The First Lord’s Day

01The First Lord’s Day
Psalms 4:6-8.
There are many that say, Who will show us any good? Lord, lift up the light of your countenance upon us. You have put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep: for you Lord, only, make me dwell in safety. 
The scope of this Psalm is to teach us by the example of David how we ought to carry ourselves when we are compassed about with the greatest dangers. Now, two things are performed here by David, which make up the two parts of this Psalm. First, he prays for turning away imminent danger, Psalms 4:1. Secondly, he sets out the effect of his prayer in strengthening his mind, which he attained by this means, and by that in Psalms 4:2-8.
This confirmation is declared by a double reason. First, by an exhortation, which he uses towards his enemies, Psalms 4:2-5. Secondly, by a profession of his confidence that he had in God, from Psalms 4:6-8. In this profession of his confidence, the Royal Prophet shows that he places his chief felicity in God’s favour towards him. And this profession is first illustrated from a comparison with a very unlike and vanishing care of worldly men that they have concerning their own happiness or felicity, Psalms 4:6. Secondly, from the effect of God’s favour, namely, that it brings with itself wonderful gladness to the minds and consciences of those that have received it, Psalms 4:7, in which words the reason and cause is given for the former confession. And then this gladness is illustrated by a comparison of a lesser joy or gladness, which yet is taken by the world for a full joy; and that is the joy that arises from the plenty and abundance of the goods of this life, Psalms 4:7. Lastly, this profession of the Prophet is illustrated from another effect that it brings with it, namely, security and safety from fear, and all cause of fear; the true cause of which is placed in God’s protection, Psalms 4:8.
That all these things may be better understood, we must know and observe for the explication of the words, that by many in this passage is understood to mean all, because what is attributed here to many, agrees with all. Secondly, that by the words they say is not understood here properly as external and vocal speech, but the inward affections, desire, and endeavour; because this saying is also affirmed about those who abstain from outward speech and perhaps cannot speak. Thirdly, that by this exclamation, who will show us any good? a vehement desire is imported. Fourthly, that by good is understood all and everything which appears delectable, whether it seems profitable, pleasant, or in any other way desirable. Fifthly, that by lifting up God’s countenance upon us, is understood a constant phrase of Scripture, the communication and manifestation of God’s gracious presence and favour; for it is a metaphor or speech that seems to be borrowed from the sun rising and spreading abroad the beams of his light, whereby he brings a certain life and gladness to all creatures here below.
Doctrines arising from this. 
Doctrine 1. Our chief felicity and happiness ought to be regarded and sought after above all other things, and that [should be done] throughout our whole life.
This doctrine is thus raised and gathered in that David proposes this as his only comfort which he regarded in the time of his affliction, and which he would regard all his lifetime. Now by the chief good, what is properly to be understood is that in which our felicity consists; in this felicity is contained an affluence or fulness of all desirable good things. And this chief good, as it is imperfectly attained to and possessed here in this life, is properly called our consolation, or comfort. It is called comfort, because it is that which, as it were, strengthens and comforts the mind, and makes it strong and firm against all oppressing pains, griefs, and terrours; for consolation or comfort is properly a mitigation of pain and grief, or a remedy against sorrow and fear.
Reason 1 . The first reason for this doctrine is because the end of our life conflicts with this chief good, and the end in all things is chiefly to be looked at, because whoever does anything not in order to obtain a fixed end, does it but rashly, and without reason. So also, he who lives without having his eye still fixed upon his chief good, lives but rashly and at random, like a brute and unreasoning creature.
Reason 2 . Because from the regard we have for this end, all our actions are to be governed; of which only these can be called right which, as it were, tend to this end in a right or straight line; and all others are wrong, like crooked lines or bypaths turning out of the right and straight way. Therefore, he that lives without regard to this chief and last end, does just as someone intending to shoot at a Butte,1 yet would not look at the mark, but let his arrow loose at random; or as someone that would commit his ship to the wind and waves, never looking to the loadstar,2 or having any care about the haven to which he would arrive.
Reason 3 . Because the chief good is of chief excellence and worth, and therefore also deserves to have the chief place in our thoughts, studies, and cares. Therefore, those who neglect this, and allow themselves to be taken up with other things, are like children, who commonly misregarding things of greatest worth, busy themselves altogether with trifles.
Use. The use of this Doctrine is for Reproof:3 against those who seldom or never think of the end and mark toward which their life should tend; and are not careful about that perfection and chief good toward which they ought mainly to contend; such men’s lives are neither Christian nor rational, but rather brutish and bestial.
Doctrine 2. That a man’s chief good or happiness cannot be found in the goods of this life.
1 A target.
2 A guiding star. 
3 To convince or convict; or to correct (scold) with kindly intent.
And this is gathered from Psalms 4:6, where this opinion of worldly men, that good or happiness may be found in such things, is rejected as vain. The meaning of the doctrine is that a man’s happiness consists neither in riches, nor in honours, nor in renown, nor in power, nor in any goods of the body; nor yet in pleasure, nor in any perfection of the mind, nor in any other similar created good.
