of the crosse that is so as God either for triall of grace or correction for sinne may deal otherwise as wee may see in good King Josiah who for the sinnes of the land that hastened Gods judgements fell by the hand of Pharaoh Nechoh This serves for instruction admonition and comfort The first Use for instruction For instruction see what a great blessing and priviledge it is to stand rightly in convenant with God whereby hee becometh light or salvation to a man or to a people and the strength of their life for so shall they finde extraordinary preservation in time of danger and strange deliverance beyond humane expectation as here David confesseth and the people of Israel found many a time as when they were pursued by Pharaoh at the red sea Exod. 14.10 â—3 so also when Joshuah wonne Jericho Josh 6.21 Ai Josh 8.28 and slew the five Kings of the Amorites who fought against Gibeon Josh 10.15 c. in which fight the Sunne stood still in the midst of heaven and hasted not to go down about a whole day vers 13. And afterward when divers other Kings with all their power came to fight against Joshuah with much people as the sand upon the sea shore for multitude with horses and chariots very many Joshuah discomfited them all Josh 11.1 2 5 6. And the Anakims against whom formerly none could stand Deut. 9.2 Yet Joshuah drave them out and destroyed them utterly and their cities Josh 11.21 22. The like we may see in the strange victories in the book of the Judges by Deborah and Barak against Sisera Judg. 4.15 c. By Gideon against the Midianites Judg. 7.22 c. By Jephtah against the Ammonites Judg. 11.32 33. By Sampson against the Philistims Judg. 15 and 16. chapters and so by Jonathan and his Armour-bearer against a garrison of the Philistims 1 Sam. 14.15 By Davids many victories over them before mentioned by Asa against the Ethiopians 2 Chron 14.9 c. Jehoshaphat against Moab Ammon and Mount Seir 2 Chron. 20.12 c. and Hezekiah against Sennacherib Is 37.36 The second Use for instruction Also here see the misery of those that be out of covenant with God for the Lords power is ever against them unlesse when he will use them as a rod and scourge to punish the rebellious as Is 10.5 6. and therefore wo unto them as Hos 9.12 with Deut. 32.30 The Use for admonition 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 trust in God pray unto him and walk in obedience Also as we desire to scape the Lords hand in our overthrow let us beware of the state and properties of Davids enemies The Use for comfort For comfort to the godly fighting the Lords 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 Joshuah of Jehoshaphat c. as Elisha said where is the Lord God of Elijah 2 Kings 2.14 for he is without shadow of change Jam. 1.17 Vers 3. Though an hoste should encamp against me my heart shall not fear though warre should rise against me in this will I be confident The meaning of the words HEre the Prophet returnes to make mention of his courage and confidence against his enemies more fully expressing the same then he had formerly done by making supposall that with all their force and in their greatest fury they should set upon him saying though an hoste should encampe against me there is the supposall of their force and yet he would not fear and though warre should rise against me there is the supposall of their rage and fury yet in this will I be confident But what meanes 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 warre made against him wherein he would be confident upon his having God for his light c. The first observation 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 affections of the heart David here professeth his heart was free from fear and that hee was confident And to clear the proposition it containeth two things First that fear and confidence are contrary affections this is acknowledged by the very heathen as a principle in naturall philosophy which none can deny that know the nature of these affections What fear is or feel the force of them For fear is the fainting or falling down of the heart upon the apprehension of evill either present or imminent as Luk. 21.26 Mens hearts failing them for fear What confidence is But confidence is the trust or perswasion of the heart to escape evill and to enjoy good as Psal 37.3.5 Secondly that these affections are seated in the heart is likewise acknowledged by naturall men and plain also in Scripture for fear see Luk. 21.26 as before and for confidence Psal 28.7 The Lord is my strength and my shield my heart trusted in him The Reason The reason hereof is the will of God Almighty the maker of mans heart as Psal 33.15 He fashioneth their hearts alike and he made this contrary to that Eccles 7.14 The use for instruction The application is twofold First for instruction see here that one of these two must needs possesse every one of our hearts for these affections are naturall and who will exempt himself from that which is mans naturall estate Elias was a man subject to naturall passions James 5.17 and said of himself I am no better then my fathers 1 Kings 19.4 Whether Adam by creation were endued with fear Quest Was Adam endued with fear by creation Answ Adams fear by creation was filiall of God but servile fear was not in him till he sinned against God Of this we may say as of shame Gen. 2.25 They were both naked the man and the woman and were not ashamed with Gen. 3.9 10. The Lord God called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I was afraid because I was reaked and I hid my self The Use for admonition 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
us to shame and goest not forth with our armies verse 9. The first Reason The reason is two fold First to shew themselves thankfull for blessings received for so God is honoured Psal 50.23 Who so offereth praise glorifyeth me which is very profitable as Luke 17.17 18 19. The second Reason Secondly to lay a ground of assurance of deliverance in present evills For hereby their hearts are setled in assurance of Gods power and further in the love of his mercy as appears by that of David 1 Sam. 17.34 c. The Lord that delivered me out of the paw of the Lyon and out of the paw of the bear he will deliver me out of the hand of this Philistine This serves for instruction and for admonition For instruction The use for instruction see a difference between the wicked and the godly under crosses and afflictions The godly we see here doth guide his affaires with discretion as hee looks with one eye on Gods present judgements so with the other he beholds precedent mercies See Job 1.21 The Lord gave and the Lord hath taken away blessed be the name of the Lord and Job 2.10 What shall we receive good at the hand of God and shall we not receive evill But the wicked are like Haman all his honour is nothing while Mordecai sits in the Kings gate Est 5.13 The godly are like David 1 Sam. 30.5 6. who when the people spake of stoning him encouraged himself in the Lord his God but the wicked like Nabal in distresse whose heart dyed within him and hee became as a stone 1 Sam. 25.37 or like Saul that when God would not answer him consulted with a witch 2 Sam. 28.7 Seek me a woman that hath a familiar spirit that I may go to her and enquire For admonition The Use for admonition labour to become followers of Gods Church and people in this godly behaviour We have just cause so to do in this land every true member of Gods Church Gods favour hath been great unto us in preventing the designs of our enemies and in withdrawing the heavy judgement of plague and pestilence from our bretheren and that not once alone but often the remembrance of which mercies no present judgements should be able to deprive us of Now particularly in the Churches acknowledgement of Gods great favour and mercy to them we have sundry things to note First the Prophet calls Judea wherein the people of Israel dwelt The second Observation Gods land Thou hast been favourable to thy land So Psal 10.16 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. 2.7 Ye defiled my land and made mine heritage an abomination Ezek. 36.5 God is angry with all those heathen that appoint his land into their possession and verse 20. these are the people of the Lord and are gone forth out of his land and Ezek. 36.5 I will bring thee against my land Hos 9.3 They shall not dwell in the Lords land Joel 1.6 A Nation is come upon my land The first Reason The reason or ground hereof is threefold First God chose this land for his own people wherein he promised to dwell among them See Lev. 26.11 Psal 47.4 Psal 48.1 2 3. Psal 76.1.2 Ezek. 20.6 Ezek. 37.26 The second Reason Secondly he became King over this land Zechar. 14.9 Judah was his sanctuary and Israel his dominion Psalm 114.2 The third Reason Thirdly he undertook to be protector and blesser of this land and that in an extraordinary manner as Deut. 11.11 12. The land whither thou goest to possesse it is a land of hills and valleyes c. A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it Experience whereof may be seen by example 1 Sam. 7.10 11 12. 2 Kings 19.32 33. In these respects the land of Jurie was as it were Gods peculiar enclosure hedged in from his commons which was the whole earth This serves for instruction admonition and comfort The use for instruction For instruction it shewes plainly that some lands and people have a priviledge 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 Jewes under the law and all Christian nations under the gospell It is true that by creation and common providence all lands and all people are the Lords as Psal 50.12 The world is mine and the fulnesse thereof yet they onely are his by bond of covenant and so entitled to his speciall mercies that truly receive believe and obey his holy word See Exod. 19.5 6. Deut. 10.14 15. Psal 65.1 The first Use for admonition For admonition it serves two wayes 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 happinesse for their soules they labour to become rightly entitled to the true God by speciall covenant through Christ Jesus for happy are the people that have the Lord for their God Psal 144.15 Now for this end they themselves must seek unto Gods ministers and say as a man of Macedonia did unto Paul in a vision come and help us Acts 16.9 they must enquire of them as the â—unuch did of Philip I pray thee of whom speaketh the Prophet this Acts 8.34 Nay they must study in the word themselves and search the Scriptures daily by the example of the noble Bereans Acts 17.11 And above all they must desire of God that he will teach them to do that which is pleasing unto him as Psal 143.10 The second Use for admonition Secondly to us in this land who by our holy profession do entitle our selves to the true God and say as Psal 48.14 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 people Amongst which we are most in danger of these two first the idolatry of Popery Secondly prophanenesse in Christianity Popery is a false faith and prophanenesse in the profession of the true religion argues a dead faith For Popery it is at this day amongst Gods 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 12.26 28 29. c. For Papists worship God in images as they did now the danger thereof see 2 Chron 15.13 Israel without a true God and 2 Chron. 25.7 The Lord is not with Israel Therefore if we desire the continuance of this priviledge to have our land to be Gods land we must set our selves against Popery lament
as the joviall fellowes of the world do who delight in doing evill and sport themselves in the frowardnesse of the wicked as Prov. 2.14 then certainly our case is wofull we are not so near the state of grace as were Cain and Judas who were touched with legall remorse upon the conscience of their heinous sinnes as we may see Gen. 4.13 14. Mat. 27.3 The second Use for admonition Secondly Gods children may hence learn not to be dismaid for the temporary hiding of Gods face or sustaining of his anger for nothing herein befals them but that which appertains to man even to Gods dear children 1 Cor. 10.13 As we may see in Jod David Ethan the Ezrahite Ps 88.1 2 c. How Gods children must behave themselves when he hides his face from them Herein let us follow their godly practice which was this First to consider their wayes Psal 119.59 that so they might finde out their sinnes that bring the foresaid evils Secondly with sorrow and grief of heart to confesse against themselves Psal 32.4 5. Job 42.6 Thirdly to cry earnestly for mercy as for life and death Psal 51.1 2. Psal 143.1 2. Fourthly walk in new obedience Psal 119.8 16. I will keep thy statutes O forsake me not utterly I have sworn and will perform it that I will keep thy righteous judgements Lastly in the use of Gods ordinances the word and prayer to wait for comfort as Psal 42.5.11 Psal 43.5 Read hear and meditate on Gods word as Psal 119.13 c. yea also watch and wait in prayer Col. 4.2 and if the fear be great humble thy soul with fasting as Psal 35.13 Limit not the holy one of Israel for time or measure of any blessing as the carnall Israelites did Psal 78.41 but with Job wait all our life long Job 14.14 Say with the Church Mich. 7.7 8 9. I will look unto the Lord I will wait for the God of my salvation my God will hear me When I fall I shall rise when I sit in darknesse the Lord shall be a light unto me I will bear the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgement for me Hee will bring me forth to the light and I shall behold his righteousnesse 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 David stiles himself in the second branch of this petition put not thy servant away in anger Where in Davids judgement this is plain The second Observation That to be Gods servant is a good ground and step towards the attainment of Gods favour it is that which gives title to mercy in time of trouble inward or outward Psal 31.15 16. Deliver me from the hand of mine enemies make thy face to shine upon thy servant save me for thy mercies sake Psal 69.17 Hide not thy face from thy servant for I am in trouble Psal 86.4 Rejoyce the soul of thy servant Isa 65.13 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 rejoyce but ye shall be ashamed Behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart The Reason The reason is plain Every true servant of God is certainly in covenant with God by an holy calling 1 Cor. 7.22 He that is called in the Lord being a servant is the Lords free-man likewise also he that is called being free is Christs servant so that whether he be bond or free by his holy calling he belongs to God Now being thus in covenant with God he is entituled to all Gods blessings in Christ and so to the fruition of Gods favour Psal 89.4 20 21 24. I have made a covenant with my chosen I have sworn unto David my servent I have found David my servant with my holy oyl have I anointed him with whom my hand also shall be established my faithfulnesse 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 The first Use for instruction For instruction two wayes First that it is a blessed and happy thing to be Gods true servant Consider what the Queen of Sheba said of Solomons servants 1 Kings 10.8 Happy are these thy servants c. Now Christ Jesus is greater then Solomon Matth. 12.42 and so a better Master Good earthly Masters will honour good servants as Pro. 27.18 He that waiteth on his Master shall bee honoured Prov. 17.2 A wise servant shall have a portion or inheritance among the brethren But how ever some earthly Masters may be Nabals and Labans yet God will not be so John 12 26 Where I am there shall also my servant be If any man serve me him will my father honour See Luke 12.37 The watchfull servants are blessed their Master will make them to sit down to meat and will come forth and serve them as Matth. 25.21 23. Well done good and faithfull servant thou hast been faithfull in a few things I will make thee ruler over many things enter into the joy of the Lord. The second Use for instruction Secondly here see the great errour of naturall men that judge it a vain thing to serve God as Mal. 3.14 Job 21.15 which to bee the common thought of most men their behaviour doth plainly bewray for mark their cariage for diligence in Gods service on the Lords day compared with the pains and pleasure also they take about worldly comodities in the week day their behaviour saith aloud that their heart thinks Gods 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 servants for God taketh pleasure therein Ps 35.27 else he would never undertake for their direction in the way they ought to walk for their provision for all needfull blessings for their protection from all hurtfull evils and for their remuneration both here and for ever as the Scripture saith he doth The first Use for admonition For admonition it serves first to the wicked to beware of wronging Gods servants and to refrain from that course See Acts 5.38 39. Gamaliels counsell 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 Act. 9.4 5. why persecutest thou me c. see Numb 12.8 wherefore then were ye not afraid to speak against my servant Moses and Ps 105.14 15. Zech. 2.8 And if ever they desire the priviledges of Gods servants they must labour to get into covenant with God doing as Saul did Acts 9.5 6. First desire to know Christ then
8.25 The examples of Gods children professing the practice of this duty are many as of Jacob. Gen. 49.10 I have waited for thy salvation O Lord. Job 14.4 All the daies of mine appointed â—ime will I wait David Psal 130.5.6 I wait for the Lord yea my soule doth wait my soule waiteth for the Lord more then they that watch for the morning Yea this is the practise of the Church it self Is 25.9 It shall be said in that day loe this is our God we have waited for him and he will save us This is the Lord we have waited for him All which are an excellent cloud of faithfull witnesses shewing plainly that the duty is required of God and that the performance of it is acceptable in his sight The reasons hereof are plain The first Râ—â—â—â—â— First all afflictions come by Gods disposing and ruling providence aâ— Is 45.7 I create peace and evill Amos 3.6 Is there evill in the City and the Lord hath done it and the removing of them is his doing also for he doth heale and bind up as well as teare and smile Hos 6.2 Jer. 33.6 Therefore it is wisedome to go to him that smitteth and to wait upon sin for help Secondly waiting on God is a work of faith The second Reason Is 28.16 and ascribes unto God the honour of the blessing we wait for when as refusing to wait on God bewâ— aies an evill heart of unbelief as 2 Kings 6.33 Wherefore should I wait on the Lord any longer Thirdly The third Reason by waiting on God we are surely intitled to singular benefits Lam. 3.25 The Lord is good unto them that wait for him See this his goodnesse in sundry particular blessings First they shall inherit the earth that is every good and comfortable blessing in this world Psalm 37.9 Secondly God will save them from their enemies Prov. 20.22 Thirdly he heareth their cry and prayer Psal 40.1 Fourthly they shall never be ashamed Psal 25.3 Is 49.23 Fifthly they shall renew their strength Is 40.30 Sixtly God prepareth for them blessings spirituall in Christ which surpasse the conceit and reach of man Is 64.4 This serves for instruction and for admonition For instruction it may well informe us to conceive The use for instruction what is like 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 enjoyns all his subjects to prepare arms and be in readinesse they will easily conceive they shall have warres And thus deales the Lord with his children he bids them wait upon him for deliverance from troubles when they come Now patient waiting is the act of hope in God for his help which is one part of defensive a â—â—our in time of trouble as Luke 21.19 by your patience possesse your soules Eph. 6.15 And your feet shod with the preparation of the gospell of peace which needed not but for afflictions which are plainly foretold John 16.33 Acts 14.22.2 Tim. 2.12 and preparation for them enjoyned Luke 14.26 27 amplified â—here by two resemblances verse 28. c. For admonition The Use for admonition it serves effectually to stirre up every godly man to make sure he be endâ—ed with these graces and give himself to that behaviour which may enable him with patience to wait on the Lord in the time of affliction Every good husband is provident in summer to make provision for winter and shall not Christians be wise for their soules in the like The way to Christian patience The sure way to Christian patience is this First to break off the course of every sin by true repentance for the guilt of sinne takes away peace of conscience unlesse it be seared and they that are in that estate and case are like the troubled Sea when it cannot rest whose waters cast out mire and dirt Is 57.20 who can rightly wait on God for nothing but judgements for while they go on in sinne they have no title to mercy and therefore it is said the hope of the ungodly shall perish Prov. 10.28 it shal be like the giving up of the ghost Job 11.20 but if they repent putting iniquity farre away as Job 11.14 then there is hope verse 18. Secondly they must believe in God through Christ for this they are justified and have peace with God Rom. 5 1. and this faith is the ground of things hoped for Heb. 11.1 and when it is tryed in affliction it bringeth forth patience Jam. 1.3 the perfect work whereof is this waiting on God here enjoyned Thirdly they must fear God by remembring his hand and providence in these evills that lye upon them for a sparrow lights not on the ground without his will Mat. 10.29 This will check and suppresse both repining and grudging towards God as Luke 23.34.49 and envy and desire of revenge against men and give us hope of a comfortable end Prov. 23.17 18. 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 bee cut off Fourthly they must walk in obedience Psal 7 34. wait on the Lord and keep his may and he shall exalt thee to inherit the earth Be of good courage The second duty whereunto David stirres up himself and others in the time of affliction namely they must not suffer themselves to be daunted dismayed or faint-hearted but stirre up themselves encourage their hearts and keep fast the confidence of their hope even in the depth of distresse this is the meaning Mark then The third Observation Gods children must not suffer themselves to be dismaid or daunted in time of affliction but cheer up their hearts and encourage themselves in the Lord their God See Psal 31.24 Be of good courage Is 35.3 strengthen the weak hands and confirme the feeble knees 1 Pet. 3.4 not being dismaid with any terrour even as David did when his own men would have stoned him he encouraged himself in the Lord his God 1 Sam. 30.6 and this is the meaning of the Apostles charge 1 Cor. 16.3 Stand fast in the faith quit you like men be strong The reasons hereof are plain and of great importance The first Reason First to be fearfull and faint-hearted in affliction comes either from the want or at least from the weaknesse of grace even of that most excellent and needfull grace of faith as Solomon saith If thou be faint in the day of adversity thy strength is small Prov. 24.10 even thy faith as Christ told his Disciples in a great storme upon the Sea Matth. 8.26 Why are yee fearfull O yee of little faith Now there is great danger herein for hence comes Apostacy in Religion when men withdraw themselves for fear of persecution In those the Lords soule takes no pleasure such
his speciall favour as Psal 144.15 But who do so Answ First the man whose strength is in the Lord that is who resteth not nor relyeth upon himselfe but on the Lord and by him is made strong against enemies both corporall and spirituall and also enabled for every good duty which the Lord requireth at his hands And thus understanding the words the point is cleer to be observed That man is in a blessed and happy estate whose strength is in the Lord that is who trusteth not to himself or to any other person or thing for his safety from evills and ability to do well but only on the Lord his God on whom he resteth and resteth by true faith and confidence see Proverbs 16.20 who so trusteth in the Lord is happy and Jer. 17.7 8. Blessed is the man that trusteth in the Lord Psal 125.1.146.5 Happy is he that hath the God of Jacob for his helpe Reason 1 The reasons are First no man is or can be strong by his owne power This is true both in things pertaining to the body Deut. 8.17 18. and to the soule John 15.5 Reason 2 Secondly no enemy shall be able to hurt him that is strong in the Lord. This is true both for corporall and spirituall enemies For corporall see Psal 89.21 22. With whom mine hand shall bee established mine arme also shall strengthen him The enemy shall not exact upon him nor the sonne of wickednesse afflict him 23. I will beate downe his foes before his face Hence Psalme 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about and Psal 27.1 2 3. The Lord is my light and my salvation whom shall I feare c. Jer. 20.11 Reason 3 Thirdly no work nor duty which God requires at his hand shall be hard for him who is strong in the Lord see 2 Cor. 3.5 and 12.10 Phil. 4.12 13. This serves for instruction admonition and comfort For instruction First in the way to true happinesse it stands not in any outward thing Vse 1 as naturall men thinke but in the fruition of the true God for he is the chiefest good whomsoever enjoyes can lack nothing that is good for hee is all in all to those that are his Hence Psalme 33.12 Blessed is the nation whose God is the Lord and the people whom hee hath chosen for his owne inheritance Gen. 15.1 Feare not Abraham I am thy shield and thy exceeding great reward and 17.1 I am the Almighty God walke before mee and be perfect Hence Exod 33.15.19 If thy presence goe not with me carry us not up hence c. He communicates his goodnesse to those that enjoy him as 2 Chron. 16.9 Psalme 28.8 Hence Jer. 9.23 24. Let not the wise man glory in his wisedome c. Vse 2 Secondly see here who be miserable and accursed namely all such as are not strong in the Lord but in themselves or something beside the Lord See Jer. 17.5 Cursed bee the man that trusteth in man and maketh flesh his arme whose heart departeth from the Lord Now such are many as well for earthly as for heavenly things For earthly all such as use unlawfull means to procure earthly blessings as lying fraud stealing oppression c. Can these say as Ps 44.3 thy right hand and thine arme c. Nay as 1 Kings 21.19 Hast thou killed and also taken possession c. And for heavenly they that trust to their owne righteousnesse as Papists doe the Jewes did Rom. 10.3 Vse 3 Thirdly this should admonish us to be as carefull to be strong in the Lord as we are desirous to be truly happy for the man is blessed whose strength is in him To this end wee must give all diligence for three things First that we stand truly in covenant with God in Christ which is by believing on him so Psal 125.1 Secondly that we be upright hearted dealing truly and sincerely with him in our profession 2 Chron. 16.9 Thirdly that we be constant in obedience 2 Chron 15 2. Psal 81.13 Vse 4 Fourthly this serves for comfort to the upright hearted trusting in God and walking in obedience see Psal 91.1 Let such assure themselves the Lord will be their strength see Psal 68.28.35 Psal 28.6 7. They may say as Ps 3.6 and 27.1 2 3. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid The high wayes are in their heart Here the second property of those that are Gods true people is expressed they do sincerely and truly affect the holy worship of God as is manifest by their behaviour in three branches First the wayes to Gods house are in their heart that is they love and like and in heart desire and delight in the ways that lead to Gods house They that be truly Gods people 2 Observation have their hearts set upon the way and means of Gods worship see Psal 122.1 Psalm 26.8 Because by those ways Reason they come to enjoy the presence of God society and fellowship with him in whom they place all their happinesse Vse 1 This serves first to let us see what we may think of those that have no love nor liking to the ways of Gods house but think it is a wearinesse as Mal. 1.13 that say of the Lords day as Amos 8.5 when will it be gone And of the word and worship of God as Job 21.14 Depart from us we desire not the knowledge of his wayes Certainly these are in a cursed estate as Acts 13.10 as Elymas the Sorcerer was see Acts 19.9 Vse 2 Secondly it is a matter of great comfort to those that desire and delight in the meanes wherein they may have society with God in Christ Surely flesh and bloud hath not revealed it unto them Matth. 16.17 Let these consider Luke 11.22 Vse 3 Thirdly it is a good caveat to labour with our selves that the wayes to Gods house may be in our hearts that we may desire and delight in them love and like them Now as we have another Tabernacle and Sanctuary which is Christ Jesus Hebr. 8.2 so our ways are not materiall but spirituall which we must love and minde and that is the Evangelicall worship by which we come to have societie and fellowship with God See Acts 24.14 and 19.9 This is called the Lords high-way Isa 358. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 11.16 and 49.11 and 40.3 and 19.23 and 62.10 Jer. 31.21 Vers 6. They going through the valley of Baca make it a Well even with blessings shall the rain cover THe second evidence of Gods peoples sincere and earnest affection towards his holy worship they do couragiously and comfortably endure and break through all difficulties and troubles in the way That we may conceive so much by the words we must know that the word Baca signifieth a Mulberry tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5.23 24. which loves to grow
