Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 4 · Sermon 3
SERMON III.
PSALM 4.3.
But know ye that the Lord hath set apart him that is godly for himself: the Lord will hear me when I call unto him.
There were two Persons especially whom King David did apply himself to in his present distress of Rebellion and Opposition against him: The one was, God Himself, the God of his Righteousness: And the other was, The Sons of Men, who were Adversaries and Enemies to him. To God Himself, by way of Complaint, and Appeal, and Petition, in the first verse of this Psalm. To the Sons of Men, again three manner of wayes: First, By way of Expostulation in the second verse, How long will ye? &c. Secondly, By way of Information, in the third verse, But know ye, &c. Thirdly, By way of Direction in the fourth and fifth verses, Stand in aw, &c. Offer the Sacrifices of, &c. Having dispatcht the first of these, viz. The way of Expostulation in the second verse. Our business at this present time is with the second, viz. The way of Information in the third, which lies as it were in the midst betwixt them both, But know ye, &c.
IN the Text it self we have three general Parts considerable of us: First, The word of Discovery or Information, Know ye. Secondly, The thing it self, which is discovered by it, That the Lord hath set apart him that is godly for himself. Thirdly, The Inference from it, and that is, That therefore the Lord would hear when he call'd unto him.
First, I say, Here's the word of Discovery or Information, Know ye: I call it in our expression, The word of Discovery, as being that which is uppermost in it; but indeed it has a three-fold force or emphasis with it: First, Of Instruction, to those which are ignorant; Know ye, that is, be ye inform'd and advis'd about it. Secondly, Of Conviction, to those which are wilful; Know ye, that is, Believe ye, be assured of it, and throughly perswade your selves of it. Thirdly, Of Remembrance, to those which are forgetful, or inconsiderative of it; Know ye, that is, actually think of it, and consider of it, and lay it to heart. There are all these notions in this Expression.
First, It is a word of Instruction to those which are ignorant: Such was the case of many of those whom David at this time had to deal with. It is said of them, That they followed Absalom in the simplicity of their heart, and knew not any thing, 2 Sam. 15.11. Now such as these he does here instruct, and tells them how the case stood, which was very requisite and commendable in him. It is not enough to reprove others, but we must likewise inform them; not only tell them of what is amiss and blame-worthy in them, but also acquaint them with that which is their duty, and what is to be done by them. Thus does David with these here in the Text; as he censures them in the verse before, as we have heard out of that, How long will ye? &c. So he instructs them here in this, Know ye. Therefore Solomon tells us, That Reproofs of Instruction are the way of life; when we teach as well as reprove. This is that which lies upon us, especially in the work of our Ministry; Reprove, rebuke, exhort, &c. 2 Tim. 4.2.
And the reason of it is this, because a great part of many peoples miscarriage, it does lie in their simple ignorance, and not understanding of that duty which is required of them. Therefore they do no better, because they know no better, and are no better inform'd: My people are destroyed for lack of Knowledge, Hos. 4.6. Now because of this, they had need to be taught, and their Judgments to be well inform'd, that so from thence their practise may be regulated and better disposed: The light of the body is the eye: (sayes our Saviour) if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. And if the light that is in thee be darkness, how great is that darkness, Matth. 6.22, 23. By the Eye we are to understand the Judgment and Mind, which must be inlighten'd by God's Spirit, before the whole man can be inabled to walk in wayes of piety and goodness: Without knowledge the mind is not good, Prov. 19.2.
This directs therefore Teachers and others what to apply themselves to: There are many, sometimes, which are very sharp and harsh in the reproving of others for what is blameable in them, but never go about to inform them, and instruct them better. This is very hard and tyrannical, and a severe kind of dealing with them: We should be tender of the Spirits of our Brethren in this behalf, and not exercise too much rigor on them, but as we reprove their miscarriages, so likewise rectifie their judgments, as David seems to do here in this present passage; Know ye: It is a word of instruction to those which are ignorant. That's the first.