Reason 1. Because such goods do not make the man himself good, and therefore neither can they make him happy, but they are common to the worst of men, as well as to good men.
Reason 2. Because such goods are oftentimes the instruments and means of sin and misery. 
Reason 3. Because there is none of them which ought not to be referred to a further good. Therefore, the last, chief, and most perfect good cannot consist in them.
Reason 4. Because none of them can perfect the soul and spirit of man.
Reason 5. Because most of these goods are common to beasts and men, and yet beasts are not capable of happiness. 
Reason 6 . Because oftentimes it is a man’s virtue and perfection to neglect and contemn1 such goods, so that the best and most perfect men are those who take the least account of these outward and worldly goods.
Use. For Reproof: against those who esteem as much of these goods, seek after them as lawfully, keep them with as great care when acquired, and are as loath to leave them, as if they placed their true and only bliss and happiness in them.
Doctrine 3. That our true and chief good consists in our union and communion that we have with God.
This is gathered from these words: Lift up the light of your countenance upon us, O Lord. The meaning is that God himself is our true chief good, effectively as well as objectively, because he alone makes us happy, as the efficient cause; and he makes us happy in himself as the object; that is, by communicating himself to us according to that model of the Covenant: I will be your God; I will be your rich reward. And our communion with God is our formal or inherent happiness, which is usually called the vision or seeing of God, and the beatific 2 vision. Now to see God in Scripture-phrase, signifies neither the light of the eyes, nor the bare speculation and beholding with the understanding, but the full fruition and enjoyment of God as far as it makes for our blessedness. And we attain to this fruition and communion by Jesus Christ our Lord; therefore this consolation must be referred to Christ as its cause, and all that belongs to our happiness must be acknowledged to come by him.
Reason 1 . Because there is nothing else that can bring sound and solid quiet and peace to our souls or satisfy the desires of the nature of man, for all other things are well-noted by Isaiah 35:2 3 to be unsatisfactory things; where also on the contrary, the fat and delightful satiety of our souls, is said to consist in this holy communion. And this same thing, in like manner, is preached to us in several places in the Psalms, That in the Lord’s House, that is, in the communion that we have with God, our souls are filled as it were with fat and marrow, Psalms 83:6 and Psalms 65:5. 1 And as any natural body, out of its own place, never has that kindly and natural rest which it desires, so also man, standing without God, is as it were, out of his own place; and so he cannot rest with true and solid contentment. Also as nothing which is less can fill up the whole capacity of a vessel that is bigger, so nothing that is worldly can fill up the capacity of our souls; and that is because our souls are of a higher and larger capacity than this whole world.
1 Look down on with disdain
2 Experiencing celestial joy (angelic).
3 It shall blossom abundantly and rejoice, Even with joy and singing. The glory of Lebanon shall be given to it, The excellence of Carmel and Sharon. They shall see the glory of the LORD, The excellency of our God.
Reason 2 . Because there is no other thing outside or besides God which for itself is the end to be desired. For all things should always to be referred to God, because he is the first efficient and last end of all things. Therefore, as one going on a journey can never finish it so long as he stays halfway, but ought to proceed to the end, so they that stick either at any creature, or at any worldly matter, can never arrive at the end and perfection of their life. For these are but parts of the way by which we ought to be led to God.
Reason 3. Because there is no other independent good. For he that trusts in someone who depends on another is not sure in his trust, because the other is also uncertain, in that he depends upon another’s pleasure.
Reason 4 . There is no other good that can be imparted to all and every man, together and at once, that are heirs of happiness. For that which is wholly communicated to all and every one, at once and together, ought to be infinite.
Reason 5. Lastly, there is nothing else which in itself is either free from all mixture of imperfection, or can keep us free from all kinds of evil, or make us partakers of all sorts of good. 
Use 1. Of Exhortation: to seek God and his face and favour above all other things whatever.
Use 2 . Of Comfort: for the faithful, who have God for their God, in Christ; for they are partakers of that chief good, and so are truly blessed or happy, whatever otherwise befalls them in this world.
Doctrine 4. That joy which the faithful have from their communion with God, surpasses all other human delights and joys in its sweetness. 
This is gathered from Psalms 4:7 and from 1 Peter 1:8.2 This doctrine may be illustrated and clarified from these passages, as from the passage cited and similar ones.
Reason 1. Because this joy is about the true and chief good. Other worldly joys are either about false and counterfeit goods, or about those which in comparison to the chief good, are but light and of no great value. There is as great a difference between these joys as there is between the fancy and affection of a child moved by the picture or resemblance of food, or drink, or of some other delightful thing, and that affection which men feel arising in themselves from the use of convenient and nourishing food and drink after great thirst and hunger. 
Reason 2. This is why also in Scripture, Psalms 103:1-22, not only the soul, but all that is in a faithful man, is said to rejoice in God. In this respect, there is as much difference between this spiritual joy, and that worldly gladness that arises from other things, as there is between the light sprinkling of the earth with the morning or evening dew, and the thorough wetting of the earth with a plentiful and seasonable rain.