I tell you that he will avenge them speedily This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes 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 claime to be Gods people and yet be ignorant of his properties and promises 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame The second Use for instruction Secondly their admiration shewes plainly that there is a justice and wisedome in God even in the course of his providence over the state and wayes of men which many times surpasseth the reach of Gods children to discern and finde out till it please God of himself to reveal the reason and cause of his dealing as Jer. 12.1 2. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgements wherefore doth the way of the wicked prosper c. Who can but admire that the wicked Benjamites should twice prevaile in fight against their brethren that came for the execution of justice upon the sonnes of Belial that had committed villany with the Levites concubine Judges 20.18 c. The Use for admonition For admonition it serves very fitly to move us to godly behaviour under long affliction that we carefully suppresse in our selves all thoughts of hard or unjust dealing in God towards us therein bringing ouâ— hearts to this resolution with Jeremy that God is righteous even then when his dealing seems most strange unto us Qu. How shall we be able so to do Answ By evincing our hearts of four things in God justice soveraignty wisedome and power First of justice to do right to all and wrong to none This is so essentiall in God that he may as soon cease to be God as not to do right Gen. 18.25 Psal 145.17 Jer. 12.1 Job 34.10.23 And therefore the godly under affliction must not be worse than Pharaoh who confesseth Exod. 9.27 I have sinned The Lord is righteous I and my people are wicked Secondly we must lay to heart God soveraignty whereby he may do with his own what he will he may exercise his under the crosse not onely for correction for sin but also for triall of grace as he did Job Job 2.3 We grant this liberty to men over their goods and cattle which are the gifts of Gods providence unto them and shall we deny it to the Lord over man who hath absolute soveraignty over him both by creation and providence Thirdly we must bethink our selves of Gods wisedome which indeed is infinite Psal 147.5 and therefore may in himself 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 power he can bring light out of darknesse 2 Cor. 4.6 and so he useth to do to his children Psal 112.4 so as they shall confesse it is good for them that they have been afflicted Psal 119.71 And indeed whosoever considereth the end which God brought unto Job to David and the rest whom he exercised under great affliction will confesse no lesse These things well considered will make us know our duty and acknowledge that repining against Gods correction continued is ever a fruit of corruption which reigneth in naturall men and maketh them to blaspheme under Gods judgments Rev. 16.9 The Use for comfort For comfort it makes greatly to Gods children under long affliction to consider that such an estate may continue upon his own children and servants by the rule of his justice soveraignty wisedome and power and therefore they need not to murmure or despair when nothing befals them but that which hath befaln their betters in grace as Job David c. That thy people may rejoyce in thee The reason propounded by Gods Church to move the Lord to hasten their deliverance out of misery and the removall of their afflictions namely because thereupon they should be justly occasioned to rejoyce in God as plainly discerning this to be a fruit of his mercy and loving providence over them The third Observation Here then note that when Gods people are delivered from affliction they rejoyce in God as well by receiveing it as from Gods hand as Psal 126.3 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 red sea Exod. 15.1 c. and as Deborah and Barak did Judges 5.1 c. David also Psal 118.1 c. and Jehoshaphat and the people 2 Chron. 20.26 27. The Reason The reason hereof is that though means bee used by Gods people yet they know that the blessing is not in the meanes but in the Lord who doth prosper the same Psalm 44.6 7 8. For I will not trust in my bowe 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 The Use for instruction For instruction it shews us a plain difference between Gods children and naturall men in the fruition of temporall blessings and so gives evidence of nature and grace in the dayes of peace For meer nature looks at outward meanes and at second causes and so men either glory in themselves as Dan. 4.30 or sacrifice to their nets as Habak 1.15 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. 25.32 The use for admonition For admonition it serves effectually to move every childe of God to conform himself to this profession and practise of the godly even for every blessing whether of deliverance from evill or fruition of good to rejoyce in the Lord. This was Davids ordinary practise Psal 34.1 2 4. This also we shall do if we be carefull of three things First to see Gods hand of mercy in every thing wherein we rejoyce as Psal 118.15 16 23 24. The voyce of rejoycing 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 Psal 50.23 therefore David stirreth up his soul hereunto Psal 103 1 2. Blesse the Lord O my soul and all that is within me blesse his holy name Blesse the Lord O my soul and forget not
in my judgements If they break my statutes and keep not my commandements Then wil I visit their transgression with the rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile c. The second Observation The second thing here to be noted is the behaviour of Gods people in this their miserable estate here plainly expressed when they want the sense and feeling of Gods mercy and kindnesse they leave not God but go to him by humble and earnest prayer for some evidence thereof Psal 77.2 In the day of my trouble I sought the Lord Psal 40.11 12. Withhold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me For innumerable evills have compassed me about c. Psal 42.7 8 9. All thy waves and thy billowes are gone over me Yet the Lord will command his loving kindnesse in the day time and in the night his song shall be with me and my prayer unto the God of my life I will say unto God my rock why hast thou forgotten me c. Psal 44.17 24. All this is come upon us yet have we not forgotten thee wherefore hidest thou thy face and forgettest our affliction The first Reason The reason of this their behaviour is partly in their knowledge but principally in their faith in God For their knowledge by Gods word they are certainly assured that mercy is essentiall in God Psal 62.12 Also unto thee O Lord belongeth mercy He is plenteous in mercy Psal 103.8 His mercy is great above the heavens Psal 108.4 The earth is full of his goodnesse Psal 33.5 His tender mercies are over all his works Psal 145.9 Also they know he takes pleasure in those that hope in his mercy Psal 147.11 Now will they that know this do lesse to God then Benhadads servants did to the King of Israel 1 Kings 20.31 32. we have heard that the Kings of the house of Israel are mercifull Kings c. The second Reason Secondly they trust in God and therefore haue recourse unto him in misery and under the sense of his anger Psal 13.3 5. Consider and heare I have trusted in thy mercy Psal 22.1 4 5. My God my God why hast thou forsaken me Our fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded This serves for instruction and for admonition The Use for instruction For instruction it lets us see a difference both in judgement and practise between the godly and the wicked For judgement even about prayer in affliction the wicked ☜ think it unprofitable to pray Job 21.15 Mal. 3.14 But the godly know it is otherwise James 5.16 For practise the wicked call not uoon God but only for shew Psal 14.4 Hos 7.14 But the godly are much in this duty Psal 5.3 My voice shalt thou heare in the morning c. Psal 55.17 Evening and morning and at noon will I pray and cry aloud Psal 119.164 Seven times a day do I praise thee Yea herein they offer an holy violence unto God as Jacob held the Angell and would not let him go till he blessed him Gen. 32.24 26. and Moses as it were held God from destroying the Israelites when they had made the golden calfe Exod. 32.10 c. The Use for admonition For admonition that we endeavour to approve our selves to be Gods people and true members of his Church by following them in this godly practise even then to presse upon the Lord by our humble and earnest prayers when he seemeth to oppresse us with his judgements when he hides his mercy from us we must by our prayers sue and seek to find mercy with him as David did 2 Sam. 24.14 Quest how shall we be enabled hereunto Answ By doing two things First we must informe our hearts rightly in the nature of God for mercy and compassion as is shewed in the first reason and in the gracious promises made to his people even when they are in misery Secondly fit our selves to have good title to the same which requires two things at our hands 1. True and unfeigned repentance whereby our sinnes be removed and so a way made to his mercy Jer. 18.7 8. 2. The getting and exercising of those graces of the spirit which testifie we stand rightly in covenant with God As 1. Faith in God through Christ rely upon him for the pardon of sinne and saving of our soules and we shall not distrust for lesser deliverances as Psal 56.13 Thou hast delivered my soule from death wilt thou not deliver my feet from falling 2. Feare God in heart and shew it by eschewing evill and doing good in life Psal 25.12 14. What man is he that feareth the Lord him shall he teach in the way that he shall choose The secret of the Lord is with them that feare him and he will shew them his covenant Psal 103.11 For as the heaven is high above the earth so great is his mercy toward them that feare him 3. Exercise mercy toward our bretheren so shall we find the Lord mercifull unto us Psal 18.25 With the mercifull thou wilt shew thy self mercifull For on the contrary Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy and Psal 109.12 16. Let there be none to extend mercy unto him c. Because that he remembred not to shew mercy c. 4. Be much in prayer to God in the name of Christ for whatsoever we lack Phil. 4.6 See encouragements Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me and Psal 86.5 Thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee And grant us thy salvation The second benefit which Gods Church and people here beg of God as a fruit and evidence of his mercy and kindnesse namely to give them his salvation that is deliverance from that troubles of their enemies and from all other evills that lay upon them for that is the salvation here meant as Exod. 14.13 Stand still and behold the salvation of the Lord which he will work for you The third Observation In this petition note two things 1. The place and order in which this blessing is sought 2. What kind of salvation they desire namely that which comes from God grant us thy salvation For the first note Gods people seek Gods salvation after they have sought his mercy first they beg mercy at his hands and then deliverance from evils Psal 40.11 With-hold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me Psal 6.2 Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed First mercy then healing Psal 30.10 Have mercy upon me O
kindly with those that walk uprightly Magistrates mus look at God Iob 8.20 He forsaketh not the upright nor taketh the wicked by the band either to shew kindnesse or to yeeld support And Ministers as embassadours must deliver the will of their King and master and as stewards must give to every one his due portion Luke 12.42 which if it were done would encourage the good and daunt the wicked But alas the contrary practise of both marres all in all estates Magistrates stretch out the hand to scorners and drunkards Hos 7.5 and beat the good Ezek. 34.3 c. And ministers some by ill teaching but more by bad living do strengthen the hands of the wicked Jer. 23.14 and make sad the hearts of those whom God hath not made sad The use for admonition For admonition it serves effectually to all that are desirous God should speak peace unto them to be carefull to become truly his Saints and people for to them God will speak peace and to none else indeed as Isaiah 48.22 There is no peace saith my God to the wicked Now they that would approve themselves to be Gods people and Saints must do three things First by true repentance break off the course of their sins and turn from every evill way for else God will not own themfor his people Psal 50.16 17. They that live in sin walk in darknesse and so cannot have fellowship with him 1 John 1.6 2 Cor. 6.14 Secondly by true faith in Christ rest and rely upon Gods mercy for pardon of sinne and salvation for he that commeth unto God and hath fellowship with him must believe Heb. 11.6 therefore Christ bidding his Disciples to believe on him as they believe on God John 14.1 doth encourage them thereto by this that he is the way the truth and the life by whom alone they must have accesse to the father verse 6. In whom we have boldnesse and accesse with confidence by the faith of him Eph. 3.12 Thirdly walk in new obedience to testifie the truth of their repentance and faith for faith worketh by love Gal. 5.6 And this is the love of God that we keep his commadements 1 John 5.3 The Use for comfort For comfort it maketh greatly to Gods people and children in any misery or trouble that doth befall them for God will speak peace unto them peace shall come Isa 57.2 though for a time they be in heavinesse through manifold temptations yet believing in Christ they rejoyce with joy unspeakable 1. Pet. 1.6 8. God will give them beauty for ashes the oyl of joy for mourning c. Isa 61.3 Onely they must wait in the way of obedience Psal 42.5.11 Isa 40.31 They that wait on the Lord shall renew their strength The fifth Observation But let them not turn again to folly A needfull caveat or item for Gods people touching their behaviour whereby they wait for peace from God they must not turn again to folly By folly he meaneth their sinnes which formerly had brought miserie upon them thereto he would not have them turn again In this caveat there are two things to be observed First the title given to sinne Secondly the behaviour required of Gods people toward it For the first sinne is here called folly or foolishnesse by the Holy ghost so also Prov. 22.15 Foolishnesse is bound in the heart of a childe that is corruption sticks fast to the heart and soul by nature even in childhood Psal 38.5 My wounds stink and are corrupt because of my foolishnesse that is because of my sinfulnesse Psal 107.17 Fools because of their transgression and because of their iniquities are afflicted Prov 26.11 As a dog returneth to his vomit so a fool returneth to his folly that is a wicked man returneth to his sinne The first Reason In reason this is plain For first in every sinne there is a rejecting of the word of God which is divine wisdome Jer. 8.9 Nay a forsaking God himself and cleaving to the devill which is extreme madnesse The second Reason Secondly every sinne gives a deadly would to the soul being indeed the sting of death 1 Cor. 15.56 See Rom. 5 1â— and 6.23 Now who but fools or mad-men will hurt themselves I very man that is wise will be wise for himself Prov. 9.12 The 3 Reason Thirdly every sinne must be undone by repentance or else the the doing of it will destroy the sinner Psal 7.12.13 If he turn not he will what his sword he hath bent his bowe and made it ready he hath also prepared for him the instruments of death The wicked shall be turned into hell Psal 9.17 The Use for instruction This shews first that the world is full of fools for sin abounds every where the whole world lieth in wickednesse 1. Joh. 5.19 Which well considered may stay our hearts from doubting of Gods providence because of the generall disorders that be in the world see Psal 75.3 4. The earth and all the Inhabitants thereof are dissolved Isaith unto the foolish deal not so foolishly c. The Use for admonition Second y as we desire to escape the brand of folly so we must be carefull to shun the practise of sinne and impietie for sinne is folly and they that commit it deal foolishly as 2 Sam. 24.10 The rather because of the devils dealing with these fools they are in his hands and he deals with them as many times great men in the world do with naturals make a prey of their estate and sport themselves with their folly so the devill makes a prey of their souls and sports himself with their sinnes which be their folly Even as the Philistims deal with Sampson Judg. 16.15 who turned him to grinde in their prison house and brought him forth as a laughing stock to make them merrie Men may be wise for the world and yet such scols for the devill Luke 12.20 The sixt Observation The second point here purposely intended is this They that look for peace and welfare from God must not turn again to sinne Jer. 18.9 10. When God speaks concerning nation to build or plant it if they do evill and obey not his voice then will he repent of the good he intended for them Dent. 29.19 20. When wicked men blesse themselves in their hearts with a perswasion of peace and welfare and resolve to go on in sinne God will not spare but cause all his wrath and jealousie to smoke against them till they be destroyed His charge unto his people whom he brought out of Egypt that they should not reture thither any more Deut. 17.16 teacheth us that he cannot endure mens turning back to the servitude of sinne which was sigured by Egyptian bondage and as God punished the Jewes that would needs returne thither with sword famine and pestilence till they were destroyed Jer. 42.10 16 17. so he will not spare any that turn back to the service of Satan in the
them who then can weaken or overthrow their comfortable state If God be for us who can be against us Rom. 8.31 The steps of a good man are ordered by the Lord and he delighteth in his way Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.23 24. weâ—l therefore may it be said of them as Psal 144.15 Happy is that people that is in such a case yea happy is that people whose GOD is the Lord. The second Use for instruction More particularly this is a sure ground of perseverance to every true child of God in the state of grace for they are true members of that Church which God himself will stablish The use for admonition For admonition this must stirre up every one effectually to labour to be truly born again in Gods Church for the Devill goes about like a roaring lyon seeking whom hee may devoure 1 Pet. 5.8 And only they that be truly regenerate shall be able to withstand his assaults for they only have the Lord with them and for them Now true regeneration contains a totall change both in mind heart and life and is indeed the work of God by his spirit yet in the means the word and prayer wherein we must exercise our selves in an holy manner and beware we doe not quench the spirit or coole any good motion begun thereby Verse 6. The Lord shall count when he writeth up the people that this man was born there Selah The meaning of the words THis verse setteth out another great priviledge of Sion Gods true Church in regard of the honour and happinesse of every true member of it namely that when God writeth down the names of the people that belong unto him he doth count and reckon those 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 enrowle 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. 40.20 Pharoah on his birth day making a feast unto all his servants lifted up the head of his chief butler and of his chief baker among his servants that is taking a view of all his servants according to their names written in his book as the same phrase is used Numb 31.49 there translated taking the sum which in Genesis is rendred lifting up the head he reckoned his chief butler and chief baker among his servants In like manner the scripture calleth the Church the house of the living God 1 Tim. 1.15 and for our better conceiving of his certain and perfect knowledge remembrance both of all things that ever were are or shall be in the world and also of all those persons that in a speciall manner belong unto him as true members of his Church on earth whom he means to glorifie in heaven doth tell us of certain books which God hath even three in number which we may not uafitly thus distinguish by name First the book of his eternall prescience Psal 139.16 Thine eyes did see my substance yet being unperfect and in thy book all my members are written which in continuance were fashioned when as yet there was none of them This is nothing else but his perfect eternall foresight of all things before they were whereby he knew them as perfectly as if they had been actually written in a book The second is the book of his actuall providence whereby he doth most perfectly take actuall knowledge of and remember all things whatsoever even every thought word and deed of every man Hereof see Psal 139.1 2,3 O Lord thou hast searched me and known me Thou knowest my down sitting and mine uprising thou understandest my thought a farre off c and Psalm 56.8 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 Rev. 20.12 I saw the dead both small and great stand before God and the books were opened and another book was opened which 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 life which is Gods eternall purpose for the saving of his elect by Christ actually declared by their effectuall calling or regeneration by the holy ghost in this life in which estate they are referved and kept for glory This book may be said to betwice written in First from all eternity in Gods purpose whereof see Rev. 13.8 whose names are not written in the book of life of the Lamb slain from the foundation of the world Secondly actually in Gods work of effectuall calling or regeneration in the time of naturall life which is termed Gods calling according to purpose Rom. 8.28 And indeed of this latter writing in the book of life by regeneration or effectuall calling 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 happinesse is hereby apparent that when God writes up the people actually in the book of life that be is he reckons those for his that be regenerate and born again in his Church In the words thus understood note two things First Gods work of speciall 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 The first observation For the first Gods speciall work of mercy to the true members of the Church is this he actually writes their names in the book of life and then reckons and accounts them to be his own This is plainly shewed in his golden chain Rom. 8.29 40 Whom he did foreknow he also did predestinate to be conformed to the image of his son that he might be the first born among many brethren Moreover whom he did predestinate them he also called and whom he called them hee also justified and whom he justified them he also glorified Vpon this effectuall calling he bids his Disciples rejoyce that their names were written in heaven Luke 10.20 and upon the good effects and signs of effectuall calling he saith of certain teachers that were zealous of Gods glory in the Church of Philippi that their names were in the book of life Phil. 4.3 The reason hereof may be two wayes confidered The first Reason First of the fact it self in God writing mens names in the book of life and that is only Gods good pleasure According as he hath chosen us 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.
