apprehension and conceit of that which is evill and hurtfull to us which whatsoever it is comes from sinne that is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Prov. 1.33 Gen. 3.10 The cause of confidence and affiance is sure title to that which is good which none have but the righteous As Ps 37.17 The Lord upholdeth the righteous Vers 39. The salvation of the righteous is of the Lord. Hence Solomon saith The righteous is bold as a lion Prov. 28.1 Now the way to be freed from sinne is by true repentance as Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out And the way to become truly righteous is to beleeve in God through Christ who is the end of the law for righteousnesse Rom. 10.4 which is never severed from righteousnesse renewed in sanctification as 1 Cor. 1.30 After these two graces must we give all diligence in the use of means the word and prayer in and by which the Holy Ghost worketh these and all other needfull graces in the hearts of Gods elect And for motives consider the present evill times in the common troubles of the Church abroad which if they befall as without repentance and faith we shall shrink under them Adde hereto the meditation of the terrour of death to them that want repentance and faith But most of all the horrour and terrour of the day of judgement The second Observation The thing expressed is this That Davids heart was confident and free from slavish fear of hurt from the strongest opposition and malice of all his enemies See Psal 3.6 I will not be afraid of tenne thousands of people that have set themselves against me round about The Reason The reason hereof was his being truly in covenant with God whereby he had title to Gods power and providence for his preservation See Psal 91.9 10 11. Because thou hast made the Lord which is my refuge even the most high thy habitation There shall no evill befall thee neither shall any plague come nigh thy dwelling For he shall give his Angels charge over thee c. So Psal 3.3 and Psal 118.6 Obj. David wanted this confidence before Achish 1 Sam. 21.12 13. Answ Hee had then the habit of faith in God in his heart but failed somewhat in that particular act as Peter did more when he denied his master Luk. 22.60 with 32. Which we must observe to restrain rash judgement against our selves or others for particular fals For as wee have sanctification in part and not perfectly so we may fail in many particular acts Which yet must not encourage any to go on in a course of sinne seeing raigning sinne and saving grace cannot stand together See Rom. 6.1 to 15. This serves for instruction and for admonition The use for instruction For instruction see the great fruit of godlinesse in giving courage and boldnesse in his greatest distresse as is said in generall 1 Tim. 4.8 Godlinesse is profitable unto all things Psal 58.11 Verily there is a reward for the righteous The Use for admonition For admonition to labour to be such as David was if we desire to have the like courage Now David stood rightly in covenant with God and kept covenant testifying the same by new obedience See Psal 18.21 22 23. I have kept the wayes of the Lord and have not wickedly departed from my God c. And say not this sampler is too high see Jam. 5.10 Take my brethren the Prophets who have spoken in the name of the Lord for an ensample of suffering affliction and of patience Nay Matth. 11.29 our Saviour himself saith learn of me And St. Paul Phil. 2.5 Let this minde be in you which was also in Christ Jesus Ephes 5.1 Be ye followers of God as dear children Vers 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his temple The meaning of the words HAving in the former verses plainly expressed the singular benefits he received by having the true God for his God as namely that he himself was encouraged in the greatest assaults of his enemies Vers 1 3. and on the other side his enemies were daunted and dismayed Vers 2. Here in this verse he shews his ardent affection towards the place of Gods worship being indeed the onely way for his soul to enjoy society with God who was his light and salvation and the strength of his life This affection of David towards the place of Gods worship is here notably expressed three ways First by this that he makes it the onely matter of his speciall suit unto God which both formerly he had desired and would yet also still seek after one thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord. Secondly by the length of time for which he would enjoy that benefit namely all the dayes of his life Thirdly by the comfortable ends for which he desires it which here are these two first to behold the beauty of the Lord secondly to enquire in his temple For the first the Lords house in Davids time was the Tabernacle of the Congregation to which he had appropriated the ordinances of divine service for the performance whereof his people did thither assemble themselves while it stood and to the Temple built by Solomon afterward whereto God made the promise of his presence 1 Kings 9.3 whither the Tribes went up Psal 122.4 unto which place Davids heart was truly addicted as Psal 26.8 Lord I have loved the habitation of thy house and the the place where thine honour dwelleth 1 Chron. 29.3 I have set my affection to the house of my God But now in the new testament difference of place in respect of holinesse is taken away Joh. 4.21 and Gods house is his Church 1 Tim. 3.15 that is such companies and assemblies of people as be in covenant with God and meet together in Christs name to perform worship and service unto God as Mat. 18.20 For the godly are Gods temple and Gods house 1. Cor. 3.16 2 Cor. 6.16 1 Pet. 2.5 Now to dwell in Gods house is to continue a true member of Gods Church a true believer enjoying the liberty and comfort of Gods holy worship and service wherein though the Priests and Levites had a speciall priviledge whose calling was to do service in the sanctuary as Psal 134.1 yet it was not peculiar to them alone as appeares by Psal 15.1 and last compared with Luke 2.36.37 where men and women that are truly godly are said to dwell in Gods house The first Observation Here then in this first expression of Davids affection towards the house of God note two things First that Davids heart was set upon the house of God above all other things
God set forth Christ Jesus to be a propitiary through faith in his blood giving the same name to Christ Jesus which the 72. give to the legall mercy seat to which also St. John alludeth plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. John 2.2 3. saying Jesus Christ is the propitiation for our sinnes The second Reason Secondly God herein had respect to his own glory For this seeking of Gods face by frequenting the sanctuary was not only an obedience to his ordinance which was very pleasing unto him 1 Sam. 15.22 but a singular testimony of affiance in God through Christ which is the honour of the heart whereupon he accounts the neglect of this duty by his people when they go to false Gods a forsaking of him a thing whereat the very heavens should be astonished Jer. 2.12 13. nay more he accounts in their very deniall that they have any such God amongst them 2 Kings 1.6 Thirdly God herein had speciall regard to his peoples goods for this is the right way to the frâ—iâ—ion of his favours which is better then life Psal 63.3 this makes the Church to say cause thy face to shine and we shall be saved Psal 80.3.7.19 Thus they were onâ—iâ—led to three great blessings First to sâ—â—re direction in all important difficulties as 2 Sam. 21.1 Secondly to assured deliverances from all hurtfull evils as 2 Chron. 15.2.4 If you seek him he will be found of you and he that findeth him findeth life Prov. 8.33 Thus Ezra found of God a good way Ezra 8.21 23. This serves for instruction adnonition and comfort The use for instruction For instruction this charge and command of God unto his people to seek his face shewes plainly that the service of God is not a matter arbitrary to Gods people that is such a thing as they may at pleasure use or refuse without danger of Gods displeasure and of his heavy judgements thereupon Vnder the law the Iewes were straitly enjoyned to seek to the place which the Lord their God should chufe to put his name there and thither to come and bring their burnt offerings sacrifices vowes free will offerings c. and there eat and rejoyce before the Lord their God Deut. 12.5 6 7 12 17 18 26 27 28. and the Lords solemne feasts must every male observe and appear before the Lord with his gift or offering Deutr. 16.16 17. yea mark a severe threatning of judgement for the neglect of Gods worship profitically delivered in legall termes Zech. 14.17 It shall be that who will not go up of all the families of the earth unto Jerusalem to worship the King the Lord of hoastes even upon them shall be no more rain And in plain â—ormes the Apostle saith to all Christians wee reseâ—ving a Kingdome which cannot be moved let us have grace whereby we way serve God acceptably with reverence and godly sâ—an Heb. 12.28 The first Use for admonition For admonition First to informe our selves rightly in the will of God to toâ—ching his worship for as under the law so now we may not do what seems good in our own eyes 〈◊〉 12.8 but what the Lord appointeth â—lsâ— God may say to us as Christ did to the Jewes ye worship me in vain teaching for doctrines the commandements of men Mark 7.7 The true worshippers must worship the Father in spirit and truth Iohn 4.23 and that in and through the mediation of Christ Iohn 14.6 The second Use for admonition Secondly when we know how God will be sought in holy worship then we must be carefull that we be such as shall find him gracious and favourable unto us which estate requires two things of us First true repentance in regard of sinnes past for if we go on in a course of any known sinne we cannot have society with God see Psal 66.18 If I regard wickednesse in my heart God will not hear my Prayer Iohn 9.31 We know that God heareth not sinners The throne of wickednesse hath no fellowship with God Psal 94.20 2 Cor. 6.14 16. 1 John 1.6 therefore God denyeth favour to such Ezek. 20.3 4 Is 1.15 Secondly we must believe in God through Christ according to the word of the Gospell which is the word of the covenant of grace which being received by faith brings us truly into fellowship with God 1 John 1.3 4. See Heb. 11.6 The second Use for comfort For comfort this makes greatly to Gods people that make conscience of their waies in any distresse for God bids them seek his face wherein he calls them to him which is sufficient ground of comfort as the people said to the blind man whom Christ called Mark 10.49 Be of good comfort he calleth thee For so David assureth his son Solomon a little before his death 1 Chron. 28.9 If thou seek him he would be found of thee And the true God is the chiefest good so as happy are the people that be so yea blessed are the people that have the Lord for their God Psal 144.15 These people have plaid the good Merchants and found the pearle of price better then all the world beside Mat. 13.45 46. They may therefore on farre better grounds then Jacob did say I have enough my son Ioseph is yet alive Gen. 45.28 for Joseph dyed afterward but the true God whom the faithfull have for their God is the living God and in Iesus Christ their loving father who will provide for them not an earthly Goshen as Joseph did for his father and his brethren but an heavenly Canaan even the Kingdome of heaven as Christ said to his Disciples Fear not little flock it is your Fathers good pleasure to give you the Kingdome Luke 12.32 and Luke 22.29 I appoint unto you a Kingdome as my Father hath appointed unto me Worldly troubles may hasten us sooner to this happy estate but they cannot deprive us of it Rom. 8.35 Therefore though the outward man perish yet look up towards this Kingdome and lift up thy heart to the living God thy loving father in Christ and the inner man shall be renewed daily 2 Cor. 4.14 15 16. The second Observation The second thing to be observed is Davids readinesse to yeeld sincere obedience to this condition of God to seek his face hereto Davids heart answered thy face O Lord will I seek Mark here then that Davids heart was sincerely set on Gods command to seek his face that is his grace and favour in the way he had ordained in his Sanctuary Psal 42.1 2. As the hart panteth after the water brooks so panteth my soule after thee O Lord. My soule thirsteth for God even for the living God when shall I come and appeare before God Psal 119.20.58 with my whole heart have I sought thee I entreated thy favour with my whole heart The word translated favour is face in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the entreaty here meant is most earnest and importunate for the word
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
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
born again not of flesh nor of blood nor of the will of man but of God John 1.13 even by his spirit blessing the word unto our effectuall calling into his holy mountain his true Church where the wolfe shall dwell with the lambe and the leopard lye down with the kidd c. Is 11.6 c. where most cruell and bloody minded men as Saul was before his conversion Acts 9.1 shall lay aside their cruell nature and live most lovingly and peaceably with the children of God as Acts 9.26 and 20.24 Now this holy calling is wrought by God in the use of means ordinarily even in the word preached the law to discover sinne Rom. 3.20 and the gospell to sow the seeds of grace Acts 20 24. Herein must we exercise our selves as Cornelius did Acts 10.33 and as Lydia did Acts 16.14 and sanctifie our endeavour therein by prayer to God for the blessing of his spirit for by prayer the spirit is obtained Luke 11.13 of those that by repentance turn from sin Prov. 1.23 and by new obedience endeavour to adorn the gospell of Christ Acts 5.32 Thus waiting on the Lord we may with comfort expect his blessing as the poor impotent people did for their bodily cure at the poole of Bethesda by the Angells moving of the water John 5.1 c. Verse 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living Vers 14. Wait on the Lord be of good courage and he shall strengthen thine heart Wait I say on the Lord. The meaning of the words THese two last verses contain the third and last part of the Psalm which is this Vpon acknowledgement of the great benefit he received by believing he doth notably encourage and stirre up himself and others to wait still on God by faith The acknowledgement of the great benefit of his believing on Gods promise is verse 13. the encouragement to his own soule and others also by faith to wait on God is in the last verse The sentence in the originall setting down the acknowledgement of the great benefit David had by believing Aposioposis is for some words though not in sense defective and imperfect requiring some supply which the scope and circumstances of the place do shew must be either what his enemies would have done if he had not believed namely they had prevailed and overthrown him and so (a) Juuius and Piscator some supply the defect or what he himself should have done if he had believed namely fainted and sunk under the burthen of violent persecution as vatablus whom our translations follow For we must not leave out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. except as the Papists do saying it was left out by the Septuagint because it was of no great moment Following therefore the supply which is rightly made in our bibles the words bear this sense as if he should have said so great was my persecution that I had fainted and so the enemy had prevaited against me unlesse I had believed to see the goodnesse of the Lord that is to enjoy those good things both temporall and spirituall which the Lord hath promised me of his goodnesse and bounty So the phrase is taken Eccles 2.1 Enjoy pleasure in the Hebrew it is see good as also verse 24. and 3.13 and 5.18 In the land of the living that is in this world here on earth where the living are so with the scope of the Prophet here the use of the phrase generally in Scripture doth shew it must be taken and understood as shall be fully shewed afterward In the words thus understood note two things First the name or title which the holy ghost gives to this world Secondly that in this world God vouchfases to impart his goodnesse unto the sonnes of men Thirdly that David for his part believed to enjoy Gods goodnesse here on earth Fourthly that by believing he was upheld from fainting in himself and from ruine by his enemies The first observation For the first God by the mouth of David here calleth this world the land of the living This habitable place of the earth wherein men live a naturall life is the land of the living in the stile and and phrase of the holy Ghost This is plain and certain by the ordinary use of this phrase in Scripture See Job 28.12 The place of wisedome is not found in the land of the living that is among living men in this world for it were absurd to say the place of understanding were not to be found in heaven seeing it is there said God understandeth the way thereof verse 23. See also Psal 52.5 David foretelling the destruction of Deeg saith God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living not out of heaven where he never was planted nor grew but of this world where he grew as a great tree till God plucked him up and rooted him out by death and destruction Is 38.11 I said I shall not see the Lord even the Lord in the land of the living that is among the living here on earth for who can imagine that Hezekiah meant he should not see the Lord in heaven But here on earth the godly saw him in his ordinances as Psal 63.2 and 68.25 and his meaning he further cleareth in the end of the verse I shall behold men no more with the Inhabitants of the world The same phrase in the same sense is used Is 53.8 Ezek. 26.20 and 32.23 Psal 116.9 and 142.2 Jer 11.9 and in the same sense is the like phrase taken the light of the living Job 33.30 Psal 56.13 The Reason The reason why this habitable word is called the land of the living is because God created it and doth maintain and preserve it for mans habitation while he lives a naturall life in this world Psal 115.16 The heaven even the heavens are the Lords the earth hath he given to the children of men And opposeth hereunto the place of the dead calling it a land of darknesse and the shaddow of death a land of darknesse as darknesse it self and of the shaddow of death without any order and where the light is as darknesse Job 10.22 23. a land of forgetfulnesse Psal 88.12 This serves for instruction and for admonition The use for instruction For instruction see here plainly that it is an errour and mistaking to take the land of the living for the Kingdome of heaven as generally the Papists do following herein the ancient fathers who * Hieron in Ps 26. August in Ps 26. Cassiodorus many of them doe so expound it Which I do therefore note to shew how uncertain a rule it is to tye our selves for the right understanding of Scriptures to the exposition thereof made to the ancient fathers for in very many things they differ in judgement one from another as the
to true happinesse are made absolutely in Christ to true believers without any other condition as Acts 16 31. John 3.16 but the promises of blessings not simply necessary to salvation must be understood to be made with the exception of the crosse which is this That God out of his soveraignty over his dearest children may deny the accomplishment of these promises either for correction or prevention of sin or tryall of grace which well considered prevents much perplexity and distresse in soule to those that labour to walk honestly and yet are more under the crosse then some of Gods children be with whom they live For admonition The Use for admonition this serves notably to stirre up every one to get true faith for every one desires to enjoy Gods goodnesse many say who will shew us any good Psal 4.6 Now the way is to get faith which entitles us to all Gods promise and the right course herein is to begin with the main promise in Christ to get that faith in him which may intitle us to his righteousnesse for in him we are restored to sanctified right in the creature and in him all things are ours things present and things to come 1 Cor. 3.21 22. All the promises of God are in him yea and in him amen 2 Cor. 1.20 Therefore Christ himself bids his Disciples First seek the King dome of God and his righteousnesse and then all these things pertaining to food and rayment shall be ministred unto us Mat. 6.33 For if God spared not his own some but gave him for us how shall he not with him give us all things also Rom. 8.32 Now this true faith is never severed from true repentance not new obedience for by sight and sorrow for sinne the way is prepared for Christ and his Kingdome Mal. 3.1 and Mat. 21.32 And new obedience in eschewing evill and doing good is that behaviour which comes from love a fruit of the spirit by which faith worketh Gal. 5.6 22. The fourth and last point to be here observed is The fourth Observation the benefit which David received by believing Gods word and promise hereby he was preserved from fainting in himself and from being foyled by his enemies in their most violent opposition for one or both of these evills he confesseth would have befallen him if he had not believed see Psal 3.3 6. Thou Lord art a buckler for me there is his saith I will not be affraid of ten thousand of the people that have set themselves against mee round about there is his security from faith Psal 57.1 3. My soule trusteth in thee yea in the shaddow of thy wings will I make my refuge till these calamities be overpast He shall send from heaven and save me c. The reason hereof is plain The Reason for his faith intitled him to Gods power and providence for protection and safety in time of danger from whence sprang that courage which upheld him from fainting in the depth of distresse whereas if he had wanted faith he had indeed been out of covenant with God and so void of title to Gods power and providence and so must needs have fainted when worldly power and refuge had wholy failed him This Davids enemies knew well and therefore thinking that God had forsaken him they do thereupon encourage themselves to persecute him with assurance to take him Psal 71.11 This serves for instruction The first Use for instruction and for admonition For instruction two wayes First it lets us plainly see the great evill of unbelief for it takes away heart and courage in time of persecution This we may seeby Nabal whose heart dyed within him when he heard of deadly danger already past 1 Sam. 25.37 and in Saul when the Philistines came upon him he was sore troubled at the sight of that huge Army 1 Sam. 28.5 and afterwards fainted when he heard by the witch of Endors means the heavy tydings of his approaching ruine verse 20. and the day following desperately fell upon his own sword when the Philistines pressed near unto him 1 Sam. 31.4 Hence Ahaz and his peoples hearts were shaken as a leaf when they heard that Syria and Ephraim were conspired against him Is 7.2 at which time the Lord promised him mercy but withall tells him of the hurt of unbelief verse 9. If yee will not believe yee shall not be established Secondly here again see the great benefit of faith The second Use for instruction both for courage and comfort in time of danger for the righteous is bold as a Lyon Prov. 28.1 when the wicked flye and no man pursueth and also for safety and deliverance while it is a blessing to them See Psalm 31.19 20. Psalm 91.1 2 9. For admonition The Use for admonition it serves notably to move every one to get the grace of true faith and to set the same a working in the time of danger This world is full of evills and troubles as the Sea is of stormes and waves now faith is as the sterne that guides and the anchor that holds fast against the greatest blasts and billowes Heb. 6.19 this intitles us to Gods power and providence which is like the pillar of a cloud by day and fire by night to guide and keep us as it did Israel Exod. 13.21 22. and 14.19 This gave courage to the three children Dan. 3.16 17 18. Verse 14. wait on the Lord be of good courage and he shall strengthen thine heart wait I say on the Lord. THese words are the Prophets zealous exhortation and encouragement The meaning of the words both to his own soule and to others to wait on God and be of good courage meaning in time of trouble and affliction Vnto which good duties he doth stirre up himself and others by the benefit they shall receive thereby viz. God will strengthen their hearts and afterward repeats the first duty again for waiting on God to shew the necessity of it So that here in generaâ—l we have to handle the duties propounded and the reason to enforce them The duties are two both of them respecting our behaviour in time of affliction First to wait on God secondly to be of good courage For the first to wait on God is patiently to tarry the Lords leisure for the things we desire whether it be to be freed from evills or made partakers of blessings or both though here the exhortation hath speciall conference to expectation of deliverance from evills So that the first thing we have here to note is this That every child of God The first Observation who is under any evills of body or mind or both must stirre up his heart to wait the Lords good pleasure and leisure for deliverance Psal 130.6 Let Israel hope in the Lord Luke 21.19 By your patience possesse your selves when you are betrayed by parents kinds folks and friends now waiting on God is the holy art or work of patience Rom.
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.
