,' chap. xxvi. 39 ; ' My God, my God, why hast thou forsaken me?' chap, xxvii. 46, manifested a very dolorous agony in his soul, but no seditious mutiny. Such passion in our soul would stir up much sedition, yea, after we are truly regenerate. For we are but in part regenerate.

1. This infinnity of our nature is not wisely observed of them, who, from the perplexities and agonies of saints especially, if thereby they be forced to manifest any disquietncss of soul, take occasion to insult over them, and to trample the more upon them. David was much troubled with such, and

oft complaineth of them. In that respect he saith of them, ' They talk to the giief of those whom thou hast wounded,' Ps. Ixix. 26, Thus Job's friends, though they came a long journey to comfort him, yet proved ' miserable comforters,' Job xvi. 2. Too many such miserable comforters there are, who, when a man hath need of some comfortable cordials, give liim (as Christ's, Mat. xxvii. 34, 48, and David's, Ps. Ixix. 21, enemies did) gall for meat, and vinegar to drink. The heathen accounted this a most inhuman part.i How ill then doth it beseem them who profess themselves to be Christians.

2. Let such as through God's mercy have peace and comfort in their souls and consciences so bear with those that are unsettled and perplexed, as they may the better, by speaking ' a word in season,' Isa. 1. 4, quiet and settle their souls. It is an express charge given to such as are ' strong to bear with the infirmities of the weak,' Rom. xv. 1, and to such as are ' spiritual to restore a brother overtaken, with the spirit of meekness,' Gal. vi. 1, and that for this reason, ' lest they also be tempted.' What any one is subject unto, every one is subject unto. Thus shall we shew ourselves to be as a true brother, even ' born for adversity,' Prov. xvii. 17.

3. From this whereunto saints are subject to be sometimes unsettled, all have need to give dihgence to make their calling and election sure, and to be well instructed how to have 'the heart established with grace,' Heb. xiii. 9, that therewith the soul may be fast fixed, as the oak is said to be, whose roots spread as far and grow as deep into the earth as the boughs thereof grow wide and high mto the air, ^ whence it cometh to pass that no storm can overturn an oak—it will sooner be rent and split clean through than overthrown. So they who are ' well-rooted and built up in Christ and established in the faith,' Col. ii. 7, and 'rooted and grounded in love,' Eph. iii. 17, will sooner have their bodies and souls rent asunder than be overturned in their faith on Christ. Instance the true martjrs of the church.

To enforce this point further, note the next note.

' Ui'gere jacentem est iuhumanum.— Cic. pro C. Rah. Post. ^ Quantum vertice ad auras .^Etherias, tautum radice in Tartara tendit, &c.— Virg. Ocorg. 1. 2.

GOUGE ON rSALM CXVI.

47

Sec. -IS. Of the rest of saints.

II. Sahits have a rest. Yea, even in this vrovld they have a rest. How else could the prophet here say to his soul, ' Enter into thy rest 1' Why else should he blame his soul for being restless, Ps. xlii. 11, xliii. 5. That peace which as proper to the saints is expressly mentioned in Scripture proveth as much, John xvi. 33 ; Rom. v. 1, xiv. 17.

To embolden, encourage, and hearten them in the sea of this world, that by the storms of affliction they should not be overwhelmed and drowned before tliey come to the ' rest which remaineth for them,' Heb. iv. 9, and which the Lord Jesus shall give them ' when he shall be revealed from heaven,' 2 Thes. i. 7, here they have a rest, wherein, that we be not deceived, mark the third point.

Sec. 46. Of tlie spiritual rest of saints.

m. The rest proper to saints is spiritual. ^ It is such a rest as may stand with tribulation in this world. It is 'a peace which they have in Christ,' John xvi. 33, 'a peace with God,' Eom. v. 1, 'a peace of God that jiasseth all understanding,' that keepeth men's 'hearts and minds,' Phd. iv. 7, 'a peace and joy in the Holy Ghost,' opposed to ' meat and di'ink,' Eom. xiv. 17, a peace of conscience; for a good and quiet conscience is the bed of the soul, in wliich it sweetly and quietly resteth.^

This is the best, truest, and surest rest; a rest that sustaineth a man's infirmity; a rest that not only cpiieteth the soul when the body is disquieted, but also moderateth and mitigateth the disquietness of the body.^ Tliis maketh us 'glory in tribulations,' Eom. V. 3. What made ' Peter to sleep quietly between soldiers bound mth chains?' Acts xii. 6. What made ' Paul and Silas,' ha\'ing been sorely scourged, cast into prison, and their feet made fast in the stocks, at midnight to sing ? chap. x\'i. 23-25 : surely this spiritual rest wherein their souls were reposed ; this peace of God. This being the best rest, God pro\'ideth it for his best beloved.

1. Take evidence hereby of the true estate of

1 Sec. 4.3.

' Bona et tranqnilla conscientia est lectus animoe. In hoc requiem capit anima.— Bern. Serm. parv. 1.

' See ' The Whole Armour of God,' treat, ii. part 5. BBC. 724.

saints, and be instructed in tlie manner of God's dealmg with them. Tiaie it is that he putteth them to many trials ; ' The Lord scourgeth every son that he receiveth. All axe partakers of chastisement,' Heb. xii. G, 8. ' All that wiU live godly in Christ Jesus shall suffer persecution,' 2 Tun. iii. 12. Yet, as true it is that the Lord aflbrdeth sufficient sup-portance, yea, and comfort also in all their troubles, that we may learn that God's captived servants are not forsaken of him.^ ' God is faithful who wiU not suffer his to be tempted above that they are able to bear,' 1 Cor. x. 13. As Christ said of the Sabbath, I may say of the afflictions of saints, ' afflictions are for the saints and not the saints for afflictions,' Mark ii. 27 ; therefore, God correcteth us for our profit, and from thence issueth ' the peaceable fruit of righteousness unto them that are exercised thereby,' Heb. xii. 10, 11. The assistance, comfort, peace, and joy which God giveth even in troubles and afflictions, niiuistereth just cause for us all to say, ' We are troubled on every side, yet not distressed ; we ai'e perplexed, but not in desj^air : persecuted, but not forsaken; cast down, but not destroyed,' 2 Cor. iv. 8, 9. This is the benefit of spu-itual rest, tliat temporal troubles do not disturb the same. If any be disquieted and unsettled, as we heard before some might be, it is their own weakness. They have a rest to return unto, ordained, revealed by God, whereunto, when they recal their spirit, they wiU return; as here the prophet doth. If thus there be peace and rest to saints in times of trials and troubles, inward peace, spiritual rest in outward trials and temporal troubles, who can doubt of their rest in halcyon, in quiet and peaceable times, when there is nothing to disturb the same 1 The world is altogether ignorant of tliis peace. If they had a true and due understanding thereof, their mouths would not be so opened as they are against saints by reason of their troubles.

2. Take notice hereby of the difference betwixt the condition of believers and unbelievers, servants of the Lord and slaves of the devil. They have their rest—a rest that may stand with external un-quietness. Though in body and in outward estate they may seem to have no rest; though in that re-

' Discamus captives Dei servoa non deseri a Domino euo

Aug. Epist. 122, ad Victorian.

GOUGE ON rSALM CXVI.

[Vee. 7.

spect they may be tliouglit, as Christ, to be in a worse case than foxes, that ' have holes, and birds of the air that have nests,' Mat. \'iii. 20, because they have not where to rest theii- head; yet have they a rest for their soul, a'rest that refresheth and solaceth both soul and body. But it is other^visc with the wicked. ' The mcked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked,' Isa. Ivii. 20, 21. Though they have health of body, and all outward prosperity ; though by reason thereof they say (as the rich fool did, Luke xii. 19) to their soul, ' Take thine ease, eat, drink, and be merry;' yet cannot this be but only to the teeth outward. They seem to have rest, and to enjoy quiet; but that is no rest where the soul is restless,^ that is no peace of mind where the mind is troubled vpith stings of a guilty conscience. Their conscience is like to the fore-mentioned troubled sea. If they feel it not, it is because they are intoxicated and made senseless, as the drunkard that ' lieth down in the midst of the sea or upon the top of a mast,' and feeleth nothing, Prov. xxiii. 34, 35. Their ' conscience is seared with an hot iron,' 1 Tim. iv. 2. "When it is roused it will be as ' a roaring lion and a ranging bear, or a bear robbed of her whelps,' Prov. xxviii. 15, and chap. x\ii. 12.

3. Envy not (O ye saints) the rest whereof the men of tliis world so much boast; return to your own rest; rest satisfied therewith. In your greatest troubles meditate thereon, solace yourselves therein. The mariner, in hope of coming to a calm haven, patiently endureth all manner of storms while he is on sea. Should not saints much more quietly liear all manner of troubles, not only in expectation of that 'rest which remaineth to the people of God,' Heb. iv. 9, but also in regard of that inward spiritual rest which they have in the midst of their greatest afflictions 1

Sec. 47. Of GocTs favour, the rest of saints. IV. Sense (f God's favour is the ground of saints' rest."

^ Videntur habere tranquillitatem, videntur quiete frui; sed non est quies ubi animus inquietus est; non est tranquillitas mentis ubi animus exagitatur obnoxia; stimulo conscientire.— Amb. Comment, in Ps. cxviii., Serm, xvii. ver, 5, Sec. 43.

After the jirophet had expostulated with his soul about her unquietness, he gave this advice, ' Hope in God,' Ps. xlii. 11, as the only means of settling his soul. Faith is it that persuadeth the soul of God's favour. Hence is it that ' being justified by faith we have peace with God,' Eom. v. 1. Yea, because this peace relieth on God's favour, it is called ' the pep-ce of God,' PhU. iv. 7. - When David was in one of the most desperate distresses that ever befell him, it is said that ' he encouraged hunself in the Lord his God,' 1 Sam. xxx. 6. The assurance that he had of God's favour, and confidence that the Lord was his God, supported him and moved him to rest thereon. Many are the metaphors which to this end are applied to God, as ' Kock, fortress, deliverer, strength, buckler, horn of salvation, high tower,' Ps. xviii. 2 ; ' refuge,' Ps. xlvi. 1; ' portion of inheritance, maintainer of lot,' Ps. x\4. 5 ; ' hiding-place,' Ps. cxix. 114; ' strong habitation, where-uuto we may continually resort,' Ps. Ixsi. 3.

1. Nothing can satisfy the souls of saints but God's favour. They find all other things to be 'vanity and vexation of spuit,' Eccles. i. and ii. \Yhereas therefore others say, ' Who will shew us any good,' samts say, ' Lord, Uft thou, up the light of thy countenance upon us,' Ps. iv. 6.

2. God's favour is that proper place whither a soul well enlightened and rectified (as the souls of the saints are) aspireth. Now nothing resteth till it comes to its proper place. Instance light things that fly upward, and heavy things that fall downward.

3. The uttermost end whereunto the saints refer all their endeavours is to be accepted of God. All things which ad\isedly they do, are but as means for attaining to that end. Now till men attain to that main end at which they aim, they cannot think of a spu-itual rest. A traveller hath no settled rest till he come to his journey's end : nor a mariner, nor a soldier, nor any other that professeth a weighty end to himself.

1. Let this only true rest be well observed: let us be well instructed therein, and that the rather because all of all sorts desire rest; but most, yea, and all that are not thoroughly instructed in this true rest, are deceived thereabout. He that is destitute of the needful things of this world, sup-

GOUGE ON PSALM CXVI.

49

poseth that if lie had bread to eat and raiment to put on, he should say to his soul, be at rest. He that is ill pain conceives that if he had ease he should rest, and desire no more. So he that is sick, if he had recovery ; he that is m prison, if he had liberty; ho that is in any distress, if he had release. Yet when their desire is accomplished, they are as restless as before. After one thing is obtained, another is desired. Greater contentment is supposed to be in the things of this world by them that want them, than can be found to be by them that enjoy them. Hence is it that wealth to the covetous, honour to the ambitious, pleasure to the voluptuous man, and all things here below to such as desire them, are as water to him that hath a dropsy, the more is drunk the more is desired.^ ' The eye is not satisfied with seeing, nor the ears filled with hearing.' No human knowledge satis-fieth the philosopher ; no inventions, no indid-gencies, the superstitious person. All things out of God are as ice, snow, dew, and other like meteors; they waste in using, they soon melt or dry away. In consideration hereof saitli the prophet; Isa. Iv. 2, ' '\\Tierefore do ye spend money for that which is not bread ? and your labour for that which satisfieth not?' 'Wilt thou set thine eyes upon that which is not 1' Prov. xxiii. 5. As all natm-al men are unsatisfied in all their desires and endeavours, so among others, they who most set their thoughts and hearts on mischief Fitly doth the prophet, Isa. hdi. 20, resemble such to ' the troubled sea when it cannot rest.' Yea, in the greatest calm it beats against the shore, and raiseth waves which cast up mire and dirt.^

2. Seeing out of God there is no rest, let the Lord and his favour be to thee as the ark was to the dove. "Wliile she was out of the ark ' she found no rest for the sole of her foot,' Gen. viii. 9. Give no sleep to thine eyes, nor slumber to thine eyelids till thou hast found out tliis rest for thy soul, assurance of God's favour. To be restless tiU we

' Quo plus sunt potic, plus sitiuutur aqua;.— Ovid fast. lib. i. Ecdes. i. 8.

" Impios comparat mari quod nunquam potest quiescere : sed etiam in summa tranquillitate, fractis ad littora advolvi-tur fluctibus : finisque eius lutum e.?t, et conculcatio.— Jerome, Comment., lib. xyi., in Isa. Ivii.

find this rest, will be a means to find it. ' The Lord fiUeth the hungry -with good things,' Luke i. 53. 'He giveth to him that is athir.st of the fountam of life freely,' Rev. xxi. 6.

3. For gaining such assurance of God's favour as may make thee rest securely therein, observe these rules. 1

(1.) Acquaint thyself with God's promises, wliich are the only true sure ground of faith and confidence. For God's promises are declarations of God's favour towards man ; what God promiseth, man may safely rest upon. It was God's promise whereof Da^id thus saith, ' Upon it thou hast caused me to hope,' Ps. cxix. 49.

(2.) Meditate seriously and frequently on God's properties, as on his grace, mercy, truth, power, &c.^ Tliis meditation, added to faith in God's promises, will be as oil put into a lamji, which mil continue the life and light of it. The forementioned description of God, ver. 5. sec. 26, by his divine properties, sheweth that the faith of this prophet in God's favour was nourished thereby.

(3.) Observe God's former deahng mtli thee, and call to mind such evidences of his favour as he hath shewed to thee in former times. This ^^all give thee e\'idence of his present good-i^all towards thee; for whom he once loveth he ever loveth : he lovetli his with an everlasting love, John xiii. 1; Jer. xxxi. 3. "\Mien Zion said, ' The Lord hath forsaken me, and my Lord hath forgotten me,' this answer was replied, 'Can a woman forget her suckiug child? &c. Yea, they may forget, yet will not I forget thee,' &c., saith the Lord, Isa. xlix. 14, &c.

(4.) \\Taen thy afi'ections are much prone to heaviness, and thy heart much misgiveth thee (as we speak) by reason of doubts and fears, let thy judgment, grounded on God's word and promises, support thee. A right understanding of God's promises are of force to keej) a heavy spirit from sinking. A man's judgment well-informed, wiU con\ance his affections of folly when they make doubt of God's favour, and so bring them to j-ield to that which it concciveth to be truth.

Having some e\ddences of God's favour towards

^ .See 'The Whole Armour of God,' treat, ii., part 6, see. 71,72.

- .See Ibid., sec. 25, &c.

t2

GOUGE ON PSALM CXVI.

[Ver. 7.

tliee, repose thyself therein. Say to God as the psahnist doth, ' Thou art my hidiiig-place,' Ps. cxix. 114, 'iriD nJlX. The beasts of the wilderness, that have their dens and hiding-places, use on aU occasions to have recourse thereunto. In their dens they sleep securely; to their dens they carry their prey, and there eat it: when they are wounded, or any way hurt, they make to their dens; there they lick themselves whole, if at least they can; but if their hurt be mortal, so as they must needs die, they vvUl die in their dens. Thus ought we to make the Lord our den, our liiding-place, and in all conditions, on all occasions, to repose ourselves in liim and his favour. If we have cause of jo)', to rejoice in the Lord; if of sorrow, to mourn and shed our tears in his bosom : while we live, to hve in him ; when we die, to die in him, even within the arms of his favour. Thus shalt thou be sure to be safe in all estates; for safe is he whom the Lord doth keep. Oh cleave to him, therefore, who hath made you! Stand with liim, and ye shall stand safe. Rest in him, and ye shall be Lu quiet rest.i

Sec. 48. Of comfffrting and quickening one's self.

V. Men must stir up (henudves to that whidi they see to he good for them.- As the prophet doth here stir up his soul to return unto her rest, so in other places to ' hope in God,' Ps. xlii. 5; ' to wait upon God,' Ps. bni. 5 ; ' to remember all liis benefits,' Ps. ciii. 2 ; yea, and 'to praise the Lord,' Ps. cxl-vi. 1. To the proof of this point tend all such exliortations as in Scripture are made in the first person, as such as these, ' Let us labom* to enter into that rest,' Heb. iv. 11;' Let us go boldly to the throne of grace,' ver. 1G ; ' Let us go on to perfection,' chap. Ad. 1 ; ' Let us draw near with a true heart,' &c., chap. x. 22. By these, men of God stirred up themselves as well as others.

For even they who are in place, and liave any calling to stir up others, ' are men of like passions with others,' Acts xiv. 15, and are not only subject, but prone also to wax dull, cold, backward to holy duties, even to such as tend to their spiritual comfort. We have shewed that the best may be

' Inha^rete illi qui fecit vos; state cum eo, et stabitis; requiescite in eo, et quioti eritis.— Auij. Confess. 1. 4, c. 12. « Sec. 43.

much disquieted and restless;^ and therefore have need to ' stir up the gift of God that is in them,' 2 Tim. i. 6.

Quest. How can this be ?

Atis. 1. By putting difiFerence betwixt the understanding and affections. The understanding is in man as a mistress, the affections are as handmaidens. The mistress may see that to be very meet to be done which the handmaidens are loath to do, and thereupon quicken them.

2. By distiuguishmg bet^vixt the spuit and flesh. m The spirit is oft -ivilling when the flesh is weak, Mat. I xxvi. 41. Yea, when the inward man dehghteth in ■ the law of God, the outward man warreth against it, Eom. \iL 22, 23. Now all these being in man, when the understanding inciteth the aflectious, and the spirit driveth away the lieaAiness of the flesh, man is said to stu' up himself.

Learn here how beneficial a man may be to himself, how he may instruct, du'ect, encourage, and comfort himself, namely, by well using that light of understanding which God giveth him, and by ai:>ply-ing that wherein he is well informed to liiniself. On this ground, when we are tempted to a sin, when we find passion, pride, lust, or any other corruption beginning to ai'ise in us, let us make our case to be another's case, and by our understanding reason with oilr souls as if they were other person's, and what we would in such cases say to others, let us say to our own souls, as the psalmist, '"Why ai-t thou disquieted, 0 my soul ?' Ps. xlii. 5. And here, 'Eeturn unto thy rest, 0 my soul.'- Many that much doubt, and even despair themselves, can produce sound grounds to move others to be confident in God, which, if tliey would press upon their o^vn souls, they might be much quickened thereby. They can tell others that, when God seems to hide himself, it is but a cloud that keepeth away the brightness of God's favour, which shall be driven away, and therefore they ought to hope and wait. They can tell others that temptations to sin must be resisted, and that by resisting of them they will be vanquished. They can set a catalogue of pro-

1 Sec. 44.

° Spera in Domino, respondet conturbanti se animse sua\ et quasi rationem reddenti perturbationis sua; propter mala quibus abundet hie mundus.— Auj. Enar. in P'. 41.

GOUGE ON FSALM CXVI.

51

mises before others in their conflicts, and be plentiful and powerful in persuading others to bounden duties, and dissuading them from disgraceful \ices. If thus they woidd deal vrith themselves, what good might they do to themselves 1 Thus should they never want (no, not when they are most retired, most private, even by themselves alone) an instrac-tor, a du-ector, a counseller, a comforter. And no counseller, no comforter, can be more powerful with a man's soul than himself.

Sec. 49. Of the exposition aiid resolution of the eighth verse.

Ver. 8. For tJwu luist delivered my soul from death, mine eyes from tears, and my feet from falling.

The forementioned kindness of God is here particularly exemphfied by the dehverance which God gave him from his distress.

How his soul may be said to be delivered hath been before shewed on ver. 4, sec. 24.

Death is here put for such a desperate distress as threatened death. ^ In the case wherein he was, (to use the apostle's phrase,) ' he despaired even of life : he had the sentence of death in himself, and thus God who raiseth the dead dehvered liim from a great death,' 2 Cor. i. 8, 9. The words, therefore, are not literally to be taken of a miraculous raising from death, but his distress is thus by this word, death,- set out to aggravate his danger, and to amplify God's dehverance. Hereof see more on ver. 3, sec. 15.

The tears of liis eyes are here mentioned to shew how he was affected with that afihction. Tears are outward eflects and signs of inward anguish. When Jerusalem was carried captive into a strange land, ' She wept sore in the night, her tears were on her cheeks,' Lam. i. 2. Yea, Christ (who with the nature of our infirmities assumed the infirmities of our nature, 'yet without sin,'Heb. iv. 15) had in his bitter agony tears forced from his eyes.

God's deUvering of this prophet's ' eyes from tears' implieth a removal of that distress whereof these tears were a sign, with which his soul was so troubled as his eyes gushed out with tears, so as the effect or sign is here put for the cause.^

' Metonymia effecti.

' Metonymia effecti vel adjunct!.

^ In abstracto.

Falling of his feet doth yet further aggravate tho distress. The word translated falling, (^m,) signi-fieth such a violent forcing of one as he cannot stand, as where it is said, ' In forcing thou hast forced me to fall,' Ps. cxviii. 13, (^jn''m nm.) Now feet are the supporters of a body, when they fall, down falls all the body. Hereby is declared that the \'iolence of lus affliction was such, as like a boisterous stoi-m, it was enough in his best strength to overthrow him, and it also so wasted his strength and weakened him as he could not stand, but was ready again and again to fall; it foUed him exceedingly. By removing that aflBiction God delivered his feet from falhng. But this is spoken in an allegory. For, by his feet are meant his spirit; by falling, the fainting thereof So as his very soul was preserved from being overwhelmed.

Some distinguish the three particulars thus : ' He hath dehvered my soul from death,' by gi'ving me a good conscience ; ' mine eyes from tears,' by gd-\dng a cjuiet and a good conscience; ' my feet from shd-ing,' by gi\'ing a secure conscience.^

This is the exemplification of the motive mentioned in the latter clause of the former verse.

Herein note—

1. The manner of exjiressing it.

2. The matter whereof it consistetli.

The manner is by ^ a direct turning of his speech to God, thus : ' Thou hast,' &c.

The matter cousisteth in a particular enumeration of the dehverances which God gave him. So as here is exj^ressed:

1. The author of his deliverances. Thou.

2. The kinds thereof And these are three :

1. His soul from death.

2. His eyes from tears.

3. His feet from falhng.

For the manner. In the former verse he spake of the Lord in the third person, thus: ' The Lord hath dealt bountifully with thee;' but here to the Lord in the second person, ' thou hast delivered,' which implieth a famiUarity. The apprehension of

' Eripuit animam meam de morte, oculos meos li lachry-mis, pedes meos b. lapsu. De morte, dando bonam conscien-tiam, a lachrymis, dando tranquillam et bonam : Si lapsu, dando securam— Bern. Serm, part i,

- \WoaTpoipT].

GOUGE ON PSALM CXVI.

[Vek. 8.

God's bouuty bad quickened bis si^irit, and made him in a reverent manner the more bold ; so as,

1. By a due consideration of God's favour to us we are made more famihar ■with God.

This prophet's thus speaking to God, ' Thou hast dehvered,' shevreth that,

2. Dehverances are to be ascribed to God.

The first kind of dehverance, 'my soul from death,' giveth evidence that,

3. God can deliver from the power of death. The second Idnd of deliverance, ' mine eyes from

tears,' impHeth two points, one intended, the other expressed.

4. Saints may be much affected with afflictions.

5. God can remove all matter of mourning.

The third kind of deliverance, ' my feet from falling,' importeth also two points, \'iz.,

6. Great distresses may foil saints.

7. God estabUsheth such as are ready to fall. The fit applying of dehverances to the distinct

distresses, as soul or Hfe from death; eyes from tears; feet from falling, demonstrateth that,

8. God's remedy is answerable to man's necessity.

Sec. 50. Of the means to become familiar irith God.

I. By a due consideration of God's favour to its tee are made more familiar with God} Thus Moses having duly observed how God knew him by name, that is, took especial notice of him, is emboldened to desire ■ further to know God, and to see his glory, Exod. xxxiii. 12, 13, 18. And David, well weighing that gracious message which by Nathan God sent to him, concerning the establishing of his throne, maketh this inference : ' Therefore hath thy servant found in his heart,' that is, been bold, ' to pray this prayer unto thee,' 2 Sam. vii. 27. So Isaiah, chap. vi. 2; so Hezekiah, Isa. xxxviii. 3 ; so Daniel, chap. vii. 19 ; X. 19; so many others.

Manifestation of God's favour worketh faith; the more that the evidences thereof are pondered, the more strength gathereth faith. Meditation on God's good-will to us, is to faith as a seasonable supply of oil to a lamp, which continuetli to j)reserve the hght thereof. Now ' by faith we have bolchiess and access with confidence,' Eph. iii. 12 ; and the stronger faith the more boldness.

' See. 40.

0 let not any evidence of God's Idndness pass by without due notice taken thereof Do in this case with God as the servants of the king of Syria did with the king of Israel, diligently observe whether anything came from him, 1 Kings x. 33, that may demonstrate his good mil to thee. Thus mayest thou gain assurance that thou art in the number of God's friends, 2 Chron. xx. 7; Isa. xii. 8; Cant. v.

I. This was it which made Abraham to be accounted the friend of God, because he beUeved, James ii. 23. God's kindness to men sheweth that they are his favourites. As wise favourites therefore are in a reverent manner familiar with their sovereign, so may such as know the Lord's mind be J with him, and have free entrance into his presence, * and assurance of gracious acceptance. A great privilege.

Sec. 51. Of ascribing deliverances to God. II. Deliverances are to he ascribed to God.''- This hath constantly been observed by such as have been guided by the Spirit of God, as by. Gen. xiv. 20, Melchizedech; cha2>. xxxii. 10, Jacob; Exod. xv. 1, 20, Moses, Miriam; Judges v. 1, Deborah, Barak; 1 Sam. xii. 11, Samuel; 2 Sam. xxii. 1, David; 2 Chron. xv.

II, Asa; 2 Chron. xx. 26, Jehoshaphat; Isa. xxxviii. 9, Hezekiah; Esther ix. 19, the Jews in ca^Jtivity; Acts iv. 24, the apostles; and many others in all ages; yea, and Rev. xv. 3, the blessed si^irits in heaven also.

All deliverances are wrought by God. "VMiatso-ever the instrumental means be, he is the principal efficient and author. As he is the creator of all things, so the governor, the disposer, and orderer of all. And aU creatures in the world are his servants, his instruments, used by him according to his ■will. If, therefore, by any right victory be ascribed, not to the munition, but to the general; recovery of health, not to the potion, but to the physician ; good workmansliip, not to the materials or tools, but to the artificer; by much more right, ■victory, recovery, all deliverances, aU blessings are to be ascribed to God, who enableth generals, physicians, and all others to do what they do, and giveth all efficacy to the means that are in any way effectual. It is therefore most just and equal that that which is

1 Sec. id.

GOUGE ON PSALM CXVI.

53

done by God be ascribed to him. His right it is, and shall he not have his right ? Will subjects deal so unjustly vritix their king, soldiers with their general, servants with their master ?

Fie on them therefore that either take no notice at all of such deliverances as they have, or else impute them to any other than to God; whether it be to themselves, to other men, to any secondary causes, to fortune, or to anji^hing else. Three sorts of men do especially offend herein: idolaters, Dan. v. 22, 23, that ascribeth God's due to idols; flatterers, Acts xxiv. 2, that attribute it to men ; ambitious persons, Isa. x. 8, &c.; Acts xii. 2.3, that take it to themselves. Two gi-eat e^-ils are thus committed. The Creator is robbed of his due. To creatures is given more than their due. He, the only true God, is esteemed as no God. They that are not gods are accounted as gods. ' 0 my soul, come not thou into their secret: unto their assembly, mine honour, be not thou united,' Gen. xlix. 6.

Be rather of the communion of saints, whose understanding being rightly informed in the extent of the di^•ine providence, whereby every good thing that is -OTought, is wrought, they are so in their hearts affected therewith as they cannot conceal the same, but make their tongues their glorj' in acknowledging and making knoAvn what God hath done to their souls. This, though it be most due to God, yet he accepts it as a kindness, as an honour done to him. And in testimony of his gracious acceptance of this grateful remembrance, he will afterward on other occasions be ready to deliver. For he never re-penteth any goodness shewed to such as duly acknowledge the same. If we thankfully commemorate his blessings we shall excite him to confer greater blessings upon us.^ Behold, then, a ready way to give glory to God, and to gain good to ourselves.

Sec. 52. 0/ God's delivering from death.

in. God can deliver from the poicer of death.- He can deliver;—

1. In such cases as threaten death; wherein men have cause to fear death; as the Israelites had when Pliaraoh with a mighty host pursued them, and

' Si Dei beneficia commemoremus, ad majorem ilium bene-Tolentiam excitabimua. Chri/s. Horn, ii-, in 2 Cor. i.

2 Sec. 49.

they had no way to fly but through the sea, Exod. xiv. 2, &c., and again when they were besieged by the S}Tians, 2 Kings vi. 24, &c.

2. "Wlieu death hath begun to lay hold and to seize upon them, as a lion and a bear did upon the lambs which David kept, 1 Sam. xvii. 34. Thus it seemeth that death had seized on Paul, 2 Cor. i. 8, and on Hezekiah, 2 Kings xx. 1, who notwithstanding were both delivered.

3. When there is no possibility of avoiding death by any ordinary means. Thus was Jonah delivered out of the sea, Jonah i. 17 ; and Shadrach, Meshach, and Abednego out of the hot fiery furnace, Dan. iii. 26. God hath promised to be with his in fire and water, Isa. xliii. 2, in most desperate distresses.

4. 'NATien they are in the very power of death, and death actually seized upon them, and deprived them of life. Hereof we have many instances both in the old, 1 ICings xvii. 22 ; 2 Kings iv. 35, and xiii. 21; and the New Testament, Mat. ix. 25 ; Luke vii. 15; John xi. 44 ; Acts ix. 40, and xx. 10; Mat. xxvii. 52; Rom. i. 4. The vision of dry bones that came together, were knit with sinews, covered with flesh and skin, and had breath of life breathed into them, and lived, was a visible demonstration hereof, Ezek. xxxvdi. 2, &c. But that e\i-dence which far surpasseth all, is the general resurrection of all at the last day, John v. 28.

Supreme and absolute is the power and sovereignty of God over all, even grave and death. Rev. XX. 13, and 'him that hath the power of death, the devil,' Heb. ii. 14. They are all liis vassals to hold or to let go whom he wiU.

1. Admirable is the comfort which hence ariseth to sueh as, being well instructed in the power of God, can in assurance of faith rest on him, as David did, who, when he, 1 Sam. xxx. 6, knew not whither on earth to flee for succour, encouraged himself in the Lord his God. For, nothing can befall us ■(vithout the limits of his power; no danger can happen, out of which he is not able to deliver us.

Quest. May saints in confidence expect any deliverance that God is able to give ?

Ans. Not simply; but with a willing subjection of themselves to his will, as they who said, ' Our God whom we serve is able to deliver us from the

GOUGE ON PSALM CXVI.

[Ver. 8.

burning fiery furnace, and he will deliver us from thine hand, 0 king. But if not, be it known to thee, 0 king, that we will not serve thy gods,' Dan. iii. 17. Herein then lieth the comfort which ariseth from God's power, that our God who is able to deliver us, will deliver us, if in his wisdom he see deliverance fit for us. For thus we may safely conclude ;

'Wha.t God seeth to be good for us, he will do.

What God will do, he can do.

What God can and will do, shall be done.

Therefore, what God seeth to be good for us, shall be done.

Just cause is here given unto us of looking to God, when death presents itself before our eyes; and to say unto him, ' We know not what to do; but our eyes are upon thee,' 2 Chron. xx. 12. Cast not therefore thme eyes too much downward. Fixing eyes aright on God worketh faith.

Sec. 53. Of passion in saints.

IV. Saints may he much affected icith afflictions} They may weep, Ps. vi. G, as this prophet did ; and ' cry, yea, with a loud and bitter cry,' Esther iv. 1, and ' roar all the day long,' Ps. xxxii. 3, and wail and howl,' Micah i. 8, and express other symptoms and signs of much anguish and great grief.

' Is their strength the strength of stones 1 Or is their flesh of brass?' Job vi. 12. Flesh and blood remaining in the best while they remain in this world, maketh them sensible of smart, of pain, of loss, of disgrace, of other crosses which lie heavy upon them, and press and pinch them sore.

1. Away with the senseless and blockish oj^inion of stoics, who say that no passion beseems a wise man. The heathen philosophers by that light of nature which they had, have sufficiently refuted that paradox.^ To us that have the light of God's word, which commandeth expression of passion when there is just occasion, Joel i. 13, and hath commended it in such as have rightly done it, 2 Chron. xxxiv. 27, yea, and hath expressly recorded the passion of him that is the Wisdom of God, Mark iii. 5, and taxed the contrary in obdurate persons,

1 Sec. 49.

* Cic. Tuecul. quest, lib. iv.—Lege Lactant. de vero cultu, lib. V. cap: 14, and Aug. de Civ. Dei, lib. xvi. cap. 8, 9, and lib. ix. cap 4, and QiiKst. in Gen. lib. i. 30, contra Stoicorum 6.Tr<iO£to.v,

Isa. xxii. 12, 13, it cannot but seem a more than heathenish and brutish conceit.

2. Be not too censorious of other's j^assionate manifestation of their grief: especially when there is just cause, and a Christian mean is not exceeded. All that Satan could do against Job did not so deeply pierce to his soul as liis friends' unfriendly censure of him.

3. Have compassion of such as (having cause) are in passion. 'Weep with them that weep,' Kom. xii. 1-5. Let us shew ourselves to be fellow-members of one and the same body, by a Christian sympathy, and fellow-feeling of one another's sorrows, 1 Cor. xii. 26, 27.

4. As for such as take occasion from the signs and efi'ects of others' sorrows, to insult over them, let them well weigh the fearful imiorecations made again.st them, Ps. box. 10, 21, 22, &c.; and withal know that prophetical imprecations are divine denunciations of judgment. It much provokes the righteous Lord to give them just matter of sorrow, who laugh at others' sorrows.

Sec. 54. Of God's turning sorrow into solace. V. God can remove all matter of mourning.^ He here delivered this prophet's eyes from tears : he took away all occasion of weeping: in which sense he is said to ' Wipe away all tears from men's eyes,' Isa. XXV. 8 ; Eev. vii. 17 ; and to bid them ' Refrain their voice from weeping, and eyes from tears,' Jer. xxxi. 16; Luke vii. 13. Pertinent to this purjiose are these proverbs, 'They that sow in tears shall reap in joy,' Ps. cxxvi. 5. ' Weeping may endure for a night, but joy cometh in the mornmg,' Ps. xxx. 5. Answerable hereunto have been saints' prayers, God's promises and performances. For instance of prayers take these, ' Make me to hear joy and gladness ; that the bones which thou hast broken may rejoice,' Ps. U. 8. ' Make us glad according to the years wherein thou hast afflicted us,' Ps. xc. 15. Of promises these, ' I 'wall turn their mourning into joy, and wdl comfort them, and make them rejoice for their sorrow,'Jer. xxxi. 13. ' Their fasts shall be joy and gladness, and cheerful feasts,' Zech. viii. 19. 'Thou shalt weep no more,'Isa. xxx. 19. Of

' Sec. 49. Eripuit oculos cius a lachrymis. Fugit enim d'jlnr, et tristitia et gemikis.— Amb. in Orat. de Obit. Tkcoit.

Ver. S.]

GOUGE ON PSALM CXVI.

55

performances these, 'Thou hast turned for me my iiiourning into dancing : thou hast put off my sackcloth, and girded me with gkduess,' Ps. xxx. 12. ' When the Lord turned again the captivity of Zion, then was our mouth filled ■vvith laughter, and our tongue with singing,' Ps. cxx\'i. 1, 2. Were not the eyes of that woman, which so wept as with her tears siie washed the feet of Jesus, delivered from tears, when Christ said to her, 'Thy sins are forgiven'? Luke ■^•ii. 38, &c. When Hezekiah heard this doom, ' Thou shalt die and not live, he wept with great weeping,' Isa. xxxrvaii. 1, &c.^; but this second message from the Lord, ' I have seen thy tears ; behold, I will add unto thy days fifteen years,' did questionless wipe away all his tears. Most pregnant for the point in hand is the end of the commission given to Christ, thus e3q)ressed, 'The Lord hath anointed me to preach good tidings, to comfort aU that mourn, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heanness,' Isa. bd. 1, &c.

That wliich God said to Hezekiah, ' I have seen thy tears,' Isa. xxx\TLi. 3, giveth the true and just reason of God's ^emo^•ing all matter of mourning. For the Lord being full of pity, 'The Father of mercies, and the God of all comfort,' 2 Cor. i. 3. His bowels are moved at the sight of his chilch'en's tears, as it is noted of Christ, ' When he saw Mary weeping, and the Jews also weeping, he groaned in the spuit, and was troubled, and wept,'John xi. 33,35. A:id again, when he saw a widow weep, ' he had compassion on her,' Luke \Ti. 13. Upon that compassion he took away the occasion of her weeping. When God came to dehver Israel from the Egyptian bondage, he renders this reason of his purjjose, ' I have surely seen the afiliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters ; for I know their sorrows,' Exod. v. 7. Yea, further, to demonstrate the notice which the Lord taketh of his saint's tears, there is in Scripture mention made of 'a bottle,' Ps. Ivi. 8, wherein they are put, as a liquor most precious in God's account, and of a book wherein tliey are registered, as tilings to be re\-iewed and not forgotten.

Learn hereby to set a mean to mourning, ' Sorrow not as others which have no hope,' 1 Thess. iv. 13.

' b^a ''^2 lyi <^t fle^'it fist-" magno.

Know that God taketh notice of thy tears ; believe that God can and wUl wipe them away. Believe this when sense and smart of affliction makes thee weep and waU, but especially when with a deep apprehension of thy sins against God, and of his displeasure against thee, thou doest, as Peter did,' weep bitterly,' Mat. xxvi. 75. In these and other Uke cases, thou mayest and must pray as the psalmist did, and say, ' 0 Lord give ear unto my cry, hold not thy peace at my tears,' Ps. xxxix. 12. For assuredly, he that putteth tears into his bottle and registereth them ■\vill wipe all tears from thine eyes. What he hath done to others, thou being Uke to them, in like cases mayest expect; for God ever remaineth like himself.

Sec, 55. Of saints'fallings 1)1/affliction.

VI. Great afflictions mai/foil saints.''- Though they be not utterly overthrown thereby, they may be, as a man in a quagmu'e, out of which he hath much ado to come, mucli foiled. In such a case was he who said, ' My feet were almost gone ; my steps had wcU nigh slijiped,' Ps. \xxm. 2; 'My foot sUppeth,' Ps. xciv. 18; 'I am ready to halt,' Ps. xxxviii. 17 ; ' My flesh and my heart faileth,' Ps. Ixxiii. 2Gj ' My strength faileth,' Ps. bod. 9 ; ' My spirit was overwhelmed,' Ps. Ixxvii. 3 ; ' My hfe is spent with grief, and my years with sighing,' Ps. xxxi. 10.

How it falls out that this thus befalls the saints, is shewed before, on ver. 7, sec. 44.

The apostle giveth a seasonable exhortation for preventing or redressing the danger of this infirmity, which is this, ' Lift up the hands which hang down, and the feeble knees; and make straight paths for your feet: lest that which is lame be turned out of the way; but let it rather be healed,' Heb. xii. 12, 13. Hanging hands and feeble knees are the signs of a fainting spu'it, and here put for that whereof they are signs.^ To lift up these is to rouse up oiu-spii-its and to quicken them. The danger which otherwise may follow upon fainting much enforceth the exhortation, for these words, ' lest that which is lame be turned out of the way,' imply that a fainting may follow a faUing away. A fresh-water soldier once fainting soon falls to the enemy; let us therefore well look to our standing, and well prepare

' Sec. 49. ' Metonymiii effecti et adjimcti.

GOUGE ON PSALM CXVI.

[Ver. 8.

ourselves beforehand. The ai^ostle giveth an excellent direction to tliis piupose, Ejih. vi. 10,11, &c.

For particular directions to keep from fainting, read ' The Whole Annour of God,' treat, ii. part 5, sec. 22.

Is the forementioned weakness of saints and proneness to fall well weighed of them who, by reason of some gifts bestowed on them, wax insolent and secure ? Surely this is one use which is to be made of saints' falls, that no man boast himself of his own good deeds, when he beholdeth the storms of such men to be taken heed of, and wrecks to be bewailed.'^

Sec. 56. Of God's establishing ike weal:.

VII. God establisheth such as are ready to fall? This he did when he delivered this prophet's feet from falling. ' He that falleth,' saith the apostle, ' shall be holden up; for God is able to make him stand,' Rom. xiv. 4. Very fitly to the point in hand saith the psalmist, ' He brought me up out of an horrible pit, out of the miry clay, and set my feet upon a rock, and estabHshed my goings,' Ps. xl. 2. And again, ' When I said my foot shppeth, thy mercy, 0 Lord, held me up,' Ps. xciv. 18.

As God's power, so his pity and prudence are more clearly manifested hereby. \^Tiere the Lord saith, ' My strength is made perfect in weakness,' 2 Cor. xii. 9, he meaneth that the lower men be brought, and the more weak and unable to be established they may seem to be, the more divine is the power manifested to be whereby they are established ; and then doth pity and mercy most brightly shew itself when in falling a man is preserved, so as if then he had not been preserved he had perished. Thus, Clirist shewed his pity in saving Peter even when he began to sink. Mat. xiv. 30, 31. This then must needs be a principal part of prudence. In these and other like respects, God is so ready to ujihold him that is falling and to hold liim that is departing, that he may seem to mind such alone, and to leave all others.^

1. Despair not now though thy foot be slipping,

' Se nequaquam recte suis factis jactare audeat, cum videat tantorum virorum et canendas tempestates et flenda naufragia. —A urj. de Doctr. Chr. 1. 3, o. 23. = Sec. 49.

^ Sic paratus est Deus Buscipere cadentem, et eripere fugien-tem, ut videri possit relictis omnibus aliis ei soli operam dare.—£erre. in Ps. Qui habit., Ser. ii.

or thou sinking in a sea of sorrows. God is as near at hand in all our troubles as Christ was in that sea where Peter was. Mat. xiv. 30, 31. As a tender mother, though she suffer her weak and feeble child to go alone, yet will she not suffer it to be alone or out of sight. If it shde or fall she presently eatcheth it up again. Yea, she will give her servants charge over it to keep it, and to take it up in case it fall. Thus deals thy heavenly Father with thee, poor, weak, feeble brat. ' He will not suffer thy foot to be moved (namely to thy min); he that keepeth thee will not slumber,' Ps. cxsd. 3. And lest thou shouldst thmk that by reason of his greatness he will not take care of thee, ' He giveth his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone,' Ps. xci. 11, 12. Despair not, then. Mercy, grace, and indulgency is promised. \f[\o can despair that knoweth and beUeveth this ? ^ 2. AVlien thou findest thyself sinking, and thinkest thyself lost, do as Peter did : ' Cry out to God, and say. Lord, save me,' Mat. xiv. 30. Call to mind liis promise, ' When thou passest through the waters, I mil be with thee,' Isa. xliii. 2. Plead his dealing ■with others whose feet he hath delivered from falling. Persuade thyseK that thy heavenly Father as far surpasseth eaithly parents in pity and goodness, as he doth in majesty and greatness. Hereupon ponder with thyself, and consider if earthly parents can suffer their children, when they are fallen, to lie and cry, and not come and take them up. ' Yea, they may. Yet -nill not I, saith the Lord, forget thee,' Isa. xlix. 15.^ If now being fallen thou Hest stUl and criest not for help, dost thou not justly deserve to be let alone, even for punishment of thy stoutness 1 Surely it becometh every soul to eye God continually, not only as an help at a pinch, but also as one that taketh the care and charge of us upon himself.

Sec. 57. Of God's seasonable kindness. VIII. God's remedy h ansirerable to man's necessity.^

1 Noli desperare. Promissa est iadulgentia tibi.— Au(/. Enar. in Ps. ci.

^ Expedit omni animx Deum semper attendere, tauquam proprium non modo adjutorem, sed etiam inspectorem.— Bern. toe. cHat. ^ Sec. 49.

GOUGK ON PSALM CXVI.

57

That ■whidi was a cloud in the day to shelter his people from the scorching heat of the sun, was a pillai- of fire to give them light in the night, ' that they might go by day and by night,' Exod. xiii. 21. AMieu they had no bread he ' rained do-mi manna from heaven,' chap. xvi. 4. When they had no water he ' opened a rock, and gave them water to dimk,' chap. xvii. 6. ^^^len they had water enough, but it was so bitter as they could not drink of it, he made it sweet, chap. xv. 25. Wlien their enemies infested them, he overthrew those enemies, chap. xvii. 8. Accordmg to all their needs he afforded them fit help. Thus, while liis people were in the ^vdlderness, he gave extraordmary but ■\asible demonstrations of liis more invisible but ordinaiy providence towards his in all ages. Hereby is accomplished that of the psalmist, ' The sun shall not smite thee by day, nor the moon by night,' Ps. cxxi. 6. AMiich not unfitly may be applied to men's several estates of prosperity and adversity, i

Eemedies answerable to .men's necessities are seasonable ; seasonable remedies are profitable ; profitable remedies are acceptable; acceptable remedies are most available to provoke men to all gratitude ; gratitude makes them diligent in observing what may most make to the honour of God, and zealous in promoting the same. Thus the very kind of remedy which God aftbrdeth, maketh most to man's good and his Ofl-n glory.

Learn hence wisdom of this wise God ; and that in two especial jioiuts :

1. Seek of him such things as are seasonable for thee to receive, as they who in the days of Christ's flesh came to him for succour—the blind for sight, the deaf for hearing, the dumb for speech, the lame for sound limbs, and so others for a remedy tit for their particular malady. Answerably, Art thou in danger of death? seek preservation from death vriih a reservation to God's good pleasui-e. Doth any anguish so work on thine inward passion as to force tears from thine eyes? pray to have those tears wiped away. Dost thou find thy feet shding, thy spirit fainting, desire God either to keep thee from

^ Reddetur populo fjclicitas pristina quam aliquando habuere in eremo, prsecedente Domino eos per diem in columna nubis, et per noctem in columna ignis, ut nee in prosperis, nee in adversis aliquando turbeutur.— Hier. Comment, in Isa. iv.

falling or to raise thee again, and to revive thy spirit. Seek not unnecessaiics; seek not superfluities ; seek not to satisfy thy lusts. Well weigh what an apostle saith in this case, ' Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts,' James iv. 3.

2. Let thy kindness be as seasonable as thou canst. Give bread to him that is hungry, drmk to him that is athirst. Endeavour to allay the passion of such as are in passion; raise up those that are fallen. Instruct the ignorant; bring into the way of truth such as wander. Comfort such as are troubled in conscience. Herein lieth a main difier-ence betwixt a skilful physician and a deceitful empiric. The physician inquii-eth after the kind of disease, constitution of person, temperature of climate, season of year, and answerably prescribeth his remedy. The empiric gives his remedy without any respect to the forenamed respects. If it do any good, then it is well; if it do none, it was all that he could do: and by that all many more receive hurt than good by his prescripts. To be an empiric about the maladies that afiect the soul, and endanger the eternal salvation thereof, is insufierable. Do, therefore, good. Do it, as David did, ' according to the integiity of thine heai-t, by the skUfulness of thine hands,' Ps. Ixsviii. 72. For which end pray for wisdom of him that is wisdom itself, that so thou mayest ' be perfect as he is perfect,' Mat. v. 48.

Hitherto of the prophet's protestation for liis inward disposition.

Sec. 58. Of the meaning and parts of the 9th verse.

Ver. 9. I will ivalk before the Lord in the land of the living.

The prophet's protestation ^ for his outward conversation is here generally propounded.

This plirase, ' I will walk,' is taken diversely. Some take it for an exjiression of his confidence in the continuance of God's favour towards him ; that God, who had freed him out of the jaws of death, would now continue him ui the land of the living, there to remain and abide before the Lord. Ancient English translators inclining to tliis sense, thus in-teqjret it: ' I shall walk,' in relation to the divine 1 See sec. 2, 43.