light of grace unto our souls appears three wayes First by our true repentance whereby we awake from the sleep and stand up from the death of sinne Eph. 5.14 For such as walk in darknesse and yet lay claim to fellowship with God who is pure light do but lye in their profession 1 John 1.6 Secondly by a constant and conscionable practise of new obedience according to the rule of Gods word which is doing the truth Joh. 3.21 For such have fellowship with Christ and with the true members of his Church 1 John 1.7 Thirdly if we suffer for the Gospel and for righteousnesse sake when we are called thereunto Heb. 10.32 After ye were enlightned ye endured a great fight through afflictions For to believers it is given not onely to believe but to suffer Phil. 1.29 How we may know that God is our salvation Secondly that God becomes our spirituall and eternall salvation is thus known First if he have saved us from sinne in regard of dominion so as corruption doth not raign See Matth. 1.21 with Luke 1.71 74 75. and 1 Pet. 1.18 Secondly if he have wrought in our hearts the grace of true faith whereby we rest and rely on the merits of Jesus Christ for justification and salvation See John 5.24 with 1 John 5.10 14. Thirdly if he have drawn our hearts to love the brethren 1 John 3.14 We know that we have passed from death unto life because we love the brethren How we may know that he is our strength Thirdly the Lord doth manifest himself to become our spirituall strength when he hath enabled us by grace to know and use that spirituall armour mentioned Ephes 6.10 c. Finally my Brethren be strong in the Lord and in the power of his might put on the whole armour of God the girdle of truth the brest-plate of righteousnesse shooes of peace which be Christian patience the shield of faith the helmet of salvation the sword of the spirit and prayer for strength skill and blessing in the use of all the former The second Use for admonition Secondly if we finde defect in the fore-named blessings we must give all diligence thereunto as 2 Pet. 1.5 c. to the 10. verse And the way is to get rightly into covenant with God through Christ Jesus in whom God becomes all things unto u that be needfull especially for our spirituall welfare How to get into covenant with God And to get into covenant we must both repent of our sinnes for so John prepared the way before Christ Matth. 3.3 and made ready a people for him Luk. 1.17 Also labour to get the grace of faith for that is engrafting grace Rom. 11.17 20. Now the meanes of both these is the word and prayer The law prepares the heart for grace by the sight of sinne and by working humiliation for sin as Rom. 7.11 1 Cor. 14.24 25. The Gospel is the word of his grace Acts 20.32 and by the blessing of the spirit is immortall seed 1 Pet. 1.23 25. it is the word of faith Rom. 10.8 17. and prayer obtains the spirit Luk. 11.13 which is the spirit of faith 2 Cor. 4.13 therefore the Disciples by prayer sought faith of Christ Luk. 17.5 The third Use for admonition Thirdly in the fruition of any of these blessings see whether to return the honour and praise namely to him that became all these to David And indeed thus have the godly for some one or more of these continuall cause of praise and thanks to God Therefore we must in all things give thanks 1 Thes 5.18 The Use for comfort For comfort this makes greatly to the godly who make conscience of their wayes and endeavour to keep covenant with God For God will become all these unto them as he was to David whereupon they may rejoyce as Psal 21.1 and say they shall not lack as Psal 23.1 for their God is all sufficient for them as Gen. 17.1 We have seen what God became to David now wee come to see the second thing to be noted in the verse the benefit which David reaped by having the Lord for his light and salvation and for the strength of his life namely hereby he was freed from humane slavish fear and terrour This he confidently expresseth to be certain as well by the manner of propounding it by way of question which here implyeth a more vehement negation as also by the repetition of his freedome which shewes that his heart herein was resolute as Gen. 41.32 the dreame is doubled to give certainty The second Observation Mark then Davids confidence and courage having the Lord for his God he is armed against all fear of men or other creatures Psal 118.6 The Lord is on my side I will not fear what can man do unto me Psal 23.1 4. The Lord is my shepheard c. Though I walk through the valley of the shadow of death I will fear none evill Psal 3.3 6. Thou Lord art a buckler for me I will not be afraid of ten thousand of the people that shall beset me round about The Reason The reason is because having the Lord for his God by covenant he had title to Gods power which is Almighty for his defence and safety and that upon Gods sure word and promise See Psal 91 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty I will say of the Lord he is my refuge and my fortresse my God in him will I trust Thou shalt not be afraid for the terrour by night c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here that there is great gain in true godlinesse as 1 Tim. 6.6 and much fruit in religion to those that attain to true righteousnesse as Psal 58.11 For such as be truly godly be in sure covenant with God and thereby have right and title to the great comforts and blessings which Gods own divine properties afford unto the sonnes of men as here for instance to be freed from humane servile fear by their right and interest to Gods power and might for what needs he to fear that hath Gods power for his defence The three children did hereby encourage themselves in great present danger Dan. 3.16 17. We are not carefull to answer thee in this matter Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thiâ—â— hand And for assurance hereof mark all Gods gracious promises of protection and preservation to the godly as Isa 41.14 Fear not thou worme Jacob c. Isa 43.1 2 3. Now saith the Lord that created thee O Israel fear not for I have redeemed thee and called thee by thy name thou art mine When thou passest through the water I will be with thee c. Isa 51.11 12 13. The redeemed
The second Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly because of iniquity for sinne is truly that Ate which brings all evill affliction followes sinners And here first Davids own sinnes make him liable to evils of affliction he complains that his iniquities took hold of him and so he felt 2 Sam. 12.10 Likewise the sinnes of the wicked in his time might make it to go farre worse with him as Eliah told Ahab thou and thy fathers house trouble Israel 1 Kings 18.18 and so we may think it was in the time of the Churches complaint Psal 44.9 10 17 18 19. The third Reason Thirdly Satans malice who cast out flouds against the woman Revel 12.15 and prevails with God for leave to afflict holy Job with grievous plagues Job 1.10 11. and 2.5 and let not David escape 1 Chron. 21.1 Being indeed that roaring lion going about seeking whom he may devour 1 Pet. 5.8 The fourth Reason Fourthly the malice of the wicked who are the seed of the serpent who hated and persecuted David not for his offence or sinne as Psal 59.3 4. but because he followed goodnesse as Psal 38.19 20. Like to Cain who slew his brother Abel because his own works were evill and his brothers righteous 1 John 3.12 whereof Christ forewarned his disciples John 15.19 20. This serves for instruction and for admonition The use for instruction For instruction see from Davids 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 fore-named reasons fasten themselves upon the godly now living as they did upon David And for plain testimony see Psal 34.19 Many are the afflictions of the righteous 2 Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution For instance see Jacobs confession of himself Gen. 47.9 Few and evill have the days of my life been and the state of Job Chap. 1. and 2. And that of Moses Psal 90.15 Also Heb. 11.37 38. they whom the world was not worthy of were most miserable for outward things as Paul confesseth for all the godly 1 Cor. 15.19 The first Use for admonition For admonition two ways First to the wicked of the world to beware of self-deceit in promising to themselves continued happinesse and freedome from evils because for the present they enjoy peace and prosperity That this is their thought and course see Psal 10.6 He hath said in his heart I shall not be moved for I shall never be in adversitie also Isaiah 28.15 they say We have made a Covenant with death and with hell we are with agreement when the over-flowing scourge shall passe thorough it shall not come unto us But consider what God saith Verse 18. Your covenant with death shall be disanulled and your agreement with hell shall not stand c. Be not therefore deceived in a matter of such importance Judgements unlooked for will light and lye the more heavie Consider how the Holy Ghost reasoneth 1 Pet. 4.17 18. Judgement must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospell of God And if the righteous scarcely be saved where shall the ungodly and the sinner appear So Jer. 25.29 Lo I begin to bring evill on the City that is called by my name and should ye be utterly unpunished Luk. 23.31 If they do these things in a green tree what shall be done in the dry Matth. 10.24 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 The second Use for admonition Secondly to the godly to bethink themselves with David that troubles may come the dayes in which they live may be full of evils and thereupon to prepare for it and to glorifie God under afflictions if it please God to send them For the satisfying of the heart of every mans subjection to troubles consider the fore-named reasons from Gods soveraignty from sinne from the devill and the wicked of the world that are the instruments of Satan whereto if none can answer otherwise then by acknowledgement of subjection then will true wisedome say it is best to prepare for it that we may glorifie God under the crosse The way of preparation is this How to be prepared for afflictions First to make sure we be rightly in covenant with God which is undoubted to the true professours of Gods holy religion maintained amongst us wherein we avouch the true God for our God and he avoucheth us for his people as Deut. 26.17 18. with Deut. 29.10 11 12 13. whereof Baptism is a true Sacramentall signe and seal as circumcision was to the Jews Rom. 4.11 But he that would be assured thereof must make conscience to perform the vow of morall obedience made in Baptisme of forsaking sinne believing in God and walking in new obedience Secondly to get the grace of faith in Christ whereby we rest and relye upon him for all the blessings of the covenant This grace enables the just to live even in affliction as Heb. 1.38 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 Philip. 4.11 12. Thirdly to redeem the time by labouring to profit according to the means of grace afforded unto us Eph. 5.16 Fourthly to become mercifull to those that be in misery so shall we lay up in store a good foundation for mercy to our selves Psal 41.1 c. Matth. 5.7 Jam. 2.13 Then when affliction is come we must set faith a work by looking at Gods hand therein as Christ teacheth Mat. 10.28 29. which is the onely ground of true patience as Psal 39.9 Also consider what good it pleaseth God to to raise to his children by afflictions as Psal 94.12 Psal 119.67 71. adde 2 Cor. 4.17 18. The second Observation 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 speciall safety and protection in times of trouble for that he meanes by hiding in his pavilion and in the secret of his tabernacle and setting up upon a rock as we heard before See Psal 61.3 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 Kings life and his yeares as many generations He shall abide before God for ever O prepare mercy and truth which may preserve him The Reason The ground of this assurance was Gods own testimony for the continuance of his presence in his Sanctuary and for the exercise of his power and providence for their safety that be true members of
and justice and then it was well with him But thine eyes and thine heart are not but for thy covetousnesse Therefore thus saith the Lord c. This serves for instruction reprehension and admonition The use for instruction The instruction is from Davids example to all Gods people to shew them fitting behaviour towards God when they receive blessings and benefits from him namely to be thankfull unto God in praises and songs and that with joyfulnesse and gladnesse The Use for reproof For reproof it makes justly against all those that are unthankfull for Gods blessings and likewise dull and heavie hearted in Gods praises See Deut. 28.47 48. Because thou servedst not the Lord thy God with joyfulnesse and with gladnesse of hear for the aboundance of all things Therefore shalt thou serve thine enemies c. with Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise The Use for admonition For admonition that every childe of God be a follower of David both for the duty it self and for the manner of performing it with cheerfulnesse and gladnesse Consider that David studied the art of thankfulnesse Psal 116.12 13. and that upon weighty grounds respecting God respecting himself and his brethren all which we should meditate on to stir us up to the cheerfull performance of this duty of thankfulnesse The fifth Observation The second point to be observed in Davias profession of thankfull behaviour is the circumstance of place where he will offer his sacrifices namely in Gods Tabernacle David will offer his sacrifices in Gods Tabernacle so 2 Sam. 6.17 David set the Ark in his place in the midst of the Tabernacle that David had pitched for it and David offered burnt offerings and peace offerings before the Lord meaning by the hands of the Priests as 1 Chron. 16.1 The first Reason This he observed First that he might have acceptance before the Lord in this service for in observing this circumstance of place he obeyed Gods ordinance Deut. 12.11 12 13 14. and so had title to the favour of acceptance as Is 56.7 The second Reason Secondly David knew there was danger in transgressing Gods ordinance as 1 Chron. 15.13 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 The Use for admonition This should teach us to be followers of David in respecting and observing Gods ordinance for the place of his service It is true difference of place in respect of holinesse is now in the New Testament taken away as John 4.21 23. and therefore Paul willeth that men pray every where lifting up holy hands unto God without wrath or doubting 1 Tim. 2.8 Yet where Christ hath said where two or three meet together in ny name that is by warrant from me I am in the middle Mat. 18.20 and go teach I am with you to the end of the world Matth. 28.20 therefore must we frequent diligently and reverently use Church assemblies Consider 1 Cor. 11.22 despise ye the Church of God That is the place where Gods people come together for his service Vers 7. Hear me O Lord when I cry with my voice have mercy also upon me and answer me The meaning of the words HEre David begins the second testification of his true affiance in God by humble and earnest prayer and supplication for sundry blessings whereof the first is for mercy in audience and answer to his earnest prayers in this verse Wherein the words being plain we may observe three things First what David prayed for Secondly in what manner thirdly his esteem of Gods audience to his prayers The first Observation For the first David prayes for audience and answer to his prayers Hear O Lord when I cry and answer me So Psal 4.1 Hear me when I call Psal 5.1 2. Give ear to my words hearken to the voice of my cry Psal 28.1 Vnto thee will I cry O 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 Psal 61.1 Hear my cry O God attend unto my prayer and Psal 141.1 Qu. What needs this prayer for audience seeing God hears every word that is spoken Psal 139.4 and it is his property to hear prayer Psal 65.2 whereto hee hath bound himself by promise Psal 50.15 Matth. 7.7 Answ The audience which David prayeth for is not the bare art of hearing in taking notice of that hee said in prayer for he knew well that would never be wanting in God towards man But by hearing he meaneth Gods favourable act of audience testified by gracious answers as he saith in thy faithfulnesse answer me Psal 143.1 The Reason The reason why David here prayeth for this gracious audience is because he knew God did many times for just causes Why God doth sometimes deny to give gracious answers to the prayers of his servants 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 Psal 66.18 If I regard iniquity in my heart the Lord will not hear me John 9.31 God heareth not sinners For sinne separates between God and us Is 59.2 makes God say Though ye make many prayers I will not hear Isa 1.15 So as his people complain that God seems angry against their prayers Ps 80.4 Secondly when he would stirre them up to more zeal and fervency in prayer then yet they have shewed See his dealing with the woman of Canaan coming to him for her daughter Matth. 15.22 23 c. and with the father of the childe possessed with a dumb and deaf devill Mark 9.18 Thirdly when he will exercise them under some affliction either for recreation for sinne or for triall of grace as Psal 22.1 2. My God my God why hast thou forsaken me O my God I cry in the day time but thou hearest not and in the night and am not silent That was true 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. 12.9 being as good as direct audience in particular answer for it makes them willing and able to bear the crosse which is a gracious hearing to the prayer of the afflicted Heb. 5.7 This serves for instruction and admonition The use for instruction For instruction see that the best of Gods children may be denied audience for a time to their prayers for that which befell David in the type and Jesus Christ himself as the truth may befall any other childe of God for the servant is not above the master Matthew 10.24 25. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves
in the originall signifieth to make sick or sorrie The reasons hereof are many and great First before this time the Lord God had begun a good work in Davids heart by his holy spirit and revealed himself so far forth to David that Davids heart was inamoured with the Lord as he notably expresseth Psal 84.1 2. O how amiable are thy tabernacles My soule longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the living God as Psal 42 1 2. and Psal 143.6 7. I stretch forth my hands unto thee c. Heare mee speedily my spirit faileth hide not thy face from me And that this was the cause of Davids seeking Gods face and favour see by the like Cant 5.4 My beloved put in his hand by the hole of the doore and my bowels were moved for him The Churches beloved is Christ the Lord his hand is his power shewed by the work of his spirit with the word as Acts 11.19 20 21. when this comes the bowels earne as Peters did upon the view of Christs glory Matth. 17.2 4. The second Reason Secondly David knew that God had speciall regard unto the heart above all the parts of man as 1 Sam. 16.7 and therefore cals for the heart of every one that is his childe Prov. 23.26 and would have this part begin all the actions of his service See for hearing the word Deut. 32.46 Prov. 4.20 21. and for prayer Hos 7.14 which when it is wanting he rejecteth the service Mat. 15.8 9. The third Reason Thirdly the excellency of the blessing drew his heart unto it for Gods face is Gods favour and loving kindnesse wherein is life Psal 20.5 nay it is better then life Psal 63.1 2 3. Thereupon Psal 4.6 Lord lift up the light of thy countenance upon us and Psal 80.3 7 19. cause the face to shine and we shall be saved The fourth Reason Fourthly he knew the seeking of the heart was true and sincere seeking such as God required Ps 51.6 and such as he will speed for this and all other blessings Jer. 29.13 Ps 24.3 c. the way to joy Ps 106.3 4. to blessednesse Ps 119.2 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes 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 an heart set for Gods glory therein for the heart is the fountain of the actions good or evill as Christ teacheth Mat. 12.34 35. Out of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things which we are the rather to note because wicked men though they cannot justifie their actions yet they will plead for the goodnesse of their heart they have as good an heart to Godward 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 evill and his fruit evill as also Psal 78.8 36 37. the old Iewes were a stubborn and rebellious generation a generation that set not their heart aright they scattered him with their mouth and lyed unto him with their tongue for their heart was not right with him The second Use for instruction Secondly see in David a double property of the godly First to make particular application to himself of generall commands given to all Gods people as Psal 4â— 7 So did Joseph Gen. 39.9 Secondly that the heart of the godly is set to seek the face of God to be made partaker of his grace and favour in Christ See Davids speech to Zadok when he brought out the ark 2 Sam. 15.25 26. But most plain it is in that of Paul Phil. 3.7 8 9. what things were gain to me those I counted losse for Christ c. The first Use for admonition For admonition two wayes First to get such an heart as doth minde the commandements of God and doth undertake for obedience thereto so did Davids This indeed none hath by nature for every imagination of the thoughts of mans heart is evill continually Gen. 6.5 meaning so long as the heart remaines naturall unsaâ—â—ctified Therefore they that would have a good heart like David must wait upon God in the use of means ordained by him for the bettering of mans heart That it is Gods work is plain Ezek. 36.25 26. I will take away your stony heart and give you an heart of flesh and therefore is regeneration called a new creation 2 Cor. 5.17 which is a work proper to God Yet God is pleased to do it in the use of means enjoyned to men which when we use in obedience 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 in the spirit given which renewes the soule as for the word is plain Acts 10.44 Gal. 3.2 and for prayer Luke 11.13 Now the obedienâ—â— manner of using the foresaid means is first to break of the course of sinne Prov. 1.23 for raigning sin and saving grace never dwell together 1 John 5.6 Secondly hunger and thirst after grace and mercy Is 55.1 and Is 44.3 Revel 21.6 Thirdly in the way of obedience unto that we know Acts 5.32 wait upon God in the foresaid means as the impotent people did at the poole of Bethesda Iohn 5.2 3 4. for they that wait upon the Lord shall renew their strength Is 40.31 The second use for admonition Secondly learn of David to set the heart on work on every action wee performe to God yea let it begin the work This was Davids care as Psal 57.7 My heart is fixed or prepared O God my hedrt is fixed Consider the reasons before named The Use for comfort For comfort this makes greatly to the upright hearted when they are not able to expresse in words what they conceive or to performe for Gods glory what they desire Let them here observe that there is sweet intercourse between the Lord and an upright heart he knowes the meaning of the sighes and groans thereof Rom. 8.26 The heart can speak to God effectually without the help of the tongue as Psal 25.1 Nehem. 2.4 and the heart can answer Gods command as in this place Verse 9. Hide not thy face farre from me put not thy servant away in anger thou hast been my help leave mee not neither forsake me God of my salvation The meaning of the words HEre David according to his holy profession in the former verse makes humble and earnest suit unto God that he may not be denyed nor deprived of the comfort of Gods favour and the light of his countenance This suit he puts up in