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
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
of the Lord shall obtain joy and gladnesse and sorrow and mourning shall flee away I even I am he that comforteth thee who art thou that thou shouldest be afraid of a man that shall dye and of the sonne of man that shall be made as grasse and forgettest the Lord thy maker c. Adde hereto Jerem. 46.27 28. Fear thou not oh thou my servant Jacob for I will save thee I am with thee Obj. But we shall finde that the most godly do fear as David himself Psal 116.11 I said in my haste all men are lyars And 1 Sam. 27.1 I shall now perish one day by the hand of Saul Answ This comes from the weaknesse of their faith as Matth. 14.30 31. Peter feared though he had Christs word for his warrant through the weaknesse of his faith which may also be encreased by present guilt in some sin Obj. But the gâ—dly sometimes flye and fall before their enemies and so cannot but fear Answ All promises of temporall blessings such as freedome from humane fear is are to be understood with exception of the crosse that is must give way to Gods correction for sinne as in David 2 Sam. 12.14 and to Gods making triall of grace as in Job Chap. 2 3. The second Use for instruction Secondly here see the true ground of that difference which is between the wicked and the godly about slavish fead and godly boldnesse plainly testified by Solomon Prov. 28.1 The wicked flee when no man pursueth but the righteous is bold as a Lion This cometh hence The godly have the Lord with them and for them and that makes them bold but the wicked have the Lord against them and that strikes their hearts with fear and dread See the truth of this in instance Moses leades all the people of Israel boldly through the red sea Pharaoh followeth boldly for a while but at length he and all his hoste are affraid and flye away and are drowned Heb. 11.29 with Exod. 14 25. And at Christs resurrection the keepers are as dead men for fear but the women that sought Jesus are bid not to be affraid Matth. 28.4 5. The 1. Use for admonition For admonition it serves two wayes First to take notice that the true grounds of courage and boldnesse is this that a man hath the true God for his God that so whosoever would be comfortable and couragious in the evill day do labour for this estate to have the true God for his God It is not onely true that affliction followeth sinners so as evill shall hunt the wicked person to destruction Psal 140.11 but even the godly themselves are subject to many miseries as Psal 34.19 Through manifold tribulations we must enter into the kingdome of God Acts 14 22. Now unlesse God be for us the heart will fail when evils come as Nabals did 1 Sam. 25.37 And none indeed have the Lord for them but those that stand rightly in covenant with God which be such as repent of their sinnes believe in the Lord Jesus and walk in new obedience This is wholsome doctrine for souldiers in warre Mariners on the sea and for every one in evill times The second use for admonition Secondly those that have true courage and comfort in evill times must learn hence to give God all the glory For this is the Lords gift as David confesseth Psal 18.29 c. Vers 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell The meaning of the words HEre David gives instance from his own experience of Gods powerfull preservation of him in extreme danger which no doubt he propounds as the ground of that great confidence professed in the former Verse as in like case he encouraged himself to encounter in fight with great Goliah because God had formerly strengthened him against a Lion and a Bear 1 Sam. 17.33 34 35. In the instance here made we have three things to note First the state and condition of David enemies they are wicked men Secondly their purpose and attempt against David they came upon him to eat up his flesh that is utterly to destroy him as the roaring lion devoureth a little sheep Thirdly the issue and successe of their attempt they stumbled and fell The first Observation For the first note Davids enemies and foes are wicked men Psal 3.7 Thou hast smitten all mine enemies on the check bone thou hast broken the teeth of the ungodly Ps 5.8 9 David praying for safety because of his enemies saith There is no faithfulnesse in their mouthes their inward parts are very wickednesse c. â—sal 6.8 Hee cals his enemies workers of iniquitie Psal 17.9 The wicked that oppresse him are his enemies and Verse 13. Deliver my soul from the wicked The Reason The reason whereof is the enmitie put by God himself between the seed of the serpent and the seed of the woman Gen. 3.15 which David found Psal 38.19 20. They that render evill for good are mine adversaries because I follow the thing that good is and our Saviour Christ Joh. 7.7 The world hateth me because I testifie of it that the deeds thereof are evill Who also fore-told his Disciples hereof Joh. 15.15 If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you and John 16.33 In the world ye shall have tribulation This serves for instruction admonition and comfort The use for instruction For instruction it shewes plainly what the godly must expect and look for in this world at the hands of wicked men namely all bitter opposition and enmitie that may be as Christ Jesus told his Disciples ye shall be hated of all nations for my names sake and therefore tels them that he sent them forth as sheep into the midst of Wolves Mat. 10.16 Which thing David had found long before and thereupon complains My soul is among lions and I lye amongst the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharp sword Psal 57.4 And mine enemies workers of iniquitie lye in wait for my soul Psal 59.1 2 3. My soul hath long dwelt with him that hateth peace I am for peace but when I speak they are for warre Psal 120.6 7. This Paul likewise felt Acts 20.23 The holy Ghost witnesseth in every City that bonds and afflictions abide me See 2 Cor. 11.23 In stripes above measure in prison more frequent in death oft Yea it was the case of the rest of the Apostles as well as his I think saith he that God hath set us forth the last Apostles as it were appointed to death For we are made a spectacle unto the world unto Angels and to men 1 Cor. 4.9 The first Use for admonition For admonition it serves two wayes First to the wicked
may get the sure shelter against it which is onely this to have God for them as Psal 118.6 The Lord is on my side I will not fear what can man do unto me For he is the safe keeper Psal 121.4 5. whereon David assures himself of safety Psal 3.3 6. and Jeremiah Jer. 20.15 Now he is ours by covenant and continues for us while we keep fast to him in uprightnesse of heart See 2 Chron. 15.2 The Lord is with you while ye be with him and Chap. 16.9 The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Now a perfect heart is discerned by an obedient life Isa 38.3 I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight with Job 1.1 That man was perfect and upright and one that feared God and eschewed evill The third Observation The third thing to be noted here is the issue and successe of the cruell attempt of Davids enemies against him They did not onely fail of their purpose against David but even themselves stumbled and fell See this plainly both in his particular combate with Goliah 1 Sam. 17.44 49. who said he would give Davids flesh to the fowles of the ayr and to the beasts of the field but it fell out otherwise Also in manifold battles that he fought against the Philistims wherof he saith in generall Psal 118.10 12. All nations compassed me about They compassed me about like Bees they are quenched as the fire of thornes The truth thereof see 1 Chron. 14.8 c. when the Philistims came up against him two severall times in great abundance and brought their Gods with them which he burnt with fire at Baal-Perazim Vers 12 c. See also Psal 37.14 15. The wicked have drawn out the sword and have bent their bowe to cast down the poor and needy and to slay such as be of upright conversation Their sword shall enter into their owne heart and their bowes shall be broken The first Reason The reason or cause hereof was in God who for just causes stood for David and set himself against Davids enemies God stood with David for these causes First hee found him out and chose him to do him service in that place and state wherein he was so mightily opposed by his enemies See Psal 89.20 21. I have found David my servant with my holy oyl have I annointed him With whom my hand shall be established mine arm also shall strengthen him c. as Acts 13.22 I have found David the sonne of Jesse a man after mine owne heart Psal 78.70 Hee chose David his servant and took him from the sheepfold The second Reason Secondly David trusted in God and so was holpen Ps 62 1 2 3. Truly my soul waiteth upon God from him cometh my salvation He onely is my rack and my salvation he is my defence I shall not greatly be moved How long will ye imagine mischief against a man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence Psal 21.7 8. The King trusteth in the Lord and through the mercy of the most high he shall not be moved c. Psal 91.1 2 9. 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 prayed unto the Lord and so was preserved Psal 56.9 When I cry unto thee then shall mine enemies turn back this I know for God is for me Ps 34.4 I sought the Lord and he heard me and delivered me from all my feares Vers 6. This poor man cried and the Lord heard him and saved him out of all his troubles This duty hath Gods promise Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me The fourth Reason Fourthly David made conscience of sinne and walked in in obedience Psal 18.21 24. For I have kept the ways of the Lord and have not wickedly departed from my God Therefore hath the Lord recompensed mee according to my righteousnesse The fifth Reason Now for his enemies God would not be with them for these causes First they were not called of God nor sent by him against David Psal 10.2 pride malice and covetousnesse stir up the wicked The sixt Reason Secondly they were wicked men workers of iniquity as Vers 1. with whom God will not joyn for help and assistance Job 8.28 God will not cast away a perfect man neither will he help the evill doers Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law Psal 5.4 5 6. Thou art not a God that hast pleasure in wickednesse neither shall evill dwell with thee c. Psal 56.7 Shall they escape by iniquitie The seventh Reason Thirdly Davids enemies did neither regard Gods word nor Gods works and so could not prosprr For neglect of Gods word see Psal 119.126 It is time for thee Lord to work for they have made void thy law Psal 50.16 17. Vnto the wicked God saith what hast thou to do to declare my statutes c. seeing thou hatest instruction and castest my words behinde thee And for his works Psal 28.5 Because they regard not the workes of the Lord nor the operation of his hands he shall destroy them and not build them up The eight Reason Fourthly Davids enemies trusted in their own might and outward means Psal 3.2 Many say of my soul there is no help for him in God 2. Sam. 17.12 Therefore I counsell c. We will light upon him as the dew falleth on the ground and of him and of all the men that are with him there shall not be left so much as one Psal 21.7 8. Some trust in chariots and some in horses but wee will remember the name of the Lord our God They are brought down and faln but we are risen and stand upright Object Yet sometimes this is otherwise as the Psalmist complaineth Psal 89.38 39 43. But thou hast cast off and abhorred thou hast been wrath with thine annointed Thou hast made void the covenant of thy servant thou hast prophaned his crown by casting it to the ground Thou hast also turned the edge of his sword and hast not made him to stand in the battle The like complaint see Psal 44.9 10 c. But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turn back from the enemy and they which hate us spoyl for themselves Answ Here we must consider the nature of Gods promises for though such as concern redemption and salvation in Christ be most sure and certain yea and Amen 2 Cor. 1.10 Yet the promises of temporall blessings are conditionall and must be understood with the exception
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
same and say Even the very dust of your city which cleaveth on us wee do wipe off against you c. And it may be seen in the foolish Virgins Matth. 25.3 11 12. and in the idle servant Matth. 25.25 c. The Use for admonition For admonition all that desire to have grace and glory must here learn of David with desire in prayer to joyn diligence in the use of further means ordained of God for the obtaining of those blessings See Prov. 2.3 4. If thou criest after knowledge and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord c. There we see seeking goes with crying so Mat. 7.7 Ask and it shall be given you seek and yee shall finde c. The very heathen would say that fortune resisted sluggish prayers And see Jam. 4.3 Ye ask and receive not because ye ask amisse not joyning endeavour with prayer Consider 2 Pet. 1.5 6 7 8 9 10. Give all diligence adde to your faith vertue c. Adde 2 Pet. 3.11 12 14. and see answerable hereunto the endeavour of the godly of St. Paul 1 Cor. 9.26 27. Phil. 3.10 11 12 13. and of the Church of the Thessalonians 1 Thess 1.6 7 8 and of Ephesus Rev. 2.2 and of Thyatira Revel 2.19 The third Observation The second thing here expressing Davids sincere affection to the house of God is the length of time for which he desires to dwell therein namely all the dayes of his life No shorter time will satisfie Davids soul while he lives in the world he would dwell in the house of the Lord and therefore in the thought and assurance thereof doth he so much encourage himself Psal 23.6 Surely goodnesse and mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever The first Reason The reason hereof is threefold First for the fruition of the good things of Gods house mentioned before viz. spirituall society with God and from him deliverance from all hurtfull evils and partaking of all needfull blessings in direction provision protection and remuneration to which these mentioned in this verse do belong to behold the beauty of the Lord c. whereupon he esteemed a day in Gods courts better then a thousand elsewhere Psal 84.10 The second Reason Secondly for his better opportunity to glorifie God which thing his soul desired to do so long as he lived as see Psal 63.4 Thus will I blesse thee while I live Psal 146.2 While I live will I praise the Lord I will sing praises to my God while I have any being Now the house of God was the chiefest place for this duty Psal 29.9 In his temple doth every one speak of his glory Psal 84.4 Blessed are they that dwell in thine house they will be still praising thee The third Reason Thirdly hee knew that to bee out of Gods house was to be out of Gods favour as Cains complaint doth plainly import Gen. 4.14 and the Lords severe dealing against Israel for their sins doth plainly shew 2 Kings 17 18 20. This serves for instruction and for admonition The use for instruction What it is at this day to dwell in Gods house For instruction see plainly in David that the hearts of the godly do sincerely desire and in their loves they do faithfully strive for perseverance in the state of grace for that thing at this day is dwelling in Gods house as the phrase imports 1 John 2 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us that is in the profession and obedience of the word of faith Which is a thing worthy of our observation for our better satisfaction touching the the truth of our doctrine of the perseverance of the Saints in grace thereof we need to have the lesse doubt seeing in thâ—em all is wrought a true desire after this estate which they shew by prayer and other godly endeavour Now the Lord heareth the desires of those that fear him Psal 145.19 and Matth. 7.7 Aske and it shall bee given you The Use for admonition For admonition to those that are weary of Gods house and the exercises of religion snuffing at them and saying it is a wearinesse Maâ— 1.13 saying when will the Sabbath be gone Amos 8.5 How many have we that love the ale-house and whore-house better then Gods house as Jer. 5.7 They assembled themselves by troops in the harlots houseâ— But Lam. 1.4 The wayes of Zion do mourn because none come unto the solemn feasts Quest How should they alter their estate and do better Answ The way of man is not in himself Jer. 10.23 yet the meanes ordained of God must bee used of every one that would become like unto David which is diligence in the word and prayer and making conscience to live according to the word The third thing here to be noted in Davids expressing the fervent affection of his heart towards Gods house are the blessed ends for which David desires that favour namely first to behold the beauty of the Lord secondly to enquire in his Temple For the first the Lords beauty to be seen in his house is not the beauty of his essence for so no man can see God and live Exod. 33.18 20. Before this glorious beauty the Angels cover their faces with their wings Is 6.1 2. But it is the beauty of his ordinances wherein God doth reveal to the eyes of mens mindes enlightened by his spirit the pleasant beauty of his goodnesse justice love and mercy in Jesus Christ Mark here then The fourth Observation That in Gods house the godly do behold the pleasant beauty of the Lord in his gracious properties of goodnesse justice love and mercy in Jesus Christ Psal 63.1 2. My soul thirsteth for thee my flesh longeth for thee To see thy power and thy glory so as I have seen thee in the sanctuary See 2 Cor. 3.18 and 4.6 The Reason The reason hereof is the good pleasure of God thus to manifest his gracious properties in his own ordinances Look as in the works of the creation he shewed the eternall power and wisdome of the Godhead Rom. 1.19 20. so in the ordinances of his service he doth make known his justice goodnesse love and mercy in Jesus Christ This is most cleer in the Gospel preached and in the Evangelicall sacraments rightly administred wherein with open face we behold the glory of the Lord and are transformed into the same image 2 Cor. 3.18 The world by wisedome knew not God in the wisedome of God that is how God will shew himself wise in mans salvation 1 Cor. 1.21 Now Christ crucified in the Gospel preached is this power of God and this wisdome of God Vers 24. Herein is made known the
unsearchable riches of Christ Eph. 3.8 and the manifold wisedome of God Vers 10. For it pleased the Father that in him should all fulnesse dwell Col. 1.19 in him are hid all the treasures of wisedome and knowledge Col. 2.3 and are all opened unto us in the Evangelicall ministery Now the legall service had the shadow of all these good things to come Colos 2.17 Heb. 10.1 for the sacrifices did lead to Christ as 1 Cor. 5.7 and the purifying water shadowed out the sanctification of the spirit Joh. 3.5 These and the rest of the legall ordinances were figures for the time of the Law Heb. 9.9 and the words of the Prophets with them were lights that shined in a dark place till the day of the Gospel did dawn and the day-starre that is the clearer light of knowledge arise in mens hearts 2 Pet. 1.19 Now David had the spirit in prophet call wisdome 2 Sam. 23.2 and thereby saw even in these legall ordinances the pleasant beauty of the Lord his God in Christ Jesus This serves for instruction and for admonition The use for instruction For instruction see a reason of the different affections to be seen in men toward the house of God and the sacred ordinances therein used some are exceeding zealous thereof as Psal 69.9 longing and fainting for the Courts of the Lord Psal 84.2 Psal 63.1 2. Psal 42.1 2. Others count it a wearinesse and wonder that any should take delight therein Now the reason is that some see the beauty of the Lord in his house and others are blinde and ignorant and see nothing at all as Cant. 5.9 being like the Prophets servant that saw the horses and chariots of the enemy but saw not the chariots of fire from the Lord till the Prophet had prayed for him 2 Kings 6.15 16 17. They are like the woman of Sichar that asked not the water of life of Christ because she knew him no◠nor the gift of God John 4.10 For admonition it serves two wayes First to naturall men to give all diligence after spirituall illumination that they may attain to this estate to see the Lords pleasing beauty in his sacred ordinances The way is to get the spirit 1 Cor. 2.11 12. for which end wee must use Gods meanes the word preached Acts 10.44 Gal. 3.2 and prayer Luke 11.13 in an holy manner that is first repenting of sinne Prov. 1.23 Acts 2.38 Secondly hungring and thirsting after grace Isaiah 44.3 Thirdly walking in new obedience Acts 5.32 The second Use for admonition Secondly to Gods children to be carefull of their behaviour that the beauty of the Lord may be still shining upon them The way is First to watch against temptation to sinne which is a cloud to hide Gods face from his people as Lam. 3.44 Isaiah 59.2 Secondly to bee frequent and diligent in those sacred ordinances and religious services wherein God begets and encreaseth grace in their hearts which now are the solemn parts of the Evangelicall ministery in the word preached sacraments reverently administred and prayer with thankesgiving Thirdly to strive to shew the power of godlinesse in conscionable obedience Iohn 14 21 23. He that hath my Commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self unto him If a man love me he will keep my words and my father will love him and we will come unto him and make our abode with him and Psal 50.23 To him that ordereth his conversation aright will I shew the salvation of God The second end for which Davids desires to dwell in Gods house is that he may enquire in his temple that is diligently seek direction of God in all cases of doubt Hebr. early or difficulty that may any way concern him Mark heere then The fifth Observation That in Gods house the godly did enquire and seek of God for direction and satisfaction in all materiall cases of doubt and difficulty that did concern them See for David himself 1 Sam. 22.10 Doeg tels Saul that Ahimelech enquired of the Lord for David and Vers 15. Ahimelechs speech seems to imply that he had done it often Did I then begin no enquire of God for him as if he should have said that 's a thing I have formerly done oftentimes for him So Chapter 23.2 David enquired of the Lord about his going to fight against the Philistims that came against Keilah vers 4. Againe he enquired of the Lord. This enquiry was thought to have been by the Prophet Gad who was with David 1 Sam. 22.5 and 1 Sam. 23.9 10. he enquired by Abiathar the Priest that was fled to him with the Ephod as vers 6. And 1 Sam. 30.7 8. he enquired of the Lord about the pursuit of the Amalakites that had burnt Ziklag So before this time Judg. 1.1 the people asked the Lord who shall go up against the Canaanites and Judges 20.18 they ask counsell of the Lord about going up against the Benjamites and vers 23. the second time and vers 27 28. the third time where the manner is shewed Adde Gen. 25.22 The first Reason The reason hereof is twofold First Gods own ordinance which is plainly set down directing his people to this dutie See the promise of Gods presence to give direction Exod. 25.21 22. whence the most holy place is thought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thence God spake and gave answer when he was rightly sought unto 1 Kings 6.19 c. And hereupon Num. 27.21 Joshuah must be before Eleazar the Priest who shall ask counsell for him before the Lord. Adde Deut. 17.8 9. The second Reason Secondly for the fruition of the benefits and comforts of this priviledge which are exceeding great First freedome from manifold evils The benefits that come by enquiring of God that do accompany mens miscarriages that walk in their own counsels and after their own conceits as we may see in the Israelites making league with the Gibeonites that were inhabitants in the land of Canaan Josh 9.14 c. Secondly assurance to be acceptable to God and bleffed of him in the things they take in hand even of this world See 2 Chron. 15.2 If ye seek him he will be found of you and Verse 15. they sought him with their whole desire and he was found of them Thirdly undoubted fruition of glory in the life to come See Psal 73.24 Thou shalt guide me with thy counsell and afterward receive me to glory See also Psal 24.3 4 5 6. Who shall ascend into the hill of the Lord c. This is the generation of them that seek him that seek thy face O Jacob. This serves for instruction and for admonition The use for instruction For instruction see plainly that the true members of Gods Church are advanced in priviledge dignity and honour above all other people for with whom doth