U

GOtTGE ON PSALM CXVI.

[Ver. 9.

providence whereby he should be preserved yet longer to live on earth; so as, according to this ac-ception, to ' walk before the Lord' is to live to advance the glory of God. A pious interpretation this is. But this phrase of ' walking before the Lord' is in Scripture most frequently used to set out a duty on man's part rather than a kindness on God's part; for God requireth it of Abraham as a duty, Gen. xvii. 1, and commendeth Da^'id for it, 2 Cliron. vi. 16, as for a duty perfonned by him. To this acception do the king's translators incline, and translate it as a promise made on the prophet's part to God, thus : ' I will walk.' By this manner" of expressing his purpose vinder a solemn promise he bindeth himself to perform the duty promised. This word, ' walk,' importeth a motion, and a proceeding on in that motion, step by step, from place to place. Metaphorically it is taken for a practice of good or evil. The words joined with it wiU shew what kiad of practice it importeth: ' To walk in the way of the mcked,' 1 Kings xv. 26, is to practise evil; ' To walk after other gods,' Jer. Adi. 6, is to practise idolatry ; but ' To walk in the law of the Lord,' Ps. cxix. 1, is to practise what that law requireth ; ' To walk in righteousness,' Isa. xxxiii. 15, is to practise and deal righteously. The verb in the Hebrew is of the seventh conjugation,^ which implieth a reciprocation or reiteration of an action. Some learned and judicious expositors, to express the emphasis of the conjugation, thus translate it: ' I mil continually walk.'2

These words, 'before the Lord,' (miT' "'J37,)— word for word, ' at the face,' or, ' in the presence of the Lord,'—do determine the kind of walking which he intendeth,—namely, such a one as he would not be afraid or ashamed that the Lord should see, but such a walking as the Lord should well lilte and approve. In other places to this kind of walking these phrases are added, 'with God,' Gen. V. 24, (D''n'7J<n-n«;) 'after the Lord,' 2 Kings xxiii. 3, (miT' IHH ;) ' worthy of the'Lord,' Col. i. 10, (a^ioi; 5-ou Kus/'ou;) all which in effect import one and the same thing. He that ' walks with

1 Hitlipa..].

' "TTTinK. Indesiuenter ambulabo.— Trem. and Jim. Triplex est significatio HitLpael; 1, Reciproca; 2. Pasaiva; 3. Frequeutativa.

God,' so carrieth himself as knowing God is by him. He that ' walks after the Lord,' behaveth himself as a servant following his master, and is ever at hand to do what his master requireth. He that ' walks worthy of the Lord,' so demeaneth himself as be-cometh a servant of the Lord, so as the Lord may be honoured by him. He that ' walketh before the Lord,' doeth all things as in the sight of the Lord, whom he knoweth to be ' everyn^here present,' Ps. cxxxix. 7, to ' see in the dark as well as in the light,' ver. 12, and to be 'a searcher of the heart,' Jer. xvii. 10; and thereby he is moved in all places open and secret, at all times, day and night, in deed, in word, in thought, to have such respect to God as to do notliing but that he which seeth it may approve it, nor to make show of more than he intendeth, but to do the good which he doeth sm-cerely, ' heartily, as to the Lord,' Col. iii. 23; Heb. xi. 5. The apostle, that was guided by the same Spii-it that he which penned Enoch's history was, having relation to that liistory, saith, ' Before his translation he had this testimony, that he j)leased God.' What Moses styleth ' walking with God,' the apostle expoundeth ' pleasing God.' The intent therefore of the psalmist here is to endeavour to please God.

That this intention of his may not seem to be put off tiU it be too late, and he in the grave, where none can walk, where no work can be done, he addeth the place where he would so walk, ' In the land of the living.' On earth there be divers divisions for habitation, and therefore he expresseth the word in the plural number thus, 'in the regions,' (iTliJIX^, in reglonihics,) j.m-p\ying that in what place soever he should be, he would 'walk before the Lord.'

Tlie living are here opposed to the dead; so as ' the land of the liA-ing' is a description of the place and time where and wliile men live in .this world. In this sense is this phrase frequently used in the Old Testament. In another psalm this time of life is styled 'the light of the h^ing,.' Ps. hi. 13, in opposition to death, which is thus described, 'A land of daikness, as darkness itself,' Job x. 22.

Thus this verse setteth out the duty of him that is delivered from a deadly danger; concerning which here is expressed,—

GOUGE ON PSALM CXVI.

59

1. The matter—'I will walk.'

2. The manner—' Before the Lord.'

3. The place and time—'In the land of the living.'

This promise of walking, being inferred upon his former profession of his afieetion towards God, and resolution to rest on him, sheweth that,—

I. Man's inward affection to God must be manifested by his outward conversation.

The metaphor of walldng, which is a going on and proceeding forward, and the conjugation wherein the word is used, which noteth a reiteration, giveth us to understand that,—

II. Saints must proceed in their approved practice.

The rule that he prescribetli to himself for his walking, which is this, ' Before the Lord,' teacheth that,—

III. Eye must be had to God in every action. The description of the place, in this phrase, ' The

land of the living,' declareth that,—

IV. This world is a place and time of life.

The end of describing this place and time thus, which is to set out the proper place and seasonable time of walking before God, importcth that,—

V. While men live they must endeavour to please God.

The manner of exiiressing this duty under a solemn promise thus, ' I will walk,' implieth that,—

VI. Saints must bind themselves to duty.

The inference of this verse, wherein his duty is declared, upon the former, wherein God's kindness is manifested, demonstrateth that,—

VII. Manifestation of God's good pleasure to man, must make man careful to please God.

Sec. 59. Of practising didy. I. Man's inward affection to God must he nmnifested h>j his outward conversation. It is usual with the Holy Ghost to infer upon fear and love of God (which are the two principal affections whereby our high esteem of God and due respect to him are manifested) a walking in his ways, and keeping his commandments; thus, ' Blessed is every one that feareth the Lord, that walketh in his ways,' Ps. cxx^Tii. 1; 'Fear God, and keep his commandments,' Eccles. xii. 1.3; 'Love the Lord, and walk in his

waj's,' Deut. xi. 22, and xix. 9 ; ' This is the love of God, that we keep his commandments,' 1 John v. 3. The duty comprised under this metaphor of walking is oft and much pressed throughout the Scripture, and that under this very word. It is commanded, Gen. xvii. 1, Deut. x. 12; commended, Geu..vi. 9, Lukei. 6; rewarded, Gen. v. 24; and thereupon con-scionably it hath been, 2 Kings xx. 3, and still must be, observed : and that in regard of—

1. God's glory.

2. Others' good.

3. Our own good.

1. By practice it is that the virtues or ' praises of him that hath called us out of darkness into his marvellous light,' 1 Pet. ii. 9, are shewed forth. Thus 'men may see our good works, and glorify our Father which is in heaven,' Mat. v. 1G. Good cause, therefore, had the Lord to say, ' Herein is my Father glorified, that ye bear much fruit,' John xv. 8.

2. By practice it is that such as are called are stirred up to a holy emulation, Heb. xii. 1, (for they that walk aright become ensamples, 1 Thes. i. 7, 2 Cor. ix. 2, to others;) and such as are not called may either be won, 1 Pet. iii. 1, 2, or have theii-mouths stopped, ver. 16.

3. By practice it is, that sincerity of heart, integrity of conscience, soundness of faith, and truth of all graces are manifested, cherished, and increased. Yea, and the presence of God's Spirit in us testified.^ Hereby inward assurance is gained, and outward evidence is given, of our election before the world, and of our salvation after the world. Many judgments are by this walking prevented, or removed, or mitigated, or sanctified, and everlasting perdition avoided. If motives may be of force to provoke us to perform a duty, motives are not wanting to provoke us to this duty of walking, as here it is pro-

■\Vliat may now l)e thought of such as having attained to a sufficient measure of knowledge, and are with that which they know of God, and of his kind dealing with them, inwardly aff"ected, and are thereupon moved to profess as much love as the prophet

' Fidem tuam dilectio animet, probet actio.— Bern, super Cant., Serm. xxx. Testimonium pr^sentiic Spiritus prsebent opera.— Idem de S. Aiub:, Serm. ii.

GOUGE ON PSALM CXVI.

[Ver. 9.

here dotli, but yet fail in performance, in practice 1 ^ They walk not. Their apprehension, affection, profession are all in vain, except to be as so many evidences against them, to make them the more inexcusable, and to aggravate their judgment the more. I deny not but that knowledge of God and of his favour towards us, a good liking thereof, and a cheerful acknowledgment and profession of what we know, are very needful and useful. For walking without knowledge must needs be preposterous and erroneous; without a good aifection, hyijocritical and vain; and without a free profession, too too timorous. So as these three are necessary, though not sufficient. Question may be made of the tinith of them all, where they are not sealed and ratified by an answerable walking and practice. And adversaries of the truth will take the more occasion to slander the truth. Our adversaries do much urge against us and our profession that we walk not, that we practise not, and allege this agamst our profession, to impeach the integrity of our religion; which should make us more conscionable in shemng forth our good works, for stopjiing of their mouths. Our doctrine is even in this point, as in others, sound and orthodox. In schools, in churches, by preaching, by printing, we teach a necessity of walking, of practising, of doing good works, according to this rule of the apostle, Tit. iii. 14, 'Let ours learn to maintain good works for necessary uses, that they be not unfruitful.' And we acknowledge them to be so necessary, as without them we cannot be saved.^

The ground of their cavnlliug against our doctrine about good works is, because we do not set too high a price upon them and make them meritoiious, which is to make them no good works, but i^roud, presumptuous, damnable, diabolical works. There be many forcible reasons for the necessity of good works, though that vain, frothy, windy, false, arrogant, impious, blasphemous reason of merit be not pressed. They are expressly commanded of God ; therefore necessary. Though they be not the cause of reigning, yet they are the way to the kingdom, out of

' Ne scientiam tibi satiafacere putes, proi^terea adjecit: Qui ambulant, &o.— Basil, in Psalm cxviL

- Oro ut ad agenda bona operafestinemus. Neque enim aliter salvari nos possibile est.— Chryi., Horn. 47, in Gm. xxii.

which way we cannot attain to the kingdom;i therefore necessary. Though the faithful are not justified by them, yet by them is their faith justified, James ii. 22;- therefore necessary. Though the doing of them do not merit eternal life, yet the not doing of them meriteth everlasting death. Mat. xxv. 41, 42; therefore necessary. Though by the strict standard of the law, being found unpeifect, they are rejected, yet by the gracious mitigation of the gospel, being found sincere, they are accepted; therefore necessary. Though when we shall have done all those things which are commanded us we are unprofitable servants, Luke xvii. 10, yet by doing according to our ability what we are commanded we shew ourselves gi'ateful children; therefore are good works necessary. This last motive is of more moment with an ingenuous clidd than any merit can be; for, when the beUever thoroughly pondereth the free grace and rich mercy of God in giving him Christ, in accepting him in Clu-ist, in pardoning all his sms, in reserving eternal life for him, his heart is so inflamed mtli a desire of testifying all gratefulness, as he is ready ^vith his uttermost power to do whatsoever he may know to be well-pleasing unto God. Now God's word declaring that ' to do good is a sacrifice well-pleasing to God,' Heb. xiii. 16, the forenamed desire doth more enforce him to do good than the merit of many heavens could. Gratefuhiess more worketh on an ingenuous spirit than reward can. And that which in way of gratefulness is wrought is much more kindly wrought than that which is done for recompence. Answerably it is also more acceptable to God, for it manifesteth a better respect towards him.

2. Ye that have tasted of the bounty of the Lord, and are well informed in his good-will towards you, and thereupon have your hearts inflamed \rith the heavenly fire of love, and are stirred uj) to purpose and promise to approve yourselves to him, have a care of your carriage, and ratify the truth of all by an answerable walking. Sweet is that melody and happy is that harmony where mind, heart, tongue, life, and all consent to make a concert. Say, there-

' Via regni, non causa regnandi.— Beim. de Grat. et lib. arbitr.

^ Ut ad meritum satis est de meritis non pra;sumere : sic carere meritis, satis est ad judicium.— Bern. sup. Cant., Serm. Ixviii.

GOUGE ON rSALM CXVI.

61

fore, (and do as ye say,) I will -walk; and that with such a mind as is set out in the next doctrine.

Sec. 60. Of persidimj in good courses.

II. Saints must proceed in their approved practice.^ They must not he ' weary in weU-doing,' Gal. vL 9. ' Mark them,' saith the apostle, ' which walk so as they have us for an example,' Pliil. iii 17. "What kind of walking doth he mean 1 He himself hath plainly and fully expressed it in the verses before. It was this, ' To follow on,' ver. 12. 'To reach forth unto the things which are before,' ver. 13. 'To press toward the mark,' ver. 14. From this his walking and proceeding on he maketh this inference, ' Let us walk by the same rule,' ver. 16, or as some not imfitly translate it, 'let us proceed;' for the word^ which the apostle useth properly signifieth to go on in order. The ■virtue of such as appertain to the kingdom of heaven is in tliis proceeding set out by many metaphors : as ' the shining of light more and more unto perfect day,'Pro v. iv. 18; 'the waters of the sanctuaiy, which increased from ankle deep to knee deep, from thence up to the loins, and after to such depth as could not be passed over,' Ezek. xlvii. 2, &c.; an edifice, that from the foundation riseth liigher and higher tUl it be a complete building, Eph. ii. 21 ; runners in a race, which run on till they come to the goal, 1 Cor. ix. 24; plants, palm-trees, and cedars, which all grow till they come to their full growth, Ps. xcii. 12; com. Mat. iv. 27, and mustard-seed, which grow to ripeness, ver. 32 ; and a body, which groweth to the full stature thereof, Eph. iv. 16.

To leave all the metaphors but that which is in my text, the way wherein we must walk is a long way; while here we live we cannot attain to our journey's end; we must therefore walk as long as we Uve, and stUl go on. As we must not turn back again—' If any draw back, my soul,' saith the Lord, ' shall have no pleasure in him,' Heb. x. 38—so may we not stand at a sta}'. He that beginneth a building, and continueth not tUl it be fimished, maketh himself ridiculous to all that see it, Luke xiv. 30. He that beginneth the Christian race, and giveth

' Sec. 57.

s cToix^Tv (TToixo!, dicitur ordo in acie, a fronte ad estremum agmen porrectus.— Thuc, 1. iv.

over before he come, to the end, doth not only lose the crowii, but treasureth up ivrath unto himself. Tliis will assuredly fall out if we proceed not daily in our Cluistian course. For one of these two tilings will fall out : either to go on, or to fall back.i

Let all that set foot in the race to heaven hence learn to take to themselves an invincible resolution to ' run the race that is set before them,' Heb. xii. 1, (TS£p/i),ti£k rhv ayava.) He saith not to run 'in the race,' but to ' ran the race,' wliich phrase impheth a holding out till it be finished. AH that ran would wiUiugly obtain. Yea, God would have us ' so ran as we may obtain,' 1 Cor. ix. 24. But this cannot be without perseverance, and that to the end of om- life; for the goal is set at the last period of hfe. Let our eye be thereupon, more minding what is to come than what is past. As many as will be perfect must be thus minded. A foresettled resolution is of great force to make us hold out; and that we may the more fully exj^ress that which is implied in the very conjugation^ here used, which impheth a reiteration of the action, let us, year after year, month after month. Sabbath after Sabbath, yea, day after da}', call to mind how we have the last year, the last month, the last week, the last day walked, and stir up ourselves to walk on. Every morning when we rise let us, as travellers and pil-giims in tliis world, tliink upon our journey to the heavenly Canaan, and make account of walking on forward towards it. This is it which the prophet here professeth to do. Kow having taken to ourselves such a resolution, that we may not preposterously or deceitfully persist to walk, let us take for a further direction the third observation.

Sec. 61. Of setting God before ns in all tliat we do.

in. Eye must be had to God in every action.^ All that was before alleged, for walking must be restrained to this kind of walking, ' before the Lord.'* The Scripture doth so restrain it everywhere. The

' Unum necesse est e duobus, aut proficere scilicet, aut prorsua deficere.— Ber. de 3 Ord. Eccl.

' l7njlN ii Hithpael, Verba in hac coDJugatione significant vehementiam aut frequentiam.— Pagn. Instit. Hthr.

' Sec. 58,

* In omnibus quBB agis Deum esse prassentem cognosce.— Bern. Mcdit. Dcvot. cap. vi.

GOUGE ON rSALM CXTI.

[A^'er. 9.

charge given to Abraham, Gen. x^ai. 1, to walk, was thus qualified. The walking of Enoch, chap. v. 24 ; Noah, chap. vi. 9 ; Abraham, chap. xxiv. 40 ; David, 1 Kings viii. 2-5 ; Hezekiah, 2 Kings xx. 3; Josiah, chap, xxiii. 3; Zacharias and Ehzabeth, Luke i. 6; recorded and commended by the Holy Ghost, was thus qualified. Other walking, as after other gods, Deut. xi. 28; in the counsel of the vncked, Ps. i. 1; after the lusts of our own hearts, is a wi'etched, a cursed walking, Jude 16. It were much better to sit still than so to walk.

' The eyes of the Lord are in every place, beholding the evil and the good,' Pro v. xv. 3 ; from his presence we cannot withdraw ourselves, Ps. cxxxix. 7. There is not a word in our tongue but he knoweth it; he understandeth our thoughts; he is acquainted with all our ways, Ps. cxxxix. 4, 2, 3. And as thus he is pri\'y to all our thoughts, words, deeds, and ways, so ' will he bring every work to judgment, mtli every secret tiling,' Eccl. xii. 14. What he approves shall be both accepted and rewarded. Mat. XXV. 21. Is there not now good cause to walk before the Lord 1 Is there not need of great watchfuhiess, liv-ing before the eyes of that Judge which seeth all things 1 ^

1. Woe be to you, atheistical fools, 'in whose thoughts God is not,' Ps. x. 4; who ' say in your heart, There is no God,' Ps. xiv. 1; or being convinced even ' by the things that are made,' Eom. i. 20, that there is ' an eternal power and deity,' scorningly say, 'how doth God know?' Job xxii. 13, 14, 'can he judge through the dark cloud?' This God is not far from you. Acts xvii. 27. He is before you though you see him not; and he will set you before himself, when to your terror you shall see him, and ' say to the mountains and rocks, fall upon us and hide us from the face of him that sitteth upon the throne,' Rev. vi. 16.

2. Woe also to you, hyjiocrites, who do all that you do ' to be seen of men,' Mat. vi. 1, xxiii. 25. Ye fools and bhnd, whether is it better to be approved, accepted, rewarded of God, or man ? Wliat is man's applause, man's praise 1 Is it not a wind that passeth so soon as it cometh ? Is it not as ice that melteth in the handling ? If it continued, what could it do!

^ Magna custodia tibi necessaria est, quouiam ante oculos Judicis vivis cuncta cernentis.—i?er. loc. dial.

Even as wind in your body—puff you up, make you swell: as the people's applause made Herod swell so big, Acts xii. 22, 23, as the angel of the Lord was fain to lance him ; and what then issued from him 1 worms, that made liim a terror to all that beheld them. Repent, therefore, 0 atheists and hypocrites, of this your mckedness.

3. And ye that have better understanding of God and of his all-seeing eye, who make more account of liis approbation and remuneration, wheresoever thou art, whatsoever thou art about, whether alone or in company, whether about duties of piety or duties of civiHty, at your vocation or recreation, at table or in bed, Ijing down or rising up,—in all places, at all times, set the Lord before you: and ' walk before the Lord.' A heathen philosopher advised young men to set Cato, or Lselius, or some other good men before them, that so they might carry themselves and do all things as if he looked upon them.i This was but an imagination, and yet might it be of some use. But to see God before us is not a mere unagiuation. He is indeed always before us. If an imagination of a mortal man's presence be of any use, what is the apprehension of the true presence of the immortal God! Therefore, no better direction can be given to keep men in compass. For by this means,

1. AVe shall be restrained from many sins, where-unto secrecy of place, sohcitation of superiors, or other temptations might otherTvise allure us.^ This restrained righteous Joseph, when, by his mistress in a secret chamber, they two alone together, he was tempted to folly. Tliis answer, ' How can I do tliis great wickedness and sin against God?' sheweth that he set God before him, and thereby was kept from jdelding to that temptation, Gen. xxxis. 9 ; Ps. cxix. 168.

2. We shall be moved to keep our hearts upright. Where Hezekiah professeth that he ' walked before God,' Isa. xxxviii. 3, he addeth, ' in truth, and with a perfect (or upright) heart.' Hereby he impUeth, that his setting of God before him made him more

^ Aliquis vir bonus eligendus est, ac semper ante oculos ponendus, ut sic tanquam illo spectante vivamus, &o.— Senec, ep. 11.

" Thales dixit, homines existimare oportere, Deum omnia cernere, Dei omnia esse plena: fore enim homines castiores.— Cic, dc leg.

GOUGE ON PSALM CXVI.

C3

ivatcliful over his heart to keep it upright. No such means as this to make a man upright; for he that walketh before God, knoweth that God is ' a searcher of the heart.' As the presence of men makes us careful of our outward actions, so the presence of God will make us ' keep our hearts above all keeping,' Prov. iv. 23, ^aIyD b^D

3. We shaU be brought into a holy familiarity with God, so as he •n-ill account us his friends. Abi-aham was a man that ' walked before God,' Gen. xxiv. 40; and God himself giveth him this style, ' My friend,' Isa. xU. 8. This makes us seek how to please God; and answerably God most kindly ac-cepteth this our mind and endeavour.

4. We shall have mucli confidence in God's pro^d-denee, protection, and in all manner of di\'ine blessing wrought in us. ^^lien Abraham's servant made some question of success in that business whereabout Ills master sent him, Abraliam thus resolveth the doubt, and settleth the mind of his servant, 'The Lord, before whom I walk, will send his angel with thee, and prosper thy way,' Gen. xxiv. 40. Because he walked before the Lord he assured himself of success.

5. We shall, with much assurance of faith, call upon God in our greatest distresses. Conscience of walking before God added much power to Hezekiah's prayer and faith, as is evident by his putting God in mind thereof, where he saith, ' 0 Lord, remember now liow I have walked before thee,' 2 Kings xx. 3.

6. We shall be encoui'aged against the slanders of malicious adversaries, Job xvi. 19 ; Joshua xxii. 22. For though such as have approved themselves to men may notwithstanding have cause to fear that God may have something against them, yet they who have been careful to approve themselves to God need not care what man can say against them. WTien David's enemies laid many matters unjustly to his charge he appeals to God, Ps. xxvi. I, which he durst not have done if he had not walked before God.

7. We shall be emboldened against all that man can do against us. This is rendered as a reason why Moses feared not the wrath of the king, ' For he endured, as seeing him who is in\'isible,' Heb. xi. 27. This put life in Jehoshaphat's faintiug spirit. For where he saith, ' We know not what to do,' he

bewrayeth a languishing spirit, 2 Chron. xx. 12 ; but where he addeth, ' Our eyes are upon thee,' he manifesteth a rc\aved spiiit.

8. We shall persevere and. hold out so long as we Hve. For God before whom we walk ever Uveth, ever remaineth the same, which men do not. WTiile good Jehoiada lived, king Joash maintained true religion; when Jehoiada died he revolted, 2 Chron. xxiv. 17. Because he walked before a mortal man, with the death of that man he fell away. But Hezekiah, who walked before the immortal God, ever remained faithful.

Sec. 62. Of tlie land of the living liere on earth.

TV. This wmid is a place and time of life.^ Thus he that expected succour from the Lord in this world saith, ' I believed to see the goodness of the Lord in the land of the Li\dng,' Ps. xxvii. 13; and in the very same sense said to God, ' Thou art my portion in the land of the living,' Ps. cxhi. 5. And where it is said to the wicked man, whose memory God would destroy in this world, ' God shall pluck thee out of thy dwelling-place ;' by way of exaggeration of the same judgment it is added, 'and root thee out of the land of the li\'ing,' Ps. lii. 5. When Hezekiah expected nothing but death, he said, 'I shall see the Lord no more in the land of the Uving,' Isa. xxxviii. 11; and to shew what he meant thereby he addeth, ' I shall behold man no more with the inhabitants of the world.' Thus also is Christ's death set out, ' He was cut off out of the laud of the li\ing,'- Isa. Hii. 8, that bemg dead in earth after that life which he had there lived he might for ever live in heaven. In this sense the time wliile we live in this world is called ' the day,' and ' the light of the Hving,' John ix. 4 ; Ps. hi. 13.

Fitly is tills world so called in relation to all kind of Uves, natural, spiritual, eternal.

1. Natural Ufe, which is subject to mortahty, corruption, and all manner of infirmities, is here only in this world Uved. After this Ufe, 'corruptible must put on incorruption, and moital must put on immortaHty,' 1 Cor. xv. 53. This life was meant

1 Sec. 58.

- Abscissus est de terrS, viventium, ut post vitam quam visit in terri, mortuus terrse, ccelis viveret in aeternum.— Hier. Comment., lib. xiv., in Isa. liii.

GOUGE ON PSALM CXTI.

[Ver. 9.

when Hezekiah's departure out of this world was thus threatened, ' Thou shalt not live,' Isa. xxxviii. 1.

2. Spiritual life, which is the life of grace, is also lived in this world. For the apostle speaking of it thus saith, ' The life which I now Uve in the flesh,

1 live by faith,' &c.. Gal. ii. 20.

3. In this world we first ' lay hold on eternal life,' 1 Tim. vi. 12. They that do not here get a right unto it shall not hereafter attain to the possession thereof

How unmeet, how shameful, how odious a thing is it that dead men should be here on the face of the earth, which is ' the land of the h\'ing !' That there are such is too true. 'She that Uveth in pleasure is dead while she liveth,' 1 Tim. v. 6; ' Sardis had a name that she lived, but was dead,' Rev. iii. 1; ' The dead bury their dead,' Mat. viii. 22; aU natural men are 'dead in sms,' Eph. ii. 1,

2 Cor. V. 14. Much more they that unto their natural corruption add profaneness, uncleanness, all manner of riotousness. These are as dead and putrefied carrions that infest the air round about them. To prevent noisome savours which might arise from dead corpses, we use to bury them under the ground. Though Sarah was a dear wife to Abraham, yet when she was dead he took order to ' bury her corpse out of his sight,' Gen. xxiii. 4. Note the care that was taken to ' bury Gog with liis multitude,' Ezek. xxxix. 11, &c., because the stinking savour was so great as ' it caused them that passed by to stop their noses.' Assuredly if the spiritual sense of our souls were as quick in spiritual matters as the senses of our body are in earthly things, we should feel a more noisome and loathsome savour to arise from such as in relation to spiritual hfe are dead, than from such as are dead in relation to natural Hfe. God, that is most sensible of this spiritual stench, is oft moved to sweep the land of the living with the broom of his judgments, and to remove noisome dead persons, especially when by their multitude they cause the stench to be too too intolerable': ' I will sweep Babel with the besom of destruction, saith the Lord of hosts,' Isa. xiv. 23. Thus the Lord swept away the stinking carrions of the old world, Gen. vi. 7; and of Sodom and Gomorrah, chap, xix. 25 ; the rebellious carcases of the Israelites in

the wilderness, Heb. iii. 17; the foul corpse of the nations. Lev. X'sdii. 28; yea, and the unsavoury bodies of all Israel, 2 Kings xvii. 6, and Judah, 2 Chron. xxxvi. 16. Of Jerusalem, in another metaphor, thus saith the Lord, ' I will wipe it as a man wipeth a dish, wiping it and turnmg it upside down,' 2 Kings xxi. 13. There is just cause to fear that the stench of the sins of tliis city and other places in this land was so rank in the nostrils of the Almighty as thereby he was provoked to sweep away so many as he did with the broom of the pestilence. If it be said that many righteous ones were swej)t away, who have presented even their bodies as well as their souls a sacrifice h\'iug, holy, acceptable, and of a sweet smelling savour unto God, and many wicked ones left; I answer, that God may take away in a common judgment many righteous ones, the more to aggravate the judgment, and yet therein shew mercy to those righteous ones by translatmg them to eternal bhss, and reserve wicked ones to bring them by that judgment executed on others to repentance, or else to make them the more inexcusable. The day of thorough cleansing the Lord's floor is not till the day of judgment: ' The harvest is the end of the world. Then shall the Son of man send forth his angels, and they shall gather out of his kingdom aU things that offend, and them which do iniquity, and shall cast them into a furnace of fire,' Mat. xiii. 39, 41, 42. Yet, lest the stench of sin even in this land of the living should be too great, as in former ages, so now in our days hath he swept away many stinking carrions, and rid the city and other places of such as were spii-ituaUy dead, which he hath done for terror to those that remain.

2. As for such as are desii'ous to make use of all the evidences of God's fatherly favour to them, let this condition of tliis present world wherein they Uve, expressed under tliis phrase, ' the land of the living,' move them to carry themselves as in a land of the living, and that—

(1.) By nourishing and presendng natural hfe, both in themselves and others. For this end Christ hath prescribed to us this petition, ' Give us this day our daily bread.' To cast thyself, or to take another, out of the land of the li%'ing, before God doth manifest his good pleasure for thy departure,

GOUGE ON PSALM CXVI.

C5

is, for aught thou knowest to the contrarj-, to cast both Luto everlasting death.

(2.) By Uviug a spiritual life. This is the time for attaining grace, wherein spiritual life consisteth. If it be not here had, it can never be had.

(3.) By making sure to thjself eternal life, that thus thou mayest more comfortably and joj-fully leave this land of the living when the Lord shall call thee, upon assurance of going to another and to a better laud of the living.

To enforce these duties, the first collection is of especial force.

Sec. 63. Of pleasing God in this life.

V. TFkilc men live (hey must endeavour to j'iease God} This the apostle intendeth under this phrase, 'As we have opportunity let us do good,' Gal. ^^. 10. The word (xa/si;) translated opportunitj^ signifieth, m a large acceptation, a seasonableness of circumstance, whether of time, place, or any occasion, but most properly a seasonable time, and so is it there taken by most translators and expositors, and thus turned, while we have time,-—that is, whOe here we live. Thus Hezekiah, speaking of the time past, the time that he had lived on earth, saith, ' I have walked,' kc, Isa. xxx\iii. 3. The like is noted of all whose walkmg before God is commended in Scripture. Of Enoch it is expres.sly said, that ' before his translation he had this testimony, that he had pleased God,' Heb. sd. 5.

"\^Tiere the Lord is, and manifesteth his presence, there must men ' walk before him,' and endeavour to please him. ' But the earth is the Lord's footstool, whereon he standeth,' Mat. v. 35; ' He filleth earth,' Jer. xxiii. 24 ; ' His eyes are in every place,' Prov. XV. 3. On earth, therefore, even ever}^vhere, must men ' walk before the Lord.'

The rather must this be done on earth, because the earth is a place of probation, and the time that we hve thereon a time of preparation to fit us for our perpetual abode with God in heaven.' They that here learn to walk purely before God shall hereafter ' walk with him in white,' Eev. iiL 4 :

' Sec. 5". ^ Dum tenipus babemus.— Yet. Lai. Bez.

' See " The Plaister for the Plague," on Num. xvi. 48, Sec. 65. Sic in hoc mundo vivere debemug, ut cum corpus cce-erit a vennibus devorari, anima Isetetur cum Sanctis in coelo. — Ber. Med'it. Dcvot., cap. 16.

namely, in the bright and pure robes of immortality and glory for ever. In this respect, we ought so to live in this world as, when the body shall begin to be devoured of worms in the grave, the soul may rejoice with, the saints in heaven.

1. Extremely blind and egregiously foolish are they who dissolutely pass over their time in the land of the U^'ing, and lose the blessed opportunity that therein is aflbrded unto them for assuring them of the blessed fruition of Gpd in heaven. Some pass over this precious time ui idleness, as the ' foohsh virgins,' Mat. xxy. 8, &c., who, when they were passing out of this land of the living, then thought of wallcing before the Lord; but it proved too late. Others pass it over in riotousness, and, not tliinking that the Lord would come so soon as he cometh, are taken as the lewd servant was. Mat. xxiv. 50, 51, upon whom his master suddenly came and cut liim ofiT. Though all be uncertain of the time allotted unto them for remaining in the laud of the li'v'ing, yet most put off this duty of ' walking' therein ' before the Lord' from one time to another, and are oft cut out of this land before then- supposed time be come. The ' rich fool,' in that night wherein he counted upon many years' abode, was taken away, Luke xii. 19, 20. They who are young imagine that they may abide in the land of the h\-ing till they come to ripe years, and then think it will be time enough to walk before the Lord; others, that are come to ripe years, conceive they may continue longer, till they come to their full strength ; others, tUl they be old, and that then it will be time enough ; and none almost so old but he thinks he may hve a year longer' and so still jjuts off this duty, supposing that it will be time soon enough when they are going out of the world: and thus by these vain pretences they abide as dead men, men dead in sins, in the ' land of the hving,' and so deprive themselves of that cro^^'n of Ufe, for obtaining whereof a race is set before them in this ' laud of the living.' So foolish are many, as they seek a blessed life in the region of death. But it is not there ; for how can a blessed life be there, where there is not life ? ^

' Nemo est tam senex, qui se annum non putet posse vivere. — Cic de Senect.

' Beatam vitam quaeritia in regione mortis : non est illic. Quomodo enim vita beata, ubi nee vita?— Any. Confess., lib. iv. cap. 12.

u 2

GOUGE ON PSALM CXVI.

[Ver. 9.

2. It will be our wisdom, wlio tlirougli the divine providence are yet in the ' land of the living,'—notwithstanding that many younger than ourselves have been taken out before us—even ' to-day, while it is called to-day,' to apply our hearts to wisdom, and to ' walk before the Lord.' ^ Our Lord Christ took the opportunity that he had in ' the land of the living,' and saith, ' I must work the works of him that sent me while it is day,' John ix. 4. He adds this weighty reason thereof, ' The night cometh when no man can work.' On this ground, the mse man adviseth us all so to do, ' Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest,' Eccles. ix. 10. Let this, therefore, be thy mind towards God, that though he cut thee off never so soon, yet he shall not cut thee off before thou hast walked before him, in that now, whilst thou art in ' the land of the living,' thou walkest before him. But if he preserve thee long in ' the land of the living,' thou wilt long 'walk before him.' And in this respect life is a sweet and a precious thing; and we may, with a willing submission of our will to God's, desire long to abide in ' the land of the living,' Isa. xxx^aii. 11, that we may long 'walk before the Lord.' This was it that upon the summons of death perplexed Hezekiah, that he should ' not see the Lord in the land of the Uving,' Isa. xxxviii. 11. But, when his life was prolonged, then in a holy gratu-lation he thus singeth out to the Lord, ' The hving, the living, he shall praise thee, as I do this day,' Isa. xxxviii. 19, whereby he teacheth us a lesson that he ratified by his own example, that it is the duty of the living, while they are in the ' land of the living,' to praise the Lord. O blessed land, that affordeth us opportunity to perform such a duty ! 0 blessed inhabitants, that take the opportunity of such a land to perform such a duty !

Sec. 64. Of Uncling ourselves to duty. VI. Saints must hind themselves to bounden duties.^

' Salutem nrstram instanter oremus, neque praesentis vite perdamua occasionem.— Chrys. ad Pop., hom. 25. Lege ibid. horn. 39, hac de re plura.

' There being in the liih verse express mention made of the prophet's vow, and a solemn promise to God coming near to a •acred vow, the application of such points as shall there be

I say bounden duties,^ because such a one was that which here the projihet binds himself unto, to walk before the Lord; and because otherwise we may bring ourselves into needless snares, by overmuch forwardness in binding ourselves. This manner of absolute promising such duties hath ever been usual among saints, Exod. xv. 2; Joshua xxiv. 15; Ruth i. 16; Ps. ix. 1. Some have gone so far, as to express their promise in form of a sacred vow, Gen. xxviii. 10. Others, by a solemn covenant, 2 Cliron. xxxiv. 31. Holy ardency hath moved others to add an oath thereto, Chron. xv. 14, Ps. cxix. 106. Yea, and an execration also, Neh. v. 13.

Quest. Is it in man's power to perform that bounden duty he oweth to God 1 If not, how can he absolutely promise to do it 1

Am. 1. That wliich saints in this case promise, is to do their best and uttermost endeavour. More we are not bound to promise. More will none that are wise promise. This is that which the apostle thus professeth of himself, ' Herein I exercise, or endeavour myself, to have always a conscience void of offence toward God and toward men,' Acts xxiv. 16.

2. The things which God by virtue of the gospel requireth of us, he hath promised to work in us. The sum of his promise is this, ' I mil put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them,' Ezek. xxxvi. 27. Now saints resting in assurance of faith on God for accomplishing of this, and other hke promises, are emboldened to promise that to God which God hath promised to enable them to do, Jer. xxxi. 33, 34, and xxxii. 39, 40.

3. All the promises of obedience which saints make to God, they make with reference to the assistance of God's Spirit, whereof they assure themselves. As when they promise any temporal civil matter, they do it, either expressly or implicitly, with relation to God's will and leave, as they ought, James iv. 15, so in holy duties to the work of God's Spirit in them.^

delivered about a vow, will be the same that should here have been delivered about a sacred and solemn promise. I do therefore refer a further prosecution of this point to that place.

1 Sec. 58.

^ Attende qucd nou dixerit, spcravi, aut spero, sed sjyerabo. Hoc, iuquit, est votum meum, hoc propositum meum, hsec intentio cordis mei.— Sern. in Ps. Qui habit, ser. 2.

GOUGE ON PSALM CXVI.

67

Thus in the absohite promises which saints make, they arrogate nothing to themselves above their ability, and yet manifest an unfeigned heart, and unalterable resolution to God-wards. So as where they say I will walk, I will hope, I wUl do this and that, it is as if they had said, tliis is my desire, tliis is my purpose, this is the intention of my heart.

By the means, as true intention, earnest desire, prudent jealousy, and holy zeal are manifested, so is a dull spuit much quickened, and the weak, wayward, revolting flesh bridled and curbed, yea, and bound to her good behaviour.

Sec. G5. Of man's answering God's mcrcij with duty.

VII. Manifestation of God's good pleasure to man must make man careful to please God} Where God saitli, ' I wUl be their God,' Jer. xxiv. 7 ; which is an e\ddeut manifestation of God's good will to them, this is thereupon inferred, ' they shall be my people ;' which, as it noteth a dignity, for it is a prerogative to be God's people, so also a duty; for it is added, ' They shall return unto me with their whole heart.' Yea, in another place where God is brought in to say to them, ' It is my people,' they are brought in to answer, ' The Lord is my God,' Zech. xiii. 9. More plainly, Hezekiah having thus expressed God's good will to him, ' The Lord was ready to save me,' maketh this inference, ' Therefore vnll we sing,' Isa. xxxviii. 20. And the psalmist j^et moi-e directly to the point in hand, saith to the Lord, ' I will praise thy name for thy loving-kindness,' Ps. exxxvaii. 2.

Gratefidness and all equity recpiu'eth that they who taste of the sweetness of God's Idndness and goodness should so ' walk before God' as to seek in all things to please him.- Kindness requireth kindness; goodness, goodness; especially such kindness and goodness as the Lord sheweth and doeth. But all the kindness or goodness that we possibly can shew or do to God is to please him. God's good pleasure is the gi'ound of all our hope,—the spring from whence do flow all the good things

1 Sec. 58.

' Tanto amplius timere Deum, et magis solicitus esse de-buerat, quanto majora ejus munera percepit.— Bern, in Pi. Qui habit., ser. 1.

which in any kind we have or can expect. Thereby God manifesteth his mind and respect toward us. Our care to please him is the best ev-idence that we can give of oui- good mind and respect to God. We can really give nothing to liim ; wherefore the more and greater good things we receive from God, the more careful we ought to be to please him.

That this general duty may be the better performed, three or four particulars are duly to be observed.

1. Take due notice of God's good will to thee, and distinctly observe the several evidences that he giveth thereof. Kindness not observed is as no kindness. But when thou canst in truth say of God's goodness, as he did who said, ' That my soul kuoweth right well,' Ps. cxxxix. 14, then mil thy judgment be convinced of the equity of the duty which thou owest to God, which is a forcible means to bring the will to yield thereunto. For this end learn to make a catalogue of God's mercies, and to set them in order. ^

2. Inquire what can be done by thee that may be pleasing and acceptable to him. Many are the admonitions of Scripture hereunto, as, ' Understand what the will of the Lord is,' Eph. v. 17; 'Prove what is the good, acceptable, and jierfect will of God,' Rom. xii. 2. This doth the Holy Scripture expressly and distinctly declare. Well acquaint thyself with God's word, and thou mayest be well instructed in God's will.

3. Being thus instructed, stir up thy spiiit and whole man to do that which thou knowest ought to be done. ' I exhort you,' saith the apostle, ' by the Lord Jesus, that as j^ou have received of us how to walk and to please God,'—thus they were sufficiently instnicted,—' so you would abound more and more,' 1 Thes. iv. 1; thus he would have them to stir up themselves to do what they had learned to do.

4. Because 'we are not sufficient to think anything as of ourselves ; but our sufficiency is of God;' ' It is God which worketh in us both to will and to do of his good pleasure,' 2 Cor. iii. 5 ; Phil. ii. 13; to thine own endeavour add faithful prayer for God's assistance. We have for tliis the pattern of an apostle, who, when he had declaied a great evi-

1 See ' The Whole Armour of God,' treat, iii. part 2, sees. C3, 64, 69.

GOUGE ON PSALM CXVI.

[Ver. 10, 11.

dence of God's kindness to the Hebrews,—^namely their redemption by the blood of Jesus Christ,—he prayeth that God woukl ' work in them that which is well-pleasing in liis sight,' Heb. xLii. 21.

If by these and other like means we shall indeed answer God's mercy with doing our duty, and so ' walk worthy of the Lord unto aU pleasing,' Col. i. 10, he will never repent liim of any kindness shewed to us, but will rather delight in doing more and more goodness.

Sec. 66. Of the meaning and doctrine of the tenth and eleventh verses.

Ver. 10. I believed: therefm-e have I spoken. I was greatly afflicted. Ver. 11. / said in my haste, All men are liars.

These two verses are a digression from his fore-mentioned profession, which is prosecuted in the verses immediately after these, so as they may not unfitly be included in a parenthesis.

The prophet in penning this psahn was even ravished with a holy admiration of the great dehver-ance which he had, and that beyond his expectation ; hereupon, as men in such cases use to do, he faUetli into digressions concerning the greatness of his distress, the weakness of his flesh, yea, and of liis recovery of himself after that weakness, which is here noted in the first place; thus, ' 1 beheved,' &c.

Some 1 take this of the prophet's too much credulity in the case betwixt Ziba and Mephibosheth, 2 Sam. xvi. 3, 4, or of his too much credulity to Absalom, Ahithophel, and other flattering courtiers which were the cause of his flpng from Absalom. But that sense can be notliing to the prophet's purpose in this place; besides, the word thus set alone, ' I beUeved,' will not well bear that sense. As the fii'st word of this psahn - thus set, ' I love,' so this ' I believed,' hath an especial emjihasis. It sheweth that the greatness of his afiliction could not quell his faith. St Paul exjjressly sheweth that the prophet here means by this phrase, 'I beheved,' 2 Cor. iv. 13, a steadfast confidence in God ; such a confidence as by the Spirit of God is ^vrought in saints' hearts; therefore some for more perspicuity insert this word ' God,' thus,' 1 believed God.' This faith so quickened ' Lyranua, Aignanup, Rickelius. ° See Sec. 5.

his spirit, and wrought such a holy zeal in his soul, as he could not contain himself nor conceal his mind, but was in a manner forced to express himself and to utter his thoughts, whereupon he maketh this inference, ' Therefore have I spoken.' Some i turn it in the future thus, ' I wiU speak,' and in the Hebrew (^2"IK, loqttar) it is so, simply considered; but it is usual in that tongue to exjsress things past by the future, especially in rendering a reason of that wliich is past, as in the first verse of this psalm.

Quest, ^^^lat, then, was it that his faith made him utter and speak ?

Ans. AU that is mentioned in this psalm. His faith made him call upon God in his deadly distress ; liis faith made \v3k acknowledge God's gi'ace and mercy ; his faith made him promise and vow praise and obedience to God.

This clause, ' I was greatly afflicted,' may have a fit relation either to that which goetli before, or that wliich foUoweth.

In the former respect, it is added as an amplification of the great measure of his faith, which, notwithstanding the greatness of his distress, could not be extinguished. If a discretive conjunction, although, be prefixed, the emphasis of tliis clause will appear thus, ' 1 spake although I was greatly afilicted.'

In the latter respect it is premised as an extenuation of his weakness, shewing that tliis was a cause thereof, namely, his sore affliction. If this casual particle, because, be prefLsed,^ the force of the reason will be evident, thus, 'Because I was greatly afilicted, I said in my haste,' &c.

I take the former relation to be here especially intended by reason of that note of distinction which is betwixt this clause and the verse following.

Ver. 11. I said (^fSnH) in my haste. The word translated haste, (t3 H,) properly signi-fietli, to fly for fear. It is used to set out the fearful flight and haste of the Assyiians, when they thought that the Hittites and Philistines were suddenly coming upon them, they cast away their garments in their fearful flight, 2 Kings vii. 15,

' Vatabl. in arinot. ad hunc loc.

^ Silut sive Soph pasuc est pausa perfects sententije, qusa usurpari solet in fine versuum.

GOUGE ON PSALM CXVI.

69

(DT3ni.) Hebre\7 interpreters do aometimes translate it, ' to make liaste,' as in the place quoted, and sometimes to be affrighted, as where it is said, ' At the voice of thy thunder they hasted away,' Ps. civ. 7, •nt3n\) they translate it, 'They shall be terrified.' Whereas, therefore, there seemeth to be a difference bet^\'ixt interpreters, some translating this clause thus, 'in my haste ;' others' thus, ' in my fear ;' both interpretations may well stand together and be thus composed, ' in my sudden fear,' or ' in my fearful haste ;' so as unad\'ised, rash, sudden fear was the cause of this conceit and censure, ' all men are liars.'

A difference also there is in the intei-pretation of this clause ; for some expound it as a speech of faith, opposing men to God, who only is true, as if he had more largely thus expressed his mind : The Lord is A^-ithout all question most true, faithful, and constant in all his promises; and where men oft make question thereof, it is by reason of that vanity and weakness which is in them, for all men are liars. This ilifference betwixt God and man is most true, expressly noted by the apostle in these words, 'Let God be true, and every man a liar,' Eom. iii. 4. But tliis interpretation in this place cannot well stand %rith this clause immediately going before, 'I said in my haste.' For to pronounce all men hars, in opposition to God's truth, is no rash, passionate speech, but a true, ad\-ised, apostolical speech.

Others,- therefore, expound it as a speech of incredulity, and refer this general particle, all, in special to such messengers of God as were sent to him, to comfort him in his afflictions, and to promise liim deliverance and advancement. Now, though at first he might believe them, yet when he was in the extremity of his per[)lexity, so as he doubted of all recovery, then he made question of the truth of their words, and in his sudden fear said to tliis purpose : Certainly, as the common sort of men, so even these servants and prophets of God are liars ; all men, not these excepted—all men are liars. Now where he layeth the blame ou men, therein, not^^ithstanding

' Vatab. Annot. in 2 King vii. 15, sic esponunt 01311^ <l"ni trepidautes fugerent. Athanas. de Passion. Dom. Gratian.de Poenit.

' Calvinua Comment, in hunc loc. Sic et Lorinue, aliique Commentat.

tliis liis great weakness, he testifieth a reverent respect towards God, in that he doth not question the truth of God's word, but rather imagineth that the prophets did not well take their errand, but brought a wrong message ; and in that respect chargeth not God but men with falsehood, and .saith. All men are Uars. In the original the words of this clause are in the singular number, thus: Every man is a liar (213 D^^<^-/'^); but the generality in the singular number is of as large an extent as in the plural, and for sense truly and fully thus translated: All men are liars.

In this digression there is a mixture of faith and fear.

The parts are two :

1. The evidence of his faith, ver. 10.

2. The instance of his fear, ver. 11. The former is propounded—amplified. In the proposition we have to note :

1. The expression of his faith, I believed.

2. The confirmation thereof, ' Therefore have I spoken.'

The amplification is taken from the extremity of his distress, ' I was greatly afHicted.' The latter—namely, his fear—is

1. Implied by this phrase, ' In my sudden fear.'

2. Exemplified by tliis instance, ' I said, all men are liars.'

The expression of his faith hath relation to the time of his trial; for he saith not of the time present wherein* he was freed from his troubles, I believe, but of that time which before he described in the second and third verses, whereby he giveth demonstration that—

I. Faith remains firm in troubles.

The confirmation of the truth of lus faith by his acknowledging God's mercy, calhng upon God, promising to walk before God—which is the speaking here meant—giveth e\'idence that—

II. Faith makes men freely utter their mind. The amplification of the trath of his faith by the

sore trouble wherein he was, thus set out, ' I was greatly afflicted,' giveth proof that—

III. No affliction can utterly suppress faith. If not great affliction, what affliction t

The implication of his hasty, rash passion under

GOUGE ON PSALM CXTI.