Secondly, It is a word of Conviction to those which are obstinate: As there were some amongst these people which were ignorant, and so did not know their duty; so there were others also amongst them which were obstinate and wilful, and would not know it, or at least did not altogether give so much credit and assent to those truths which did concern them in this particular; but thought they might do as they list, and should escape well enough for all that. Now for these, sayes David here to them, Know ye; that is, be assured of it, and take it for granted. And so it is not onelyonly a word of Discovery, but also a word of Authority: It is (as it were) a threatning, or a Triumphing word, whereby the holy Prophet does in a manner insult over them, from the Call which he had from God, to that place in which he was, and the certainty of his owning of him in it; Know ye, that is as much as if he should have said unto them; I would have ye to know this, for all your obstinacy and presumption, that this is a business which God Himself is interessed in, and which you shall find to be so at last by experience.
Thirdly, It is a word of Remembrance to those which are forgetful: There are many which do absolutely know such and such things to be so as they are, and are really perswaded of them; but yet they do not alwayes think of them, and reflect so effectually upon them, as from whence to have their practice fram'd and order'd accordingly. Now therefore this is another thing which David does here for these persons, whosoever they were, to admonish them, and put them in mind of that which they knew, so as to consider it, and to ponder upon it; as that which would be of use unto them: whereby he does signifie unto us, what is the duty of every one besides; namely, to take all things in with them, and to be well advis'd before they do any thing which they undertake, or are ready to do; that so in conclusion they may have so much the more comfort in it, and not repent of it afterwards when they have done it. It is the weakness of some kind of people, that afterwards they inquire; they venture sometimes upon unjustifiable and unwarrantable courses, and then when by the event they find the inconveniences of them, all that they have to say for themselves is this, That they did not know it; yea, but whose fault is that? It is that which they should have done, they should have consider'd what became them, and was their duty in such and such circumstances. This does David here suggest to these sons of men, Know ye, i. e. Consider ye. And so much for the first general in the Text, viz. The word of Discovery.
The second is the thing it self, which is discover'd by it, That the Lord hath set apart, &c Where there are three several & distinct arguments used by David to this people, to take them off from an Opposition of him, and Rebellion against him in his Government: First, His personal Qualification, He was godly. Secondly, His Call to the Place, He was chosen and set apart for it. Thirdly, The derivation of his Authority, together with the improvement; from whom, and for when it was; from the Lord, for the Lord Himself.
First, One argument which David here uses to these people to qualifie them, and to keep them in order from all extravagancy, is the qualification of his own Person; A godly man, Chasidh; as it is here in the Text, He stands upon this. Where we will take notice again of two things more: First, Of the manner of Expression. And secondly, Of the Thing it self.
For the manner of the Expression, it is here worth our Observation; that David all this while speaks this of himself, whom he means by this godly man: He hath set apart him that is godly; that is, He hath set apart Me, who now speak and write these things to you: He means and intends himself by it. And there are two things here still considerable: The one is his Faith, for the owning of that work of Grace which was in truth in him, in his implicit Intimation. And the other is his Modesty, in his expression of it in a third Person.
First, I say, here is his Faith, in owning of the work of Grace in himself: This is that which it becomes Christians, as they have occasion for it, to do; where there is true godliness in them indeed, not to disclaim it, or to deny it in themselves; but with all sobriety and thankfulness to acknowledge the work of God upon their hearts, and to give him the glory of it: Thus does David here in this place, Him that is godly, thereby aiming at his own person; and so are any others to do besides. There are three things which are pertinent hereunto: There's the having of Grace, the discerning of Grace, and the acknowledging of it. The first layes ground for the second, and the second for the third; and all must go together. We must have it, that we may discern it; And where we do discern it, we must own it, and acknowledge it in our selves. It is a great piece of sullenness in any, that they will rather yield to the false suggestions of the evil Spirit questioning Grace in them, then to the testimony of the Holy Spirit of God witnessing it to them, as it is the disposition and practise of many people in the World to do.
Let us therefore remember this, to look upon both sides in us; to see, not onelyonly what is evil, but also as well what is good: The one to humble us, and the other to comfort us, and to incourage us, and provoke us in goodness: That having more Grace in us, we may accordingly walk answerable to it, and be so much the more fruitful in it.