the Lord so deal in grace and favour as with the true members of the Church What nation is great who hath God so nigh unto them as our God is in all things that we call upon him for Deut. 4.7 he bids Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50.15 The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Vers 18. Obj. If any one say this indeed was the prerogative of the Jews that they were Gods peculiar people and chief treasure and the Lord would be enquired of by them above all other people but is it so with the Church of the new testament Answ Though there may be some difference in the manner of Gods giving answer yet for substance and reall performance the Church of the new Testament is preferred before the Jews as wee shall see in taking particular view of their meanes of enquirie of God in cases of difficultie which were especially four How the Jews enquired of God First by Prophets as 2 Kings 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him and 1 Kings 22.7 Secondly by the high Priest as Num. 27.1 Thirdly by the ordinary teachers of the Law Mal. 2.7 Fourthly in prayer Psal 50.15 wherewith was joyned fasting when they sought of God blessings of importance this way as Ezra 8.21 23. Now the Church of the new Testament at this day is not inferiour to the Church of the Jews for they sometime wanted extraordinary Prophets as Psal 74.9 And we do ever enjoy the spirituall presence of Christ Jesus the great Prophet of the Church Math. 28.20 For John Baptist was more then a Prophet Matth. 11.9 and yet not worthy to unloose Christs shooe-latchet John 1.27 He is likewise the great High-priest of our profession who by his word and spirit in all needfull truth revealeth his fathers will more plainly and fully then the High Priest did by Vrim and Thummim See Heb. 1.2 with 4.14 We have a great high Priest over the house of God Heb. 8.2 a Minister of the Sanctuary and of the true Tabernacle And for the written word wherein Gods will is to be found the great encrease of the sacred Canon by all the books of the new Testament shews our prerogative that way above the Jews And for accesse and obtaining by prayer with fasting direction from the Lord see the promise Luke 11.9 10 11 13. with John 16.24 36. and behold the successe by instance in Cornelius Acts 10.2 3 30 c. The Use for admonition For admonition it serves effectually to move every one that lives in the Church to look unto their state and carriage that it bee such as may give them some good assurance that they have right to this priviledge to enquire in the Temple To this end wee must look to two things First that we be in covenant with God else wee have no right to this prerogative as Ephes 2.12 the promise of audience is made to Gods people 2 Chron. 7.14 Secondly that we keep covenant living in conscioâ—able obedience as Psal 25.9 10. else we forfeit our right as wee may see by Gods dealing with Saul 1 Sam. 28.6 16. and Ezek. 2 3 30 31. But if we keep covenant we may claim our due of God as David doth in this 27. Psalm vers 7.9 alwayes remembring that we walk in the Lords high-way to consult with him in his word as Psal 73.17 for therein God teacheth his children as Psal 94.10 12. and Psal 119.98 99. And to call upon him by prayer adding thereto the humiliation of our souls by fasting as Ezra 8.21 23. with Acts 10 2 3 30. c. Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me up upon a rock The meaning of the words A Reason of Davids earnest desire to dwell in Gods house for ever drawn from the benefit of safety and security there to be found in time of trouble Which benefit is here expressed under a double action of God First hiding in his pavilion and secret of his tabernacle Secondly setting up upon a rock For the better conceiving whereof we must know that by Gods pavilion David meanes the Lords Tabernacle and his dwelling place in Sion And the secret of his Tabernacle was the most Holy place where the Cherubims spread their wings over the mercy seat the cover of the Ark of the covenant whither indeed David might not go personally as we may see by Heb 9.8 and Levit. 16.2 but aimeth at that which those things did shadow out namely speciall providence and protection for safety as Psal 91.1 4. and 61.3 4. Those places indeed were generally taken for places of safety as may appear by the fact of Adonijah 1 Kings 1.50 51. and of Joab 1 Kings 2.28 and by the charge of Jehoiadah the high Priest 2 Kings 11.15 The ground whereof is thought to be besides reverence of Gods presence Gods ordinance in the Wildernesse that the Tabernacle of the congregation should be a sanctuary for that time as the cities of refuge were afterward as is gathered by Exod. 21.13 14. So that here David assures himself that being a true member of Gods Church his grace and favour power and providence should be as the Lords pavilion and as the secret place of his tabernacle even a sure and safe place of safety and security to him And likewise as a rock that is high and strong doth give safety and security to him that is set thereon from the violent assault of all malicious enemies so the Lords power and favour would become the means of safety unto David who thereupon doth usually call the Lord his rocke and his salvation as Psal 18.2 Psal 42.9 In this reason thus conceived note two things the first implied touching his state liable and subject to manifold evils and troubles the second expressed and intended touching the means of his preservation and safety from the foresaid evils The first Observation For the first mark here that David makes account that while he lives here on earth he is liable and subject to manifold evils to sore and great troubles Psal 40.12 Innumerable evils have compassed me Psal 88.3 My soul is full of trouâ—les The first Reason The reason or ground hereof is fourfold First Gods divine soveraignty whereby he may do with his own what he will and dispose of his dearest children to endure both sorrow and great affliction as he dealt with Job Job 2.3 c. wherein our Saviour instructeth Peter John 21.18 22. which it seems David had learned concerning himself Psal 39.9 I was dumb I opened not my mouth because thou didst it
Gods house become true members of Gods Church The way is First to leave and break off the course of all known sinne for that prevents society with God as 2 Cor. 14.15 16. and thereupon the exhortation is unto repentance Chap. 7.1 Secondly to labour for true faith in Christ for that joyns us unto Christ to make us living stones to be built up a spirituall house as 1 Pet. 2.4 5 6 7. for Ephes 3.17 Christ dwelleth in our hearts by faith Thirdly to walk in new obedience performing every good duty which the Lord requireth as Isaiah 56.3 4 5 6 7. Let not the sonne of the stranger that hath joyned himself to the Lord speak saying the Lord hath utterly separated me from his people neither let the Eunuch say behold I am a dry tree For thus saith the Lord unto the Eunuches that keep my Sabbaths and chuse the things that please me and take hold of my covenant Even unto them will I give in mine house and within my walles a place and a name better then of sonnes and daughters c. The Use for comfort For comfort this makes greatly to all true believers in times of trouble for certainly they have right and title to this immunity of Gods house Indeed outward peace ease and plenty are but temporall blessings and the promise therof must be understood with the exception of the crosse so as God for triall of grace and correction for sinne may exercise them in afflictions as he did Job and David yet this is their comfort therein First How the godly may comfort themselves in afflictions that God will not fail them nor forsake them Heb. 13.5 6. and therefore they may boldly say The Lord is mine helper I will not fear what man shall do unto me as Psal 91.15 He shall call upon me and I will answer him I will deliver him in trouble I will be with him and honour him Secondly that God will cause their troubles to work for their good as Rom. 8.28 Heb. 12.10 Thirdly God will give an issue with the triall that they may be able to bear it 1 Cor. 10.13 Vers 6. And now shall mine head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. The meaning of the words IN the beginning of this Verse the Prophet addes another reason of his earnest desire to dwell in Gods house expressed vers 4. drawn from the benefit of honour and dignity whereto God would now shortly advance him and lift up his head above his enemies round about him whereupon he solemnly professeth that he would glorifie God with the sacrifices of joy and sing praises unto God Here then we have two things to handle First Davids prediction of his dignity and honour secondly his solemn profession of his thankfull behaviour The prediction of his honour is in the first part of the verse set out metaphorically and comparatively and amplified by the circumstance of time when it shall be Metaphorically thus my head shall be lifted up that is I shall be advanced in dignity and honour and so to cheerfull and comfortable estate for men dejected and humbled hang down the head when therefore they are advanced and cheered then are they said to have their head lifted up as Gen. 40.17 Pharaoh shall lift up thine head and restore thee to thy place Jer. 52.31 32. Evilmerodach the King of Babylon lifted up the head of Jehojakin King of Judah and brought him forth out of prison and kindly spake unto him and set his throne above the throne the Kings that were with him in Babylon Comparatively he saith his head shall bee lifted up above his enemies round about him And the time when it shall be is now the time present which makes it the more comfortable As if hee should have said though I have been long and much dejected yet now shall I be advanced and cheered above mine enemies round about me The first Observation In this prediction of his honour and comfort note these things First implied and taken for granted respecting Davids dangerous estate He had enemies round about him Psal 3.1 2. Lord how are they encreased that trouble me many are they that rise up against me Many there be which say of my soul there is no help for him in God Psal 69.4 They that hate me without a cause are moe then the haires of mine head they that would destroy me being mine enemies wrongfully are mighty Psal 118.10 11 12. All nations compassed me about they compassed me about like Bees and Psal 56.2 Mine enemies would daily swallow me up for they be many that fight against me The first Reason The reason hereof is fourfold First in God disposing of David to be a type of Christ even in his troubles and opposition in the world For Chr. see Is 53.10 wherewith God was pleased to have them exercised as is plain Psal 2.1 c. and Psal 22.12 16. Many Buls have compassed me dogs have compassed me the assembly of the wicked have enclosed me and Psal 71.20 Thou hast shewed me great and sore troubles The second Reason Secondly in Gods favour advancing him to dignity and honour Psal 4.2 Psal 62.4 which was fully verified in Daniel Dan. 6.3 4. The third Reason Thirdly in David sometime provoking the Lord by his sinne as 2 Sam. 12.9 10 11. wherefore hast thou despised the commandement of the Lord therefore the sword shall never depart from thine house I will raise up evill against thee out of thine house See Psal 3.1 2. with 2 Sam. 15.13 c. The fourth Reason Fourthly in Davids enemies that were the seed of the serpent and hated him for his goodnesse Psal 37.19 20. They that hate me wrongfully are multiplied They also that render evill for good are mine adversaries because I follow the thing that good is This serves for instruction admonition and comfort The use for instruction For instruction see in David the state of the godly they are liable to be compassed about with enemies for that which befell David as the type and Christ Jesus himself the truth typified by David may befall any servant of God in this world as Christ reasoned Luke 23.31 If they do these things in a green tree what shall be done in the dry Matth. 10.25 If they have called the Master of the house Beelzebub how much more shall they call them of his houshold The use for admonition For admonition to beware of rash judgement as well against others when they are compassed about with adversaries as also against our selves when that evill doth befall us Corrupt nature measures Gods love by outward things and therefore thinks with the wicked that when troubles encrease God forsaketh Psal 71.12 But Gods wayes are not as mans wayes Isa 55.8 As many as he loves he rebukes
and chastens Rev. 3.19 whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth And he useth the rods of men to correct his children as 2 Sam. 7.14 Psal 89.31 32. The Use for comfort For comfort this makes greatly in opposition by many and mighty in the world for in David we may see that no strange thing befalleth us but such as appertaineth to man and God will give the issue as 1 Cor. 10.13 Let us say the servant is not above his Lord. Matth 10.24 25. Consider that if their opposition be for a good cause wee have great cause to rejoyce for we are made conformable to Christ and have fellowship with him in afflictions See 1 Pet. 4.12 13. 2 Cor. 1.7 The thing here expressed by David is this that God will now restore him to comfort and advance him to honour Where we may note two things The second Observation First that David knew that the time of comfort and honour was at hand for he saith Now shall my head be lifted up The Reason This he might do by speciall instinct being a Prophet for the spirit of God spake in him and by him 2 Sam. 23.1 2. It serves for instruction and for admonition The use for instruction For instruction see what God is able to do for his children he can not only bestow joy and honour but acquaint them with the particular time when they shall receive it So God revealed to Moses the delivery of Israel out of the bondage of Aegypt Exod. 3.7 8. and chap. 11.1 The Use for admonition For admonition to labour to bee followers of David for upright hearts and obedient lives as Psal 18. in the title he is stiled the servant of the Lord and verse 21. hee saith I have kept the wayes of the Lord I was upright also before him and unto such it is that God reveales his secrets Psal 25.14 Prov. 3.32 The third observation Secondly here note the phrase in which David expresseth his assurance of honour and comfort my head shall be lifted up wherein hee plainly makes himself a patient ascribing both honour and comfort unto God Psal 23.1 c. The Lord is my shepheard I shall not lack He maketh mee lye down in green pastures hee restoreth my soule c. to the end Psal 18.48 Thou liftest me up above those that rise up against me verse 35. thy right hand hath holden me up and thy gentlenesse hath made me great See Psal 121.1 2. with 1 Sam. 18.23 The Reason He knew Gods calling would be the best shelter against envy and opposition from which high places are seldome free as Jeremie in his calling doth comfort himself Jer. 17.16 As for me I have not hasted from being a pastour to follow thee And so David comforts himself against Eliabs reproach for making offer to encounter with Goliah 1 Sam. 17.29 The Use for reproofe This serves first for the reproof of the ambitious that by any sinister meanes will seek advancement a common sinne in all ages and a great evill in our times moving many to oppression bribery and sundry other ungodly courses The Use for admonition For admonition to be followers of David in receiving honour and dignity walk uprightly in our places till God advance us be sure of his calling before we stirre lest in time of trouble our consciences say unto us How camest thou hither See the danger of usurpation in the Iewish exorcists Acts 19.13 16. Therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Here David professeth his thankfull behaviour toward God for the honour and comfort which God would shortly vouchsafe unto him and it stands in the cheerfull performance of such religious service for thankesgiving as God required at the hands of his people when he bestowed his blessings upon them Hereof he mentioneth these two First reall sacrifices of joy whereby he meaneth sacrifices of thankesgiving over which the Priests sounded an alarm with their silver trumpets Num. 10.10 called the joyfull sound Psal 89.15 And this duty hee amplifieth by the circumstance of the place where he would perform it namely in Gods Tabernacle the place appointed for that solemn part of Gods service Deut. 12.11 12.13 14. There shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring all that I command you your burnt offerings and your sacrifices c. Secondly singing praises unto God which duty he promiseth with repetition or gemination to testifie his more certain resolution for the performance of it saying I will sing yea I will sing praises In this profession of thankfull behaviour note two things First the duty he will perform secondly the place where The fourth Observation For the first note When David receiveth from God honour and comfort then will he offer unto God sacrifices of thankesgiving with joy and rejoycing his sacrifices shall be sacrifices of joy and when he offers them he will sing praises unto God The like he shewed at the fetching home of the Ark of the covenant towards the city of David 1 Chron. 13.8 and 15.16 David spake to the chief of the Levites to appoint their brethren to bee singers with instruments of Musick Psalteries and Harps and Cymbals sounding by lifting up the voice with joy And upon his deliverance from the hand of Saul and other enemies Ps 18.1 c. Ps 116.12 13. The first Reason The reasons hereof are great as well in regard of God and of himself as also his brethren In regard of God First because he commands it Psal 100.1 and obedience is acceptable 1 Sam. 15.22 Psal 69.30 31. Secondly it is for his glory Psal 50.23 who so offereth praise glorifieth me The second Reason In respect of himself First it is pleasant and comely Psal 33.1 Psal 147.1 Secondly it is good and profitable for them that honour God will he honour 1 Sam. 2.30 Hence the Samaritan Leper returning to praise Christ for his cleansing received an assurance of an heavenly and spirituall cleansing Luke 17.15 19. Thirdly the omitting of it is dangerous to provoke Gods wrath being at least a shamefull neglect of Gods mercy See 2 Chr. 32.25 26. The third Reason In respect of others to whom David desired to do good Psel 34.11 Psal 51.13 His zeal for Gods glory would provoke many as Psal 34.2 3. My soul shall make her boast in the Lord the humble shall hear thereof and bee glad O magnifie the Lord with me and let us exalt his name together And if his example could not move them yet it would leave them without excuse under the censure and punishment of ingratitude as Jobs friends were Job 42.7 For it is a dangeeous thing to neglect good example as Jer. 22.15 16 17. Did not thy father eat and drink and do judgement
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
or others under this dealing of God denying audience to our prayers That it is a great trouble to Gods children see Psal 80.4 Psal 22.1 2. Isa 49.14 That it opens the mouth of the wicked see Psal 71 1â— 11. Matth. 27.42 43. The second Use for admonition Secondly in this case to consider the causes of this course of Gods dealing and take them in their order begin with sinne to finde it out return into thine own heart and turn unto the Lord as 2 Chron. 6.37 be humble and earnest in prayer to God and then though God for his glory may deny thee audience in particular things yet will he be sure to give thee something as good that is the strength of patience to bear the crosse and in the end a blessed issue The second Observation The second thing to be noted here is the manner of Davids praying He cried with his voice which notes great servencie great zeal and earnestnesse David was fervent and zealous in prayer unto God he cried unto God with his voice Psal 5.2 Hearken to the voice of my cry Psal 17.1 Attend unto my cry Psal 22.1 2. Why art thou so farre from helping me and from the words of my roaring I cry in the day time Psal 142.1 5. I cried unto the Lord with my voyce with my voyce unto the LORD did I make my supplication I cried unto thee O Lord. The first Reason The reasons hereof are great First prayer is a good thing and zealous affection in a good thing is alwayes good and commendable Gal. 4.18 The second Reason Secondly zeal and fervency in prayer is very moving St. James saith the effectuall fervent prayer of a rightous man availeth much Jam. 5.16 And our Saviour Christ sheweth it by two resemblances one of the man that came to borrow bread of his neighbour by night Luk. 11.8 though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth The other of the poor widow that prevailed with the unrighteous Judge Luk. 18.1 5. The third Reason Thirdly Gods mercies testified by gracious promises and answerable performances did notably encourage him to be zealous and earnest in prayer For his promises see Psal 50.15 Call upon me in the day of trouble Exod. 22 23. If thou afflict them in any wise and they cry at all unto me I mill surely hear their cry See for his observing Gods dealing with those that cry Psal 22.4 5. Psal 107.6 13 19. Psal 6 8 9. The fourth Reason Fourthly Davids own necessities and distresses did urge and enforce him to be earnest in prayer Psal 18.4 5 6. The sorrowes of death compassed me and the floods of ungodly men made me afraid The sorrowes of hell compassed me about the snares of death prevented me In my distresse I called upon the Lord and cried unto my God This serves for instruction admonition and comfort The use for instruction For instruction it acquaints us with a property in prayer both profitable and commendable which few regard viz. to be zealous and fervent and earnest therein They that think the service of God stands in the work done as Papists and ignorant people do who therefore tye themselves to a set number of prayers so many times said over cannot much regard this property But we must know that the true God who cannot endure luke-warm professours of his true religion threatning to spew such out of his mouth Rev. 3.16 cannot like of cold or luke-warme prayers Is not prayer a good work Now Christ Jesus hath redeemed us to be zealous of good works Tit. 2.14 therefore we must not be cold in prayer The use for admonition For admonition this serves to move every childe of God to labour for this property of zeal and fervencie in prayer For which end How to get zeal and fervency in prayer we must first consider Gods commandement requiring it Rom. 12.11 12. Fervent in spirit continuing instant in prayer Luke 11.5 6 7 8. Christ bids ask seek and knock upon the resemblance of a mans importunitie prevailing with his friend to rise out of bed to lend him provision for a friend come unto him Secondly we must labour to get the spirit of God which is the spirit of grace and supplication and that will stirre up mourning with bitternesse for sinne as Zech. 12.10 and most earnest desires of grace and mercy Rom. 8.26 prayer is as incense Psal 141.2 the spirit is the fire Job 32.18 19. Jer. 20.9 Now this spirit is given in Gods meanes used in an holy manner often shewed that is in the word and prayer used by those that turn from sinne and desire grace and walk in obedience to the word Hereto we shall be well furthered by the former reasons considered whereto we may adde that naturall and heathen men have sped well with God when they have shewed zeal in prayer as Jonah 1.14 the mariners and chap. 3.8 the Ninevites The Use for comfort For comfort this makes greatly to those whose wants and miseries cause them to cry in prayer for though Gods delay may cause them to fear Gods forsaking yet if they cry unto God they are in no worse a case then David was nay then Christ Jesus was Heb. 5.7 and shall the servant think it strange to bee afflicted as his Master was Consider that he heard the rebellious Jewes when they cried Psal 106.44 with Judg. 10.10 16. The third Observation Thirdly here observe Davids esteem of this worke of God when he gives audience and answers to his prayers David accounts it a great mercy of God to have hearing and audience to his prayers Psal 4.1 Have mercy upon me and hear my prayer Psal 30.10 Hear O Lord and have mercy upon me Psal 86.3 Be mercifull unto me O God for I cry unto thee daily Psal 116.1 4 5. I love the Lord because he hath heard my voyce I called upon the name of the Lord O Lord I beseech thee deliver my soul Gracious is the Lord and righteous yea our God is mercifull Psal 119.58 I entreated thy favour with my whole heart Bee mercifull unto me according to thy word The Reason The reason is because he as every other man stood gnilty of sinne which separates between God and us Ps 59.2 The use for instruction This serves for instruction and for admonition For instruction see that David was not acquainted with the opinion of Papists that hold prayer a meritorious work for then audience should be due not of mercy but of debt The first Use for admonition For admonition First to every one to get good title to Gods mercy that would have assurance of audience to their prayers Now the way is to get into covenant with God and to walk worthy of the Lord Now wee enter covenant by believing in Christ for that
is the condition that gives us title to audience 1 Jer. 4.22 23. And wee walk worthy of the Lord and of the favour of audience when we eschew evill and make conscience of sinne for see John 9.31 Psal 66.18 19. sinne separates and hinders audience Prov. 1.24 28. Is 1.15 Is 59.1 whereto also we must adjoyn conscience of well-doing for if we do well we shall be accepted Gen. 4.7 which though it extend not unto God for the bettering of his estate Psal 16.3 yet it makes greatly for Gods glory John 15.8 and is good and profitable unto men Tit. 3.8 For God doth promise audience to those that set their love on God and know him that when they call he will answer Psalme 91.14 15. The second use for admonition Secondly those that professe themselves to be in covenant with God must observe Gods mercy in audience to their prayers as Psal 85.7 8. Shew us thy mercy O Lord and grant us thy salvation I will hearken what God the Lord will say So did David Psal 66.17 19. and Psal 116.1 2. This we must do that if we find want of audience wee may appeal unto his mercy and seek good title thereto for gracious audience is of mercy And if we find that God hath heard us that then we may retuâ—n praise and thankes for Gods mercy and labour to walk worthy of it We have received many deliverances in this and upon our humiliation in 88. from the invincible navie in 605. from the devillish Powder treason in 625. from the fearfull plague of pestilence besides out comfortable freedome from wars in the common trouble of other nations unthankfulnesse brings wrath 2 Chron. 32.25 we must therefore remember Davids practise Psal 116.12 13 14. And seeing when we come to the Lords table we pray for part in Christs redemption let us endeavour to walk worthy of it and shew the power of it in leaving sinne and living godly else we trust in lying words if we think we are redeemed to do wickedly as Jer. 7.8 9 10 and indeed are like the dog and so returning to vomit and filth 2 Pet. 2.22 23. Verse 8. My heart said unto thee when thou saidest seeke ye my face thy face O Lord will I seek 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 O God of my salvation HEre David goes on in the matter of prayer begun in the former verse The meaning of the words and first doth testifie the truth and redinesse of his heart to answer and obey Gods command for the seeking of his face verse 8. which being chiefly done in the duty and exercise of prayer he doth verse 9. put up humble and earnest suit unto God for favour and mercy in sundry petitions and to move the Lord to grant them he makes mention of Gods former favour in this kind saying thou hast been my help and shuts up these requests with notable testimony of true affiance in God calling him the God of his salvation Here then in these two verses we have in generall three things to handle First Davids sincerity in readinesse to answer Gods command unto his people that they should seek his face verse 8. Secondly Davids humble and earnest requests for favour and mercy answerable to his former profession Thirdly Davids motives propounded to God to move him to grant his requests verse 9. For the first Davids sincerity and readinesse to answer Gods command for the seeking of his face is this when thou saist seek ye my face my heart said unto thee thy face O Lord will I seek For the right understanding whereof we must know that the speech of sentence in the originall to make it plain requires the supply of some words which are fitly added in our bibles when thou saidest as the like is elsewhere 1 Kings 20.34 And I said Ahab will send thee away with this covenant This defect of a word to be supplied for plainnesse sake hath caused great variety amongst translatours The most ancient of them as the Septuagint Aquila Simmachus the vulgar latine and Jerom whom most of the Popish expositors and the Doway bible doe follow translate the words to this effect My face hath sought out or sought thee out making the word face the nominative case to the verb sought whereas our translations make the word face the accusative case following the verbe seek and though the words in the originall will beare either of the former yet seeing both were not intended by the holy ghost for this reason do I prefer our own translations before the ancients because in the bible the words in the orginall are ordinarily translated by the foresaid ancients as ours have done as 2 Chron. 7.14 and not once I take it in all the bible can their translation be warranted by shewing the like disposing of the words where face is the nominative case to the verb seek Now then taking the words in that sense which our translation gives we have two things to note in them first Gods commandement unto his people for the seeking of his face Secondly Davids readinesse to yeeld obedience thereto For the first the words translated seek ye my face are in the originall not a question but a command for the verb is of the imparative mood which bâ—ddeth or commandeth to seek The thing to besought is Gods face which here noteth not simply God himself as Exod. 20.3 Thou shalt have none other Gods before my face that is before me but Gods grace and favour in his Sanctuary where God did manifest his presence between the Cherubims above the mercy seat there communing with the high priest of all things given in charge concerning the children of Israel Exod. 25.22 towards which the people were to look when they sought Gods grace and favour Mark then The first Observation God enjoyned his people the Jewes to seek his face that is his grace and favour in the sanctuary looking toward the mercy seat which is sometime called the face of God because it was a testimony of his presence among his people Psal 105.4 Seek ye the Lord and his strength that is the ark of the covenant Psal 132.8 seek his face continually that is the mercy seat a blessed testimony of his gracious favour and presence amongst his people so 2 Chron. 7.14 The first Reason The reason or ground hereof is three-fold First and principally by their seeking to the mercy seat the type hee would lead them unto Christ that was the truth and substance for the materiall tabernacle and temple was a part of the worldly sanctuary and belonged to the ceremoniall law which led them unto Christ Gal. 3.24 For the law had but the shaddow of good things to come Heb. 10.1 but the body is Christ Col. 2.17 And that he was prefigured by the mercy seat is plain Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