consider this prerogative professed by David in having God for his helper with reference to the end for which he doth here mention it which is to move the Lord not to hide his face from him c. because formerly he hath shewed himself gracious and favourable towards him and therein this is plain The fourth Observation That David makes his own experience of Gods help in former evils a ground of prayer for present favour in his renewed troubles When David was in the wildernesse of Judah flying from Sauls persecution Psal 63. the title in the 7. verse he pleadeth thus for mercy Because thou hast been my help therefore under the shadow of thy wings will I rejoyce Psal 77.2 5. In the day of my trouble I sought the Lord I considered the dayes of old Psal 89.49 Lord where are thy former loving kindnesses Psal 71.4 5 6. Deliver me O Lord out of the hand of the wicked for thou art my hope O Lord God thou art my trust even from my youth by thee I have beene holden up from the womb Vers 17 18. O God thou hast taught mee from my youth Now also when I am old and gray-headed O God forsake me not The reason hereof is plain David knew the true God was unchangeable and immutable The Reason not onely in his essence but also in his love favour and mercy towards his elect who are his redeemed in and by Christ Jesus with whom his covenant of grace is everlasting so as he will never turn away from them to do them good Jer. 32.40 Whereupon he saith I am the Lord and I change not and ye sonnes of Jacob are not confounded Mal. 3.6 For as much as he loved his own which were in the world to the end he loved them John 13.1 For though he repent of temporall gifts and blessings as of making of Saul King 1 Sam. 15.11 yet his gifts and calling which concerne salvation in Christ are without repentance Now Davids holy calling entituling him to this covenant hee might plead for the renewing of Gods favour in present troubles upon the sense and feeling thereof in former times This serves for instruction and for admonition The use for instruction For instruction learn here in David one notable way of comfort in time of trouble to wit search and try whether God hath been thine helper from under former evils for then thou maist with David plead for present help and comfort so doth the Church in their renewed troubles after their return from the captivitie of Babylon Psal 85.1 c. Lord thou hast been favourable to thy land thou hast brought back the captivitie of Jacob thou hast forgiven the iniquity of thy people wilt thou not revive us again shew us thy mercy O Lord and grant us thy salvation So Ps 44.1 9 23. We have heard with our ears our fathers have declared unto us what work thou didst in their dayes in the times of old But thou hast cast us off and puttest us to shame Awake why sleepest thou O Lord arise cast us not off for ever c. Isa 51.9 10 11. Awake awake put on strength O arm of the Lord Art thou not it which hath dried the Sea the waters of the great deep Therefore the redeemed of the Lord shall return c. and Isa 63.11 12 13 14. The Use for admonition For admonition this serves notably for every childe of God in time of trouble become a follower of David in observing Gods former mercy in helping us and so we shall be encouraged in renewed evils Did not David thus animate himself to fight with Goliah 1 Sam. 17.34 and St. Paul did so encourage himself against troubles 2 Tim. 4.16 17 18. At my first answer no man stood with me but all men forsook me notwithstanding the Lord stood with me and strengthened me and I was delivered out of the mouth of the lion And the Lord shall deliver me from every evill work Now no true childe of God can want experience of former help when he may strongly reason for his comfort from the greater to the lesse as David did Psal 56.13 Thou hast delivered my soul from death wilt thou not deliver my feet from falling So may the true childe of God say thou by thy holy calling to the faith hast delivered me from the power of darknesse in the bondage of sin and Satan as Col. 1.13 and wilt thou not deliver me from this or that carnall evill If God spared not his own sonne but gave him for us how shall he not with him him give us all things Rom. 8.32 Indeed the signes of Gods favour may be hid sometimes from Gods dearest servants as Psal 77.7 8 9. Will the Lord cast off for ever c. But we must then consider the cause which is either correction for sin or triall of grace in which the way to comfort is to repent of sinne and to labour for patience remembring that God doth help not onely when he gives deliverance out of evill but even when he gives strength of grace to bear it as 2 Cor. 12.8 9. Heb. 5.7 The third thing propounded by David to move the Lord not to hide his face from him nor forsake him is Davids title to the blessing of salvation from God by vertue of the covenant wherein he stood with God even for this blessing which he thus expresseth O God of my salvation where by salvation he meaneth the great salvation which is eternall life by Jesus Christ Heb. 2.3 and with it temporall preservation in this world therefore do not hide thy face do not forsake me The fifth Observation In this reason we have two things to note First the thing professed by David secondly the end for which he mentioneth it For the first the thing professed by David is his particular and personall claim unto salvation from God for himself O God of my salvation thou art unto me the God of salvation upon thee I relye both for life eternall in heaven and temporall preservation here on earth Psal 18.2 The Lord is my rock and my fortresse and my deliverer the horn that is the strength of my salvation Psal 25.5 Thou art the bed of my salvation Psal 51.14 Deliver me from blood guiltinesse O God thou God of my salvation Psal 62.6 7. He onely is my rock and my salvation In God is my salvation and my glory The first Reason The true reason hereof is First Gods meer grace and favour in Christ freely accepting of David into covenant with himself whereby he becomes the God of salvations unto him as the Church calleth God Psal 68.20 See Psal 89.3 21 36. I have made a covenant with my chosen I have sworn unto David my servant with whom my hand shall be established He shall cry unto me thou art my father my God and the rock of my salvation And hereupon David saith I am thine save me Psal 1â—9 94 The
true repentance in forsaking all sinne in respect of dominion for Psal 119.155 Salvation is farre from the wicked 1 John 1.6 Then get the fore named graces of faith love and fear and certainly the covenant of grace in Christ shall be stable unto us Vers 10. When my father and my mother forsake me then the Lord will take me up The meaning of the words IN the former Verse the Prophet David prayed that the Lord would not leave him nor forsake him moving 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 enjoying of the blessing there prayed for which testimony he setteth forth by way of comparison preferring Gods tender care over him for his preservation before the care of his own parents both father and mother whom common nature bound to bee dearly and tenderly carefull over him saying when or although my father and my mother forsake me yet the Lord will gather or take me up Which words being plain we have in them two points to note the first implied the second expressed The thing implied is this The first Observation That Davids father and mother and so his dearest and nearest friends might leave him and forsake him in times of distresse Psal 38.11 My lovers and my friends stand aloof from my sore and my kinsmen stand afarre off Psal 88.8.18 Thou hast put away mine acquaintance farre from me thou hast made me an abomination unto them Lover and friend hast thou put farre from me and mine acquaintance into darknesse as if he should have said now I am in misery I cannot see them they will not see me The first Reason The reason hereof is twofold First their fear of Saul their King who was a furious bloody-minded man as may appear beside his inhumane carriage to David whose workes towards Saul were very good as 1 Sam. 19.4 5 10 11. by his barbarous dealing with the Lords Priests whom he put to the sword both men and women children and sucklings and oxen and asses and sheep without any just cause 1 Sam. 22.18 19. Yea further by his unnaturall dealing with his own sonne whom he did not onely shamefully revile but must unnaturally seek to slay for his love and kindnesse unto David 1 Sam. 20.30 31 33. Hereupon Davids friends might justly fear his cruell hands for they might say if he would not spare his own sonne for Davids sake what will he do to us if we shew David any kindnesse And hence no doubt it was that Davids father and mother and all their house went down to David when he was in the cave of Adullam that they might bee out of danger from Sauls fury 1 Sam. 22.1 3. The second Reason Secondly this might befall David by divine disposition for the triall of Davids faith and patience as in like case it befell Job Job 19.13 14 19. He hath put my brethren farre from me and my acquaintance are verily estranged from me My kinsfolk have failed and my familiar friends have forgotten me All my friends abhorred me and they whom I loved are turned against me This serves for instruction and for admonition The first Use for instruction For instruction two wayes First it shews most plainly how vain and uncertain the help of man is in time of need Psal 60.11 Give us help from trouble for vain is the help of man Psal 62.9 Surely men of low degree are vanity and men of high degree are a lye to be laid in the ballance they are altogether lighter then vanity A double ground of mans uncertainty The vanity and uncertainty of mans help stands upon a double ground in man first the mutability of his affection whose greatest favour may soon be changed into sore displeasure as Ahashuerus was towards Haman whom he highly honoured for a while Hest 3.1 2. but soon after caused him to be hanged upon a gallowes which Haman had prepared for Mordecai of 50. cubits high Hest 7.9 10. and in Ammon towards Tamar whose future hatred of her after he had ravished her exceeded his former love wherwith he had loved her 2 Sa. 13.15 Secondly upon the instability of his condition whereby in his best estate he is altogether vanity walking in a vain shew Ps 39.5 6. For what man liveth and shall not see death Ps 89.48 Now when death cometh he returneth to his earth in that very day his thoughts perish Ps 146.4 thē can he do nothing for himself lesse for others Secondly see in David what may be the case of Gods own dear children The second Use for instruction even to be forsaken of their nearest and dearest earthly friends in time of distresse Ps 68 9 20. I am becom a stranger unto my brethren and an alien unto my mothers children I looked for some to take pity but there was none and for comforters but I found none So Paul complains 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me Holy Job saith To him that is afflicted pitty should be shewed from his friend but he forsaketh the fear of the almighty My brethren have dealt deceitfully as a brook and as stream of brooks they passe away Job 6.14 15. Yea this was the lot and portion of our blessed Saviour at his apprehension Matth 26.56 then all the Disciples forsook him and fled The first Use for admonition For admonition it serves two wayes 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 Davids counsell Psal 146.3 Put not your trust in Princes nor in the sonne of man in whom there is no help remember his mortality there mentioned Vers 4. His breath goeth forth be returneth to his earth in that very day his thoughts perish And adde thereto the consideration of his mutability in affection before mentioned with the Lords threatning of a curse to him that trusteth in man Jer. 17.5.6 Indeed we may trust to men as the meanes but not as the foundation of our help The second Use for admonition Secondly that we be not dismaid when our friends do fail us we see by Job David and our Saviour Christ that it is no strange thing Reason as Christ doth Matth. 10.24 25. The disciple is not above his master c. and Luke 23.31 If they have done these things in a green tree what shall be done in the dry The second observation The second thing to be here observed is purposely intended that when Davids nearest and dearest friends forsook him then the Lord would gather him up Psal 142.4 5 7. I looked on my right hand and behold 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 Psal 4.8 Thou Lord onely makest me dwell in safety Psal 62.6 9. He onely is my rock and my salvation he is my defence surely men of low degree are vanity and men of high degree are a lye The first Reason The reason of this speciall favour from God to David was threefold First David stood rightly and truly in covenant with God he was one of Gods people and had the Lord for his God and so was interested in Gods speciall providence for protection and preservation See Psal 89.3 20 21 22 28 35. I have made a covenant with my chosen c. The second Reason Secondly David trusted in God Psal 7.1 O Lord my God in thee do I put my trust Now they that trust in the Lord shall be as Mount Sion that standeth fast forever Psal 125 1. The Lord will be a refuge for the oppressed a refuge in times of trouble And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Psal 9.9 10. God is he that saveth by his right hand them that put their trust in him from those that rise up against them Psal 17.7 See Psal 91. 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David was holy in life and conversation which gave him good assurance of speciall preservation See Psal 18.17 23. He delivered me from my strong enemies For I have kept the wayes of the Lord and have not wickedly departed from my God The Lord forsaketh not his Saints Psal 37.28 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First see here in that which David professeth the stability of Gods love towards those that be truly his as David was for when their nearest and dearest friends do forsake them yet God will not Hebr. 13.5 He hath said I will never leave thee nor forsake thee John 13.1 Having loved his own which were in the world he loved them unto the end John 6.39 This is the fathers 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 Arminian errour of finall and totall falling from true grace But blessed be God it is as false as uncomfortable crossing the will of the father and the fidelity of Christ Jesus before named as also the work of the spirit which is permanent as John 4.14 with John 7.37 38 39. If any that professe true religion and give good hopes for a time do fall away they shew by their apostaste that they began in hypocrisie or at the best were but like the stony ground who believed for a time Luke 8.13 having onely an humane acquired faith not that precious faith 2 Pet. 1.1 which is infused by the spirit Gal. 5.22 who is therefore called the spirit of faith 2 Cor. 4.13 and the spirit of power 2 Tim. 1.7 greater then the evill spirit which is in the world 1 John 4.4 abiding in Gods children 1 John 2.27 even for ever John 14.16 17. being in the operation of saving grace a fountain of living water springing up unto eternall life whereof whosoever drinketh shall never be more a thirst John 4.14 This is that free spirit which doth establish the godly in the state of grace and is Gods seal and earnest in their hearts 2 Cor. 1.21 22. Eph. 1.13 14. Obj. But the godly may commit mortall sins as David did in adultery and murther now an adulterer is the member of an harlot 1 Cor. 6.13 and a murtherer is the childe of the devill John 8.44 1 John 3.12 was he not then fallen from grace Answ It cannot be denied but for these heinous sins David was justly under the wrath of God till by the renewing of his repentance and faith in the Messiah he obtained attonement But yet under the guilt of these sins he differed much from the impenitent and unregenerate not onely in regard of Gods certain purpose to renew him by repentance and restore him into favour but even in present state of soul two wayes First that the seed of grace did then remain 1 John 3.9 Secondly that he sinned not with full consent Rom. 7.17 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 whilest he is in this world hath in him both flesh and spirit in-bred corruption and renewed grace and so consisteth as it were of a double person the old man which is corrupt through deceivable lusts and the new man which after God is created in righteousnesse and true holinesse Eph. 4.22 24. Now when the childe of God committeth sin even grievous sinnes as David did to speak as Paul doth of himself it is not he that doth it so farre forth as he is regenerate but he so farre forth as he is corrupt which Paul calleth sin that dwelleth in him Rom. 7.20 His service of sinne is with and from the flesh but in his minde renewed he serves the law of Christ Vers 25. which shewes 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 it self was a fearfull mortall sin Matth. 26.72 74. even after that comfortable speech of Christ unto him Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy faith fail not Luke 22.31 32. Shall we say he now by denying his Master lost all grace when as Christ had prayed for the continuance of his faith nay rather acknowledge that this failing was in this particular act not in the habit and seed of grace The second Use for instruction Secondly see here the happinesse of the godly who indeed alone have the Lord for their God for he is the strong and stable helper who will safely keep those that be his when all other helps do fail Ps 37.28 33. He forsaketh not his Saints The Lord will not leave him in the hand of the wicked Vers 24. Though he fall yet he shall not be cast down for the Lord upholdeth him with his hand Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of all See Job 8.20 God will not cast away an upright man Job 5.13 14. He shall deliver thee in sixe troubles and in seven there shall no evill touch thee Happy therefore is the man that hath the God of Jacob for his help whose hope is in the Lord his God Psal 146.5 Happy is that people that is in such a case yea happy is that people whose God
is the Lord. Psal 144.15 The Use for admonition For admonition it serves effectually to move every one that desires this comfortable state that when dearest and nearest friends do forsake him yet then the Lord may take him up to give all diligence both to get and preserve those graces in his soul and also to testifie that behaviour in life which 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 true obedience Men in the world will serve hard Prentiships for temporall and worldly freedomes in corporations and priviledged places how much more should wee take paines for this great priviledge of the citizens of Sion to have the Lord for our God The Use for comfort For comfort this makes greatly to the godly in times of distresse they must call to minde this property in God to be more firm and faithfull to those that be his then naturall parents are to their dearest children For which besides this text see Isa 49.14 15. Sion said the Lord hath forken me c. with Luke 11.13 If ye then being evill 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 Psal 118.6 The Lord is my shepheard I shall not want Yea though I walk thorovgh the valley of the shadow of death I will feare none evill for thou art with me Psal 23.1 4. Vers 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Vers 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out crueltie The meaning of the words IN these two Verses the Prophet David returnes again unto prayer and begs of God both instruction and direction in regard of his enemies Vers 11. and also preservation out of their hands in regard of their unconscionable dealing and cruell minds towards him Vers 12. For instruction and direction thus he prayes Teach me thy way O Lord and lead me in a plain path because of mine enemies For the meaning Gods way in Scripture is taken diversly sometime for his own administrrtion and doing or working as Job 26.14 Lo these are part of his wayes having spoken of many of his marvellous workes in the former verses 7 8 c. as afterward Behemoth is called the chief of the wayes of God that is of his works Job 40.19 Psal 77.19 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 dost wonders c. Psal 103.7 He made known his wayes unto Moses his acts unto the children of Israel Otherwhile and most commonly Gods 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. 18.20 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. 42.3 Herein David desires to be instructed of God Yea further hee would have God not onely to teach him the way but to lead him in a plain path that is such a path as is right and strait without any crookednesse and such is the way of Gods word the course and behaviour which God there prescribes them as Pro. 8.6 The opening of my mouth shall be right things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which is here used further expounded Vers 8 9. All the words of my mouth are in righteousnesse c. And this favour he desires because of his enemies that is of such as did observe and watch him for advantage to doe him hurt The first Observation In the words thus understood note two things 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 Psal 5.8 Lead me O Lord in thy righteousnesse make thy way plain before my face Psal 25.4 Shew me thy wayes O Lord Psal 143.8 Cause me to know the way wherein I should walk Psal 86.11 Teach me thy way O Lord. The reasons hereof are three First in regard of God The 1. reason to glorisie him by seeking unto him for this blessing for God undertakes to teach the godly that be in covenant with him as it is written in the Prophets and they shall be all taught of God John 6.45 Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go Prov. 4.11 I have taught thee in the way of wisedome The second Reason Secondly in regard of himself sundry wayes First because of his own inability of himself to know them without Gods teaching for the light of nature is but darknesse in the wayes of God Matth. 6.23 For the naturall man receiveth not the things of the spirit of God they are foolishnesse unto him he cannot know them meaning of himself because they are spiritually discerned This is manifest by the Eunuch Acts 8.30 31. Vnderstandest thou what thou readest saith Philip to him he answers by deniall How can I except some man should guide me Secondly for his better enabling to obedience for knowledge goes before doing John 13.17 If yee know these things happy are ye if ye do them Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein Thirdly for his spirituall joy and comfort for knowledge is a spirituall light 2 Cor. 4.6 and so very pleasing and comfortable to those that without it are in darknesse as Eccles 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sunne Hence we reade that many have greatly rejoyced when they have been taught the knowledge of Gods wayes Nehem. 8.12 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 rejoycing after he had been instructed and baptized by Philip Acts 8.39 and there was great joy in Samaria after they were converted to the faith by Philip Acts 8.6 8. The third Reason Thirdly because of his enemies as here he saith in plain words for in Gods wayes there is safety here Gods Angels have charge to keepe the godly Psalm 91.11 When thou goest in this way thy steps shall not be straightned and when
thou runnest thou shalt not stumble Prov. 4.12 These wayes of God are wayes of pleasure and all the paths thereof are paths of peace Prov. 3.17 Here nothing offends the godly Psalm 119.165 Nay here is singing of heart Psalm 138.5 with Psalm 65.14 This safety from enemies in the wayes of God the Lord assured his people Deut. 28.17 If thou shalt hearken diligently unto the voyce of the Lord thy God to observe and doe all his Commandements the Lord shall cause thine enemies that rise up against thee to be smitten before thy face c. Psalm 81.13 14. O that my people had hearkned unto me and Israel had walked in my wayes I should soon have subdued their enemies and turned mine hand against their adversaries This David found true in his own person Psalm 18.16 17 21. He sent from above he took me he drew me out of many waters He delivered me from my strong enemies For I have kept the wayes of the Lord c. This serves for instruction and admonition The Use for instruction For instruction see plainly by Davids prayer that there is more good to be had in the wayes of God then naturall men imagine else David would never have begged of God so earnestly to be taught therein Consider but some of the aforesaid reasons that moved us so to pray as his direction unto acceptable obedience wherein men are instiled unto all Gods blessings as Deut. 28.1 2 3. c. Psalm 119.1 His inward joy and consolation which is an inseparable fruit of Gods instruction Psal 119.162 I rejoyce at thy word as one that findeth great spoyl Ier. 15.16 Thy words were found I did eat them and thy word was unto mee the joy rejoycing of my heart Lastly his safety protection herein from the head of his enemies when God saith to his Church all thy children shal be taught of the Lord headdeth withall and great shal be the peace of thy children In righteousnesse shalt thou be established thou shalt be farre from oppression for thou shalt not fear c. Are not these great blessings what shall we say then of naturall men that say unto God Depart from us we desire not the knowledge of thy waies Job 21.14 Surely the God of this world hath blinded their eyes they are under that curse whereby they become like the heath in the desart and shall not see when good cometh Ier. 17.5 6. The Use for admonition For admonition it serves notably that our behaviour like Davids in praying unto God to teach us his wayes They are not undoubtedly contained in Scripture which is the perfect register of Gods revealed will shewing our duty perfectly for all things needfull to be believed and done unto eternall life In it we have expresse particular rules for all the duties of our generall calling of Christianity which requireth piety towards God justice love and mercy towards our brethren with sobriety and temperance towards our bodies and care and diligence for the gain and growth of grace in our soules as Tit. 2.12 2 Pet. 1.5 6 7. In it also we have generall rules for the well ordering and managing of our particular callings which respect the Church Common-wealth or familie For Magistrates see Ex. 18.21 22. with Deut. 17.8 9 c. 2 Chr. 19.9 10 11. For Ministers 1 Tim. 3.2 3. c. and 2 Tim. 4.1 2. For husbands and wives parents and children masters and servants their godly behaviour in generall is plainly propounded Eph. 5.22 23. c. Eph. 6.1 c. to the 10. Col. 3.18 c. Tit. 2.1 c 1 Pet. 2.13 c. And that our prayers this way may be availeable we must also labour in life to be such as God will teach Who they are whom God will teach that is first penitent persons breaking off the course of sinne Prov. 1.23 Turne you at my reproof behold I will poure out my spirit unto you I will make known my words unto you Hos 6.1 3. Come and let us return unto the Lord Then shall we know But the wicked and impenitent shall not be taught of God he will not be enquired of by them Ezek. 14.1 c. Those that are laden with sinne are ever learning and never come to the knowledge of the truth 2 Tim. 3 6 7. Secondly diligent in using Gods ordinances man holy manner Gods ordinances for knowledge are the word and prayer The word must be reverently heard read and meditated Psal 119.99 I have more understanding then all my teachers for thy testimonies are my meditation and prayer gets wisedome Jam. 1.5 The holy manner of using these ordinances is in humility and yeelding obedience to that they do know John 7.17 for such have a promise of the spirit which God hath given to them that obey him Acts 5.32 which is that annointing that teacheth all needfull things 1 John 2.20 27. The second observation The second petition which David here puts up unto God is that God would lead him in a plain path that is in a path that is right and straight wherein is no erring nor straying out of Gods way even in a path of righteousnesse as some translate it In which petition note two things the first implyed that the paths of Gods way are plain paths such as are straight and right without crooked turnings Prov. 4.11 I have taught thee in the way of wisedome I have led thee in right paths Prov. 8.6 8. The opening of my lips shall be right things All the words of my mouth are in righteousnesse there is nothing froward or perverse in them Therefore St. Paul calls them the straight wayes of God Acts 13.10 The Reason The reason is plain these paths are of Gods own tracting out being indeed nothing else but plain evidences of his will which in every thing is right and equall for Gods willing of a thing makes it good though otherwise it were most â—â—hominable if he should not require it as is most plain in the fact of Abraham when he offered up his sonne Isaac for which Abrahams faith is renowned Hebr. 11.17 and his â—ear of God approved Gen. 22.12 And on the same ground David said Therefore I esteem all thy precepts concerning all things to be right Psal 119.128 This serves for instruction admonition and comfort The use for instruction For instruction it doth plainly discover the great measure of our naturall corruption who judge many of Gods wayes unequall Ezek. 18.25 Ye say the way of the Lord is not equall And indeed in one thing or other wherein every carnall heart desires liberty to sinne we are like the evill servant who in our thoughts charge the Lord to be an hard master requiring more exact obedience then hee should Mat. 25.24 doth not every black mouth'd swearer and curser say in his heart our tongues are our own we ought to speak who is Lord over us Psal 12.4 and all prophanenesse of the