Yea, let us learn from hence likewise, not to be ashamed of the profession of godliness, or the Service of Christ, but to stand to it as much as we can, and to rejoyce and glory in it: As David here seems to do in this expression before us, The Lord hath set apart him that is godly to himself: This good man was not shy of appearing to be a godly person, as thinking that that might any way stand in his light; But he professes it, and reckons himself in the number of the rest of God's Servants, whatsoever might possibly come on it. There are many which are no further for Religion, then as they conceive it may be profitable and advantageous; where they think there is any shame or reproach mingled with it, they are ready almost to disown the principles of it. But we should learn to do otherwise from this Example here before us, considering that he that's ashamed of Christ and his words, of him will Christ himself be ashamed before his Father and his holy Angels, Mark 8.38. That's one thing here considerable, David's faith and courage in owning of the work of Grace in himself, and the profession of godliness.
The second is also his modesty, in the manner of expression; In that he gives it in a third person: It is not me that am godly, but him that is godly; though (as I said before) he meant himself by it. This shews in what sort our Graces are to be owned by us, namely, with all the meekness and humility that possibly may, and with freedom from any vanity of spirit which may adhere unto us: This is to be joyn'd to the other both in our affection and also in our practise, as it was here with this godly man; that we may walk in the middle, betwixt discouragement and ostentation: The more godly any have been, the less forward have they been also to boast or glory in it. Though they have gloried in God himself and their Profession, yet not in any Vertues or Qualifications as considerable in themselves; here they have been a little more restrain'd, and have suffer'd rather another then their own mouth to praise them, when at any time they have been in a manner compell'd and forc'd thereunto; yet they have not done it without some kind of restriction, and concealment, and reservation, whereby they might qualifie and mollifie such expressions. As Paul, though he spake it of himself, as being caught up into the third Heaven, and partaking of those extraordinary Revelations; yet he does not directly name himself in it, but expresses it rather in a third person: I knew a man in Christ above fourteen years ago, &c. Not my self, but a man in Christ, 2 Cor. 12.2. So here, Him that is godly. So much for that, the manner of expression; that's the first thing considerable.
The second is the thing it self, and that which is here chiefly intended and driven at by David in this Speech, which is this; That upon the consideration of that piety and godliness which was in him, it concern'd these persons to take heed how they opposed him; yea rather all they could to close and to comply with him. And this it was an argument to them, howsoever we consider them; whether we look upon them as those who were (some of them) godly themselves; or whether we look upon them as those which had no principles of godliness in them. If we look upon them as those which were goldly, so it was an argument of Perswasion. If we look upon them as those which were otherwise, so it was an argument of Caution.
First, I say, if we look upon them as godly, so it was an argument of perswasion, that therefore they should own a godly man. The more godliness that any have in themselves, the more it becomes them to close with godliness in others, and to imbrace them upon that account, as like to like; sutableness of Principles, it calls for correspondency of Affection. And those which profess Christianity, should very easily incline to those which are partakers of the same precious Faith together with themselves: Certainly it is a very great argument to the discharge of that duty and respect which we owe to such and such persons, in what ever Relation to us; when we shall consider that they are such as have the truth of Grace in them. It is that which the Apostle urges upon Servants for obedience to their Masters, 1 Tim. 6.2. That they that have believing Masters, should not despise them, because they are brethren: but rather do them service, because they are faithful, and beloved, partakers of the benefit. Of the benefit, that is, of the benefit of the Gospel, and of the Grace of God in Christ. Those who have such Masters as these are, if they be godly Servants, they should be quicken'd in their duty to them upon this consideration. And so it will likewise hold in any other relation besides; which is not so to be taken, as if the contrary did discharge them from duty: As if those which had ungodly Masters, or Governors, or Parents, or whatsoever they be, might therefore be disobedient to them: No, that's not consequent from it. But that those which have godly ones, should be so much the more provoked to observe them; especially if they be such as are godly and religious themselves.