[Ver. 11.

this phrase, ' in my haste,' or iu my sudden fear, givetli instance that—

IV. Saints are subject to sudden passions.

The uttering of his mind in this his passion—for saith he, ' I said in my haste'—further sheweth that—

V. Distempered passion causeth unadvised speech. The matter of his speech, which is to account such

as brought him promises of his deliverance to be liars, implieth that—

VI. Extremity of distress causeth saints to account promises of release to be vain.

The object of his imputation, men, (not God, though those men were sent of God,) men are liars, importeth that—■

VII. Saints in their most disturbed passion bear a reverent respect to God.

Yet withal his unjust blaming of men (which he here acknowledgeth to be an effect of his weak flesh and distempered passion) declareth that—

VIII. Man must not unjustly be blamed.

The extent of that object noted by this note of generahty, all, intimateth that—

IX. Passion makes men judge all alike.

The connexion of the two parts of this digression, whereof the former is an evidence of his faith, the latter an e\idence of his fear, giveth assurance that—

X. Faith and fear may be mixed together.

The first and third of these doctrines are of near aflBnity. The third compriseth the first in it, as a greater the less. Upon the proof of the third follows the proof of the first. I will therefore put off the first to the third.

Sec. 67. Of that boldness of speech which faith worketh. II. Faith 7)uiJ:es men freely utter their mind. To shew that this was not proper to this prophet only, but is common to other believers also, the apostle maketh this inference, ' We also believe, and therefore speak,' 2 Cor. iv. 13. Well weigh the ardency, the instancy, the importunity of the prayers of Abraham, Gen. x\aii. 24, &c., Jacob, chap, xxxii. 26, &c., Moses, Exod. xxxii. 11, Hezekiah, Isa. xxxviii. 11, Daniel, chap. ix. 18, 19, and others, and you wiU find this verified in them, that they also believed, and therefore spake. The like may be noted of the solemn protestations of David, Ps. cxix. 106 ;

•and of the Jews in Asa's, 2 Chron. xv. 14, and Nehemiah's time, chap. v. 13; and of the congratulations of Da^dd, Ps. Ivii. 7, &c., 136, 148; and of the people in Ezra's time, Neh. ^^ii. 6.

Faith worketh in man assurance of God's gracious acceptance, and so ministereth unto his soul a holy bokbiess, according to that of the apostle, ' We have boldness and access with confidence by faith,' Eph. iii. 12.

Faith is the first of the mighty works of God's Spirit that are wrought in man; the mother of all sanctifjdng graces; that which addeth power and efficacy to all the rest, and therefore must needs in itself be powerfully operative. It is so spiritually hot as it cannot be smothered, much less extinguished ; like a hot fiery vapour, the more it is suppressed, the more violent it waxeth.^ Philosophy teacheth that hot vapours by a repulsion of contraries wax violent, whence proceedeth the ■violence of thunder, of winds, of earthciuakes, and such other meteors. And theology teacheth, that the fervent graces of God's Spirit, among which faith is most principal, wax the more sjimtually violent by opposition.

1. Trial is hereby made of the truth and measure of faith. If they that believe speak, what may be thought of them that speak not ? Will charity (that ' beheveth all things, that hopeth all things,' 1 Cor. xiii. 7) suffer to believe and hope that faith is in him, who hath no heart to pray, no boldness to profess the name of God, no spiiit to praise him 1 He that is altogether silent, hath assuredly no faith. He that speaketh faintingly and coldly, hath but a fainting and cold faith. This is one of those works whereof we ought every one to say, as we are taught by an apostle, ' I iviU shew thee my faith by my works.'

2. Be persuaded now to give this evidence of thy faith. Speak, man, speak if thou believest, be not tongue-tied, 'Open thy mouth wide,'Ps. Ixxxi. 10. God hath promised to fiU it. Speak to God secretly in thy closet. Speak of him openly before men. Speak to him and of him in thy family, in assemblies of saints, at all times, in all places. Speak in the poor's cause. Speak in matters of charity and

^ Per Antiperistasin. Vide Aristot., Meteor., lib. ii. cap. 8 and 9.

Ver. n.]

GOUGE ON PSALM CXVI.

71

justice. lu supplication ' pour out thy soul before the Lord,' 1 Sam. i. 15 ; 'Set all thy desire before him,' Ps. xxxviii. 9. In profession of his name be not ashamed, Ps. cxix. 46 ; note for tliis the apostle's inference : 'I am not ashamed,' 2 Tim. i. 12, saith he. Wiy? 'I know whom I have believed.' If thou beest ashamed of Christ here, he will be ' ashamed of thee when he cometh in the glory of liis Father,' Mark viii. 38. In gratulation, ' With a loud voice glorify God,' Luke x\Ti. 15. Herein the tongue of that man, Ps. hii. 8, who was a man after God's own heart, was his glory. Acts xiii. 22. Oh that magistrates, sulijects, ministers, people, household-governors, parents, neighbours, all of all sorts, would do this! That magistrates who believe would boldly speak in the cause of God and man ! Speak boldly for maintaining trath and purity of religion; speak freely in executing good justice and righteous judgment! That subjects would be bold and free in consenting to the holy covenants and wholesome ordinances wliich their pious and good governors make ! That ministers who believe would ' open their mouth boldly to make kno\vn the mystery of the gospel,' Eph. vi. 19, and pray and give thanks zealously, cheerfully ! That people would testify their faith by manifesting a joint consent, and sajdng. Amen, amen! That parents and householders would 'command their chilch'en and household to keep the way of the Lord!' Neh. ^dii. 6 ; Gen. xviii. 19. That neighbours would admonish, exhort, and (as just occasion by sin is offered) reprove, and every way edify one another ! Had men faith, God's word would be in their heart as a burnmg fire shut up in their bones : they would be wearj' with forbearing. Their mouth would be opened, their heart enlarged, Jer. xx. 9 ; 2 Cor. \i. 11. Much would God's glory be advanced, much good would be done to man, if every one of us in our places could in truth say, ' I believed, therefore have I spoken.' Yea, doubts arising against that which is meet to be uttered would be suppressed. Faith would soon quell them aU. He, therefore, gave a good advice that said, when inextricable doubts do trouble thee, let faith be ready to make resolution and to give satisfaction.^

' SriLv abi iiropla rls kird-q, irp6<pepc rots fTjTOi'P^cou iToifiriv "Kiaiv TTiv irlariv. — Justin Mart. Expos. Fid.

Sec. 68. Of faith's stability in trials.

I. Faith remains firm in troubles.''-

III. No affliction can idtcrhj s^ippress faith. How firm in the uttermost trial was theii' faith that said, ' Though he slay me yet vnM I trust in him,' Job xiii. 15 ; ' Though I walk tlirough the valley of the shadow of death, I will fear none evil,' Ps. xxiii. 4 ; ' We are troubled on every side, yet not distressed : we are perplexed, yet not in despair,' &c., 2 Coi\ iv. 8, &c.; ' I am persuaded that neither life,' &c., Rom. viii. 38, 39. That these instances may not be thought to be so extraordinary as they should not be exemplary, note the apostle's ample extension thereof: ' We ha\ing the same spu-it of faith'— he saith not in the singular number, /, as .sjjeaking of himself alone, but in the plural, we, as speaking of many, and that indefinitely, as excluding none— 'we also believe and therefore speak.'- It is noted of the ancient Christians that many cruel strokes and much affliction long raging could not overcome their impregnable faith.

The true faith of all saints is 'rooted in Christ,' Col. ii. 7, who is able to minister vii'tue and vigour, and refreshing unto it in the most blustering, blasting, and nipping times that can be : ' If a tree that is planted by the waters, and spreadeth out her roots by the river, shall not see when heat cometh, but her leaf shall be gi'een ; and shall not be careful in the year of drought, neither shall cease from yielding fruit,' Jer. xvii. 8; how much more shall they flourish who are ' planted in the house of the Lord,' Ps. xcii. 13, and rooted in Christ, who -will be in them ' a well of water springing to everlasting life'] John iv. 14. It is said of hope, the daughter of faith, that ' it entereth within the veil which is above,' Heb. ■vi. 19. As hope herein is different from other anchors, which are cast downward, so faith from other trees, which grow downwards. Though they therefore that are planted in the most fertile soils, and by the best rivers, may wither, yet will not faith fail, Luke xxii. 32.

Admirable is the benefit of faith. It sheweth itself in all seasons; it serves for all turns. It cheers

' Sec. 66.

' Inexpugnabilem fidem superare non potuit sseviens diu plaga repetita.— Cypr. EpUt., lib. ii. ep. 6.

GOUGK ON PSALM CXVI.

[Ver. 11.

US in prosperity, it rev-ives us in adversity. ^ It ever keepetli us in a golden mean, so as we be not too much puffed up mth prosperity, nor too much dejected -with adversity. In prosperity, it moveth us to acknowledge the bounty and magnificence of the Lord, 1 Chron. xxix. 11, &c.; in adversity, itmaketh us roll our eyes up to God, 2 Chron. xx. 12, and to sustain and comfort ourselves in him, 1 Sam. xxx. 6; yea, when the clouds of crosses hide the brightness of his favour from us, it maketh us wait till those clouds be driven away, Hosea \i. 1, 2.

Among and above other gifts and graces get faith. Having gotten it, keep it. In keeping it, nourish it so as it may increase. AU these are implied under this metaphor, ' Take the shield of faith,' Eph. vi. 16: whereof having published a large treatise, it shall be sufficient here to have pointed at them. See more in ' The Whole Armour of God,' treat. 2, part 6, sec. 16, &c.

Sec. 69. Of sudden passion whereunto saints arc subject.

Ver. 11. / said in my sudden fear, All men are liars.

IV. Saints are subject to sudden passions."- So much in another place acknowledgeth the psalmist of himself: thus, 'I said in my haste, I am cut off,' &c., Ps. xxxi. 22. The verj' same word is here and there used, ''T3n2. It was a sudden and distempered passion that Moses and Aaron manifested at the water of Meribah, Num. xx. 10; and _Da\id at Nabal's churlish answer, 1 Sam. x!a\ 22 ; and Jonah at God's mercy shewed to Nineveh, Jon. iv. 10; and James and John at the Samaritans' refusing to receive Christ, Luke Lx. 54; and Paul and Barnabas about receiving John Mark, Acts xv. 39.

The flesh remaineth in such as have the Spirit in them.^ By -vdrtue of the Spirit's abode in them they are saints, true saints ; but by reason of the mixture of the flesh, they are subject to spnptoms, efi'ects, and infirmities of the flesh, among which sudden passions may well be reckoned. For passions are like to lusty, pampered horses, which, if they be not held

' See ' The Whole Armour of God,' treat. 2, part 6, sec. 69, 70. " Sec. 66.

3 Saucti cum mente siut spirituales, adbuc tamen isto cor-ruptibili corpora quod aggravat animam rectfe intelliguntur esse carnales.—ili'j. cont. Jul. Pdag., lib. vi. cap. 11.

in with the bridle of reason and curb of discretion, will ran with a career to their o'^vn and rider's hazard.

May it not now be thought a most unjust censure, to judge all those to be carnal and unregenerate who speak in haste, who betray sudden passions of anger, of grief, of fear, of joy, or of any the Uke ? Saints having been proved to be subject to sudden j)assion, to censure them for men unregenerate who on a sudden are in passion, what is it but to call good e^-il, and to make hght darkness and sweet bitter 1 Isa. v. 20. Surely these kind of censures arise from sudden passions. If these, then, be infalhble signs of an unregenerate estate, such censures are a demonstration that the authors of them are not regenerate. Yea, demonstrations enough may be made against every one that beareth the name of a saiat, that he only beareth the name of a saint, but is no saint. Thus shall all be brought into the labyrinth of despair, out of wliich they cannot know how to wind themselves. But learn to distinguish betwixt infirmity and obstinacy, and notmthstanding the infirmities that ui this world thou art subject unto, thou mayest cheerfully go on in that course which ^^all bring thee to that condition wherein ' the spirits of just men made perfect' are, Heb. xii. 23.

Yet take heed of nourishing and cherishing, of bolstering up and justifying passion; but rather do what in thee lieth to suppress and keep them doiiTi. For though, so long as we abide in the tabernacle of this body, and are compassed about vnih. frail flesh, we cannot clean cut ofi" all afilictions and passions, yet we may moderate and rule them, which, if we do not, passions will soon wax violent and grow unto excess, if with prudence and diligence they be not kept under.^ They are Uke weeds, which grow apace if they be suffered. They aie like beasts and birds, that being naturally wild, if they be not narrowly watched, kept in dark, kept awake, kept from light and sleep, and taught to obey, will ever be wild, never tame. Experience of all ages hath verified this adage, (whereof before,) - ' Passions are bad masters but good servants.' If they rule over

1 Nos affectus et perturbatoines, quamdiu in tabernaculo corporis hujus habitamus, et fragili carne circumdamur, moderari et regere possumus, amputare non possumus.— Uicr. ad Demetr. de Virr/. sen: ' Sec. 4.

GOUGE ON PSAXM CXVI.

73

reason they will be as lords of misrule, outrageous disturbers of all order. It will be in man's little polity, consisting of body and soul, as it was iu Israel when there was no king in Israel, ' Every man did that which was right in his own eyes,' Judges xxi. 25 ; whence it came to pass that some tribes in Israel were little better than Sodom. There is more need of means to weaken than to strengthen passions, to famish than to cherish them, to curb them in than to spur them out, and to hold them back than to give them head. Though they be in such as are justified and sanctified, j'et may they not by any means be justified or countenanced as things lawful. To justify a sudden distempered passion, is ' to call evil good, to put darkness for light, and bitter for sweet,' Isa. v. 20, against which a woe is denounced. To countenance them is to make them violent and irresistible in their rebellion, as Absalom and Adonijah were, 2 Sam. xv. 10; 1 Kings i. 5. Thus an infirmit)' is turned into obstinacy. As therefore men are watchful over powder in their houses to keep fire from it, both because it soon takes fire, and also being once set on fire it is suddenly all on flame, and by that means very -N-iolent and pernicious; so on those very grounds we have need to be as watcliful over passions, and to keep them from aU occasions that may stir them up ; for they are soon stiried, and being stirred wax vehement and ■\'ioleut. Yet I will not deny but that passions may have their use and commodity if there be a very watchful heed had over theni.^ But for instance of their violence, if not weU watched, note the next collection.

Sec. 70. Of unadvised speech arising from distempered passion.

V. Distempered passion causeth unadvised speech.^ Instance the speeches recorded in Scripture to come from the distempered passion of those who were mentioned in the former section. As fi'om Moses and Aaron, Num. xx. 10; Da^id, 1 Sam. xxv. 22; Jonah, chap. iv. 1 ; James and John, Luke ix. 54; and others. Of him that was ' provoked in spirit,' it is said that ' he spake unad^isedly with his lips,' Ps. cwi. 33.

' Passiones habent utilitatem suam, si per eas considerantis pervigU currat intentio.— Chrys., horn. 2, in Heb. i.

' Sec. 66.

'Out of the abundance of the heart the mouth speaketh,' Mat. xii. 34. For the tongue is a most ready interpreter of a man's mward temper. The mouth is the door of the soul. If the fire of passion be once kindled therein, the flame thereof -ivill soon break out at the mouth.

The consideration hereof addeth weight to the admonition given in the former section for watching over our passions, in that the evil arising from thence is not only iuward, .such as may be kept close witliin the bowels and breast of a man, but also outwai-d, such as will break forth in words especially, to the offence of others, and to the greater disgi-ace of our profession and dishonour of God. Words that proceed out of passion are oft violent, and cause much miscliief. Many tliink they extenuate the matter when they say, 'Words are but wind.' Let the ■\iolence of wind in a man's head, stomach, belly, veins, guts, or other parts of his body, yea, and in the open air on sea and land, be considered, and it wiU be found that enough is said of words when they are said to be wind. St James, chap. iii. 3, &c., in regard of the ^■iolence of the tongue, resem-bleth it to other very strong and forcible things^ as to the bit of a bridle, whereby the rider maketh a lusty horse to turn tliis way and that way, as he list; to the hehn of a ship, wherewith a pilot tumeth a huge vessel on the sea whithersoever he wiU; to a fire, which kindleth a great matter.^ Yea, it is like a" burning furnace, which is most ^dolent. And the apostle addeth, that ' it setteth on fire the course of nature, and it is set on fire of hell.' Yea, he maketh it more fierce than the Avild beasts : ' For eveiy kmd of beasts, and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of mankind: but the tongue can no man tame; it is an unruly evil, full of deadly poison.' What orator could more lively have set out the \io-lence of so little a member than the apostle hath done ? No marvel now that where a man hath two eyes, two ears, two nostrils, two arms, two hands, and many other members double, he hath but one tongue, one being enough, if not too much, to rale, and that the fabric of that one tongue is so ordered by nature, or rather by the God of nature, as it is—that it should

1 Quotidiana fornax nostra est humana lingua.—j4«jf. Confess., lib. X. cap. 37.

X

GOUGH ON PSALM CXVI.

[Vee. 11.

be jjlaced in tlie highest part of the body, the head, as in a castle on a hill, and be there bound with the roots of it as with strong bars, and kept witliin the two-leaved gate of the lips, and the portcullis of the teeth—notwithstanding all which, straight charge is given to him ' that desireth life, and loveth many days that he may see good, to keep his tongue,' Ps. xxxiv. 12, 13; for, ' death and Ufe are in the power of the tongue,' Prov. xviii. 21. And ' whoso keep-eth his mouth and his tongue, keepeth his soul from troubles,' Prov. xxi. 23 ; and the psalmist, well Imow-ing that he of himself was not able to rule that unruly evil, thus prayeth to God, ' Set a watch, 0 Lord, before my mouth, and keep the door of my lips,' Ps. cxli. 3. Seeing passion ojjeneth up the gate, pulleth up the portcullis, and maketh a passage for this wild beast, and not only so, but stirreth up the rage of it, and sharpenetli the deadly point of it, surely this one effect is motive sufficient to make men do what possibly they can to moderate passion. For the tongue is as slippery as an eel: it being placed in moisture, it must needs soon slip.^

Hereby take notice of the corruption of man in soul and body. As the eyes and ears are windows to let in corruption into the soul, so the mouth is a door to let it out, whereby it comes to be tha more infectious, to the damage of others ; for evil words corrupt good manners in ourselves and others. Thus the tongue, that is the pen of a ready writer in one, is a sword in another, not in its own nature, but by the different use of it;- for the nature of this and that man's tongue is the same, but the use is not the same, which should make us the more Avatchful over our tongue.

Sec. 71. Of saints questioning God's p-oniises in distress. VI. Extremity of distress maketh saints account pro-m,ises of release to be vain.^ Which that worthy saint did, who said in his heart, ' I shall now perish one day by the hand of Saul,' 1 Sam. xxvii. 1; and again, speaking to God, ' I am cut off from before thine eyes,' Ps. xxxi. 22. After that God had promised

1 Lingua non frustra in udo est, nisi quia facile labitur.— Aug. Enar. in Ps. Ixxxiii.

^ Ilia quidem gladius, calamus, at hicc erat non secundum propriam naturam, sed secundum utentium electionem. Linguae enim natura et hujus et illiua una erat, operatio auteni non \ma,.—Chrtis. ad I'ojt., horn. 4. ^ Sec. 60.

to Abraham that he would ' make of him a great nation,' Gen. xii. 2, and 'make his seed as the dust of the earth,' chap. xiii. 16, he and his wife being both old, he thus said, ' Lord God, what wilt thou give me, seeing I go cliildless ?' chap. xv. 2. Did not this speech shew that he accounted God's promise to be vain ? Yea, and this speech also of Moses, ' I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand,' Num. xi. 14,15 ; and this, ' Shall the flock and the herds be slain for them to suffice them? or shall all the fish of the sea be gathered together to suffice them 1' ver. 22. Did not Christ's disciples, and others that believed in him, account the promises of his resurrection to be vain? Luke xxiv. 11, 25. Too eA-ident fruits of the great weakness of those worthy saints were these ; for not to be steadfast in faith is a great weakness.^

Afflictions do oft so stii- the coiTupt humour of the flesh which is in every saint, as it sendetli up such abundance of vapours of infidelity, as they cause a gi-eat mist to spread itself before the eyes of men's understanding, so as they cannot clearly see the light of God's promises, whereby they are brought to make question of the truth thereof, even as children and fools do think there is no light in the sun when a thick cloud hath overspread the face of the sky, and hindereth the beams of the sun from shining on the earth. The best many times, through the violence of temptations, in the tilings of God shew themselves as chikken and fools.

Let us aU learn by such patterns of the weakness of the flesh, even in the best, to suspect ourselves, and to ' fear lest a promise being left us of entering into his rest, any of us seem to come short" of it,' Heb. iv. 1. Before the time of trial come, let us pray, as Christ did for Peter, ' that our faith fail not,' Luke xxii. 32; and according to the promise made to Paul, that God's ' grace may be sufficient for us,' 2 Cor. xii. 9 ; and that the Lord would ' not suffer us to be tempted above that we ai-e able,' 1 Cor. X. 13. Above all, take we heed of presumptuous self-conceit, that we be not like him who, in too much confidence of his own strength, said to

' Dicitur infirmitas, non esse solidatum in fide, simpliciter neque perfectum esse.—C7t)-^s., horn. 28, in 2 Cor. xiii.

GOUGE ON PSALM CXVI.

75

Christ, ' Tliougli all men should he oflended because of thee, yet will I never he offended,' Mat. xxvi. 33 ; and again, ' Though I should die with thee, yet will I not deny thee,' ver. 35. A worthy profession and resolution tliis was, if it had not been uttered upon too great a confidence of his own ability to stand and withstand all temptations. But it being uttered on presumption of his own strength, the issue thereof was most woeful. Nothing more provokes God to leave men to themselves, and to suffer Satan to prevail against them, than a high conceit of themselves. It is most meet that such should know their own weakness. But nothing can give to man a more evident demonstration of his frailty and weakness than his slips and falls when he is brought to the trial. This will make him say, ' Behold, I am vile, what shall I answer thee ?' Job xl. 4; '1 abhor myself, I repent in dust and ashes,' chap. xhi. 6.

Sec. 72. Of saints' reverent esteem of God in their greatest straits.

VII. Saints in their disturbed passio-n hear a reverent respect to God.^ So did they who said to God, ' Eighteous art thou, O Lord, when I plead with thee,' &c., Jer. xii. 1 ; ' I ■n'ill lay my hand upon my mouth. Once have I spoken, but I will not answer ; yea, twice, but I will proceed no further,' Job xl. 5. And he who said of God, ' How unsearchable are his judgments, and liis ways past finding out,' Rom. xi. 33 ; and thereupon made this inference, ' 0 man, who art thou that repUest against God t' chap. ix. 20. Though the apostle were not disturbed in his passion when he uttered these speeches, yet the occasion which made him utter them was such as did amaze many; but his respect to God made him admire and adore that which others excepted against.

1. There are certain principles against which men of understanding will not oppose or dispute; no, nor search after the reason of them.- Among and above all other principles those v,iiich concern the infiniteness and perfection of God's essence, properties, word, and works are most infallible and undeniable. Saints, therefore, who have a true and

' Sec. 66.

- del ii> rah iTrlcrTTjuovi Kais apxaU iwit^riTeWai t6 6i4 rl, — Arist. Analyt., lib. i. cap. 1.

right understanding of God dare not impeach God's tnith, justice, wisdom, power, mercy, or anything else in God, though the works of God and God's dealing with them do seem very strange unto them. Knowledge of God's j^erfection works such reverence in them towards God as they had rather remam as in a maze, not knowing what to say, than impute any blame to God. If they lay any blame it shall be rather on man than on God.

2. The Spirit never wholly leaveth the saints. Though the weakness of the flesh be very great, yet will the S{)irit keep them from falling from their God. ' The spuit is ready when the flesh is weak,' Mat. xxvi. 41; yea, ' the spirit lusteth against the flesh,' Gal. v. 17, and restraineth it from fulfilling the lusts thereof So as when the flesh would rise against God, the spu-it keepeth it down.

Let us, therefore, as many as be perfect, be thus minded. Let us testify our high esteem of the Lord, our reverent respect towards him, by not daring to entertain a thought, or to suffer a word to slip out of our mouth which may any way be derogatory to any of his excellencies; or to think anything of him otherwise than indeed he is: ^ ' WUt thou condemn him that is most just 1 Is it fit to say to a king, Thou art wicked ? or to princes. Ye are ungodly? How much less to him that accepteth not the persons of princes, nor regai'deth the rich more than the poor ?' Job xxxiv. 17, &c. To admire and adore the unsearchable ways of the Almighty may well beseem sons of men. But to think a thought or to utter a word that may lay any blame upon them is sensual and diabohcal.

To have thine heart well seasoned wth a due respect of God, be well informed in his excellencies, and oft meditate thereon. Ignorance of God is it that causeth many base and unmeet thoughts of liim to enter into our hearts. Want of meditation mak-eth what we know not to be remembered, or not to be regarded. Add therefore to the means of information which God affordeth, serious and settled meditation. Thus thy mind being filled vnXh. divine thoughts, will not suffer impious and blasijliemous thoughts to harbour there.

' Quisquis Deum cogitat pie caveat quantum potest aliquid de Deo sentiie quod nou sit.— Axig. de Trin., lib. v. cap. 1.

GOUGE ON PSALM CSVI.

[Ver. 11.

Sec. 73. Of blaming men unjustlij.

VIII. Men mvst not unjusihj he Uamed} God made an express law against it, and said, ' Thou shalt not bear false mtness against thy neighbour,' Exod. XX. 16. Many like prohibitions are in the word, chap, xxiii. 1; Prov. xxiv. 28; Mat. vii. 1; Titus iii. 2. Though the wrong be done to man, yet the fact is abominable to God, Prov. vi. 16, 19, who to restrain men from it, hath enacted severe laws against such as transgress therein, Deut. xix. 19. Yea, they are accounted unworthy to ' dwell in God's holy hill,' Ps. xv. 3.

The wi'oug which by unjust accusing and blaming of men is done, is one of the greatest wrongs that can be done against man; because thereby, that which of all other things is the most precious to man, his good name, is impeached. In which respect this sin, though it be a direct 'wrong against man, is styled blasphemy, Eph. iv. 31; Col. iii. 8 ; and they who speak evil of men unjustly, are said to ' blaspheme them,' Titus iii. 2 ; 1 Pet. iv. 4 ; 2 Pet. ii. 10, which is, according to the notation of the Greek word, to ' hurt a man's fame,' ^Xaaprifniv, t^v fruirtu ^XuTTnv, faman Icedere; or otherwise, to ' assault one with tales,' ^dXXnv tui; ip/i/ji,aic, impetere rumori-bus ; to gall and vex him with rumours and reports. Not without cause therefore hath the Holy Ghost resembled the tongues of such men to ' the tongue of a serijent,' Ps. cxl. 3, which is very poisonous; to ' a razor,' Ps. hi. 2, which is very shai-p ; and to ' a sharp sword,' Ps. Ivii. 4, that pierceth deep; their teeth to ' S23ears and arrows,' which are mortal instruments ; their throats to an ' open sepulchre,' Ps. v. 9, that devoureth much ; and their words to ' the poison of adders,' Ps. cxl. 3, which is a most venomous and pestilent poison.

How watchful now ought we to be over our tongues, whereby so great wrong may be done to man ! The tongue stands in a most slippery place; words are out of the mouth many times before a man is aware of them; the more watchful therefore we ought to be. With the tongue ' we bless God,' James iii. 9. Shall we therewith ' blaspheme men, who are made after the similitude of God 1 Shall there proceed out of the same mouth blessing and 1 Sec. 66.

cursing? My brethren, these things ought not to be so.' As we make conscience of dishonouring God by impious and profane speeches directly uttered against his di\dne Majesty, so let us take heed of collateral blasphemy against such as bear his image. He that said, ' Thou shalt not take the name of the Lord thy God in vain,' said also, ' Thou shalt not bear false witness against thy neighbour.' Now if thou blaspheme not the name of God, yet if thou belie thy brother, ' thou art become a transgressor of the law.' Let, therefore, that reverent respect which thou bearest to the name of God work in thee a due respect to the name of man, that thou do no wrong thereto.

Sec. 74. Of censuring all alike. IX. Passion makes men judge all alike.''- True it is that by reason of that natural corruption which hath infected all mankind, all are alike. ' There is no difference: for all have smned, and come short of the glory of God,' Eom. iii. 22, 23. Thus a prophet, and an apostle also, Ps. xiv. 3; Eom. iii. 10, not in passion, but by immediate instinct of the Spirit, said, ' There is none righteous, no not one.' Yea, in this sense the apostle useth the very words that are here used, ' Every man is a liar,' chap. iii. 4, and yet no man unjustly blamed. But to judge such as have the Spirit of God in them, and are in what they speak guided by the Spirit of God, yea, and bring their message from God, to judge them to be as natural unregenerate men are, ' liars,' this is a most unjust imjjutation. Yet thus did passion make this jirophet judge the prophets of the Lord that came to him in the name of the Lord, with the word of the Lord, to be. Both passion and hardness of heart made Pharaoh, Exod. vii. 11, judge Moses and Aaron to be like to the sorcerers and magicians of Egypt. So did Sennacherib, 2 Kings xix. 11, judge Hezekiah and his people and kingdom to be no better than the kings, people, and kingdoms of other nations. It is oft noted of the Jews—Jer. v. 31; Lam. ii. 14; Zech. xiii. 4; Micah iii. 5—that they gave no more heed to such faithful prophets as the Lord sent than to such false prophets as ran of themselves, and were not sent; who spake a vision of their own heart, and not out of the mouth of the ' Sec. 66.

GOUGE ON PSALM CXVI.

77

Lord. Yea, many times more credit was given to such false prophets than to true ones, 1 Kings xxii. 8; Jer. x\-iii. 18, xxxvii. 19.

Passion in the soul is as colour in glass. Now by experience we know that what a man looketh upon through coloured glass appears to him to be of the same colour that the glass is of, though it be in truth of another colour. All objects are presented through such a glass in one and the same colour. So to a man in passion all men seem alike-—all Uars, all deceitful, all unjust, all unmerciful, all as one. Hence these or such like speeches oft come from them, I will believe no man ; I will trust no man ; no man will deal faithfully with me ; none can do me any good.

It is on this ground very requisite that men in passion, or overwhelmed mth affliction, learn to suspect themselves, and to .suppose that they may be deceived. We use thus to persuade men that by sickness are distempered in their taste, and cannot discern any difference betwixt meats, but loathe all alike, to believe others that have both good understanding of what is wholesome and hurtful, and also a taste well tempered, and accordingly against their oyni distempered humour to take and eat that which those others do offer unto them for their good. Many that in passion have had a very ill opinion of their best friends, and been moved to inveigh against them most bitterly, when the passion hath been over have been very soi-ry for that wi-ong they did, and much repented the same. If such would have suspected themselves they might have prevented that occasion of after-repentance. It is a kind of madness not to think and know that lies cannot long deceive, and that it is night while' the day shineth out.-Knowledge of truth doth as e\ddently discover a lie as the sun disjiels darkness.

If such general censures proceeding from men in passion be blameworthy, (for here the prophet ac-knowledgeth it so to be,) what are they when they come from men in cold blood, (as we speak,) when there is no affliction to vex and grieve them, no occasion to anger them, no great cause to stir up any passion in them, except a malevolent humour in

1 That is, ' until.'— Ed.

- Hkc est vere dementia, non cogitare, nee scire quod men-dacia non diu fallant; noctemque tamdiu esse, quamdiu illu-cescat dies.— Ci/pr. Epist., lib. i. ep. 3.

themselves ? Too too frequent are such censures, and that most commonly when such as by function, profession, or any other like relation, have dependence on God. Thus if some ministers be observed to be proud, covetous, licentious, or otherwise vicious, a general imputation .shall be laid upon all: All ministers are thus and thus : so, on like grounds, all professors are hy^jocrites, all frequenters of sermons are busybodies, all that make conscience of swearing are liars, &c. Thus in other cases. All tradesmen are cozeners, all citizens are usurers, all physicians are hard-hearted, all la-\vyers are unconscionable, all officers are bribers, all patrons are simoniacal, all courtiers are proud, all scholars are vainglorious, all husbands are slaves, all wives will be masters, all servants are idle. Yea, it is usual thus to impeach all of a nation, : as. All Spaniards are proud, all Italians are Machiavellians, all Frenchmen are false-hearted, all Dutchmen are drunkards, all Scotchmen are treacherous, all EngU.shmen are fantastical. Such general censures cannot be but unjust censures, and yet too too frequent they are.

Sec. 75. Of the mixture of faith ami fear.

X. Faith and fear inay be mixed together.^ After Abraham had so behaved as ' his faith was counted to him for righteousness,' Gen. xv. 6; he said, ' They ■\vill slay me for my wife's sake,' Gen. xx. 11, which argued much fear. Of faitliful Jacob it is said, ' He was greatly afraid,' Gen. xxxii. 7. He that said, ' I will call upon the Lord and he shall save me,' Ps. Iv. 5, 16, an undoubted evidence of faith, said also in the very same psalm, ' Fearfulness and trembling are come upon me, and horror hath overwhelmed me,' an apparent sign of fear. Oft doth Clirist upbraid fear even to his belie\ing disciples, Mat. viii. 26, xiv. 31; Luke xxiv. 37. Of Peter it is noted, after that he was endued vfith an ex-traordmary measure of faith and other gifts, that he feared them which were of the circumcision. Gal. ii. 12.

That which the apostle saith of knowledge, 1 Cor. xiii. 9, is true of faith, and of all other graces for the time of this life, ' "We believe in part.' So much as wanteth in man of the perfection of faith, fear filleth up: as air filleth up so much of a vessel as 1 Sec. 66.

GOUGE ON PSALM CXVI.

[Ver. 12.

wanteth water or other liquor. Fear to the soul of man is as Amalek to Israel: and faith as Moses, Exod. xvii. 8, &c. Fear is ready on all-occasions to invade the soul. If faith wax faint, and let down her hand, fear prevails. Yea, as the two houses of David and Saul were together in Israel, 2 Sam. iii. 1, and maintained war one against the other, so do fear and faith in the same souls. But as faith waxeth stronger and stronger, fear will wax weaker and weaker.

Tliis mixture putteth us in mind of suudiy duties, as,—

1. To bear with the infirmities of saints. Gal. vi. 1.

2. To be watchful over ourselves. Mat. xx\d. 41.

3. To beware of presumption. Mat. xx\-i. 3-5.

4. To take heed of grieving the Spirit, Eph. iv. 30.

5. To pray for increase of faith, Luke x^di. 5.

6. To stir up the gift of God in us, 2 Tim. i. 6.

7. To check ourselves for doubting, Ps. xlii. 5. Much comfort may hence arise to such as misUke

this fruit of the weakness of the flesh in them, and thereupon use what means they can and do their endeavour to cast off this fear. If notwithstanding their grief for it, and strife against it, they find themselves still subject thereto, let them not thereupon question the truth of their faith because of that fear which appears to be in them. Their case in this case is no other than hath been evidenced to be the case of many of God's ancient wortliies. Such fear coming not from malice, nor from pride, or contempt of any charge given unto them by the Lord, but from the infirmity of the flesh, God would not impute it to his people.^

Sec. 76. Of the interp'ciation and resolution of the twelfth verse.

Ver. 12. JFJtat shall I render unto the Lord for all his benefits toicards me ?

Here the prophet returneth to his protestation : which being generally manifested, ver. 9, ' I wiU walk, &c., is here more particidarly exjiressed.

This is set out,-—

' Timorem non de malitia, neque de superbia, vel contemptu praecepti domlnici, sed de animi infirmitate venientem noluit Dominus imputare.— Aus. Qiicc/I. sub. Jos., lib. vi cap. ult.

- Sec. 2.

1. By way of profession in relation to himself, ' I will," &c.

2. By way of provocation in relation to others, ver. 19, 'praise ye,' &c.

His profession is propounded, repeated.

In his first propounding of it we may note,—

1. The manner, ver. 12.

2. The matter, ver. 13.

3. The motives, ver. 14-16.

The manner of exjiressing his profession is very elegant by a rhetorical addubitation, (aTooia,) wherein he reasoneth with liimself about the duty to be performed.

Of this addubitation and kind of reasoning there be two parts,—

1. A question, ver. 12.

2. An answer, ver. 13, which declareth the matter.

As the EngHsh word, render, so the Hebrew 2W importeth a kind of requital. It is attributed to God and man, and that in relation to a good thing done, and signifieth to reward; or to an e^il, and signifieth to revenge.

Where Da\'id saith of God, 'According to the cleanness of my hands hath he recompensed me,' Ps. xviii. 20, he useth this word, yiV ; and where he prayeth to God for vengeance on the wicked, thus, ' Render to them their desert,' Ps. xs:\iii. 4, ^tiTI. This word is also used where the bretlireu of Joseph say of him, ' He 'wiU certamly requite us all the evil which we have done unto him,' Gen. 1. 15 j^ and where the king of Israel giveth tliis charge for the Shunammite, ' Restore all that was hers,' 2 Ivings viii. 6, ^^tiTI. Here it is attributed to man in relation to God, but not as importmg any possibiUty of satisfaction, but only a fora^ardness to do an}^hing that might be acceptable to God.

The word translated benefits, 7lDJn, is derived of that verb which, in the 7th verse, is translated dealt bountifully, 7DJ. These in relation to God he styleth His, his benefits, to testify his acknowledgment of the good things which he had received to come from God, and to be given by him.

He addeth that general particle ALL, to .shew that, from that jjresent benefit which God had conferred upon him, his heart was extended unto a considera-

' y^^ yVT\ reddendo reddet.

GOUGE ON PSALM CXVI.

79

tion of other favours wLicli the Lord fruui time to time had done hun.

The word translated towards me, vi', properly sig-nifieth over or above me: for it cometh from a verb that signilieth to ascend; and to express the emiihasis thereof some thus translate it, All thy benefits go over //(t'.i But the preposition doth oft signify, as our English translatetli it, towards me ; and it may very fitly be so taken in this place.

The foiTner part of the verse, set out interrogatively by way of question, ' What shall I render to the Lord?' manifesteth both an earnest desu-e to be truly and thoroughly informed of whatsoever may be acceptable and pleasing to the Lord, and also a settled resolution indeed to perform whatsoever he shall be informed of concerning that point.

The latter part, ' All his benefits are towards me,' are added as a reason of his resolution. The first particle, for, is not in the original. It maketh the sense somewhat doubtful. Some set it do'wTi as a preposition, without any stop betmxt the former and this jiart, making but one entire clause of all, and setting the interrogative point in the end of all, thus, ' What shall I render unto the Lord for all his benefits towards me?'^ Others make two distinct sentences, and place the interrogative in the end of the first clause, thus, ' TMiat shall I render to the Lord ? all liis benefits are towards me.^ The king's translators set a colon betwixt the two parts, which doth so distmguish them as two sentences : this difference is not great. Howsoever the sentences be pointed, it is e\ddent that the latter is added as a reason of the former. He was inquisitive what to render to God, because God had been beneficial to liim.

Behold here a grateful disposition, which is manifested.

By his inquisition, profession.

In the former there is considerable

L The subject, or matter inquired after, 'What shall I render?'

2. The object, or person concerning whom the inquiry is made, ' The Lord.'

The latter manifesteth the just occasion of the former, ' his benefits ;' which are set out,

' n7i? Omnia beneficio tua euperant me.— Trem. et Jun. ' Genev. interpr. ^ Trem. et Jun.

1. By an amplification, 'all;'

2. By an appUcation, ' towards me.'

These several branches note out sundry properties of a grateful mind.

The inquisition, 'What shallli' &c.,sheweth that—

I. Gratefulness makes men inquisitive.

The thing inquired after being indefinitely set do-\^Ti, ('What?') impheth that—■

II. A grateful mind is ready to do anything. The person (the Lord) for whose sake this inquiry

is made declareth that—

III. True gratefuhiess hath especial relation to the Lord.

The reason hereof being his benefits, 'giveth evidence that—

IV. A right understanding of God's benefits worketh gratefulness.

The ample mention of God's benefits in this general particle, ' all,' manifesteth that—

V. Gratefuhiess raiseth the mind from some favours to all.

The apjalication of these benefits to liimself in this phrase, ' towards me,' giveth proof that—

VI. Sense of God's kmdness to one's self doth most enlarge the heart to thankfulness.

The prophet's profession of God's benefits, thus : All his benefits are towards me, demonstrateth that—

VII. Gratefuhiess works acknowledgment of kmd-

Sec. 77. Of the property of gratefidHess to male men

inquisitive. I. Gratefulness makes men inquisitive.'^ All manner of gratefulness, whether to God or man, hath this projierty. Wlien David thought on Jonathan's kindness to him, though Jonathan were dead, yet he inquireth whether ' any were left of the house of Saul, that he might shew him kindness for Jonathan's sake,' 2 Sam. ix. 1. And when he considered how God had estabUshed peace to his people, first he incjuireth and consulteth about bringing the ark to the tabernacle, 1 Chron. xiii. 2, and then ad\dseth about building a temple for the Lord, chap. xvii. \. Hjqiocrites had learned this of the upright, and therefore they from teeth outward are inquisitive, and say, ' Sec. 76.

GOUGE ON PSALM CSVI.

[Ver. 12.

'Wherewith shall I come before the Lord?' &c., Micah vi. 6, &c.

In grateful persons there is a good and high esteem of the kindness that is shewed to them. With this esteem the heart is aflFected. True affection of the heart is of a hot temper. It can no more be suppressed and kept withm the heart than a hot vapour, which, the more it is suppressed the more violent it waxeth, tiU it have got vent. Such an affection, therefore, will shew itself And that it may manifest itself in the best manner, to the best content of him to whom they intend their thankfulness, they content not themselves with that which may first rise in their mind, or offer itself to their thought, but diligently inquire what may give best content and what may be most acceptable ;^ which they are the rather moved to do because they can do or give nothing worthy of God and his kindness to them.

By this outward evidence may men give evidence of their inward disposition, and make others see how they are affected with the kindnesses that are done to thern. They who care not to know what may be acceptable to such as do good to them have assuredly an Ungrateful heart. How can it be thought that they would do the things that please, when they care not to know what may please 1 By this may gi'ateful subjects, people, children, servants, friends, and neighbours be known; yea, by this may grateful subjects, people, children, and servants of the great Lord of heaven and earth be known, if, at least, their inquiring after that which ' may be acceptable to God come from an ni:iright and honest heart, and from a full and faithful purjiose to perform what they shall be rightly infonned in, and indeed to render what they shall learn to be acceptable to the Lord.

They who are so minded have an excellent help to be well informed. That help is God's word, which distinctly and sufficiently revealeth what is the ' good, acceptable, and perfect will of God.' Let all such, therefore, as are entirely provoked to inquire after that which may be pleasing to God by the Holy Scriptures, ' prove,' Rom. xii. 2, and ' understand,' Eph. V. 17, the same. ' Search the Scriptures,'

' Dabo quidem qiiicquid in me primum est; Bed nihil dignum dare potero.— Jerome, Comment, in Micah vi.

saith our Lord Christ, 'for they are they which testify of me,' John v. 39. They testify of him what he is. They testify of him what he accepteth, what he approveth, in what and by what he accounteth himself honoui'ed, and sufficiently recompensed for the kindness he sheweth.

Sec. 78. Of a second propertij of (jratefulness to do anythintj.

II. A grateful mind is ready to do anything} The prophet doth not here determine any set and particular things which he would be willing to render, but without limitation or exception of anything, saith indefinitely, ' What, what shall I render ?' When Aliasuerus had heard out of the Chronicles what a gi-eat good turn Mordecai had done him, in revealing a dangerous treason plotted against his life, in true desire of thankful requital he saith, ' What shall be done to the man whom the king de-Ughteth to honour 1' Esth. vi. 6. He prescribeth not any particular thing, but inquireth wherein he may make the best requital; and it appeareth that he did make that inquiry with a true intent to do anything; for though Haman through his ambition (supposing that the honour should have been done to himself) advised the king to do more than was meet to be done to a subject, yet the king commanded all to be done to Mordecai. Though David was not permitted to buUd a temple for the Lord, yet such was his desii'e to testify his grateful mind to God, as he prepared what he could, even mth all his might, for the buUdtng thereof, 1 Cliron. xxix. 2. Zaccheus was so ravished with that favour and honoiu- that Cluist did him in coming to his house, as in way of gratefulness he giveth half of his goods to the poor, Luke xix. 8, and promiseth to restore' fourfold to all whom he had wronged.

Gratefulness so enamoureth the soul of a man, as it makes him think that he can never do enough, and therefore he is ready to do anything that he may and can do. It will not suffer a man to hold anythmg too dear for him on whom his thankful mind is set,—es23ecially when such a mind is set on God, who every way infinitely surpasseth us; who is so absolutely perfect in himself, as he needeth nothing that we have or can do, nor can receive ' Sec. 7C.

GOUGE ON PSALM CXVI.

81

aiij-tliing but that wliich is his own, yet daily ladeth with all manner of blessings us who are less than ruy of his mercies, most unworthy of the least. AVho, then, would not willingly and gladly have what he might render to the Lord his God ? ^

Behold here the most ready way that possibly can be prescribed to bring men to endeavour with the uttermost of their power in all things to please the Lord. Work in them such an apprehension, a sense of Cxod's kindness to them, as their hearts may be stirred up to thankfulness. Then nor hope of reward, nor fear of revenge, can so incite or quicken them up to any duty, as their own grateful disposition. An ingenuous and generous mind (as every grateful mind is) will do much more in thanlcfulness for a kindness done, than in expectation of a kindness to come. Persuade men, therefore, of the goodness and kindness that God hath done for them, as you desire that they should be mlling, ready, and forward to do any duty to God.

Sec. 79. Of a fhird irroperlij of right thanlsgiving, to render it to God.

III. True gratefidness hath especial relation to the Lord.^ A man that is well instructed in the right form and due manner of thanksgiving -n-iU especially return all thanks to God, whether it be for such benefits as come immediately from himself, as all those extraordinary benefits, whereof any that took due notice might say, ' This is the finger of God,' or, ' This is the Lord's doing, and it is maiwellous in our eyes,'—(for such as these, Moses and the men of Israel, Exod. xv. 1, Miriam, ver. 20, and the women of Israel gave solemn thanks to God,)—or those ordinary benefits, to the conferring whereof man addetli no help, as the shining of the sun, the coui-ses of the moon, the former and latter rain, the bounds set to the sea, the sweet .springs and rivers of water passing through the earth, and many other such as are reckoned up in Ps. civ., for which praise is there given to God, or for such benefits as are conferred upon us by the ministry of man. Thus Melchizedek, Gen. xiv. 20, blessed God for that victory which

' Quis Bon appetat gaudebundu3 et laitus in quo aliquid et ipse Domino suo retribiiat ?— Cyp. Episl., lib. ii. cap. 25.

' Sec. 76. Semper habendse gratise, et nemini alteri nisi soli Beo.—Ckri/s., hum. 2, in 1 Cor. i. |

Abraham had gotten over his enemies; David, 1 Sam. XXV. 32; 1 Chron. xxix. 13, blessed God for that counsel which wise Abigail gave him ; and for those bountiful gifts which he, his pi-inces and people, contributed towards the house of God; and the saints, 2 Cor. ix. 13, gave thanks to God for the liberality of the Christians at Macedonia. So clear is the point of returning thanks to God for all manner of benefits, as besides the many simple forms of giving thanks to God set down throughout the whole Scripture, but especially in the book of Psalms, when man cometh in any competition with God about this matter, he is utterly excluded, as where the psalmist,i negatively of man, but affirmatively of God, saith, 'Not unto us, O Lord, not unto us, but unto thy name give glory.' If ye well observe the precepts of Scripture for performing this duty of thanksgiving, ye shall find this object, the Lord, either plainly exjiressed, or. necessaiily understood. How frequent are these phrases, ' Praise the Lord; give thanks to God.' Yea, to demonstrate that God is the proper object of praise, these words, ' Praise ye the Lord,' n^-l'pSl, are so compounded together, as they make but one word in Hebrew, which is this Hallelujah.

All manner of benefits do originally come from God.^ If we receive any mediately by the ministry of man, or of any other creature, they are therein the instruments and hands of God, whereby he reacheth out unto us, and conferreth upon us his benefits. The benefits which we receive from a wise king, just magistrates, faithful ministers, con-scionable lawyers, skUful physicians, honest tradesmen, industrious husbandmen, or which any receive from good husbands or wives, provident parents, merciful masters, diligent and tnisty ser\'ants, or any other persons, are God's benefits. It is therefore most due that we inquire what may be rendered to the Lord for them.

Learn we hereby in all manner of benefits to roll up our eyes to God, and as we taste of the sweetness of them, so to lift up a thankful heart to him that giveth them. It is a swinish part to cat the mast

' Ps. CSV. 1, Totum supernje gratia; tribuamus.—CArys , hom. 21 in Gen. 5 ; Ps. cslviii.; Eph. v. 20.