subject themselves to his holy will and wait in prayer for grace and mercy See Acts 9.9 11. The second Use for admonition Secondly Gods children that have entred covenant with God must be carefull to shew themselves Gods servants for profession without practice is nothing but hypocrisie making us like the Church of Sardis who had a name to be alive The properties of good servants but was dead Rev. 3.1 Therefore wee must get the certain and infallible properties of good servants which are partly inward and partly outward The inward are good affections which are specially three First fear and reverence Mal. 1.6 Psal 2.11 Secordly conscionable obedience to his revealed will Reason from Eph. 6.5 6 7. and from the Centurions confession Matth. 8.9 as from the lesse to the greater Without this none are acknowledged for servants Luke 6.46 This must be seen both in eschewing evill and doing good as God saith of his servant Job Job 1.8 9. yea we must shew our well-doing in improving our Masters talents Matth. 25.23 25. in fighting for him and for the faith John 18.36 Jude 3. in waiting for his coming Luke 12.36 And in all these we must be servants in ordinary not onely retainers that serve God by fits Thirdly wee must patiently suffer his corrections Heb. 12.9 10. Reason from 1 Pet. 2.18 c. as from the lesse to the greater Fourthly we must praise God for his mercy Psal 134.1 Psal 50.23 Psal 119.175 The second reason which David useth to move the Lord not to hide his face c. is plainly expressed drawne from his own experience of Gods former mercies in times of trouble saying Thou hast been my help that is when as heretofore I have been in distresse and danger thou hast holpen me and therein shewed thy favour toward mee Now hereupon saith David knowing thee to be unchangeable I appeal unto thee for like mercy that I have formerly felt In this reason we have two things to note First the thing confessed by David simply considered by it self Secondly with reference to the end for which David here propounds it For the first the thing confessed by David simply considered is this The third observation That God was Davids helper and so had been Psal 54.4 Behold God is mine helper Psal 3.3 Thou Lord art a shield for me my glory and the lifter up of my head Psal 30.10 Hear Lord and have mercy upon me Lord be thou mine helper The first Reason The reason hereof is threefold First Gods free grace and mercy receiving David into covenant and therein undertaking to become his helper and deliverer Psal 89.3.21 22. I have made a covenant with my chosen I have sworn unto David my servant with whom my hand shall be established the enemy shall not exact upon him c. And this is answerable to that which God saith to his people in generall Psal 50.5.15 The second Reason Secondly David put his trust in God whereby he was intituled to Gods help in trouble Psal 28.7 The Lord is my strength and my shield mine heart trusted in him and I am helped for indeed to such God becomes an helper Psal 37.39 40. Psal 33.18 19. The third Reason Thirdly David walked before God in conscionable obedience which gave him title to this blessing to have the Lord to be his helper Psal 18.16 17 18. Hee sent from above he took me he drew me out of many waters He delivered me from my strong enemy and from them which hated me they prevented me in the day of my calamity but the Lord was my stay c. â—ers 21. For I have kept the wayes of the Lord c. which was answerable to Gods generall promise Deut. 28.1 2 7 and Psal 81.13 14 15 16. This serves for instruction and for admonition The use for instruction For instruction in that which David professeth we may see a notable priviledge of the godly who be in covenant with God do love and fear God and trust in him and testifie the same by conscionable obedience these have this prerogative that the true God is their helper which to be a great blessing is plainly affirmed with very significant illustration Psal 146.3 4 5. for Princes are potent earthly helpers but vain is their help without the Lord for their breath is in their nostrils but the God of Jacob is the living God who doth neither slumber nor sleep Ps 121.1 2 3 c. and so is the best helper as we may see at large Psal 91. thoroughout especially vers 9.14 15. whence he is by way of excellence stiled the deliverer Rom. 11.26 because as Nebuchadnezzar said none can deliver as hee doth Dan. 3.28 29. which is plain also by Daniels delivery from the Lions den Dan. 6. which made Paul to say though we be compassed about on every side yet we are not in a strait c. 2 Cor. 4.8 for the way of help is never shut to the prayer of faith Psal 50.15 Nay mans extremity is Gods opportunity and therefore hath God lessened outward means for the plainer evidence of his own power Judg. 7.4 The first use for admonition For admonition it serves two wayes First to labour diligently to get into our selves the grounds of this prerogative in having the true God for our helper as David had The way hereto we may see in David First get truly and rightly into covenant with God and rest not in the outward title of profession having onely the outward seals thereof for so far went the foolish Virgins Matth. 25.2 3. and Judas and Simon Magus but as Paul said of the Jews Rom. 2.28 29. their outward circumcision did not make them such no more doth our outward baptisme as 1 Pet. 3.21 Therefore we must get the ingrafting grace of true faith which purifies the heart Acts 15.7 wherein stands true inward baptisme for where God establisheth the covenant of grace he writes the law in the inward parts Heb. 8.10 12. Then professing this estate of being in covenant with God get the inward saving graces of love and fear and from them bring forth the fruits of new obedience as David did and the prerogative of having God for our helper shall be assured unto us for he hath said I will not fail thee nor forsake thee Heb. 13.5 The second Use for admonition Secondly to watch carefully and constantly against that thing which will deprive us of this priviledge and that is sinne for it is a work of darknesse wherewith God will have no society Psal 94.20 1 John 1.6 It separates between God and us Isa 59.2 Whereupon the Lord said to his own people the Jews he would deliver them no more out of the hands of their enemies Judg. 10.13 14. Therefore with David we must hide Gods sayings in our hearts that we may not sinne against him Psal 119.11 and so strive to keep our selves from our iniquity Ps 18.23 Secondly
second Reason Secondly with the favour of acceptance into covenant God vouchsafed to work in Davids heart such inward graces as did maintain and continue unto David sure title to Gods salvation as first trust and affiance in God Psal 86.2 Save thy servant that trusteth in thee Psal 25.2 O my God I trust in thee Secondly love unfeigned whereby his heart did cleave to God Psal 18.1 2. I will love thee O Lord my strength The Lord is my rock Thirdly David did fear God and reverence him in his heart Psal 119 12â— My flesh trembleth for fear of thee I am afraid of thy judgements Now he will fulfill the desire of them that fear him he will hear their cry and save them This serves for instruction and for admonition and for comfort The Use for instruction For instruction see that it is a right and priviledge of them that be truly Godly by particular and speciall faith to apply Gods blessings of the covenant to themselves so David did ordinarily and Paul Gal. â— 20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himself for me 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Now herein he is a pattern to believers 1 Tim. 1.16 Which is the rather to be marked because Papists deny there is any such speciall faith for particular and personall assurance of the great blessings of the covenant but onely a generall applying of them as they belong to Gods Church But so the truly godly should go no further then wicked men nay then the very devils do for they know that there is a God and believe his goodnesse in Christ belongs to his Church Neither is it true that particular assurance of the many blessings of the covenant is onely a fruit of speciall and extraordinary revelation for the Scriptures testifie it comes from true particular ordinary saving graces as faith 1 Joh. 5.13 and love 1 John 3.14 The use for admonition For admonition every one that desires the comfort of this estate must labour to testifie the truth of being in covenant with God by those graces that did entitle David to the great blessings of the covenant even true faith in God through Christ true love and true fear of God The getting of faith is in the reverend exercise of the Word Rom. 10.17 to pray humbly and earnestly for the work of the spirit which is the worker of this grace 2 Cor. 4.13 The grace of love to God in our hearts is a fruit of the spirit Gal. 5.22 and so gotten in and by the reverend use of the same means the word and prayer whereby the spirit is given with which we must also joyn endeavor to feel the love of God in Christ towards us in justification and sanctification and then shall we out of doubt love him as 1 Joh. 4.19 And the grace of reverence and fear is a fruit of the same spirit Isa 11.2 so gotten as the other when by the word we are taught rightly to conceive of God and of our selves The Use for comfort For comfort this makes greatly to those that being in covenant with God do testifie the truth of their faith in Christ of their love and fear of God which is rightly done by the fruits of these graces according to Christs rule The tree is known by his fruits Matth. 12.33 Now the sure fruit of true faith is the saving work of the word 1 Thes 2.13 The fruit of love is obedience in doing good for Gods glory 1 John 5.3 The fruit of fear is obedience to God in eschewing evill Exod. 20.20 Prov. 8.13 Prov. 14.27 Secondly consider Davids claim to have God for the God of his salvation with the end for which he doth here make it which is to move God not to hide his face from him nor to leave him nor forsake him and then this is plain The sixt Observation That they that have God for the God of their salvation have a good ground of assurance that he will not forever hide his face from them nor leave them nor forsake them I say forever because for a long time God may hide his face and seem to leave and forsake as Psal 13.1 2. How long wilt thou forget me O Lord for ever How long wilt thou hide thy face c. And Psal 77.7 8. Will the Lord cast off for ever Is his mercy clean gone But if they be his by covenant he will certainly return and shew mercy see Psal 30.5 His anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning See Isa 49.14 15 16. Zion saith the Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her sucking childe c. Isa 54.7 8. For a small moment have I forsaken thee but in great mercies will I gather thee c. The reason is from Gods faithfulnesse The reason in the covenant of grace in Christ which is established in the very heavens Psal 89.2 Faithfull is he that calleth you who will also do it 1 Thes 5.24 If we believe not yet he abideth faithfull he cannot deny himself 2 Tim. 2.13 If we mark well the causes of Gods forsaking those that be truly in covenant are ever temporary answerable whereunto mâ—st the forsaking it self be to wit correction for sinne and triall of grace for they that are effectually called are born of God and so cannot sinne unto death 1 John 3.9 and 5.18 unto whom Gods corrections are with instruction the way of life for thereby God humbles them for their sins and so brings them to repentance as Jer. 31.18 19. And the end which God made with Job shews that Gods trials of grace make them come forth as gold Job 23.10 This serves for instruction and for admonition The use for instruction For instruction see here a plain evidence of great gaine in true godlinesse as 1 Tim. 4.8 and 6.6 for their piety gives evidence of their being in covenant and then their troubles though they may be many and grievous yet certainly they are but temporary as Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psl 37.7 Mark the perfect man and behold the upright for the end of that man is peace so that a man shall say verily there is fruit for the righteous Psal 58.11 The Use for admonition For admonition to every one that lives in the Church to give diligence to get this estate to have the true God for the God of our salvation then we may be sure Gods leaving and forsaking will not bee overlong Psal 119.8 Now this requires first
in this place joyn the behaviour of Jehosaphat 2 Chron. 20.2 3 4. who sought the Lord in solemn prayer and fasting when Moab Ammon and mount Seir came against him in hostile manner The like did Hezekiah upon the bloody railing of Sennacherib both by Rabshakeh and by writing Is 37.1 c. Thus also did Mordecai and Esther when Haman sought their utter rume Est 4.16 So did Christs Apostles for themselves Acts 4.21 30 31. and the Church did so for Peter Acts 12.5 The Use for reproofe For reproof it makes justly to all naturall wicked men who in opposition against them by enemies do little regard this duty as Joram said in the strait siedge of Samaria This evill cometh of the Lord wherefore should I wait on the Lord any longer 2 Kings 5.33 looking altogether to worldly and humane help as the wicked Jewes sometimes did who asked not at Gods mouth but would strengthen themselves in the strength of Pharoah and trust in the shadow of Egypt Is 30.2 yea though they had been told the Lord would not have them to go down thither saying the strength of Pharoah shall be your shame and the shadow of Egypt your confusion yet against the Lords expresse revealed will they would needs go thither Jer. 42.14 But woe vnto them saith the Lord c. Is 31.1 2. Nay cursed be the man that trusteth in man and maketh flesh his arme Jer. 17.5 When the heart is truly turned to the Lord they will say Ashur shall not save us we will not ride upon horses for in thee the fatherlesse findeth mercy Hos 14.3 The Use for admonition For admonition it serves effectually to move every one to become followers of David Let mens opposition against us be our provocations to seek the Lord so shall wee not onely shew our selves to be godly but also reap good from that which our enemies intend to be hurtfull unto us which is a speciall favour shewing that the Lord is with us as he was with Joseph when his brethren sold him into Egypt for God was with him and turned it to his great honour and advancement as Gen. 45.5 7 8 and Gen. 50 20. And as he was with his people in the Wildernesse when Balack hyred Balaam to curse them but God turned it into a blessing Numb 23.8 9 11. and Numb 24.10 And for further encouragement hereto we must meditate on the reasons that moved David so to do for Gods soveraignty is the same over our enemies and over us that it was over David and his enemies he may justly exercise us under such affliction as he did David either for correction for sinne or tryall of grace and if we be in covenant with him as David was we have the like interest in his property and promise of help that David had And if we put our trust in him and call upon him he will be likewise our defender and deliverer Mark and apply his speech to Joshuah after Moses was dead to give him encouragement in his place Josh 1.5 6 7 8. As I was with Moses so will I be with thee I will not faile thee nor forsake thee which promise the Apostle extends to every Christian Heb. 13.5 only let us look to the obedience which God requires of us in our places as he did of Joshuah in his and then we shall with him prosper and have good successe for wee flye to God by the prayer of faith and the Lord is with us if we be with him and then we may boldly say The Lord is my helper I will not fear what man can do unto me Heb. 13.6 Verse 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty The meaning of the words A Further petition of David unto God for mercy in regard of his enemies enforced by a strong motive The mercy he requires is that God would not deliver him over to the will of his enemies the motive he propounds to move God to grant that request is drawn from the behaviour of his enemies whereof some stood up to witnesse falshood against him and some breathed out violent wrong or cruelty For the first the word translated enemies betokeneth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by violent persecution seek to bring into an inevitable strait as they doe that besiege a place in warre according to the use of the word in Scripture Deut. 28.52 He shall besiege thee in all thy gates and verse 55.57 Siege and straitnesse and distresse causing men and women to eat their own children are there joyned together in the threatning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also the word translated will properly signifieth the soule which is often put for will lust or desire when those faculities or passions are eager strong and violent in men as here they were in David enemies after his mine So as his meaning in this petition is this in the words implying that he had such enemies as with all their hearts and soules most eagerly did desire to bring him into an inevitable strait for utter ruine hee beseecheth the Lord that he would not give him into their hands to have their soules satisfied with his destruction The first Observation metonymia subjecti In this petition so understoood rote two things First the sacred trope or rhetoricall phrase which David here useth to expresse the unsatiable desire of his enemies to work his overthrow he calls it their very soule as also Psal 35.25 Let them not say in their hearts ah ah our soule that is our full desire so we would have it and Psal 41.2 Thou wilt not deliver him to the soule of his enemy that is to the will and desire where we see he puts the soule that is the seat and subject for the will and desire that is seated therein The Reason The reason whereof seems to be this hereof to manifest more plainly the excessive measure of spite and malice which was in Davids enemies which seemed to him no lesse then if their very soules had been framed and composed thereof This serves for instruction and for admonition The first Use for instruction For instruction three wayes First it shewes the lawfull use of the art of Rhetorick if it be without vain assertation of wit and eloquence even in the dispensation of Gods Word and withall the necessity of some competent knowledge therein for right interpretation of the same The second Use for instruction Secondly here see that men indued and guided by Gods holy spirit when they speak of corrupt affections in the soules of naturall men do not mince the matter with qualifying termes to make them seem small things of little or no danger but do rather aggravate the same by significant terms and phrases which may plainly shew that sin therein is for measure exceeding great for a danger damnable why else should David stile the
malitious will and desire of his enemies by the very name of the soule it self whose steps St. Paul doth plainly follow speaking of the corruption of our nature which Divines do call concupiscence that it may seem in measure fearfull he calleth it the old man and body of sinne Rom. 6.6 yea a body of death Rom. 7.24 having many and strong earthly members as fornication uncleannesse and the like Col. 3.5 And that it may seem strong and forcible he ascribeth great power and might unto it in all naturall men Rom. 7.5 When we were in the flesh the motions of sinne which were by the law had force in our members to bring forth fruit unto death it hath a kind of spirituall soveraignty in them it raigneth unto death Rom. 5.21 where mark their sins dominion is for the soules damnation the trouble and terrour whereof in the godly is acknowledged by Paul in his owne person Rom. 7.23 but I see another law in my members warring against the law of my mind and bringing me into captivity unto the law of sinne This terrour I say that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men That blessed Apostle cryes out of his misery by reason of this corruption yet dwelling in him Rom. 7.24 though then it had received in him a deadly wound by the power of Christs death effectually applyed unto him by Gods holy spirit at the time of his conversion Oh what slavish bondage then are all naturall men under that have in their soules originall corruption the devils task-master to keep them close under the drudgery of sinne for which they shall receive the wages of eternall death The third Use for instruction Thirdly this very phrase rightly understood gives plain evidence where corruption bears dominion for look where the motions of sinne for force and strength to bring forth evill actions are as availeable as the soule is in the body for the effecting of naturall actions How to know where corruption bears dominion there undoubtedly sinne reigneth and corruption beareth sway The soule we know gives life to the body and sets every part a work about those things it liketh so as we may soundly argue that he is endued with a reasonable soule who doth constantly mannage his humane affayres with good discretion In like manner doth inbred corruption quicken sinfull motions in the soule and gaining consent of will draweth the parts of the body to become the tooles of the mind for the execution of sinfull actions Look therefore where we see a course held in the practise of sinne there we may be sure that corruption bears dominion when the motions of sinne hath force in their members to bring forth fruit unto death then men are in the flesh Rom. 7.5 This raigning power of sinne is the law of the members warring against the law of the mind and bringing man into captivity of the law of sin Rom. 7.23 This raigning corruption shewes it self in man when his mind is set in evill works Col. 2.21 and he minds the things of the flesh Rom. 8.5 when his heart is fully set in him to do evill Eccles 8.11 when his tongue proclaimes his resolution for sinne as Jer. 44.17 we will certainly doe whatsoever thing goeth out of our own mouth Psal 12.4 with our tongue we will prevaile our lips are our own who is Lord over us If. 56.12 Come yee say they I will fetch wine and we will fill our selves with strong drink and when he cannot endure to be checked or crossed in his evill course This cuts them to the heart Acts 7.54 stirres them up to rage and fury as Acts 7.57 58. Gen. 19.9 1 Sam. 20.30 whereby they plainly shew themselves to be brutish Prov. 12.1 and sensuall having not the spirit Jude 19. The first Use for admonition For admonition it serves two wayes First to observe in our selves the force and strength of corruption in sinfull motions and desires after things forbidden of God for if to enjoy them be our soule so we would have it as Psal 35.25 then certainly we are wholy carnall sold under sin and if we so die we perish eternally for where sinne raigneth it is unto death Rom. 5.21 And that we deceive not our selves in a matter of so great importance besides the evidence of this estate given in the last instruction which is very plain if we examine our selves thereby The dominion of sinne illustrated by resemblance mark some other resemblances that give further illustration St. James Iam. 1.15 speaks of a strange conception in the foule brought forth in life when lust hath conceived it bringeth forth sinne Mans sinne is the child born there spoken of mans soule as it is carnall is the wombe wherein it is conceived the Suggestion of Satan with mans own evill concupiscence are the seed whereof it is formed and so farre forth is mans sinne begotten of the devill and hath him for the father as he is called the father of lyes John 8.44 for he put it into Judas heart to betray his master Iohn 13.2 filled Ananias his heart that he lyed unto God Asts 5.3 and so became in them the father of those grievous sinnes treachery in Judas and hypocrisie in Ananias Now to try our estate for the dominion of sinne by this resemblance do we say of any sinne as Rachel did of naturall children to Iacob Gen. 30.1 give me children or else I dye doth lust make thee sick as it did Ammon 2 Sam. 13.1 2. doest thou like the whorish woman with an impudent face allure others to sinne Prov. 7.13 18. Is it pastime to thee to do wickedly Prov. 18.23 doest thou not sleep except thou have done mischief Prov. 4.16 Doest thou devise iniquity and work evill upon thy bed and when morning is light doest thou practice it because there is power in thine hand c Mich. 2.1 c. upon all these and the like the dominion of sinne may be concluded he that saith of evill doing aha my soule is as yet undoubtedly in his soule void of saving grace Psal 36.1 The transgression of the ungodly saith within my heart there is no feare of God before his eyes This is likewise evident by the contrary affections in the godly in whom grace is renewed to get grace and to practise obedience is their soule as Christ told his disciples My meat is to do the will of him that sent me John 4.34 As the hart panteth after the water brooke so panteth my soule after thee O God My soule thirsteth for God Psal 42.1 2. My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 84.2 The word of God was to David as his soule the soule we know quickeneth the body and Gods word quickened his soule Psal 119.50.93 They were the joy and rejoycing of Jeremiahs heart Jer. 15.16