Indeed there are many sometimes who are ready to make use of this argument, which have least interest in it; who, under the pretence of godliness, carry on their own naughty and wicked designs, and thereby endeavour to ingage others to themselves: Which serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple, as the Apostle Paul speaks, Rom. 16.18. But this is no reason why therefore those which are really good, and have the principles of Piety in them, should not therefore upon this account be regarded. David's case in this Text was otherwise, and therefore he prefixes a word of certainty and assurance before it, Know ye that the Lord hath set apart him that is godly; as if he had said, I do not herein go about to delude or deceive ye, the case is thus with me, and let it therefore be an argument to you: An argument of perswasion to you which are godly your selves; that's the first.
Secondly, An argument of Caution to those which want these Principles in them; That they might take heed how they opposed such an one as he was, a Godly and Religious person. It's very dangerous and hazardous to do so, and carries a great deal of evil and inconvenience with it: For those which oppose the godly, they do oppose God Himself, whose they are, and who has interest in them, as Gamaliel sometime concluded, Acts 5.39. And their Redeemer is mighty: The Lord of Hosts is his Name, Prov. 23.11. and Esay 47.4. Which is also intimated in the latter part of this Text, as we shall see when we come unto it; The Lord will hear when I call unto him. And so much of the first argument which David here uses to this people, to take them off from their opposition against him, and to work them to a friendly compliance. And that is the qualification of his Person, a Godly man; Him that is godly.
The second is, the remarkableness of his Call and Designation to the place; The Lord hath set apart, &c. The words in our English Translation express it but by halves; there's somewhat more according to the Original implyed in them, then is here exprest, and that is, He hath set me apart wonderfully. The Hebrew word is Hislah, which signifies Mirabiliter Segregavit, from Pele, which signifies Mirabile: And therefore the Septuagint renders it by foreign. And St. Jerom and the Vulgar Latin Mirificavit. And indeed there are both Notions in it, which are considerable of us: First, The Designation it self, He hath set me apart. And secondly, The manner of doing it, Wonderfully, in a miraculous manner. Wee l speak a little to either of them, that we may give the fuller account of the Text.
First, Here's his Designation it self, Every one that is a godly man, is not presently fit to be a King, or to be a Prophet, to be a Governor and Ruler of others, and to sustain any Publick Place of Trust, and Service, and Imployment, whether in the Church or State. Therefore if David have no more to say for himself but only that, That he is a godly person, he is short of the mark, and is not likely to prevail any thing upon those with whom he has to deal: And so himself does make account of it; for which reason he adds this to it, His Commission and Call to the Work, The Lord hath set me apart. This is that which is requisite in every one else besides; whosoever undertakes any business, especially of Publick Interest, and expects to be accepted in it, he must make good his Designation unto it: That he is no Incroacher nor Usurper, nor Intermedler; but has Ground, and Warrant, and Authority for that which is undertaken by him, as appointed to it by God Himself. Whiles it is said here, That the Lord had set him apart; This expression does contain divers things in it, and it is perform'd three manner of wayes especially: First, In God's eternal Counsel, and Purpose, and Decree concerning him. God had set him apart so. And so is every one else set apart, who is set apart by him to any Work or Imployment: God's Decree does pass upon us, not only as to our eternal Salvation, but also as to all those Offices and Services which he requires of us in reference to this present life: Hence it is said of Paul, That God had separated him from his mothers womb, that he might Preach Christ amongst the Gentiles, Gal. 1.15. Not that he was then put into that Service as soon as he was born, which he was not in many years after; but that then the Lord did look upon him, as who (in his Purpose and Counsel) was design'd and set apart by him for the work of the Ministry. And so Jeremy to the like effect, Jer. 1.5. Before I form'd thee in the belly, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and ordained thee a Prophet unto the Nations. So John Baptist also, and divers others.