' See ' The Whole Armour of God,' treat. 3, part 2, see. 60, 61.

X 2

GOUGE ON PSALM CSVI.

[Ver. 12.

tliat foUetli from a tree, and not to lift up an eye to the tree whence it falleth. It is not enough to render anj-thing to man, or to any other creature, for the benefits ^ye have. The prophet's query is, ' "WTiat shall I render to the Lord 1' To render anything to the creature and nothing to the creator, is to neglect the princijjal donor; yea, to think more highly of the servant than of the master, of man than of God, which is no better then idolatry. AMien therefore thou hast a thought of rendering, inquire what thou mayest render to God, what may be pleasing and acceptable to him; for which we had a dii'ection before. ^

Sec. 80. Of the consideration of God's benefits ivorking gratefulness.

IV. A right understanding of God's benefits works gratefulness.^ On this ground, that the psalmist's soul did right well know God's works, Ps. cxxxix. 14, he make til this inference, ' I will praise thee.' Wien the Israelites, Ps. c\'i. 12, had such evidence of God's providence over them, as they believed his words, then they sang liis praise. To induce men to be ' thankful unto God, and to bless his name,' Ps. c. 3, 4, the psalmist adviseth men to take notice of the kindnesses of God towards them.

Hereby is man convinced of the equity of the duty; which is an especial means to work upon the conscience, and provoke him to perform that which in his judgment he seeth to be most just and meet that it sliould be iseiformed.

By this take notice of a main reason of man's ingratitude. The benefits of the Lord which occasion matter of thanksgiving are either not at all observed, but passed over without regard ; or else soon forgotten. ^Yhen the Lord by his prophet upbraideth to the Israelites their great ingratitude, he rendereth this reason thereof, ' Israel doth not know, my people doth not consider,' Isa. i. 3. And when the psalmist speaketh of their hke ingratitude, he rendereth this reason, ' They forgat God their Saviour, which had done great things in Egypt,' Ps. cvi. 21. Where there is no knowledge of a benefit, there can be no good esteem thereof. "What is not esteemed cannot be affected. No man will inquire what he may render for that which he ' Sec. 77, 78. 2 Sec. 76.

affects not. Again that which is forgotten is as not known, as not esteemed, as not affected. They therefore that either take no notice of God's benefits or soon forget them after they have once known them, must needs be ungi-ateful. But without all doubt, remembrance of kindness incites gi-ateful-ness.i

To prevent this crime of ingratitude, a crime most odious to God and man—

1. Be diligent in observing God's benefits, Ps. Ixxxv. 8.

2. Oft and seriously meditate thereon, that they may not slip out of thy mind and memory, Ps. Lxx\ai. 11, 12.

3. Speak of them to others, as he that said, 'Come here, all ye that fear God, and I wiU declare what he hath done for my soul,' Ps. bad.

16. i

This is the way to make thee see and say, ' God s I benefits are toward me,' and thereupon in testimony of gratefulness heartily to inquire, ' ^^^lat shall I render to the Lord 1'

Sec. 81. Of a fourth property of gratitude, by one hind-iiess to he ]mt in mind of many.

V. Gratefulness raiseth the mind from some favours to all." This general particle, all, is not so strictly to be taken as if no favour or benefit were to be left out, for so many are the benefits wliich God from time to time doth bestow upon us, as it is not possible to fasten our mind upon them all, but it is to be taken of the several kinds of God's benefits, as general, particular, pubUc, private, temporal, spu'itual, &c., and of as many several and distinct branches of these as we can. Thus, when David was settled in his kingdom, and thereupon took occasion to praise God, in his psalm of praise—compare 1 Chron. xvi. 8, &c. with Ps. cxv. 1, &c.; read Ps. Ixxviii. to the end—he reckoneth up all those kindnesses which God had done to his people from the time of their first fathers, Abraham, Isaac, and Jacob ; yea, he giveth this express charge, ' Talk ye of all liis wondrous works,' Ps. cv. 2 ; so Jehosha-

' Non dubium quia excitet ad laudandum beneficiorum recordatio.— Bci-n. siqxr Cant., serm. 10. - See aec. 76.

GOUGE ON PSALM CXVI.

83

pliat, 2 Chron. xx. il, wlieii he consulted, upon the promise of \'ictory which God by his propliet had given him, to praise the Lord, the 13Gth psalm, which containeth a catalogue of all God's mercies, was appomted to be sung. That sweet singer of Israel, who well knew how to order his forms of praise to God, as affirmatively he promiseth to ' shew forth all God's marvellous works,' Ps. ix. 1, so he giveth a negative charge to his soul ' not to forget all,' or any i ' of his benefits,' Ps. ciii. 2.

As more fuel added to fire maketh the flame the gi'eater, so more benefits brought to a heart set on fire to praise the Lord, enlargeth it the more, and inflameth it \nt\i a holy zeal.

This pattern is wortliy our imitation, and affbrdeth an excellent rale to stir us up heartily, cheerfully, and zealously to praise the Lord. The rule is this, to be so acquainted with the several kinds of God's benefits, as on all occasions they may be presented to our minds. Without all cj[uestion, the prophet's mind was upon many and sundry sorts of benefits when he said, ' all his benefits are towards me.' He did not confusedly use this general particle, aU, as many do when they profess to thank God for all his benefits, and yet, have none at all in their minds. His spirit was otherwise disposed than to content itself with such a general, indefinite, cold, loose, formal form of acknowledging God's benefits. If we would accustom ourselves to make diaries of God's blessings on us, and when we are before God recount them in order, and oft call to mind how ' from our mother's womb he hath been our God,' Ps. xxii. 10, how, in every state and de-gi-ee of our age he hath blessed us, and that with all manner of blessings, temporal and spiritual, privative and positive, conferred on ourselves and those that belong unto us, yea, on the nation, city, parish, or family where we live, then would not such a general clause as this, ' aU his benefits are toward me,' be an idle clause, but the mind which is large in apprehension, where it is well infonned, would comprise much matter on it, even so much as would set the heai't on fire with zeal.2

' A 73, per transpositionem et transmutationem ^ in p fit tiJltis.

- See in ' The Whole Armour of God,' treat, iii. part 2, sees. C4, 65, &c., a catalogue of benefits.

Sec. 82. Of particular sense of kindnesiS ivlierehy the heart is stirred vp to thankfulness.

VI. Sense of God's kindness to one's self doth most enlarge the heart to thankfulness.'^ Words of particular relation betwixt God that is praised and the persons that praise him, used in forms of praise, give good proof to this point. Such are these : ' 0 Lord, my God,' Ps. xxx. 12; 'My strength, my defence, the God of my mercy,' Ps. lix. 17; ' My rock, my fortress, my deliverer, my buckler, the horn of my salvation, mine high tower,' &c., Ps. x\Tii. 2. That wliich here is generally implied under this clause, ' All his benefits towards me,' is in sundry particulars exemplified throughout the whole book of Psalms. Take a few instances for many: ' Thou hast maintained my right, and my cause,' Ps. ix. 4; ' He took me, he drew me out of many waters, he delivered me, he was my stay,' &c., Ps. XAiii. 16, 17. In particular, let the five first verses of the 103d Psalm be well observed for tliis purpose.

Men are most sensible of kindnesses done to themselves, the sweetness whereof their own souls do taste. Now, according to the taste and sense of a kindness is the heart quickened and stined up to thankfulness. Though it be an efiect of natural self-love, to afiect the heait with such good things as a man himself is made partaker of, yet is it not against spuitual love to make an advantage thereof, and to use that affection of the heart to kindle and inflame our zeal unto a more fervent manner of praising God.

Among other mercies take esjoecial notice of such as in particular concern thyself, as he that said, ' I will declare what God hath done for my soul.' In this consideration first mark such as are most projier and pecuHar to thyself, whereof thou mayest say, 'He hath not dealt so with others,'Ps. lx\i. 16. So did he who said, ' He chose David his servant,' &c., Ps. Ixxviii. 70. Then obsen-e what part thou hast in such as are common ^dth others. And here consider what relation there is betwixt the^ and those others, whether they be such as are committed to thy charge, nearly united to thee, of the same family, or alliance, or parish, or inccrrporation, or 1 Sec. 76.

GOUGE ON PSALM CXVI.

[Ver. 12.

nation, or profession. Near relations will affect our hearts for benefits bestowed on tbem to whom we are united, as if they were bestowed on ourselves. Instance that affection which was wrought in the heart of Abraham's servant. Gen. xxiv. 17, for the good success of his master's business, and the praise wliich he gave to God for the same. If in common blessings we find ourselves to have a share, we -shall be the more quickened to give thanks for the same, as the people that rejoiced at the coronation of Solomon, 1 Kings i. 40.

Who are they that are now best settled to give praise to God for this admirable decrease of the sickness ? Not they who thought it not infectious, nor they who thought they had such antidotes as the plague could not seize on their vital parts; nor they who thought themselves safe enough in the country. But they, who conceiving themselves to be in as great danger as others, perceived a special care of God over them in preserving them. That benefit which a man knows himseK to receive from the light of the sun, influence of the heavens, sweetness of the air, and other like common blessings, will make him heartily to bless God for them. Search, therefore, narrowly, wherein God's benefits have been towards thee in special. Do this daily and hourly, not only about common benefits, which the maker of all conferreth on all, but about private and daily blessings,^ and thou wilt diUgently inquire what thou mayest render to him.

Sec. 83. Of a fifth property of gratitude to bepiv-voked thereby to make profession of benefits.

VII. Ch-atcfidness works acknowledgment of kindness.'^ All the acknowledgments which in Scripture are recorded to be made by any of the samts of God's benefits and mercies towards them, are demonstrations hereof: as of Noah, Gen. viii. 20; Abraham, chap. xii. 7 ; Melchizedek, chap. xiv. 20 ; Sarah, chap. xxi. G; Abraham's servant, chap. xxiv. 27; Isaac, chap. xxvi. 22, 25; Jacob, chap, xxxii. 10 ; and many others.

Acknowledgment of kindness maketh much to the

' Unum Loo olisecro, singulis diebua et horis supputemus nobiscum, uon communia tantum beneficia, quto toti nature omnium opifex contulit, sed et privata ct qudlidiana, &c.— C/in/s., torn. 20, in Gen, vill., et hom. 72, ad Pop.

' See. 76.

honour of him that hath done the Idndness. But he that indeed hath a grateful mind desireth to do all the honour that he can to the author of the kindness wherewith he is affected. We heai-d before (sec. 77) how he requireth what he may render. Will not then that mind wliich maketh him so inquisitive to be further instructed m what he may do more, provoke him to do that which he cannot be ignorant to be accejitable t As for the Lord, he requireth thanksgiving in our words, not that he hath any need thereof, but that he may teach us to be thankful, and to acknowledge the donor of so great good tilings as he bestows.^

Can we now imagine that they who conceal all kindnesses done to them are grateful persons"? Were the nine lepers, that, being cured of their leprosy, made no profession thereof, thankful? If they were, wherein consisted the difference betwixt them and that one of whom Christ thus saith, ' Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save tins stranger,' Luke xvii. 17, 18. As great an evidence of iugratitude it is to keep close, not to make known, not to acknowledge benefits, as can be given.

Shew me then thy gratitude by the effect thereof: 'Out of the abundance of the heart the mouth sj)eaketh.' Even to men are these benefits to be acluiowledged. Thus Deborah acknowledged Jael's kuidness. Judges v. 24 ; David, Abigail's, 1 Sam. XXV. 33; Saul, David's, chap. xxiv. 19; and many other, other men's. Much more to God must his benefits be acknowledged, iu regard of the multitude, greatness, freeness, needfulness, profitableness, and continuance of them, together with many other circumstances whereby they are much amplified. And so much the rather, because acknowledgment is all that we can render to God; and it is aU that God doth expect, which yet he doth most graciously accept. Make this holy profession therefore of the Lord's benefits to God himself and to men ; make it to God in secret and in public ; make it at all times, in all places; make it while the

' Domluus in sermoulbus gratlarum actionem exigit, non quod ea Ipse opus habeat, sed ut nos doceat gratos esse, et agnoscere tantorum honorum suppeditatorem.— Chri/s., hom. 26 in Oen. viii.

GOUGE ON PSALM CXVI.

85

benefits are fresh before thee; lay up liis benefits in thy memory, that thou mayest in future times again and again make it. Acknowledge the benefits which thou hast received, and thou shalt be sure to receive more. The tenth leper, wliich returned to give glory to God, received thereby another and a greater benefit, which was the cleansing of liis soul from the leprosy of sin, as this phrase import-eth, 'Thy faith hath saved thee,' Luke xrvii. 19. He was cleansed of liis bodUy leprosy before he returned. There was then somewhat more intended by the pronouncing of this after his returning to glorify God. The other nine that returned were cleansed in their bodies. This was said to him as an e\'idence of a greater benefit than that which they received. For God's sake, therefore, who is thereby honoured, and for tliine own sake, who gainest thereby more benefits, acknowledge God's benefits, and say, ' His benefits are towards me.'

Sec. 84. Of the interpretation and rcsohdion of the thirteenth verse.

Yer. 13. J «■/// take the cup if salvation, and call iipon the name of the Lord}

The second part of the prophet's rhetorical addubitation is here exjjressed, which is an answer to his former cjuestion ; whereby he sheweth that he made not the question simply on ignorance, as if he knew not what to render, but j)urposely to set out the great desire he had, and the forwardness that was in him to do, what he saw most meet to be done.

This phrase, ' cup of salvation,' is the most difii-cult and doubtful phrase of all the psalm. It is here figuratively used, and in that respect more subject to various interpretations. According to tlie divers significations of tliis word cup, (D13,) some take it one way, some another.-

1. It is taken for a part or portion ; for in a cup

1 Sec. 7(5.

- There was one John Lodwick, a Spaniard by nation, a monk by profession, who lived ten years together in England, lodging in a house by Bishopsgate, London, who day after day went forth in a beggar's attire, and as occasion was offered, belched forth most imjious blasphemies against the blessed Trinity, especially against the sacred person of our blessed Saviour Jesus Christ, whom he ordinarily called Devil, and against the Holy Scripture, for which he was convented before authority, and being convicted by witnesses

useth to be such a set portion of Ijeer or wine, or physical potion, or such like thing, as may be thought fit for him to whom it is given; as where the psalmist saitli, ' My cup runneth over,' Ps. xxiii. 5, his meaning is, the portion which thou hast given me is an abundant potion, even like a cup that runneth over.i On tliis ground, some^ expound this place thus, ' I will thankfully take that portion which the Lord allots me, and use it to my salvation, calling on Ids name and worshipping him,' Isa. li. 17, 22; Mat. XX. 22.

2. A cup is put for affliction. For of okP they were wont to put poison into cups, and make such as were adjudged to death, to drink thereof. After this manner were Socrates, Psammenitus, Phocion, Theramenes,* and others put to death. Bitter things also are put into cups for medicines; and because afllictions are bitter, and as it were given to us by our wise and heavenly Father to drink, they are set out by a cup. Some therefore ^ according to that signification thus exijound this text, ' I will -nallingly drink tlie cup of affliction, which the Lord shall be pleased to give me, yea, though it be death, wliich will assuredly turn to my salvation.'

3. The passion of Christ is styled a cup. Mat. xxvi. 39; whereupon many^ imagine that the prophet hath here relation thereunto. An ancient father," saith that the Hebrew thus hath it, ' I will take the cup of Jesus;' which an angel thus interprets, ' thou shalt call his name Je.sus; for he shall

and by his own confession, was sent over to Spain, there to be proceeded against, in the year of our Lord 1618. This blasphemous heretic accounting the things that were written by the prophets and apostles to be mere dotages, said that David was one of the worst, and that in penning this psalm, he shewed himself to be a drunkard and a liar, by reason of this and the tenth verse. As if by taking the cup of salvation, he had intended the drinking of a health, as drunkards use to do. Whereby we see how dangerous it may be to take that literally, which is meant metaphorically.

' Per calicem ruensura intelligitur, kc.^Ja-omc, Comment, in /tunc loc. 2 Trevet., Genebrad.

^ SoUicitoque bibas veluti doctissimus olim, In perturbato quod bibit ore reus.— Ovid, in Ihid.

■■ Herod., lib. iii. ; Cic. Tusc, lib. i. ; Pluta. in vit. Phoc.

' Origen, Hieron, Augustine, Plac, Farm.

^ Lorinus aliique Papist.

' In Hebrseo ita habet, calicem Jesu accipiam, kc—Jerome, Comment, in hunc. lie.

GOUGE ON PSALM CXVI.

[Ver. 13.

save his peoijle.' Indeed, the Hebrew name trans-slated Jesus, ptyirr, is derived from a root that signifieth to save, ^\i}i; but the word here used, /nielli'"*, is of the feminine gender and plural number. Yet by that which follows it may be gathered that by this very Hebrew word, the same thing is meant as by the name Jesus, namely salvation. They who apply the cup of salvation to Christ's passion, take it passively for martyrdom, or suffering for Christ, and so it Uttle differs from the former interpretation. They who in these senses exjDound this text, say, that thereby is rendered the gi'eatest thing that can be rendered by man, even liis life.

4. In Holy Scripture there is mention made of drink-olfei'ings, Gen. xxxv. 14; Lev. xxiii. 13; Num. XV. 5; which were a certain quantity of ivine that used to be poured out before the Lord; as the very notation of the word imjiorteth, coming from a root "^DJ ejfudit, that signifieth to pour out. As the meat-offerings, so the diink-offerings were brought to the Lord in way of gratulation and thanksgiving. Some^ therefore in allusion hereunto so expound this text, as a promise and vow of the psalmist, to testify his public gratitude by such an external and solemn rite as in the law was prescribed. This he termeth a cup, because that drink-offering was contained in a cup, and poured out thereof; and he adds this epithet' salvation,' because that rite was an acknowledgment of salvation, preservation and deliverance from the Lord.

5. After theu' solemn gratulatory sacrifices they were wont to have a feast. Wien David had brought the ark of God into the tabernacle, they oflfered burnt-offerings and peace-offerings, which being finished, 'he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine,' 1 Chron. xvi. 3. Hereby is implied that he made so bountiful a feast, as he had to give thereof to all the people there assembled. In this feast the master thereof was wont to take a great cup,^ and in lifting it up to declare the occasion of that fea.st, and then in testimony of thankfulness to drink thereof to the guests, that they in order might pledge him. This

' Cajetan. Genebr.

'In mensa laticum lib.-ivit honoi-eni, &c.— Yirij. ^Hn. 1; Turnch. lib. xii. cap. 13; Athe.., lib. xi. c^p. 11.

was called a cup of salvation, or deliverance, because they acknowledged by that use thereof that God had saved and delivered them. Almost in a like sense the apostle styleth the sacramental cup, the cup of blessing.'

Here the prophet useth the plural number, thus, ' cup of salvations,' ^ whereby, after the Hebrew elegancy, he meaneth many deliverances, one after another ; or some great and extraordinary dehver-ance which was instead of many, or which comprised many under it. The word translated tahe (Nli'M a NttO) j)roperly signifieth to lift up, and in that respect may the more fitly be apphed to the fore-mentioned talcing of the festival cup and lifting it up before the guests. Most of our later expositors ^ of this psahn apply this phrase, ' I ^vill take the cup of salvation' to the forenamed gi'atulatory drink-offering, or to the taking and lifting up of the cup of blessing in the feast, after the solemn sacrifice. Both of these import one and the same thing, which is, that saints of old were wont to testify their gratefulness for great deliverances mth some outward solemn rite.

The former interpretations of this phrase, ' cup of salvation,' applied to a portion, or affliction, or mar-tyi'dom, or the passion of Christ, though simply considered in themselves they be truths, yet they are not so pertinent to this text as the two latter, of a gratulatory drinlc-oftering or a festival cup: for, without question a solemn thanksgi\dng is here intended, as is aftenvai'd in the 17th verse plainly expressed.

The other clause that is added, ' and call upon the name of the Lord,' is the same that was before used, ver. 4, and expounded. Here again it is repeated, partly to shew that in the foremeutioned gratulatory rite he would worship God.* He would do it piously and rehgiously; for prayer is an especial jjart of God's worship, partly to shew that though by God's dehvering him he were now safe, and so had just occasion to praise God, yet would he not cease to pray unto God for continuance of his favour

^ t6 ■7roTif}ptop ttJs €v\oylas. —1 Cor. x. 17. ■ /nj71iy-D1D. Calicem salutum.— Vatab. Omnis salutia. —Trcmcl.

^ Calvin ; Vatab.; Muscul; Moller; Moutan; Aliique. * Nomeu Dei colam. — Valahl.

GOUGE ON PSALM CXVI.

87

and blessing. He wonkl botli praise God and also pray unto him. Thus is the phrase of ' calling upon the name of the Lord ' most properly taken.

This very duty of ' calling upon the name of the Lord ' is again promised, and that as an appurtenance to thanksgi^^ng, being added thereto in the 17th verse,! ^vhere I purpose to handle it in the general acception, as it siguifieth worship done to God. Here I consider it in the particular and most proper signification, which is petition.

This verse being added as an answer to this clause, ' What shall I render to the Lord I' setteth out man's recompence to God.

It consisteth of two parts :

1. Gratulation.

2. Invocation.

The former is set out by a most solemn rite of rejoicing.

The latter is expressed by the action, ' I ynW call,' and by the object, ' upon the name of the Lord.'

The two main parts are jomed together by a copulative particle, and.

Of the substance of solemn gratulation or thanksgiving sufficient hath been before deUvered.'^

The inference of this profession upon the foi-mer inquisition, tliis being an answer thereto, sheweth that—

I. Gratitude is the best recompence that man can render to God.

The manner of expressing it by a puUic rite of rejoicing teaches that—

II. Our inward motion of praising God must be manifested by some outward action of rejoicing.

Of the substance of invocation, even as it is here expressed, sufficient hath been delivered on the 4tli verse.

The connexion of these two points, gi-atulation and invocation, importeth that—

III. With gratulation invocation must be joined. The different manner of expressing invocation

from that which was in the 4th verse,—for there it was set dovvn as a thing performed in liis trouble, ' Then called I,' &c. Here it is noted as a duty to come, which he promiseth to perform, ' I wiU call,' &c.; and that after his dehverance—implieth that—

' See sec. 112. - See sec. 76, &c., to this section.

IV. Prayer to God is to be continued after the thing prayed for is granted.

Sec. 8.5. Of praise the hcd thnt man can render unto God.

I. Gratitude is the best recompence thai man can render unto God.''- Surely this prophet that made such inquiry of what he might render unto God, if he had known a better would have here mentioned it. Where bulls, goats, and such like sacrifices are refused, it is said, ' Offer unto God thanksgiving,' Ps. 1. 13, 14. Praise is one of the sacrifices with which 'God is well pleased,' Heb. xiii. 15, 16. Expressly it is said of praising God, that it ' pleaseth the Lord better than an ox or bullock,' Ps. Ixix. 30, 31, yet were those ordained for solemn sacrifices under the law; praise therefore is it which the psalmist doth especially vow to God, ver. 17.

God standeth in need of nothing that we can do or bestow. But we stand in need of all that is his.^ Our thanks which we give him adds nothing to him, but makes him the more to respect us. By it, if it be rightly jJerformed, God is acknowledged to be what he is, to give what he gives, and to do what he doth. More than this the creature cannot do; more than this the Creator nor exacteth nor exjiect-eth, provided that it be not a mere Up-labour, but come from a heart thoroughly affected ■nith his excellencies and kindnesses, and be ratified by an answerable carriage towai'ds him.

More than monstrous in this respect must the sin of ingi'atitude needs be. It being only an acknowledgment of a truth, of such a tnith as is most just and meet to be acknowledged ; and this acknowledgment being all that the creature can do, and all that the Creator requireth, yet that wherein the Creator resteth fully contented, and that which he doth most graciously accejit and highly esteem, what will they do or give that will not yield praise and give thanks to God ? One would think that no man

' Sec. 83. Ante omnia Deo gratias agamus, ciii nihil grati-us, nihil acceptius est. — Chrys., liom. 2, in 1 Cor. i.

- Deus aliciijus nostri non eget, sed uos omnium qiiaj illiua sunt indigemus. Siquidem gratiarum actio illi quidem nihil-omnino addit, nos autem illi magia familiares ponit.— Chrys., horn. 2i5, in Mat. viii.

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[Ver. 13.

should be guilty of this crime. But who is not guilty thereof more or less 1^

For redress of this out-of-measure sinful sin, take due notice of the many, great, free, and constant mercies of God; and when through seiious meditation thereon thou findest thine heart inflamed with desire to render something to the Lord, and thereupon art moved to inquire and say, ' What shall I render unto the Lord ?' think of this answer made by the prophet. Vow praise to God. Give praise to God. Let praise be thy daily and evening sacrifice. It being the sweetest incense that by man can be offered to God, the best in the kind thereof, and the best also in God's account, let it never be wanting. ' In all thmgs, at all times, give thanks unto God,' Eph. v. 20.

Sec. 8G. Of manifesting inward gratitude hi/ md-ward gratulation.

II. Man's inward affection of praising God must he manifested hy some outward action of rejoicing.^ For this we have precept and practice under the law and gospel. For the time of the law, Psalm Ixxxi. giveth an excellent prescript. Answerable thereto was the practice of * Moses and the men of Israel,' Exod. XV. 1, &c., who 'sung a song,' of jjraise to the Lord in testimony of their thankfulness for the great deliverance which God gave them from the EgjTDtians through the Eed Sea, and of Miriam and the women following her ' mth timbrels and with dances;' and of the women of Israel who, with singing and dancing and instruments of music, came to meet Saul and David after the overthrow of Goliath and flight of the Philistines, 1 Sam. x\'iii. 6 ; yea, and of Da^dd, who, after the settling of the ark in the tabernacle, had solemn offerings, and gave to all the people ' a loaf of bread, a good piece of flesh, and a flagon of wine,' 1 Chron. xvi. 3; and of Asa who, after his gi'eat victory over the Ethiopians, offered great offerings to the Lord, 2 Chron. xv. 11, &c. ; and of Jehoshaphat, chap. xx. 28, who, with his people after their victory over the Moabites, Ammonites, and Edomites, returned to Jerusalem ' ^\•ith viols, harps, and trumpets.' So the Jews in Esther's time, and in Ezra his time, and at many

' See ' The Whole Armour of God,' treat, ii. part 2, sec. 70, 71. 2 Sec. 84.

other times, Esth. ix. 17; Neh. viii. 10.^ As the Jews were commanded, with every sounding instrument to praise the Lord, so ought we with eyes, tongue, ears, hands, and all the body.

For the time of the gospel, St James giveth this advice, ' Is any meiTy ? let him sing psalms,' James V. 1.3. St Paul, also, where he speakcth of giving thanks to God, he premiseth this direction, ' Speaking to yourselves in psalms and hjonns and spiritual songs,' &c., Eph. V. 19, 20. In the primitive times of .the church Christians were wont to have at that solemn time of thanksgiving, when the blessed sacrament of the body and blood of the Lord Jesus was celebrated, certain fea.sts, whereunto St Paul alludeth, 1 Cor. xi. 21, and which St Jude exjjresseth by the very name which was then given them, translated, love-feasts, or feasts of charity.^

By outward actions of rejoicing, if at least they be in their kind warrantable by the word of God, and for the manner of using them, if they be used moderately and temi^erately, as, and when they ought to be used, which are limitations that the heathen by the Ught of nature saw fit to be observed in matters of dehght—I say, by outward actions of rejoicing,^

1. God himself is the more glorified; for we are commanded ' to glorify God in our body and in our spirit,' 1 Cor. vi. 20. ' God is indeed a Spirit, and they which worship him must worship him in spirit and in truth,' John iv. 24. Yet this hindereth not but that he may and must be also worshipped in body and in outward actions. He must ever be worshipped in spu'it, whether with the body or without the body. Spiritual worship may be without bodily worship, and also stand with bodily worship; but bodily worship cannot stand without .spiritual worship.

2. The spirits of others are stirred \\\) to join with us in congi-atulation and mutual thanksgiving. When the people saw and heard Ezra bless the

' Sicut Judiei jubebantiir omnia organ! sono laudare Domi-num, sic nos onmi corporelaudare properemus; oculis, lingua, au-ribus, manibus hoc debemus efBcere.— Chrys., horn. 4, in Ps. cl.

* ayairai Jude 12.—Coena nostra de nomine rationem suam ostendit; vocatur ayairri, id quod dilectio penes Grtccos est.— Tertul. Apol. adrcrs. Gent, cap., 39.

^ eTTt^i'/tei 6 (Twippo)p fbv dd Kai ort, Kat br?.- Arlst. Ethic., lib. cap. ult.

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Lord, they ' answered, Amen, amen, with lifting up their hands,' Neh. vm. 6. When Hezekiah made it known that he meant to celebrate a solemn passover, 'many of Ephraim, Manasseh, Issachar, and Zebulon came thereto,' 2 Chron. xxx. 5, &c. This is one principal end of external rites of gi-atu-latiou—mutuall}- to stir up one another's spirit.

3. Our own spirits are much roused and quickened hereby. Outward gratulatorj- actions, as they manifest an inward gi-ateful affection, so they are means, as it were hj a reflection, to increase the heat of gratitude, and inflame our zealous affection the more. Now our duhiess and coldness in all pious duties giveth evidence that all means that can be used for quickening our spirits, are Uttle enough.

Too austere and severe are they who censure as unlawful, and condemn all cheerful rites and actions of gratulation. Their main ground is the e\'il consequence which foUoweth from thence. But that followeth not from a la'O'ful use of warrantable rites, but from an abuse of them, which is indeed unlawful. If abuse of a thing were sufficient to prohibit the use of it, the use of the most necessary and bounden duties which the word commandeth should be prohibited. It is an especial point of wisdom to discern whence every e\Tl ariseth, and accordingly to be so circumspect in avoiding the e\'il as a warrantable, commendable, needful, useful duty be not forborne thereby. The wise farmer neglecteth not to sow his ground because weeds use to grow among the corn. No wise man will forbid the drinking of Avine because some by intemperancy are made drunk. E^-il consequences arising from good things, give just occasion to be watchful over ourselves in the doing of those good things, that by our carelessness they prove not pernicious. So as it is not a sufficient plea for intemperancy, to say the thing that we do is lawful. He that hath warranted a thing to be done hath prescribed rules for the manner of doing it, by a due observation whereof good things will be well done.

In general, outward gratulatory actions must be—

1. Such as are approved by God Irimself, as those were which we noted in the proof of the point. For how can we think that those things which he ap-proveth not will please him !

2. Such as may beseem the occasion; even such

cheerful actions as may revive men's spirits; such also were tliose that are before mentioned. As outward rites of humiliation must be such as may humble the soul; so of gratulation, such as may quicken it, Ps. Ixxxi. 1, &c.

3. Such as are not offensive; nor occasions to any corruption; as are drinking healths, especially on bare knees, and in measure above tliat which sober men are able to bear; lasci\dous dancing, revelling on the Lord's-days, and other the Uke.

Among other external rites of gi-atulation, that which is here intended (feasting) is a principal one. Thereof see ' The Whole Armour of God,' treat, iii. part ii. sec. 73.

Sec. 87. Of joining prayer with praise.

III. JFith gratulation invocation must he joined} As with our petitions we must join praises; so, ■with these, those. Prayer and praise are like two t'svins, which, though they have each of them their several and distinct members, j-et by the navel are from their birth knit together, and so grow together, as if you force them asunder you kill them both; one without the other cannot live.^ They are therefore in sacred Scripture oft joined together; sometimes one, sometimes another set in the former place, thus, ' In every thing by prayer and supplication with thank-sgiving let your requests be made kno\vn to God,' Phil. iv. 6 ; ' Pray -svithout ceasing: in everything give thanks,' 1 Thes. v. 17, 18 ; ' Give thanks unto the Lord: call upon his name,' Ps. cv. 1; ' Praise the Lord : call upon his name,' Isa. xii. 4. Observe the forms of praises and of prayers noted in Scripture, and you shall find where the principal occasion hath been gratulation, suppUcation to be added; and also where the princijjal occasion hath been supplication, gratulation to be added.

Such is our estate here in this world, and such is God's dealing with us, as there never wanteth occasion of both. Never was any saint brought into so desperate a distress but that through the mist-of his misery sweet beams of God's mercy have shined upon him. Nor ever was there any set in so bright

1 Sec. 84.

- Vide Hippocrat de Nat pueri. Sec. 44, de Gemellorum partu. Item, lib. i. de Dieta. See, 23, ubi tres reddit rationes ob quas Gemelli fiunt similes iuter se.

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[Ver. 13.

and clear a sunshine of God's favour but that some clouds have let fall showers of sorrows; if not m outward troubles, yet in regard of inward corruptions, yea, and in the thought or fear of some eclipses of that sunshine. Thus in greatest occasion of hearty thanksgiving there is just occasion of humble petition. And where there is most cause of humiliation, there is also much cause of exultation.

Herein lieth a main difference betwixt men's estates here and hereafter. Hereafter in heaven is nothing but matter of gratulation ; in hell is nothing but matter of exclamation and ejaculation ; on earth there is a mixture of both.

As for addmg invocation to gratulation, which is the particular here exjjressed, thereby our sacrifice of praise is sanctified. ' As every creature of God is sanctified by the word and prayer,' 1 Tim. iv. 5, so the actions that we perform, not pious and religious duties, and among them not the most principal, praising of God, excepted. The word shewetli it to be a warrantable duty. Prayer presented to God in the name of Christ maketh it an acceptable duty. And whereas ever3rthing that passeth from us is not only imperfect through the defect thereof, but also polluted by that sink of corruption which is in us; by faithful prayer the defect is supplied, the pollution is purged away.

' A^Hiat therefore God hath joined together, let no man put asunder,' Mat. xLx. 6. Let us for removing evils, or for conferring any good thing, give all due thanks, and never forget the one or the other; but withal give ourselves to prayer, to continual supplications, and much piety.^

Sec. 88. Of prmjiwj after God hath heard our prayer. IV. Prayer to God is to be continued after the thing prayed for is granted.^ After that the psalmist, in testimony of God's hearing him, had said, 'I will praise thee, for thou hast heard me, and art become my salvation,' he addeth, ' Save now, I beseech thee, 0 Lord: 0 Lord, I beseech thee, send now prosperity,' Ps. cxviii. 21, 25. Many .such passages

' Gratias Deo agamua propter teutationum resolutionem, et haruiii nunquam obliviscamur : orationibus vacemus, supplica-tionibus continuis, pietati multse.— Clirys. ad Pq/)., hom. 17.

= Sec, 84.

there be, as in the Psalms, so in other books of Scripture. Indefinite exhortations to pray—-'in every season,' Eph. \-i. 18, (iv ^avW xai^'S;;) 'always,' Luke xviii. 1, (Tatron;) 'without ceasing,' 1 Tlies. iii. 17, (adiaXihrus-^ —give good evidence to the truth of the doctrine. For if after God hath heard us we cease to pray, how can we praj' 'Avithout ceasing,' ' always,' ' in every season ' ? None can doubt but that God heard the prayers of his faithful servants in all ages, yet never did any faithful servant of God thereupon cease calling upon God so long as he lived. It is the style of a true saint ' to call upon God,' 1 Cor. i. 2; Acts ix. 14 ; 2 Tim. ii. 19. If they should cease to call upon God, they would shew themselves most imworthy of that dignity.

1. Some things there be, which, though on God's part they be granted, yet are we not so settled and satisfied in the grant of them, but that we may waver and doubt in our faith about them; as remission of sins, reconciliation with God, justification in his sight, conquest over our corruptions, sanctifying graces, and such like. Other things there be whereof we stand in daOy need, as food, sleep, apparel, and other bodily necessities, means of spiritual edification, and the assistance of God's Spirit. And many e\als there be whereinto we may fall again and again after we are delivered from them, as sickness, pain, imprisonment, captivity, &c. Yea, and all manner of sins and temptations to sins. In these respects, for the settling of our faith in that which God hath granted, for the continual supply of such things as we continually stand in need of, for keeping us from falling again into such e\'ils as we have been delivered from, it is needful, it is useful to call upon God again and again even after he hath heard our prayer.

2. All those general motives that are of force to incite us to call on God before he hath heard us— as God's command, God's worship, God's honour, the necessity, utility, eflBcacy, and dignity of prayer —are also of force to provoke us to call on him after he hath heard us, yea, as long as we Hve.^

3. God's hearing our prayers is so far from making us cease to pray, as, among other motives,

■ See ' The Whole Armour of God,' treat, iii. part 1, sec. 15, 16, &o.

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91

it is a very forcible one to draw us to God again. For it giveth special e^ddenee of God's readiness to hear and ableness to help, yea, and of his mind and goodwill to us in particular whom he hath heard.

How many are of a far other mind than thi.s prophet was! If God have once heard them and delivered them from a distress, they have no care to call on God again, especially when they find and feel themselves safe. What! do they tliink that there is but one thing wherein God can do them good 1 Do they imagine themselves so secure as they cannot again fall into such need of God's help as they were in before? or can God be, as man, weaiy of doing good ? Are many supplications and petitions troublesome to God? Fie of all such atheistical conceits ! If any that have better understanding of God and of theii- own frailty, do notwithstanding fail in this duty, ha\diig had good success in their former performing it, they are either as beasts, which are affected only with that which is present, or worse than beasts, using God only for their own turns, and so care not to call on him but when they sensibly discern an absolute necessity for their o^vn need and good.

For God's sake, for our own sake, let us in season and out of season, in distress and out of distress, to remove and prevent evils, to obtain and retain the things that are good for us, before and after God hath heard us, call upon his name. Let us that have called upon him say, ' We will call upon the name of the Lord.' Let this pui-pose be in our hearts; let this profession be in our mouths ; let an answerable performance be in our deeds, and that so long as we shall abide in the land of the li\dng, where the Lord is called upon, that so we may indeed be in the number, and of the number, of those that call upon the name of the Lord.

Sec. 89. Of the sense and parts of the fourteenth verse.

Ver. li. I icillpay my vmcs unto tlie Lord now in the presence of all his people.

The first motive which the prophet useth to quicken liim the more to perform the fore-mentioned duty of solemn praise is laid downi in this verse.' It is taken from that bond whereby he had voluntarily tied himself, liis vow.

1 Sec. 2.

The argument may be thus iVamed,—

That which by vow I am bound to pay, I will pay.

But by vow I am bound to take the cup of salvation, &c.

Therefore I will take the cup of salvation, &e.

It appeareth by the manner of expressing this point, that in his distress he had vowed a solemn, public sacrifice of praise unto the Lord, if the Lord would be pleased to release Imn. For he saith not, I vow to pay this and that, but, I will pay what I have vowed.

The word thus translated, / u-ill 2mij, obti'X, sig-nifieth to finish and perfect a thing, and is here fitly used to shew, that a vow, till it be performed, is as an imperfect thing; perfonning of it is the perfecting of it, if at least it be rightly made, and rightly accomplished.

He mentioneth rouv, ■'TTJ, in the plural number for emphasis' sake ; either because he oft vowed one and the same thing, or because he vowed many tilings, or one solemn tiling accompanied ■with many circumstances about the manner of perfonning it. Neither of these do so cross the other, but that aU of them or many of them may stand togetlier.

By a kind of property he applieth them to himself, (' my vows,') because he himself was the author of them; they were not imposed upon him, but he voluntarily bound himself thereto; and thereby he made them his own proper debt, which he himself stood bound to pay.

These vows were for performing of divine ser\'ices, such as appertained only to the true God. AVlierefore, as they were made, so he promiseth to perform them to the only true God, the Lord.

The latter clause setteth out the manner of performing the said vows ; wherein—

1. He implieth the time when he would do it— now. This signifieth the present time, and is opposed to all procrastination and delay.

2. He intimatetli the place—in the presence of people; in such places where people meet, which are public assemblies, and those not the least, but the greatest and solemnest assemblies, where not a few, but all the people meet. And that it might not lie thought that he intended any profane assemblies, he adds this particle of limitation, his, which hath relation to the Lord; so as he meaneth all God's

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[Ver. 14.

people, who were wont all to meet together at the tabernacle, where God was most solemnly worshipped.

In this pattern we have tlie disposition of a saint delivered out of a distress.

His disposition is manifested two ways.

1. While he was in distress.

2. When he was delivered out of it.

The former is implied under the mention of vows. For from thence we may well infer that in his distress he made vows.

Here obsen^e—

1. What was done : vows.

2. To whom 1 To the Lord.

The latter is expressed. In which expression is noted—

1. The matter or thing to be done: 'I will pay my vows.'

2. The manner of doing it : and that in three branches :—

1. The time—without delay, speedily, now.

2. The place—in a most public place : ' In the presence of all the people.'

3. The persons—saints, whom he stylethhis people. The thing implied, and taken for granted to be

done, importeth that—

I. Vows may be made.

The object to whom they are directed, the Lord, declaretli that—

II. Sacred vows must be made to God.

The promise of performing them, I will pay, sheweth that—

III. Vows made must be paid.

The time here set down being the present, now, implieth that^—

IV. The first opportunity to pay a vow must be taken.

The place where he professeth to perform this duty is 'in the presence of all people.' It is very probable that his vows were made in secret betwixt God and himself. This promise, then, to perform them openly and publicly, intimateth that—

V. Vows secretly made may be openly performed. The limitation of the persons with this particle of

relation, his, which hath reference to God, doth us to wit that—

^ I. Saints are fittest witnesses of sacred duties.

Sec. 90. Of mahing vows to God. I. Vows may be made. II. Sacred vows mttst be made to God. Though these be two distinct points (for vows are made to others than to Jehovah, the true God. Idolaters make vows to their idols, Jer. xliv. 2.5, and men make vows one to another, and that not only impiously, but piously and justly also, as husband and wife one to another, and subjects to their governors, servants to their masters, and other to others) yet the vow which is here mentioned, and which tlu-oughout the Scripture (for the most part) is approved, being a sacred vow, which hath direct respect unto God, I ■vvill not sever these two doctrines, but handle them as one. For all that I shall speak of vows shall be of sacred ' vows to the Lord.' For proof whereof we have both divine precept and approved practice: Ps. Ixxvi. 11; Isa. xbc. 21 ; Gen. xxviii. 20, 21; Ps. Ixi. 8.

According to the words of the second doctrine (under which the first is comprised, as the general nature' of a thing under every species and particular kind thereof) I intend to touch upon these two points:—

1. The nature of a vow. 2. The directing of it to God.

1. To a vow properly so called, two things are especially requisite : 1. Intention ; 2. Obtestation ; or, to speak more plainly, a deliberate purpose and an absolute promise. The former first bringeth on the latter. The latter fast bindeth the former. A true intention and deUberate purpose must of necessity go before, because otherwise a promise will not be made, (for who will promise that Avhich he intends not,) or if it be made, there is little hope it will be performed; or if it should be performed, yet the very malting of it without an intention and purjjose is a plain mocking of him who is a ' searcher of the heart,' Acts. i. 24, and ' understaudeth our thoughts afar oflT,' Ps. cxxix. 2. This, therefore, is necessar3% but not sufficient. For a vow bindeth, as we shall hereafter shew, but every purpose bindeth not. After St Paul was minded to come to Corinth, 2 Cor. i. 15, &c., he altered his purpose upon just occasions. Many purposes come into men's minds

' Genus sub specie.

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93

time after time. If they had the force of a binding vow, who shoukl be loose 1 Nay, witli how mauy bonds would every saint be bound? Their case would be inextricable. They would have so many fetters, and manacles, and chains on them, as tliey could not tell how to shake them off, how to rid themselves. Many weak Christians, that take every purpose for a vow, are exceedingly perplexed, partly through then- care to perform those purposes, and partly through their grief at their failings in those performances, supposing that thej- have broken so many vows. But to the essence of a vow must be added an absolute promise. Absolute, I say, in relation to man's faithful endeavour vdih his uttermost power to perform it, not in relation (or rather opposition) to God's purpose or providence, to his will or leave. For so can no man make an absolute promise. God can cross and liinder hun. St James doth justly tax such as in this case make absolute, or rather peremptory, promises, James iv. 13, &c. This absolute promise I expressed under this word, obtestation, which is a fit word to express the nature of a vow. It signifieth a taking of God to witness, and that in particular for performing his purpose. This obtestation maketh it indeed a vow.

Object. Many vows recorded in Scripture are conditional : as Jacob's, ' If God wUl be with me,' &c., Gen. xxviii. 20; and Hannah's, 'If thou ^vilt indeed,' &c., 1 Sam. i. 11 ; and others.

Ans. A conditional sentence doth not necessarily import a doubtful matter, but is oft used as a ground of an absolute and undeniable conclusion : as whei-e Ehjah saith, ' If the Lord be God, foUow him,' 1 Kings xviii. 21. Doth he here make any question of the Lord's being God ] Far be such a thought. But hereby he brings them the more e\'idently to see their foUy, and draws them from Baal to follow the Lord ; as wiU clearly appear if we bring it into the form of a syllogism, thus: If the Lord be God, follow him; but the Lord is God, therefore follow him. A condition or supposition respecteth the manner rather than the matter of a vow. When, in making a vow, a necessary supposition is used, the vow is never a whit the less absolute, but the more discreet; as when I thus vow, If the Lord assist me, I wiU every morning pray before I go out of doors. Such a vow was Jacob's.

2. Hannah and Jacob, and others like to them, might have liy special and divine instinct some assurance of that which they expressed in fonn'of sup--position, and in that respect tlieir vow be aljsolute. Questionless Hannah had assurance that the Lord would give her a man-child, which made her in such particular and express terms vow to ' give him to the Lord all the days of his life,' and that there should

' no razor come upon his head,' 1 Sam. i. 11.

3. When a vow is made upon a condition, if the condition hold, and be, as it is supposed, accomplished, then the vow remameth as absolute as if there were no condition ; and the maker of the vow is as much bound in this case to perform it as if it had been made in the most absolute terms that can be. Yea, the condition may be such as it Avill more bind a man to his vow than if there had been no condition ; as when the condition is a kind of consideration or a benefit in consideration whereof the vow is made. Thus, if in a storm on sea a man vow to give so much to the poor if he be brought in safety to his country, this providence of God in keeping him safe and bringing him home, more binds him to that work of charity than the most absolute vow that he could have made. Jacob, Gen. xxrv'iii. 20, having made such a vow, neglected to perform it in due season. God, therefore, cometh to him, chap. xxxv. 1, and putteth him in mind thereof, that so he might not overlong lie drenched in that sea of ungi-ateful oblivion.

Thus, then, it is evident that a vow is an absolute promise of a deliberate purpose. Such a promise on such a ground doth as much order and bind the promise-maker as the command of one in authority doth order and bind him that is under authority.^

2. Such promises of sacred duties are to be directed unto God, to whom vows are most properly due. The charge of making vows mentioned in Scripture directetli us to God only: ' Vow and pay unto the Lord your God,' Ps. Ixxvi. 11 ; 'They shall vow a vow unto the Lord,' Isa. xix. 21 ; 'When thou vowest a vow to God,' Eccles. v. 4. To God are all the approved vows in Scripture directed. In this respect are vows entitled God's vows. 'Thy

' Sicut homo, imperando ordinat quodammodo quid sibi ab aliis fiat; ita promittendo ordinat quid ipse pro alio facere debeat.—yAom. Sum., ii. 2, q. 38, art. 1.

GOUGE ON PSALM CXVI.

[Ver. 14.

VOWS,' saitli the psalmist to God, ' are upon me,' Ps. h-i. 12.

AYe heard that a vow ariseth from a true intention. ^^^lo can dlscem that but he who searcheth the heart? To whom do we owe such absolute homage as to bind ourselves in such a sacred and inviolable band as a vow is, but only to God, especially in such divine duties as are proper to a vow 1

In regard of this object to whom our vows are to be directed, it is not necessaiy that they be uttered with words or manifested by signs.i "Wlien Hannah vowed her solemn vow unto God, it is said, ' She spake in her heart,' 1 Sam. i. 13. Indeed, the earnestness of her affection made her move her lips, and use such outward motions as Eli discerned her to be in some passion; but those were no signs of a vow. Xo creature could certainly have known thereby that she vowed a vow. As trae and full a resolution, yea, and obtestation and promise too, may proceed from the soul by the very thoughts thereof, and be as well known to God, and as strongly bind a man as by words or signs.

Words and signs are of good use to testify to man such vows as we make to God, that thereby we may be held somewhat the closer to them; yea, and to quicken our own spirits the more, words are of use. But to the being of a vow they are not necessary. He that defined a vow to be a testification of a willing promise which ought to be made to God,'- &c., came nigh the mark in directing a vow to God, but fell short in restraining a vow to an outward testification, if he meant only an outward testification.

But to return to the point. God being the proper object to whom sacred vows are to be directed, what may be thought of those vows which papists, not unUke to the idolatrous ' Israelites who vowed vows to the queen of heaven,' Jer. xliv. 25, vow to her whom they style the ' queen of heaven,'' and to other saints, and that in the same manner as they vow to God, namely, thus, ' I vow to God, aud to blessed Mary, and to all the saints, that I will obey

> In te est quod voveas et reddas.— A u;j. Enar. in Ps. Iv.