And Paul was as a woman with child in travaile after the conversion of others Gal. 4.10 His life was not dear unto him so he might further the Gospell Acts 20.24 Mark these things and pray for understanding The second use for admonition Secondly if we find that sinfull affections be our soule that is our desire and delight that then we give all diligence for change of estate for who would continue in the gall of bitternesse and under the power of darknesse if he could help it And though it be not in our own power for it is a new creation 2 Cor. 5.17 and the first resurrection Rev. 20.6 and who can bring a clean thing out of filthinesse Not one Iob 14.4 Can the Ethiopian change his skin or the Leopard her spots then may they do good that are accustomed to do evill Jer. 13.23 with man this change of himself is impossible but with God all things are possible Mat. 19.26 He can raise up children unto Abraham of stones Mat. 3.9 And for his working of it the wise and powerfull God of heaven hath ordained a way means and prescribed the use thereof to naturall 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 morall law will discover sinne and the danger thereof to a naturall man for by the law comes the knowledge of sin Rom. 3.20 and of the danger thereof Gal. 3.10 And by the Gospell comes the knowledge of the remedy for it is the word of his grace Acts 20.32 revealing mercy in Christ Iohn 3.16 and shewing the way and means to be made partakers of him Iohn 3.36 And in the use of these ordinances a naturall man may exercise himself and wait for Gods blessing He may hear and apply both the law and gospell and pray for the blessing of God upon his endeavors Husbandmen take pains for the precious fruits of the earth and pray for the blessing of God upon their labour And why may not naturall men doe so much for their soules Surely the neglect of the use of means is and will be the condemnation of many John 3.19 For in the means God willeth their gathering Mat. 23.37 and our Saviour tells the Jewes they would not come unto him that they might have life John 5.40 saying that the Queen of the South should rise up in judgement against them for her pains to hear Solomons wisedome and yet a greater then Solomon was there Mat. 12.42 Therefore wait in the means as John 5.3 4 5. So did Cornelius fast and pray Acts 10.3 then reverently hear Peter verse 33. The three thousand converted on the day of Pentecost Acts 2.41 first heard Peter preach and apply the law to the pricking of their hearts verse 26.27 then they heard the Gospell and gladly received it and after continued in the Apostles doctrine verse 41 42. He that had but one talent might have employed it and is justly condemned for not so doing Mat 25.25 c. The unbelieving Jewes might have heard Paul and Barnabas preach but they would not but put away the word and judged themselves unworthy of eternall life Acts 13.46 The second observation The second thing to be noted in this petition is the favour and kindnesse 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 accomplish their bloody designes upon him See Psal 35.19 25. Let not them that are mine enemies rejoyce over me Let them not say in their hearts ah ah our soule Psal 36.11 Let not the foot of pride come against me and lot not the hand of the wicked renone me Psal 71.4 Deliver me O my God out of the hands of the wicked out of the hand of the unrighteous and cruell man Psal 140.1 4 8. Deliver me O Lord from the evill 〈◊〉 preserve me from the violent man keep me O Lord from the hands of the wicked grant not O Lord the desires of the wicked The first Reason The reasons hereof are many First respecting himselfe as the conscience of his sinnes that deserved this evill to be delivered into the hands of his enemies for so hee knew God threatned to do with his own people and had formerly performed it Judg. 2.14 15. The auger of the Lord was kindled against Israel and he delivered them into the hands of spoylers and sold them into the hands of their onemies round about them The hand of the Lord was against them for evill as he had said and sworn unto them The second Reason 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 breath out cruelty verse 2. they would swallow him up as Psal 56.1 2. For their strength and cruelty he resembles them to strong bulls of Bashan Psal 22.12 to ravening and roaring Lyons verse 13. and to dogs verse 16. Psal 57.4 set on fire their teeth are spears and arrowes and their tongue a sharp sword yea Psal 140.3 They have sharpened their tongue like a Serpent adders poyson is under their lips Secondly he knew they would vaunt and boast of their triumph over him to Gods dishonour as Ps 35.19 26. Let not them that are mine enemies wrongfully rejoyce over me they rejoyce at his hurt and magnifie themselves against him saying to his greatest grief where is now thy God Psal 42.3.10 Herein no doubt sacrificing to their net praising their own power and policie as the Philistims praised Dagon for the conquest of Sampson Judg. 16.23 The third Reason Thirdly in regard of God knowing first that his power and providence over-ruled all Psal 135.6 whatsoever the Lord pleases that did he in heaven and in earth in the seas and all deep places If he speak the word it is done Psal 33.9 Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain Psal 76.10 he shall cut off the spirit of Princes verse 12. He knew they would have no power over him but by Gods permission as John 19.11 Secondly that by his soveraignty he might so deale with his dearest servants either for their triall 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 their destruction so he suffered Pharoâ—â— to afflict his people in Egypt Exod. 9.16 Rom. 9.17 Thirdly that God having received him into covenant stood bound to help him as Psal 119.94 and Psal 89.3 21 22. This serves for instruction and admonition The first Use for instruction For instruction three wayes First see here what may be the estate of the godly even of Gods dearest children they may be in the hand of
learned do plainly shew (a) Whitak de Script interpret Controv 1. quaest 5. cap. 8. Reynolds Hart. And they themselves in differences doe disclaime the authority of men though never so learned and send us to the Scripture See August Ep. 19. Iren. 4. adversus haeres cap. 63. The Use for admonition For admonition that we consider Gods providence over us herein causing us to have our time in the land of the living which we cannot deny to bee a great favour and therefore should endeavor to walk worthy of this blessing which after the example of Christ is to work the works of him that sent us John 9.4 First that we repent of our sins Mat. 3.2 Luke 13.3 5. Secondly that we believe on Jesus Christ whom God hath sent to be our Saviour John 6.28 This God commandeth to all that would be saved 1 John 3.21 with 5.13 Thirdly that we work out our salvation with fear and trembling Phil. 2.12 which is then done when with reverence to God who worketh all grace we do humbly and constantly exercise our selves in the meanes thereof ever making conscience of sinne till we receive the end of our faith which is the salvation of our soules 1 Pet 1.9 The second Observation The second point to be here observed is this That in the land of the living that is in this world God doth bountifully impart his goodnesse to the sonnes of men this is here taken for granted and else-where plainly affirmed Psal 33.5 The earth is full of the goodnesse of the Lord Psal 119.64 The earth is full of thy mercy Psal 145.9 The Lord is good to all even the brute creatures do daily tast of his bounty Psal 104.27.28 They all wait upon him he gives them their meat in due season That he giveth they gather he openeth his hand and they are filled with good The first Reason The reason hereof is two-fold First because in nature and essence he is goodnesse it self love it self and bounty it self and so can no more detain his goodnesse from the creatures then the sun can his light from the world when it is risen and indeed by the exercise of goodnesse and bounty doth he manifest this essentiall property as Psalm 119.68 Thou art good and dost good Jam. 1.17 By his good gifts and perfect givings he is seene to bee the father of lights The second Reason Secondly by his free and abundant communication of goodnesse he binds every creature unto him and man particularly to honour him for even temporall benefits are his witnesses that he from whom they come is the true God and that he must be honoured for them see Acts 14.17 Hereupon the godly do stirre up themselves to due and daily thankfulnesse as Psal 103.1 2. and 116.12 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First this shews plainly that the true God is not known as he ought to be no not in this property of goodnesse That which Pharaoh professed of himself without fear Exod. 5.2 who is the Lord I know not the Lord is true of all naturall men for if they rightly knew this one property of goodnesse and bounty in the communication of blessings their hearts would cleave unto him in an unfaigned desire to be his by covenant for every man is a friend to him that giveth gifts Prov. 19.6 while they therefore say who is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 they shew themselves worse then the devill himself who said doth Job serve God for nought hast thou not made an hedge about him Thou hast blessed the work of his hands Job 1.9 10. The second Use for instruction Secondly this shewes 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 enjoyned us Mat. 5.44 55. This was Christ Jesus his property while he was on earth he went about doing good Acts 10.38 And it is commanded and commended to us all Eph. 5.1 Be followers of God as dear children and walk in love Heb. 13.16 To doe good and to communicate forget not The first Use for admonition For admonition it serves three wayes First in the want of any good thing to go to God by prayer for he is the father of lights from whom all good cometh and for the obtaining thereof with the use of lawfull means joyn prayer to him that saith ask and ye shall have Mat. 7.7 But withall we must look that we go not on in a course of sinne for that withholds good things Jer. 5.25 and causeth God not to hear our prayers Ps 66.18 The second use for admonition Secondly this must move us to labour to be such as shall surely partake of Gods best blessings For God is the great housekeeper that makes provision for children for servants yea for bruit creatures even for his very dogs And answerable to his greatnesse in provision is his justice and wisedome in distribution he gives not to all alike but to every one his portion and will not have childrens bread given to dogs Matth. 15.26 Indeed for temporall blessings he many times gives a larger portion to the wicked then to his children as wee may see by the outward state of Divet and Lazarus Luke 10.19 20. as great housekeepers will many times feast strangers more liberally then their owne children Yet God hath better things for his own then for the world as Mat. 3.11 16. And the right way to partake of the best blessings is The right way to partake of the best blessings first in generall to make sure we be in covenant wich God through faith in Christ Jesus for he that cometh unto God must believe Heb. 11.6 yea believe in Christ for he is the way the truth and the life no man cometh to the Father but by him John 14.6 Now being thus in covenant all is ours whether things present or things to come 1 Cor. 3.21 22. we partake hereby of his fatnesse and sweetnesse Rom. 11.17 and God will prevent us with blessings of goodnesse Psal 21.5 In particular to testifie the truth of our faith we must get and manifest the grace of love for this is a sure companion of faith Gal. 5.6 and a sure fruit of the same sanctifying spirit Gal. 5.22 and this entitles us unto Gods best blessings 1 Cor. 2.9 What eye hath not seen eare hath not heard nor heart conceived hath God prepared for them that love him 1 John 3.14 We know we have passed from death to life because we love the bretheren Secondly we must fear God with a filiall feare by the consideration of Gods power and presence seeking to bring our hearts to true conscience of eschewing evill and doing good wherein his grace is certainly made evident as
drawing back is unto perdition Heb. 10.38 39. and such fearfull ones are set in the first rank of those that must be cast into the burning lake Rev. 21.8 The second Reason Secondly Gods children must do as much for Gods glory in a good cause as wicked men do to his dishonour in that which is evill now they encourage themselves in an evill matter Psal 64.5 and hearten one another to doe wickedly Is 41.6 7. They helped 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 I flye Nehem. 6.11 Remember that the spirit of glory and of God is glorifyed when we shew courage in suffering for a good cause 1 Pet. 4.14 Yea and our weak bretheren are much heartened by our example as Philip. 1.14 Many of the bretheren in the Lord waxing confident by my bonds are much more bold to speak the word without fear whereto old Eleazer had great respect in his sufferings â—2 Maccab. 6.18 24 25. The third Reason Thirdly courage is needfull under afflictions in respect of the reward which not of our merit but of Gods bounty is no lesse then a Kingdome even the Kingdome of heaven and the crown of life See 2 Thess 1.4 5. Paul tells the Thessalonians that through faith and patience in suffering they shall be counted worthy the Kingdome of God and 2 Tim. 2.12 If we suffer we shall also raign with him Rev. 2.10 Be thou faithfull unto the end and I will give thee the crown of life Now what courage will men shew for earthly Kingdomes and what will they not endure to get them And much more should we do so for that Kingdom which is undefiled immortall and fadeth not a way reserved in heaven 1 Pet. 1.4 The fourth Reason Fourthly God is with them that suffer for well-doing and if they be couragious for his glory he will strengthen their hearts as it followeth in this verse Psal 91.15 I will be with him in trouble Herewith he encouraged Paul at Corinth Acts 18.9 10. and David herewith did notably encourage himself Psal 118.6 The Lord is on my side I will not fear See Rom. 8.31 If God be with us who can be against us Thus the Angell encouraged Gideon Judg. 6.12 Jeremie encourageth himself Jer. 20.11 God encourageth his people Is 35.4 and 41.10 This serves for instruction and admonition The use for instruction For instruction it shewes what manner of persons the professors of true religion ought to be for truth strength of grace namely not babes or children but men of stature and courage in Christ Jesus even perfect men Eph. 4.13 14. Children are so fearfull and not fit for warre but Christians must sight the Lords battells against spirituall enemies Eph. 6.12 and endure hardnesse as good souldiers 2 Tim. 2.3 Few do think on these things but the most content themselves with the shewes of godlinesse and want the powers thereof 2 Tim. 2.5 But wisedome is justified of her children Mat. 11.9 The Use for admonition For admonition according to this charge every one should give all diligence to get this spirituall courage into their hearts which will enable them to wait upon the Lord in times of distresse The way to get spirituall courage 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 expresse the same That the state of our persons may be good before God three things are required repentance faith and sanctification Repentance is that grace of God whereby we considering our owne wayes in our hearts do humbly confesse our wicked wayes unto God and praying for mercy and pardon do forsake the sinnes wherein we have lived And this is needfull unto true courage because the guilt of every sin brings fearfulnesse as Gen. 3.8 10. Deut. 28.66 Thou shalt feare day and night Prov. 28.1 The wicked flye when none pursueth neither shall any man strengthen himself in the iniquity of his life Ezek. 7.13 Faith is that grace of Gods spirit whereby we rest and rely on Gods mercy in Christs merits for justification and salvation hereby we are justified and be at peace with God Rom. 5.1 and the righteous are bold as a Lyon Prov. 28.1 Hereby we are in Christ the son of God Gal. 2.20 and in him we shall be strong and couragious as Ephes 6.10 Phil. 4.3 Thirdly sanctification is the work of the spirit abolishing corruption and renewing grace more and more every day Now they that are in this estate have the spirit dwelling in them Rom. 8.11 which is the spirit of strength Is 11.2 the spirit of power and of a sound mind 2 Tim. 1.7 These graces bring quietnesse and confidence which are the strength of the godly Is 30.19 The godly behaviour needfull to true spirituall courage is threefold First to make sure our trouble be for a good cause for if we suffer for righteousnesse sake we need not be affraid for any terrour 1 Pet. 3.14 Let none of you suffer as an evill doer but if any man suffer as a Christian let him not be ashamed 1 Pet. 4 15 16. So the Jewes strengthened their hands for the good work Nehem. 2.18 Secondly we must store our hearts with the word of God both for direction in carriage and consolation in distresse So did David Psal 119.11 hide Gods sayings in his heart and hereby kept himself from the paths of the destroyer Psal 17.4 This is my comfort in mine affliction for thy word hath quiekened me Psal 119.50 And in particular know God is present with us Deut. 31.6 1 Chron. 28.20 2 Chron. 32.7 8. Hag. 2.4 Thirdly beside all the former we must ever joyn humble and earnest prayer for strength and courage from God as Nehem. 6 9. They made us affraid Now therefore O God strengthen my hand Acts 4.29 Now Lord behold their threatnings and grant unto thy servants that with all boldnesse they may speak thy word And he shall strengthen thine heart The reason whereby he Prophet doth encourage himself and his godly bretheren 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 reap hereby namely God will strengthen their hearts he will put strength and courage into them and make them resolute or stedfastly minded as this phrase is translated Ruth 1.18 and able to hold out untill they have a blessed issue The third observation Mark then They that wait on the Lord and encourage themselves so to do in the times of affliction shall have the Lord in mercy to put strength into them for their better enabling to wait on him Psal 31.24 Be of good courage and he shall strengthen your heart all yee that hope in the Lord. This David
found to be true by good experience Psal 40.1 2. I waited patiently for the Lord and he inclined unto me and established my goings according to the Lords promise Is 40.30 They that wait upon the Lord shall renew their strength The first Reason The reason hereof is plain First to wait on the Lord and to encourage our selves in affliction are notable actions of faith as is shewed before Now the grace of faith doth surely intitle us to the participation of Gods power 2 Chro. 20.20 Believe in the Lord your God so shall yee be established The second Reason Secondly in waiting on the Lord and encouraging our selves 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 encrease for to every one that hath it shall be given Mat. 25.28 29. It is said of Paul that he encreased in strength Acts 9.22 and the way and means thereof is shewed by himself 1 Cor. 15.10 I laboured more abundantly then they all This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here plainly that Gods 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 encrease of strength from God is promised upon our obedience in waiting on the Lord and encouraging our hearts so to do So Is 55.3 Heare and your soule shall live for faith comes by hearing Rom. 10.17 and he that believeth in me saith our Saviour shall never dye John 11.26 A most needfull point worthy of all observation because the corruption of nature is such that we willingly yeeld 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 Jewes looked to have eternall life in the word and yet would not search to find therein what it testified of Christ John 5.39 They would have life but they would not come to Christ to have it in him verse 40. As on the other side we easily perswade our selves we shall escape damnation though we make bold upon sinne the meritorious cause thereof to live therein The second Use for instruction Secondly here see the true fountain of alâ— that courage and boldnesse which in all ages Gods children have shewed for Gods glory and for the maintenance of his truth even to the amazement of their adversaries as in David against Goliah 1 Sam. 16.32 34. Psal 3.6 and 23.4 in the three servants of God before Nebuchadnezzar Dan. 3.16 17. in the Apostles before the rulers of the Jewes Acts 3.13 and in many thousand Martyrs before their persecutors whereof the Ecclesiasticall histories give plentifull testimony Surely they had it from the true God who did strengthen their hearts and this the godly have confessed as David often calling the Lord his strength as Psal 18.1 2. Psal 144.1 and Paul 2 Tim 4.17 This Lord stood with me and strengthened me The first Use for admonition For admonition it serves First to observe the wayes 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 encrease of strength and courage in our soules Gods wayes for this end are of two sorts some extraordinary as the touch of Christs hand vouchsafed to Daniel How God doth strengthen the hearts of his Children Dan. 10.10 16 18. and the laying on of his right hand vouchsafed to Fohn Rev. 1.17 Others are ordinary and that of two sorts outward and inward Gods ordinary outward wayes of strengthening the heart are foure First and chiefly his word spoken either by God himself as Josh 1.6 7 9. or by his servants in the ministery thereof as Heb. 12.12 Lift up the hands that hang down Is 40.1 2. Comfort yee comfort yee my people speak yee to the heart of Jerusalem Hence David saith â—his is my comfort in mine affliction for thy word hath quickened me Psal 119.50 and Jerem. 15.16 Thy word was unto me the joy and rejoycing of my heart A good weapon in a mans hand puts courage in his heart against an enemy now Gods word is the sword of the spirit Eph. 6.17 yea the sword of Gods mouth Rev. 2.16 nay sharper then any two edged sword Heb. 4.12 Secondly the works of his providence wherein we have had experience of his goodnesse in former deliverances Thus Davids heart was strengthened to encounter with Goliah by the experience of Gods power and providence in killing the Lyon and the Beare 1 Sam. 17 34 35 36 37. yea the remembrance of Gods power and mercy unto others in like case puts life and courage into the hearts of God children in distresse Psal 22.4 5. Our Fathers trusted in thee and thou didst deliver them They cryed unto thee and were delivered Here thou maist say as Elisha did at the waters of Jordan where is the God of Elijah 2 Kings 2.14 Thirdly the company of the godly puts courage into the distressed Acts 28.15 When Paul saw the bretheren in his dangerous voyage he thanked God and took courage Prov. 27.9 17. O intment and perfume rejoyce the heart so doth the sweetnesse of a mans friend by harty counsell Iron sharpeneth iron so a man sharpeneth the countenance of his friend Fourthly and lastly prayer to God as well by our selves as by others in our behalf Thus the Apostles sought courage and boldnesse when they were threatned by the rulers of the Jewes Acts 4.24 29. and Paul for this end intreated the Ephesians to pray for him Eph. 6.19 Gods inward way of strengthening the heart is by the work of his spirit for that is the comforter John 14.16 17. and the spirit of strength Is 11.2 of power and of a sound mind 2 Tim. 1.7 By the assurance of the abode of this spirit among them the Lord encourageth Zerobabell Jehoshuah and the people Hag. 2.4 5. Now these being some of Gods speciall wayes whereby he strengtheneth the hearts of his children we must stirre up our selves to wait for his work of mercy for the strengthening of our hearts when terrour and fears take hold upon us The second Use for instruction Secondly we must labour to be such both in state of soule and behaviour of life as to whom God will vouchsafe the blessing of strength of heart in evill times This requires besides the duties here named of waiting upon God and encouraging our hearts in evill times that before hand in the dayes of peace First we beware of sinne and break off the course thereof by true repentance for guilt of sinne brings a trembling heart and great astonishment as Deut. 28.65 66.