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
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
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
was penned by David in the foresaid Gath. Also a City of the Levites was called Gath-Rimmon Iosh 21.25 whereon Obed Edom the Levite is called the Gittite 2 Sam. 6.10 and so by Gittith here may be meant either such instruments as was used by Obed Edoms posterity the Gittite or that these Psalmes were made upon occasion of transporting the Ark from Kiriath-Iearim to Ierusalem namely the eight when it was brought to the house of Obed Edom the 81. upon the death of Vzza the 84. when it was brought to Zion It is most probable it was a musicall Instrument The lesse to be stood upon because this musick was typicall and in their time the instruments of God 1 Chron. 16.42 but now as Iohn 4.21.23 Ye shall neither in this mountain nor yet at Hierusalem worship the Father but the true worshipper shall worship the father in spirit and in truth singing and making melody in your heart to the Lord Eph. 5.19 For the sons of Korah These sons of Korah were the posterity of that rebellious Levite who with Dathan and Abiram rebelled against Moses and Aaron Numb 16. which Korah was consumed with fire ver 35. with 17. Howbeit there were of his sonnes that dyed not Numb 26.11 departing as it seemeth from their fathers tent as all were commanded Numb 16.24.26 and of these is numbred a family of the Korathites Num. 26.58 of whom came Samuel the Prophet and Heman his Nephew 1 Chron. 6 33. a great singer chap. 25.4.5 In this Dedication note two things first King Davids employment in troublesome times 1. Observation he composed and penned Psalmes of speciall purpose for the publick worship and service of God 1 Chron. 16.7 The dedication of sundry Psalmes to the chief Musician shewes the same The reason The reason hereof was his holy zeale for gods glory Ps 69.9 and fervent desire thus to testifie his thankefulnesse to God that had highly advanced him Psal 78.71 72. Therefore he argues the matter with his owne heart that he may do it effectually Psal 116.12 Here see that neither dignity nor distresse should exempt men from the zealous pursuit of Gods holy worship Vse 1 If either one or both would have afforded a good excuse David needed not to have taken such pains about Gods service as to pen speciall Psalmes for the solemne and publick use thereof A good president for every man in his place Vse 2 especially for Magistrates and superiours to further Gods worship to the uttermost of their power Too many are of Michals mind that it is too base a thing for David to be seen among the Levites dancing before the Ark especially clothed with a linnen Ephod 2 Sam 6.20 But them that honour me saith God I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 Was it not Davids speciall honour that he was a type of Christ And herein among other things did he prefigure him that he was zealous for the house of God as Psal 69.9 with Iohn 2.17 But alas how few follow David and Christ herein David give liberally toward the Temple 1 Chron. 29.3 4 5. Christ whipped buyers and sellers out of the Temple because he would not have his fathers house made a den of theeves now many take liberally and so bring theeves and robbers into the Church and of others we may say as Mat. 23.4 They bind heavy burthens and grievous to be born but they themselves will not move them with one of their fingers Secondly 2. Observation here note that the sonnes that is the posterity of wicked and rebellious Korah have an honourable place in Gods sacred and solemne service for to them sundry of Davids Psalmes are commended as Psal 42.44 45 46 c. No doubt David saw them The reason being by place and birth Levites to be faithfull and diligent in their place and thus renownes them to all posterity that he composeth speciall Psalmes for their ministry in the solemne service of God Vse 1 Here see the verifying of Gods word for the comfort of all godly children that the sonne shall not bear the iniquity of the father Ezek. 18.14.17.20 if he see his fathers sinnes and turn from them But Exod. 20.5 God saith he is a jealous God 1. Objection visiting the iniquities of the fathers upon the children That is enquiring for the sinne of the fathers among the children Answer and if there he find it then payes he them home Achans sonnes and daughters and stoned and burnt for the fathers sacriledge 2. Objection Iosh 7.24.25 and Dathans and Abirams little children are swallowed up Numb 16.27 For ought we know they might be of years of discretion Answer and privie to their fathers stealth When little ones dye in the punishment of the sathers sin God layes not the punishment of the fathers sin upon the children but to make the fathers sinne more odious doth then bring upon the children the fruit of their own originall corruption which is death determined upon all flesh as appears Gen. 2.17 with Rom. 5.12 As a creditor that hath both the father and the sonne debtors unto him by bond may upon the fathers provocation lay the forfeiture upon both being both in his danger Secondly Vse 2 here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sons of strangers for Psal 58.3 The wicked are estranged fromt he womb yet if they leave their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See Is 56.3 Let not the sonne of the stranger that hath joyned himself to the Lord speak saying The Lord hath separated me from his people for ver 6.7 The sons of the stranger that joyned themselves to the Lord to serve him and to love the name of the Lord Even them will I bring to my holy Mountain and make them joyfull in my house of prayer c. for 1 Sam. 2.30 Them that honour me I will honour saith the Lord. Verse 1. Verse 1 How amiable are thy Tabernacles O Lord of Hosts THe matter of this Psalme is a most solemne and patheticall expressing of Davids high esteem of the place of Gods publick worship with his ardent and earnest desire to have freedome and liberty to enjoy the same which a Musculus Piscator some think and that probably he penned in the time of Absoloms rebellion when he sled for his life out of Ierusalem 2 Sam. 15.14 for he mentioneth appearing in Zion before the Lord verse 7. which was after the ark of the covenant was brought thither which was not in Sauls life-time but after 2 Sam. 7. about the 13. year of his reigne Or as b Mollerus others in the troublesome times of his great wars wherby he was detained from the publick place of Gods worship for that Absoloms rebellion was not
like well 1 Kings 12.28 29. and to set their posts by the Lords as Ezek. 43.8 But wisedome is justified of her children Matth. 11.19 These men professing themselves to be wise become fools see Rom. 1.22 23 24. Mark well till thou hast an heart for Gods worship thou hast no soul fit for heaven How canst thou be a pillar in Gods house and never brought to the framing place In the materiall Temple there were three places so publike assemblies are for regeneration and glory For motives think on Joh. 3.5 Except a man bee born of water and of the spirit he cannot enter into the kingdome of God Vse 4 Secondly to Gods children are they lovely to thee Let thine actions towards Gods worship declare the truth of thine affections Men of authority and wealth must apply both for the mgintenance and furtherance of Gods worship so did David 1 Chron. 29.2 3. I have prepared with all my might for the house of my God c. Because I have set my affection to the house of my God c. Ministers especially must shew love unto and delight in the Lords worship by negligence they conceale the knowledge of God see Mat. 23.13 Luke 11.52 The shew bread must be set upon the table in the Tabernacle every Sabbath new Lev. 24.8 By prophanenesse they cause the Lords Tabernacle and service to be forsaken and loathed 1 Sam. 2.17 people also must call one on another Is 2.2 3. and all both Magistrates Ministers and people must pray for the Lords power and providence in maintaining his pure worship The next week being the time of ordination of Ministers it is not unfit to take notice of it to do that which Christ enjoyned Mat. 9.38 Pray ye therefore the Lords of the harvest that he will send forth labourers into his harvest Though Papists observe such times superstitiously yet we may do as Gideon who sacrificed to the Lord that which was prepared for Baal Iudg. 6.26 Vers 2. Verse 2 My soule longeth yea even fainteth for the courts of the Lord my heart and my flesh cryeth out for the living God IN the former verse David by way of admiration acknowledgeth unto the Lord the louelinesse of his Tabernacles In this verse he doth in his owne person verifie his former confession by discovering his owne ardent and earnest affection first to the place of Gods worship then to God himselfe for whose sake he so affected the place His fervent affection towards the place is in these words My soule longeth yea even fainteth for the Courts of the Lord. The Courts of the Lord were two one was the great Court that place whither the people came the other was for the Priests 2 Chron. 4.9 For this Davids soule longed and fainted he had as great a desire after it as a woman with child hath after the things she longeth for and being deprived hereof his soule â—ainted as women will do when they misse of the things they long for His vehement desire after God himselfe is in the latter branch My heart and my flesh cryeth our for the living God In the words note two points First Davids earnest and ardent affection towards the places of Gods publick worship 1. Observation his soule longed and fainted after them his affection towards this place was like the appetite of a woman with child who is apt to desire some things inordinately see Psal 27.4 Ps 42.1 Ps 63.1 The reason hereof stands on a double ground First the sense of his owne estate in soule for some spirituall wants Reoson 1. and 2. His estate in soule was this first hee had a true spirituall hunger and thirst after heavenly things as Psal 107.5 which things were onely to be had in the Tabernacles of God His case was like the prodigall childs Luke 15.17 he was hunger-starved and there was bread enough at his fathers house for the Tabernacles of God are Beth-lehem the house of Bread Matth. 2.6 Here Christ is borne the true bread of life John 6.48.50 It might well be called the house of bread for antiently it was Ephath or Ephratha a place of fruitfulnesse Gen. 48.7 and at Bethlehem was an excellent Well after which David longed 2 Sam. 23.15 so in Gods Tabernacles is the river of his pleasures the fountain of life Hither apply Ezek. 47.1 the waters of the Sanctuary and Zech. 13.1 a fountain for uncleannesse Secondly David was in love which affection will grow to be strong strong as death Cant. 8.6 7. Now the party he loved was here and here onely to bee enjoyed for speciall spirituall society 1 Kings 9.3 See Canticles 1.7 8. Thirdly Davids soule was with child he had spiritually conceived Chist Now longing is ordinary to women Plin. lib. 23. cap. 6. with child its gravidarum malacia and the thing he longed for was in the courts of the Lord. Vse 1 This serves for instruction admonition and comfort For instruction touching the good or bad estate of mens soules for if our soules be in good estate we must be affected towards Evangelicall worship as Davids was towards legall for hunger and thirst love and longing after heavenly things In Evangelicall worship is our communion and fellowship with Christ and his benefits and indeed in this world herein only and chiefly because of Gods ordinances If thou say with Naaman Are not Abana and Parphar rivers of Damascus better then all the waters of Israel 2 Kings 5.12 thou must keep thy leprosie of sinne unlesse thou change thy mind for all Gods springs are here Psal 87.7 Now after tryall it will be found true that many neither hunger nor thirst love nor long but say as Mal. 1.13 It is a wearinesse and as Amos 8.5 when will the new Moon and Sabbath be gone as Iob. 21.14 they say unto God depart from us and as the mixt multitude Numb 11.6 Our soule is dryed away there is nothing at all besides this Manna before our eyes Vse 2 For admonition to labour to have our hearts affected towards Evangelicall worship as Davids was towards legall The way is to informe our selves of our naturall misery in our selves for which there is no remedy but in the Lords Tabernacles his Bethesda Iohn 5.2 c. where whosoever first after the troubling of the water stepped in was made whole of whatsoever disease he had Our misery is spirituall in blindnesse of mind hardnesse of heart c. Now here onely is the Lords eye-salve Rev. 3.18 and the spirit that takes away the stony heart and gives an heart of flesh Ezek. 36.26 Vse 3 For comfort it makes generally to those that truly desire and delight in Evangelicall worship if herein they deale sincerely they cannot but be acceptable to God and he will give testimony to them as he did to David I have found David the sonne of Iesse a man after mine owne heart Acts 13.22 of them it may be said as Mat. 13.16 Blessed are your eyes for they
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
of rash judgement either against our selves or others Consider beside David and Christ before mentioned the parable of Dives and Lazarus Luk. 16. and the state of many whom the world was not worthy of Heb. 11.37 38. which is a needfull thing in these troublesome times of the Church of God beware of rash judgement consider that judgement must begin at the house of God 1 Pet. 4.17 Vse 3 For consolation this makes greatly to the afflicted and panished Consider Davids case at this time nay the case of Christ who had not whereon to lay his head Mat. 8.20 Now the servant is not above the Master if it were so with the green tree what may it be with the dry Luke 23.31 In such case we must say as Christ of his kingdome so we of our comfort It is not of this world Joh. 18.36 In this case and state nothing doth befall us but that which appertaineth to man and God will give the issue 1 Cor. 10.13 Consider the case of Christs Apostles who were near and dear unto him yet 1 Cor. 4.11 Such as did both hunger and thirst were naked were buffeted and had no certain dwelling place Secondly here see 2. Observation that to Davids soul the Lords altars were as house and nest to little Birds the place of Gods worship was the place of his chief desire Psalm 27.4 Psal 137.5 6. For the good things which were there to be enjoyed Reason which are fully set down in the next verse Vse 1 Vses First see he had good cause of this grievous complaint birds will mourn in their kinde when they are driven from their nest Vse 2 Secondly see a notable evidence of the state of man before God to discover whether he be acceptable to God as David was for then undoubtedly his heart cleaveth to the place of Gods worship as Davids did here and vers 10. Oh Lord of Hostes my King and my God These titles serve to amplifie Davids complaint The first Lord of Hosts shewes what God is in himself and hath been handled in the first verse The two later my King and my God are titles of relation shewing what God was unto David namely his King and his God as he stood in covenant with him In calling God his King he doth not onely acknowledge his absolute soveraignty whereby he is King of all creatures as Psal 103.19 Dan. 4.32 but his speciall Regiment by his word and spirit which he doth exercise in his Church on earth which is his kingdome of grace wherein David was a subject being a member of his Church and so speaks to God as to his King So likewise calling the Lord his God he meanes not onely by creation and preservation in generall but also by speciall covenant wherein God requiring faith and obedience of his creatures doth undertake to afford unto them all the blessings of the covenant as well pertaining to this life as to the life to come see Exod. 23.22 Deut. 30.15 19. Here observe 3. Observation that David a King acknowled geth God to be his King as likewise he doth Psal 5.3 So that God is King of Kings Dan. 2.47 Nebuchadnezzar confesseth it Of a truth it is that your God is a God of gods and a Lord of Kings The reason is Reason because he hath the rule and command over Kings as Kings have over their subjects Vse 1 This serves for admonition First to superiours directing them to use equitie justice and conscience in all their dealings with their inferiours for they themselves have a superiour in heaven By this argument the Apostle perswades Masters to use moderation towards their servants Eph. 6.9 And if this were thought upon it would prevent negligence and injustice the bane of superiority Vse 2 Secondly to inferiours directing them to obey their superiours not absolutely but in the Lord. So in a family servants obey the steward not against the will of the Lord when they know it Hence that of Shadrach Meshach and Abednego Dan. 3.16 17 18. and that of the Apostles Acts 4.19 and 5.29 Vse 3 Thirdly to all teaching us humility and reverence in every action of worship we perform to God How do men carry themselves in petitioning unto their King They put up their petitions on their knees What then are we that we should not bow to the King of Kings Consider Psal 95.6 children asking blessing kneel to their bodily fathers how much more should we to the father of spâ—rits And reason to that purpose as the Apostle doth for patient suffering of correction Hebr. 12.9 For howsoever kneeling be not of absolute necessitie yet humility in gesture is necessary Vers 4. Blessed are they that dwell in thine house they will be still praising thee Selah IN these words the Psalmist expresseth the state and behaviour of the true members of Gods Church who have the free and comfortable fruition of Gods holy worship and service their estate is happy and their behaviour godly and comfortable which doth notably justifie the equitie of Davids complaint who by trouble and persecution was debarred from this happy and comfortable estate in which regard he preferres the condition of silly birds before himself vers 3. This verse doth naturally branch it self into two parts or propositions whereof the first shews the happy estate the second the holy and comfortable behaviour of the true members of Gods Church For the first he saith Blessed are they that dwell in thine House Gods house in Davids time was the place where the Lords Tabernacle was as Psal 26.8 unto which till the Temple was built God had appropriated his holy solemne worship whereof see 1 King 9.3 But now in the new Testament difference of place in respect of holinesse is taken away John 4.21 and the true Church of God is the house of God 1 Tim. 3.15 that is such companies and assemblies as meet together in Christs name Mat. 18.20 that is by warrant and authority from him and according to his will revealed in his word worship God in the right and reverent use of his holy Ordinances the holy Word and Sacraments sanctified by prayer 1 Pet. 2.5 To dwell in Gods house is to abide and continue a true member of Gods Church enjoying the comfort and liberty of Gods holy worship and service either in the place of the ministery or of one of Gods people for though the Priests and the Levites made speciall abode there 1 Sam. 3.2 and Psal 134. yet others of the people who did diligently frequent and freely enjoy the liberty of Gods worship might be said to dwell therein else David would not have used that phrase praying for himself Ps 27.4 which I say because some Interpreters would limit the first branch to the Priests and Levites Piscat Junius but the 15 Psalme doth enlarge the benefit to all the godly The thing then to be observed in the first branch of the verse is this 1. Observation that
1 Cor. 1.2.9 Eph. 2.18 and 3.12 and our perseverance and continuance in the same faith is it that doth manifest our abode and dwelling in Gods house 1 John 2.19 Now this faith is one Eph. 4.5 as God is one and if it be true it worketh by love Gal. 5.6 and is seen by obedience wherein we must be constant Phil. 2.12 Mat. 24.13 and herein we must aporove our selves dwellers in Gods house having our eares boared Ex. 21 6. Psal 40.6 endeavouring as 1 Tim. 1.19 to keepe faith and a good conscience and 2 Tim. 1.13 holding fast the holsome word in faith and love In great houses here on earth we see great men make use of retainers which are not servants in ordinary at bed and board but have houses of their own where for the most part they live and look to their own businesse only at good times as they say and on some speciall occasions they come to their Lord and master and wait upon him in his livery and are welcome to him and well accepted as his servants but in the Church of God which is the house of the living God the Lord of heaven and earth it is not so all whom he owneth and acknowledgeth for his servants are servants in ordinary they dwell in his house Psal 65.4 performing the service of prayer and thanksgiving and the works of obedience every day he hath no retainers acknowledged by him for his servants I mean such as take liberty to live as they list and for the service of God like retainer thinke now and then as on high dayes and once on the Sabbath is well enough Indeed such attendance will serve for a retainer but God acknowledgeth none such for his seruants see Jer. 7.9 10 11. He knoweth that is acknowledgeth those that be his John 10.14 but such as be workers of iniquitie hee knowes them not as Mat. 7.23 So wee may say for idolaters as Papists be in the worship of Saints and of their breaden God they have another master then God namely vaine idols 1 Thess 1.9 Now none can serve two masters Mat. 6.24 Time servers are in the same rank which be first such as make conscience of sinne at Communion times but afterward live as they list also such as embrace and hold true Religion only because the authority under which they live doth enjoyn it and if it should alter by the will of man they would turn with it Thirdly Church Papists who now and then come to our service and sermons to answer the law but in their hearts they are for Romish superstition like the carnall Israelites whose hearts turned back into Aegypt Of these we may say as 1 Kings 18.21 How long halt yee betweene two opinions c. Vse 4 A great comfort and encouragement to them that persevere in the faith and go on in obedience they are blessed and shall certainly if they go on be glorified see Matth. 24.13 Revel 2.10 and 3.12 Every one that is such shall be made a pillar in Gods house and shall go no more out Therefore in generall let all bee encouraged to follow the good servants that improve their masters takents Matth. 25.21.23 and the Apostle Paul 2 Tim. 4.7 8. In speciall let Ministers who are stewards and disposers of the mysteries of God look to their behaviour shewing all good faithfulnesse 1 Cor. 4.2 This fidelity is set downe Luke 12.42 43 44. with 1 Pet. 5.1 2 3 4. Thus much for their happy estate 2. Observation their holy behaviour is answerable they will be still praising thee Gods children and servants who have the happinesse to dwell in Gods house will be much and constant in praising God see Psal 135.1 2. Praise the Lord yee servants of the Lord c. and verse 19. Blesse the Lord O house of Israel blesse the Lord O house of Aaron 20. Blesse the Lord o house of Levi ye that feare the Lord blesse the Lord Psal 145.1 2. I will extoll thee my God and my King I will blesse thy name for ever and ever Every day will I blesse thee Ps 126.1 Hallelujah Praise the Lord o my soule 2. while I live I will praise the Lord. Reason 1 The reasons hereof are two First the sacred Ordinance of God and his holy Commandement Psa 50.15 1 Thess 5.18 This makes it pleasant and comely Ps 147.1 Reason 2 Secondly the power of his grace given to his children and servants which making them mindfull of the Lord of his word and of his works and benefits stirres them up to praise God True grace is enforcing as 2 Cor. 5.14 and hence it is with Gods servants in the matter of praising God as it was with the Apostles for preaching Acts 4.20 and as Luke 19.40 If these should hold their peace the stones would immediately cry out This by way of use serves Vse 1 First to let us see that praising God is not a thing indifferent but a necessary duty Hence the want of it brings the wrath of God as on Hezekiah 2 Chron. 32.25 Vse 2 Secondly we may see by this that they have slender testimony that they be of Gods house who faile of this duty A usuall thing for many to have no prayers nor praising God in their families as also to go out of Church when singing Psalmes begin as though praise were no part of that service the performance whereof appertains unto them who dwell in Gods house and would be blessed there Thirdly this should serve as a most forcible motive to endeavour this duty which we shall the rather do if we consider the motives in God in his properties his workes for his Church and against his enemies also what our behaviour in heaven should be whereto we should begin to inure our selves here upon earth Verse 5. Blessed is the man whose strength is in thee the high wayes are in their heart 6. They going through the valley of Baca make it a well 7. They goe from strength to strength every one of them appeareth before God in Zion HEre the Prophet proceedeth in the commendation of the state of Gods people whom hee doth expresly affirme to be blessed and likewise plainly and particularly describeth them by their true and certain properties which are of two sorts First they are such as are strong in the Lord. Secondly they do sincerely and earnestly affect the holy worship of God which property is here fully expressed by three things first their hearts are set upon the high wayes that lead to the Lords Sanctuary verse 5. Secondly they do couragious and comfortably endure and break through all difficulties in the way verse 6. They increase in number and strength in their journey and all of them in troopes appeare before the Lord in Zion verse 7. For the first Blessed is the man whose strength is in thee To bee blessed is to be in an happy estate wherein a man enjoyeth the true and chiefest good which is the true God in
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
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.