" Votiim est testificatio quasdam promissionis spuntanese quEB Deo, &o.— ilarjiM. .S'eH(., lib. iv, distinct. 38.

' B. JIaria Regina; appellationem singulariter meretur.— Bdhr. df. bon. ojicr., lib. i, cap. 15.

such and such a prelate.'^ Hereof thej"^ give this reason, that glorified saints are mediators and intercessors by whom we receive good things from God; yea, they are gods by participation. Thus they add blasphemy to blasphemy; ratifying a bla-sphemous position by a more bla.sphemous confiniiation.

Concerning the position itself of making vows to saints.

1. The holy Scrijitures give no intimation of any such matter; but where it maketh any mention of vows it directeth them to God : whereof the papists are not ignorant; for they who write of this controversy bring no show of any proof out of God's word for making sacred vows to creatures.

2. All, both ancient and later divines,' both pro-testants and papists, that treat of vows, define it to be a promise whereby he that makes it binds himself in a sacred and solemn manner to God.

3. Xone deny but that a sacred vow is a rehgious act and a part of divine worship, and in that respect due only to God. To make it to anj^ other is plain and palpable idolatry; yet ordinarily then- vows use to be made to this saint and that saint.

For our parts let us so msely avoid their detestable excess in making vows to whom they ought not, as we fall not into a careless neglect of the duty by making no vows at all. It is a fool's part so far to fly from one extreme as to fall into another.-As occasion is offered, and as we find any need, let us, among other e\-idences of that respect which we owe and bear unto God, give this of vo-ndng and voluntarily binding ourselves to do that wliich we see meet and behooveful to be done for the honour of his name, and our well-pleasing of him ; especially if we have just cause to suspect ourselves, that if we be left loose and at liberty, we shall (through the temptations whereunto we are subject, or through our o-\vn indisposition and backwardness to the duties which in our judgments we conceive to be most behooveful) fail to perform them. In such cases to bind ourselves by a sacred vow to a bounden duty, as it testifieth a wise jealousy and holy fear that we have of the proneness of our flesh to start back from

I Voveo Deo et B. Maria; et omnibus Sanctis, S:c.— Bellar. de cult. Sanct., lib. iii., cap. 9.

' Dum vitant stulti vitia, in contiaria currunt.— IToi: Sat., ii., lib. i.

GOUGE ON PSALM CXVl.

95

good intentions and motions of the Spirit, so it manifesteth our true and earnest desire of doing that which we are persuaded ^^^ll be pleasing and acceptable to the Lord : yea, so true and earnest a desire, as we will not have it left to our liberty to do it, or not to do it: lest anything might fall out to alter our mind. Zealous martyrs, upon a settled resolution not to start in show from that profession which they are about to seal Avith their lilood, being jealous of their weak flesh, and sensibleness of pain, have desired to be fast bound to the stake. A sacred vow is as an iron gin to a tender and good conscience. By it the will is unmoveably set and fastened upon that which is good: which questionless is a very commendable resolution.^ The philosopher- through that light of natural reason whereunto by diligent study and experimental observance he had attained, discerned the equity hereof. He that so bindeth himself to that which he knoweth to be pleasing and acceptable unto God, as he vnll not leave a show of liberty to his unruly flesh to start from it, thereby fortifieth himself against the temptations of Satan, and frailties of his weak and wavering flesh. In which respect, he that hath so tied himself hath no cause to repent himself thereof f but he hath cause rather to rejoice that he is so restrained from that, which through supposed freedom might prove very dangerous and damageable.

Sect. 91. Of paying vows to God.

III. Vovs made must he paid* This is true of all manner of laT^'ful vows, even such as are made to mortal men, much more of such as are made to the liA-ing God. Where in Scripture a charge is given for making a vow, there, for the most part, a charge also for paying it is annexed. ' Vow and pay,' Ps. bcx\-i. 11. ' Pay that which thou hast vowed,' Eccles. V. 4. ' They shall vow a vow and perform it,' Isa. xxix. 21. Yea, there are more strict charges for

1 Per votum immobiliter voluntas firiiiatur in bonum.— Thorn. Sum., 2, 7, q. 8S, art. 6.

^ri Kara Ti.s apcTa! yivofitva SiKaiws irpaTTerai, iii.ii ^cpalus Kal iiieraKivyrus Jxw irpdrTri. — Arisl. Eth., lib. ii. cap. 4.

3 Non te vovisse peeniteat, immo gaude jam tibi sic non licere, quod cum tuo detrimento licuisset.— Aug. Epi$l, 45, ad Ar-metU. * Sect. 89.

pa)dng than for making vows. So as, when thou vowest, thou bindest thyself, namely to performance.^ We read not of any penalty threatened for not making vows. But for not pajing vows it is said, ' The Lord thy God will surely require it of thee: and it would be sin in thee,' Deut. xxiii. 21. They who vow and pay not, are counted such fools as God hath no pleasure in, Eccles. V. 4,5. It is therefore better that thou shouldest not vow, than that thou shouldest vow and not pay. Frequent are the professions which the psalmist maketh of paying his vows, in these and such like protestations: ' I will pay my vows,' Ps. xxii. 25; ' Thy vows are upon me, 0 God, I will render praises unto thee,' Ps. Ixvi. 13 ; ' I will sing praise unto thy name for ever, that I may daily perform my vows,' Ps. hd. 12, and bri. 8. Among other instances, take notice of the solemn vow he made for bringing the ark of the Lord into a settled place, Ps. cxxxii. '2-0 ; and withal take notice of his care to perform it., 1 Chron. xiii. 2, &c., and xv. 1, &c., and xrvii. 1, &c. Hannah having vowed to give her son unto the Lord when she had weaned him, she brought him and gave him to the Lord, 1 Sam. i. 11, 24, &c.

1. Sacred vows have immediate respect to God; they are or ought to be made to him, as we shewed in the former section. But ' God is not mocked,' Gal. y\. 7. His sovereignty, his dignity, his majesty, his omnipotency, his integrity, his jealousy, and other like infinite excellencies in him, are forcible motives to press performance of promises to him. The ^rise man, where he is earnest in urging this point, ren-dereth this reason, ' God is in heaven, and thou art upon earth,' Eccles. v. 2.

2. Solemn vows consist of many bonds. There is in them, 1. The bond of a good intention, yea, and motion of the Holy Ghost: such intentions and motions must not be suffered to vanish away in vain.^ 2. The bond of a single promise, which bindeth the conscience to performance. 3. The bond of an obtestation, and taking God to witness. Now, ' a threefold cord is not quickly broken,' Eccles. iv. 11.

' Quia iam vovisti, iam te obstrinxisti.— Aug. Epkt. 45 ad Arment.

' Melius fuerat te nou vovisse et facere, quam vovere et non facere.— Amb., lib. ad fire/, ih rot. cap. 2.

GOUGE ON PSALM CXVI.

[Vek. 14.

Better were it not to vow wliat thou doest, than not to do what thou vowest.

1. WTiat matter of humiUation is here ministered unto us for breaking this strong cord, for mocking God by our too much carelessness in keeping our vows, yea, and impious profaneness in breakmg them ! Who hath not cause to be much humbled in this respect! Some, it may be, wiU say, We never made any vows, and therefore cannot be guilty of breaking vows. Let such consider that most sacred vow which every of us made in baptism. Let them consider the like sacred vows made and renewed so oft as we have celebrated the Lord's supper. Let them consider the solemn vows that we have made in days of humiliation and fast. Let them also consider the pubhc vows which, in the assembly of saints, have week after week been made. And as for others which are more conscionable in their duty, let us consider the private vows which in our daily prayers we make,i especially those which, upon some heinous sins Ijdng heai-y upon our conscience, in sickness or any other distress, in earnest desire of some special blessing, we have vowed. Consider these and other vows whereby we have fast bound ourselves to the Lord, and we shall see that the Lord hath cause enough to account us all sons of Belial,^ refractory children, that will be kept under no yoke, no, not under those yokes that we have voluntarily put upon our own necks. We come in this respect too near to them who say, ' against the Lord and against his anointed. Let us break their bands asunder, and cast away their cords from us,' Ps. ii. 2, 3. Thus do we justly deserve that God should disannul his promise and covenant of mercy and grace with us. Let these things be laid close to our consciences, that the wounds thereof may humble us, and, being penitently humbled, we may earnestly crave mercy and pardon for this sin especially. Sins against the third commandment, as blasphemy, perjury, and breach of vows, pierce deep into a sensilile conscience. But though they make deep wounds, yet is there suflBcient virtue in the blood of Christ to heal them: ' The blood of Olirist cleanseth from all sin,' 1 John i. 7. Apply that precious blood to the wounds of thy soul.

' Surrexi, redditisque Deo quotidianis votis, ire cceperamus, &c.— Aug. de Ord., lib. i. cap. 8. ' 7^y■W^ absque jugo.

Seeing that which is past and done cannot be recalled and undone, it is not meet that the wounds of thy conscience should continually be kept open, till all the Ufe thereof be clean wasted. Therefore, in craving pardon for this sin, believe that it is pardoned; and then be more watchful over thyself, that thou faU not again and again into that sin.

2. To redress, for the time to come, what hath been heretofore amiss, let these following rules be carefully observed:—

L On those vows whereunto, by wtue of thy Christian profession, thou art bound, being solemnly made at thy baptism, at recei^'ing the Lord's supper, and in jjublic prayer, oft and seriously meditate, day and night, when thou liest down and when thou risest up, when thou tarriest at home and when thou goest abroad ; especially when thou undertakest any duty of piety, and art about in prayer to present thyself before God; but most of aU when thou art present at others' baptism, and hearest the very vow which thou thyself madest before God. Frequent meditation on vows is an especial means to keep them fresh in memory : a fresh remembrance of them putteth life into the conscience, and maketh it sensible ; a quick and sensible conscience is afraid of wounds ; fear of wounds makes careful, in avoiding the things which make wounds, as breach of vows doth. This, therefore, must needs be a good help for keeping vows, and performing them.

2. Oft renew thy vows, and so bind thj'self again and again thereto. A vow renewed is as new made. Men use to be very tender of their vows when they are new made, or while they remain fresh; as they are of a new suit of apparel, or of^the linen while it is clean and neat.

This direction of renewing vows is to be appUed to vows of necessary and bounden duties.* But if vows made be of such circumstances as are not necessary, yet very difficult and cannot easily be performed, and much trouble and entangle the conscience, then, they being through weakness broken, the wisest and safest course is earnestly to crave pardon, as we heard before, for that which is past, and to take heed of the hke folly in ensnaring ourselves for tlie time to come. If a thing be pre-

' Si proepropere facta fuerit, magis est corrigenda temeritas quam persolvenda promissio.— Aug. epist. 45, ad Arment.

GOUGE ON PSALM CXV^.

97

posterously done, rashness is rather to be redressed than the promise performed.

3. AMien thou art tempted to a sin, bring that sin to the touchstone of thy vows, and try whether it be not against them. This trial will be a means to make thee think of thy vows, and to be more careful in keeping them, and in resisting temptations against them. ■\Mien the Kccliabites, Jer. xxxv. 6, &c., were tempted to drink ^vine, they considered that it was against an ancient vow, and thereupon ' were restrained from domg it. They were not ignorant of the damage of breaking vows.

Ohject. If there be such danger in brealcing vows, it will be a man's safest course not to vow at all.

Ans. This is no good consequence ; for, a good thing is not therefore to be wholly omitted because there is danger in an ill perfonning of it, or in a careless neglect of prosecuting that which is begun. ' He that turneth away his ear from hearing the law, even his prayer shall be abomination,' Prov. xxidii. 9. Is it therefore the safest not to pray at all! Fie upon such a consequence. The just consequence to be thereupon inferred is this, therefore turn thine ear to the law, and so pray. Such a consequence from such a gi'ound doth the apostle make, for where he had said, ' A^liosoever shall eat the bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord,' I Cor. xi. 27, 28; he addeth, as a just consequence foUo^ving thereupon, ' Let a man examine himself, and so let him eat of that bread and diink of that cup.' He saith not. Let liim forbear to come to the Lord's table. In like manner the danger and damage of breaking vows ought not to restrain us from making needful and useful vows, but it ought to make us careful and conscionable in performing them.

4. Concerning voluntary vows, that thou mayest ^vith comfort, confidence, and good conscience perform them, be very wary and well advised in making them. ' Be not rash with thy mouth, and let not thine heart be hasty to utter anj'thing before God,' Eccles. v. 2. In nothing doth rashness sooner cause repentance than in this. AMierefore, for an advised making of vows,—

1. Consider what moveth thee to vow ; what is the ground and occasion thereof As an oath must not be taken without a just and weighty cause ; so.

nor a vow made. A vow is a matter of much moment.

2. Take a view of thy condition, whether thou art in place, and hast power to make the vow which thou intendest,^ and whether thou art not under such authority as may keep thee from performing it: if thou be in such subjection, how canst thou say, I wll pay my vows ?

3. Examine the matter which thou art about to vow, and be sure that it be such a thing as thou mayest lawfull)^ and canst comfortably perform, otherwise thou briugest thyself into a labjTinth; for, the making of a vow bindeth a man to performance ; performance of an evil vow bindeth a man to judgment. Thus, he that voweth an e%'il thing is as he that holdeth a dog by the ears. He knoweth not whither to turn.

4. Search thy heart and see how that stands affected; whether there he in thee a single, simple, fuU, resolved purpose to perform what thou vowest. An invincible resolution is an esiiecial means to make good what is vowed.

5. Make tliy vow with confidence on the assistance of God's Spirit to enable thee to keep it, suspecting thine o^vn weakness. Peter's purpose was questionless sincere, Mat. xxvi. 33, 35, and Ms resolution was good, but self-confidence was his fault. He presumed too much upon his own ability, which, that he might the better discern, he was left to himself. Ye cannot accomplish such matters by your own strength ; j-e wiU fail if ye presume of yourselves, but if ye rest on him to whom ye vow, vow in the name of God, and ye shall assuredly perform it.^

6. In making thy vow, pray for ability to keep it. Yea, time after time, tiU it be performed, pray for this grace. So oft as thou makest a solemn prayer betwixt God and thyself, let one petition be for keeping thy vow. And if thy vow be of some duty to be in performing all thy life long, all thy life long pray for this in particular.

On these grounds go on in doing thy uttermost

' Qua; possunt et debent voveri docet.— Aurj. Enar. in Ps. Ixxv.

■ Viribus Tcstris non implebitia, deficietis si de vobia prae-8u rnitis. Si autem de illo cui vovetis, vovete; securi reddetis. —Aug. he. citat.

y 2

GOUGE ON PSALM CXVl.

[Ver. 14.

for making good thy vows, and that as thou desirest to have the covenant of grace in Christ made good to thee. Perform what thou hast vowed, perform it to the full. Of all sacrifices that which was brought for accomplishment of a vow, Lev. xxii. 21, 23, must be most perfect. Such defective sacrifices as might be ofi"ered for a free-iviU offering, would not be accepted for a vow.

Sec. 92. Of speed in paying vows.

IV. The first opportunity to pay a vow must he taken?-The law saith, ' Thou shalt not slack to pay it,' Deut. xxiii. 21. 'Defer not to pay it,' Eccles. v. 4, saith the wise man.

By delay the occasion that moved a man to make a vow may be forgotten. The occasion that set the heart on fire to make it being forgotten, zeal will soon wax cold, as water when fire is taken from the vessel in which it is, or u-on taken out of the fire. Nor iron, nor water, nor any other thing naturally cold, is more inchnable to coldness if the cause of heating be removed, than man's heart is to wax heavy and dull when the occasions of quickening them are either removed, or, which is all one, out of mind and memory.

This, then, questionless is an especial occasion of not performing many vows; that they are not performed in their season, but opportunity is let slip. Had not God himself prevented Jacob, Gen. xxxv. 1, it is very likely that he would have failed herein ; for he let sUp his opportunity. We may observe it in aU men's affairs, that by procrastination then-resolution waxeth more and more slack. In nothing is this more verified than in matters of piety, matters wherein we have to do with God; and that both by reason of Satan's subtlety and seduUty, endeavouring with might and main to hinder us in all pious courses, and to weaken all the helps we have therein, (among which, vows are none of the slightest ;) and also by reason of our own backwardness and dulness thereunto. Satan by time gains great advantage; and we by time lose as much, in that our zeal is prone to slack in the heat of it.

Strike the iron therefore, as it is in the proverb, strike it while it is hot. It is then fit to be wrought upon for anything. Take the first opportunity, ' Sec. 89.

which is the fittest season.i If in anji;hing thou wOt make speed, and manifest forwardness, do it in performing thy vows. Hast thou made a vow whilst thou art at sea? pay it so soon as thou comest to land, if thou canst pay it so soon. Hast thou vowed in sickness 1 let the payment of it be the first thing thou doest upon thy recovery. So on other like occasions. Hast thou by vow bound thyself to read the word and pray every morning 1 let this be the first work thou doest being up. If thou hast any weighty business to do betimes, rise the sooner, that thy vow may be first done. Let all thmgs give place to it; it, to nothing. A man that is able and willing to pay a debt, accounts no money his own till the debt be paid. He will keep m mind and memory the day of payment, he will watch for it; his money (as we say) burnetii in his bags till it be paid. Account thy vow a debt. No debt can be more due; no bond more binding. A man of his word had as lief forfeit a bond, as fail of his word. Be thou a man of thy word with God. Pay thy debt, perform thy vow, and that on the day of pajTuent, in due time; even now, if the now be come, defer not to pay thy vows. Very pertinent to this purpose, and emphatical, is this plirase of the psalmist, 'Thy vows are upon me, 0 God,' Ps. Ivi. 12. Though he made the vows, yet he styles them God's vows; because, being made to God, they were as a debt due to him, as a bond made by a debtor to a creditor is not now the debtor's, but the creditor's. Thus, then, he accounts his vow as a due debt unto God. Thereupon he adds, ' Thy vows are upon me,' whereby he shews, that as a faithful debtor, who hath a mind to discharge his bond, oft tliinks of the time of pajTiient; and in that respect his debt lieth as a burden upon him, neither can he be quiet till it be paid; as a porter that hath a burden on him is not at rest till he be freed from it; so this psalmist had the vow which he had made to God as a debt, as a burden on him, whereby he shews that his mind and desire was, with the first opj^ortunity to be eased thereof, which could not be but by perfonning the same. Such respect let us have to the vows that we make to God; such let our care be in performing

1 Libenter voveat, et celeriter reddat, et in hoc quod votum reddit meliori Bemper conatu proficiat.— Avg. de Fide, ad P. Diac, cap. 3.

GOUGE ON PSALM CXVI.

99

(if the same, and that with all speed, so as we may tndy use these words, ' Thy vows are upon me, 0 God'.'

Sec. 93. Of performing vows openly. V. Vmvs secretly made may he openly performed} This is to be limited according to the nature of the vow. Such things may be vowed, as in the performance of them, it is not meet that ' the left hand know what the right hand doeth,' Mat. vi. 3. The doctrine, therefore, saith not. Must be, but ' May be openly performed.' So were most (if not all) of the approved vows in Scripture : ' I ^^^U praise thee in the great congregation,' saith the psahuist, ' and pay my vows before them that fear thee,' Ps. xxii. 2.5 ; .and again, ' I will go into thine house with burnt-offerings : I will pay thee my vows,' Ps. Ixvi. 13. Hannah, 1 Sam. i. 24, &c., brought her son, which she vowed to the Lord, unto the tabernacle at a festival time, when all the people assembled thither. Jacob, Gen. xxxv. 7, built an altar, a visible and open memorial of his vow. The Israelites, Num. xxi. 2, 3, gave a name, as a public proof of the performance of their vow, to the place where their vow was performed.

1. Hereby God is more glorified. An open testification of that respect which saints bear to God, and of that care they have to bind themselves to do service to him, maketh much to his honour.

2. The church is hereby much edified. Instances of saints standing to their holy resolutions, and performing their pious purposes, cheer the strong, strengthen the weak, and thus is the church built up.

3. They that make the vows by this open manner of making them good cannot but be much more cheered in spirit, when they see their good intentions so much to tend to the advancement of God's glory and others' good.

They who in testimony of their due respect to God, and in way of gratitude, are moved to make vows to the Lord, let them here learn what are the best kind of vows, and by what vows they may give most honour to God, and do most good to themselves and others, even such as may be openly performed in public assemblies. For a prince, a > Sec. 89.

nobleman, a magistrate, or any otiier of great esteem, of high place, of good note and name, to vow to join himself ^vith assemljlies that use to worship God together, to vow to maintain truth and purity of religion in the places where he liveth, is a worthy vow. For ministers to vow to preach the word where people are gathered together diligently and faithfully, a worthy vow. For such as are taken captives, in danger on the sea, imprisoned, visited with sickness, or any other way so distressed, as they are restrained from the public places of God's worship, to vow, when they are delivered, openly, publicly to give thanks to God, a worthy vow. In common judgments, especially of plague, of famine, of sword, such vows of public gratitude are to be made, and publicly to be performed. It is not enough to vow secret duties betwixt God and ourselves, nor yet private duties in our families, but by this pattern we have direction and incitation for more open, common, and public duties, which are more honourable Idnds of vows. Yet that herein is a limitation the next doctrine will shew.

Sec. 94. Of performiiuj lidy duties in holy assemblies. VI. Saints are fittest witnesses of sacred duties.^ That which in this verse is implied under this particle of restraint, his, ' in the presence of all his people,' is otherwhere more expressly noted by a more apparent description, thus : ' I will pay my vows before them that fear him,' Ps. xxii. 25. None but true saints do truly fear God.-

1. This property of God's people, that they fear the Lord, sheweth that they will make the best use of such sacred, solemn duties performed in their presence. They will glorify God for this your zeal; they will join their spirits with your spirit in this open performance of duty; they will become followers of you, and learn of you to vow and pay unto the Lord, and that openl}', publicly.

2. As for others, they are no better than such hogs and dogs as are not meet to have such precious pearls and holy things cast before them, lest they trample them under their feet.*

1 Sec. 89.

2 Confiteor non tantum coram te, Domine, &c. Sed etiam in auribua credentium, filiorum homiaum, sociorum gaudii mei, &c.— Aug. Confess., lib. x. cap. 4. ' Mat. vii. 6.

GOUGE ON PSALM CSVI.

[Ver. 15.

Be wise now, ye that are moved to give open and public testification of your inward and private resolution. Be wise in making choice of your company. You that have escaped suncby dangers on sea and land, that have had \actory over enemies, that have been eased and recovered of any maladies, that have been preserved from the plague, that have had any other e\'idence of God's special pro\-idence and favour, let not play-houses, let not taverns, ale-houses, and tobacco-houses, let not assemblies of profane persons, of swearers, of drunkards, of riotous and Hcentious persons, be the places whither you resort to recount the deliverances which God hath given you. This rather beseemeth such as have vowed vows to Bacchus, to Ceres, to Priapus, to Venus, yea, and to de\'ils, than to the great Lord of heaven and earth. Associate yourselves with the saints, with such as fear God, mth such as may encourage you in that which you do well, and instruct and direct you in that whereof you are ignorant and wherein you do amiss. Go to that place where that God who hath j^reserved, delivered, or any way blessed you, dehghteth to be; where he most manifesteth his presence, where he expecteth that your vow should be paid to him. Let your heart be set upon that place while by force you are kept from it, as David's was, Ps. Ixxxiv. 1, &c. So soon as possibly you can, come to it. You captains, soldiers, merchants, mariners, travellers, or others that come from the sea, or other dangerous places; and you women safely delivered in childbed, you that have been sick and are recovered, you that have been cut of the stone, or cured of any other malady, you that are loosed out of prison, you that after any restraint have liberty, let this be the first public place that you come unto. So soon as you can say, say it in truth, say it and do it, ' I -will pay my vows unto the Lord now in the presence of all his people.' Amen.

Sec. 95. Of the meaning and method of the \5th verse.

Ver. 15. Precious in the sight of the Lord is the death of his saints.

The second reason' to enforce the equity of the duty before mentioned, ' to praise the Lord,' is here expressed, being taken from the high account which God had of his life. This is here indefinitely set

1 Sec. 2.

down in the third person, (xcra Siam,) ■nathout any express appUcation thereof to himself, yet so as by the precedent and subsequent matter it may evidently be gathered that he meant himself as well as others; for in the verses before and after he useth the first person, and expressly speaketh of himself, thus: ' I will pay,' &c. ' I am thy servant,' &c. To good pui-pose is this tender care of God thus indefinitely set down, as—

1. To shew that his case was no other than the case of others. Others, and those saints too, might be brought even to death as well as he.

2. To declare the impartial respect of God to all; to others as well as to him, to him as well as to others.

3. To intimate the gi'ound of that care God had of him, even because he was a saint; and yet not himself to give that title to himself, lest he might seem to do it on vainglory.

Thus we see how this change of person from the first, ver. 14, to the third, ver. 15 ; from the third, ver. 15, to the first, ver. 16, as it hath an elegancy in it, so also an esjjecial emphasis.

The persons among whom implicitly he reckons himself, styled saints, are in the original set out by a word (□^T'DH) that importeth an esjsecial respect of God towards them. The root whence that word issueth signifieth mcro/, (IDFI consecratit, lenefecit.) Whereupon the Hebrews have given such a name to a stork,! -nrjiidi kind among fowls is the most merciful ; and that not only the old to their young ones, as most are, but also the young ones to the old, which they use to feed and carry when through age they are not able to help themselves. This title is attributed to men in a double respect: 1. Passively, in regard of God's mind and afi'ection to them; 2. Actively, in regard of their mind and aflFection to others. God's mercy and kindness is great towards them; and then- mercy and kmdness is great towards their brethren. They are, therefore, by a kind of excellency and property styled ' men of mercy,' Isa. Ivii. 1.^ In I'egard of this double acceptation of the

^ n"T'Dn. Ciconia. Avis benefica, et grata. Quantum temporis Ciconiae suis fsetibus educandis elargiuntur, tantum et ipsee a puUis suis invicem aluntur.— SoUnus.

Petronius appellat Ciconiam pietatis cultricem.

^ ^D^ ^tyj}^. Homines benignitatis.

GOUGE ON PSAIM CXVI.

101

word, some translate it, ' merciful, tender, or courteous,' Ps. xviii. 25.1 Others with a paraphrase mtli many words, because they have not one fit word to express the full sense, thus, ' Those whom God fol-lowetli with bounty,'- or to whom God extendetli his bounty. This latter I take to be the most proper to this place; for the word being passively taken for such as are made partakers of God's kindness, it sheweth the reason of that high account wherein God hath them, even his own grace and favour. We have a word in English that in this passive signification fitly answereth the Hebrew, which is this, favourite.

By death he meaneth their soul or life which is subject to death ; for in another place he saith, ' Precious shall be their blood in his sight,' Ps. Ixxii. 14. What here he calleth death, there he calleth blood. And in Scripture phrase blood is said to be the life (Gen. ix. 4; Lev. xvii. 14) of living creatures. Very fitly is tliis privative, death, mentioned in setting forth God's care over their life, because by their death it is manifested, partly by preserving them from death, and partly by providing for them in death. A trope not much unhke to this is used where God saith, ' I will be merciful to their unrighteousness,' Heb. \iii. 12; that is, to them in freeing them from their unrighteousness.

The word translated precious, (Ip'",) is in Scripture attributed to things—

Rare or scarce : ' The word of God was precious,' 1 Sam. iii. 1.^

Sweet: ' A good name is better than precious oint^ ment,' Eccles. \'ii. 1. The preciousness of an ointment is in the savour of it.

Pure or holy : ' Take forth the precious from the xile.' Jer. xv. 19.

Honourable : ' Kings' daughters among thine honourable' (word for word, precious) 'women,' Ps. xlv. 9.

Dear or beloved:* ' Ephraim my dear ' (word for word, precious) ' son,' Jer. xxxi. 20.

Much set by or of great account: ' His name was much set by' (word for word, precious), 1 Sam.xrviii. 30.

Of great value or worth: Such were the stones

1 Cum benigno benignura te exhibes.

2 Quos ip.'se benignitate prosequitur.— Tremel. et Jm>. ' Hebrew, "Ip'- Targum '>p3 occultum.

* LXX., d7air*7riff.

which the queen of Sheba brought to Solomon, ' precious stones,' 1 Kings x. 10.

The souls of saints are every way precious to God; especially in the three latter respects, as they are dear, much set by, of great worth, being redeemed by the precious blood of Christ; for he deals with them as men do mth things dear, much set by, of great value.

Men use to keep precious jewels safe. They make more esteem of them than of all other things. They will not be prodigal of them. They will see good cause why they should part with them, or else they will not part with them. This is God's mind towards the souls of his favourites. Saul acknow-ledgeth that ' his soul was precious in David's eyes,' 1 Sam. xxvi. 21, because he did not take it away when he had opportunity. Surely then their souls must needs be precious to God, who doth not only not take them away when he may, but also preserve them when they are in great hazard of death. On the contrary, when St Paul esteemed not his life in comparison of the gospel, but was I'ather prodigal thereof, he saith, ' I count not my Ufe precious'—or dear—'to myself.'

This phrase, ' in the sight'—word for word, in the eyes. Acts xx. 24, ('J'^^^)—'of the Lord,' is used by way of resemblance, to shew that God taketh notice of our life and death, and is watchful over the same, as men take notice of the things which are before them, and by fixing their eyes on things do manifest a watchfulness; or otherwise it may indefinitely be used as a note of application only; and so, ' in the sight of the Lord,' imports no more but ' to the Lord,' as if it had been thus said, ' Precious to the Lord is the death of his favourites.'

In this verse is set out, God's esteem of men.

Moi-e particularly here is noted,—•

1. What these men be—' His favourites.'

2. Wherein that esteem consisteth—' Their death is precious in his sight.'

These two parts give evidence of these two points,—

I. God hath favourites. II. God is tender of his favourites' death.

Sec. 9G. Of God's favourites. I. GnrI hath farovrites. Without all question they

GOUGE ON PSALM CXVI.

[Vee. 15.

were his favourites that had these testimonies following : ' The Lord had respect to Abel and to his offering,' Gen. iv. 4. ' Enoch was translated that he should not see death ; for before his translation he had tliis testimony, that he pleased God,' Heb. xi. 5. ' Noah found grace in the eyes of the Lord,' Gen. vi. 8. ' Abraham was called the friend of God,' James ii. 23. ' The Lord spake to Moses face to face, as a man speaketh to his friend,' Exod. xxxiii. 11. ' The Lord said to Joshua, I will be mth thee; 1 will not fail thee nor forsake thee,' Josh. i. 5. And to David, 'I have found Da\"id, a man after mine own heart,' Acts xiii. 22. Solomon was called Jedidiah, 2 Sam. xii. 25, (iinn^ diledum Deo. Com-ponitur ex IH' et n^ nomine Dei,) 'because of the Lord : the Lord loved hun.' ' Daniel, a man greatly beloved,' Dan. x. 11. 'Zerubbabel, as a signet,' Haggai ii. 23. 'John, the disciple whom Jesus loved,' John xxi. 7. The rest of the disciples he called 'friends,' John xv. 15. And 'Paul, a chosen vessel,' Acts ix. 15. Yea, to the whole communion of saints these titles are given : ' A peculiar treasure above all people,' Exod. xix. 5 ; ' A chosen generation, a royal priesthood, an holy nation,' 1 Pet. ii. 9; ' The apple of God's eye,' Zech. ii. 8 ; ' Dearly,' or only 'beloved children,' Eph. v. 1, (ayaff/jra Tsxi/a.-^ 'First-born,' Heb. xii. 23; 'Heirs of God, joint-heirs ivith Christ,' Rom. viii. 17; 'Begotten again to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven,' 1 Pet. i. 4. If they that are made partakers of such prerogatives be not compassed about and followed with mercies, if they be not favourites, and that in regard of the favour of the great Lord and King of heaven and earth, surely there can be no favourites at all.

These and other like to these being ' chosen in Christ,' Eph. i. 4, are 'given,' John vi. 39, of the Father to him, and by him are ' redeemed,' Eph. i. 7, 'reconciled,' chap. ii. IG, 'sanctified, cleansed, made holy and mthout blemish,' chap. v. 26, 27, and 'made accepted,' chap. i. 6. The beloved One of God hath taken these for ' his wife,' 2 Cor. xi. 2; Eev. xxi. 9, and made them ' members of his body,' Eph. V. 30; by virtue of which mystical and real union, God lovetli them with that love he beareth unto Christ, John xvii. 23, and so maketh them his

favourites. The very word of this text is primarily attributed to Christ, Ps. xvi. 10 ; Acts ii. 27, &c., and xiii. 35 ; and in and through him to others.

Good and great ground of comfort have saints by reason of this prerogative that they are the favourites of the great King. What needful thing do they want that they may not confidently expect from this their liege ? What hurtful thing need they fear 1 Is not the King who favours them able to supply all their necessities 1 Is he not able to protect them from all enrnities ? If he be, what doubt can be made of the one or of the other 1 Consider what mortal monarchs do for their favourites. They invent, they consult how to do them honour, Esth. vi. 3, &c. Though it oft fall out that they have unworthy favourites, (instance Haman,) yet a king can deny his favourite nothing. Let a favourite ask honours, manors, offices, immunities, for himself or for his friends, he soon obtaineth what he asketh. ' In the light of the king's countenance is life,' Prov. xvi. 15; 'and his favour is as a cloud of the latter rain, and as the dew upon the grass,' Prov. xix. 12. He is therefore counted a happy man that may come to be a king's favourite. Such a one scorneth the envj', the disdain, the backbiting, and all that the vulgar can do against him. As-for all his enemies, he jjuffeth at them. If it be thought a happiness to be a mortal king's favourite, what is it then to be a favourite of the King of kings ? Kings on earth are not always able to do what they will. Their favourites may desu-e, and they may be willing to grant, more than they can. They have not always understanding to know what is best for their favourites. Their favourites may beg, and they give, that which is pernicious. They do not always retain the same mind. Their favour may be clean alienated from their old favourites, and cast upon new. They do not always live. They may die before then- favourites, and their favourites then be the worse dealt withal, even for that favour sake which by the deceased king was shewed unto them. Most of these may be exemplified in Ahasuerus and his favourite Haman. But the Lord our God is subject to none of these. He is able to do what he will, and what his favourites can justly ask. He knoweth what is good, what not good, to be granted to his favourites. He is always of the same mind.

GOUGE ON PSALM CXVI.

103

His favour is stable and perjietiial. He ever liveth. It never did, it never shall, it cannot repent any to litve been this King's favourite. As Clirist himself, that high and chief favourite said, so may every one that is in him accepted for a favourite say, ' The Lord is the portion of mine inheritance and of my cup : thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage,' Ps. xvi. 5, 6. If thou wilt acknowledge the truth, God is thy dehght, thy rest, thy health, thy joy, thy happiness, thy refreshing, thy glory; and whatsoever thy soul may piously desire, God will be all that to thee.^

Boldly and safely may we also on this ground encourage ourselves against all the en\y, malice, ill-language, and evi\ entreating of the men of this world. AMiat if the world account us forsaken, desolate, so long as God saith to us, ' Hephzibah, my delight in them V Isa. Ixii. 4.

That we may the more soundly and safely comfort and encourage ourselves in this great prerogative of being God's favomites, let us distinctly note what e-\4-dences of God's favour towards his favourites the Holy Ghost doth exjjressly set do'mi, and that in one book, the book of Psalms.

1. ' The Lord sets apart him that is a favourite-to himself,' Ps. iv. 3.

2. ' Every favourite shall pray unto God in a time when he may be found,' Ps. xxxii. 6.

.3. ' God's praise is in the congregation of favourites,' Ps. cxlix. 1. They are incited to ' sing to the Lord,' and ' to bless him,' Ps. xxx. 4, and cxlv. 10.

4. ' The Lord will speak peace to his favourites,' Ps. Ixxxv. 8.

5. ' He preserveth the souls of his favourites,' Ps. xcvii. 10.

6. ' He exalteth the praise of his favourites,' Ps. cxlrai. 14.

7. ' Favourites shall shout aloud for joy,' Ps. cxxxii. 16.

' Si vis verum agnoscere, Deus est delicite tuse, requies tua, sanitaa tua, gaudium tuuin, fa^licitas tua, refrigerium tuuni, amsenitas tua, et quicquid sancte possit desiderare anima tua, totum tibi Deus erit.— Aug. ad Frat. in Ereni., ser. 55.

' In all the places thus following, the word (TDPT) used in this text is expressed, though translators do diversely turn it.

8. ' This honour have all his favourites,' Ps. cxlix. 9.

That we be not puffed up with this prerogative, but rather provoked to ' walk worthy of the Lord,' Col. i. 10, 'worthy of the vocation wherewith we are called,' Eph. iv. 1, our care must be—

1. 'To understand liis will,' Eph. v. 17.

2. ' To love him vnth all our soul,' Deut. vi. 5; Ps. xxxi. 23.

3. ' To cleave to him,' Joshua xxiii. 8.

4. ' To give thanks to him,' Ps. xxx. 4.

5. ' To do that which is well-pleasing in his sight,' Heb. xiii. 21.

6. ' To be followers' of his ancient favourites, Heb. vi. 12.

God hath been pleased to choose us in their room, they being translated; he bears such a mind to us as he did to them.^ Is it not then most just and equal that the same mind should be in us, that was in them, towards God; that the faith of Abel, conversation of Enoch, uprightness of Noah, obedience of Abraham, meekness of Moses, courage of Joshua, devotion of Da\'id, repentance of Solomon, constancy of Daniel, love of John; such readiness to follow Christ as was in the disciples, and other like properties in other favourites of God, may be in us, that so it may never repent the Lord that he hath cast his favour upon us, and made us his favourites ? God still remains the same ; the same in his essence, the same in his mind and affection, to such as are so minded and affected towards him as his ancient favourites were. Wlierefore though Abel, Enoch, Noah, Abraham, and other favourites be dead and gone, yet let their spirit appear to live in us ; that, while we Hve, God may not want favourites on earth; but that we for the present may shew that we have so set before us the Hfe of our predecessors, as we become examples and patterns to our successors.

Sec. 97. Of God's account of saints' death. II. God is tender of his favourites' death.^ Their blood he accounts precious, Ps. borii. 14. If he

^ Si Toluntatem Dei nosse quisquam desideret, fiat amicus Dei. Non autem quisquam efficitur amicus Dei, nisi purgatis-simua moribua.— Aug. cont. Manich., lib. ii.

' Sec. 95.

GOUGE ON PSALM CXVI.

[Ver. 15.

have a bottle for their tears, what hath he for their blood? Ps. Ivi. 8. Christ cloth forcibly infer his Father's care of the life and death of liis favourites, by arguments from the less ; as first from one of the meanest of creatures, thus, ' One sparrow shall not faU on the ground without your Father,' Mat. x. 29-31. Then from the meanest accident that is inherent in man, his hairs, which are no essential parts, but excrements of his body, thus, ' The very hairs of your head are all numbered. ^ Thence he maketh this inference to liis favourites, ' Fear ye not therefore.'

God's high account of his favourites' life, and tenderness over their death, is many ways manifested.

1. By promise of long life,^ Ps. Ixli. 16.

2. By preserving them in extraordinary need; whereof we have a particular instance in Elijah, 1 Kings xvii., and a more general promise, Ps. xxxiv. 10.

3. By keeping them from such things as may endanger their life ; thus the Lord hid Jeremiah and Baruch, Jer. xxxvi 26, and sent his Son into Egj^jt, Mat. ii. 13.

4. By pulling them out of the very snares of death, wherewith they were even caught. This the psalmist oft acknowledgeth, as Ps. xvi. 3, 8, xviii. 4, 5, and cxxiv. 7. Thus Jeremiah, chap, xxxviii. 6, &c.; Hezekiah, Isa. xxxviii. 4, 5; the Israehtes, Exod. xiv. 9, &c,, and many others have been delivered.

5. By not suffering them to perish before they come to their maturity and ripeness. This is set out in the parable of the seed that grew till the harvest. Then, ' when the fruit is ripe,' and not before, the Lord putteth in the sickle, Mark iv. 26, &c.

Ohjec. Many die young. Many are taken away suddenly, yea, by unjust and violent means, before their time.

Alls. The Lord kuoweth what measure of grace is fittest for every one; answerably he hath determined it; and so ordereth their estate as they come to it. One may be perfect in one measure, another in another, as the several fingers or toes,

' Ant. Ulmu3 : De duplici uau humanse barbae. ' Of long life, how far promised, see ' Domestical Duties,' on Eph. Ti. 3, treat. 1, sec. 104, &c.

and other members of the body; and as several pots or other measures; a pint may be full with half that quantity which filleth a quart. The saint, therefore, that dieth young, hath attained to that measure which is appointed to him. And as for such violent or sudden means which to men may seem to take away saints before their time, that un-timeliness and immaturity is only in man's apprehension. In God's disposition their tune was come, and they come to their ripeness.

6. By revenging their death when they are unjustly taken away. ' God is known by revenging the blood of his servants which is shed,' Ps. Ixxix. 10. The revenge that followed the blood of Naboth,

1 Kings xxi. 19, &c., and the blood of Zechariah,

2 Chron. xxi v. 21, &c., is memorable.

7. By sending his ' angels to encamp round about them,' Ps. xxxiv. 7, ' to keep them in all their ways, and to bear them up in their hands, lest they dash their foot against a stone,' Ps. xci. 11,12, and to watch theu' souls when they depart from their bodies, to ' carry them into Abraham's bosom,' Luke xvi. 22.

That which before was noted of God's respect to the persons themselves, whom he go compasseth with his favour, as he maketh them his favourites, sheweth the true and proper cause of this account wherein he hath their life, and of the care he taketh of their death. He that much esteemeth such and such persons, cannot but much esteem their life and death.

Great courage against death, and much comfort in death, doth this work.

1. What need they beforehand be afraid of death, who have the Lord to take such care about it as he doth 1 We may safely ■svithout presuming, we ought securely without wavering, to rest upon this, that our blood being precious in God's eyes, either it shall not be spilt, or it is seasonable, and shall be profitable to us to be spilt. On this ground, ' The righteous are bold as a lion,' Prov. xxviii. 1. 'Neither do they fear what man can do unto them,' Heb. xiii. 6. Martyrs were, without question, well instructed herein, and much supported hereby, i When fear of death hindereth from any duty, or draweth to any evil, then call to mind this saying, ' Precious in the sight of the Lord is the death of Ms favourites.'

' Quis non pretiosam in conspectu Dei et fortiter et con-stauter mortem excipiat.— Cyp. Epist, lib. iii. ep. 23.

i

GOUGE ON PSALM CXVI.

105

For who would not valiantly, without fointing, take such a death as is precious in God's sight ?

If death may not affright us from good nor enforce us to evU, shall reproach, shall restraint of liberty, shall loss of profits or preferments, shall anything less than death be more forcible than death ? Assuredly their name, estate, liberty, and everji:hing else is precious to him, to whom their life and death is precious.

2. Admirable is the comfort which, on the fore-named ground, God's favourites have, or may have, in then- death. Natural men account death the most terrible thing that can befall a man, because they conceive it to be the period of a man's happiness. ^ But they whose ' death is precious in God's sight' cannot conceive it to be so tenible, much less such a period. For then would God keep them from death. In that their death is precious, ' Blessed ai'e they that die in the Lord,' Rev. xiv. 23. When they die, there is good cause they should die. The vnse God ^yi]l not let go a precious thing without cause. Yea, he ■will not let it go without advantage. Their death is advantageable to God, to themselves, to others.

Tliis may survi\'ing friends apply to the death of such as are taken away, be they magistrates, ministers, husband, ^vife, pai-eut, child, neighbour, kinsman, or any other, especially if they have left any evidence of God's favour towards them. Such are but gone before us, not clean gone away from us. Missed they may be ; they may not be lamented as lost. Occasion is not to be given to Pagans of just reproof in that we lament those as perished and lost, whom we avouch to live ^vith God,- and so by the ex|3ression of our inward affection disannul that fiiith wliich by word we profess.

3. This high account which God maketh of his favourites' death, is a forcible motive to stir us up to give all dihgence to be of the number of these favourites, that so our tears may be kept in God's bottle, our complaints in Ids bosom, our cries in his ears, our bodies -o-ithin the guard, even in the hands of Ms angels, our souls bound in the bundle of life,

' (/>o;3fpuraToi'8fldi'OTO!, TT^pas yap. — Arisf. Ethic, lib. iii. c. 6.

- Occasio noQ est dauJa Gentibus, ut nos merito reprehend-ant, quod quos vivere apud Deum diciraus, ut extiuctos ac perditoa lugeamus, &.C. — t'ypr., ser. 4, de Mortal,

our life and death in the treasure of his jewels, as a precious tiling. For, ' precious in the sight of the Lord is the death of his favourites.' Yea, the soul of one saint is more precious to him than infinite multitudes of sinners. 1 Let us covet therefore, and with our utmost power endeavour, to be of this blessed society of saints, and not consorts of sinners.

Sec. 98. Of the er.posilwn and resolution of part of the sixteenth verse.

Ver. 16. 0 Lord, truly I am thy servant, lam thy servant, and the son of thine handmaid.

The thii-d reason ^ whereby the prophet was the rather induced to render solemn praise to God, is here laid down; and it is taken from the constant " favour of God towards him. God of old had taken him, even from liis mother's womb, to be his servant, and stdl continued that grace to him ; therefore he would praise him. The argument may be brought to this brief form—^

God's ancient servants must praise him ;

But I am God's ancient servant;

Therefore I must praise him.

I deny not but that this acknowledgment of God's ancient kindness to himself in particular may be referred to the argument indefinitely set do\vn in the former verse, and here added as an application thereof; for, having indefinitely noted how the death of God's favourites was precious in his sight, here he giveth instance thereof in lumself, and saith, I am God's servant, and my death was precious to him; for ' he loosed my bonds.' This reference is not impertinent. But I take this for another distinct argument, rather than for an apjilication or confii'mation of the former.

There is in the original a word ^ premised, wliich is diversely expounded, because in Scripture it is diversely used, namely, as a note of attention, or obsecration, or demonstration, or asseveration, and translated. Behold, tnily, I beseech thee. But in all the acceptations thereof it hath an emjihasis ; and

' Preciosior est unius sancti anima, quam infinitie multitu-dines peccatorum.— Jerome, Com. in Ps. cxiiii.

2 See sec. 2.

^ njS et X2X *st particula incitantis: affectum signi-fieat et impetum. Est semper in iuitio seutentise, per ApljEe-resin j^Jj qu^e semper postponitur.

Z

GOUGE ON PSALM CXVI.

[Veb. 16.

here questionless it is used for emphasis' sake, as every of the other clauses are. For first, here is an apostrophe to God, ' 0 Lord.' 2. A note of asseveration, ' truly.' 3. An ingemiuation of the relation betwixt God and him, ' I am thy servant, I am thy servant.' 4. A calling to remembrance of his native condition, ' the son of thine handmaid.'

The former title whereby he sets out himself, ' servant,' doth signify both a condition and a disposition.! ^ 'servant in condition' is he that is under the authority and command of a master. A ' servant in disposition' is he that is willing to do anything for the good of another. Thus Christ, though in condition, he never were under the authority of any master on earth, yet is said to take on him ' the form of a servant,' Phil. ii. 7, and he did offices of a servant to his servants, John xiii. 4, &c., his disciples. St Paul, 1 Cor. is. 19, where in regard of condition he professeth himself to be ' free from all men,' acknowledgeth himself in disposition to be ' servant to all men.' The prophet here in-tendeth both these, that as he is God's servant in condition, so he is also in disposition.

The doubling of this phrase thus, ' I am thy servant, I am thy servant,' is not a superfluous tautology, or an idle repetition of the same thing ; for in sacred Scripture there is not a tittle in vain.^

Repetitions commonly have respect to the point repeated, or to the persons that do repeat it, and to whom it is repeated.

In regard of the point itself, a repeating ' of it im-plie'.h—

1. The infallible truth of it, Gen. xH. 32.

2. The excellent matter of it, Ps. xxiv. 7-10.

3. The profitable use of it, Ps. cxxxvi. 1, 2, &c.

4. The absolute necessity of it, John iii. 3, 5 ; Luke xiii. 3, 5.

In regard of the person that repeateth the point, it importeth—

1. His assured persuasion, or rather knowledge of the truth and worth of the point. To shew that that which he uttared fell not suddenly or rashly

' Of several kinds of servnnts, see ' Domestical Duties,' on Eph. vi. 5, treat, i. sec. 124. a See sec. 107.

" Repetitio coufirmatio est: ut illud, Abraham, Abraham : et alibi, Ego sum, Ego sum qui deleo iuiquitates tua?.— Amb. dc Bono. Mort., cap. 12.

out of his mouth, but that advisedly, upon good and sure ground, he uttered it; even so as he dares stand to it, he repeats it again. Gal. i. 8, 9.

2. His desire that they that hear it or read it should give the more earnest heed to it, and not let it slip, Heb. ii. 1.