Secondly, By way of Qualification, God does then set men apart for any Office or Service, as he does inable them for it: And they are herein said to be set apart, as hereby there is a distinction made of them from other persons. All men are not originally qualified for such and such Imployments; there must be a particular qualifying of them, which is a segregation of them on God's behalf: He does thus set them apart, as he does give them qualities and abilities for such and such Performances. This is now under the Gospel a more especial fruit and consequent of Christ's Ascension, as it is signified to us in Ephes. 4.8. When he ascended up on high, he led captivity captive, and gave Gifts unto men. These Gifts so far forth as he does disperse among such and such persons, so far forth does he by them distinguish and set them apart. Thus he sets apart for the Magistracy, by giving the Spirit of Government: And thus he sets apart for the Ministry, by giving the Spirit of Instruction: And thus he sets apart for the Souldiery, by giving the Spirit of Valour, &c. And so for any other Callings which are considerable, either in Church, or State, or Common-wealth; men are then in one respect designed, and set apart unto them, when they are gifted and qualified for them.
But thirdly, That's not all; there is a further setting apart in Providence, and actual disposition of such Persons in such and such places; which is done by God himself, in the use and improvement of men, as Means and Instruments hereunto: Thus David was set apart to the Kingdom by the hands of Samuel, who anointed him King of Israel, 1 Sam. 16.13. And afterwards by all the Tribes of Israel, 2 Sam. 4.3. Who are said to have anointed him also; that is, to have signified their consent, and allowance, and approbation of that anointing, which was perform'd by the Ministery of the Prophet: And thus Paul was set apart to the Ministery; Who enabled me, counted me faithful, putting me into the Ministery, 1 Tim. 1.1…. Separated unto the Gospel of God, as he sayes of himself, Rom. 1.1. To wit, by the Election of the other Disciples, Acts 13.2. Separate me Barnabas and Saul, for the work whereunto I have called them; So far forth as the Disciples separated him by the Command and Injunction of God himself; so far forth was he set apart by the Lord, which is also considerable in any other Ministers besides.
Now this setting apart to any Work or Service whatsoever, is that which every one should look to for themselves, in reference to their acceptance of it. There are many which now and then take upon them the performance of those kind of Works which they are no way appointed unto; and especially in the work of the Ministry, as thinking that it is enough for them to have such and such Principles in them, and that these do authorize them for it: No, but it will not serve the turn, so as hereby to approve themselves to the judgments of any rational persons. David contented not himself in this, to alledge his godliness, but instances also in his setting apart, and Designation, and Call to the Imployment. And so must we, godliness consider'd at large, does not give us ability for any performance simply, but gives us faithfulness in the use of that ability which God has otherwise bestowed upon us. It does not make men Merchants, nor Physicians, nor Magistrates, no nor Ministers themselves; but makes them faithful in the execution of these several Offices which God has put them into: To Trade with Conscience, to Relieve with Chearfulness, to Rule with Diligence, to Preach as the Oracles of God; and every way to Minister, as of the ability which God Himself gives, as good stewards of the manifold Grace of God, 1 Pet. 4.10, 11. And so much for the Designation of David, consider'd simply in it self; The Lord, He hath set me apart.
The second is the Modification of it, or manner of performance; He hath done it miraculously, He hath wonderfully set me apart. There's an argument also in that which was very observable; God's Designation of David to this Place of Government, which he did now sustain, was after a strange and eminent manner, as himself sometimes does signifie in Scripture, as Psal. 78.70, 71. He chose David his Servant, and took him from the sheep-folds: From following the Ews great with young, he brought him to feed Jacob his People, and Israel his Inheritance. He chose David his Servant; there the Lord set him apart: He took him from the sheep-folds, and from following the Ews, &c. there he set him apart miraculously. Both together were a special argument for these peoples acceptation of him, and closing and complying with him.
This (for the use of it) is appliable to any others besides; not only in the Magistracy, but in the Ministery; that those whom God hath more apparently design'd, and set apart, and appointed to this Work, they be not rejected or refused by us; but that accordingly we give all due regard and attendance to them in that Imployment. The Lord (sayes David) hath set apart him that is godly; He is not only godly, but set apart: Besides the qualification of his Person, there was also his Call to the Place, as proper unto him. And that's the second Argument.