15.9 and reforming the ife Act. 19.19 Vse 5 For comfort this practise of the godly shewes plainly that the child of God is never left of God in misery without true ground of stay and comfort God may hide his face and we may be troubled Psal 30.7 and 69.2 3. but as Ps 43.5 wait for Heb. 13.5 he hath said I will never leave thee nor forsake thee and consider 2 Cor. 4.8 9. Wee are troubled on every side yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed verse 16. Though the outward man perish yet the inward is renewed daily while wee look not at things that are seen but at things which are not seen The second thing to be noted here 4. Observation is the high esteem and account which the godly Jewes did make of Gods blessings of grace to be received in his holy worship namely that they are to their soules as the rain of blessings that covereth that is as a plentifull raine which abundantly refresheth the dry and thirsty land This may be seen in Davids desire and acknowledgement answerable to the matter in hand Psal 63.1 2. My soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is To see thy power and thy glory so as I have seen thee in thy Sanctuary What benefit should David reap by this ver 5. My soule shall be satisfied as with marrow and fatnesse for Christ in grace comes downe into mens hearts as rain upon the mowen grasse as showers that water the earth Psal 72.6 In his dayes shall the righteous flourish verse 7. So Hos 6.3 Reason 1 Now thus they expresse their esteem of Gods grace partly because the remembrance hereof did notably serve to cheer up their soules in their dry sandy and wearisome way as is said before Reason 2 And principally because they knew out of Gods word and by experience in themselves having tasted formerly of Gods good work of grace that Gods graces were to mans soule that which plentifull seasonable rain is to the dry ground which is evident by the state of the soule as well wanting grace as being endued therewith In the want of grace what is the soule but as dry barren ground without raine or water Jer. 17.5 6. Hee whose heart departeth from the Lord shall be like the heath in the desart and shall not be seen when good cometh but shall inhabit the parched places in the wildernesse in a salt land and shall not abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the soule stored with grace is like a field which the Lord hath blessed with plentifull rains viz. both fruitfull in it self and pleasing and profitable to the owner see Ps 72.6.16 When Christ comes downe like showers there shall be an handfull of corne upon the top of the Mountaines the fruit thereof shall shake like Libanon and they of the City shall flourish like grasse of the earth Ezek. 34.26 I will make them and the places round about my hill a blessing I will cause the shower to come downe in his season there shall he the showers of blessing and the tree of the field shall yeeld her fruit and the earth shall yeeld her increase This serves for instruction for admonition and comfort Vse 1 For instruction two wayes First see in this resemblance the absolute necessity of grace to the welfare of the soule for so is the moisture of rain or water to the earth that it may be fruitfull and so pleasant and profitable unto man as we may see by the cursed vineyard Is 5.6 and by the Mountains of Gilboa whereon Saul and Jonathan fell 2 Sam. 1.21 which is a most materiall point for every mans heart to be resolved of Vse 2 Secondly this resemblance doth plainly and sweetly illustrate this materiall and weighty point in Christian Religion viz. that saving grace to the soule is a supernaturall gift of God neither is it in the power of man of himself to get saving grace see John 3.27 A man can receive nothing except it be given him from heaven as before verse 3. Except a man be born from above he cannot see the Kingdome of God with verse 7.8 Can the earth be fruitfull without moysture and can it of it self cause the clouds to drop downe raine upon it No such thing Vse 3 For admonition it serves notably to move every one to set his heart to think seriously on this resemblance as Deut. 32.46 with reference to verse 2. that so wee may labour to bring them to be affected to Gods saving graces as dry ground is toward rain and moisture which we see doth chop and gape after moysture and so in its kind cry to the clouds for showers This was in David Ps 143.6 with 63.1 But alas this thirst is rare to be found Worldly thirsts there are in many the drunkards thirst Deut. 29.19 the worldlings thirst Hab. 2.5 the Epicures thirst whose belly is his God Phil. 3.19 the ambitious mans thirst Diotrephes 3 John 9. and the malicious mans thirst the blood-thirsty Psal 5.6 Thirst after these things doth keep away this thirst after grace without which we shall never escape Dives thirst in hell Luke 16.24 If we have a godly thirst it will appear by diligence in frequenting the place and means of grace Prov. 8.34 bruit beasts for want of water will break thorow hedges and grace-thirsty soules will make their wayes thorow all incumberances to come where they may have satisfaction secondly we will delight herein as David did Psal 4.7 thirdly we will receive satisfaction and shew it Vse 4 For comfort it serves to encourage them that find themselves so affected to the blessings of grace as the Jewes did here viz. to esteem them as the rain of blessings they may assure themselves that they likewise shall find the like fruit and effect of them to be covered that is to be abundantly refreshed by them The third point to be noted here is implyed 5. Observation viz. the place and meanes wherein they assure themselves of these blessings namely in the holy worship of God which he ordained in his Tabernacle which made David to long and to thirst after them verse 2. see Is 2.3 Let us goe up to the Mountain of the Lord to the house of the God of Jacob Psal 65.4 Blessed is the man whom thou choosest c. The reason hereof is Gods sacred ordinance Reason who hath here assured the blessing and life for 1 Kings 9.3 his eyes and his heart are there perpetually and so as elsewhere it is not to be had Zech. 13.17 18. Now the gospell preached is to us Gods tabernacle Rev. 21.3 as Acts 15.16 This serveth for instruction and that two wayes Vse 1 First see one main cause of the want of grace in mens soules they do not love Gods house nor wait upon him in his ordinances but count them a
worship they are far from Davids mind Psal 26.8 with Psal 42.1 2. and Psal 122.1 and verse 1 2. of this Psalme nay they are as those Job 21.14 that say unto God depart from us Vse 3 Thirdly this should stirre up all that have care of the true welfare of their soules to love Gods house and Gods worship the house for the worship as David did Consider his comfort in death Psal 31.5 which will be contrary to the wicked as Mat. 25.41 Vse 3 Fourthly for comfort to the godly their love to Gods house for grace is an entrance to his house of glory as 2 Pet. 1.9 10. Verse 8. O Lord God of hosts heare my prayer give eare O God of Jacob. Selah HEre he returnes to praye for audience to his request for free and safe fruition of the place of Gods worship in which he shewes the more earnestnesse by doubling his requests and enforcing them by severall titles given to God to whom he prayes which may strengthen his heart in his assurance to obtain his requests The first title is O Lord God of hosts which he hath given to God twice before in this Psalme viz. verse 1.3 yet here it is repeated with more emphasis by addition of the title God 1. Observation which shewes that the godly in prayer do not faint but encrease in zeal and fervency till they obtain their requests as Dan. 9.19 Reason 1 For they are enabled to this duty by the spirit which helpeth their infirmities being neither weary nor faint Rom. 8.26 Reason 2 Also they know that God liketh importunity Luke 18. 1.6.7 and fervency James 5.16 Which should be a president and encouragement to us in prayer Vse to shew fervency and constancy therein For the first description of God by these titles O Lord of hostes it hath been handled in the first verse with the application thereof The point is this The true God is the Lord God of hosts 2. Observation c. The matter he here prayes for is audience 3. Observation heare my prayer give eare the doubling hath its emphasis and shewes his fervency and earnestnesse for audience Mark then The holy Prophet prayeth earnestly to have his prayers heard see Psal 5.1 2. and Psal 13.1 2. This he doth Reason because to his seeming God did too long delay to satisfie his desire for David longed and fainted like a woman with child verse 2. whose case will hardly admit delay Vse 1 This serves for instruction and admonition For instruction see this that sometime God useth long delayes in answering the prayers of his children see Psal 22.2 Psal 77.7 8 9. Psal 80.4 Quest How can this be seeing he saith Aske and yee shall have Mat. 7.7 Answ First the sinnes of Gods children may hinder this blessing as Psal 66.18 John 9.31 Is 59.2 as 2 Sam. 12.16 c. Secondly God may delay to answer for a time to kindle zeale in his children as Mat. 15.22 23 to 28. as our Saviour dealt with the father of the child that was possessed with a dumbe and deaf spirit Marke 9.18 22 c. Thirdly to expresse their patience under the crosse as 2 Cor. 12.19 Fourthly to teach them to rest contented with scuh supply as God ministreth for he heareth and answereth not alwaies in that particular men begge but sometime in that which is more for Gods glory and as good for his children as Heb. 5.7 Vse 2 For admonition every child of God must marke Gods dealing herein with his dearest servants that by Gods delayes they neither be dismayed in this duty nor doubt of Gods favour for this was Davids case and Christs we should wisely consider the reasons of Gods delay and make use thereof The latter title he gives to God is O God of Jacob which he propounds upon his second and more earnest request for audience Mark then 4. Observation that when David would fain have audience with God in prayer he calls him the God of Jacob. The reason of this title here is First in regard of the covenant which God made with Jacob and his posterity Reason 1. who are often stiled by the name of Jacob as Psal 59.13 God ruleth in Jacob and Is 43.1 But now saith the Lord that created thee O Jacob and he that formed thee O Israel and 44.1 Hear now O Jacob my servant and Israel whom I have chosen I am the Lord thy God the holy one of Israel Is 43.3 Feare not O Jacob my servant and thou Jesurun whom I have chosen Is 44.2 Now this is a great ground of assurance of audience that the God to whom he prayed was his God by covenant for God saith of this people O Jacob and Israel thou art my servant I have formed thee thou shalt not be forgotten of me Is 44.21 Secondly and more especially Reason 2. in regard of the speciall favour that God shewed to Jacob when hee changed his name to Israel in suffering himself to be overcome by Jacob when he wrestled with him Gen. 32.24 26 28. as a Prince saith he hast thou power Hosea saith chap. 12.3 By his strength he had power with God verse 4. yea he had power over the Angell that is Christ the Angell of the covenant he wept and made supplication unto him mark the means of his prevailing prayers and tears Now David remembers this and calls him the God of Jacob to encourage himself in prayer and to get assurance of prevailing For the God of Jacob is hee that suffers himselfe to be prevailed with in prayer and he is without shadow of turning Iam. 1.17 to day yesterday and the same for ever Heb. 13.8 This serves for instruction admonition and comfort Vse 1 For instruction see here a gracious practise of Gods servants both to mark and mention in their prayers such dealing of God with their fore-fathers as may encourage them in this duty and strengthen their faith in assurance to prevail It 's here plain in David when he calls God the God of Jacob but more plain in Elisha 2 Kings 2.14 when coming back to the waters of Jordan with the mantle that fell from Elijah wherewith Elijah had a little before made a way through the river on dry ground verse 8. he doth the like thing that Elijah did using these words where is the God of Elijah as if he should have said sure he can do to me as he did to him This thing moved the Church of God often to mention Gods gracious dealing with their forefathers as Psal 44.1 2 3 4. Psal 99.6 7 8. See Psal 74.13 14. and Isa 51.9 Awake awake put on strength O arm of the Lord awake as in the ancient dayes Art thou not he that hath cut Rahab that is Egypt and wounded the Dragon in the waters that is Pharaoh and verse 10. Art not thou he which hath dried up the sea c. Meaning that he can do so still So Jehoshaphat in his
which he begs and craves of God namely 2 Observation that God would behold and look upon his face that is look upon him favourably taking gracious notice of his estate and desire Psal 142.4 looke upon my right hand and see so the words are in the originall as the marginall reading hath it Psal 119.132 Look upon me and be mercifull unto me Psal 80.14 Look down from heaven and behold so Is 63.15 Look down from heaven and behold from the habitation of thy holinesse and of thy glory Reason 1 The reasons hereof are two First because Gods looking upon his face was a comfortable signe of his favour and kindnesse as Psal 80.3.7.19 Cause thy face to shine and we shall be saved Psal 31.36 Make thy face to shine save me for thy mercies sake This is more plain by the contrary Gods hiding of his face which is in scripture a plain signe of Gods anger and displeasure Deutr. 31.17 18. Then shall mine anger be kindled against them and I will forsake them and I will hide my face from them and Psal 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me Reason 2 Secondly David desired God to look upon his face because conceived it might be a speciall means to move to mercy For David no doubt shewed in his very countenance a godly sorrow for his restraint from Gods sanctuary as also an earnest desire of that favour that he might safely frequent the place of Gods worship see Psal 42.1 2. for his earnest desire and verse 3 4.9 for his sorrow and mourning This serves for instruction and for admonition Vse 1 For instruction two wayes First the forme of words and phrase here used shew a notable way to stirre up and move compassion towards others namely to look upon and behold their miseries for therefore no doubt doth David entreat the Lord to look upon his face that the view of his mournfull countenance might stirre up compassion towards him so Lam. 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like my sorrow Vse 2 Secondly see here that the favour of God is to the child of God a thing of high esteem else the smallest signe thereof in a cheerfull countenance and lovely look would not be so earnestly desired indeed with naturall men it is not so they say unto God depart from us what can the Almighty doe for us Job 22.17 But with the godly it is otherwise Psal 30.5 In his favour is life nay Psal 63.3 His loving kindnesse is better then life which made David to bid Zadock to bring back the ark of God unto his place saying If I have found favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he say I have no delight in thee behold here I am let him doe to me as seemeth him good 2 Sam. 15.25 26. Vse 3 For admonition it serves three wayes First to imitate David in our prayers labouring in our very countenance to expresse truly the good affections of our hearts by mournfull looks in confession of sins as Psal 55.2 Attend unto me and heare me I mourne in my complaint and make a noise and by cheerfull countenance in thankesgiving so serving the Lord with a cheerfull and glad heart for his good blessing as Deut. 28.47 Vse 4 Secondly to learn of David how to stirre up our hearts to charitable compassion towards them that be in misery namely exercise our senses upon the objects of mercy Hitherto belongs the charge Is 58.7 Hide not thy self from thine own flesh That was the uncharitable practice of the Priest and Levite to turne away from the wounded man Luke 10.31 32 33. Vse 5 Thirdly this must teach us with David to make high account of Gods favour esteeming it as our own life as David did And for the sure obtaining of it labour to be found in Christ in whom only it is to be had John 14.6 with Ezek. 39.29 Neither will I hide my face any more from them Also to beware of all sinne whereby it is certainly lost as Deut. 31.17 18. Ezek. 39.23 24. And in particular seeing the want of faith and obedience the chief fruits of the word of the Kingdome cause God to take it from us Mat. 21.43 therefore in speciall manner we must give all diligence to make our calling and election sure 2 Pet. 1.5 6 c. The third thing to be noted here is the reason or argument implyed in the title which David gives to himself to move God to shew favour unto him namely because he is the Lords annointed It is most true that the son of God the second person in Trinity was at this time and from the beginning of the world in Gods purpose and promise the Lords annointed as he is called the lamb slain Rev. 13.8 whereon he is called the Messias or annointed long before his incarnation Dan. 9.24 25. whose coming was expected by all the Jewes as John 4.25 And it may be David in this title had reference to his mediation in whose alone merits and worthinesse the godly in all ages have audience with God as Dan. 9.17 Cause thy face to shine upon thy sanctuary for the Lords sake that is for the Lord Christ Jesus sake And so from David we must learn to beg all blessings of God for Christs sake as John 16.23 24. with John 14.6 Yet withall we must know that David stiles himself Gods anointed with speciall reference to that high favour and honour whereto God had advanced him when he anointed him by Samuel to be King over his people as 1 Sam. 16.12 Psal 89.20 whereby he made him not onely a type but an honourable progenitour of Christ as that same Psalm implies vers 26 27 28 29. And upon consideration of that great and extraordâ—nary favour he begs that which is lesse even a gracious respect for freedome and liberty in Gods holy sanctuary as the next verse which propounds the reason of his earnest desire doth plainly import Mark then 3 Observation that because David was the Lords anointed therefore he begs that grace and favour to enjoy with freedome the Ordinances of God in his holy Sanctuary To the same effect he prayes Psal 132.10 For thy servant Davids sake turn not away the face of thine anointed Reason 1 The reason hereof is plain First because the very externall unction was an high honour and a rare favour as is implied 1. Sam. 15.17 When thou wast small and little in thine owne eyes wast thou not made the head of the tribes of Israel and the Lord anointed thee King over Israel But being joyned with the thing signified even the inward graces of the spirit as it was in David 2 Samuel 23.1 2. where he is said to be the man that was raised up on high the anointed of the LORD endued with
the Spirit thus it did entitle him to GODS speciall mercy as Psalm 89.20 28. GOD promised saying I have found David my servant with my holy oyle have I anointed him My mercy will I keep for him for ever and David acknowledgeth Psalm 18.50 Great deliverances giveth he to his King He sheweth mercy to his anointed Reason 2 Secondly David propounds this motive to God to bestow upon him this favour because hereby he should be better enabled to walk worthy of the honour conferred upon him in his anointing as see Isaiah 2.3 here God teacheth his wayes for their enabling to walk in his paths This serves for instruction and for admonition Vse 1 For instruction two wayes First it lets us see a commendable property in the godly to observe and mark Gods favours towards them for their better encouragement to depend upon him and to pray unto him for further blessings See 2 Sam 17.34 37. Thy servant kept his fathers sheep c. Psal 56.13 Thou hast delivertd my soul from death wilt thou not deliver my feet from falling So did Sampson in his great thirst Judg. 15.18 This we should the rather mark for our example in following the godly herein both because God requires it for our good Psal 111.4 He hath made his wonderfull works to be remembred and verse 2. they are sought out of all them that pleasure therein Michah 6.5 Remember now O my people what Balak King of Moab consulted and what Balaam the sonne of Beor answered him from Shittim unto Giâ—gal that ye might know the righteousnesse of the Lord. And also blames those that forget his works and dealing towards them as Psal 106.7 Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea verse 13. They soon forgate his workes they waited not for his counsell verse 21. They forgate God their Saviour For this good King Asa is blamed 2 Chron. 16 8. Were not the Ethiopians c. Vse 2 Secondly here behold a great prerogative and priviledge of all the godly that be true believers for they have ever in themselves though not of themselves but from the Lord a comfortable ground of encouragement to go to God in prayer for any needfull blessing which is beside his command and promise Psalm 50.5.15 the honour of holy unction they are the Lords anointed ones though not with materiall oyle the use whereof ended in Christ as all legall types did Col. 2.17 Heb. 10.6 yet with the graces of the holy Ghost which are spirituall oyle as 1 John 2.20.27 By which they are made Kings and Priests unto God Rev. 1.6 an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ whereon they are called Christs fellowes Psal 45. yea Christ himself is not ashamed to call them brethren Heb. 2.11 And so they are indeed by the grace of faith as Gal. 3.26 â— John 5.1 Christ indeed hath the preheminence for he is the naturall sonne as he is the second person in Trinity the only begotten John 1.14 and as incarnate made man the son of God also Mat. 3.17 by the grace of personall union For admonition two wayes to every one that would pray with comfort Vse 3 First to make tryall whether we be the Lords annointed spiritually which is by endowment with such graces of the spirit as declare us to be made of Christ Priests unto God to offer up spirituall sacrifices which are First our selves in soules and bodies through faith in Christ as Rom. 6.13 yeeld up your selves unto God Rom. 12.1 which is known by sanctification joyned with profession of faith as Rom. 15.16 Secondly our prayers and praises as Psal 141.2 Let my prayer be set forth as incense and Heb. 13.15 the sacrifice of praise the fruit of the lips or as Hos 14.2 the calves of our lips Vse 4 Secondly in the want of assurance of this honourable state to give all diligence in the saving and holy use of Gods means to attain unto it which requires first leaving the world though not for habitation yet for behaviour and condition for the world receives not this annointing John 14.17 whence Christ told his Disciples he had chosen them out of the world John 15.19 meaning by his holy calling whereto Paul exhorteth the Romanes chap. 12.2 Fashion not your selves c. The worlds fashion to be left is sinne in generall 1 John 5.19 and in particular the lusts of the flesh the lust of the eye and pride of life 1 John 2.16 Now this is by true repentance whereon the spirit is promised Prov. 1.23 with Acts 2.38 Secondly wait for this gift of the spirit in the sacred ordinances of the word and prayer the word Acts 10.44 Gal. 3.2 and prayer Luke 11.13 do herein as the people did at Bethesda John 5.3 4. yet let us look to the affections of our hearts towards this annointing in the use of meanes for we must do it with an holy desire Is 44.3 and ever joyn obedience with our endeavour Acts 5.32 Verse 10. For a day in thy Courts is better then a thousand I had rather be a Door-keeper in the house of my God then to dwell in the tents of wickednesse THe Prophet having sundry wayes expressed his zealous affection towards the house of God first by way of admiration verse 1.2 By plain discovery of his affection verse 2.3 By lamentation verse 3.4 By instruction touching the happinesse of the Priests and Levites verse 4.5 By humble and earnest supplication for audience and favour to enjoy the blessing he so much desired verse 8 and 9. doth in this verse to prevent the admiration of some and the derision of others who would account this holy longing to be but foolish doting render a good reason of his earnest affection towards the Lords Sanctuary drawne from the surpassing benefit of time spent there above any other place in the world for a day in thy Courts saith he is better then a thousand any where else speaking of the Sanctuary as the spouse doth of Christ Cant. 5.9 10. to give a reason of her ardent affection toward him she saith He is the chiefest of ten thousand And because the greater number might perhaps be otherwise affected therefore he doth make instance in himself because hee best knew his own heart and plainly professeth that his affection did more cleave to the Lords sanctuary then to any other place saying I had rather be a doore-keeper c. like as Joshuah had done before about the worship of the true God Josh 24.15 To begin with Davids reason it stands upon this ground Mans heart for earnest desire and delight should be there set where most and best good is to be received this is according to the Apostles councell 1 Cor. 12.31 Covet earnestly the best gifts and 1 Thess 5.2 Prove all things hold that which is good There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs sometimes be 〈◊〉 〈◊〉
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
when they are angry Exod. 32.10 Let me alone that my wrath may waxe hot against them and that I may consume them The first Observation Here then there are two things to be observed The first is implyed That in the sense before shewed God hath been wrath and fiercely angry with his own people When God heard this he was wrath and greatly abhorred Israel He was wrath with his inheritance Psal 78.59 62. The wrath of the Lord was kindled against his people insomuch that he abhorred his own inheritance Psal 106.40 The Reason The reason hereof is the sinnes of his people which many times are many and grievous such as the holy nature of God cannot but detest and in divine justice severely punish For sinne is the provocation 2 Kings 22.13 For great is the wrath of the Lord which is kindled against us because our fathers have not hearkened unto the words of this booke Jerusalem hath grievously sinned therefore shee is removed Lam. 1.8 And we have transgressed and rebelled thou hast not pardoned Thou hast covered with anger and persecuted us Lam. 3.42 c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First here we may plainly see the contrariety of sinne to the holy nature of God It is such a thing as God cannot endure no not in those that be most near and dear unto him even his own people Nay when his own sonne takes upon himself our sinnes divine justice will not spare him Gods heavy wrath makes him to sweat water and blood and to cry out my God my God why hast thou forsaken me Mat. 27.46 The second Use for instruction Secondly see that God is a God of justice against sinne he will not wink at it nor endure it no not in his own people though that be a great priviledge to be in covenant with God yet that procures not a dispensation to sinn freely much lesse will other outward things as worldly wealth and strength and honour and the like The Use for admonition For admonition to all Gods people that they beware of all sinne and especially of those that are said in Scripture to provoke the Lord to wrath whereof I will name some of the chief Speciall sinnes provoking God to 〈◊〉 As first Atheisme Zeph. 1.12 I will search Jerusalem with candles and punish the men that are setled on their lees that say in their heart the Lord will not do good neither will he do evill 2. Idolatry Psal 78.58 59. They provoked him to anger with their high places and moved him to jealousie with their graven images When God heard this he was wroth and greatly abhorred Israel 3. Witchcraft See it in Manasseh 2. Kings 21.2 3 6. He did that which was evill in the sight of the Lord c. He made his sonne passe thorow the fire and observed times and used inchantments and dealt with familiar spirits and wizards he wrought much wickednesse in the sight of the Lord to provoke him to anger With 2 Kings 23.26 His anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall 4. Opposing Christ in the gospell not receiving it Psal 2.1 2 3 4 5. Why do the heathen rage and the people imagine a vain thing The Kings of the earth set themselves and the rulers take counsell together against the Lord and against his annointed saying Let us break their bonds asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Then shall hee speak unto them in his wrath and vexe them in his sore displeasure 1. Thessal 2.16 Forbidding us to speak to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is comeupon them to the uttermost Typified in the spies and people disliking the land of Canaan Numb 14.11.23 5. False and flattering teaching Jer. 5.30 31. A wonderfull and horrible thing is committed in the land The Prophets prophecy falsly and the Priests bear rule by their means and my people love to have it so and what will yee do in the end thereof So Ezek. 13. throughout 6. Lukewarmnesse opposed to zeal Rev. 3.16 19. Because luke-warme and neither cold nor hot I will spew thee out of my mouth As many as I love I rebuke and chasten be zealous therefore and repent 7. Blessing a mans self in his sinfull course Deut. 29.19 20. If it come to passe when he heareth the words of this curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man c. 8. Rebellion against Gods Magistrates and Ministers Numb 16.30 Then shall yee understand that men have provoked the Lord. 9. Helping the wicked 2 Chron. 19.2 Shouldest thou help the ungodly and love them that hate the Lord Therefore is wrath upon thee from before the Lord. 10. Oppression of the poor Zeph. 3.1 3.8 Woe to her that is filthy and polluted to the oppressing City Her Princes within her are roaring Lions her Judges are evening wolves Therefore wait yee upon me saith the Lord untill the day that I rise up to the prey to powre out upon them mine indignation even all my fierce anger for all the earth shall be devoured with the fire of my jealousie 11. Adultery Jer. 5.7 8 9. When I fed them to the full they committed adultery c. Shall I not visit for these things saith the Lord shall not my soule be avenged on such a nation as this 12. Drunkennesse Isaiah 5.21 24. Woe unto them that are mighty to drink wine and men of strength to mingle strong drink Therefore is the anger of the Lord kindled against his people c. 13. Blasphemie against God either in common swearing or in more fearfull perjury See Jer. 23.10 Because of swearing the land mourneth the pleasant places of the wildernesse are dryed up And for perjury it puts upon God the person of the devill by calling him to be a witnesse of a lye whereof the devill is the father John 8.44 All these we must lay to heart lament and repent for that which is past and for the time to come beware of them if we look to remove and prevent the wrath and fierce anger of the Lord. The second Observation The second thing to be here observed is expressed That though God had been fiercely angry with his people yet afterward he took away his wrath and turned from the fiercenesse of his anger So Jer. 29.10 11. After seventy years be accomplished at Babilon I will visit you and perform my good word toward you c. Ier. 30.17 18. I will restore health unto thee and I will heale thee of thy