In regard of the person to whom a point is repeated it argueth—

1. Their need. Some through ignorance and dul-ness to conceive; others through carelessness and negligence in attending; others through weakness and slipperiness of memory; some one way, some another way, have need to have that wliich is delivered to them pressed and inculcated, Isa. xxviii. 10.

2. Their good. By repeating one and the same thing memory is helped, aff'ection is wrought upon, and matters of moment are better minded, Phil, iii. 1.

The other title, ' Son of thine handmaid,' Exod. xxi. 4, sheweth the kind of condition and the continuance thereof.^ For the kind, it hath reference to the law, which determined that children born of a servant should be the master's, even his servants by virtue of their birth. Hereby the prophet acknowledgeth that his mother was God's servant, and that he himself was born in God's house, in his church, and there trained up all his days, even from his birth, which noteth the continuance of his condition.

In this text is a declaration of the relation which was betwixt God and the prophet, wherein is set out—

1. The matter wherein that relation consisted, 'I am thy servant.'

2. The manner whereby it is expressed. Hereof are four branches :—

1. An apostrophe, 0 Lord.

2. An asseveration. Truly.

3. An ingemiuation, ' I am thy servant, I am thy servant.'

4. An intimation of the kind and cause thereof, ' The son of thine handmaiil'

The relation itself, which is here jalainly expressed, demonstrateth that—

' olKorpl^TjS verna. Et emptus est, et vernaculua est.— Aug. Enar. in Ps. hunc.

GOUGE ON PSALM CXVI.

107

I. Saints are God's servants.

The apostrophe, wliich is exiiressly directed to God, iniplieth a holy familiarity with God, whereof before on the 4th verse, sec. 22, and on the 8th verse, sec. 50.

The asseveration is a note of confidence, so as—

II. Saints may confidently profess that relation which God is pleased shall pass betwixt him and them.

The ingemination importetli an earnestness in

tliat which he professeth, and giveth instance

that-Ill. Confidence in the interest which saints have

in God maketh them earnest in pressing it.

The continuance of the mutual relation betwixt

God and him, even from his birth, is added as a

prop to his faith. Therefoi'e —

IV. Faith is much strengthened by constant evidences of God's favour.

The express mention of his mother, which is for honour sake, sheweth that—

V. It is an honour to children to descend from pious parents.

Sec. 99. Of saints being God's servants.

I. Saints are God's servants. As this prophet here so styleth himself, so are the three great patriarchs: Abraham, Isaac, and Israel, Exod. xxjdi. 13 ; so also Moses, Num. xii. 7 ; Job, chap. i. 8 ; all the true prophets, Jer. vii. 25 ; the apostles, as Paul, Eom. i. 1 ; Peter, 2 Pet. i. 1; Jude, ver. 1 ; yea, and Christ himself, styled, Isa. xlii. 1.

Sundrj' are the respects wherein saints may truly and properly be termed God's sen-ants.

1. As all creatures are, Ps. cxix. 91, being made, sustained, ordered, and governed by the Lord.

2. As many natural men, Jer. xxv. 9, being deputed by the Lord to special functions and services.

3. As many in the church, Mai. i. G ; Isa. xlii. 19, making profession of God to be their Lord.

4. As true, faithful professors, who do indeed take God for their Lord. In the three former respects (as God's creatures, as deputed to select functions bj' God, as professors of the name of God) others are servants of God as well as saints, but the fourth respect, which is the most honourable, profit-

able, and comfortable respect, is proper and peculiar to saints, and that two ways :—

1. By reason of God's affection to them.

2. By reason of then- disposition to God.

1. God accounts them members of his house, and answerably affects them as of his household. In regard of such an affection he thus saith of Moses, 'My servant Moses is faithful in all my house,' Num. xii. 7. Yea, as united unto Christ, and in him adopted and accepted, he saith to saints as to Christ, ' Behold my servants, whom I uphold : mine elect, in whom my soul delighteth,' Isa. xlii. 1.

2. They are aflected to the Lord as dutiful, faithful, grateful servants. A heathen monarch observed thus much, and thereupon saith, ' 0 Daniel, servant of the living God, whom thou servest continually,' Dan. \i. 20.

This relation thus taken affordeth matter of gratu-lation and direction to such as can truly and justly apply it to themselves.

Gratulation, by reason of the dignity of it.^

Direction, by reason of the duties that are thereupon expected.

1. It is here as a dignity expressed and made the ground of gratulation, and that not without cause; for though this title, sen'ant, be in itseK a mean title, yet in relation to God it is a high, an honourable title. The greatest nobleman in a kingdom thinks liimself honoured with this litle—the king's servant. But what are mortal monarchs to the immortal and incomprehensible King of kings ? Not only patriarchs, kings, prophets, and apostles, but Christ the Son of God, thought himself dignified with this title, servant, in relation to God. It is, therefore, a noble ser\dce whereof David here saith to God, ' I am thy servant,' &c., and blessed Mary to the angel, ' Behold the handmaid of the Lord.' Moses also and other saints were such servants. Neither is it any marvel that holy men were dignified with this title, whereas the Father thus speaketh to his Sou, ' It is a great thing for thee

* Nobilis servitus de qua et David ad Deum loquitur. Ego seiTus, &c.; et beato Maria ad angelum, Ecce ancilla Domini. Hanc servitutem habuit et Moyses, &C. Nee niirum quamvis sanctos homines tamen Dei servus nobiliter appellari, cum per Esayam Pater loquatur ad Filium, Magnum tibi est vocari to puerum meum.— Jerome, Com. in Til. i.

GOUGE ON PSALM CXVI.

[Ver. 16.

to be called my servant.' > Sucli i.s the majesty, om-nipotency, immutability, perpetuity, integrity, clemency, mercy, bounty, and excellency every way, of this Lord, as it nor ■s\'ill nor can repent any one to have any relation to him. or dependence upon him; which the royal prophet well under.stood when he said to this Lord, ' A day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness,' Ps. Ixxxiv. 10.

The particular dignities and prerogatives of the Lord's servants are such as these:—

L They are all free, 1 Cor. vii. 22.

2. All the services wliich the Lord enjoineth are fair ser\dces, Ps. xix. 7, &c.; 1 John v. 3.

3. The Lord gives ability to do the work which he expects and exacts of us, Joel iL 29; Phil. iL 13.

4. He accepteth and approveth what he enableth his servants to do, Mat. xxv. 21 ; Job L 8, 9.

5. He bountifully rewardeth every good thing. His wages are good and great. Mat. x. 42, xix. 29, and xjcv. 21.

6. God's servants get favours even for others also. Job xlii. 8.

7. They are sure of safe protection from all hurtful things, and of sufficient pro\'ision of all needful good things, Isa. Ixv. 13, 14.

8. The Lord taketh care of liis servants' seed, Ps. Ixix. 36.

2. This relation directeth us unto such duties as here follow:—

1. To honour our Lord, Mai. i. 6.

2. To obey him, Mat. \iii. 9 ; Col. iii. 22.

3. To fear him with a holy trembling, Eph. vi. 5.

4. To be faithful to him, Num. xii. 7.

5. To do all that we do on duty, Luke xvii. 10.

6. To be no men-pleasers, Gal. i. 10.

7. To serve him only ; not to serve Mammon, or any other master, save the Lord, Mat. vi 24.

Sec. 100. Of saints' confidence in God's mind to them, and theirs to God. IL Saints may confidently p-ofess thai relation tvhich God is ])leased shall pass letirixt him and them? Tliis

' It is strange that Dr Gouge sliould have followed Jerome in such a mis-quotation and mis-application of Isa. xlix. 6.— Ed. Sec. 9S.

confidence is manifessted sometimes in the acknowledgment of that part of the relation which is on man's part, and other times that which is on God's part. In this text that on man's part is professed : ' Truly I am thy servant.' So, where he saith, ' We are the people of his pasture, and the sheep of his hands,' Ps. xcv. 7. People and sheep are notes of relation on man's part. So are clay, and work of God's hands, where the prophet saith, ' We are the clay, and the work of thy hands,' Isa. bdv. 8. On God's part he saith, ' 0 Lord, thou art our Father, and thou our potter.' To like purpose are other like notes of relation on God's part with confidence professed thus, ' Thou are my Father, my God, and the rock of my salvation,' Ps. Ixxxix. 26 ; ' Thou art my King, 0 God,' Ps. xliv. 4; ' Thou, 0 Lord, art my glory,' Ps. iii. 3. In these and other like places, though the note of asseveration, truly, KJi<, is not expressed, yet the manner of expressing the notes of relation, on the one and the other part, import much confidence.

These and such other relations betwixt God and man give assurance of God's gracious acceptation and favour. If God meant not to deal with us, as a father with children, as a husband with his wife, as a king with subjects, as a master with ser\\ants, as a shepherd with sheep, as a potter with pots, (for all these and other hke notes of relation bet^^Txt God and us are exjjressed in Scripture,) would God have suffered such relations to be betwixt him and us? They are not complimental and mere titular phrases, but expressions of true, real unions and communions.

Take notice here of the ground of true holy boldness and confidence. Wisely and diligently observe how God off"ers himself unto thee, what bond of relation he suffereth to pass betwixt him and thee. As saints in former times have done, do thou in thy time. Plead them before God. Confidently plead them, to sharpen thy prayer, to strengthen thy faith. Say to God, Thou art, O Lord, truly thou art my God, my king, my father, my master, my maker, my shepherd, &c. And, on the other side, I am of thy people and of thy flock, thy child, thy servant, the work of thy hands. Behold thy people, which have of old been called thy people. ^ These sure

' Respicias populum tuum, qui quondam txms est appeUatua populus.— Jeromt Comment, lib. xvii. in Isa. Ixiv.

GOUGE ON PSALM CXVI.

109

grounds of faith will enlarge thine lieait and open th)' mouth, and emhoKlen thee both to pray to God, fnd to expect from God wliat thou prajest for.

That thou mayest do this viitli the more steadfastness of taith, search thine heart, examine thy disposition ; try how thou standest affected towards God. If thou have the mind of a child, a sers'ant, a creature, a sheep, towards God, thou mayest rest upon it: God hath an answerable mind to thee. Yea, because God hath the mind of a father and master to thee, thou hast an answerable mind to him. The reflection of his respect to thee on thy heart, worketh respect in thee towards him.

Sec. 101. Of saints' cantestness in 2>ressing (heir interest in God.

III. Confidence in the interest which saints have in God, malceth them earnest in pressing it.^ It maketh them again and again to press the same thing, which is an undoubted e^ddence of great ardency. Did not the fire of a zealous spirit even flame out of the mouth of liim that doth thus redouble a hke relation before God ? ' Doubtless thou art our fother, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our father, our redeemer,' Isa. Ixiii. 16. The hke is manifested by the midti-plication of several words to the same sense, thus, ' Behold and ^^sit this \'ine : and the vineyard which thy right hand hath planted: and the branch which thou madest strong for thyself,' Ps. Ixxx. 14, 15. Vine, vineyard, branch, import one and the same thing.

Such confidence as is rightly grounded on an assured interest in God, persuadeth a man's heart that God caimot suffer him to call and cry upon him, and not hear him. Therefore if God at first hear not, he will not presently give over, but rather cry the more earnestly and instantly tOl the Lord do hear him. Indeed, they that know no title that they can make to God, nor believe any interest they have in him, may soon be driven away ; as Saul, who, when the Loi'd answered him not, 1 Sam. xxrviii. 6, 7, presently inquired after a witch. But they that well knew their interest in God took another course. AMien God seemed to be angiy against their prayer, Ps. Ixxx. 4, &c., they humbly expostulate the case " Sec. 98.

with God ; they press the former favours that God shewed to them, and that title which they had in him, and thereupon once and again most earnestly they pray that God would cause his face to shine upon them, resting on this, that they shall be saved. By that ground of faith (whereof in the former section) labour to be strengthened in faith. Get confidence in God ; and that by considering, as what he is in himself, a potent, prudent, faithful, merciful God; so what he is to thee, thy God, thy king, thy Father, &c. And give evidence of this thy confidence, by stirring up thy spirit to depend on him, who gives so just cause to make thee depend on him. Oft and seriously meditate on those grounds ; and when thou art before God, whether it be in humiha-tion or gratulation, call them to mind, press them again and again. Imitate the worthy patterns that in this case are prescribed unto us in God's word. If thus with understanding we do inwardly in our souls, or outwardly with our tongues, inculcate our right, title, and interest in God's word, urgmg the same again and again, thereby our dull spirits mil be much quickened, our blunt prayers much sharpened, and our weak faith much strengthened—especially if vnth. patience we can rest upon God. Saints of old, by their patient expectation and steadfast confidence, attained what was jiromised. If therefore to trust confidently be the way to receive, we also may so receive. ^

Sec. 102. Of the vigow ivhich is jJreserved in faith by the constanci/ of God's favour.

TV. Faith is much strengthened by constant evidences of God's favour.^ HereAvith did he support his faith that said to God, ' Thou art he that took me out of the womb : thou didst make me hope when I was upon my mother's breast. I was cast upon thee from the womb: thou art my God from my mother's belly,' Ps. xxii. 9, 10. ' Thou art my trust from my youth. By thee have I been holden up from the womb: thou art he that took me out from my mother's bowels,' Ps. Ixxi. 5, 6. It was not only the disposition of Obadiah towards God, but also the evidence that thereby he had of God's afiection

' Acceperunt repromissiones expectando atque confidendo quod acciperent. Si igitur confidere sit accipere, possumua sic accipere.— Chrys., horn. 23, in Heb. xi. ^ Sec. 98.

GOUGE ON PSALM CXVI.

[Ver. 16.

towards him, that made him with, confidence say to Elijah, ' I fear the Lord from my youth,' 1 Kings xviii. 12.

By long continuance of ancient favour many demonstrations are given of a fast, fixed, and unre-moveable affection. So as if, by reason of temptations, one or more evidences should be questioned, yet others would remain to ujihold faith, and to keep it from an utter languishing, and a total falling away. As when a house is supported by many pillars, though some be taken away, yet by the support of them which remain, the house will stand.

1. Be admonished hereby, 0 parents,^ to initiate your children betimes, and from the cradle, yea, from the womb, to dedicate them to the Lord, and to bring them up in the nurture and admonition of the Lord, so soon as they are capable of instraction, that when they are gro-ivn even unto manhood, they may on all occasions, with much comfort and strong confidence, say in the same sense that the prophet here doth, ' I am the son of thine handmaid,' being bom under the covenant, and having in their infancy received the seal of the covenant, and from their childhood kno^vn the Holy Scriptures, being taught when they were tender, and thereby brought from their youth to fear the Lord. It is a glorious and blessed prerogative to be born a servant in God's house.2 This is no slavish condition, but the best freedom and most happy immunity that possibly can be. Such as are bom servants in God's house, are by virtue of that their birth sons, and free from the instant of that their birth.' Christ's servant, and the Lord's freeman, are reciprocal terms; either may be said of the other. Christ's servant is the Lord's freeman, and the Lord's freeman is Christ's servant, 1 Cor. vii. 22. A good inducement this is to provoke parents to suffer this word of exhortation.

2. Be ye also, 0 children, exliorted and persuaded to yield yourselves pliable, from the time that you have any capacity, to the good instruction of your parents, that by your continuing to grow in grace answerably

' Of parents' duty in this kind, see 'Domestical Duties,' treat, vi. sec. 4, 17, 37. " odcirpii/'.— Verha.

' Qui hominis eervua est, liber est Deo, et qui hominibus liber est, servua est Christi: ambo ergo unum sunt. — Jerome, Comment., 1 Cor. vii.

to the means which, by the divine providence, have been afforded you, you may, vnth the greater comfort and stronger confidence, both in time of humiliation, when, for preventing or averting some judgment, or obtaining or regaining some-blessing, you pour forth your souls to God ; or in time of gratulation for some judgment removed, or some blessing bestowed, you enlarge your hearts and ojien your mouths ; you may say to God, ' I am the son of thine handmaid, and thou hast been my God from my mother's womb.' Take heed that, being born in God's house, and by your parent, the son of his handmaid, you become not a bond-slave, and have the flesh, a bondwoman, for your mother. They that serve the flesh in the lusts thereof are such. What can such expect but the doom denounced against the bondwoman and her son, which was this, ' Cast out the bond-woman and her son ; for the son of the bondwoman shall not be heir with the son of the free-woman,' 1 Gal. iv. 30, a woeful doom, for such as are born in God's house, to be so cast out, thereby they may know that they have nothing in common with the true sons of God. Nothing, I say, in regard of those spiritual privileges which belong to God's free-born children. So walk, therefore, O children that are born in the church, so carry yourselves all your days, as you may on all occasions say to the Lord, ' I am the son of thine handmaid.'

Sec. 103. Of children's lionour hy piom parents. V. It is an honour to children to descend from pious parents.^ This is true in relation to ancient progenitors, for it was a great honour to the Jews in all succeeding ages that they descended from the pious patriarchs. But the nearer such parents are, the more honourable it is to children ; most of all honourable when their immediate parents, from whose loins, and out of whose womb they proceed, are pious. Of such a one the prophet here speaketh, ' I am the son of thine handmaid.' For, questionless, he here caUeth his mother God's ' handmaid,' as he called himself God's ' servant,' in a spiritual i-espect, in regard of God's grace to her and in her. Such were Solomon's parents, of whom for honour's

1 Ejice ancillam hinc et filium ejus. Discat, inquit, jam quod nihil commune habebit filiusancillje cum filio rceo Isaac. —Chrys. hom. 46, in Gen. 21. = Sec. 98.

GOUGE ON PSALM CXVI.

Ill

sake, lie maketh frequent mention, Prov. iv. 3, and xxxi. 1 ; 1 Kings viii. 17 ; such was, as Lois the grandmother, so Eunice the motlier, of Timothy, 2 Tim. i. 5.

Notliing, in truth, can make any more honourable than piety. "Whatsoever men's outward condition be in this world, though never so mean, yet if they excel in virtue, they are most honourable in God's eye. What man before God more noble than Peter, who was but a poor fi.shorman 1 What woman more illustrious than blessed Mary, who is set out to be a carpenter's wife ? i Pious persons for birth are born of God. For dignities, they are God's favourites, of God's court, the most honourable therein ; they are the spouse of his Son. For revenues, the exchequer of God's treasures is always open for them to have out of it his most precious jewels ; yea, they are tlie true heirs of this world and of the world to come.

1. Such parents as desire that their children should all their days make an honourable mention of them, let them here take notice of the only right course to have their desire accomplished. Let them so walk before their children as they may have sure evidences that they are God's servants : that when children make mention of their father before the Lord, they may have cause to say of him, as Solomon did of his father, ' Thy servant my father,' 1 Kings viii. 2.5, and of their mother, ' Thy handmaid,' Ps. Ixxxvi. 16. For a child to style himself the son of a duke and duchess, earl and countess, lord and lady, or any other like, is not in truth such an honour as this, ' Son of God's servant and handmaid.' By this, poor, mean, despised parents in this world may make their children honourable, and may make their own names honourable to their children.

2. Such childi'en as would have just cause not vaingloriously to brag, but divinely to glory in their parents, let them here know what kind of parents do give that just cause. If, indeed, their father be God's servant, and their mother God's handmaid, let them not be ashamed of them because they be poor, of mean condition, not esteemed in this world, but heartily thank God that they are born of such

' Siimma apiid Deura est nobilitas cUrum esse virtiitibus. Quid apud Deum iu viris nobilius Petro, qui piscator et pauper fuit? Quid in feminis beata Maria illustrius, quse spousa fabri describitur ?— Jerome ad Cdant. de Inslit. Matris fum.

parents as may give them occasion to say, 1 am the child of God's servant and of God's handmaid. It is a hard ta.sk to persuade most children hereunto. But they that know God, and the dignities and immunities of his servants, will, without all question, yield to the truth and equity hereof.

Sec. 104. Of Ihe resolution and instructions of the last clause of the sixteenth verse.

Ver. 16. Thou hast loosed my bonds.

The fourth reason ^ which stirred up the prophet to give public thanks to God, was the kindness which God had done to him. That kindness was a gracious deliverance from a grievous distress, thus expressed—

' Thou hast loosed my bonds.' The argument may be thus framed—

They whose bonds thou, 0 Lord, hast loosed, are bound to praise thee ;

But thou hast loosed my bonds ;

Therefore I am bound to praise thee.

Thus these words have a relation to the principal duty promised in this psalm.

They may also have an immediate reference to the other part of this verse, and that as an effect following from the cause. The Lord accounted him his servant, and therefore loosed his bonds. To make this reference the better discerned, some join this part of the verse with the former in one entire" sentence, which they express in form of a petition, thus, ' I beseech thee, 0 Lord, seeing I am thy servant, I am thy servant, the son of thine handmaid, loose my bonds.'^ But the mood and tense^ whereby this last clause is expressed admitteth not the fonn of jDetition.

And the very matter whereabout he now is, namely, gratulation, sheweth it rather to be a profession of a former, than a supplication for a future deliverance.

Besides, the inference of the 17th verse immediately on this clause doth demonstrate that he speaketh of a thing past, a favour done, and succour received ; and that mention is here made thereof as

1 Sec. 2.

2 Obscero, Jehova, cum ego sim servus tuua, sim servus tuus, iilius ancillje tu», solveres viucula mea.— Tremcl. el Jun.

' JinJlB- Iiidicat. prffiter-perfect. solristi.

GOUGE ON PSALM CXVI.

[Ver. 16.

of the cause of praising God. For if the question should be asked why mention is here made of loosing his bonds, the 17th verse giveth a ready answer, ' I ^vill offer,' &c. As if it had been more fully expressed. Because the Lord hath loosed my bonds, therefore I will offer a sacrifice of praise.

Wherefore, to take the words as our English hath truly and properly translated them, thus, ' Thou hast loosed my bonds ;' the word translated loosed, (nnS,) doth properly signify to open; and thus it is diversely applied, as to the parts of one's body, ' mouth,' Ezek. xxxiii. 22 ; ' eyes,' 1 Kings viii. 29 ; ' ears,' &c., Isa. 1. 5. To the earth, and that when ordinarily it openeth itself to receive rain, or seed, chap. xlv. 8; or extraordinarily, as when it opened itself to devour ' Dathau and his associates,' Ps. cvi. 17 ; to the ' engraving of -stones,' Exod. xxviii. 9 ; ' metals or any like tiling,' 1 Kings vii. 36 ; to ' doors,' Isa. xxvi. 2 ; ' gates,' 2 Kings xv. 16 ; 'treasures,' and such like, Deut. xxviii. 12; Gen. xli. 56 ; to ' the tlra'iving out of a sword,' Ps. xxxvii. 14 ; and to the undoing, opening, and loosing of such tilings as are bound. Thus this word is used to express the undoing of a girdle wherewith a man is giii;, Isa. v. 27; the opening of a sack that is tied. Gen xliv. 11; and the loosing of cords and chains wherewith one is bound. Job xxx. 11, and xii. 8. Where Nebuzaradan saith to Jeremiah, ' I loose thee from the chains,' &e., Jer. xl. 4, this word is used. In this sense is it here used. Afflictions and calamities are as bonds, cords, and chains which fast tie and bind men, which girt and gall, pinch and pain them, yea, and oft strangle and IdU them; and in these respects called bonds, as in this and many other places, where the very word that is here is used in the same sense, Ps. cvii. 14 ; Eccles. vii. 26; Isa. xxviii. 22, and hi. 2; Jer. ii. 20, and xxx. 8; Nah. i. 13. Yea, because death holdeth men down as fast bound so as they cannot stir, it is said to have cords, as was before noted on ver. 3, sec. 15 ; and when one is deUvered from death, the grave is said, in the word of this text, to be ' loosed or opened,' Ezek. xxxvii. 13.

This phrase, then, ' thou hast loosed my bonds,' is metaphorical. It implieth two tlungs :

1. That he was in sore and grievous afflictions, wherewith he was as it were bound, as a man that

is taken by robbers and pirates, or by enemies, and fast bound by ropes, chains, or other Hke bonds. Thus Jeremiah, chap. xl. 1, among other Jews that were taken captives by the Babylonians, was bound.

2. That the Lord delivered him from those afflictions, which deliverance was a kind of loosing those bonds, so as they continued not to bind him as-before. Thus Nebuzaradan said to Jeremiah, 'I loose thee this day from the chains which were upon thine hand,' chap. xl. 4.

The occasion of mentioning this dehverance is to convince his soul of the equity of that which he was now in doing, to praise the Lord.

Thus we have a profession of a great deliverance.

This niaj- be considered two ways :

1. Simply, in and by itself

2. Relatively, in and with reference to the occa,-sion thereof

In the former consideration, one thing is implied, another expressed.

1. The thing implied is, that he was in great distress. The mention of bonds, together with the loosing of them, importeth that bonds were on him; he was bound with them.

2. The thing expressed pointeth at—

1. The author, or deliverer, thou.

2. The kind of deliverance, hast loosed. .

The reference hereof is partly immediate, to' the very next words; partly remote, to the words further off,

The immediate reference sets it down as an effect of that relation which was betwixt God and him. He was God's servant, therefore God loosed his bonds.

The remote reference expresseth it as a cause of his praising God. ' God loosed Ms bonds,' therefore he would praise God.

So also doth the immediate inference of the 17tli verse : ' Because thou, 0 Lord, hast loosed my bonds, I will offer praise to thee.'

The thing implied, bonds, intimateth that—

I. Saints may fiill into inextricable perplexities; even such as they fall into who are bound with cords and chains, and know not how to unloose them. Hereof before on ver. 3, sec. 16.

GOUGE ON PSALM CXVI.

113

The author aiknowleilged to be his deliverer, thou, givetli proof that—

II. God is a dehverer from distress.

III. Deliverances are to be ascribed to God. Of both these before. Of the former on ver. 6, sec. 35, 3G; of the latter, ver. 8, sec. 51.

The kind of deliverance, hast loosed, giveth evidence that—

IV. God can deliver out of inextricable straits. Hereof before on ver. G, sec. 39-41, and on ver. 8, sec. 52.

The immediate reference importeth that—

V. God taketli especial care of his servants. This prophet was God's servant, and God loosed

his bonds. Yea, the inference importeth that therefore, even because he was his servant, he loosed them. The remote reference and immediate inference, imply that—

VI. They that are delivered from distress are especially bound to praise the Lord.

Sec. 105. Of God's respect to his servants.

V. God taketh especial care of his servants.^ As here under a metaphor he is said to loose his bonds, so otherwhere his care is in other phrases set down, thus—

' The Lord redeemeth the soul of his servants,' Ps. x-xxiv. 22.

' He delivereth his servants from the huitful sword,' Ps. cxliv. 10.

' He revengeth the blood of his servants,' Ps. Ixxix. 10.

' He sent plagues among them that dealt craftily with his sei-vants,' Ps. cv. 25, &c.

' He hath pleasure in the prosperity of his servants,' Ps. XXXV. 27.

As the affection and respect which he beareth to them, which moveth him to make them his favourites ;' so the honour which he bringeth to himself thereby, moveth him so and so to deal with his servants. This reason God himself thus exin-esseth and presseth, ' For my name's sake will I defer mine anger, and for my praise ^vill I refrain,' &:c., Isa. xl\Tii. 9, 11. 'For mine own sake, even for mine own sake vnll I do it. For how should my name be polluted ?' Ezek. xxxix. 25, &c. ^ Sec. 104. = Sec. 96.

They who have assured evidence that they are God's servants, have good ground to ' cast their care on him who careth for them,' 1 Pet. v. 7. And m their distress to remember this their condition, and ^vith the remembrance thereof to support their faith, and that by pleading it before God, as he who said, ' Make thy face to shine upon thy servant; save me for thy mercies' sake,' Ps. xxxi. 16. ' Enter not into judgment mth thy servant,' Ps. cxliii. 2. ' Deal bountifully wth thy servant, that I may Uve and keep thy word,' Ps. cxix. 17. 'Destroy all them that afflict my soul; for I am thy servant,' Ps. cxliii. 12. Believe God's word, and then say to God, ' Eemember the word unto thy servant,' Ps. cxix. 49. See more hereof before, sec. 96.

Sec. 106. Of their fm-wardness to praise God who have been succoured by God.

VI. The// that are delivered from distresses are especially bound to praise the Lwd.^ This only is in special enjoined to them, Ps. cvii. 2, &c.; and where it is enjoined, this pathetical exclamation of desire is as the staff of a divine hymn four several times repeated, ' Oh that men would praise the Lord for his goodness, and for his wondrous works to the chDcb-en of men,' Ps. ciii. 1. On this ground doth the psalmist vehemently incite his soul to this duty. And it hath been the constant practice of God's sei-vants, after God hath deUvered them from danger and loosed their bonds, to praise him : as Moses and Miriam, Exod. xv. 1, &c.; Barak and Deborah, Judges V. 1, &c. ; David, 2 Sam. xxii. 1, &c.; Jehoshaphat, 2 Chron. xx. 26; Hezeldah, Isa. xxxviii. 9 ; and many others.

1. Praise is that which God expecteth for his kindness in delivering us; for saith he, 'I wiU deliver thee, and thou shalt glorify me,' Ps. 1. 15 ; so as if any just occasion can be given for performing this duty, this is especially a most just occasion.2 Yea, this being the end why God de-Hvereth thee, it lieth on thee as a debt, a most due debt which thou art to pay. The psalmist there-

1 Sec. 104.

^ Propheta dicit, immola Deo sacrificium laiiJis. Et cur hseo facial adjecit, quoniam eripuit auimam meam de morte.— Jerome, Comment, in Ps. Iv,

z 2

GOUGE ON PSALM CXVI.

[Ver. 17-19.

fore where lie speaketh of praising God, gives tliis reason thereof, ' Thou hast deUvered my soul from death,' Ps. Ivi. 12, 13.

2. Distress makes men to call upon God. If upon dehverance fi'om distress they are not careful to praise God, they shew that they perform duties of i^iety for theu' own advantage; and give just cause to suspect, that if it were not to reap benefit to themselves thereby, they would perform no duty at all to God.

To satisfy God's expectation, and to testify that respect you owe him, and bear to him, 0 ye kingdoms and nations that have had those bonds loosed, whereby you have been bound by your enemies, render that unto the Lord which is most due, solemn, hearty thanks and praise. Do so, ye countries and people that have been bound and pinched with the bonds of dearth and famine. And ye, O cities and societies that have had the deadly bonds of the plague, and other contagious sicknesses (wherewith multitudes lie still bound) loosed. Ye also that have been in prison, but are now loosed, praise the Lord. Ye that have gone forth against your enemies, and having been compassed about by them before and behind, (as Abijah and his armies were, 2 Chron. xiii. 13,) are loosed and freed, be forward to perform your bounden duty, praise the Lord. Praise the Lord, ye that go down to the sea in ships, and have there been bound with vehement and violent storms, and in great hazard of death, but are loosed. Especially if ye have been taken by pirates, made bond-slaves, bound to galleys, or bound in dungeons, and are loosed. Yea, and ye principal debtors, or sureties, that have been fast bound to hard and cruel creditors, whereby your whole estate hath been in hazard, and you have feared your own, your ^vives', and children's utter undoing, but are loosed from those bonds, offer to the Lord your sacrifice of thanksgiving. And ye, O women, who have been bound with the strait and painful bonds of travail, which are loosed, and whereof you are eased. All ye also that have been hard girt with the bonds of the stone, the strangury, the gout, the colic, or any other painful malady, or have been f:ist tied to your beds with the cords of any sickness, and are loosed, give thanks unto the Lord. Whosoever ye be that

have with any manner of bonds been bound, say unto the Lord, ' Thou hast loosed my bonds;' and as you say it, so know the end why ye ought to say it, namely, to convince your souls of the equity of givmg thanks to God, and to provoke them to do it the more readily and cheerfully.^ ^\^^en you are about to render solemn praise to God, do as this prophet did, think of your bonds which God hath loosed. Meditation thereon will much inflame your holy zeal of praising God. When the thought of your bonds which God hath loosed cometh to your mind, theu withal inquke (as Ahasueras did when he heard of the Idndness done to him by Mordecai) what hath been rendered unto the Lord ? what is to be rendered to him ? This will make thee, with such a mind as the prophet did, use these words to the Lord, ' Thou hast loosed my bond, I will offer to thee a sacrifice of thanksgiving.'

Sec. 107. Of the resolution of the three last verses.

Ver. 17. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord.

Ver. 18. / will pay my vows unto the Lord now in the presence of all his people,

Ver. 19. I7i the courts of the Lord's house, in the midst of thee, 0 Jerusalem. Praise rje the Lord.

In these three last verses of this psalm the propliet returneth to his profession of rendering praise unto the Lord, wherein some things that were before set down are repeated, and other things are added thereto. For the better discerning whereof, take notice of two main points expressed therein :—

1. A protestation to jaraise the Lord himself

2. A provocation to others so to do. In his protestation we have—

1. The matter thereof

2. The motive thereto.

The matter consisteth of two duties :—

1. Giving thanks to God—' I will offer to thee the sacrifice of thanksgiving.'

2. Calling upon God—'And will call upon the name of the Lord.'

The motive is taken from his vow, where we have to consider—

' Unusquisque nostrum escitet et exhortetur animam suam, et dicat ei Beucdic anima mea Dominum, &c.— Aug. Enar. in Ps. cii.

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1. The general matter thereof—'I will pay my vows unto the Lord.'

2. The particular manner of performing it. The manner is set out by two circumstances,—•

1. The time, now.

2. The place; wliich is largely described, and that—

1. Indefinitely—'In the presence of his people.'

2. Determinately, by a description of the place where God's people met. This is here described—

1. By the relation it had to God—' In the courts of the Lord's house.'

2. By the situation of it—' In the midst of thee, 0 Jerusalem.'

The provocation to others is in the very last clause of all thus expressed, ' Praise ye the Lord.'

The fii'st duty in the jDrotestation was before set do^\^l, ver. 13, ' I will take the cup of salvation.' Here it is in other words repeated, thus : ' I will offer to thee the sacrifice of thanksgi\'ing.'

The second duty is here repeated in the very same words wherein it was expressed before, ver. 13, thus: ' And I will call upon the name of the Lord.'

The matter of the motive, and the amplification thereof by the tune and by the place, as it is indefinitely set down, are all, word for word, repeated in this 18th verse, as they were before expressed in the 14th verse, thus : 'I ■s\t11 pay my vows unto the Lord now in the presence of all his people.'

The detei-minate description of the place in the 19th verse by the relation it hath to God and by the situation of it,—thus, 'In the courts of the Lord's house, in the midst of thee, 0 Jerusalem,'— is for substance the same that was noted before in the latter end of the 14th and 18th verses.

Concerning these repetitions, we may not think that he which used them used them in vain.i He was guided by that divine Spirit, which would not suffer the least tittle to be iii vain. By repetitions good doctrine are fast fixed in men's minds. Besides other ends before noted ' for repeating of one and the same thing, whether in the same or differing words and phrases, this is a principal one, to testify and express the more lively, how deeply the soul is

^ Bonorum repetitio doctrinam in animabus bene etabilit. —Chrys. Serm., defide tt lege. ' Sec. 98.

affected with such and such a thing. Fit and not affected repetitions are clear expressions of deep affections; yea, they are also forcible incitations to incense holy passion in him that useth them, and in them that hear or read them so used. These are the ends why rhetoricians have invented figures of all manner of repetitions, as—•

1. By repeating the same words Q'^^i^ii^ii) immediately together in the same sentence, as in the verse before, ' I am thy servant, I am thy servant;' and in the psalm before this, ' Not unto us, 0 Lord, not unto us,' &c., Ps. cxv. 1.

2. By repeating the same (avad/irXwff/s) in the end of one sentence and beginning of the next, thus : ' Sing unto the Lord ^vitli the harp ; with the harp, and the voice of a psalm,' Ps. xc\'iii. 5.

3. By repeating the same (atapoga) in the beginnings of several sentences, thus : ' Bless the Lord, O house of Israel. Bless the Lord, 0 house of Aaron,' &c., Ps. cxxxv. 19, 20.

4. By repeating the same (smirrgo^ij) in the ends of several sentences, as where every verse of a psalm endeth with this clause, 'His mercy endureth for ever,' Ps. cxxxvi.

5. By repeating the same (JTavaX^-vJ/;;) in the beginning and in the end, as where the same psalm beginneth and endeth with this clause, ' O Lord our Lord, how excellent is thy name in all the earth !' Ps. viii. 1, 9.

6. By repeating the same [irrdiabog) in the beginning, midst, and end, thus : ' Sing praises to God, sing praises, sing praises unto our King, sing praises,' Ps. xlvii. 6.

Sec. 108. Of a soul so ravished tvith Goets praises as it cannot be satisfied in setting them out.

By the repetitions noted in the close of this psalm the prophet manifesteth a divine passion, (tolSo;, affectus concitatiis,) through a deep apprehension of God's favour and succour shewed unto him ; where\vith he was so ravished as he could not be satisfied in setting it out, nor thought that he could ever say enough thereabouts. Wherefore he loves to speak of it again and again, and oft to declare his pui-]30se thereabouts, sometimes in some other words, and sometimes in the very same. Hereby he giveth instance, that,

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[Ver. 17-19.

A deep and due apijrehensiou of God's mercies makes a soul unsatisfied in setting fortli God's praises. The divine hj-mns tliat were penned by such as did indeed deeply ponder on God's mercies are evident demonstrations thereof. Among other the book of Psalms ; and in that book the xlvii., ciii., cvii., cxxxv., cxxxvi., cxlviii., cxix., and cl. psalms.

God's mercies, the more they are pondered are the more admired, esi^ecially when the greatness, free-ness, seasonableness of them, and other like cir-cum.stances, together with our unwortliiness, and therewithal the need that we have thereof, the sweetness that we taste, and benefit that we reap thereby, are duly and deeply weighed. They are like a bottomless sea, which, the further it is sounded, the deeper it appears to be; or like to the bright sun, which, the more it is gazed upon, the more it dazzleth the eye. Yea, further, God's mercies are so linked together, as when we have occasion to meditate on one, many of them instantly present themselves to the view of our mind; as he that in a clear night lifteth up his eyes to see one star, hath millions on a sudden in his sight; or as he that in a bank of a deep river maketh a gut for a little water to pass through, maketh way for a flood to follow after. Thus was this prophet moved a Httle before to say, ' All his benefits are upon me.' A pious mind will hereupon say, I will daily rise, I will go to church, I -will sing praise in the morning, I mil do so again in the evening. ^ In my house wiU I so do again and again, daily oflTering up sacrifices of praise.

What now may be thought of such as having great and just occasion to set out the praises of the Lord with the uttermost of their power, find in themselves no heat of aff"ection to do the same; and thereupon or whoUy omit tlie duty, or do it so coldly as they were as good not do it at all 1 Sui-ely such backwardness to perform this duty, such coldness and deadness in perfonning it, as is in most men, betrayeth an ill disposition, a base affection. The fire that decends from heaven hath not fallen upon the altar of their heart. If it had it would, as the

' Surgam quolidie, pergam ad eoelesiatn, dicam imum hym-num matutinum, aliuin Tespertinum, tertium aut quartum in domo mea, quotidie sacrifico saorificium laudis.— Aug. Enar., in Pn. xlix.

fire which fell on Elijah's altar, 1 Kings xviii. 38, lick up the Lethean waters and sluggish slime that lieth about their heart, and soon kindle and inflame their sacrifice of praise, and ' turn it to ashes,' Ps. xx. 3 ; that is, God's Spirit would stir up tliem ■with such cheerfulness to perform this duty, as God would most graciously accept the same. Great cause there is much to complain of men's want of zeal to, and in performance of, this duty. For of those whose ' bonds are loosed,' if their disposition should be observed, they would be found like the lepers whom Christ cured, Luke x^di. 17, nine to one to go away with their cures without returning back to give glory to God; and of those who do return back, though such a number of them should be gathered together as came through the Eed Sea, even six hundred thousand who sang praise to God, yet scarce two in such a number would be found, as among them only Caleb and Joshua, inflamed with such a fervent spirit as this prophet had, so ravished with God's favours, so unsatisfied with gi\'ing praise to him. That small, cold thanks which most give, much provoketh God to repent what he hath done, and to withhold his heljoiug hand for the time to come. Due notice is to be taken hereof, that we may be humbled for what is past, and be more quickened for the time to come.

As for you whose understandings are enlightened and judgments convinced about the equitj', not of the duty only, that thanks is to be given to God, but also of the manner of doing it, \^'ith Ufe, ^vith spirit, with zeal, ' with all thy heart, and with all thy soul, with all thy strength, and with all thy mind,' Luke x. 27, (for praise is an especial fruit of love: as God, therefore, is to be loved, so is he to be praised), rouse up your spirits, come with souls ravished, with hearts inflamed to perform this duty, as he that said, ' My heart is prepared,"0 God, my heart is prepared: I ^vill sing and give praise. Awake up my glory,' &c., Ps. Ivii. 7, &c. Zeal is not more requisite for any other duty than for praising God, neither can the spirit be more quick ened up in the j^erforming of any other duty than this, if it be rightly performed. Praising of God is a spiritual mirth, and words of mirth are in Scrij> ture used to set it out, as : To ' sing unto the Lord,' Exod. XV. 1 ; ' to sing aloud, to make a joyful noise

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unto God,' Ps. bcxxi. 1 ; 'to be glad and rejoice in God,' Ps. ix. 2. And all instruments of music, rites, and gestures of mirth were of old wont to be used in praising God, Ps. Ixxxi. 2, &c., cl. 1, &c. Now mirth, and such things as tend thereto, are effectual means to quicken the spirit. Elisha, therefoi'e, being somewhat heavy in spirit and vexed in soul by reason of the abominations of the times wherein he lived, when he was moved to prophesy, that he might be the more revived and quickened thereto, he said, 'Bring me a minstrel,' 2 Kings iii. 15. It is then evident that praise must be given to God ■with a (^uick and zealous spirit.

That we may with such a spii-it perfonn tliis duty, take a view of such things as in this very jisalm ai'e noted to incense the heart and ravish the soul of this prophet.

1. In his distress he called on God, ver. 4, and that most earnestly. The more earnest men are in prajing, the more zealous they will be in giving thanks for that which they have praj'ed for.

2. In his distress he vowed, ver. 14, to give praise to God. A vow is of special force to incite a man heartily to perform that which he hath vowed.

3. He believed that God heard his prayer, ver. 1,2. They that believe that God hears their prayers cannot but hold themselves much bound to testify aU possible thankfulness.

4. He keeps his distress in mind and memory, ver. 3. So long as a man's mind is fixed on his danger and distress, his heart remains on fire with desire of gratitude.

5. He was well instructed in God's goodness, ver. 5, which doth most of all enlarge a man's heart unto all gratefulness.

6. He acknowledgeth God to be his deliverer, ver. 6-8, whereby he saw himself so engaged to God as he could not but acknowledge all thanks to be most due unto him,

7. His love was settled on God, ver. 1. Nothing can more inflame zeal than love.

8. He sets God always before him, ver. 9. The presence of him that doth a kindness doth more and more egg a man on to praise him.

9. He remembered his own weakness, ver. 10, 11, in making question of God's promises, whereby he

is moved the more to bless God for bringing that to pass whereof he doubted.

10. He observed that his death was precious in God's sight, ver. 15, and is induced thereby to have God's name in high esteem, and to praise him with the uttermost of his power.

11. He was assured of the mutual relation betwixt God and liimself, ver. IG, which obliged him the more to God, and made him the more fervent in praising God.

12. By this benefit all God's benefits came to his mind, ver. 12, which much increased the heavenly fire of zeal in him.

13. He knew nothing to render by way of satisfaction to God, ver. 12, therefore he is the more stirred up to praise him.

14. He useth outward rites to quicken his spu-it the more, ver. 13. No marvel then that he is so full of life in performing tliis duty.

15. He goeth to the courts of the Lord's house, where God's people were assembled together, ver. 19 —an especial means to quicken liis spirit.

16. He provokes others to praise God, ver. 19, and thereby incites liimself the more to that duty.

Sec. 109. Of expressing the same thing in differing phrases.

The first branch of the repetition of the prophet's protestation concerneth the principal duty here promised, thus expressed,

' I \vdll offer to thee the sacrifice of thanksgiving.'

Though the prophet for substance of matter intends no more than he did before, ver. 13, yet the different manner of exjiressing the same affordeth some other useful instructions, which, that we may the better discern, let us take a \iew of the different plirases.

1. What he styled before, ' cup of salvations,' here he termeth, 'sacrifice of thanksgiving.'

2. Where before he said, ' I will take,' or lift up, here he saith, ' I will offer up.'

This latter manner of expressing his mind is the more plain and perspicuous, and serveth as a commentary to the former, in which I'espect it is not in vain, but to very good purpose, added.

In and by this pattern a useful rule for repeating one and the same thing in different words is set out,

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[Vee. 17-19.

wliich is, In the latter place to use such words and phrases as are in themselves more easy, and better kno-svn than tlie former, and which may give some light for a better understanding of the former ;i for why are phrases added to phrases in and about the same thing but for illustration's sake, to make the point more perspicuous? That, therefore, which is added for this end must be more clear and evident, otherwise multiplication of words and phrases is idle and absurd.

Sec. 110. Of offering a sacrifice of p-aise. Where the prophet saith, ' I will offer,' he useth a word that signifieth to slay, (n2TN,) but is most usually appUed to the slaying of beasts or birds for feasts or sacrifices : a noun, therefore, derived from that verb is here and in many other places put for a ' sacrifice.' Our English, as well as other tongues, can well express this derivation thus, ' I will sacrifice the sacrifice of thanks,' (n3t>< n^f.) The express relation of this oblation to God in tliis phrase, 'to thee,' (7^-) importeth a kind of donation, that thereby something was given to God. The attribute of ' thanksgi^dng' distlnguisheth the kmd of sacrifice. The word signifieth ' confession,' miD, and it is applied sometimes to man's sins, and sometimes to God's properties and works. Joshua useth this word where he saith to Achan, ' Make confession to God,'Josh. vii. 19, (miD l7-]n,) meaning confession of sin. ' And the psalmist useth this very word where he saith to God, ' I will publish with the voice of confession,' (or thanksgiving,) ' and tell of all thy wonckous works,' Ps. xxvi. 7, ("Plp^ nTIJI.) In this sense this word is oft used. That staff' of the psalm of praise which is four several times repeated, by this word doth set out praise and thanksgiving to God, thus, 'Let men confess before the Lord his goodness, Ps. era. 8, 15, 21, 31, ("non nin"''? nv, Confiteantur Domino, &c., vet. transl.) Hereupon that sacrifice, which was offered up when men recounted and acknowledged God's mercies towards them, was called a ' sacrifice of confession,' Lev. vii. 12, (HTUnn n^T,) which phrase is here used in tliis text, and translated, ' sacrifice of

' Debet id, quod iUustrands alterius rei gratia assumitur, ipsum esse clarius eo quod illuminat.— Quintil., lib. viii. cap. 3

thanksgiving,' or sacrifice of praise. The significBr tion of the Hebrew word is the rather to be observed, because it doth excellently set out the nature of ' thanksgiving,' or ' praise,' as it hath reference to God, which is, to confess and acknowledge God to be what he is, to do what he doth, and to give what he giveth.i To offer a sacrifice at such a confession, or thanksgi^dng, added much to the solemnity thereof, and made it more honourable in itself, and more accej)table to God, which, that we may somewhat the more distinctly discern, let us take a brief view of the several sacrifices which were appointed by the law to be offered.

Sect. III. Of the several sacrifices of the Laic. A sacrifice (as the word is usually taken in the ■ Law) was ' a pious rite whereby something was offered to God.' 1 term it a rite, because it was one of those external ceremonies wliich God ordained to be used in his church till the fulness of time should come. I add tliis attribute, ' pious,' unto it, to shew that it was an action of piety, a part of di\4ne worship. In every sacrifice something, either with or without life, was brought, and by the priest, in the name of liim that brought it, offered to the Lord. Herein lieth a main difference betwLxt this and other rites, and in special betwixt a sacrifice and a sacrament. The essential action of a sacrament is a receiving from God : of a sacrifice, an offering to God. They which entered into the ark, and abode therein, they which passed through the Eed Sea, and they which were under the cloud, (all which were sacramental rites, answerable to our sacrament of baptism, 1 Pet. iii. 21 ; 1 Cor. x. 2,) received thereby preservation, protection, and dii'ection from the Lord. So they wliich were circumcised received the seal of remission of sins. They which celebrated the passover received the seal of deHverance from bondage. They also which ate manna, and drank the water tliat flowed out of the rock, (which answered to the sacrament of the Lord's supper,) 1 Cor. X. 3, 4, apparently received both spiritual and temporal blessings from the Lord. But in all manner of sacrifices something was brought and offered to the Lord, as will more e\ddently appear

' See ' The Guide to go to God' on the conclusion of the Lord's Prayer, sec. 239.

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by a particular enumeration of the several sacrifices, which may thus be distinguished :

Two ends there were of sacrifices—

One, to pacify the -oTath of God provoked against man for his sin. On which ground David giveth this advice to Saul, ' If the Lord have stirred thee up against me, let him smell an offering,' 1 Sam. xx^i. 19.