The third is the improvement of his Authority, together with the derivation of it; The Lord, for himself: By which expression we see the usefulness of such Persons as those are whom God Himself is pleas'd to lay claim to. Magistrates and Ministers, and all such publick Persons as those are, they are ex officio in regard of their Place, serviceable to the Lord, and do in a manner that work which is his. As they are from the Lord, for the derivation of their Authority, so they are for the Lord also, for the improvement. For Magistrates (to instance in them as most pertinent to the present Text) ye shall see it made good unto you in Scripture; as Jehoshaphat speaks to the Judges, Ye judge not for man, but for the Lord, who is with you in the Judgment, 2 Chron. 19.6. And speaking of the Magistrate twice in one verse, Rom. 13.4. He is call'd The Minister of God; not that he is so alwayes for his Person, but that he is so for his Office: His Place is to be the Minister of God for the publick good, as is there also signified, and here in the Text, The Lord hath set him apart to Himself.
This is true according to a two-fold manner of explication: First, To Himself, in a general Consideration. And secondly, To Himself in a Particular: To Himself, as to do all those things which may any way within his sphere and compass promote the glory of God. And to Himself, that is, more particularly for the advancement of God's Worship and Service.
First, To himself in a general Consideration; that is, for the glory of God at large in his opportunities for it: The Lord has instituted and ordain'd Magistrates and Rulers as his Deputies and Vice-gerents, which might be serviceable to his own Majesty in the ordering and governing of the World, and the keeping up of his Soveraignty in it. Not that he does any way need the help of any men in the World, who are all nothing to Him, as being All-sufficient in Himself; but that he is pleas'd voluntarily to imploy them, and to make use of them for such a purpose as this is. He that is altogether Absolute and Independent, yet is pleased to make use of his Creatures as subservient to Himself, and so far forth to honour them, as to accept of Service from them, and to make choice of them in order hereunto.
This has a double ingagement upon two sorts of Persons: First, Ʋpon the Persons themselves which are in any such Place as this is, Magistrates and Governors, and the like: To teach them, that as they are appointed and set apart for the Service of God in regard of his Intendment; so, that they would be careful to apply themselves thereto, as for their own Improvement; and bend all their studies, and labours, and indeavours possibly to this business. The more that God is pleased any way to make use of us, the more should we for our parts take care that we may be useful to him; and the more that He for his part does set us apart to himself, the more should we set our selves apart to him. And as we are Ministers of God by Designation, so to be Ministers of God also by our Imployment; considering this, that the Lord has set us apart not for our selves, but for Himself and his Glory.
Secondly, (which is the scope of the Text) Here is an Use also for those which are Inferiors, and under the Government of others; that they would from hence submit unto them, and do that which by lawful Authority (and in lawful things) is required of them, as considering that herein they are subject to no other then God Himself. As it is an argument to the others to do nothing but what is just and lawful, considering what Person they serve for; So it is an argument also to these to yield Obedience to all regular Commands imposed by them, as considering whom they serve in them. This is the argument which is so much prest by St. Paul in that famous place of his, Let every Soul be subject unto the higher Powers: for there is no Power but of God. (And) The Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God, &c. And again, verse 4. For he is the Minister of God to thee for good, &c. And verse 5. Ye must needs be subject, not onelyonly for wrath, but for conscience sake. For conscience, namely, to God, whose Commandment is obeyed in it. That of the first Explication, God sets apart Magistrates to Himself: That is, in the general, (in whatsoever improvement) for his own Honour and Glory.
But secondly, We may also take it Restrictively (which will be a very seasonable Observation for these present times) to himself; that is, for his own Worship and Service, and the advancement of Piety and Religion. God has set apart him that is godly to Himself, for the promoting of Godliness, and the setting up of Christianity in the World. According to which Explication, there are two points which will follow herefrom: First, That matters of Religion are the Magistrate's Interest, such things as which he is concern'd in. Secondly, That matters of Religion are the Magistrate's Duty, such things as which he is ingaged in. They are such as in which he may meddle without pragmaticalness; and they are such as in which he ought to meddle, and cannot avoid, with the discharge of his Office: Each of these Points are here included.