even fear where no fear is Ps 53.5 it makes the heart to faile Luke 21.26 Secondly that we are truly in covenant with God not only receiving the seales thereof for outward admittance and assurance as Baptisme and the Lords supper but humbly receiving and obeying the word of the covenant Christs holy gospell which when we do the Lord will say feare thou not for I am with thee he not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse Is 41.10 Thirdly that by faith we rest and rely upon Gods mercy in Christ Jesus This is the ground of hope whereby we wait on God which hath the promise of being strengthened as when it is said that by faith some of weak were made strong Heb. 11.34 as Abraham was strong in the faith Rom. 4.20 This faith unites us unto â—od in Christ Gal. 2.20 and Gods promise is to strengthen such in the Lord Zech. 10.12 Fourthly that we be upright hearted towards God for the Lord makes himself strong for such 2 Chron. 16.9 This we may see by his promise and dealing with David who was upright before him Psal 18.23 and Gods hand was established with him his arme did streng then him Ps 89.21 The fourth observation 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 Jam. 5.7.8 Be patient therefore brethren unto the coming of the Lord behold the husbandman waiteth for the precious fruit of the earth Be yee also patient stablish your hearts for the coming of the Lord draweth neer The Reason 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 in this world as Christ told his Disciples John 16.33 in regard of the malice of the devill and his instruments who being the seed of the Serpent do bear continuall enmity to the godly which are the seed of the woman The wicked ordinarily are many and mighty as David complaineth Psal 69.4 They that hate me without a cause are more then the haires of mine head they 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 Psal 59.9 Because of his strength will I wait upon thee for God is my defence The use for instruction This serves to justifie a profitable ministeriall practise in the zealous pressing of needfull duties by often repetition Many have itching ears ever desirous to hear novelties like the Athenians who spent the time in nothing else but to tell or heare some new thing Acts 17.21 But wisedome is justified of her children They that mind to be Christs Disciples are desirous to hear needfull things again and again as John 9.29 Wherefore would you heare it again and again will yee also be his Disciples Acts 13.42 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. 3.1 as his often practise of it plainly shewes in the same chapter verse 18. Many walk of whom I have told you often and now tell you weeping that they are the enemies of the Crosse of Christ Gal. 1.8 9. Though we or an Angell from heaven preach unto you any other gospell then 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 gospell unto you then that ye have râ—ceived let him be accursed And our blessed Saviour about materiall duties took the same course as we may see in his often repeated woes against the Scribes and Pharisees Mat 23.13 14 15 16. c. and his pressing the duty of watching on his Disciples by this often repetition Mark 13.33 Take ye heed watch and pray verse 35. watch yee therefore 37. What I say unto you I say unto all men watch The Use for admonition Secondly this repitition of the duty shewing the importance of it must stirre up our diligence in the constant and conscionable use of such means as God hath ordained for the a taining of this vertue Which way and means is plainly prescribed in the use of admonition where this duty is handled in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVIDS Hearts desire OR AN EXPOSITION Of the 84. Psalme By Mr. THOMAS PIERSON Late Pastour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. AN EXPOSITION of the 84. Psalme Psalme 84. To the chiefe Musician upon Gittith A Psalme for the Sonnes of Korah THis Psalme may not unfitly be called Davids hearts desire 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 accesse to the place of Gods solemn and publike service and most fully expresse his hearts desire after the house of God which was in him both frequent and unfeigned Psal 27.4 in regard of the blessings there to be enjoyed Psal 65.4 which is matter profitable for Gods children for that which being denyed will prove the hearts desire should being enjoyed become the hearts delight and that is the pure and holy publike worship of God In the handling of this Psalme we have first the Dedication of it in the title prefixed then the Psalme it selfe The Dedication The Dedication was to the chief Musician or Master of the Quier For 1 Chron. 16.4 David ordered a Quier to sing thankesgiving and penned Psalmes for that end which he delivered to the Master of the Quier vers 7. Of their ordering see 1 Chron. 25.1.7 Vpon Gittith Three Psalmes hath this word Gittith in the title viz. 8.81.84 the meaning whereof is difficult being much controverted amongst interpreters The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro â—orcularibus which the a Euthymius August in Psal 8. ancients Allegorizing expound of particular Churches where Christ is the vine believers are branches and faith and other graces are grapes which yield that wine which cheereth God and man Iudg. 9.13 Others following the 72. yet referre it to the time of vintage thus celebrated The Chaldee Paraphrast b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes it for a musicall instrument which David brought from Gath where he remained in his exile from Saul with King Achish Rabbi David Kimhi takes it to note and signifie that this Psalme
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 doe who will shew us any good Psal 4.6 but with him to cry out for the living God is a thing they think not of such spirituall sluggards the world hath too many whose soules desire and have nothing Prov. 13.4 nay whose desires kill them because their hands refuse to labour Prov. 21.25 Vse 2 For admonition unto all that as ever they desire to assure themselves or to testifie 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 with him to stirre up both their 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 meanes to expresse 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 loudnesse of their voice so well that of purpose sometimes he takes upon him as it were to be a sleep or hard of hearing and will not be seen to take notice of their desires untill they attain to such an height of fervency that he cannot rest for them as the phrase is by the Prophet Isaiah Is 62.6 7. The effectuall fervent prayer of a righteous man a vaileth much Jam. 5.16 Feruency makes much to the efficacy of desires amongst men much more with God as our Saviour shewes plainly in the Parable of the importunate widdow and the unjust judge Luke 18.1 c. To weary men is but a small thing in comparison of wearying God Is 7.13 If we walke after the Lord as Hos 11.10 we are never so like to overtake him as when we have wearied him A memorable example to this purpose we have in the woman of Canaan Mat. 15.21 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 his 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 with an ample commendation and grant of her desire to the full Verse 3. Verse 3 Yea the sparrow hath found her in house and the swallow a nest for her selfe where shee may lay her young thine Altars O Lord of hosts my King and my God HAving in the first verse by way of admiration acknowledged unto God the lovelinesse of his Tabernacle the place of his holy worship and in the second verifyed the same by discovering his own ardent affection first to the place of Gods holy worship then to God himselfe for whose sake he so affected the place in his third he proceedeth in the former discovery of his hearts desire towards the place of Gods worship by debasing his present estate as worse then the condition of the Sparrow and Swallow the one whereof finds her an house the other a 〈◊〉 where she may lay her young but he wanted liberty of accesse to the Lords Altars that is to the Lords Tabernacle where his altar was the holy place of his solemne worship which was to Davids soule as the house to the Sparrow and the nest to the Swallow This application he enfoldeth in an Aposiopasis an interrupted exclamation unto God of his Altars concealing some words which should expresse his full meaning from the passionate affection of his soule which kind of speaking is most frequent and fit to manifest fervent desires I am not ignorant that the Chaldee paraphrase hath other names of birds viz. the dove and the turtle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow and the Turtle whom the vulgar latine followes but the proper signification of the words is as our English Bible hath them Besides interpreters differ in applying the latter part of the verse some referre it by opposition to the former as though the Lords Altars were the place where these birds did build their nests which yet some others not without cause doe dislike because though in the Temple Sparrowes and Swallowes might build their nests it being very spacious yet it is not like they did build them in the Tabernacle which was the place of Gods worship when David penned this Psalme Now the application which I make in a sacred Aposiopaesis prevents that scruple and yet prefers the condition of these birds before Davids 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 went â—â—longing to others whether neer unto or far off from the Tabernacle it matters not all houses were alike to them yet in houses they desired to build and were permitted wherein these birds had their desire but David was debarred from the Lords Tabernacle where his Alâ—r was which to his soule was as an house and nest to the Sparrow and Swallow and whereto hee had right and interest having the Lord of hosts for his King and his God In the words thus explained and taken note these points First 1. Observation that David prefers the outward condition of silly little birds as the Sparrow and Swallow before himselfe to his sense and feeling their outward estate was better then his They had liberty to enjoy the place of their desire even other mens houses to rest and nestle in whose birds they were not Reason but he was debarred from the Lords Sanctuary the only resting and nestling place for his soule though he had title thereto by speciall covenant having the Lord of hosts for his King and his God Vse 1 This serves for instruction admonition and comfort For instruction thus that Gods speciall favour must not be measured by outward things we must not judge them rejected from Gods favour whose outward estate is mean and miserable for so shall we offend against the generation of Gods children Ps 35.15 David was a man according to Gods heart own Acts 13.22 a patterne of piety to all succeeding Kings of Judah and Israel as 1 Kings 3.14 to Solomon and 1 Kings 11.38 to Jeroboam yet for outward estate he was very miserable 1 Sam. 26.20 hunted as a flea or a partridge Ps 102.6 7. as a Pellican an owle and a Sparrow Yea Christ himself the sonne of Gods love Col. 1.13 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 Isaiah 53.3 Vse 2 For admonition beware
in their wearisome way to be set upon the comfort of Gods grace and favour wherewith in his holy worship hee plentifully refresheth their soules as a plentifull rain doth the dry ground in them we may plainly note and observe three things two expressed and the third necessarily implyed The two things here expressed are first their gracious thoughts and meditations in their wearisome way secondly the esteem and accompt they make of Gods grace and favour The thing implyed or presupposed is the means and place wherein they make account to enjoy the same For the first 3. Observation The godly Jewes that dwelt far from Jerusalem in their wearisome way to Sion do set their hearts to think upon the sweet and plentifull refreshing of Gods grace and favour which shall be showred upon their soules in his holy worship We are now say they parched and scorched with heat in this dry and barren wildernesse but when we come before the Lord our soules shall be plentifully refreshed with the showring down of his grace we shall be satisfied with the goodnesse of his house even of his holy Temple Psal 65.4 This they do to strengthen and hearten themselves Reason to endure the toyle and paines of their wearisome way even as in nature Merchants do hearten themselves by the hope of gain to endure the toyle and terrour of the troublesome Seas and husbandmen by the hope of harvest do readily undertake the labour of seed-time This serves for instruction admonition and comfort For instruction two wayes First it lets us see plainly the right way to sound comfort Vse 1 and so to true patience in any outward distresse or bodily misery which is a great matter to Gods children who through manifold tribulations must enter into the Kingdome of heaven Acts 14.22 namely to bring the heart to feel and feed upon Gods spirituall and heavenly blessings and graces which be contrary to our misery as in worldly poverty and want to set thy meditation upon the heavenly treasure and riches of Gods grace in Christ Mat. 6.20 Col. 1.27 whereby the poorest in the world may by true faith be made rich to God Jam. 2.5 for by it thou purchasest the field wherein the treasure is his Mat. 13.44 45. and buyest the pearle of price and so art rich to God Luke 12.21 So in imprisonment of body by faith to meditate on our Christian liberty and enlargement from spirituall bondage by Christ Jesus In banishment and exile from our friends and country on earth to meditate upon our heavenly home and consider that our heavenly father is with us leading us Ps 107.4.7 In bondage to hard masters to remember we are Christs free-men 1 Cor. 7.22 In danger to remember Gods presence and providence Psal 118.6 7. In sicknesse to meditate on the health of the soule in the pardon of sin in Christ as Mat. 9.2 In blindnesse to meditate on the spirituall light and sight of grace which Christ gives Luke 4.18 Yea in death it self either naturall or violent both which be the losse of life to meditate upon our spirituall life in grace and of eternall life hid with Christ in God Col. 3.4 And so for any worldly want or hurt or losse we may see there is a spirituall and heavenly supply Mat. 19.29 Luke 18.29 30. Thus we shall see Gods servants have done in former times Abraham Isaac and Jacob Heb. 11.8 9. by faith they so journed in the land of promise as in a strange country looking for a City whose builder and maker is God Thus Job did in his losses consider Gods providence and hand Job 1.22 and in deepest distresse meditates on the resurrection to life Job 19.19 20 21 25. Thus did David Ps 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living And hereupon in distresse he stirs up his soule to wait upon God Psal 42.11 Psal 43.5 and prayes to God as Psal 116.3 4. The sorrowes of death compassed me the paines of bell gate hold upon me Then called I upon the name of the Lord yea he saith Psal 94.19 In the multitude of my thoughts within me thy comforts delight my soule and Ps 23.4 Though I walke through the valley of the shadow of death I will feare none evill for thou art with me thy rod and thy staffe comfort me Therefore see Zech. 11.7 Thus did the godly under the persecution of Antiochus Heb. 11.35 2. Mac. 7.7 Thus did Paul 2 Cor. 4.16 17 18. and chap. 5.1 yea the son of God in our nature did thus Heb. 12.2 Vse 2 Secondly this lets us see the true reason or ground of the different behaviour and carriage of Gods children from naturall men in two things First in times of danger wherein the righteous are bold as a Lyon but the wicked flee when none pursueth Prov. 28.1 As we may see in David at Ziklag 1 Sam. 30.6 and Nabal hearing of a danger past 1 Sam. 25.37 Surely the godly have an heart indued with grace which is as an hand to lay hold on Gods mercy and providence and so have hope even in death whereas the wicked is driven away in his wickednesse Prov. 14.32 The wicked are men without hope 1 Thess 4.13 Now hope is the anchor of the soule sure and stedfast Heb. 6.19 Secondly about Gods worship and service they greatly differ Gods child takes great delight in pains about Gods service as here we see and Psal 122.1 and in cost also as 1 Chron. 29.9 the people rejoyced at their great gifts and David rejoyced with great joy and 2 Sam. 24.24 yea though it cost them their lives Acts 20.24 and Phil. 2.17 But the wicked count it a wearinesse Mal. 1.13 and with the Gaderens had rather want Christ and his gospell then their hogs Mat. 8.32.34 And no marvaile for they think it a vain thing to serve God Mal. 3.14 Vse 3 For admonition it serves two wayes First with these religious Jewes to give our selves to meditate and think upon the true and sweet comfort which the blessings of grace bestowed in Gods holy worship will bring to our soules for certainly herein is plentifull spirituall supply to all wants as is implyed Luke 4.18 whereof if we were resolved we would watch at the posts of wisedome Prov. 8.34 and hang upon this ordinance as the impotent persons did at the poole of Bethesda John 5.3 4. The want hereof causeth contempt of Gods worship in some Mal. 3.14 and formall usage in the most as John 4.11 Acts 28.22 Vse 4 Secondly labour for that estate in grace whereby wee have stay and comfort for our soules in times of distresse The way is to get and practise true faith in Christ for thereby we shall live in want Phil. 4.12 13. in persecution Heb. 10.38 yea resist the Devill 1 Pet. 5.9 and quench all his fiery darts Eph. 6.16 But know it works by love Gal. 6.5 purging the heart Act.
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 Sion they that see him appear before him The reason of the different manner of translation is the divers acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is a praeposition signifying ad to unto otherwhile it is a noun signifying strong and so noteth the mighty God the ordinary difference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus is written with 〈◊〉 a long ē but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad a praeposition with a short e and so most Hebrew Books with pricks have it here which moved our new translatours to take it for a praeposition wherein many others godly and learned do joyn with them Which yet others as learned stick not at because they say that vowel is there short because of Maccaph which joyneth two words together and usually doth abreviate the precedent vowel And so the most ancient Greek and Latine translations take it Sept. and Vulg. and divers learned modern Writers as Pagnin Calvin Mollerus and our old Church-Bibles But sith 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 Sion the place where the Temple was built For the first The true God is the God of Gods 2 Observation Jos 22.22 The God of gods the Lord Psal 50.1 and 136.2 The mighty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 11.36 The Lord of lords and King of kings Rev. 17.14 and 19.16 1 Tim. 6.15 The reason of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his divine soveraignety over all those that do partake with him in his name Reason as Angels and Magistrates Angels Psal 97.7 with Heb. 1.6 and Psal 8.6 with Hebr. 2.7 and Magistrates Ps 82.1 Exod. 22.8 9 28. Joh. 10.34 35. And false Gods though unlawfully for they are vanities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Gods soveraignty over them is plain for Angels Hebr. 1.7 with Job 1.6 and for Magistrates 1 Tim. 6.15 and for idols Exod. 12.12 Dagon fals down before the Ark hath his head and hands cut off 1 Sam. 5.3 4. This serves for instruction admonition and comfort Vse 1 For instruction see the blessed estate of those that have the God of Gods for their God as Psal 33.12 Blessed is the nation whose God is the Lord and Psal 144.15 For he hath power over Angels and Kings and Divel Vse 2 For admonition First to choose the God of Gods for our God herein following Rahab Josh 2.9 11. and Joshuah chap. 24.15 and Naaman 2 Kings 5.15 17. Now our way is through Christ John 14 6. Mat. 11.27 Vse 3 Secondly to sanctifie him in our hearts and let him be our fear and dread Isaiah 8.13 Remember the Angels before his glorious Majestie cover their faces with their wings Isaiah 6.2 Vse 4 For comfort to those that stand rightly in covenant with God they need not be dismaid for any terrour as 1 Pet. 3.6 as Psal 23.1 4. and Psal 3.6.8 and Psal 116.7 8. and Psal 118.6 as Dan. 3.16 17. and hereon as Rom. 8.31 what shall we say to these things If God be for us who can be against us The second thing to be noted here is 2 Observation That in Sion the holy hill the seat of his Sanctuary will God be seen This was so well known that from Abrahams naming of it Jehovah-jireh when there he should have sacrificed his son it became a Proverb and common saying In the Mount will the Lord be seene 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 thinke that those who put pricks to the Bible in Hebrew did without need change the verbe active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will see into the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be seen But Mercerus a most learned and judicious man for the Hebrew text judgeth it was done by divine providence that posterity might know that there God would place his Sanctuary and therein appeare unto his people and there also have Christ the Lord to be seen and the 72. do translate it by the verb passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for proofe see Psal 87.2 The Lord loveth the gates of Sion more then all the dwellings of Jacob. It s the Mountaine of his holinesse beautifull for scituation the joy of the whole earth is Mount Sion where God is known Psal 48.1 2 3. and Psal 50.2 Out of Sion the perfection of beauty hath God shined When Solomon had built his Temple here according to Gods direction then God said I have chosen this place here will I dwell c. 1 Kings 9.3 Quest How was God seen in Sion Answ Not in essence for so no man hath seen God at any time John 1.18 But first in his sacred ordinances which were pledges of his presence as the ark of the covenant Numb 10.35 2 Chr. 6.41 Psal 132.9 Arise O Lord God into thy resting place c. also the cloud sometime filling the house Exod 40.34 2 Chron. 7.2 1 Kings 8.10 11. and the fire consuming the sacrifices Lev. 9.24 1 Kings 18.36 38 39. Secondly and chiefly in his sonne incarnate as Mal. 3.1 with Luke 2.26 27 28. For in Christ the father shewes himself as John 14.9 10. This God was pleased to do Reason 1. First for the honour and advancement of his people Israel as Deut. 3.7 what nation is so great that hath God so nigh unto them Secondly to beautifie his Sanctuary as Hag. 2.7 I will fill this house with glory Hence it is called high 1 Kings 9.8 Thirdly Reason 3. and chiefly to stirre up his people to desire and delight to come to his sanctuary as Ps 42.1 2. Quest What is this to us This place belonged to the Jewes Ans See Is 2.2 Mic. 4.1 It was a type of the Church of Christ as Heb. 12.22 which is therefore called the holy City new Hierusalem Rev. 21.3.10 and thereof its true Mat. 28.19 20. with 18.20 This serves for instruction reprehension admonition and comfort Vse 1 For instruction it lets us see that though difference of place in respect of holinesse of the places be taken away in the new testament as John 4 21.23 yet in respect of Gods facred ordinances there used some places have an honour above others at least for the time when those ordinances are in hand as Mat. 18.20 And so M. Calvin acknowledgeth that there is a beauty belonging to temples and Churches in the new Testament which should draw the affections of the faithfull unto them Vse 2 Secondly a just reproofe of wilfull Recusants and prophane Protestants thar care not for the place of Gods
〈◊〉 〈◊〉 〈◊〉 for wee must not only choose good before evill but of divers good things the best as the very heathen have well prescribed Now the Prophet David doth here assume But a day in Gods Courts is better then a thousand elsewhere Tull Off. lib. 1. And therefore do I desire it In this which the Prophet assumeth this must be remembred for the meaning that by Gods courts here is not meant heaven the place of glory but the place of his solemn worship here on earth even his sanctuary which to Davids religious heart was heaven upon earth And so the point to be observed is this That time bestowed in Gods holy worship and service is better then a thousand times so much spent elsewhere 1. Observation This is here plainly affirmed and to gain our more cheerfull assent mark the reasons following Reason 1 First here only is the certain perfect cure of all spirituall evils and maladies in the soule A Postscript by the Publisher to the READERS Christian Readers HAving drawn forth this Exposition of the 84 Psalm as farre as the perfect Copy of the Authors own hand-writing 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 my self but upon further consideration I have now resolved to let it alone and leave it as I found it rather then to fall under his censure that said Infoelix operis summa and to owe them an answer who should ask a reason of the dissimilitude in the words of the Poet when he said Amphora caepit Institui currente rotâ cur urceus exit For why should I strive non passibus aequis to follow him afarre off whom I can have no hope to overtake Such a Master of this sacred Art rightly dividing the word of truth he was that it would be presumption in me to imagine that what was left unfinished by him should be perfected by me And for works of this nature to be published in this sort is not without example amongst the writings either of ancient and modern Authors Besides if I bee not mistaken both the matter and expressions in these three Verses either all or the most part are such as you may finde handled either in the former Verses of this Psalm or in the Expositions of those other three which it is intended shall be published together with this viz. 27 85 87. As the former part of the tenth verse A day in thy courts is better then a thousand seems paralell to that of the fourth Verse Blessed are they that dwell in thine house the latter part of the same Verse I had rather be a Door-keeper in the house of my God then to dwell in the Tents of wickednesse unto the fourth Verse of the 27 Psalm One thing have I desired of the Lord c. So the former part of the 11 Verse The Lord God is a Sunne and a shield doth not differ much more from that of the 9 Verse Behold O God our shield and look upon the face of thine anointed then a profession doth from a petition and mercy acknowledged from mercy desired and the latter part of the same Verse no good thing will he with-hold from them that walk uprightly what is it but the same with that of the 85 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 then needed Vale. THE Churches Exercise VNDER AFFLICTION OR AN EXPOSITION OF THE LXXXV Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. To the Right Worshipfull my truly noble and thrice most honoured Patron Sir ROBERT WHITNEY Knight IT is not unknown unto him unto whose eyes all things are naked and opened that a strong desire doth possesse me if it be not more proper to call it ambition of offering to the present age and leaving to posterity some publick evidence of that unfeigned thankefulnesse which I humbly acknowledge to be due unto you for your altogether undeserved as well as unexpected at the first and now little lesse then twenty years continued favour expressed amongst many other particulars by three severall presentations unto such Church-livings as were in your power to dispose of and those not only so freely but also so friendly not granted but offered that would the severest censurer of Symonie 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 then you can nec prece nec precio And of all the relations wherein men stand to one another in that between Ministers and their people I think it is the greatest happinesse when we can tell our selves truly that it was not our own doing but Gods by the means of others without any sollicitation of our own that brought us together This hath been my comfort in many trialls of affliction and will be I hope my joy and my crown when ever God shall see it good to turn his hand upon me and next under him I shall ascribe it unto you And having long agoe put on almost an obstinate resolution never to send mine own name to the presse except it be as now I do to bring to light another mans labours I am glad I have such a good opportunity that whilest 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 withall tell the world what I hope you will believe that I am Your Worships most obliged Oratour in the strictest bonds of all observant duty unfeignedly devoted CHRISTOPHER HARVEY THE CHVRCHES EXERCISE UNDER AFFLICTION OR An EXPOSITION of the LXXXV Psalm Psalm 85. To the chief Musician A Psalm for the sonnes of Korah VERS 1. Lord thou hast been favourable to thy land thou hast brought back the captivitie of Jacob. I Have chosen to intreat of this Psalm as containing fitting matter unto our times and occasions wherein as well the works of Gods 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 evills and further dangers that renewing our thankfulnesse for blessings received and humbling our soules to begge of God the removall of judgements both present and imminent we may with better assurance wait upon God for the fruition of his blessings The scope and generall division of the whole Psalm Answerable to all which we have in this Psalme as a pattern shewed us in Gods holy