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
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
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
Lord bee thou my helper The first Reason The reason hereof is twofold First their partaking of Gods mercy was necessary for the removall of the cause of their misery which ordinarily is sinne that brings death and all evils that before-runners thereof Rom. 5.12 Now there is no way to have sinne removed but through Gods mercy in Christ as David shews Psal 51.1 2 14. The second Reason Secondly mercie and kindnesse in God is properly the moving cause of his saving us both temporally in this world and eternally in the world to come for preservation which is temporall salvation see Psal 6.4 David being sick and weak prayes thus O save me for thy mercies sake and so when he was in danger of his life by enemies he makes the same prayer O save me for thy mercies sake Psal 31.16 Psal 44.3 Their own arm did not save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them This the people say of Gods dealing with their fore-fathers bringing them out of Egypt into Canaan and thereupon being in misery they flye to the same ground of help verse 26. Arise for our help redeem us for thy mercies sake so David as a type of Christ in his passion prayes Help me O Lord my God O save me according to thy mercie And for salvation eternall it is wholly founded on Gods mercy in Christ Tit. 3.5 Not by workes of righteousnesse which we have done but according to his mercy he saved us c. Psal 141.4 Lord bee mercifull unto me heal my soul for I have sinned against thee This serves for instruction for admonition and for comfort The first Use for instruction For instruction two wayes First they that have no good title to Gods mercy can have no good assurance of Gods salvation either temporall or eternall A point very considerable of wicked men that hate instruction as Psal 50.17 and encourage themselves in a wicked course as Deut. 29.19 20. blessing themselves in their hearts saying we shall have pence c. such the Lord will not spare see Prov. 1.25 26. Hereupon Psal 119.155 salvation is farre from the wicked It is true wicked men flatter themselves in their own eyes with this O God is mercifull But who so is wise will consider whose word shall stand Gods or theirs as Jer. 44.28 The second Use for instruction Secondly see here the true Church seeking Gods salvation pleads mercy not merit and so did Paul professe and teach 1 Cor. 4.4 Phil. 3.9 Tit. 3.5 So Psal 115.1 Isa 64.6 The first Use for admonition For admonition two wayes First to all that look for Gods salvation temporall or eternall to make sure they stand rightly entitled to Gods favour and mercy for salvation followes mercy Now Gods mercy is onely had in and thorough faith in Christ Jesus whom God hath set forth to be a propitiation through faith in his bloud c. Rom. 3.25 The second Use for admonition Secondly in the use of lawfull meanes for preservation to renew our title to Gods mercy The want hereof hinders many times the fruition of Gods blessing as in Asa 2 Chron. 16.12 In his disease he sought not to the Lord but to the Physitians and so died But the practise of it by Hezekiah procured the reversing of the sentence of death Isaiah 38.2 c. The Use for comfort For comfort to those that are truly entitled to mercy and yet lye under affliction they may assure themselves of a better deliverance as Heb. 11.35 Gods mercy shall be magnified in them whether by life or death Phil. 1.20 If deliverance be good they shall have it if they want deliverance their affliction shall be sanctified unto them The fourth Observation The second thing to be noted in this last petition is what kind of salvation or deliverance the people of God do desire when they are in misery namely that which comes from God Gods people in misery desire the deliverance which is of Gods sending Psal 60.11 Give us help from trouble for vain is the help of man Psal 20.7 Some trust in charets and some in horses but we will remember the name of the Lord our God verse 9. Save Lord Psal 106.47 Save us O Lord our God The first Reason First they know that salvation belongs unto him Psalm 3.8 He is the God of salvation Psal 68.20 with him is plenteous redemption Psal 130.7 The second Reason Secondly they know that without him the strongest helps do faile as Job 9.13 If God will not withdraw his anger the proud helpers do stoop under him and Isaiah 30.1 c. Woe to the rebellious children c. They were all ashamed of a people that could not profit them nor be an help c. The third Reason Thirdly they know that deliverance is easie unto him when distresse and danger is most grievous Jer. 32.27 there is nothing too hard for him He can save with many or with few 1 Sam. 14.6 with weak meanes Judges 7.20 without means Isaiah 63.5 by his bare command Psal 44.4 as Mat. 8.3 I will be thou clean Yea by destroying meanes as Israel thorough the red sea Exod. 14.26 c. and the three servants of God in the fire Dan. 3.25 27. The fourth Reason Fourthly they know that God stands bound by promise in the covenant which he makes with his people to deliver them out of misery and distresse when they humble themselves and pray See Psal 50.5 15. 2 Chron. 7.14 This serves to discover their impiety which use unlawfull means to help themselves from under miseries and afflictions as the help and direction of witches and wizards like to Saul 1 Sam. 28.7 and to Ahaziah 2 Kings 1 2 3. forbidden Lev. 20.6 Isaiah 8.19 Also theft oppression bribery perjury lying c. This is not the practise of Gods people help and deliverance by such means as these is not of God but of the devill and such persons should think of Christs speech to the Jewes John 8.44 You are of your father the devill for the lusts of your father you will do The Use for admonition Secondly to admonish us in all miseries to imitate Gods people in seeking only that help and deliverance which comes from God Consider herein the practise of the godly that would not receive deliverance by unlawfull means Heb. 11.35 alluding to 2 Machab. 6.23 30. Verse 8. I will heare what God the Lord will speak for he will speak peace to his people and to his Saints but let them not turn again to folly The meaning of the words IN this verse and those which follow to the end of the Psalme is contained the third and last part thereof shewing the Churches godly behaviour after she had made her complaint and prayer in promising to wait upon God for a gracious answer whereof she layes down sufficient
difference between those that fear him and those that fear him not Eccles 8.12 13. As he did between the Egyptians and the Israelites Exod. 8.22 23. The first Use for admonition For admonition it serves two wayes First to search and try whether we be such as truly fear God that so we may know Gods salvation belongs unto us The infallible marks hereof are three First a constant care and endeavour to shun all sinne Prov. 3. 〈◊〉 Fear the Lord and depart from evill Prov. 8.13 The fear of the Lord is to hate evill Prov. 14.27 The fear of the Lord is a fountain of life to depart from the snares of death This is plain by the contrary Gen. 20.12 where the fear of God is wanting there is no conscience of sin Psal 36.1 Secondly true delight in Gods commandements testified by obedience thereto Psa 112.1 Thirdly to be plentifull in all well-doing according to our places Job 1.1 8. Prov. 14.2 The second Use for admonition Secondly every one that wants the fear of God and desires his salvation must labour to get it for though it be a fruit of the spirit Isaiah 11.2 yet there is meanes to be used for the obtaining of it which is required at our hands and that is consideration and prayer The consideration is two-fold First and principally of God himself Secondly of our selves Our consideration of God respecteth his properties and his works His speciall properties to be considered for this and are sixe First his infinite greatnesse which doth evince his presence See Psal 145.3 Great is the Lord c. 1 Kings 8.27 Jer. 23.24 Now Gods presence is fearfull Gen. 28.16 17. Secondly his infinite wisedome whereby he knoweth all things even the most hidden thoughts Psal 147.5 His understanding is infinite and Psal 139.2 3. Thou understandest my thoughts a farre off c. Hebr. 4.13 All things are naked and opened unto the eyes of him with whom we have to do Thirdly his infinite puritie and holinesse which cannot admit fellowship with the least sinne 1 John 1.5 God is light and in him is no darknesse at all And 2 Cor. 6.14 What communion hath light with darknesse Fourthly his power and justice both which make him a consuming fire against sinne Heb. 12.28 29. with Mat. 10.28 Fiftly his mercie in pardon and forgivenesse Psal 130.4 There is forgivenesse with thee that thou maist be feared Whereon Noah being moved with fear prepared an Ark c. Heb. 11.7 Sixtly his works of power and wisdome and justice as Psal 89.7 God is greatly to be feared in the assembly of the Saints c. Psal 139.13 14. specially the day of judgment Eccles 12.13 14. Fear God for God will bring every work into judgement Acts 24.25 As he reasoned of righteousnesse temperance and judgement to come Felix trembled Our consideration of our selves is of our own frailtie and vanitie being but dust and ashes Gen. 18.27 For all flesh is grasse and all the goodlinesse thereof as the flower of of the field Is 40.6 And every man at his best estate is altogether vanity Psal 39.5 With consideration we must joyn prayer for that sanctifies all Gods ordinances 1 Tim. 4 5. 1 Cor. 3.6 and obtaineth the spirit Luke 11.13 which worketh Gods fear Isa 11.2 The Use for comfort For comfort it makes greatly to those that serve God truly for when they are in any distresse or miserie they must think upon the priviledge of this grace and that will minister comfort unto them to know that Gods salvation is neer unto them That glory may dwell in our land The end for which God sends his salvation to his people that do feare him namely that glory may dwell in their land By glory he meaneth an happie and honourable estate both of Church and Commonwealth in freedome from evils and fruition of blessings both spirituall and corporall By dwelling in their land is noted the long continuance of the same blessings amongst them The second Observation Here then note That God would have the very land of his people that truly fear him to abide and continue in a glorious estate Gods salvation doth therefore come unto them that they may be renowned for glorious estate in abundance of blessings continued among them Deut. 5.29 Oh that there were such an heart in my people that they would fear me alwayes that it might go well with them and with their children for ever Psal 81.13 c. Oh that my people had hearkened unto me Israel had walked in my wayes c. The like is Isa 48.18 and Psal 72.7 The fifth Reason The reasons hereof are two First such as fear God are his by covenant Mal. 3.17 They shall be mine saith the Lord even his sonnes and daughters 2 Cor. 6.16 Now a naturall father desires the honour and advancement of his naturall children much more then will God do it Luk. 11.13 The second Reason Secondly God taketh pleasure in those that fear him Psal 147.11 He loveth their prosperitie and delighteth to make them glorious and renowned above others as Psal 35.27 and Ps 149.4 He will beautifie the meek with saluation Psal 44.1 2 3. Because thou hadst a favour unto them Ps 84.11 He is a sun and a shield he gives grace and glory Qu. How comes it to passe that Gods people fearing God are yet sometimes in great contempt and reproach as Psal 44.10 c. 1 Cor. 4.9 c. Answ This may be either for triall of grace as in Job or for correction for sinnes committed by them or by the wicked that live among them as Psal 44.10 11. or else to give way to the wicked in spite to them to fulfill their sinnes for speedier judgement as 1 Thes 2.16 For these reasons the outward glory of Gods children may be eclipsed but yet even then are they glorious with God through grace as Isa 49.5 and one day shall it be made manifest as is promised Isa 61.3 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes again the great benefit of true pietie as is noted before on Vers 7. Gods salvation shall make them glorious that truly fear God Take a view of the heads and branches of their renown whereof the first and chiefest is the fruition of the true God himself in Christ who is the great glory of those that truly fear him He is the glory of their strength Psal 89.17 the glory of his people Luke 2.32 He is the King of glory even coming into their hearts and dwelling in them and with them Psal 24.7 c. compared with John 14.23 Thou O Lord art a shield for me my glory and the lifter up of mine head Psal 3.3 The second branch of their renown and glory that truly fear God is the fruition of Gods saving ordinances of true religion and holy worship vouchsafed to those that fear God as a
advanced from a Shepheards crook to a Scepter Psal 78.70 71. and raised him on high 2 Sam. 23.1 and gave him great substance as 1 Chron 29.3 4. But more apparantly to Salomon while he continued upright with God see 1 Chron. 29.25 and 2 Chron. 1.12 14 15. And to Jehoshaphat who walked in the wayes of David God gave riches and honour in abundance And the right hereof still continueth to all the godly All are yours 1 Gor. 3.21 22. If at any time it be otherwise with Gods people it is either for correction of sinne as Jer. 5.25 or for triall of grace as in Job The second Use for instruction Secondly see here the errour of many worldlings who do not once think that the yearly encrease of fruit from the earth and from trees doth depend upon the speciall will and providence of God appointing the same every year but either like meer naturallists ascribe it to that vertue and power which God gave them by creation or more prophanely attribute it to the aspects and influences of starres and planets It is true God gave vertue and power in the beginning to the earth and to fruitfull trees to bring forth fruit according to their kind Gen. 1.11 12. And the sunne moon and starres by heat and light do work upon the earth and trees that grow thereon but not so as that some of them by a more favourable aspect should cause plenty and others by a malignant aspect should cause scarcity No no mens behaviour in sinne or in obedience do work more powerfully for scarcitie and plenty then any stars as is plain Deut. 28. For admonition it makes two wayes The first Use for admonition First that they who look for plentifull encrease from the earth and trees in the place where they live do break off the course of sinne which brings scarcitie Psal 107.34 Jer. 5.25 and labour to become truly godly in receiving believing and obeying the Word of God which doth give title to the blessing of plenty as Levit. 26.2 3 4. 1 Tim. 4.8 The second Use for admonition Secondly that we who live in Gods Church where the word of salvation is made known beware of being barren in grace lest the earth and trees that grow thereon rise up in judgement against us for they by Christs coming in the gospel received by faith become more fruitfull unto men Psal 67.5 6. How then shall we escape if we continue barren of grace in heart and obedience in life towards God Consider Christs cursing the barren fig-tree Mat. 21.19 and his command to cut that down which kept the ground barren Luke 13.6 7. also the fearfull state of those that be barren ground to the Lord Heb. 6.7 8. adde also Matth. 11.21 23. If any ask how we may be fruitfull to God for his salvation in Christ I answer by labouring to adde grace unto grace as 2 Pet. 1.5 7 9. And amongst other fruits of godlinesse beseeming the gospel look to these two First the maintenance of Gods worship and service which hath the promise of plenty Prov. 3.9 10. Hag. 2.17 18 19. compared with Hag. 1.9 11. Mal. 3.10 Secondly the charitable relieving of the poor Deut. 15.10 11. Prov. 11.24 25. Heb. 6.10 2 Cor. 9 6 10. The Use for comfort For comfort this makes greatly to all those that conscionably receive and obey the word of salvation the holy gospel undoubtedly the outward blessings of Gods providence shall be ministred unto them so farre as it is good for them See Psal 23.1 2 5 6. Psal 34.10 37.3 And when there shall be any defect or want for temporall things God will make supply unto them by the comforts of his favour in Christ and grace of his spirit see Jam. 1.9 and 2.5 Whereupon with Paul they are taught both to be full and to be hungry both to abounc and to suffer need c. Phil. 4.13 Vers 13. Righteousnesse shall go before him and he shall set her steps in the way The meaning of the words IN these words he doth the third time give instance in a speciall vertue accompanying Gods salvation in Christ namely justice or righteousnesse which Vers 10. he said kissed with peace First in Christ who is the true Melchisedech and King of Salem Heb. 7.2 that is King of righteousnesse and of peace then in all those that are his redeemed and saved Rom. 5.1 Secondly lest men should mistake in a grace and vertue of that necessitie and worth Vers 11. he shews whence it shews it self namely from heaven and so it is not a meer humane civill righteousnes but the righteousnes of God in Christ as Rom. 10.3 4. Phil. 3.9 with the fruit thereof inherent righteousnesse renewed by the spirit Thirdly that men might better know the excellency of Gods salvation in Christ and discern where it comes here he shews that this vertue shall shew it self in Christs kingdome going before him and ever accompanying him where he brings salvation Righteousnesse shall go before him that is the publishing of justice and righteousnesse shall go before Christ when he brings salvation He shall set her steps in the way that is Christ shall set the steps of righteousnesse in the way that he goes with salvation which seems to import both evidence and setled continuance of the practise of vertue in the kingdom of Christ where Gods salvation comes The first Observation Here then mark these two points First by collection from this verse compared with the former that Christ Jesus who brings salvation to his Church is Jehovah that is true and very God for he before whose face righteousnesse walketh is he that bringeth salvation that this verse saith compared with the 9 and he is Jehovah vers 12. for to no other can the affixe here used be referred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jer. 23.6 and 33.16 in the title there given to Christ it is most plain The Lord our righteousnesse and 1 John 5.20 Is 9.6 Rom. 9.6 Christ is over all God blessed for ever The Reason And needs he must be so because he was to justifie to sanctifie and so to save else none could be saved as 1 Cor. 6.9 Rev. 21.27 Now no creature could doe these things Rom. 8.3.33 therefore Is 43.11 I the Lord and beside me no Saviour This serves for instruction admonition and comfort The first Use for instruction For instruction First against the Arrians that denyed Christ to be God But Jehovah is God Now Christ is Jehovah The second Use for instruction Secondly it shewes us the depth of mans misery that by no created power could be delivered Acts 4.12 Is 63.5 The resemblance of a captive unransomable but by the bondage of the Kings only sonne doth plainly illustrate our naturall misery For admonition two wayes First to the wicked that they take heed of such a course of life The first Use for admonition whereby they stand
in opposition and enmitie against Christ for Christ is God and so it is a fearfull thing to fall into his hand Heb. 10.31 Who hath hardened himself against God and hath prospered Job 9.4 Now it is true that all sinne seperates Is 59.2 and therefore they must break off the course of every sinne and in particular in a more speciall manner both repent of for the time past and for the time to come beware of these foure sinnes First ignorance of God in Christ for in the knowledge of him stands eternall life John 15.3 and therefore not to know him must needs be dangerous not only shamefull 1 Cor. 15.34 but damnable 2 Thess 1.7 8. Secondly hardnesse of heart to be obstinate in sinne as Deut. 29.19 20. see Mark 3.5 He looked round about upon them with anger being grieved for the hardnesse of their hearts Such have not Gods spirit which takes away the stony heart Ezek. 36.26 and so are none of his Rom. 8.9 Thirdly persecuting Gods holy Religion or the professours of it Acts 9.4 5. 1 Thess 2.15 16. Fourthly Idolatry that stirres up jealousie in the Lord against men 1 Cor. 10.22 What husband can endure the adultery of his Wife See Prov. 6.34 35. Jealousie is the rage of a man c. what then is the Lords jealousie which he professeth is kindled by idolatry Exod. 20.5 The second Use for admonition Secondly to those that professe the faith and lay claim to redemption salvation by Christ Jesus they must endeavour themselves to walk worthy of the Lord unto all pleasing Col. 1.10 And for this end they must first labour to partake of the main benefits of Christs incarnation which are redemption adoption justification and sanctification in this life Now our redemption is shewed by leaving sinne 1 Pet. 1.18 for we are redeemed from our vain conversation And here consider and eschew the ordinary abuse of the time set apart to celebrate the memory of our Saviours nativity how unworthy it is of the Lords coming nay clean contrary see 1 John 3.8 and 1 Pet. 4.3 Our adoption comes hence Gal. 4.5 Now such as God takes to be his sonnes should live in obedience unto him 1 Pet. 1.14 c. 2 Cor. 7.1 2. Our justification is by faith which purifies the heart Acts 15.9 and brings peace with God Rom. 5.1 Our Sanctification is by the spirit which reneweth the soule into the graces of Gods image Gal. 5.22 The first Use for comfort For comfort First against temptation for Gods work is perfect Deut. 32.4 and in him we are compleat Col. 1.10 and therefore neither need to despaire through guilt of sinne nor want of righteousnesse The second Use for comfort Secondly against persecution Consider 2 Tim. 2.12 if we suffer we shall also raigne with him Acts 18.9 10. Be not afraid but speak and hold not thy peace for I am with thee and no man shall set on thee to hurt thee And doe as they did Dan. 3.16 17. say we are not carefull to answer thee in this matter Our God whom we serve is able to deliver us and he will deliver us Remember Rom. 8.18 The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glorie The second observation The second thing here to be considered is purposely intended That righteousnesse doth ever accompany Christ Jesus where he brings salvation it goes before him and he sets her steps in the way that he walks Is 9.7 He sits upon the throne of David to order it and to establish it with judgement and with justice for ever Is 11.4 5. with righteousnesse shall he judge the poore Righteousnesse shall be the girdle of his loynes Heb. 1.8 A Scepter of righteousnesse is his Scepter Psal 96.10 13. He shall judge the world righteously with righteousnesse therefore he tells John the Baptist let it be so now for so it becometh us to fulfill all righteousnesse Mat. 3.15 that is to do every thing required of us by God The first Reason The reason hereof is twofold First because Christ is Jehovah true and very God and so must needs be ever attended with righteousnesse which is an essentiall and insepearable property of the true God Psal 145.17 The Lord is righteous in all his wayes Rom. 3.4 5. Is God unrighteous God forbid The second Reason Secondly Christ as mediatour God man is called of God the father in righteousnesse Is 42.6 and he is faithfull unto him that called him Heb. 3.2 being even in his manhood filled with the gifts and graces of the spirit above measure Is 42.1 John 3.34 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that the ordinances of Religion which are instituted by Christ in his Church and the observance thereof required both of Ministers and people be all most just and righteous When Moses the servant of the Lord had delivered to the Jewes lawes and ordinances from the Lord he commends them all for righteous and thereupon presseth the people to conscionable obedience saying What nation is there so great that hath statutes and judgements so righteous as all this law which I set before thee this day Only take heed to thy selfe and keep thy soule diligently lest thou forget c. Deut. 4.8 9. Why then may we not say the same of the ordinances of Christ who is faithfull as Moses in all the house of God and herein above Moses a servant that he is a sonne over his own house Heb. 3.2 3 6. Now Christs ordinances for salvation are the ministery of the word the administration of the Sacraments and prayer with Church discipline See Mat. 28.18 19 20. All power is given unto me in heaven and in earth therefore go and teach all nations baptizing them in the name of the Father the Sonne and the Holy Ghost there he enjoyneth the preaching of the word and baptisme The Lords Supper or holy Communion he had instituted a little before his passion Mat. 26.26 c. And the exercise of publike prayers to sanctifie Gods ordinances in obtaining blessings and removing judgements and praising God he appointed himself Mat. 18.19 20. John 16.23 24. Mat. 7.7 and by his Apostles 1 Tim. 2.1.2 I will that prayers and supplications c. be made for all men For discipline see Mat. 18.15 c. And for the right and reverend use of these he gave gifts unto men by his spirit some to be Prophets some Apostles for the planting of the Church others to be Pastours and Teachers for the going on of that building the foundation whereof is Jesus Christ See Eph 4.8 9 11 12. 1 Cor. 12.28 These are Christs ordinances and the observance hereof both by Ministers and people is plainly
books Those rubs being now removed and his Expositions of foure select Psalmes readie to be offered to the publike view I am bold to present this unto you and under your name to commend it to the use of all those children of the Church who enjoying the comforts are willing to maintain the credit of those great priviledges that are granted to it and would be as loth to forfeit as they are to forgoe their Charter Amongst whom your Ladiships sincere affection and zeale to religion entitles you to so high an esteem that they unto whom you are best knowne will soonest conceive that it is not resolution onely but reason also which moveth me to bind your name as a frontlet on the forehead of this book and to underwrite my selfe Your Ladiships most humble servant CHRISTOPHER HARVEY AN EXPOSITION Of the 87 Psalme Psalme 87. A Psalme or song for the sons of Korah Verse 1. His foundation is in the holy Mountaines c. IN this Psalme the holy Ghost doth plainly set out sundry Priviledges and prerogatives of Gods Church The scope and generall division of the whole Psalm wherein she hath surpassing advancement above all other places states and conditions of the people in the world beside Whether it were penned after the return of the people from the captivity of Babilon for their encouragement being but very few and for their comfort being under great contempt from enemies round about them as some godly and learned interpreters do think is not set down and so not certain Yet sure it is this Psalme was penned for the comfort and encouragement of the godly in such times as the Church is in danger misery and calamity by the consideration of her founder which is the Lord Jehovah verse 1. of his speciall affection towards her werse 2. of the glorious things which are spoken of her verse3 as great encrease and enlargement by the calling and conversion of forrain nations verse 4. great honour by the regeneration or effectuall calling of many in her and great safety by the Lords own establishment of her verse 5. and great renown by inrowling her true members in his book verse 6. Lastly joy and comfort unspeakable by the cheerfull service of God and the well-springs or fountains of saving graces in her The Title of the Psalm explained verse 7. Before this Psalme is this title A Psalme or song for the sonnes of Korah Which Title shewes two things the use of it in Gods service and the parties by whom it should be used For the use it is a Psalme or Song or a Psalme and Song that is an holy hymne which was both to be played on their musicall instruments and to be sung with voice together And here the musicall instruments were to lead the voyce as Psalme 67.1 and 68.1 Sometime the voyce was to lead the instruments as Psalme 48.1 A Song or Psalme Hereon we need not long insist because this kind of singing was peculiar to the Tabernacle and Temple and so ended in Christ as Heb. 7.11 with 19. as Colos 2.17 Yet thus much it sheweth 1. Observation That God required joy and gladnesse in his service therefore would he have instruments of joy used in his service which David prepared 1 Chron 23.5 and 1 Chron. 25.1 And he bids all his people to rejoyce in their feasts Deut. 16.11.14 which feasts did represent the lives of Christians And in Evangelicall worship he requires making melody to the Gord in their hearts Ephes 5.19 The reason is great for in Gods service we have society with God The Reason which is a just cause of exceeding joy Herein God vouchsafeth us evidence of his speciall favour and if we shall take no delight therein it argues fearfell contempt which God cannot endurt without revenge as Deut. 27.47 48. Because thou servâ—â—st not the Lord thy God with joyfulnesse and with gladnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies which the Lord shall send against thee in hunger and in thirst and in nakednesse and in want of all things and he shall put a yoak of iron upon thy neck untill he have destroyed thee Whereto adde Amos 8.5.11 The Vse This should move us to stirre up in our hearts and to expresse in our behaviours this spirituall joy in Gods service To this end we have need of the spirit to sanctifie us which will make us to rejoyce in Gods Word as one that findeth a great spoyle Psal 119.162 And conceiving it to be the food of our soules let us labour to hunger and thirst after it and then with Job shall we esteem it above our appointed food Job 23.12 And when we know God to be our God and the fountain of blessing to us we shall come before him with gladnesse in prayer Psal 100.2 and our mouth shall praise him with joyfull lips Psalme 63.5 The second thing to be noted in the dedication is the parties by whom it is to be used The sonnes of Korah These sonnes of Korah were the posterity of that rebellious Levite who with Dathan and Abiram rebelled against Moses and Aaron Numb 16. which Korah was consumed with fire verse 35. compared with 17. Howbeit there were of his sonnes that dyed not Numb 26.11 departing as it seemeth from their fathers Tent as all were commanded Numb 16.24.29 And of these is numbred a family of the Korathites Numb 26.58 of whom came Samuel the Prophet and Heman his Nephew 1 Chron. 6.33 a great singer 1 Chron. 25.4 5. Here then we may observe 2. Observation that the sonnes that is the posterity of wicked and rebellious Korah have an honourable place in Gods sacred and solemne service for to them sundry of Davids Psalmes are commended as Psal 42.44 45 46. c. which is no small honour The Reason No doubt David saw them being by place and birth Levites to be faithfull and diligent in their place and thus renownes them to all posterity that he composeth speciall Psalmes for their ministry in the solemn service of God Vse 1 Here see the verifying of Gods word for the comfort of all godly children that the sonne shall not bear the iniquity of the father Ezek. 18.14 17 20. if he see his fathers sinnes and turn from them But 1. Objection the Lord is a jealous God visiting the iniquities of the Fathers upon the children Exod. 20.5 That is Answer enquiring for the sinne of the Fathers among the children and if he find it there then payes he them home Achans sonnes and daughters are stoned and burnt for their fathers sacriledge 2. Objection Josh 7.24 25. and Dathans and Abirams little children are swallowed up Numbers 16.27 For ought we know they might be of years of discretion Answer and privie to their fathers stealth When little ones dye in the punishment of their fathers sin God layes not the punishment of the fathers sinne upon