There are each of these Points in it, but the latter includes the former, which therefore we will keep our selves to. If Magistrates be ingaged in Religion, as a part of their Duty; they are then also concern'd in Religion as a part of their Interest; and it is no pragmaticalness in them, or intermedling, to take care of that, which it were sinfulness for them to neglect, and not to take care of. Now this is that which is here considerable of us, because it is that whereunto they are ordain'd, and set apart: They are keepers of both Tables of the Law, as God has appointed them. Indeed as to the Ministerial performances, preaching, and administration of the Sacraments, and such matters as these, these do not belong to the Magistrate in his own person: It pertaineth not to thee, sayes Azariah the Priest, to King Ʋzziah, when he took upon him to burn incense, 2 Chron. 26.18. But though the performances themselves do not, yet the care that others do perform them, this does appertain unto them. Magistrates are to see that the Word of God be soundly preach'd, and the Sacraments rightly administred in those places which are under their Government. And the Lord has set them up and set them apart, that so it should be with them: Not onelyonly to look after the State, and to provide for the welfare of that; but also to look after the Church, and to provide for the good of that likewise, as upon which the other does much depend. Hence do we find in the story of the Kings, how accordingly as they have either been diligent, or fail'd in this particular, so they have been also either praised or discommended by God Himself. But this point is not that which is so mainly intended here in this Text, and therefore I will not now at this time so much insist upon it. That's the third Argument used here by David, for his acceptance and entertainment; not onelyonly that he was godly and set apart, but set apart for God. And so much of the second general in the Text, which is the thing it self discover'd; The Lord hath set apart him that is godly for himself.
The third and last is the Inference from it; The Lord will hear when I call unto him, which has a force with it dependent from all that went before. Because I am one that is godly, chosen by God, and for his Service, therefore he will hear me in those Complaints which I put up unto him, against those that oppose me. Here's David's good perswasion which he had of God, as to the hearing of his Prayers; which makes also as an argument to the people for their hearing of him, inclining to him, and complying with him: And so accordingly we may take it either in its simple proposition or scope.
First, For the simple Proposition of it; The Lord will hear (me) when I call unto him. In the first verse of this Psalm, there David had pray'd that he would then hear him; here in this he affirms as much of him: This is the confidence which we have of him, sayes St. John, that if we ask any thing according to his will, he heareth us: And if we know he heareth us, we know we have also the things which we have desired of him.
But how did David come to know this? Or how may any other know it with him? By divers considerations.
First, By the Promise of God; I know that when I call, God will hear me, because he has promised me to hear me in such a case as this is. And there are many Promises which are made to that purpose, which we meet withall every where almost in Scripture, of God's readiness to hear the prayers of his people: And where God has at any time made a promise, we may there safely expect the accomplishment and performance of it.
Secondly, From Trial and Experience; He has heard me formerly, and in the like cases; therefore he will hear me also still, he will not be worse then himself, no more then he will be worse then his word; what he has done, that he is ready to do again also at another time.
Thirdly, From Reason and Discourse, I know he will hear me; because, first, of the justness of my cause, He is a righteous God, and therefore loveth righteousness: He is impartial, whose Eyes cannot be blinded, nor his Ears stop'd. Men, they may be deaf, because corrupted: But not so with God. Secondly, For the holiness of my Person, as accepted by him in Christ: Him that is godly, he will hear him; We know that God heareth not sinners (said the blind man, John 9.31.) but if any man be a worshipper of God, and doth his will, him he heareth: I am careful to hear him, and therefore will he also hear me. Thirdly, His own interest in the business; He hath set me apart, and that in a wonderful manner, and that also for Himself; He is much concern'd and ingaged in it: My Cause and Condition is His own; and therefore I know, when I call to him, he will hear me: These, and the like, were grounds of his confidence.
Now accordingly may we also take courage to our selves upon the like occasions, and be perswaded of the like goodness of God to us, when we stand in need of any thing from him; that the Lord will either grant the thing it self, which we beg and desire of him, or else somewhat else which is equivalent to it, and as good as that for us. He will not be wanting to those which are his in any thing, which may be expedient for them; but will be a God near unto them in all things that they shall call unto him for, as it is, Deut. 4.7. And thus much for the thing it self in the simple Proposition.