them and use their help Isaiah 8.19 when they shall say unto you seek unto those that have familiar spirits and unto wizards that peep and that mutter should not a people seek unto their God When Ahaziah King of Israel sent unto Baalzebub the god of Ekron to enquire whether he should recover of his disease the Lord by Elijah tells his messengers Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the God of Ekron 2 Kings 1.2 3. Lastly Idolaters say to Saints and Idolls here us help us pray for us as 1 Kings 18.26 This we know is the common practise of Papists to the Virgin Mary and to all the Saints But herein they shew themselves not to be Gods people but such as have forsaken the fountain of living waters and hewed them out broken cisterns that can hold no water Jer. 2.11 12 13. The Use for admonition For admonition that we observe and remember this practise of the Church of God and conscionably endeavour to conforme our selves thereto in the day of our trouble to seek the Lord remember God and complain as Psal 77.2 3. to say with the godly man whom have I in heaven but thee Psal 73.25 and with the Church Isaiah 63.16 Though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our father our redeemer thy name is from everlasting Psal 20.7 Some trust in charets and some in horses but we will remember the name of the Lord our God Hos 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands ye are our gods for in thee the fatherlesse finde mercy Consider the reasons of this duty as before and the successe as Psal 20.8 They are brought down and fallen but we are risen and stand upright Psal 118.5 c. I called upon the Lord in distresse the Lord answered me and set me in a large place c. Thus much of him to whom they pray the things for which they pray are two 1. That God would turn them 2. That God would cause his anger toward them to cease For the first when they beseech God to turne them they mean from the evills under which they lay whether of sin or punishment unto a comfortatble state for so largely doth the use of the word extend sometime therewith is begged conversion from sinne Jer. 31.18 19. Turne thou me and I shall be turned after that I was turned I repented c. sometime restitution to comfortable outward state which is turning from punishment as Psal 126.4 Turne again our captivitie O Lord. And though here the latter is specially aimed at yet we may not exclude the former because without turning from sinne the ceasing of Gods wrath would not be expected Psal 7.12 c. If he turne not he will whet his sword c. The third Observation Mark then Gods people do beg of God the blessing of conversion from evills under which they lay whether of sinne or punishment see Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned renew our daies as of old Psal 80.3 7 20. Turn thou us again O Lord God of hostes cause thy face to shine and we shall be saved The Reason The reason is infoulded in the title which here they give to God namely that he is the God of their salvation both for soule and body He restoreth the soule Psal 23.3 the same word is there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he preserveth and delivereth the body and outward estate Psal 91.15 I will be with him in trouble I will deliver him Job 5.19 He shall deliver thee in sixe troubles yea in seven there shall no evill touch thee He is almighty and so all-sufficient nothing is too hard for him Jer. 32.27 and this power he puts forth for the good of his people This serves for instruction admonition and comfort The use for instruction For instruction touching the author of true conversion to the soule The practise of the Church shewes her judgement herein she prayes to God to be turned from evills whether spirituall or corporall and therefore no doubt acknowledged him to be the sole author thereof It is true in temporall evills man by nature hath some ability to discern and endeavour the way and means of his deliverance but in spirituall evills of corruption and sinne it is not so for therein man naturally is dead and so wants abilitie of himself to conceive and act the things that belong to the life of grace see Acts 26.9 The wisdome and will of nature is to oppose the meanes of conversion I verily thought with my selfe saith the Apostle that I ought to do many things contrary to the name of Jesus of Nazareth For to be carnally minded is death because the carnall minde is enmitie against God Rom. 8.6 7. Therefore hereof men do not become Gods children John 1.13 which will be plaine if we consider that the Scripture calls regeneration a new creation 2 Cor. 5.17 and the first resurrection Revel 20.6 1. Quest Why then doth God bid men turne as Ezek. 18.30 Repent and turne your selves from all your transgressions Ans First to shew us our dutie not our abilitie what we ought not what we are able of our selves to do For John 15.5 Without me ye can do nothing We are not sufficient of our selves to thinke any thing as of our selves 2 Cor 3 5. No man can come to me except the father which hath sent me draw him John 6.44 Believers are borne not of bloud nor of the will of the flesh nor of the will of man but of God John 1.13 Secondly God in these commandements hath an aime at the outward actions wherein he desires reformation whereto naturally man hath some power as we may see by Ahabs humiliation 1 Kings 21.27 Thirdly God requiring of us the grace of conversion means we should endeavour our selves in the outward meanes thereof to get abilitie thereto of God Though grace be Gods gift yet is the use of meanes in our power 2. Quest Are not such commands unjust or vaine Ans No not unjust because in Adam we were able to any thing God should require of us And vaine they are not because they are meanes of conversion in Gods elect as to Lydia Acts 16.14 whose heart the Lord opened that she attended unto the things which were spoken of Paul Deut. 32.46 47. Set your hearts unto all the words which I testifie amongst you for it is not a vaine thing for you 2 Cor. 2.15 16. For we are unto God a sweet savour of Christ in them that are saved and in them that perish To the one wee are the savour of death unto death and to the other the savour of life unto life And they leave the wicked without excuse because they yeeld not such obedience as nature enables them
though the godly there may repent and lament See this plainly in the dayes of good King Josiah who did greatly humble himselfe 2 Kings 22. and most worthily endeavour the reformation of religion the rooting out of idolatry and impiety as 2 Kings 23. where his rare goodnesse is commended from verse 2. to 25. and yet verse 26. the Lords anger still continued And the reason we may see Zeph. 1. and Zeph. 3. where is shewed that in his dayes continued much impiety and the like we may see Ezek. 14.13 14. When the land sinneth against me by trespassing grievously c. Though these three niâ—â— Noah Daniel and Job were in it they sould deliver but their own soules by their own righteousnesse The second Reason The second reason is the continuing of scandall and reproach unto religion amongst the wicked by the grievous sinnes of Gods children Though they themselves may truly repent yet their sinnes causing the enemies of religion to blaspheme may procure the continuance of Gods anger in temporall judgements as in Davids case 2 Sam. 12.10 c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us see what a fearfull thing it is to live in impenitency or to commit sins that are scandalous to religion though we do repent for both these wayes we kindle Gods anger and who may stand when he is angry for thereupon followes destruction See Psal 2.12 Psal 76.7 The second Use for instruction Secondly hee see who be the greatest enemies to the welfare of any estate Church Common wealth or family namely the wicked who commit sinne with greedinesse and draw iniquity as it were with cart-ropes These are the persons that bring plague famine warre and other judgements For affliction followeth sinners where is lying swearing stealing c. where the Lord hath a controversie with the inhabitants Hos 4.1 c. so Jer. 23.10 because of swearing the land mourneth c. and 1 Kings 18.18 Thou art he that troubles Israel The first use for admonition For admonition two wayes First take notice of the causes for which Gods anger is kindled and doth continue that we may avoid them and when we have feare or feeling of his anger then make sure we look back towards our sinnes committed and see what repentance we have shewed and reformation and ever beware of hypocrisie and of scandalous sinnes The second Use for admonition Secondly to beware of rash judgement either against our selves or others when Gods anger doth long continue towards us or them Indeed this state causeth the godly to think themselves forsaken of God as Is 49.14 and to judge hardly of others that be in that estate as Job 4.7 but both without good ground Therefore we must do as Micha 7.8 9 10. Rejoyce not against me O mine enemy when I fall I shall arise c. The Use for comfort For comfort to them that lye long under the heavy hand of God in any affliction in soule body or outward estate wherein they cannot but apprehend Gods anger continued They must consider that herein nothing doth befall them but what hath light on Gods deere children and therefore must neither murmure nor despaire The second Observation The second thing to be observed is the behaviour of Gods people under the sense and feeling of Gods long continued anger They returne to him that smote them in humble complaint of his long continued anger toward them See Psal 44.9 10 17 23. Psal 74.1 2. So in Job Job 7.7 8 12. in David Psal 6.1 Psal 38.1 Psal 88.14 in Christ Jesus in his agony Mat. 26.38 39. The first Reason For first they know that afflictions come from God Amos. 3.6 it comes not by change Job 5.6 but by divine providence and dispensation Mat. 10.29 30. The second Reason 2. They know God sends them afflictions to make them seek unto him Hos 5.14 15. Is 26.6 as Absolom by setting on fire Joabs corne field brought Joab to come to him 2 Sam. 14.29 c. The third Reason 3. They know that till Gods anger be appeased the strongest helps do faile Job 9.13 The fourth Reason 4. That when they complain with godly sorrow God is mercifull and will heart and help Exod. 22.27 when he cryeth unto me I will heare for I am gracious Psal 22.24 He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Psal 51.17 A contrite and a broken heart O God thou wilt not despise Psal 102.17 He will regard the prayer of the destitute and not despise their prayer This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that all Gods 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 misery Joel 2.13 The second Use for instruction Secondly see here the great impiety of those that under the sense of Gods anger in any affliction seek other help then from God as do seekers to witches and sorcerers forbidden of God Isaiah 8.19 and Papists that make intercession to Saints for deliverance from sundry evills They have fourteen helping Saints by whose intercession and merit men may be delivered from all adversity as St. George St. Blase Erasmus Panthaleon Vitus Christopher Denis c. See Tilheman Heshusius in erroribus pontificiorum loco 28. de cultu invocatione sanctorum Wherein they deale like to Ahaziah that sent to Baalzebub the God of Ekron 2. Kings 1.1 c. Adde Isaiah 9.13 The people turneth not unto him that smiteth them neither do they seek the Lord of hosts The Use for admonition For admonition that we become followers of the Saints and people of God who in time of distresse go to God and make their complaints to him See Jobs resolution in keeping close to God Job 13.15 Though he slay me yet will I trust in him The use for comfort For comfort to the godly they may go unto God for mercy and help when they feel Gods anger towards them as Psal 77.1 c. Judg. 10.10.15 Here it is true though fire be in the bush the bush consumeth not Hence 2 Cor. 4.8 We are troubled on every side yet not distressed we are perplexed yet not in despaire Verse 6. Wilt thou not receive us again that thy people may rejoyce in thee The meaning of the words THe second complaint of Gods Church and people for the long delay of his love and favour which testified by restoring them to comfortable state they esteem and accompt as life it self 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 receive us again moving him thereto by his good fruit and effect thereof that thy people may rejoyce in thee as if they should have said while we remain in misery under the sense of thy displeasure we are as dead men and therefore do complain to thee who by removing our miserâ—â— and renewing thy favour canst revive us whereupon will follow this good effect that we thy people shall rejoyce in thee which will be for thy glory Here then we have to consider as well the Churches complaint as her reason propounded to move God to give them relief from that misery whereof they complain The first observation In their complaint note two things the first implyed That the sense of Gods displeasure in a state of misery is to Gods people as a state of death Psal 31.9 10 11. David complaines of his trouble and misery and verse 12. saith I am forgotten as a dead man out of mind I am like a broken vessell Psal 88.3 4 5. My soule is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength Free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thine hand The Reason The reason hereof is the high esteem which Gods people have of his favour when once they have felt the joy and comfort of it in their soules as Psal 30.5 In his favour is life Psal 63.3 Thy loving kindnesse is better then life For look as the reasonable soule is a spirit of life from God quickening the body and giving unto it sense and motion Gen. 2.7 so Gods favour testified to the soule by the spirit of grace gives a lively cheerfulnesse to the heart of man which makes him leap for joy Psal 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart yea even in affliction as Acts 5.41 they rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 This serves for instruction and admonition The first Use for instruction For instruction two wayes First it gives light to the better understanding of some places of Scripture which under the termes of life and resurrection note out unto us the calling of the Jewes wherewithall God will vouchsafe unto them comfortable outward estate as Isaiah 26.19 Thy dead men shall live c. In assurance whereof was shewed to Ezekiel the vision of the dry bones raised up to a great Army Ezek. 37.1 c. there plainly shewed to belong to their restoring by the union of the two sticks to signifie the union of Judah and Israel verse 16. c. This is their resurrection from the dust of distresse Dan. 12.1 for what shall their restoring be saith St Paul but life from the dead Rom. 11 15. The second Use for instruction Secondly it lets us see a plain difference between Gods children and naturall men under affliction The child of God layes more to heart Gods displeasure towards him testified by his affliction then the affliction it self As a toward child is more grieved that his loving father is offended with him than for the smart of his correction This David shewed in his flight from Absolom when hee bade Zadock the priest carry back the ark of God into the City 2 Sam. 15.25 26. If saith he I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here I am let him do to me as seemeth good unto him Secondly they more desire the feeling of Gods favour then the removall of the affliction as Psal 51.8 after Nathan had told David The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 yet he prayes the Lord to make him to heare joy and gladnesse and verse 12. to restore him to the joy of his salvation Now naturall men in these cases deale otherwise First they look more at the outward misery then at Gods displeasure as Is 26.11 when thy hand is lifted up they will not see Psal 10.5 Thy judgements are farre above out of his sight Secondly they more desire the removall of Gods judgements then the renewing of of his favour and therefore are said not to cry to the Lord with their hearts when they howled upon their beds They assemble themselves for corn and wine and they rebell against me Hos 7.14 If they respected Gods favour above freedome from evills and fruition of blessings they would not for these things use unlawfull means which encrease Gods displeasure as Saul did 2 Sam. 28.7 The first Use for admonition For admonition two wayes First that in all afflictions we endeavour to approve our selves to be Gods people by laying to heart Gods displeasure for our sinnes above the smart of our affliction and also desire the renewing of his favour above the removall of any outward evill or the fruition of any temporall blessing The second Use for admonition Secondly that we beware of those things which will eclipse his favour and provoke his anger against us for those are to the soule as poyson to the body Oh that we could esteem sinne in every action as the children of the Prophets did the wild vine in the pottage runne away and cry death is in the pot 2 Kings 4.40 From the deadly plague and noysome pestilence we are carefull to flye away betime and farre enough off and so should we do from the unprofitable works of darknesse which are death to the soule The second Observation Secondly here observe both in the phrase and matter therein expressed That it seems strange to Gods people that he suffers them to lye long in affliction under the sense of his displeasure Psal 13.1 2. foure times is the length of Gods delay complained of and Psal 77.7 8. by way of admiration will the Lord cast off for ever c. The first Reason The reason is in a double knowledge which they have of God First in his essentiall properties of mercy and compassion Psal 103.8 The Lord is mercifull and gracious slow to anger and plenteous in mercy Psal 86.15 Thou O Lord art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 145.9 His tender mercies are over all his works The second Reason Secondly in his gracious and faithfull promise made to his people when they enter into covenant with him Psal 50.5.15 Gather my Saints together unto me those that have made a covenant with mee by sacrifice Call upon mee in the day of trouble I will deliver thee and thou shalt glorifie me Luke 18.7 8. Shall not God avenge his own Elect which cry day and night unto him though hee bear long with them
are by nature Rom. 3.9 10. cannot inherit the Kingdome of God therefore what the law could not do because we could not fulfill it God provides to be done for his elect in Christ Rom. 8.3 and when they believe makes them partakers of it that so he that rejoyceth might rejoyce in the Lord. 1 Cor. 1.30 31. for boasting is taken away by the law of faith Rom. 3.27 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes unto us the unspeakable riches of Gods wisdome grace and goodnesse in Christ Jesus to his elect of wisdome in finding out this way of justification to a sinner which no created nature could of it self ever conceive 1 Cor. 2.7 9. of grace and goodnesse in bestowing the same freely on his elect 1 Cor. 1.30 2 Cor. 5.21 The second Use for instruction Secondly this shewes us the fearfull judgement of blindnesse of mind lying on the Church of Rome at this day who are so farre from beholding this righteousnesse which looks down from heaven that they deride it calling it a new no-justice a phantasticall apprehension of that which is not a false faith and untrue imputation Rhem. on Rom. 3.22 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 9.10 11 12. Of them is that spitituall judgement verified Rom. 11.8 God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare They like Israel following after the law of righteousnesse have not attained to the law of righteousnesse Why Because they seek it not by faith but as it were by the works of the law Rom. 9 31. They being ignorant of Gods righteousnesse and going about to stablish their own righteousnesse have not submitted themselves to the righteousnesse of God for Christ is the end of the law for righteousnesse to every one that believeth Rom. 10.3 4. Well therefore may we say of them Hear ye despisers and wonder and vanish away the vaile hangs over your eyes when the Gospell is read unto this day God hath sent upon them strong delusions to believe lyes because they have not received the love of the truth 2 Thess 2.9 10. The use for admonition For admonition it serves very effectually to all that live in the Church of Christ to take notice of this bounty of God in revealing by the Gospell this righteousnesse of Christ that we may endeavour to walk worthy of the same First in labouring to conceive rightly of this righteousnes of Christ which God causeth to look down from heaven Secondly in giving all diligence to be made partakers thereof both these see in Paul Phil. 3.9 10 11. Indeed they are both the gift of God but yet in the use of meanes 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 5.1 2 3. The Use for comfort For comfort it makes greatly 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. 13.16 Blessed are your eyes for they see and your eares for they heare Verse 12. Yea the Lord shall give that which is good and our land shall yeeld her encrease The meaning of the words HEre the Prophet proceedeth in expressing further blessings that accompany Gods salvation in the Kingdome 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 spirituall or temporall for so largely is the word here used taken in Scripture as we shall see in the confirmation of the point here to be observed which is this The first Observation 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 soules and bodies See this confirmed first in generall Exod. 32.19 I will make all my goodnesse passe before thee Psal 34.10 They that seek the Lord shall not lack any good thing Then particularly for blessings temporall Deut. 28.11 12. The Lord shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattell 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 blesse all the work of thine hand Also for blessings heavenly and spirituall Eph. 1.3 He blesseth us with all spirituall blessings in heavenly places or things in Christ even with the gift of the Holy Ghost which is the good thing indeed for the soul Psal 143.10 Thy spirit is good and it is Gods gift in the kingdome of grace Acts 2.16 and 10.44 45. This is it which makes the souls of Gods people like a watered garden Jer. 31.12 Herewith doth he satiate the souls of the Priests with fatnesse and satisfie the people with goodnesse vers 14. as Paul was perswaded of the Romans that they were full of goodnes Rom. â—5 14 and of the Corinthians that in every thing they were enriched by him and came behinde in no gift 1 Cor. 1.5.7 The first Reason The reason hereof is threefold First to make known the riches of his mercy and goodnesse in Christ how well he is pleased in him that with him he will gâ—ve all manner of blessings Rom. 8.32 The second Reason Secondly to draw men unto him by beholding the abundance of blessings which accompany the receiving of Christ by faith for though many times they want the possession yet the right of all Gods blessings belong to them that are in Christ 1 Cor. 3.21 22 23. Thus was Simon Magus drawn to be baptized Acts 8.13 As Hest 8.17 The Jewes had joy and gladnesse a feast and a good day and many of the people of the land became Jewes The third Reason 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 6.68 To whom shall we go thou hast the words of eternall life So Paul reasoneth Rom. 8.31 32 35. What shall we say to these things c. who shall separate us from the love of Christ c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes 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 sufficiencie and ability but how they should be interested thereunto and partake thereof they know not