Another, to gi'atify God for some favour received. Thus Asa and his peoj)le, 2 Cliron. xv. 11, having gotten victory over the Ethiopians, that came against him -irith an army of ten hundred thousand, offered of the spoil to the Lord.

According to these ends sacrifices were,

1. Expiatory, for expiation of sin.

2. Gratulatory, for testification of thanks. Expiatoiy sacrifices were express types of the

sacrifice of Christ, by which only sin could be taken away. Under this head are comprised, whole burnt-offerings for atonement, Lev. xvi. 6, &c.; several sorts of sacrifices for the sins of several persons. Lev. iv. 3, &c., as of priests, whole assemblies, princes and private persons ; and all kinds of sacrifices for cleansing such as were legally unclean, Lev. xiv. 4, &c., xv. 14, &c., as lepers, those that had running issues, or had touched a dead corpse, or any unclean thing, with the Uke.

Gratulatory sacrifices were visible representations of that praise, Heb. xiii. 15, obedience, Rom. xii. 1, and benevolence, PhU. iv. 18, Heb. xiii. 16, which all God's people are bound unto. Of these there were two sorts—

1. Such things as had life, and were slain.

2. Such as had no life, and were offered to God. Man}" peace-offerings, free-offerings, vow-offerings,

and fii'stlings of living creatures, were slain for gi-a-tulatory sacrifices; and that to shew, that even in gratulation expiation must be made, and that by the blood and sacrifice of Christ all things are made acceptable to God. The word, therefore, that im-porteth slajing is attributed to gratulatory sacrifices. Lev. xxii. 21, (n^T,) Heb. xiii. 15, (S-usla.)

Their meat-offerings. Lev. ii. 1, &c., and drink-offerings, Exod. xxix. 40, many free-offerings and vow-offerings, first-fiiuts, tithes, and such like, were of things without Ufe. These are usually expressed by a word that properly signifieth a gift. Lev. ii. 1,

(nnj2,) Heb. V. 1, (iSisa,) which we translate offering, because in way of gratitude they were given to the Lord, and offered up to him.

Gratulatory offerings were ordinary, or extraor-tlinary.

Ordinary, were those which were constantly offered every morning and evening, Exod. xxix. 40, &c., and at other times in their seasons were brought, as first-fruits, tithes, &c.

E.Ytraordinary, were such as for removing some gi-eat and imminent judgment, 2 Sam. xxiv. 25, or conferring some special blessing, were brought and offered unto the Lord, 2 Chron. xv. 11.

1. The offering up of these extraordinary sacrifices set out a most solemn and extraordinary manner of praising God. And this is the substance of that which the prophet here intendeth under this phrase, ' I will offer to thee the sacrifice of thanksgiving.' For they offered to God, not in regard of any need that God had, but as giWng thanks for what he gave, and as sanctifying the a-eatm'e.^

Of an extraordmary manner of praising God for extraordinary favours, sufficient hath been before dehvered, sec. 3.

2. The testifying of his gi-atitude by an outward warrantable rite, was before expressed, ver. 13, sec. 86.

3. The kind of sacrifice whereby the prophet would testify his thanksgiving, was a duty of piety, an especial part of God's worship, prescribed by God, and of force in those days; from which particular we may safely infer this general—

I. True gi'atitude to God is to be testified by performing due worship to him.

4. This rite being such an one as in and b}^ it that which God by his law required was given to him, it giveth instance that—

II. "What is warrantable must in gratitude be given to God.

Sec. 121. Of testifying gratitude bi/yiety. I. True gratitude to God is to be testified by performing due icorship to him. As tliis is implied under offering of sacrifices, (whereby the Jews were wont

' Ofiferimus Deo non quasi indigentes, Bed gratias agentea donationi ejus, et sanctificantes creaturam.— hen. advera. liar,, lib. iv. cap. 3i.

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[Ver. 17-19.

to testify tlieir gratefulness wlien they had more than ordinary occasion to do so,) so is it in other places more plainly and expressly set down ; as where the psalmist saith, 'I %vill come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy temple,' Ps. v. 7; 'I wiU sing praise unto thee: I will worship toward thy holy temple, and praise thy name for thy lo\-ing-kind-ness,' Ps. cxxxviii. 1,2. As he promiseth for himself, so he stu'reth up others after the same manner to testify their gratitude, saying, ' Give unto the Lord the glory due unto his name : worship the Lord,' Ps. xxix. 2 ; xcv. 2, 6 ; xcvi. 8, 9. ^Aliere Jacob, in his vow of thanksgiving, useth this phrase, ' This stone shall be God's house,' Gen. xx%-iii. 22, what else doth he mean, but that that place should be consecrated to duties of piety for wor.shi25piiig God?i Thus Abraham's servant, in testimony of his thankfulness to God for the good success which he gave him, ' worshipped the Lord,' Gen. xxiv. 2G; so did the Israelites after Moses had brought them news of their deliverance from Egypt, Exod. iv. 31 ; xii. 27. So Joshua, Josh. v. 14; Gideon, Judges vii. 15; Jehosha-phat with his people, 2 Cliron. xx. 18 ; Hezekiah with his also, chap. xxix. 29; and many others. Yea, the celestial spirits do use in praising God to worsliip him. Rev. iv. 10 ; v. 14 ; vii. 11 ; xi. 16 ; xix. 4.

1. A main end of praising is to glorify God; for, saith the Lord himself, ' Whoso ofiereth praise, glo-rifieth me,' Ps. 1. 2.3. But there is notliing wherein and whereby we may more glorify God than by worshipping him. Witness the practice, not only of them who on earth are instructed by the Spirit of illumination in tlie good, acceptable, and perfect wHl of God, but also of them in heaven, who ai'e made perfect in all knowledge and understanding thereof

2. Works of piety, wherein the worship of God consisteth, are the works wherein God most delight-eth, and which he best accepteth. The spouse, tliere-fore, of the Lord, that the King might greatly delight in her, hath this advice given to her, ' Worship) thou him,' Ps. xlv. 11.

3. By works of piety all other actions of rejoicing are seasoned and sanctified. This moved the pious Jews to begin their weighty affairs with sacrifices,

1 Locu3 dignus qui consecretur precibua fundendis Deo.— Trem. ct Jiih. in Sdwliis.

which were then, as we have heard, principal parts of piety and of divine worship, and there\vith to end the same, compare 1 Sam. x. 8 with 1 Chron. xvi. 1.

4. By gi\'ing thanks in and by such duties as are prescribed for God's worship, we shew that our hearts are set on God, and prepai-ed to do service to him who hath done kindness to us.^ Yea, the duties wherein service is done to God wiU raise our minds unto God, and fix them the more steadfastly on him. So as this kind of sacrifice is questionless the best and greatest that we can offer up, a jjerfect oblation in the kind of it. And this will prove an occasion of much confidence to us.

As occasions of thankfulness are offered unto us, and as by God's Spirit we are moved to take those occasions for giving thanks, let us here learn how to order, how to sanctify, how to make the same acceptable to God. Though the particular ceremony of worshipping God by sacrifices be uow abrogated, yet the general equity of performing due worship to God doth stdl and ever shall remain in force. Take notice, therefore, of that manner of worshipping God which now under the go.spel is waj'rant-able. The parts of divine worship are praj-er, singing of psalms, reading, preaching, hearing the word, and celebrating the sacraments. These are as sacrifices of bullocks and calves, goats and kids, sheep and lambs, turtles, pigeons, sparrows; and all manner of meat and drink-offerings.- By a pious, devout, reverent, and upright manner of performing these, thou testifiest and sanctifiest thy thank.sgiving to God. "VVlien these holy duties of piety are performed for gratitude's sake, when in, with, and by them thanks is given to God, then are they, for substance, in a spiritual resjiect, sacrifices of thanksgiving, and the Lord will accept them as sacrifices of thanksgiving.

Sec. 113. Ofgimujtu God. IL What is uwrantable must be given to God. The sacrifices, whereof mention is here made, were by

' Continuam gratiarum actionem Domino exbibete. Hoc maxiujura est sacrificium, hffic olilatio perfecta. Hoc fiduciae nobis fiet occasio.— Chrys. ad Pop., hom. 72.

' Hoc est sacrificium acceptabile; hoc est holoeaustum pingue, ut laudetur Deus, &o.— Jerome, Comment, in Ps. xlix.

Ver. 17-19.]

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121

tlie la\v prescribed; and in all manner of sacrifices by the law prescribed something was given to God. They, therefore, that appeared before the Lord without a sacrifice are said to appear ' empty,' Deut. xvi. IG, (Dpn) ; which was expressly forbidden. The many precepts, Deut. xii. 11 ; Exod. xxii. 29; Neh. X. 32, &c., of bringing oblations, vow-offerings, free-\yill-oSerings, first-fruits, tithes, and other gifts unto the Lord, and God's gracious acceptation thereof, 2 Chron. xxxi. 5, 10; yea, and the many threatenings, Mai. iii. 8, 9, against those who brought not those gifts unto the Lord, and judgments executed upon them, give suflicient proof to the fore-mentioned must. ' What is warrantable must be given to God.' The pious Jews manifested herein much zeal to the Lord. ^Mien the tabernacle was first to be made, the peojile were so free-hearted and bountiful in bringing rams' skins, badgers' skins, shittim wood, oO, spices, sweet incense, fine linen, blue, purple, and scarlet, brass, silver, gold, and all manner of precious stones, as they brought more than enough, Exod. xxx:\d. 5, G ; a proclamation was made to restrain them. Wonderful, great, and precious were the treasures which ' David and his jjrinces prepared for the Lord towards the building of his house,' 1 Chron. xxix. 1, &c. At that time ' they offered burnt-offerings to the Lord, a thousand bullocks, a thousand rams, and a thousand sheep, with their cb'iuk-offerings, and sacrifices in abundance,'ver. 21; 'Asa and his people offered seven hundred oxen, and seven thousand sheep,' 2 Chron. x^^ 11; ' Hezekiah and liis jjeople, two thousand bullocks, and seventeen thousand sheep,' chap. xxx. 34 ; ' Josiah and his people, three thousand and eight hundred bullocks, and thirty-seven thousand sLx hundred small cattle,' chap. xxxy. 7, &c.; Solomon went beyond all these, and offered a sacrifice of ' two and twenty thousand oxen, and an hundred and twenty thousand sheep,' chap, xxx^•ii. 5. Behold here what testimonies of gratitude were given to the Lord.

Ohj. To what end were such oblations, whenas God required them not, nor cared for them ? Ps. xl. 6.

Jm. 1. Singly and simpl)^ in themselves, as external and earthly things, God took no dehght in them, Ps. 1. 8.

2. As mere cei-emonies, separated from the sub-

stance and tnith which they tj^>lfied, God neither enjoined nor required them, Ps. xl. G.

3. As cloaks for hypocrites, to cover and colour their impieties and iniquities, God detested them, Isa. i. 10, &c., and Ixvi. 3.

But as external evidences of true pietj% as types of heavenly truths, as parts of that outwai-d worship and ser\ice which God prescribed, as visible demonstrations of gratitude, he was well pleased with these sacrifices; they caused a sweet savour to enter into his nostrils. Gen. viii. 21; Kxod. xxix. 18; Lev. i. 9.

Though God, the Creator of all things, stand in need of nothing that the creature hath, or can offer to him;i yet by giving to him the things which in liis word we find to be acceptable to him, we manifest a willing and ready mind to do what lieth in our power; and give evidence that if an}'thing wliich we had could stand the Lord in any stead, or do him any good, we would with all our hearts gratify him therewith, which mind God doth as kindly and graciously accept, as if indeed he were profited by that which we offer unto liim.

Be liberal and bountiful to the Lord, whosoever ye be that have anj'thing to give to the Lord." And who is it that hath not something, yea, that hath not much to give, if he be no niggard of what he hath ? The poorest that be have as many calves as Solomon had to offer to the Lord, ' calves of their lips,' Hosea xiv. 2. These are sacrifices which may be offered up to God, Heb. xiii. 15. The poorest that be have a body, which they may present as ' a li\ing sacrifice, holy and acceptable to God,' Rom. xii. 1. The poorest that be may every day, morning and evening, and at other times also, ' direct their prayer to God as incense,' Ps. cxli. 2. Yea, they may mix there^\itli the sweetest incense of the intercession of Christ, and offer all up ' upon the golden altar which is before the throne,' Eev. viii. 3. The poorest that be may bring to God ' a broken heart and a contrite spirit,' which is ' a sacrifice that

1 DecUt populo pneceptum faciendarum oblationum, quamvia noil indigeret eis, ut disceret Deo servire.— Tren. advers. Ilccr., lib. iv. cap. 34.

- Quisquis bene cogitat quid voveat Domino, quss vota reddat, seipeum voveat, seipsum reddat: hoc exigitur, hoc debetur.— Aug. Enar. in Ps.cs.v.

GOUGE ON PSALM CXVI.

[Ver. 18.

God -vrill not despise,' Ps. li. 17. The poorest that be ma_y ' do justl}% love mercy, and walk humbly before God,' which the Lord preferreth before' biirut-offerings, and calves of a year old;' yea, before ' thousands of rams, or ten thousand rivers of oil,' Micali vi. 8. These and other like offerings have all of all sorts (not the poorest excepted) now under the gospel to bring and give unto the Lord. These sacrifices saints ofler to God.i These sacrifices they solemnise without intermission day and night, especially that of gi\ing themselves to God. All good works are sacrifices fit for God and acceptable to him. There are also several talents given to several persons, though not to aU alike, (for to one are given five, to another two, to another but one,) yet to him that hath the least so much is given, as by a good improvement thereof he may brmg some increase and advantage to the Lord,^ and that so acceptably as the Lord thereby will be moved to say, 'Well done, thou good and faithful servant, thou hast been faithful over a few things, I will make thee iniler over many things,' &c.. Mat. xsrv. 2L As for rich men, they may yet further 'honour God ivith their substance,' Prov. iii. 9 ; they may ' do good and distribute, for %vith such sacrifices God is well pleased,' Heb. xiii. IG. They may so 'communicate to the necessities,' not only of the poorest saints, but also of the ministers of God's word, as what they do in this kind may be ' an odour of a sweet smell, a sacrifice acceptable and well-pleasing to God,' Phil. iv. 18. Thus, as there were sacrifices of old, there are sacrifices stOl; as oblations of old, so oblations still. Only the kind of them is altered.^ These sacrifices allowed, approved, accepted, under the gospel, ' please the Lord much better than oxen and bullocks that have horns and hoofs,' Ps. Ixix. 31. yet to us they are nothing so chargeable, as the oblations and saciifices were to the Jews. Why then do we return so little to the Lord 1 are his mercies fewer in number or less in worth to us under

' HocrossacrificiumDeooffertis ; hoe sacrifioium sine inter-niissioue die ac uocte celebratis; hostise facti, &c.— Cypr. Ep'ist., lib. iii. ep. 25.

2 A))ta Deo sacriBcia sunt opera vii-tutis.— Amh. de Cain et Abel, cap. 6.

^ Oblatioues et illie, obLitione-s et hie. Sacrificla in popiilo, Bacrifieia et in eoclesia, sed est species immutata tantum.— Jren. advers. Uocr. lib. iv. cap. 34.

the gospel, than they were to his people under the lawl If the difference betwixt the old and new covenant, betwixt God's dealing with his church before and since Christ was exhibited, were thoroughly discerned, we should find just cause to say, ' He hath not dealt so with the Jews as he hath dealt with Christians.' We want those zealous affections which the pious Jews had. Were our inward disposition answerable to theii's, we would not, we could not come so short as we do of outward expressions of gratefulness. Let us by due meditation of God's surpassing kindness to us, be stii-red up willingly and cheerfully to give what we shall understand to be acceptable to him. God gives all : to God again let all be returned.^

Sec. 114. Of vowing praUe to God.

Ver. 18. I icill pay my votes ttnto the Lord now in the presence of all his people.

The inunediate inference of this verse upon the former, shewetli the principal matter of the prophet's vow, for he maketh mention of his vow as of a motive, the more to provoke him to offer up a sacrifice of tlianksgi\-ing.- But if he had not vowed such a sacrifice, what motive could his vow have been thereto 1 This approved pattern of the prophet givetli e^'idence that—

Praise to God is a meet matter to be vowed.

AVliere mention is made of performing vows, express mention useth there to be of this very matter, and that where directions are given for vows, thus, ' Offer unto God thanksgiraig, and pay thy vows,' Ps. 1. 14 ; and whei'e performance is promised, thus, ' My praise shall be of thee, I will pay my vows,' Ps. xxii. 25 ; ' Thy vows are upon me, 0 God; I will render praises unto thee,' Ps. Ivi. 12;-'I will sing praise to thy name for ever, that I may daily perform my vows,' Ps. Ixi. 8.^ The praises which he sang to the Lord tending to this end, 'that he might perform his vow,' evidently proved that he had vowed so to do. AMiere Jacob vowed that the stone which he set for a pillar should be ' God's house,' Gen. xxviii. 22, what intended he thereby

' Deo datori omnia tribuenda.— Chrys., hom. 10. in 1 Cor. iii. ' See ver. 14, sec. 89.

' Ilaec sunt vota prophetse, ut laudem domiuicam celebret.— Jerome, Comment, in Ps. Iv.

Ver is.]

GOLGE OS PSALM CXVI.

123

but tliat public and solemn praise should be given to Go<J ! This was the main substance of Jephthah's vow, Judges xL 31, that in way of thanks he would give something to the Lord. If his vow had not too far extended itself, even to such things as might not be offered to the Lord, it had been a warrantable and commendable vow.

1. A vow rightly made is of something to be done for the Lord's sake, and to testify our respect to him. If a vow be made against any sin, or against temptations or occasions that lead thereto, it is because by sin God is offended and dishonoured. Now to vow against that whereby God is offended and dishonoured, is implicitly to please and to honour God. If a vow be made for performing any duty, that Ls made somewhat the more directly to the honour and praise of God, for all good duties tend thereunto. Now, because there is nothing wherein and whereby we can more honour God, or better testify our respect to God than by girag praise to him, to praise God must needs be a very fit subject for a vow; yea, the best that can be.

2. In making a vow something is aimed at, either as received or as expected from the Lord, which occasioneth the making thereof. When in distress a vow is made, it is in expectation of deliverance from that distress. When to avoid sin a vow is made, it is to gain assurance of pardon for that sin before committed, and assistance against it for the time to come. Though in these and other like cases a vow be made before the kindness for which it is made be received, yet it is to bind us unto gratitude for the kindness which we desire and expect. If after a kindness conferred a vow be made, then it is an apparent testimony of gratefulness. But what duty more proper to gratitude than praise of God I wherefore, to praise God is a matter most meet to be vowed,

3. Those duties whereunto we are most bound, from performance whereof no superior power on earth may hinder us, which by the gift of grace that God useth to give to his children we are able to do, we ought especially to vow. But in the uppermost rank of all such duties, praising of God is most justly to be placed- So as, if any be meet to be vowed, this is of all most meet.

4. A vow must always be joined with prayer.

Commonl}' when men earnestly desire the removal of some evil, or the obtaining of some good thing, in optening their desire to God, they will vow something to him. At least, when a vow is made, prayer must then be made for grace to keep it. Now, when in making any petition to God, the mind is fixed on rendering something to God, and is thereby brought to vow praise unto him, this vowing of praise will much enlarge the desire of a man's heart, and settle his soul in assurance of obtaining what he desireth,

A vow of praising God in craving any blessing from God b like to this protestation, ' As we forgive them that trespass against us,' annexed to the fifth petition, whereh>y we are stirred up more earnestly to crave, and more steadiastfy to believe, pardon of our sins. The thought of praising God, especially when it is ratified bj- a vow, works much confidence in God's fevour towards him that is in truth resolved to perform that vow. Is not this, then, a very meet matter to be vowed ?

Do ye now inquire what ye may vow, what ye may render? Whether such creatures as were sometimes offered on altars ? Thou needest offer no such thing. There is in thee what thou mayest vow and render. From the ark of thy heart bring forth the incense of praise.^ Now, therefore, ye who are well informed in the lawfulness, meetness, excellency, and utility of this duty of tnaVing vows to God, (whereof before,) and are thereupon moved to put the duty in practice, here take notice of this main matter of a vow, and be forward in vowing praise to God. When for themselves men crave in sickness, recovery of health; in penury, supply of their necessities ; in restraint, liberty; in sterility, children; in oppression, protection ; in their labours, success ; in any danger, safety; or in any other case, any needful blessing; yea, when they pray in the behalf of others, whether for the church in general or such parts thereof as are in distress, or for their own nation, city, town, parish, family, children, or any others; when they pray for anj' more than ordinary blessing and favour from the Lord, let

' Quid Toveatis, quid redd^is! An forte jnimalij nia qos oSerebantar apod aras aliquando ? yihil tale oSeras. In te est quod roveaa et reddas. De cordk area prefer laadia jncensam.— Aug. Enar. in Pialm It.

GOUGE ON PSALM CXVI.

[Ver. 19.

them in making that prayer vow to render praise unto the Lord, that when the Lord giveth any evidence of hearing their prayer they may say, ' I will praise thee, 0 Lord, that I may perform my vow.' See more of this verse before on ver. 14.

Sec. 115. Of the mean'uig and method of the last ■verse.

Ver. 19. In the courts of the Lord's house, in the midst of thee, 0 Jerusalem.

In these words ^ the prophet determinately and expressly setteth down the place where he vowed to praise the Lord. In the former verse, and before that in the 14th verse, he generally professed to do it ' in the presence of all God's people.' Here he describeth the place of the presence of God's people, where they assembled together, and that—

1. By the relation thereof to God.

2. By the situation of it.

The place in relation to God is styled the Lord's house. This title is in Scripture used to express a select place, or an elect people.

As it hath reference to a place, it is taken indefinitely or determinately.

1. In an indefinite acception, any place where God is pleased to afford an especial representation of his presence may be named God's house. Thus that place where Jacob in his journey lay and slept is called 'the house of God,' Gen. xxviii. 17, because of that divine vision wherein the Lord there appeared to him. The reason of this name given to that place is expressly rendered in these words, ' Surely the Lord is in this place,' ver. 26. On a hke ground the places where the Lord appeared to Moses, Exod. iii. 5, and to Joshua, are called holy ground, Josh. v. 15.

Determinately, this title, God's house, is attributed to places on earth or in heaven.

On earth it was given to two places, the tabernacle and the temple. Judges xviii. 31, and xx. 26 ; 1 Sam. i. 24, and iii. 15 ; both that which was built in Solomon's time, 1 Kings vi. 37, 38, and that also which was built after the captivity, Ezra vi. 7; Hag. i. 14. These in their several times were places where were especial rejiresentations of God's presence, and whither God's people by God's appoint-1 See sec. 107.

ment assembled to worship him, and in those re-sjjects were called God's house.

2. The tabernacle continued to be God's house for the sjiace of four hundred and eighty-seven years, from the first making of it in Moses' time tiU the temple which Solomon built was finished. Then was the tabernacle carried into the temple, and after that remained no more to be of use for a house of God, 1 Kings viii. 4.

3. The temple which Solomon built continued to be God's house for the space of four hundred years, from the time when it was first built till the burning of it down in Zedekiah's time, 2 Kings xxv. 9.

4. The temple built after the captivity continued for the space almost of five hundred years, from the time of Zerubbabel, Ezra iii. 8, till it was utterly ruinated by the Romans, Mat. xxiv. 2.

5. The highest heaven, John »iv. 2, is called God's house most properly, because the most perspicuous manifestation of God's jDresence that can be given is there given.

6. The elect people, who are styled the house of God, are those that are comprised under this title, church, which is the communion of saints. In this communion, all that profess the true Christian religion, and subject themselves to the ordinances thereof, 1 Cor. i. 2 ; 1 Pet. i. 2, are, in the judgment of charity, reputed. To these St Paul, having given this title, 'house of God,' to shew whom he meant thereby he addeth, ' which is the church of the living God,' 1 Tim. iii. 15. These St Peter meaneth where he saith, ' Judgment must begin at the house of God,' 1 Pet. iv. 17. For as the whole church jointly considered in itself, so also every particular member, is counted and called God's house. Thus is this phrase taken where the apostle, in relation to the Lord, saith, ' Whose house we are,' Heb. iii. 6 ; and again, ' Ye are the temple of the living God; as God hath said, I will dwell in them,' 2 Cor. vi. 16. So as every one may account himself to be a spiritual house of God, so he walk not m the flesh, but in the Spirit.^

Concerning the particular house of God which is here in this psalm mentioned, it can hardly be de-

^ Domum Dei spiritiialem seipsum quisque aguoscat, qui tamen non in carne ambulet, sed in spiritu.^5tTK. super. Cant., serm. 46.

GOUGE ON rSALM CXVI.

125

termiued for certain ■ffliich it should be, because the author and time of penning this psahn are not expressed. If the psahn were penned by any i)rophet after Da\-id's time, then questionless he meancth the temple. If David, as it is most probable, were the penman of it, then can it not be meant of the temple, which was not then Imilt, Ijut rather of the tabernacle.

But hence ariseth another doubt. In David's time there were two sacred tabernacles. One maile by Moses, called the tabernacle of the Lord, which was in the high place at Gibeon, 1 Cliron. xxi. 29 ; 2 Chron. i. 3. The other made by Da\-id for the ark of God, 1 Chron. xv. 1, and x\'i. 1 ; 2 Sam. vi. 17. In both these tabernacles there were ministers appomted to perform daily sendees to the Lord, 1 Chron. x'^^. 37-39, &c. A^liich, then, of these tabernacles is here meant ?

They were in several places. Gibeon was one of the cities of Benjamin allotted to the priests. Josh. x\'iii. 25, and xxi. 17. There was the tabernacle; but the ark was ua the city of David, which was Zion, in Jerusalem, 2 Sam. v. 6, 7, 9.

The title, 'house of God,' and the courts applied to that house, give some evidence that he meaneth the tabernacle made by Moses. For that is usually styled the 'house of God,' Judges xix. 18; 2 Sam. xii. 20; the ' tabernacle of the Lord,' Num. xvii. 13, and xix. 13 ; Josh. xxii. 19 ; 1 Kings ii. 28, 29 ; 1 Chron. sxi. 39. But the tabernacle that Da\id made is never so called. Besides, we read of a sjiacious court appertaining to the tabernacle made by Moses, Exod. xxvii. 9, &c.; Lev. vi. 2G. For that tabernacle, as afterwards the temple after the pattern thereof, was divided into three parts.

1. The innermost, called the sanctum sandomm, Exod. xxvd. 33, the most holy place, whereinto the high priest only was to enter, and that but once a year. Lev. xrvi. 2.

2. The middlemost, called the ' holy place,' Exod. xxxix. 1, wherein the priests performed their daily services, in which respect it was called the ' court of priests,' 2 Chron. iv. 9.

3. The outermost, called the ' court of the tabernacle,' Exod. xxvii. 9. Into this came all the people, 2 Cliron. xxiii. 5, in which respect it was called 'the great comt,' chap. iv. 9. Hither they

brought their sacrifices ; here they stood and beheld the priests offering them : for the great altar whereon the ordinary sacrifices were offered stood at the partition betwLvt this court and the ' holy place,' Exod. xl. 6. Hence was it that the people are said to ' compass the altar,' Ps. xxvi. 6, and to ' lay hold on the horns of the altar,' 1 Kings i. 50, and ii. 28. But we read not of any such courts appertaining to the tabernacle which David made. Yea, after David had made a tabernacle for the ark, 1 Chron. xrvi. 40; 2 Chron. i. 3, the most solemn assemblies were notwithstanding at the other tabernacle. It is therefore most probable that by ' the courts of the Lord's house' he here meaneth that pubhc and solemn place of assemblmg at the 'tabernacle of the Lord.'

Object. That tabernacle was in David's time at Gibeon, 1 Chron. xvi. 39 ; 2 Clu-on. i. 3; how can that stand with the situation of the place here mentioned, ' In the midst of Jerusalem' ?

Ans. It is not necessary that both those clauses be appUed to one and the same place. But as he mentioueth two duties, so he noteth two places, fit for each duty. The first duty is to ' offer sacrifice of thanksgiving.' This was most fit to be done in the tabernacle at Gibeon, which was ' the court of the Lord's house.' The other was to ' call upon the name of the Lord.' This was most fit to be done before the ark, which was in the tabernacle that David had made for it in his own city, even ' in the midst of Jerusalem,' 1 Cliron. xv. 29.

Jerusalem was the most famous city that ever appertained to the Jews. It was the place where Melchizedek, the first, most ancient, and best king that we read of after the flood, even that king who by reason of his integrity was called 'a king of righteousness,' Heb. vii. 2, and by reason of the peace which he preserved, the place where he reigned was called Salem, Gen. xiv. 18. That Jerusalem was this Salem, both the notation thereof, and also the title Salem, Ps. bcxvi. 2, (after it was called Jerusalem,) given to it, do give sufiicient proof. The Hebrews, i Gen. xiv. 18, do use the name Jerasalem where this Salem is mentioned. This title Jerasalem is compounded of two words. One is taken from that proverbial name which Abraham gave to the place where he was about to ' thV, Targum, D'7ti'1~)V Item Ps. Ixxvi. 2.

I

126

GOUGE OX PSALM CXVI.

[Ver. 19.

sacrifice his son, ' Jehovah-jireh,' the Lord -nail provide,' Gen. xxii. 14. The other is taken from the name of the place where Melchizedek was king, which was Salem, peace. So as the meaning of the name of Jerusalem is, ' He will provide peace,' or ' the ^Tsion of peace.' The Hebrew word is oft set down in the dual number, a number that signifieth two, because of the two places whereon it was built, which were Salem, before mentioned, and Moriah, the place whither God sent Abraham to sacrifice his son. This place being the chiefest of all the cities that were among the Jews, the only people of God under the law, wherein the ark then was, wherein the temple was to be built, was an especial type of the church of God; and as in the Old Testament the militant church is oft set out by that name, Ps. li. 18, and cxxviii. 5; Isa. xxiv. 23, xl. 9, andbdi. 1, 7; Jer. iii. 17; so in the New the triumphant church, Eev. iii. 12, and xxi. 2,10. Though therefore 1 cannot but think that the prophet here meaneth literally the city which was called Jerusalem, yet 1 doubt not but that under this title may also ty[)ically be meant the ' church of God.' -

The substance of that which he intendeth by this description of the place is to shew that he would perform the forenamed duties in public and populous places. Such were the ' courts of the Lord's house,' where all the people of the Lord met together ; such also was Jerusalem, the metropolis and cliief city of the kingdom, where the king's court was, and whither all of all sorts resorted. And that he might not be thought to intend to do it in a private corner of the city, closely and secretly, he addeth, ' in the midst,' in the most open and populous part of that ample and populous place—which implieth a holy boldness ; he would not be ashamed to bind himself publicly to perform such bounden, public duties. Yea, further to shew how his heart was set on that place where 'the ark of the Lord' was, by a most elegant and familiar kind of turning his speech to that place, (arroerpofr,) as speaking to a most famiUar friend in whom he delighted, he saith, 'Thee, 0 Jerusalem. In the midst of thee.'

1 nin' ^^iT', Jeliovali providebit. Jerusalem est visio pacis.— Ber. in Dedic. Eccks., ser. 5. D^/Ii^n^-

- In atriie, &c., id est, in eoclesia.— Trem. et Jan., in Annot. ill hunc loc.

In this pattern of the prophet is declared— A fit place for solemn and pubUc duties. Of this description both the matter and the manner are distinctly exjiressed.

The matter pointeth at two places :—

1. That which was consecrated to sacred duties;

2. That where the most glorious representation of God's presence was set.

The former is set out—

1. Generally, by the use of it: 'In the courts.' Courts are j)laces for assemblies.

2. Pai-ticularly, by the quality of it: ' House of God.' God's house is a sacred house, where sacred duties of piety are performed to hun.

The latter is expressed by the name of it, ' Jerusalem;' and amplified by that part thereof where he would perform the forementioned duty, ' the midst.'

The manner of setting out this latter is b}' an apostrophe, turning his speech to the place itself, and speaking to it as to an intelligible ^ creature, ' Thee, 0 Jerusalem.'

The first branch, ' In the courts,' sheweth that—

I. Public duties must be performed in public places. The ' sacrifice of thanksgi^dng' which he professeth to offer was a pubUc duty. The ' courts' which here he meaneth, in which he would offer that sacrifice, was a pubhc place.

This style, ' of the house of God,' (which was given by reason of the divine service that was there performed to God,) giveth evidence that—

II. Places set apart for God's worship are God's houses.

'The midst' of that populous city, Jerusalem, being here so expressly mentioned, implieth that—

III. God's praises must be boldly set forth.

The manner of directing his speech to Jerusalem, which was a type of the church of Christ, as to one in whom he much delighted, intimateth that—■

IV. Our delight must be in God's church.

Sec. 118. Of performincj puhlic duties in imhlic places.

1. Puhlic duties must be performed in public places :^

I say public duties, both because such a one was the

sacrifice of thanksgiving which is here intended, and

' That is, ' intelligent.'— Ed.

' Sec. 115. See 'The AVhole Armour of God,' treat, iii. part ii. sec. 82, &o.]

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127

also because of private duties Christ saith, 'Enter into tliy closet, shut thy door,' Mat. vi. 6; ' appear not unto men' to do this or that, ver. 18. But for public duties, as here the prophet protestetli to do them in ' the courts of God's house,' so elsewhere the Holy Ghost commandeth so to do : ' Bring an offering, and come into his courts,' Ps. xcvi. 8; ' Enter into his courts vnth praise,' Ps. c. 4. That charge which under the law was given for bringing sacrifices to ' the door of the tabernacle,' Lev. xvii. 4, con-cludeth the equity of tliis duty. So doth the frequent mention of ' praising,' Ps. xxii. 22 ; ' blessing,' Ps. xxvi. 12 ; giving 'thanks to God,' Ps. xxxv. 18 ; and ' not concealing God's kindness from the congregation,' Ps. xl. 10. 'The coming together in the church,' and ' into one place,' 1 Cor. xi. 20, whereof the apostle maketh mention, was a public assembly.

1. Public places have a promise of God's special m presence in them, 1 Kings ix. 3 ; Mat. x:\dii. 20. As

a visible evidence hereof in the tabernacle, Exod. xl. 20, and temple there was the ark and mercy-seat, 1 Kings viii. G. Now where can we with ; better confidence expect to have duties of piety accepted than in those places where God after a special manner is present, expecting such duties to be per-foi-med to him, and accepting them when they are in a right manner perfoimed l In confidence hereof the devout Jews did not only frequent, Ps. cxxii. 4, those pubhc places when they had liberty to go to them; but also when they were in other lands, so as they could not j)ersonaUy come to them, they would pray towards them, Dan. vi. 10.

2. Public places use to have many people assembled together in them. "\Miere many are assembled there are many eye-witnesses and ear-witnesses of the tilings that are there done. \^Tiere many such witnesses are, many spirits wOl be stirred up to glorify God for that which they see done by others. They who are moved to glorify God for that wliich they approve in others, will be moved to do the like themselves, that others may likewise gloiify God for that which they do. They which discern such a blessed fniit to sprout from the public services which they perform in public places cannot but be much cheered in their souls, and also encouraged to take all occasions of doing the like again and again.

Object. Christ and his apostles performed public duties in private places.

Am. Difference must be put lictwixt <luties, persons, times, and places.

1. There are some duties which may and must be performed both publicly and privately, as prayer, reading the word, catechising, &c. The manner of performing these make them to be accounted public or private.

2. There are persons ordinarily and extraordinarily called. They who are extraordinarily called may have such a special instinct and peculiar warrant as can be no pattern for ordinary persons.

3. There are times of founding new churches and edifying settled churches. Planters and founders may have more liberty than such as find churches planted and settled in good order.

4. There are places of persecution, where no liberty is granted for public assemblies; and places of peace, where churches have much rest and great liberty. In places of persecution bounden duties must rather be perfoi-med in private than omitted; for matter of circumstance must give place to matters of substance, matters of conveniency to matters of necessity.

Wierefoie, to leave extraordinary persons to their extraordinary warrant, we that live in well-settled churches, where through the di\dne providence we have public places for di\'ine sendees set apart, whereunto we have much liberty on all occasions to resort, ought to be of his mind who ' was glad when they said, Let us go into the house of the Lord,' Ps. cxxii. 1, and was exceedingly perplexed when by force he was kept from thence, Ps. Ixxxiv. 1, &c. It was of old foretold that this should be the disposition of saints under the gospel in the kingdom of Christ, to say, ' Come ye, let us go up to the mountain of the Lord,' &c., Isa. ii. 13. Christ and his apostles, though they had just cause and good warrant to perform many public duties in private places, yet did they much frequent those public places where public duties were in their tune performed. Of Christ it is expressly recorded, that, ' as his custom was,' Luke iv. 16, ' he went into the sj-nagogue on the Sabbath-day.' Of the apostles also, and of them that continued in their doctrine and fellowship, it is said, ' They continued daily ^rith one accord in the temj)le, praising God,' Acts ii. 46. Herein lieth a main dif-

GOUGE ON PSALM CXVI.

[Yer. 19.

ference betwixt such as, like Christ, do all to edifying, (' He ever taught in the synagogue and in the temple, whither the Jews always resort,' John xviii. 20,) and such as do all for their own ends, seeking to beguile others, (' They creep into houses, alid lead captive silly women,' 2 Tim. iii. 6.) Wherefore to manifest a mind that ainieth at God's glory, the edification of the church, the quickening of our own spirits, let us take the occasious that are offered to go into the courts of the Lord's house, and perform duties of piety according to their kind—public duties pubUcly, solemn duties solemnly. This is a good Christian decorum, agTeeable to that apostolical rule, ' Let all things be done decently and in order,' 1 Cor. xiv. 40. Let us, therefore, be every one of his mind who said, ' In the midst of the faithful people I will praise thee, I ■vrill publish thee, O Lord.''

Sec. 117. Of God's houses. IT. Places set apart for God's tcorship are God's houses.^ More than five himdred times is this title, ' house of God,' or ' house of the Lord,' in holy Scripture attributed to places deputed unto divine service; and because worship is done to God, not only in material temples, but also in the communion of saints, yea, and in the bodies and souls of particular Christians, they are also called ' God's houses,' Heb. X. 21, and iii G.

1. Though the Lord in his infinite essence be everywhere present, ' filUng heaven and earth,' Jer. xxui. 23, 24, and have ' the eyes' of his providence ' in every place, beholding the evil and the good,' Prov. XV. 3, yet the special presence of his grace and favour abideth in the places where he is truly and duly worshipped, 1 Kings ix. 3; Mat. xviii. 20. These places, therefore, are to him as kings' palaces and houses, which most properly they account their own.

2. God's gi'eatest care is over these places. He bringeth light into them by his word ; he beauti-fieth tliem by his ordinances; he continually repair-cth them, and keepeth them from ruin by holy discipline. In them are the treasures of his graces. Orders, offices, all needful provision, the bread of life, the wine of spiritual consolation, and other like

' In medio credentium populorum L;udabo te, pra>dicabo tc.— Jerome, Comment, in Ps. xxi. - Sec. 115.

blessings of a house are there. There God dines and sups ynih his people. All things fit for a house are there, which, whosoever observeth, cannot but say of such a jjlace, It is ' the house of God.'

3. God is very jealous over such places. He cannot endure to have them defiled, profaned. It was one cause of the Jews' captivity, that ' they polluted the house of the Lord,' 2 Cliron. xxxrvi. 14.

Oh how enamoured should we be ^vith such places ! If we be where we cannot come to them, nor join with God's saints in worshij)ping the Lord, how should it grieve us ! Ps. Ixxxi. 1, &c. No place in the world, were it every way as fair, as fertile, as pleasant, as profitable in aU eartlily commodities as Eden or Paradise was, should give us content if God's house be not there—if no place l)e there for saints to assemble to worship God. In nothing is any part of the earth made more like to heaven, than in having God's houise situated on it. The prophet foretold that the mountain of the Lord's house should be estabUshed in the top of the mountains, and exalted above the hills. Why should it not be accoimted the hill of hUls, where there is such plenty of aU delectable things, where there is such a plenitude of plenty 1 It is a hiU of peace, a hUl of joy and hill of life, a hdl of glory.' We count cities and towns that have kings and noblemen's houses in them happy, by reason of the great pro\-ision and all manner of coimnodities that are brought to them. Much more happy may we account those cities and towns where are many houses of God, if indeed they be true houses of God. E.xtemal buildings made vrith stone or brick, timber, lead, iron, and other such materials, though never so pompous and glorious without and witliin, cannot justly be accounted God's houses, if God's people assemble not in them to worship God, if God's ordinances be not there duly observed, if there be no prayers made to God, no word of God preached, no sacraments administered, no divine discipline exercised in them. But where these are, there are God's houses; and happy are the places where God's houses are.

Ye that desire to dwell in cities or towns, be sure

' Quidni montium mons ubi tam multiplex omnium delecta-bilium copia, ubi copiarum omnium plenitudo ? Erit enim mons pacis, mons gaudii, mons vitiv, mons gloriiu, &c.—■ Ber. Serm. de Verb., Ps. xsiii.

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that God's houses be in those cities or towns. Wiat are best ordered companies wtliout the communion of saints 1 what the best merchandises without such as are brought from the celestial Caanan 1 what all sort of wares without such as the ■wisdom of God setteth out?

And ye that desire to have your houses stand by themselves in the open air, be sure that a house of God be so near them, as on all occasions ye may resort to them. Wliat is the sweetest air without the breath of God's Spirit 1 What the most fertile soil ■\vithout the fruitful word of God ? WTiat the clearest springs and brooks without the current of grace 1 What the best grown woods without God's plants 1 What the most melodious singing of bii'ds without saints singing hymns and spiritual songs, making melody to the Lord in their hearts ? A\Tiat all country or city commodities mthout di\'ine ordinances 1 But in God's houses (rightly and justly so called) are all these to be had. There is a kind of fatness of God's house, that is a fulness and sweetness, whereby all that duly frequent the same shall be satisfied. Be therefore, if possibly ye can, where God's house is. ' Blessed are they that dwell there,' Ps. xxx^n. 8, and Ixxxiv. 4. The psalmist, in a rhetorical ampUfication of this point, seemeth to envy the sparrows and swallows which roosted and built their nests about the house of God, whereunto he could not come, though his soul longed and even fainted for it.

Finally, ye that have that favour and honour to dwell where God's house is, esteem it as a great fiivour and high honour, and testify as much by your answerable carriage.

1. Frequent God's house on all occasions. The Christians of the purer primitive times of the church ' continued daily with one accord in the temple,' Acts ii. 46. This one thing did the man after God's ovm heart desire, and professeth more and more to seek after it, even ' to dwell in the house of the Lord aU the days of his life,' Ps. xx\ii. 4 ; that is, as an inhabitant, to have recourse unto it on all occasions. For, saith he to the Lord, ' 1 have loved the habitation of thy house, and the 23lace where thine honour dwelleth,' Ps. xx\^. 8.

2. ' Keep thy foot when thou goest to the house of God,' Eccles. v. 1; that is, keep thine heart, which

is to thy soul as thy foot to thy body, to carry it this way and that way. Go, therefore, to God's house with a well-prepared heart. There is he present, who searcheth and trieth the heart.

3. At the very entering into God's house let a holy trembling and awful fear possess thy soul. The gi'eat God, the King of glory, is there. When Jacol), by a divine vision, which was shewed him in a place where he slept, perceived that ' the Lord was in that place, he was afraid, and said. How dreadful is this place! This is none other but the house of God,' Gen. xy\dii. IG, 17.

4. When thou art there keep thy thoughts from wandering. Let not thy soul be fixed on any other thing than on God, and his holy ordinances which thou perfoiTuest, lest thou be reckoned in the number of them ' who di'aw near to God ^^-ith their mouth, and with their lips do honour liim, but have removed their heart far from him,' Lsa. xxix. 13, and so thy service be rejected of God.

5. Profane not God's house with merchandises, for wliich Christ's indignation was so incensed against the Jews in his time, ' as wth a scourge he drave them out,' John ii. 14, &c. Profane it not with worldly communications or actions, much less with any impious or unrighteous words or deeds.

6. Pervert not God's house by making it a pretext for any impiety or iniquity. As if ha\dng God's house by thee, thou shouldest thereby be justified, or bolstered up against evil. ' Will j-e steal, commit adultery, swear falsely, and walk after other gods; and come and stand before me in this house, saitli the Lord, which is called by my name, and say. We are deUvered to do all these abominations?' Jer. vii. 9, 10.

Sec. 118. Of holy huldness in praisiiuj God. III. God's praises must be boldly set forth.''- We may not be daunted, or ashamed therein, as men which do tilings secretly in a corner, but by doing this duty in the midst of populous places, manifest holy boldness, as he that said, ' I will praise him among the multitude,' Ps. cxi. 30. ' 1 will speak of thy testimonies also before kings, and will not be ashamed,' Ps. cxix. 46. ' Before the gods will I sing praise unto thee,' Ps. cxxx\'iii. 1. Thus St

1 Sec. 115.

2 a2

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[Ver. 19.

Paul, thougli as a malefactor he was brought before king Agrippa and Bemice sitting in gi'eat pomp, with Festus, the chief captains, and principal men of the city. Acts xxv. 23; where were great multitudes of people, yet in declaring the admirable work of God in his conversion, saith, ' I speak freely,' Acts xxvi. 26. Herein hath the Lord-Christ made himself a worthy pattern; for in this case thus he saith, ' In the midst of the congregation will I praise thee. My prai.se shall be of thee in the great congregation,' Ps. xxii. 22, 25; Heb. ii. 12.

1. Such is the excellency, such the necessity of praising God, so honourable, so acceptable unto God, so useful and beneficial is it to us, by so many bonds are we bound thereunto, as if all the things in the world which can be pretended to make any ashamed or afraid thereof, whether reputation, promotion, riches, friends, lil)erty, life, or anything else, were put into one balance, and the inducements to move us boldly to perform it put into another, they would be found beyond all compaii-son too light.

2. By saint-s' boldness in praising God, as they who are like minded are much affected and stirred up to bless God, so the weak and faint-hearted are strengthened and encouraged, and gaiu-sayers, scorners, and all sorts of adversaries daunted and put to silence.

Great cause of just complaint may hence be taken, not only against impious and profane persons, who care not to give any praise at all to God, either in private coruers, or in the midst of assembhes, but also against such as in their judgments are convinced of the equity of the duty, and in their consciences persuaded of the necessity thereof; and thereupon are moved inwardly in their hearts, or secretly in their closets, or other Hke places, to praise the Lord; but to do it in assemblies, ui the midst of populous places, they are ashamed. What is tliis but to prefer man to God, and applause of men to God's approbation 1 May it not be said of such, ' They have their reward' t Mat. vi. 2. Surely their own judgment and conscience are terrible witnesses against them. Fearful is the doom which Christ hath denounced against them; for, saith he, ' Whosoever shall be ashamed of me, and of my

words in this adulterous and sinful generation, of him also .shall the Son of man be a.shamed, when he Cometh in the glory of his Father with the holy angels,' Mark viii. 38. If therefore we stand before kings and governors for the Lord, we ought not to be ashamed, but resolute and constant.^

Be bold, be bold, ye servants of the Lord, in sounding forth the praises of your God. Go into presses of people; and in the midst of them praise the Lord. Wicked men are over-bold in belching forth their blasphemies to the dishonour of God; they care not who hear them. They stick not to do it in the midst of cities. Shall they be more audacious to dishonour God, than ye zealous to honour him? Assuredly Christ will shew himself as forward to confess you, as you are, or can be to confess him. Mat. x. 32. Tliis holy Ijoldness is the ready way to glory. To add an edge to this exhortation, weU obsers'e these few rules foUo'^ving:—

1. Duly consider the difference betwixt God and man. It is disrespect of God, and too much respect of man, that niaketh many ashamed and afraid to declare before men that duty which they owe to God, Dan. ui. 16, 17.

2. Take an inrincible resolution to do what you see just cause to do, Acts xxi. 13, 14. Want of a settled resolution makes men, when they meet with any discouragements, to turn back, and to cease pro-.secuting that which in their conceit eauseth fear and shame.

3. Pass not for praise or dispraise of men ; but ' By honour and dishonour, by e\il report and good report,' 2 Cor. vi. 8, approve yourselves to be God's servants, bound with the uttermost of your power to set forth liis honour. He that said, ' In the midst of the church -will I praise thee,' Heb. ii. 12 ; said also, ' I receive not honour from men,' John v. 41. But ' They which loved the praise of men more than of God, though inwardly they beheved in Christ, yet openly durst not confess him,' John xii. 42, 43.

4. Contemn the world. Love of the world quencheth the heat of the love of God. The world is an enticing bait. Many are driven back thereby. Demas, that old disciple Demas, having left liis

' Si ante reges et prEeaides propter Domiiium stemus, iion confusi, sed constantes esse debemus.— Jerome, Comment, in Ps. cxviii.

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lieart on the world, which he loved too much, grew asliamed and afraid to confess Christ, 2 Tim. iv. 10.