1 Citations would be Psalms 83:5; Psalms 64:5 in the Douay-Rheims; or Psalms 84:4; Psalms 65:4 in the KJV. Psalms 84:4 Blessed are those who dwell in Your house; They will still be praising You. Selah. Psalms 65:4 Blessed is the man You choose, And cause to approach You, That he may dwell in Your courts. We shall be satisfied with the goodness of Your house, Of Your holy temple.
2 Whom having not seen, you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, (1 Peter 1:8).
Reason 3. Because all other worldly joys are fading, temporary and but for a moment, and often end in mourning and sorrow. Whereas, that spiritual joy endures to eternity, as does the good, from whose possession it arises. In this regard also, there is as much difference between this spiritual joy and gladness, and that of this world, as there is between the flame of straw or thorns burning under a pot, and the light of the sun itself.
Reason 4. Because worldly joy is overcome and interrupted by the travails and afflictions of this life, and much more by terrours and anguishes of conscience. But this spiritual joy so overcomes all other afflictions and swallows them up, that it not only makes a man rejoice while he is in them, but also rejoice about them and for them. Acts 5:41; James 1:2.1
Use 1 . Of Admonition: that we do not allow ourselves to be deceived by the pleasures and delights of this world, so that they may not in the least take us away from seeking God; as the Apostle says, That the afflictions of this world are not worthy of that eternal weight of glory, which we expect in heaven.2For indeed we ought to think of the pleasures of this world as not worthy to be compared with that spiritual joy to which we are called in Christ, and in our God through Christ. For those who are led away by the pleasures of this life, from seeking that solid joy in God, act as if they should rest in the smell of food or drink, and so only think to feed themselves while neglecting the solid food itself, until they perish for hunger.
Use 2 . Of Refutation: against that carnal imagination of the world, by which many think that there is no joy or gladness in the practice of godliness; and so they shun godliness and the care of it, as that which is full of sadness and melancholy. But the Scriptures teach otherwise, that the godly are called to this: that they may always rejoice, Php_4:4 3 and that they are always, as it were, feasting with all gladness according to Solomon, Proverbs 15:15.4 The proper cause of this errour is ignorance and a depraved sense of their sins, being like a herd of swine in this, which make it their greatest pleasure and delight to wallow in the mire.
Use 3. Of Consolation: for the godly, in that whatever their outward condition is, yet they have cause for more true joy than can be either felt or understood by worldly men. 
Use 4. Of Exhortation: that striving with our utmost endeavour, we must labour more and more to receive and be sensible of this joy. Now the means which we chiefly ought to use to attain and increase it are these: 1. We must in good earnest remove all hindrances of this joy; that is, we may cleanse and disburden ourselves of our sins by repentance and a real amendment of life. 2. We ought to have a true care that we daily make our union and communion with God more sure and constant to ourselves, by diligent examination and confirmation of our faith and hope. 3. That we are much and often exercised in the religious meditation of God’s Promises, which promise all good things to those who have God for their God. 4. It is greatly conducive to this purpose if we exercise and excite this joy in ourselves, in and by the daily praise of God’s name; that is, in private as well as public thanksgiving, coming from the bottom of our heart, for all those blessings with which God has blessed us in Christ Jesus.
1 So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name (Acts 5:41); My brethren, count it all joy when you fall into various trials, (James 1:2) 
2 For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory (2 Corinthians 4:17).
3 Rejoice in the Lord always. Again I will say, rejoice! (Php_4:4) 
4 All the days of the afflicted are evil, But he who is of a merry heart has a continual feast. (Proverbs 15:15)
Doctrine 5. That this joy and this comfort bring a certain holy security to the consciences of believers.
This is gathered from the last verse of the Psalm. And this is that security in which the Apostle boasts and glories, Romans 8:31; Romans 8:38. If God is for us, who can be against us, etc. For I am persuaded that nothing can separate me, etc. And David everywhere in the Psalms 1:1-6; Why do I fear? God is my rock, etc. This security differs much from carnal security, in which men of this world lie and sleep. 1. Because true and praiseworthy security is grounded upon true faith, and not upon vain imagination. 2. Because it is bred in us by the Word and Promises, and by the preaching and knowledge of the word of God. It does not proceed from traditions or men’s dreams, and sinful habits, as that does. 3. Because this security relies always upon God’s protection, as it is in the Text, You only make me dwell in safety. It does not rely on outward means, or on our own strength and Wisdom 4. Because this security is fed, cherished, and advanced by diligent use of calling upon God’s name, and of all other means that God has prescribed and appointed for us.
Reason 1. Because God’s protection secures believers from all evil, at least from the sting of it, for which reason only is it truly evil; for God has all things, both evil and good in his own power. 
Reason 2. Because God’s presence brings all other good things with it; for God is so good in himself that virtually and eminently, he contains all things in himself that can be called good. 
Reason 3. Because God’s goodness towards believers is unchangeable; so that there can be no danger of this happiness being changed into misery.
Use . For Consolation: of the faithful, namely, that from this ground they may and ought to depend upon God; and lay aside all those anxieties by which they may be discouraged from adhering to God with joy and gladness.
1 e.g. Psalms 31:3; Psalms 71:3.