receive it both morning and evening Consider what Solomon saith Eccles 11.6 In the morning sow thy seed in the evening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good And seeing the blessing is in the hand of God not in the meanes as Rom. 9.16 Is it not of him that willeth or of him that runneth but of God that sheweth mercy And John 1.11 12 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 fonnes 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 they be instant in prayer and carefull of godly behaviour that their prayers may bee more availeable with God as Jam. 5 16. The effectuall fervent prayer of a righteous man availeth much The second thing in this verse shewing the glorious state of the Church foreshewed by David is this The highest himself shall â—stablish her Which is a great prerogative for the Church of God hath many and mighty enemies the devill himself and all his instruments who are all wicked spirits and all wicked men yet this is sufficient ground of comfort that the true God who is Lord of the Church is above them all and can restrain or confound them all when he will and can stablish his Church and children in the state of grace unto all eternity In this prerogative note two things First the title whereby God is stiled Secondly the work he undertakes for the good of his Church The title is the highest or most high where this is plain The second observation The true God is the highest above all Psal 97.9 Thou Lord art high above all the earth thou art exalted farre above all Gods Gen. 14.19 22. Blessed he Abraham of the most high God possessour of heaven and earth The reason 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 greatnesse is unsearchable Psalme 145.3 Angels and authorities and powers are subject unto him 1 Pet. 3.22 This serves for instruction admonition and comfort For instruction that we choose the most high for our God The use for instruction and labour to know and acknowledge him as 1 Chron. 28.9 And thou Solomon my sonne know thou the God of thy fathers and serve him with a perfect heart and with a willing mind and give him our hearts in love fear joy and confidence as Prov. 23.26 so shall we be free from the fear of evill as Psal 91.1 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 will I deliver him I will set him on high because he hath known my name The Use for admonition For admonition that we make this soveraignty in God above all others to be the ground of inward fear and outward obedience to the true God See Luke 12.4 5. Be not affraid of them that kill the body and after that have no more that they can do But I will forewarne you whom ye shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you fear him And adde 1 et 3.22 who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him The use for comfort For comfort it makes greatly to the godly against all oppositions from the great ones of the world For the most high is their God and for them whereupon they may say as Psal 118.6 The Lord is on my side I will not fear what can man do unto me yea as Psal 3.6 I will not be affraid of ten thousands of people that have set themselves against me round about Consider what the Prophet Jeremie saith Jer. 20.11 The Lord is with me as a mighty terrible one therefore my persecutors shall stumble and they shall not prevaile they shall be greatly ashamed for they shall not prosper their everlasting confusion shall never be forgotten Also Dan. 3.16 17 18. Shadrach Mesbach and Abednego answered and said unto the King O Nebuchadnezzar we are not carefull to answer thee in this matter If it be so our God whom we serve is able to diliver us from the burning fiery furnace and he will deliver us out of thine hand O King c. The second Observation The second thing to be noted here is the gracious work which God undertakes for his Church he himself will establish her The true God will confirme and establish his Church and every true member of it in their good and comfortable estate against all opposition by their mightiest enemies See Psal 46.1 2,3 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 This river is the Lord himself Is 33.21 22. The glorious Lord will be unto us a place of broad rivers and streames wherein shall go no galley with oares neither shall gallant ships passe thereby For the Lord is our judge the Lord is our Law-giver 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 Psal 46.5 God is known in her Pallaces for a refuge Psal 48.3 The Reason The reason is for that Gods Church is his by a more neer and peculiar title then any other people in the world as namely by election 1 Pet. 1.2 redemption Tit. 2.14 sanctification by the spirit 2 Thess 2.13 14. and by speciall covenant of grace Psal 50.5 called a covenant of salt for the perpetuity of it 2 Chron. 13.5 from which God will never turn away as Jer. 32.39 4â— 42. I will give them one heart and one way that they may fear mee for ever for the good of them and of their children 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 will put my fear in their hearts that they shall not depart from me Yea I will rejoyce over them to do them good and I will plant them in this land assuredly with my whole heart and with my whole soule This serves for instruction and for admonition The first use for instruction For instruction see that the Church of God and every true member of it is more blessed and happy then the state condition of any other people for the most high will stablish
15. and Psal 24.3 4. And so we shall find that a day in Gods Courts is better then a thousand elsewhere Psalme 84.10 Better to be a door-keeper here then a Commander elsewhere For here is the true comforter and no where else the world cannot receive him John 14.17 This seemes to be otherwise by a double affliction that doth follow the Church Objection and the true members of â—t one from the world in persecution as Christ foretold John 16.33 the other from the Lord in terrour of soule and sorrow for sins as Job 3.24 26. Wherefore hidest thou thy face and holdest me for thine enemy For thou writest bitter things against me and makest me to possesse the iniquities of my youth And Psal 38.3 4. There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne For mine iniquities are gone over my head as an heavy burden they are too heavy for me The first affliction from men Answer hindereth not the fruition of this spirituall joy as Acts 5.41 They went away from the Councell rejoycing that they were counted worthy to suffer shame for his name Ye rejoyce in the faith though for a time ye be in heavinesse through manifold temptations I Pet. 1.6 Whereupon St. James bids them count it exceeding great joy when they fall into sundry temptations Jam. 1.2 And our saviour Christ bids the godly rejoyce and be exceeding glad when they are persecuted and reviled for righteousnesse sake Mat. 5.10 11 12. And the second affliction from the hand of God in terrour of soule is but a temporary bitter preparative unto everlasting joy The Lord for their true and through humiliation doth visit upon them the dayes of Baalim but afterward he will betroath them to himself as Hos 2.13 14.18 19. Though they sow in teares they shall reap injoy c. Psal 126.5 6. Thus are they chastened of the Lord that they might not be condemned with the world 1 Cor. 11.32 Say therefore with the Church I will bear the indignation of the Lord â—ecause I have sinned against him untill he plead my cause and execute judgment for me He will bring me forth to the light and I shall behold his righteousnesse Mic. 7.9 The second observation All my springs are in thee The last prerogative of the Church that in it be all the well-springs and fountains of all Gods spirituall and heavenly blessings Springs wee 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 spirituall and heavenly blessings Two spirituall springs of blessings in the true Church This will more plainly appear if we consider what spirituall fountaines and springs of blessings be in â—he true Church and no where else The first and chief well-spring of all blessings is the true God 1. The true God who is therefore called the fountain of living waters Jer. 2.23 And according to the threefold use of water-springs to the sonnes of men may we well conceive the true God to bee the fountaine of blessings to his Church First water springs 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 sinne and for uncleannesse Zechar. 13.1 The blood of Jesus Christ cleanseth us from all sinne 1 John 1.7 Secondly water springs serve to make fruitfull both herbs and plants that grow thereby So God in Christ by his spirit maketh the hearts and soules of his children fruitfull in grace I will poure water upon him that is thirsty and stoods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thine of-spring And they shall spring up as among the grasse as willowes by the water courses Is 44.3 4. Thirdly springs of waters are very comfortable and yeeld great refreshing both to man and beast especially in hot countries and time of drought see Gen. 21.15 19. Judg. 15.18 19. Psal 104.10 11 12. So God in Christ by his spirit which is the comforter becomes the everlasting fountain of spirituall refreshing to the hearts and soules of all his children O God my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Because thy loving kindnesse it better then life my lips shall praise thee Psal 63.1,3 If any man 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 living waters This spake he of the spirit which they that believe on him should receive John 7.37,38 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 4.14 2. The Evangelicall Ministry The second spring of blessings in the Church is the Evangelicall ministry even the gospell preached and Sacraments administred 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 3.18 And to the same end serves the vision of waters coming from under the door threshold of the sanctuary Ezek. 47.1 c. both which may be well expounded by Is 2.3 for out of Sion shall go forth the law and the word of the Lord from Jerusalem Now this derived well-spring of the Evangelicall ministry serveth instrumentally in the Church First for washing and cleansing the foule from the filth of sinne Therefore hath God ordained Baptisme to represent our spirituall washing in Christs blood by the holy ghost whereof also with the word it becomes a gracious instrument when this free spirit pleaseth John 3.8 The 〈◊〉 bloweth where it listeth So is every one that is born of the spirit Not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost Tit. 3.5 That he might sanctifie and cleanse it with the washing of water by the word Secondly for making the heart fruitfull in grace Therefore is the gospell called the work of his grace Acts 20.32 and is said to bring forth fruit Colos 1.6 Thirdly for ministring spirituall joy and refreshing to the soule therefore is the whole Evangelicall ministry called the ministry of the spirit which is the Comforter 2 Cor. 3.8 because it worketh therewith 1 Cor. 3.5 and is given therein Gal. 3.2 And we through patience and comfort of the Scripture have hope Rom. 15.4 Gods words to Jeremie were the joy and rejoycing of his heart Jer. 15.16 David
rejoyced therein as one that findeth a great spoyle And the Lords Supper is the seale of our redemption and salvation in Christ the tydings whereof is exceeding great joy Luke 2.10 Now all these fountains are in the Church and no where else The world is without the true God by covenant of grace Eph. 2.12 and so hath nothing but dry pâ—ts and cisterns that hold no water as Jer. 2.13 And the Evangelicall ministry is not out of the Church for when it comes among the heathen it is Gods mercifull visitation to take out of them a people for his name Acts 15.14 See Psalm 147.19 20. He sheweth his word unto Jacob his statutes and his judgement unto Israel He hath not dealt so with any nation and as for his judgements they have not known them The Reason The reason hereof is Gods own good pleasure as of meer grace and favour choosing them in Christ and accepting them into covenant so vouchsafing the participation of these spirituall 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. 16.8 c. When I passed by thee and looked upon thee Behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine Then washed I thee with water c. If I wash thee not thou hast no part in me Iohn 13.8 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First hence will plainly follow that out of the Church there is no salvation for these springs are the wells of salvation Is 12.3 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. 2.12 And with him only in Christ is the Well of life Psal 36.9 He that hath not the sonne hath not life 1 John 5.12 And wanting Christ they cannot have the spirit John 14.17 and so cannot be sanctified nor saved The second Use for instruction Secondly see here the surpassing excellency and happinesse 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. 22.1 2. whereas the rest of the world is as a barren wildernesse Jer. 17.6 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 Mal. 1.2,3 4. The Church is the Fathers house where every servant hath meat enough the rest of the world is like the Citizens fields where husks with hogs are the best provision Luke 15.16 17. The true Church is like the land of Canaan flowing with 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 alwayes upon it the rest of the world is as the land of Egypt which men water with their feet Deut. 11.10 11 12. The first Use for admonition For admonition it serves two wayes First to naturall men to stirre them up to consider seriously of these priviledges of the Church to have all Gods springs in her that so they may be affected towards her as David was Psal 84.1 2. How amiable are thy Tabernacles O Lord of hoasts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 42.1 2. As the Hart panteth after the water brookes so panteth my soule after thee O God My soule thirsteth for God for the living God when shall I come and appeare before God Psal 63.1 O God thou art my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Psal 122.1 I was glad when they said unto me Let us go into the house of the Lord. Yea of Sampsons mind Judg. 15.18 19. crying out after these springs as for the meanes of spirituall and eternall life The second Use for admonition Secondly to all that professe 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 wayes First by the abolishing of corruption in regard of dominion being purged from sinne and from uncleannesse by the bloud of Christ as the Corinthians were after their effectuall calling 1 Cor. 6.11 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 by becoming fruitfull in grace and plentifull in good works by the blessing of the spirit sanctifying the ministery of the word as St. Paul testifyeth of the Churches 1 Cor. 1.5 7. In every thing ye are inriched by him in all utterance and in all knowledge So that ye come behind in no gift Phil. 1.11 Being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Colos 1.6.10 Which speaking of the Gospell 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 fruitfull in every good work and encreasing in the knowledge of God And as the Lord foreshewed in the vision of waters Ezek. 47.1 c. Thirdly by joyfull and cheerfull going on in their holy profession as the Apostle commandeth Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus Phil. 3.3 The Use for comfort 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 owne sight Goe to the clensing fountain and spring of Christs bloud and with the hand of faith wash and cleanse thy sinfull soule and pray the Lord to wash thee throughly as David did Psalm 51.2 wherewith if thou joyn upright endeavour after reformation in practise thou maist rest assured that the bloud of Jesus Christ shall clense thee from all thy sinnes 1 John 1 7 9. Secondly doth the barrennesse of thine heart in the want of grace make thee afraid Then get thee to the sanctifying fountain of Gods holy spirit which is the spirit of grace begg of God the good fruits of this spirit in love joy peace long-suffering faith c. Remember who made Aarons rodd to budd Numb 17. â— 8. and who can raise up
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 Ministery 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 onely to give an Imprimatur to this Comentary 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 July the 6th 1647. ED CALAMY EXCELLENT Encouragements AGAINST AFFLICTIONS OR Expositions of four select Psalmes the XXVII LXXXIV LXXXV and LXXXVII Containing 1 Davids triumph over distresse 2 Davids hearts desire 3 The Churches exercise under afstiction 4 The great Charter of the Church By the learned and laborious faithfull and prudent Minister of Gods Word Mr. THOMAS PIERSON late Pastour of Brompton-Brian in the County of Hereford ROM 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope LONDON Printed by John Legatt for Philemon Stephens at the gilded Lion in Pauls Church-yard MDCXLVII TO THE TRVLY NOBLE Sir ROBERT HARLEY Knight of the Honourable Order of the Bath the comforts of grace here and a crown of glory hereafter SIR AMongst other disadvantages to which the posthume publication of deceased mens works is subject one is that the publishers are commonly suspected to have dealt injuriously either with the Authours themselves in ascribing that to them which is not theirs or with others in usurping that interest unto which they might pretend a better title That no such suspition may take hold on me by occasion of these ensuing Expositions I presume to present them unto you who best know how I may be justified by the reverend Authours own-hand written copies and last will and testament Nor am I willing that any thing of his should passe into the publike through my hand untill I have made an open acknowledgement of the speciall interest you had in him whilest he lived as his Patron and still have in all his paper posterity as the principall guardian to whom he commended the tuition thereof For these I dare not attempt to say any thing concerning the subject matter of them as in way of commendation because it is no other but the sacred Word of God which he himself hath magnified above all his name Psal 138.3 and therefore if I should goe about to speak to that purpose at all it must be with such a promonition as that in the Satyre quicquid dixero minus erit and such commendations do commonly incurre as justly they may the censure of disparagements But for the Method observed in the handling thereof how meanly soever esteemed of by many who peradventure never took the pains to look into it I dare be bold to say that no true Artist can upon serious consideration except against it but that he must secretly condemne himselfe of too too wilfull prejudice and partiality For change but the termes and instead of Doctrine or Observation write Theoreme or Proposition instead of Explication Construction instead of Reason Demonstration and instead of Use and Application Corolarie or Conclusion and you will presently think that you see so many Divinity Problemes Mathematically handled and iâ— may be conceive as I do that he who chose to use his method first in the course of his Ministery was a farre greater Artist and knew better why he should do so then many of those that either effect an ignorant imitation of him or carelesly cast a causelesse scorne upon the method it selfe for some mens inconsiderate misusage of it The Authour of these ensning Expositions was none of them as you and many more well able to judge can witnesse with me and these amongst others of his writings may testifie which through your hand and under your name I consecrate unto the common treasure of the Church and publike benefit of all that love to look into the inside of the holy Scripâ—ures not curiously minced and mangled or carelesly torn in pieces howsoever but artificially dissected and laid open to the view of all even indifferent capacities to whom to speak so plainly that they may be edifyed is the best use of art and an harder matter in St. Hierom's opinion Epistolâ ad Nepotianum then to astonish and amaze them with a multitude of words the easiest thing of a thousand and that which it may be they strive most to do that can or will do nothing well Verba volvere celeritate dicendi apud imperitune vulgus admirationem sui facere indoctorum hominum est saith the learned father And a little after Nihil tam facile quà m vilem plebeculam indoctam concionem linguae volubilitate decipere quae quicquid non intelligit plus miratur But of this convincing preacher as one that you know was used to call him it would be hard to say whether his own understanding in the sacred Oracles of God or his diligence and dexteritie in making them obvious unto the understanding of others were more remarkable Once I am sure that these amongst other excellent endowments wherewith he was eminently qualified both made his life so dear unto you and still preserve his memorie so precious in your esteem that I make account you would impute it unto me as an impertinent presumption if I should pretend mine own engagements or any other inducements whatsoever to excuse my boldnesse in seeking to honour any of his papers with your publike patronage you having professed your selfe honoured in that he left you the private owner of them as he did him to be your servant in the publication of that which should be thought fit for the presse who acknowledgeth himselfe in many respects obliged to be Your Worships in all observant duty unfeignedly devoted CHRISTOPHER HARVEY Davids Triumph OVER DISTRESSE OR AN EXPOSITION OF THE XXVII Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. DAVIDS TRIUMPH OVER DISTRESSE OR An EXPOSITION of the XXVII Psalm PSAL. 27. VERS 1. A Psalm of David The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom stall I be afraid THis Psalm as the title-shewes 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. 23. 1 2. which circumstance well observed will give strength to the application of every good duty pressed upon us by
his example in the particular branches of the Psalm The time when this Psalm was penned may probably be guessed by the matter of it to have been when he was persecuted by the hand of Saul and his followers of whose cruelty he complaines vers 2. and prayes against them vers 12. The scope The chief matter of it is a notable expression of affiance and confidence in God in his greatest dangers commending the same by the notable fruits and effects thereof and generall division of the whole Psalm His godly affiance he testifieth three wayes First by plain and expresse profession thereof in sweet variety of phrase and gracious application by sundry remarkable fruits and effects thereof to be seen in his godly behaviour in the sixe first verses Secondly by humble prayer and supplication for audience mercy favour instruction and preservation vers 7 c. to 13. Thirdly by a godly provocation of his own soul upon good ground still to wait upon God vers 13 14. For the first Vers 1. Davids affiance and confidence in God is very elegantly in sweet variety of phrase plainly testified in the first verse when he calleth the Lord his light and his salvation and the strength of his life and there also is amplified by a notable effect of godly security in freedome from servile fear propounded by way of interrogation and also twice repeated for better assurance The meaning of the words Metonymia effecti In all the three titles which he gives to God there is a sacred trope the effect is put for the efficient For to speak properly God was the authour and fountain of light salvation and of strength and not the things themselves Likewise in the first word there is another trope a Metaphor Metaphorae for light is taken in a translate and borrowed sense for joy and gladnesse as Esther 8.16 which is to the heart a pleasant thing as light is to the eye Eccles 11.7 So as his meaning is to encourage his heart against the reproach of his enemies that would bid him be packing to hide himself in mountains and deserts as Psal 11.1 seeing the King himself did seek his life Why saith David I have Jehovah the true God for the authour of joy and gladnesse to my heart the giver of safety to my person and of strength unto my life whom should I fear Should I be afraid of Saul or any other man when as the Lord is my comfort by undertaking my safety and girding me with strength as Psal 18.32 In the words thus understood note two things First what God was to David secondly what benefit David reaped thereby For the first The first Observation The true God is unto David the fountain of gladnesse to his heart the Authour of safety to his person and the giver of strength and might for the preservation of his life For light of comfort see Psal 18.28 Thou wilt light my candle that is encrease my small comfort the Lord my God will lighten my darknesse that is give me comfort and joy instead of misery and sorrow Hence he cals God his exceeding joy Psal 43.4 And that he was the Authour of his safety see Psal 3.3 Thou Lord art a shield for me and Psal 4.8 Thou Lord onely makest me dwell in safety For giving him strength and might see Psal 18.2 The Lord is my rock and my fortresse and my deliverer my God my strength Vers 32. It is God that girdeth me with strength Vers 39. Thou hast girded me with strength unto the battle The Reason The reason or ground of this happinesse is Davids being in covenant with God as God himself testifieth of David calling him his servant whom he anointed with his holy oyl and promising that his faithfulnesse and mercy shall be with him yea his mercy will he keep for him for ever and his covenant shall stand fast with him He shall cry unto me thou art my father my God and the rock of my salvation Psal 89.20 21 24 26 28. And David himself layeth claim to this covenant with God Psal 119.94 I am thine save me and Psal 23.1 The Lord is my shepheard and in very many Psalmes he calleth the Lord his God as Psal 7.1 O Lord my God in thee will I put my trust and Vers 3. O Lord my God The first Use for instruction This serves for instruction admonition and comfort For instruction two wayes First touching Gods all-sufficiency in himself for all his children for whatsoever they want or need else David would never have said with assurance that God became so many great blessings unto him as here he doth and in many other places as Psal 18.2 and Psal 144.1 2. My strength my goodnesse my fortresse my high tower and my deliverer my shield c. This point the Lord taught Abraham plainly Gen. 17.1 I am God All-sufficient or Almighty The second Use for instruction Secondly this shews plainly the happy estate of those that stand rightly in covenant with God as David saith Blessed is the nation whose God is the Lord Psal 133.12 For God being in himself all-sufficient becomes all in all to those that be his people by covenant Psal 103.17 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his covenant His eyes runne to and fro throughouâ— the whole earth to shew himfelf strong in the behalf of them whose heart is perfect towards him 2 Chron. 16.9 He will make all his goodnesse passe before them Exod 33.19 He will blesse them in their basket in their dough within the house and in the field Deâ—t 28.1 2 c. to 15. Hereupon David saith he shall not lack Psal 23.1 and the Church saith she will not fear having God for her refuge and strength Psal 46.1 2 5. with Is 33.21 The first Use for admonition For admonition this serves three wayes First seeing this was Davids great happinesse in his troubles that he could say The Lord is my light and my salvation c. That we should search and try whether God be that to us which he was to David And this may be known of every childe of God at this day How we may know that God is our light For first if God be the light of grace and comfort to thy soul in Christ Jesus he will be the light of joy and gladnesse in his providence to thy heart and if he be spirituall salvation in Christ Jesus he will not deny thee temporall preservation and if he be the strength of thy soul in grace he will become the strength of thy life in nature In this case thou maist reason as David did Ps 56.13 Thou hast delivered my soul from death wilt thou not deliver my feet from falling Now the evidence of these heavenly and spirituall blessings from God is this First that he becomes the