5. Give not reins to licentiousness. Turn not the grace of God into wantonness, Jude 4. Such unworthy walking of the profession of the gospel cannot but make ashamed to appear in the midst of such congi'egations as are fit to have God's praises sounded forth among them.

Be not companions with impious and profane persons, Eph. v. 7. They will keep thee out of the midst of the forementioned congregations.

7. Associate yourselves mtli them that are pious and zealous, Ps. cxxii. 1, that are not ashamed themselves in the most solemn manner that they can to praise God. Such companions will put life into you, and provoke you to do as they do. In them especially are these proverbs verified, ' As iron sharpeneth iron, so man sharj^eneth the countenance of his friend. As in water face answereth to face, so the heart of man to man,' Prov. xxvii. 17, 19.

Sec. 119. Of delighting in God's house. IV. Our delight must he in God's church.^ It was usual with the prophets familiarly viith much deUght to direct their speeches to Jeinisalem and to Zion as trpes of God's church, after tliis manner, ' Our feet shall stand within thy gates, 0 Jerusalem,' Ps cxxii. 2; • I will seek thy good,' ver. 9. ' If I forget thee, 0 Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy,' Ps. cxxx^di. 5, 6. Then especially did they cheerfully manifest their mind to her when they had good tidings to tell her, thus, ' Awake, awake, put on thy strength, O Zion ; put on thy beautiful garments, O Jerusalem, the holy city,' &c., Isa. lii. 1. 'Rejoice greatly, 0 daughter of Zion ; shout, 0 daughter of Jerusalem : behold, thy King cometh unto thee,' &c., Zech. be. 9. In her misery they could not refrain tears ; for thus they say, ' ^Ye wept when we remembered Zion,' Ps. cxxxsdi. 1. 'Mine eyes do fall mth tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people,' Lam. ii. 11. This compassion In misery is a great e^-idence of much love and delight, where-

1 Sec. 115.

upon it is said, ' Thy servants take pleasure in thy stones, and favour the dust thereof,' Ps. cii. 14. Yet a greater evidence thereof are the many passionate words which are used in reference to her, as love of her, Ps. xxvi. 8 ; desiring and longuig after her, Ps. xxvii. 4 ; fainting for her, Ps. bcxxiv. 2 ; rejoicing and glorying in her, Ps. cvi. 5.

All things that may work true deHght are in the church. Therefore the Holy Ghost hath set her forth by most amiable titles and ornaments, as queen, king's daughter, Ps. xlv. 9, 13 ; virgin, Jer. xxxi. 4 ; bride adorned for her husband. Rev. xxi. 2 ; spouse, Cant. iv. 8; -vvife. Rev. xix. 8; faii-est of women. Cant. i. 8 ; ' all glorious \rithin, her clotliing also of ^\•l•ought gold,' Ps. xlv. 13. Within the church is adorned with the dignity of her husband.^

In the temple, which was a tj'pe of the church, tjqiically were prefigured such things as are of force to draw a man's mind and heart thereunto.

1. God did there in a most gracious manner represent himself sitting on a ' mercy-seat,' Exod. xx\-. 22. So as in the church is ' a tkrone of grace where-unto we may go boldly, that we may obtain mercy, and find grace to help in tune of need,' Heb. iv. 16.

2. Under this mercy-seat was an ' ark,' Exod. XXV. 21, wluch, being a kind of chest, prefigured that in the church are all God's treasures to be had. Christ is this ark. ' In him are hid all iRod's treasures,' Col. ii. 3.

3. There was a high priest who appeared before that mercy-seat ' to bear the names of the children of Israel for a memorial before the Lord continually,' Exod. xxrviii. 29, and ' to make an atonement for all the congregation of Israel,' Lev. xvi. 17. Christ Jesus is that true High Priest, who continually ' ap-peareth m the presence of God for us,' Heb. Ix. 24, and ' is the true propitiation for om- sms,' 1 John il. 2.

4. There was an ' altar for aU manner of offerings,' Exod. xxx:\Tii. 1, &c., and ' for sweet incense,' chap. XXX. 1, &c. ; prefiguring that God, who accepteth the sacrifice of his Son for our sins, accepteth our freewill-offerings, and by the sweet savour of the incense of Chiist's intercession is well pleased there-■n-ith.

5. There was a 'taljle,' Kxod. xxv. 23, to pre-

' lutrinsecoa aui viri digaitate ornata est Ecclesia.— Aug. advers. Jud., lib. i. cap. 22.

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[Ver. 19.

figure a holy communion 'betwixt the Lord and his people,' Luke xxii. 30.

6. There were 'lights,' Exod. xx-v. 37; 'bread,' ver. 30; ' water,' chap. xxx. 18, &c.; to shew that in the church there are means to enlighten lis, to feed us, to cleanse us, and to do all things requisite for us.

7. Out of the outward court there was passage into the ' holy place,' chap, xxvi., and out of it into the sanctum sanctorum, the most holy place, to shew that first we must be in the church, in the number of those who profess the true reUgion, so may we come by the grace of effectual calling to be priests unto God, and having served our time, to enter into the true heavenly holy place.

Not without cause, therefore, doth the psalmist style the church, ' The place where God's honour dwelleth,' Ps. xxvi. 8.i He thought it not enough to say, The place where God dwelleth, but where his honour dwelleth, which maketh much to the glory of the church.

Do not these things make the church worthy to be sought after, to be loved, to be dehghted in? Many many more are the prerogatives thereof which make it most amiable; but these may be sufiicient to such as are not of a stoical disposition, very blocks, sensible of no delightsome object.

The affection of our prophet towards Jerusalem, the church of God, is even for imitation worthy of all due observation; that our hearts also may be so enamoured with her as not to tliink or speak of her but with delight.

For this purpose two points shall briefly be declared :—

1. How such a delight may be -wrought.

2. How it may be manifested. I. To work it—

1. Be well instructed in those pri^aleges and prerogatives which make the church worthy to be delighted in. Thus will thy delight be more solid and stable.

2. Oft meditate thereon, so mil thy delight be the more inflamed. Serious meditation on that which works aflection is as bellows to a fire, it enkindles it, and makes it flame out.

' Non sufficit dicere, loons liabitationis Dei, sed locus habi-tationis gloria; Dei,— Aug. Enar. in Ps. ixv.

3. Withdraw thy heart from other contrary objects which work a corrupt delight therein. As the heart of him that is set on strange women will thereby be alienated from liis wife ; so delight in the world and the vanities thereof will dim, yea, clean put out our delight in the church.

II. To manifest thy delight in the church—

1. Be a member of that blessed communion.

2. Be a companion of the other members thereof.

3. Let her praises be ever in thy mouth.

4. Pray for her peace.

5. Seek her good.

6. Rejoice in her prosperity.

7. Mourn for her misery.

Sec. 120. Of provoking others to iwaise God.

Ver. 19. Praise ye the Lmxl.

The prophet having abundantly testified his o^vii readiness and forwardness to praise the Lord, con-tenteth not himself therewith, but, that the more praise might redound to God, in the close of his hymn he stirreth up others, even all of all sorts, without any limitation or exception of any, to do the hke, in this compound word, ' Praise ye the Lord.' ^

Of the duty implied in this phrase, which is to praise the Lord, sufficient has been spoken before. It remaineth here to speak of the means of spreading abroad and propagating the praise of God, by inciting others to praise him. This cohortation being added to his profession, two useful observations hence arise.

I. We must provoke others to praise God.

II. We must ourselves iM'actise what we provoke others unto.

1. For the first, the duty of provoking other* is in Scripture applied to all points of piety, justice, and charity ; for what we find behoovefiil for ourselves to do, we must thereunto incite others. In general, therefore, it is said, ' Consider one another, to provoke unto love and good works,' Heb. x. 24; ' Ex-hoi-t one another,' chap. iii. 13 ; 'Edify one another,' 1 Thes. V. 11. But more particularly for inciting others to praise God, as other books of Scripture, so

' Of this word, see ' The Whole Armour of God,' treat, iii. part ii. sec. 72. Exhortamur vos, fratres, ut laudetia Deum, et hoc est quod vobis omnibus dicimus, tjuaudo dicimus AUe-luiah, &c.— Aiig. Enar. in Ps. clviii.

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especially the book of Psalms doth abound with in-citations thereto, stirring up angels, kings, princes, judges, priests, Le^^tes, Ps. cxl\-iii., cxxxv. 19, &c., cxlix., cl., old, young, male, female, all of all sorts, yea, by a rhetorical apostrophe he turns his speech unto unreasonable and senseless creatures, and calls on them to praise the Lord, thereby the more to c^uicken sensible and reasonable creatures thereunto. The 13Gth Psalm was pui-posely penned, and appointed to be sung time after time, both daily in the temple, 1 Chron. xvi. 41, 2 Chron. v. 13, and \'ii. 3, G, and on extraordinary occasions, chap. XX. 21, Ezra iii. 11, to incense the spuits mutually of one another to praise God. The celestial spirits, (though they be every one most forward to praise the Lord, and need no incitation, yet) to .shew their earnest and insatiable desire to have it continually done by all, they cry one to another, ' Hallelujah, j)raise ye the Lord,' Rev. xix. 1, 3, 4, 6. ^Vlien we receive a good turn from man, we use to stir up others to thank him in our behalf; much more ought we to in^-ite and incite others to praise God ■with us and for us.^

The zeal we ought to bear to God's gloiy, the love we owe to our brethren, the comfort that we reap to our own souls, by provoking others to praise the Lord, are as a threefold twisted cord to hold us fost to the performance of this duty.

1. The more persons are brought to praise the Lord, the more is God's name hallowed. Now, it is an evidence of a great zeal of God's glory, not only -Nnth the uttermost of our own power to praise htm ourselves, but also to be a means to draw on others so to do ; as he that said, ' I will make thy name to be remembered in all generations : therefore shall the people praise thee for ever and ever,' Ps. xlv. 17.

2. It is an e%'idence of much love to our bretliren to incite them to praise the Lord, both in regard of the great need wherein they stand thereof, and also in regard of the gi-eat benefit they may reap thereby. All have great need to be daily stirred up to this duty, by reason of their natural backwardness thereunto.

1 Cum ab hominibus beneficium accepimua, alios quoque proTocamus ad communem gratiarum actionem, multo raagia ad Deum invitandi sunt, qui pro nobis gratias agant.— Chrys., horn, ii., in 2 Cor. 1.

The more excellent any duty is, the more backward we are by nature thereunto ; but of all duties, none more excellent, none more divine, none wherein we come nearer unto the celestial spirits, than this of praising God, which maketh our eartlily, perverse disposition to be so duU to it as it is. Can heavy things of the earth be forward to ascend upward 1 But in praising God our spirits ascend to heaven, where God is. Hence, also, is it that, though we are at some times quick and fonvard thereunto, yet we soon wax duU therein, and, as it were, fall downward, as heavy weights, which, though they be pulled up, by their own heaviness fall dowa again; or as water, which, though with fire it be heated, of its own nature waxeth cold again. Therefore, as weights are oft to be pulled up, as fire is oft to be put under water and blown up, so our spirits ai-e oft to be quickened and stined up by mutual cohortations. The benefit whereof is very great, by reason of the true \'irtue and efficacy of incitations. As soldiers, even fresh-water soldiers, and all that strive for masteries by nmning, riding, ro-wing, shooting, wrestling, &c., are much animated and whetted on by acclamations and incitations, so Christians, by holy exhortations, are much quickened to praise the Lord.

3. We give evidence to others, and gain assurance to ourselves, of the spirit of grace abiding and bearing rule in us, by drawing on others with us to praise the Lord. This spirit is called the ' anointing,' 1 John ii. 20, 27. It is as an ' ointment poured forth,' Cant. i. 3, which so diffuseth the sweetness of the savour that is in it, as all that are near it carry away some of the sweetness of it. And is it not a great comfort to have assurance of such a spirit 1 What now can be more blessed than not only to glorify the good God with our own tongues, but also to stir up others by our means to glorify him 1 ^

Certainly these, with other like motives, were of force with him who said to God ' I have not hid thy righteousness wdthin my heart; I have declared thy faithfulness, and thy salvation : I have not concealed thy lo\'ing-kindness and thy truth from the great congregation,' Ps. xl. 10. And again, ' I ^vill declare

' Quid beatiua nobis foret, si glorificemus non solum Unguis nostris bonum Deum, sed ut proximos quoque ut nostro nomine eum glorificent, incitemus.— Chrys., bom. 27, in Gen. viii.

GOUGE ON PSALM CXVI.

[Ver. 19.

thy name unto my brethren; in the midst of the congregation will I praise thee. I will give thee thanks in the great congregation : I will praise thee among much people,' Ps. xxii. 22.

The appUcation of tliis point concerns all of all .sorts. Especially it concerns ministers, to whom are committed in a peculiar manner the words of exhortation. The priests and Levites, Ps. cxxxv. 2, 3, 19, 20; 2 Chron. vii. 6, were of all most of aU bound, as to praise the Lord themselves, so in the midst of great assemblies to incite others, and to sing and say, ' Praise ye the Lord.' iNext to ministers, magistrates, who are as generals and captains in the Lord's aiany, are bound, by virtue of their authority over others, to provoke them to j)raise the Lord. Thus 'Moses and the children of Israel,' Exod. xv. 1, not he alone, but he mth them, he directing and inciting them, ' sang unto the Lord.' So Deborah and Barak said to the people, ' Praise ye the Lord,' Judges v. 1. The like I might instance in David, Solomon, Asa, Jehoshaphat, Hezekiah, Isaiah, Nehemiah, and other pious magistrates. And becau.se governors of families, whether husbands, parents, or masters, are in their houses as kings and priests, to them also it belongs to see that such as are under their charge do praise the Lord. Thus Elkanah, 1 Sam. i. 7, for this very end, took liis wives along with him when he went to the temple. Thus, for this very end also, Jacob, Gen. xxxv. 2, calleth upon his whole household, ivives, children, servants, and all that were vrith him, to prepare themselves solemnly to praise the Lord. And Joshua, chap. xxiv. 15, undertaketh for himself and his household, to ' serve the Lord.' Finally, it appertaineth to neighbours, friends, and all sorts even of private Cliristians, by virtue of the common bond of nature whereby all are ' one flesh,' Isa. haii. 7, and that nearer bond of spiritual union whereby all are ' one body,' 1 Cor. xii. 12. For these mutual duties of exhorting one another, of provoking• one another, of edifying one another, before mentioned, are not restrained to any particular sorts or kinds of people, but extended to all sorts. Tliis was wont to be the saints' phrase, ' 0 come, let us sing unto the Lord,' Ps. xcv. 1. And as a property of all that are of the Christian church, it was of old foretold, that ' many people shall go and say. Come ye, and let us go up to the mountain of the Lord,' &c., Isa. ii. 3. This

is an' especial means of promoting and advancing Clod's glory, to do it by many tongues.^ They which are guided by Satan's spirit have their ' Come :' their mutual cohortations and provocations. They use to say, one to another, ' Come ye, we mil fill ourselves with strong drink,' Isa Ivi. 12; ' Come with us, let us all have one purse,' Prov. i. 11, 14 ; ' Come, let us take our fill of love,' chap. vii. 18. Hence is it that the number of wicked ones so increaseth, that they are so audacious and impudent in their courses, and that they carry all before them, as a violent stream, occasioned by the gathering together of many waters. They do, without all question, aggravate theii- condemnation hereby; yet do they hereby become witnesses against many that profess themselves to be the servants of God, in that the spirit of Satan which ruleth in them is more effectual in them to advance Satan's throne, than the Spirit of gi-ace, in many of them which profess themselves to be the servants of God, to promote the glory of God.

But as for such as are willing and forward to give evidence of their zeal of God's glory, of their love to their brethren, and of that assurance they have of the reign of the Spirit of grace in them, by inciting others to praise the Lord, let them well note the next doctrine.

Sec. 121. Of lyradistng oiirsclves ivhai we p-ovoke others unto.

II. We must ourselves practise ivhat we provoke others unto." We may, and must, as we heard in the former section, desire saints to give thanks for us, but withal we may not fail ourselves mutually to give thanks for ourselves and praise the Lord. So did this prophet, as we have seen at large from the beginning of the 12th verse to this last clause of this psalm. Observe the ijatterns of such as in Scripture are approved for their zeal in stirring up others, and you shall find them forward to do themselves what they incited others unto. ' We mil arise and go to Bethel,' &c., saith Jacob, Gen. xxxv. 3. ' As for me and my house,' saith Joshua, chap.

1 Ista est clarissima Dei magnificatio quando per iunumeras linguas glorificationem offeriai'js.— C/iri/s., horn. 26, in Gen. viii,

" Obsecremus sanctos ut pro nobis gratiaa agaut, et ipsi pro nobis hoc agamus mutuo.—Chrys., hom. 2, in 2 Cor. i.

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135

xxiv. 15, 'we will sen-e the Lord.' It is a usual phrase of such as heartily desire to advance the glorj' of God to express theii- desire ill tlio first person of the plural number, whereby they shew that they intend themselves to do what thej^ require of others, and therefore incite themselves as well as others, thus, ' Let us offer to God the sacrifice of praise continually,' Heb. xiii. 15 ; 'Let us sing unto the Lord,' Ps. xcv. 1; ' Let us go up to the mountain of the Lord,' Isa. ii. 3 ; ' We \\-ill praise thy name, 0 God, for ever, Ps. xliv. 8 ; ' We will give thee thanks for ever,' Ps. Ixxix. 13 ; ' We will shew forth thy praise. Unto thee, 0 God, do we give thanks, do we give thanks,' Ps. Ixxv. 1.

1. Thus, our care to stir up others to praise God will indeed appear to arise fi'om a true zeal of God's glory, from true Christian love, and from the Spirit of grace dwelling in us, when we ourselves do what we persuade others unto.

2. Thus shall we add an edge to the exhortations we give others, when they see us leading the way before them. If soldiers see their captains forward to those enterprises whereunto they incite them, they will be much more encouraged and heartened tliereunto. \^^lerewith can a physician better persuade a patient to obsen-e the diet which he pre-.scribes, than by obser^dngit himself?

3. Refusing to practise ourselves what we exhort others to do, maketh our exliortations to be profitable neither to others nor to ourselves.

Not to others, because the edge of our exliortations must needs be much blunted thereby; for people will be ready to say, 'Physician, heal thyself,' Luke iv. 23. Hardly will they be brought to think that we .speak to them from our hearts, or that we ourselves are well persuaded of the equity, excellency, necessity and benefit of that whereunto we persuade them.

Not to ourselves, because thus they are made evidences against us, witnessing that we knew the right course which we reftised to take; whereby we make ourselves worthy of ' more stripes,' Luke xii. 47, and aggravate our damnation.

4. Tliis great mischief, beside many others, ariseth from not practising what we persuade others to, that impious men's mouths are opened to disgrace our profession, and blaspheme the name of our God. ' Thou that teachest another, teachest thou not thy-

self'? The name of God is bla.«phenied through you,' Rom. ii. 21, 24.

Ye, therefore, that desire to manifest a true intention of heart in advancing the glory of God after the best manner that you can, and to give proof that a holy zeal of God's gloiy possesseth your soul, and setteth you on work to do what you do in inciting others to praise the Lord; ye that desire to have your pious endeavours therein to be of good use, not to prove frustrate and vain, but to be effectual to the end you aim at; ye that would not puU down wth one hand what you seem to build up with another—nor afford occasion to them whom you stir up to so weighty and bounden a duty, to think that by-respects move you to incite them in that wherein ye yourselves are so oold and careless; j'e that would have comfort in performing so warrantable and profitable a duty ; take due notice of the direction here prescribed. Upon your own performance (as the psalmist here doth) provoke others to be followers of you, and to do as you do. First say, and say it from the heart to him that searcheth the heart, in truth to him that desireth tnith in the inward parts—say unto the Lord, ' I wiU offer to thee the sacrifice of thanksgiving;' and then say unto others, ' Praise ye the Lord.'

Oh that ministers, magistrates, governors of families, and all that have either function or disposition to call upon others to praise the Lord, would first take notice of the many just and weighty occasions that themselves have to praise liim, and answerably bind themselves so to do, and be careful to perfonn what they are bound to perform, having their own hearts filled with matter of praises, and their mouths wide opened to utter the same ; so might they witli much courage and confidence speak to others and say, 'Praise ye the Lord.'

Sec. 122. Of God's 2'^reseiit mfrcies to England.

For a particular application of the general sum and scope of the psahn, and of the two last mentioned duties of praising God ourselves, and of provoking others so to do, let us take a view of the special occasions which the Lord doth now, even at this present time, give us to quicken our o^vn and others' spirits to render all possible thanks unto him

GOUGE ON PSALM CXVI.

[Ver 19.

for his unspeakable blessings on oui- ovni and other nations.

1. "We here in England do stiU enjoy the great blessing of peace, together -with that far greater blessing, the gospel of peace, and a free use of all God's holy ordinances requisite for our spiritual edification and eternal salvation.

At this time this blessing ought to be the more highly esteemed, because it is in a manner proper to us. For most of the parts of Christendom are now, or lately have been, exceedingly annoyed mth bloody war.

Of this blessing, Scotland, Ireland, and all the parts of his most excellent majesty our sovereign lord King Charles, do partake.

Of the benefit of this blessing I have elsewhere treated; so as here I need no longer to insist upon it.i

2. The last year there was great scarcity of corn everj^vhere in this land. Corn rose to a greater price than hath been kno\vn in our memories. And where in former times supply m Hke cases hath been made by the plenty of other countries, all the nations round about us were pinched with penury; so as there was too great cause of fearing a famine.

But the Lord was pleased to hear the heavens, whereupon the heavens heard the earth, and the earth heard the com, the grass, and all manner of fruits, and they heard England, and the cry of the poor therein.

Thus by the di\'ine providence our land brought forth such a plentiful harvest, and the heavens afforded so fair a season for gatliering it in, as scarcity is turned into plenty, deamess into cheapness. Our floors are now full of wheat; we eat in plenty and are satisfied.

The misery of fanune giveth sufiicient proof of the great benefit of plenty.

3. There was also the last yeai' great fear of much sickness, and that of the infectious, pestilentious sickness which some few years before had, month after month, week after week, day after day, destroyed such multitudes, as the fear of the return thereof was the more terrible.

Physicians gave up their opinion that the air was infected.

The famous university of Cambridge was so smitten ^ See 'The Church's Conquest,' sec. 96.

therewith as for the space of half a year and more colleges were dissolved, students dispersed, readings and acts intermitted, that populous place made desolate, and the poor that remained much pinched with poverty.

Other great market towns round about in the country were also the last year much infected with the plague; and many people were thereby destroyed, or brought into gi'eat exigencies.

But now hath the Lord healed our land ; sickness is removed, and health restored to our borders.

If the miserable desolation that the plague maketh in many places—taking away magistrates from their subjects, ministers from their people, husbands and wives one from another, parents from children, children from parents, dear friends, helpful neighbours, one from another, and then especially depriving persons of the comfort of theii- best fiiends when they stand in most need of them; if (I say) the miserable condition occasioned by the plague be well weighed, we shall find our dehverance and freedom from the same to be a great blessing.

To amplify this blessmg the more, God's more than ordinary providence, not only in abating the violence of that extraordinary sickness which in the _ year 1625 so fiercely raged, but also in his speedy suppressing and utter remo\dng it, is frequently and seriously to be considered. A distmct narration thereof is before set down.^

The more terrible the three evil an'ows of war, famine, and plague are, the more remarkable are the blessings of peace, plenty, and health.

4. We in our days have such a blessing conferred upon us as hath not fallen out in England fourscore and thirteen years before, which is the birth of a prince, heir to the croT\Ti.- Blessed in this respect be the nine and twentieth day of May 1630. On that day was Prince Charles born.

From the 12th of October 1537, whereon Prince Edward (who was Edward VI. King of England) was born, to the said 29th of May 1630, England was not honoured with such a blessing. This is an incomparable blessing to this present age, and to future ages also, as we steadfiistly hope, and from our hearts, with the most humble devotion and the most earnest affection that we can, we daily pray.

' Sec. 31. - The birth of Prince Charles.

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Sec. 123. Of the 2>resent liberty of the reformed churches in France.

Christian charity requircth that we be afi'ected with the blessings conferred on others, especially such as are of the same faith and profession that we are. Let us, therefore, cast our eyes on other churches and their present condition, which, if we duly observe, we shall find God's gracious providence to be more than ordinarily extended towards them in these our daj's.

We will begin viitli the reformed churches in France.

AMien Henry IV., styled the Great, deceased, by that favour he had shewed and peace he had given to those of the refonned religion in his kingdom, they were made so safe and secure, in man's opinion, as it was supposed that no power was able to vTest their liberty from them.

They had above two hundred walled and fenced towns for their refuge and safety.

Many of the gi'eatest nobility in France were their partisans, and seemed most affectionate to the religion.

They had troops and armies of men well disciplined in arms, with many brave commanders and old-beaten soldiers.

They were well provided with all store of amuni-tion. Nothing requisite for defence and safety was wanting, in man's imagination.

It is to be feared that they were too confident in the arm of flesh: which that they miglit the more thoroughly discern, the Lord withdrew his protection, and left them to defend themselves against the power of their own sovereign, which at first they too much slighted.

Soon after that their now sovereign had raised and brought his forces against them, many of their chiefest commanders revolted, their soldiers were slain, their treasures exhausted, their cities and towns of defence were \dolently wrested from them or treacherously given up, many bloody massacres were made among them, and the miserable effects of war so depopulated their country and destroyed their persons, as they were left destitute, without all succour or hope of relief. And since the last taking in of RocheUe, the king, who was of a contrary

religion to them, became an absolute master of them.

AVliat now in man's eye could be looked for but that utterly they should be deprived of the liberty of their rehgion, and by little and little be enforced to the idolatrous superstition of the Romish church, or at least be bred up in blindness and ignorance, being left without the light of the gospel to guide and comfort them in that their miserable condition ?

Yet now in these happy days of deliverances, behold how in their greatest extremity, when all human means failed them, the Lord of hosts hath beyond aU hope afforded them much peace and quietness, and provided for them new churches, built with their king's good leave, yea, and at his cost and charges, because they had lieen demolished by the fury of impious soldiers, and by the outrage of superstitious people.

Through that liberty which now they enjoy, their churches are diligently frequented, and all God's ordinances duly observed, and their religion 'with less scorn and derision professed than formerly.

Their peace and security is now greater than when they had the forementioned means to embolden them to stand upon their own guard.

This is the Lord's doing. It is marvellous in our eyes.

They had no Moses, no Joshua, to work for them.

As they had no power within to defend them from the might and malice of their enemy, so they could expect no aid from abroad to encourage them to stand out against their enemies. AU the aid that from abroad was afforded unto them proved altogether in vain.

God is all in all to tlicni. He that said, 'The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the lion, and the fatling together; and a little child shall lead them ; and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den,' Isa. xi. G, &c., hath wrought this concord betwxt them and the adversaries of their religion.

' The king's heart is in the hand of the Lord as the rivers of water : lie turneth it whithersoever he

2b

GOUGE ON PSALM CXVI.

[Ver. 10.

will,' Prov. xxi. 1. To his churches, therefore, hath the Lord turned the heart of that king for their good.

What the inward affection of the king to those of the reformed religion is, is a secret. Whether the peace that those churches enjoy be occasioned by reason of that supreme power, which now he hath obtained over them, or by reason of his embroilments at home and undertakings abroad, Uttle skilleth for the matter in hand. Sure it is that the Lord hath ordered all things that have fallen out in France for the good and peace of his churches there.

Should not due notice be taken hereof?

Sec. 124. Of God's late mercies to the Low Countries.

From reformed churches in France we -will pass to the Low Countries, who are of the same profession.

In recounting God's late mercies to them, (which is the task that we have undertaken, thereby to shew what gieat cause we now have to set out the praises of the Lord,) it would be too far a digression to begin with those extraordinary deliverances which they had when first they recovered their liberty against the cruelty and tj'ranny of Duke d'Alvau

Later mercies are these that follow.

1. A strong faction of Ai-minians being raised up, and dispersed throughout all their provinces, whereby the truth and purity of religion was much corrupted, and the tranquillity and security of their state put into great hazard, a National Synod, not without the counsel and consent of our royal Defender of the Faith, King James, was assembled at Dort, whereunto most gi-ave, learned, and judicious divines, out of all the reformed churches in Christendom, came, who, all with one unanimous consent, determined sundry fundamental jxdnts of our Christian religion agamst the contrary errors of the adversaries of God's free grace,—a mercy not to be forgotten.

2. The enemy having gathered such an army as made him master of the field, whereby he so strongly besieged Breda, (a frontier town of great command every way round about,) as no succour could be afforded it, but it was forced to yield; at which

time also Grave Maurice, Prince of Orange, their brave general, died. Great fear there was of much mischief, if not of utter ruin, to beMl that state; but, by God's providence, their great enemy Spinola was called into another country, and a supply made of the loss of their former general by substituting in his room his o^vn brother, whose prudence and prowess success hath crowned; so as they are now better secured than they were before.

3. Spain pro\dded an exceeding great treasure for the foresaid States, which it never intended to them. The whole fleet of gold, silver, and other rich merchandises which the Spaniards, by the help of the West Indians, had been sundry years gathering together, the Netherlanders took on a sudden ; whereby their enemies were much disfurnished, and they themselves so plentifully furnished, as they were the better enabled, not only to defend themselves, but also to offend their enemies.

4. The States being now well prepared, they quickly become masters of the field, and \nth much resolution attempt that which the enemy little feared they should attain ; namely, to take in the Bosche, a very strong frontier town, well fenced, well manned, and every way well jirejaaied and provided for. But they so besiege it, as no rehef can be afforded to it; they so assault it, as there is no standmg out against them ; they take it, and keep it.

5. While they lay at this siege, another booty falls into their hands. Wesell, the magazine of their enemy, wherein all warlike provision was in great abundance stored up, sending out some of their garrisons abroad, notice thereof comes to the army of the States m siege at the Bosche, they forthwith send some troops to surprise Wesell on a sudden : they come to it unexpected, and quickly take it. Thus are the States again furnished with their enemy's provision ; they take a strong town of great consequence, which is as an inlet for them into the Palatinate; and by this means an enemy that, with a great army, was entered into their country, and burned and spoiled all before him, was forced back again.

6. This last year, while the army of the States is quiet at home, the enemy having plotted some mischievous design against them, unexpectedly sends an army by water into their territories, which (like

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139

a flock of foolish bii-ds) flew into nets tliat were not laid for them, and were taken.

What can we think, but that the finger of God hath been in the ordering of these successful matters, for the better security of them who profess and maintain the true religion against the professed enemies thereof?

Sec. 125. Of the seasonable succour afforded to oppressed Germany.

Among other e-\adences of the di\-ine providence towards the reformed churches, the late seasonable succour afforded to the churches in Germany is most remarkable.

Many years together hath Germany been sore vexed with intestine and ci\41 war.

Who can without a melting heart tliink on the much blood that hath been spilt; the ruins of many fair cities, towns, castles, churches, and other edifices that have been made ; the distresses that many exiles of all sorts, princes and subjects, noble and mean, clergy and laity, male and female, old and young, have been brought unto; the miserable bondage under which such as have remained in their own territories and habitations have groaned; the hea^y and undue taxes that have been laid on such as have not had their titles, dignities, inheritances, calUngs, and hberties by violence wrested from them: who can without much compunction and compassion hear of or think on those and many other pressures and oppressions 1

The princes of the reformed churches in Germany ^ were forced to put up a joint complaint and remonstrance of their grievances, and to consult about means, at least of some ease (for their burdens were intolerable) if not of full redress.

But their complaints proved hke to the complaints of the Israehtes put up to Pharaoh for easing their heavy burdens. ' Their savour thereby came to be abhorred in the eyes of Pharaoh, and in the eyes of his sen'ants,' Exod. v. 21. They were in a worse case than before.

.So proud was the enemy by reason of the great armies that he had gathered together, and so flushed he was in the conquests that he had made, as he re-

' See the narration of the Protestants' Diet at Leipsig, Feb. 8, 1631.

garded no complaints, he feared no revenge. He deemed his power to be invincible.

When thus the refonued churches in Germany were brought to the lowest ebb, and so near to the pit's brink as they were upon tumbling down to their utter i-uin, that man's extremity might appear to be God's opportunity, in a most seasonable time the Lord raised up, and sent unto them a deliverer, Gusta-VTis of Sued, in whose title is couched Augustus and Deus : Gusta\ais importing, by transposition of letters, Augmtus; and Sued, read backward, Deus.

If the smaU army with which he came into Germany, and the great things which he hath done since he came thither, be duly weighed, we shall see cause to acknowledge that the Lord of hosts was with him.

That which is by experience noted of the snow, that by being tumbled up and down, of a little ball it comes to be a great heap that can hardly be stirred, is Uke^^•ise by experience found verified in his army.

We read of a dream. Judges vii. 13, &c., which a soldier of the huge host of the ' Midianites, that for multitude was as the sand by the sea-side,' thus related to his fellow, ' I dreamed a dream, and lo, a cake of barley-bread tumbled into the host of Midian, and came unto a tent, and smote it, that it fell, and overturned it, that the tent lay along.' The interpretation, which in the event proved true, was this, ' Tliis is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God dehvered Midian, and all the host.'

A fit aUusiou thereunto, which hath likewise in the event proved to be most true, may be this; the sword of the king of Sued, a defender of the true rehgion, hath smitten the armies of the enemies of the gospel; and into his hand hath the Lord delivered his church's enemies.

This king proves to be as another C3TUS, ' the Lord's anointed, whose right hand the Lord hath holden to subdue nations before him. He shall perform the Lord's pleasure,' Isa. xlv. 1, and xhv. 28.

CjTus, the Persian monarch, though he were to admiration victorious, yet did he not with such expedition gain in and bring under his power so many forts, castles, walled towns and cities, every way weO manned, fenced, and fortified, (no, nor that

GOUGE ON PSALM CSVI.

[Vek. 19.

hammer of the world, great Alexander,) as this anointed of the Lord hath done in so short a time.

The enemy spent more years in subduing cities and towns in Germany, than this deUverer hath spent months in reducing them.

Conquering CiBsar came even into this country whereinto victorious Gustavus is come, and with such celerity subdued one principality after another, as the orator is bold to say that he passed over places by victories more speedily than another could have done by paces.i This is indeed a hyperbolical speech, but yet thereby exceeding great celerity is set out; which also is implied by another hyperbolical phrase used by Caesar himself in a letter to his friend, in these three words, Veiii, ridi, vici, I came, I saw, I overcame,—meaning thereby that so soon as he came to a place, and took a \'iew of it, he forthwith took it.

Yet in much shorter time hath Gusta-iTis subdued and taken in more towns and cities than Caesar did, and that after another manner than Caesar did.

Had Ciesar when he came into Gennany such an adversary as Tilly 1

Were there raised such armies of men and horse against Caesar as against Gustavus 1

Were there such garrisons, such ammunition, such provision of all things requisite to repel an enemy, in the places which Caesar subdued, as in those which Gustavus took?

Never did Caesar, at least for the time that he was in Germany, meet with so strong opposition as Gustavus hath met withal.

Never was that general brought unto such hazards as this king hath been brought unto.

In no part of Germany did C^sar ever meet with such a pitched field or such a set battle, as Gustavus did on God's Acre, near Leipsig. Nor ever was a battle maintained with such prudence and providence, with such courage and constancy, agamst an enemy that was so strong and stout, so seldom foiled, so much prevaihng; against an army supposed invincible by reason of former successes and present preparations; against all the advantages that an enemy could desu-e, as the battle at Leipsig by valorous Gustavus. And all this after a great,

' Neo citius cujiisquam passibus quam suia victoriis, &c. — Cic. Oral., pro M. Marcel. Plut. in vit. Cces.

if not the greater part, of his own army was put to rout, and the enemy thereupon made so confident, as he cried, Victory, victory, follow, follow; but with such success as the Benjamites had, when in the beginning of the battle they had smitten the Israelites, and thereupon cried, ' They are smitten do^vn before us,' Judges xx. 32, &c.

On the seventh day of September, the birthday of victorious Queen Elizabeth, was this never-to-be-forgotten victory obtained. And on the seventeenth day of November, the coronation-day of the said puissant princess, was the liigh and mighty king of Sweden entertained in the imperial city of Frank-fort-on-Maine, the city where the German emperor useth to be elected.

Since the forenamed incomparable victory at Leipsig, aU things with very good success have fallen out.

Sec. 126. Of the causes of the Swedish kinri's entering into Gernmny.

The conquests made by the Adctorious king of Sweden are in their kind very glorious; but much more glorious in the cause of undertaking them.

All confess that it is not so much the punishment that maketh martyrdom glorious, as the cause.*

So is it in war. The cause rather than the event makes it warrantable and praiseworthy. Good success in just war brings much glory to the undertakers thereof.

In this respect victorious Gusta\'us carrietli away more glory than Sennacherib, Nebuchadnezzar, Darius, Cyrus, Alexander, Caesar, or other the great conquerors among the heathen.

Of those conquerors who are commended by the Holy Ghost, it is said that they ' subdued kingdoms' and ' wrought righteousness.'

Might and right must go together. Eight without might may be much wronged. Might wthout right may do much wrong.

Take we therefore a brief view of the causes of sundry other conquerors, and we shall find might without right.

Take we a -view of the causes which moved the conquering king of Sweden to undertake his wars, and we shall find might regulated by right.

' Causa non poena facit martyrem.— Aug., epist. 61.

GOUGE ON PSALM CXVI.

141

The cause wliich moved conquering monarchs in former times to enter into other men's dominions and to subdue nations, was especially the pride of their heart, and their ambition to have the supreme sovereignt}^ over the whole world, if possilily tliey could achieve.it.

It is said of Alexander the Great, that when he heard the philosopher's conclusion concerning the the unity of the world, he wept because there were no more worlds for him to overcome. Behold the ambition of men's minds, how boundless, how un-satiable it is !

The forementioned Ca?sar invaded Germany, Prance, England, and other nations, to enlarge the dominion of the Roman empire. So did other Eoman generals before and after Ccesar.

True it is that God in his unsearchable wisdom stirred up many of them to be his instniments to punish people's rebellion agamst God. In which respect they are called the ' rod' of the Lord, Isa. X. 5; his 'staff,' Jer. xii. 12; his 'sword,' Ezek. XXX. 24. Yea, God is said to put ' his sword into their hands ;' and because the Lord useth them as his instruments, they are in that respect styled ' the Lord's anointed,' Isa. xlv. 1; his ' servants,' Jer. xsv. 9 ; his ' shepherds,' Isa. xliv. 28. Yet notwithstanding this secret intent of the Lord, which he by their ministry brought to pass, they were stirred up by pride and ambition to do what they did. So saith the Lord of Ashur, ' 0 Ass)Tian, the rod of mine anger, &c. I wUl send him against a hypocritical nation, &c. I will give him a charge to take the spoil, &c. Howbeit he meaneth not so, &c. For he saith, By the strength of my hand I have done it, and by my wisdom,' &c., Isa. x. 5-7, 13. And further to shew that they by their inward wicked disposition were set on work, it is said ' that when God gave people into their hands they shewed them no mercy,' Isa. xlvii. 6 ; and again, when ' the Lord was a little displeased they helped forward the aflBiction,' Zech. i. 15.

But the pious and righteous king of Sweden hath made it manifest to all the world, that no ambitious thoughts, no desire of enlarging his o-svn dominions by forcing away other men's rights from them, hath embroiled him in these German wars.

Great wrongs were done to him by the enemy.

and fear given of greater, if he looked not the better to himself. So as he was forced to take up arms to secure his owti dominions and his neighbours' bordering upon him.

It is noted of the Philistines that ' they came up to seek Da\'id,' 2 Sam. v. 17. Whereby is imj^lied that they first provoked him to war ; and his setting upon them and destroying them is thereby justified.

It is also recorded of the Syrians that they helped the Ammonites, who had most despitefully used David's ambassadors,' 2 Sam. x. 4, &c. Thereby David's warring against the Ammonites and Syrians is justified. Against the Ammonites for ^v^ong done to David; against the Syrians for aiding Da\'id's enemies.

Such provocations had king Gustavus to enter upon these latter wars. He was first fought by the enemy. His ambassadors were basely used. This latter enemy sent armies under his own ensigns in aid of the Pole, his former enemy, ^vith whom he was then in war.

Besides these wrongs done to himself, complaints and invitations were made to him by sundry oppressed princes and states, and particularly of those to whom he was engaged by ancient alliances and confederacies. By these also he was drawn into these wars, wherein the divine pro^-idence hath given him so good success and so great glory.

Abraham, Gen. xiv. 14, on such a ground as this latter is, was moved to take up arms against those that spoiled Sodom where his brother Lot was; wherein the Lord gave him good success.

Joshua also on such a ground made war agauist the five kings of the Amorites, who encamped against Gibeon, Josh. x. 6, &c. The Gibeonites were at that time in league with the Israelites. Thereupon Gibeon being invaded by the Amorites, sends unto Joshua to the camp, saying, ' Slack not thy hand from thy servants, come up to us quickly and save us and help us.'

Thus Gustavus in affording succour to such as were oppressed and craved his aid, they being also his confederates, hath done that which such as were guided by God's Spirit have done before him; and that as well for securing his o^^^l dominions, as for relieving others. For had that flood of war, which overflowed, and in a maimer ruinated, the greater

GOUGE ON PSALM CTYI.

[Ver. 19.

part of Germany, been suffered to swell and run longer and further, it might have made an irrecoverable breach even unto the very kingdom of Sweden.

"Wliere that flood of war had a current, it carried away the true religion before it; it bare away princes out of their jMincipalities, other governors out of their jurisdictions, ministers of God's word from their charges, owners from their possessions, and others from their places and callings; it deprived free cities of their inmiunities and privileges ; and brought many mischiefs and inconveniences to many others.

Wherefore to preserve true religion where it was in great hazard to be suppressed; to re-establish it where it was removed; to restore princes, other governors, ministers, owners, and others to their own rights; to recover to free people their privileges ; to bring home the banished; to take off the heavy yoke of bondage and intolerable burdens from their necks on whom they were unjustly laid; and finally to prevent cruel massacres and persecutions for the gospel's sake, hath this contrary stream of war been ojiposed; so as violence by violence, as necessity required, hath been resisted; and a strong stream of sweet water hath beaten back a great flood of salt waters.

Sec. 127. Of the effects of the Swedish Vimfs wars.

The blessed events that have followed upon the king of Sweden's wars in Germany do give evident proof to the truth of the ends and intents before-mentioned. For thereby true religion is in many places re-established, and a free Uberty for exercise thereof procured to the professors of it. Ancient immunities and pri\ileges are recovered ; jirinces, other governors, ministers of the gospel, states, polities, private lords and owners, are restored to their dominions, dignities, charges, callings, inheritances, and possessions. Man)' people are eased of their heavy burdens and grievances.

There hath also hereupon followed a great abatement of the greatness of the house of Austria, and such a diminution of the power thereof, as that they who have been the cliief pillars of the church of Rome, are by these late victories got agamst them, disabled, as we hope, from helping fonvai'd

the pope's design of reducing the Christian world to an absolute obedience unto his chair, yea, and from further promoting their own ambitious desires of the monarchy of Europe.

By the forenamed success there is also procured much addition and great strength to the protestant parties, by digesting all Germany into their body; and a great means effected for facihtating the unions betwixt those that, to the great scandal of the profession, and dishonour of those worthy lights of the church, Luther and Calvin, have been distinguished by these factious titles, Lutherans and Cal\'inists.

Great security is hereby further brought to the reformed churches in France, who could never be reduced to the terms wherein they now are, so long as the protestant princes in Geimany retained freedom and power in their own dominions.

A way is also hereby opened to the very gates of Rome, whereby the threatenings against the seven-headed beast may in the Lord's appointed time be accomplished.

Finally, there is great hope given of establishing much peace and security to all the true churches of God ; and many other blessings are expected, wliich the Lord grant to his people!

Sec. 128. Of praising God for tJic foresaid mercies.

To make a brief recapitulation, and to gather up the sum of all, for the better application of the main point intended :—

The Lord having secured our peace, and removed from us his judgments of plague and famine ;

The Lord having restored to the reformed churches in France a gracious liberty for exercising their religion;

The Lord ha\'ing with more than ordinary success prospered the affairs of our nearest neighbours, the States General of the united provinces in the Netherlands ;

The Lord having succoured his oppressed churches in Germany, and given to their deliverer factories beyond expectation, unto admiration ;

The Lord ha\ing given very many clear e\'idences of his fatherly care over his churches everywhere, and of his gracious providence towai'ds them, even now in these our days :

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143

Should not our souls be affected with all and every of these mercies ? Should they not he incensed with an ardent zeal of setting forth the lionour of his name ?

We, and others of tlie same profession, of the same religion, enjoy the comfort and benefit of the foremeutioned mercies, and of many other mercies flowing from the divine providence; and sliall not the Lord, who so ordereth his providence for our good, have the praise and glory thereof?

Who can give sufficient thanks—nay, whose soul can be satisfied in rendering praises—to so good and gracious a God for so many and so great blessings, so seasonably and so freely conferred on his churches ?

Should not all ministers of the gospel make their churches to ruig again with sountling forth God's praises ?

Should not publishers of books make mention of these mighty works of the Lord, to the further pubUshing of his name 1

Should not the wits of all divine poets be set on work to indite due forms of praises, for the better magnif}-ing of his name who hath done so glorious things for us ?

Should not every Christian soul, in the best manner that it can, add something to the magnifying of God's name, as every one brought something to the building of the tabernacle 1

Did we not, while the Lord was time after time shooting out against us and others his three deadly arrows of plague, famine, and sword, humble our souls before him, and call upon him instantly, con-tinualh', to spare his people, to remove his ■nTath, to take away his judgments ?

Should we not now, the Lord having graciously heard our prayers for ourselves and others, be hearty and zealous, instant and constant, in rendering all possible praise and thanks unto him ?

It hath been before declared ^ how tme gratefulness hath especial relation to God, and ascribeth the glory of all dehverances to him, and that praise is the best gift that can be given him,- and that thereupon saints are never satisfied in setting forth God's praises.* They content not themselves with an in-' Sec. 51, 79. ' Sec. 85. • Sec. 108.

ward affection of praising God in their own souls, or secretly betwixt God and themselves, but they nuist needs break forth into praises of God, and manifest their inward gratitude by outward gratula-tion,i and that i)ub]icl}% boldly, among much people, in the midst of great assemblies,' exhorting and inciting others to praise God with them,^ and themselves conseionably practising what they incite others unto.''

Now we have so great and just gi-ounds at this time to praise God, let us take the occasions of stirring up our own and others' spirits to do it heartily and zealously, that God finding his bles.sings conferred on a grateful people may never repent any kindness done; but may go on to add victory to victory, success to success, blessing to blessing, till he have finished the good work done for his churches, and accomplished the promises wliich he hath made for destro}'ing the kingdom of Antichrist, calling the Jews, bruiging in the fulness of the Gentiles, and consummating all things by his last and most glorious coming.

Wherefore, ' Bless tlie Lord, 0 my soul: and aU that is within me, bless his holy name. Bless the Lord, 0 my soul, and forget not all his benefits. Jly heart is fixed, O God, my heart is fixed: I will sing and give praise. Awake up, my glory : I myself wU awake early. My tongue shall speak of thy righteousness, and of thy praise all the day long.'

' Behold, bless ye the Lord, all ye servants of the Lord. Give unto the Lord glory and strength: give unto the Lord the glory due to his name.'

' O give thanks unto the Lord, for he is good : for liis mercy endureth for ever. Let the redeemed of the Lord say so : whom he hath redeemed from the hand of the enemy.' Let them that were exiled say so, whom he hath brought to the place of their habitation. Let them that were oppressed say so, whom he hath eased of their hea\7- burdens. Let them that are freed from the infectious plague, and from pinching famine, say so. So let them say who are restored to a free exercise of their religion. Praise ye the Lord who quietly sit on your tlirones of judgment, to execute righteous justice and judgment. Praise ye the Lord that freely go to your 'Sec. 86. »Sec. 116, 118. ' Sec. 120. * Sec. 121.

GOUGE ON PSALM CXVI.

[Ver. 19.

churches to preach and hear God's word, and to observe all his holy ordinances. Praise ye the Lord that peaceably exercise your callings, possess your lands and inheritances, eat the fruit of your labours, enjoy mutual communion one with another, and partake of other benefits of the divine providence. Praise ye the Lord all ye members of the true church. Blessed be the Lord out of his chiu'ch. Praise ye the Lord.

And now, good Lord, as thou hast given such occasions of praising thy name, perfect this praise by perfecting the good work which thou hast begun for thy churches. Leave not him whom thou hast raised up to be thy church's deliverer to the malicious and mischievous plots of his enemies.

Be thou his strength, his rock, his fortress, his deliverer. Uphold him with thy right hand, till he have performed all thy pleasure. Amen. Amen.

PKINTED BV BALLANTT.NE AND CO., PBINTEBS, EDIXBURGU.

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