Now secondly, For the scope and drift of these words; that is, to perswade these people to obedience and compliance with him: This he does from this Argument and Motive, because God will be sure to hear him. And there's two things again in this: First, He will hear me, to relieve me. And secondly, He will hear me, to avenge me. He will hear me, to relieve me; therefore do not you oppose me for fear ye be frustrated and disappointed: It is not good for you to loose your labour, and to take pains to so little purpose: Then he will hear me to avenge me; therefore do not you oppose me neither, for fear you be punished and broken in pieces. It is not good for you to incur the displeasure of that God that takes the part of his Servants, and of those whom he is pleas'd to imploy in any work for Himself. And this agrees well with that which follows in the next verse, which (God willing) in its place we shall come to. Stand in aw, and sin not; where he scares them from miscarriages, in consideration of the danger of them. And thus much of the words of the Text, as they relate to David himself, consider'd in Person.
Now further, we may, if we please, over and above (as we did a little in the verse before) look upon them in reference to Christ, prefigur'd and represented by David: Here's all this true of him, both as concerning God's setting of him apart, as to matter of designation: As also for his hearing of him, as to matter of acceptance in prayer, and in the cryes which he put up unto him: It holds good of each.
First, As to the matter of designation; we may truly say here, That the Lord hath set apart him that is godly to Himself: He is godly, and set apart; and set apart by God Himself, to Himself. First, He is Godly, or Holy, or Kind, as the word also signifies: This is most true of Christ of any other besides, and so the Scripture exhibits him to us, Heb. 7.26. He is call'd Holy, Harmless, and Ʋndefiled: Heb. 2.17. A merciful and faithful High Priest: Heb. 4.15. In all points tempted like as we are, yet without sin. Secondly, He is set apart in the place now mentioned, Heb. 7.26. Separate from Sinners. So he is also said to be sanctified, which comes to the same effect: And consecrated, Heb. 7. ult. The same which is consecrated for evermore. He is the Lamb without blemish, which is chosen out for the pacification and expiation of the sins of the people. And this again by God Himself to Himself; It is the Lord that hath set him apart: Heb. 5.5. Christ glorified not himself, but He that said unto him, Thou art my Son, this day have I begotten thee. As also he saith in another place, Thou art a Priest for ever after the order of Melchisedec. And verse 10. Called of God an High Priest, &c.
The use of this Point to our selves, is that which David makes it in this Text to these people in regard of himself; to wit, the receiving and entertaining of him: Here's that now which may perswade us to yield to the Scepter of Christ, and to suffer him to reign over us; not to rebel against him, or to oppose his Government of us, upon all these considerations: Because he is godly; and he is set apart, and that by the Lord. Yea, and he is kind too; He is godly, and so we cannot have a better to Rule and Govern us in regard of his Person; Why then should we choose rather to yield to Satan, that wicked one, and Tyrant, and suffer him to have Dominion over us, neglecting the godly and gentle. Again, He is set apart; He is no Usurper, no Incroacher upon us: He has Commission for that he undertakes, a good Title and Claim to this Crown: He is set apart and design'd unto it; yea, and that by One too who has Right and Authority to do it: He is chosen and approved of God Himself, as it is in Acts 2.22. All these are arguments to work with us, and to perswade us to this yielding to him, and entertainment of him; As being One who has the Preheminence of Designation to this threefold Office which he sustains for us, of King, Priest, and Prophet.
Secondly, (which we must also take in with it, in the close of the verse.) He has the advantage also of Audience and Acceptance with God Himself, who has thus design'd him, and set him apart. This it follows from the other, The Lord will hear when I call unto him. This we have also signified of him in that eminent Scripture, Heb. 5.7. Who in the dayes of his flesh, when he had offer'd up prayers, &c. was heard, in that, &c. And Himself bears witness of as much to us, John 11.41, 42. Father, I thank thee, that thou hast heard me: and I know that thou hearest me alwayes. This was the priviledge which Christ had with God, to be alwayes heard of him. What a comfort is this (for the use of it) to those which are Christ's, &c. But so much for this verse.