covenant is a most holy God for the very place of his spirituall abode and of his holy solemn service is an holy place Psal 99.9 Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Josh 24.19 Ye cannot serve the Lord for he is an holy God Reason 2 Secondly to prefigure and shew forth in plain type the inseparable property of Gods true Church namely that it is holy and sanctified As the holy Temple was built upon the holy hill Moriah so is Gods Church built upon Christ Jesus all holy Christ Iesus as the foundation and fountain that holy thing Luke 1.35 the holy one of God Mark 1.24 Christians thorough his redemption and the sanctification of the spirit holy ones Eph. 5.25.26 27. Christ loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the word That hee might present it to himself a glorious Church not having spot or blemish Hence is that of the Apostle 1 Cor. 3.16 17. Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are And 2 Cor. 6.16 17. What agreement hath the Temple of God with Idols for ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch not the uncleane thing and I will receive you And 1 Pet. 2.5 9. Ye also as lively stones are built up a spirituall house an holy Priesthood a chosen generation a royall Priesthood an holy nation a peculiar people This serves for instruction admonition and comfort The use for instruction For instruction It plainly discovers the fearfull estate of all prophane and wicked persons as idolaters swearers Sabbath-breakers drunkards adulterers and the like For though they have beene baptized and do come to the Lords service yea to his holy table yet certainly they are no true and lively members of the Church but like Cham in Noah's ark Gen. 9.18.25 an accursed person in a godly family like chaffe among the corn on the barn-floore Mat. 3.12 like tares among the wheat in the field Mat. 13.38 like drosse among the good fish in the net Mat. 13.47 48.49 like Simon Magus though baptized yet in the gall of bitternesse and bond of iniquity Acts 8.13.23 For every true member of the Church must needs have fellowship with Christ Iesus the true foundation being built upon him But shall the throne of iniquity have fellowship with thee Psal 94.20 What fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Belial or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6.14 15 16. If we say that we have fellowship with him and walk in darknesse we lye and do not the truth 1 Iohn 1.6 The use for admonition For admonition a most effectuall motive unto holinesse as well to get it into our hearts as also to expresse the truth of it in our lives This duty is commanded Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord. And 2 Cor. 7.1 Having therefore these promises let us clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God Now though the worker of this holinesse be God alone by his spirit for who can bring a clean thing out of an unclean Job 14.4 Yet ordinarily he doth it in means wherein God requireth that naturall men should exercise themselves For want hereof he complaineth of the Jewes that therein he would have gathered them as an hen doth her chicken under her wings but they would not Matthew 23.37 They would not come to him that they might have life John 5.40 Therefore he saith The Queen of the South shall rise up in judgement against this generation and shall condemn it for shee came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Mat. 12.42 Gods meanes for holinesse Gods means for holinesse enjoyned to man is twofold the word and prayer The word is the feed even the immortall seed of our new birth wherein corruption is abolished and grace renewed 1 Pet. 1.23 John 17.17 And prayer obtains the spirit Luke 11.13 which is the author of holinesse in the hearts of Gods children 1 Pet. 1.22 whereupon David prayes to be washed thoroughly to bee purged and washed to have a clean heart created and a right spirit renewed in him Psal 51.2 7 8 and how they must be used Yet every kind of exercise in these ordinances doth not intitle unto holinesse but such as is joyned with reformation of life Prov. 1.23 with true earnest desire after holinesse Is 51.1 with conscionable endeavour of obedience to that we know Acts 5.32 In all which we must wait upon the Lord for that we do desire and not limit him either for time or measure as Coloss 4.2 Continue in prayer and watch in the same with thankesgiving And then if we wait patiently God will hear as Psal 40.1 I waited patiently for the Lord and he inclined unto me and heard my cry Now holinesse must be expressed The carefull expressing of holinesse in life must be in all manner of conversation As he which hath called you his holy so be ye holy in all manner of conversation 1. Pet. 1.15 seeing then all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse 2 Pet. 3.11 that is as well in the duties of our civill callings as in the exercises of Religion else we have shew of godlinesse but deny the power of it 2 Tim. 3.5 The use for comfort For comfort this makes greatly to all that be truly godly living in the Church for they are living stones surely built upon Christ Iesus the tryed foundation they are pillars in the house of the Lord and shall go no more out Rev. 3.13 Now the truth of our piety and holinesse must be expressed according to Christs direction Luke 6.47 48. to come and hear and doe so shall our building stand against all assaults and blasts of temptations from the world the flesh and the dewill Verse 2. The Lord loveth the gates of Zion more then all the dwellings of Jacob. A Second evidence of the Churches happinesse in being the chief object of Gods speciall love The meaning of the words having a greater part and portion therein then any other state or condition of men in the world beside Which indeed was the true
and 5.1 c. Philip. 3.20 21. The ground and reason of this course of Gods dealing in mentioning glorious things to belong to his Church is three-fold The first reason First to allure and draw naturall men to joyn themselves unto the Church that their part may be in the fruition of these glorious things as Moses allured Jethro called also Hebab to go with them into the land of Canaan Numb 10.12,32 Come thou with us and we will do thee good for the Lord hath spoken good concerning Israel And it shall be if thou go with us yea it shall be that what goodnesse the Lord shall do unto us the same will we do unto thee The second Reason Secondly to encourage the true members of the Church unto growth and perseverance in grace and obedience for in these glorious things promised we may see the reward of religion even the comforts of grace here and crown of glory hereafter as Moses on Pisgah saw all the land of Canaan Deut. 34.1 c. Herewith the Patriarchs were allured to follow the Lord and Moses to leave the honour of Pharoah 's court Heb. 11.13 24 25 26. This hastened St. Paul to his holy endeavour for perfection in grace Phil. 3.13 14. This one thing I do forgetting those things which are behind and reaching forth unto those things which are before I presse toward the mark for the price of the high calling of God in Christ Jesus The third Reason Thirdly to comfort the godly under afflictions which follow the sincere profession of the faith and are as sharp and dangerous storms to passengers by sea But in these glorious things promised we may cast anchor safely and behold the quiet harbour of rest and safety In the multitude of my thoughts within me thy comforts delight my soul Psal 94.19 Remember the word unto thy servant upon which thou hast caused me to hope This is my comfort in mine affliction for thy word hath quickened me Psal 119 49 50. See also Rom. 8.18 with 2 Cor. 4.14 16. and 1 Pet. 1 5 6. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that the happinesse of Gods Church and children must not be measured by their outward state in this world which many times is not onely very mean but miserable as the Apostle shewes 1 Cor. 15.19 If in this life onely we have hope in Christ Jesus we are of all men most miserable Their happinesse therefore must be measured by their present title to Gods favour in Christ through the covenant of grace whereby they have the Lord for their God which is true happines Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God is the Lord. And by their certain title to future glory wherein they greatly rejoyce though for a season they be in heavinesse 1 Peter 1.6 The second Use for instruction Secondly see here what a profitable and comfortable thing it is to be much conversant in Scripture which is the Great Charter of Gods Church shewing all the glorious things whereto she hath right and interest in Christ Jesus And indeed they are very great for if God spared not his own sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 He is made unto us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 Those Gentlemen that fall Wards in their minority take great delight to reade or hear of their deeds and evidences which shew what Lordships what demaines and royalties do belong unto them Why should not we so delight in Gods word The godly have so done Job 23.12 I have esteemed the words of of his mouth more then my necessary food Thy words were found and I did eat them and thy word was unto me the joy and rejoycing of mine heart Jer. 15 16. How sweet are thy words unto my taste yea sweeter then honey to my mouth Psal 119.103 I rejoyce at thy word as one that findeth great spoil Psal 119.162 The first use for admonition For admonition two wayes First that living in the Church we make sure we have good right and title to these glorious things that are spoken of her It is true these days of grace under the Gospel have accomplishment of them in good measure as 2 Cor. 6.2 Behold now is the accepted time behold now is the day of salvation But yet our personall right must be measured by the truth of our Faith for these precious promises do belong to them that have obtained like precious faith 2 Pet. 1.1 4. We must therefore prove our selves whether we be in the faith 2 Cor. 13.5 which is best known by the work of the word 2 Thess 2.13 in the sanctification of the heart Acts 15.9 and reformation of the life Acts 19.18 19. The second use for admonition Secondly that we walk worthy of the Lord and of his glorious promises in the profession of our faith The way is shewed upon this ground 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God And Coloss 1.10 c. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and encreasing in the knowledge of God c. The use for comfort For comfort this makes greatly to every true member of the Church in any misery They must call to remembrance these precious promises of future glory and so though the outward man perish yet the inward man will be renewed daily 2 Cor. 4.14 19. Thus have the godly comforted themselves in all times Rejoyce not against me O mine enemy when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 As the sufferings of Christ abound in us so our consolations also abound by Christ 2 Cor. 1.5 For if we suffer we shall also raign with him 2 Tim. 2.12 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory 2 Cor. 4.17 Hence it is said that Christ himself for the joy that was set before him endured the crosse despising the shame Hebr. 12.2 So saith St. Peter Rejoyce in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad also with exceeding joy 1 Pet. 4.13 Verse 4. I will make mention of Rahab and Babylon to them that know me Behold Philistin and Tyre with Ethiopia this man was born there The meaning of the words HEre he comes to confirm the truth of that he had said in the former Verse touching the glorious things spoken of the Church by particular instance in the calling and conversion of many forraign nations even of such as formerly
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.
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
house 27.29 Gods publike dwelling places are the holy assemblies of ministers and people in holy worship 84.13 E. Egyptian BY Egyptian bondage was figured the servitude of sin to which there must be no returning back 85.68 Enemies Gods dâ—â—rest children 〈◊〉 be in the hand of their enemies 27.114 Wicked men are the greatest enemies to the welfare of any estate Church Commonwealth or family 85.39 By what sinnes in a speciall manner men stand in enmity a ainst Christ 85.97 98. Gods power is such that he cannot onely confound but even convert the greatest enemies of his Church 87.112 Enquire What benefits come by enquiring of God 27.36 The Church of the new Testament is not inferiour to the Church of the Jewes but preferred before it for meanes to enquire of God 27.37,38 Example It is a dangerous thing to neglect good example 27.53 Experience Experience of Gods â—elp in former evils is a ground of prayer for present favour in renewed troubles 27.79 Extremitie Mans extremity is Gods oportunity 27.78 F. Faith FAith is profitable for all things 27.132 True faith is never severed from true repentance and new obedience 27.133 What faith is 27.141 The difference between acquired and infused faith 87.109 Favour Gods speciall favour must not be measured by outward things 84.26 Gods favour is highly to be esteemed 84.65 How to obtain Gods favour ibidem Fear That the godlies fear comes from the weaknesse of their faith 27.8 Servile fear was not in Adâ—m till hee sinned against God 27. â—â—0 What they must do that desire to be freed from fear and endued with confidence 27.21 Guilt of sinne brings fearfulnesse 27.141 Salvation is far from them that want the fear of God 85.71 The marks of them that truly fear God ibidem How to get the fear of God 85.71 72. Fervency Fervency makes much to the efficacie of desires 84.24 Folly Sinne is folly and why 85.66 Foundation When we are squared and fitted as living stones to lye upon Christ as our foundation 87.81 Fountain God is a fountain of blessings to his Church and why 87.132 Friends The truest friends to the peace and prosperity of any place as Kingdome Town or family are such as fear God 85.75 Fruitfull How we may be fruitfull to God for his salvation in Christ 85.95 G. Gifts GOod gifts from God both temporall and spiritual accompany his salvation in Christ and why 85.89 90. Glory Wherein the great glory of Gods people doth consist 85.74 What things move God to take away glory from a land 85.75 Where true glory dwels 85.77 Godlinesse Great gain in true godlinesse 27.85 Goodnesse They that have received good things from God must be carefull to continue in Gods goodnesse 85.92 Grace Grace in the heart will discover it selfe in the words of the mouth and the actions of the life 84.23 Grace absolutely necessary to the welfare of the soule 84.48 Saving grace to the soule is a supernaturall gift of God not in the power of man himself to get ibidem Mans being in the state of grace may be truly and certainly known 87.108 126. Guilt How the child of God under the guilt of sinne differeth from the unregenerate 27.90 H. Hearing TO make them able and willing to bear the crosse is a gracious hearing to the prayer of the afflicted 27.56 Heart God hath speciall regard unto the heart above all the parts of man 27.67 There is sweet intercourse betweene the Lord and an upright heart 27.69 Helper How we may have the true God for our helper 27.78 Hid. The fignes of Gods favour may be hid sometimes from Gods dearest servants 27.81 Gods hiding his face is a sign of his anger 84.63 Holinesse Gods mean for holinesse and how they must be used 87.84 How holinesse must be expressed ibidem Hope Hope of audience is that which openeth the mouth of invocation 84.21 I Jacob. VVHy God is called the God of Jacob. 84.58 59. Idolatrie Idolatry and impiety deprive a people of this prerogative to have the true God to be the God of their salvation 85.26 Immutable The true God is immutable not only in his essence but also in his love towards his elect 27.79 Importunity God is delighted with his servants importunities 84.23 Incarnation What the main benefits of Christs incarnation are 85.98 Iniquity Gods own people that are his by covenant have their iniquities 85.13 Instrument It pleaseth God sometimes to ascribe the effect to the instrument and why 85.25 Joy Affliction from men hindereth not the fruition of spirituall joy 87.131 Irresistible The gracious work of Gods Holy Spirit is irresistible 87.112 113. Judea Judea called Gods Land and why 85.6 7. Justice What way God makes for the satifying of his justice in forgiving the inquities of his people 85.17 K. Knowledge WHat is required to such a knowledge of God as may entitle us to his society 87.103 L. Lead WHat we must do that we may be such as God will lead 27.101 Light Where God is the light of grace and comfort to the soule he will be the light of joy and gladnesse to the heart 27.4 How it may appear that God is become the light of grace unto our soules 27.5 The light of nature is but darknesse in the wayes of God 27.94 Lock To look upon the miseries of others is a meanes to move compassion towards them 84.64 M. Magistrates MAgistrates should shew themselves towards the godly as shields 84 61. Malice Malice hatred against the godly shewes wicked men to be the children of the Devill 27.14 Meanes Neglect of the use of the means of grace is and will be the condemnation of many 27.111 112. Meet Where mercy and truth doe meet together 85.88 Members How to know who are true Members of Christ 85.27 Mercy Mercy and kindnesse in God is the moving cause of his saving us both temporally and eternally 85.55 They that have no good title to Gods mercy can have no good assurance of Gods salvation 85.36 What Gods mercy is 85.76 Musick Vocall Musick in the times of legall service did prefigure the joy of the Holy Ghost under the Gospell 87.127 N. Naturall WHerein the child of God differs from naturall men 85.15 Naturall men that cannot pray so well as they should must pray as they can and get others to pray for them 85.32 Nature The wisdome and will of nature is to oppose the means of conversion 85.31 O. Obstinate WHen men grow obstinate in sin God becomes resolute in purishment 85.38 Operative Gods graces and blessings towards his children are operative it them towards their brethren 85.89 Ordinances The Ordinances of Religion instituted by Christ in his Church and the observavance thereof required both of Ministers and people are all most just and righteous 85.100 P. Pardon WHen God hath pardoned sinne he doth not behold it 27.120 Pardon of sinne is the prerogative of Gods people above all others 85.17 Patience How we may be enabled to give evidence of our faith in God by
pâ—tient bearing the tryall which his providence layeth on us 27 10â— 103. Waiting on God is the holy aâ—t or work of patience 29.136 The sure way to Christian patience 27.138 Peace What graces give title to true peace 85.63 The extent of that peace which God promiseth to his people 85.64 Gods peace what it is 85.81 Perfect A perfect heart is discerned by an obedient life 27.15 Perjurie Perjury puts upon God the person of the Devill 85.22 Persecution How to make good use of persecution 27.102 Perseverance The true ground of the perseverance of the godly in the state of grace is not in themselves but in and from the Lord. 27.100 and 87.109 Pietie Piety gives evidence of being in covenant with God 27.85 Place How to judge rightly of difference of place in respect of holinesse 84.12 Plenty Great plenty doth attend true piety 85.93 Praise Praising God is not a thing indifferent but a necessary duty 84.35 Prayer How prayer is prevalent with God against enemies 27.115 116. What is to be done in times of danger besides praying unto God for preservation 27.116 117. What difference there is both in judgement and practice between the godly and the wicked about prayer in affliction 85.53 How we may be enabled to presse upon God by our humble and earnest prayers when he seemeth to oppresse us with his judgements 85.53 54. Neglect of prayer is the brand of an Atheist and liable to a grievous curse 85.101 Popery Popery is a false faith amongst Gods people in comparison of true religioâ— as the worship of the golden calves 85.8 It is the impiety of Popery to set up other Saviours then the true God 85.26 Preaching Preaching of the word is necessary unto mans true happinesse 87.126 Profession Profession without practice is nothing but hypocrisie 27.76 Promise Promises of temporall blessings are to be understood with exception of the crosse 27.8 17 133. Prophanenesse Prophanenesse among the professours of the true religion argueth a dead faith 85.9 Prophane men deceive themselves when they lay claim to be Gods people 85.62 R. Regeneration FAith and Regeneration do accompany each other 87.108 Regeneration is the proper fruit of the spirit of Adoption ibidem What we must do to get and keep the state of regeneration 87.109 110. In the work of regeneration the riches of Gods love and mercy is seen 87.111 True regeneration containes a totall change both in mind heart and life 87.121 Repentance What repentance is 27.141 Repining Repining against Gods correction continued is a fruit of corruption 85.47 Rejoyce Gods people delivered from affliction rejoyce in God and how 85.47 48. Rhetorick The use of Rhetorick is lawfull even in the dispensation of Gods word and some competent knowledge therein necessary for the right interpretation of the same 27.197 Righteous God is righteous even then when his dealing seems most strange to us and how we may bring our hearts to be resolved he is so 85.45 46. Gods righteousnesse what it is 85.81 S. Sacrifice WHat spirituall sacrifices are 84.68 Saints Gods people are his Saints and how they come to be so 85.61 62. Sanctification What sanctification is 27 141. Salvation That God becomes our spirituall and eternall salvation is known three wayes 27.5 What we must do that the God of salvation may become our God 85.26 27. Scripture Scripture is the perfect register of Gods revealed will 27.96 What a profitable and comfortable thing it is to be much conversant in Scripture 87.99 Seperate What things tend to seperate between God and his people 85.8 9. Service The service of God is not an arbitrary matter 27.64 Servant To be Gods servant is a good stepp towards the attainment of Gods favour 27.74 The properties of good servants 27.76 All Gods servants are in ordinary not as retainers 84.33,34 Shield What we must do that we may have God to be our shield 84.62 Sinne. Raigning sinne and saving grace cannot stand together 27.22 Raigning sinne is spiritiuall leprosie 27.29 Sinnes dominion is for the souls damnation 27.108 Sinne is such a thing as God cannot endure no not in his own people 85.19 Soveraignty Soveraignty in God ought to be the ground of inward fear and outward obedience to him 87.119 Springs What spirituall springs and fountaines of blessings are in the true Church and no where else 87.132.133 The Evangelicall Ministery is a spring of blessings in the Church of God and why 87.133 How men may give evidence of their participation of the springs of God in his Church 87.136 Stabilitie Whence the true Church of God in generall and every true member thereof in particular have their stability 84.13 and 87.80 The state of every true member of Gods Church is for Gods speciall favour and life eternall most stable and firme 87.109 124. Strength How God doth strengthen the hearts of his children 27.144 145. What we must do that we may be such as whose beâ—â—â—â— God will strengthen in evill times 27.146 What we must do that we may be strong in the Lord. 84.38 T. Tabernacle A Brief view of the severall parts of Gods Tabernacle considered with the severall ends for which they were ordained 84.10 11. Gods Tabernacle is the wooing place between Christ and his Church 84.14 The Gospell preached is to us Gods Tabernacle 84.50 Teach Who they are whom God will teach 27.96 Temporall Of temporall blessings God many times gives a greater portion to the wicked then to his children 27.129 Terrour Terrour of soule to Gods children is but a temporary bitter preparative unto everlasting glory 87.131 Thirst Worldly thirsts there are in many godly thirst is rare to be found and how it will appear 84.49 Time-servers Three sorts of time-servers 84.34 Titles The holy titles whereby God is stiled in Scripture must be understood made use of both to terrifie from sinne and to encourage in faith and obedience 85.59 Trouble Why Gods childen while they live here on earth are liable to many and great troubles 27.40 Worldly troubles may hasten us sooner to the Kingdome of heaven but they cannot â—â—prive us of it 27.66 In times of trouble nothing can be better for us then to have the Lord for our shield â—4 62 Tâ—â—â—â— VVe may trust to men as the means but not as the foundation of our help 27.88 Those that be truly godly trust not in themselves but put all their trust in the Lord. 27.100 They that trust in the Lord will not use unlawfull meanes to help themselves out of misery but will wait his leisure â—5 27 Truth What Gods truth is 85.76 Turne VVhy God doth bid men turn though of themselves they cannot and why such commands are not unjust or vain 85.31 W. Wait. BY waiting on God we are surely intitled to singular benefits 27.137 Want Want may befall the godly not as a curse but as a correction 85.93 Way The way of help is never shut to the prayer â—f faith 27.78 In Gods wayes there is safety 27.95
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
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
Job 1.8 Prov. 14.2 Thus shall we be surely entitled to Gods blessings Psal 25.12 13 14. What man is he that feareth the Lord His soule shall lodge in goodnesse or dwell at ease as it is translated The secret of the Lord is with them that fear him and he will shew them his covenant Psal 31.19 O how great is thy goodnesse which thou hast layd up for them that fear thee and wrought for them that trust in thee even before the sonnes of men Thirdly we must walk in obedience in well doing according to the duties of our places labouring in all things to keep a good consciente both towards God and men Herein stands the power of godlinesse which hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 No good thing shall be lacking to him that walketh uprightly Psal 84.11 What man is hee that desireth life and loveth many dayes that he may see good Keep thy tongue from evill and thy lips from speaking guile Depart from evill and do good seek peace and pursue it Psal 34.12 13. Yea to them that by continuance in well-doing seek for glory and honour and immortality shall be eternall life glory honour and peace to every man that worketh good Rom. 2.7.10 The thiâ—d Use for admonition Thirdly when we enjoy any good we must remember whence it comes and stirre up our selves to true thankfulnesse 1 Thess 5.18 In all things give thankes Psal 50.23 He that offereth praise and thanks honoureth him Therefore we must with David study the art of thankfulnesse as Psal 116.12 What shall I render unto the Lord for all his benefits towards me and call upon our soules for the performance of this duty as Psal 103.1 2. Blesse the Lord O my soule c. remembring the Samaritan Luke 17.15 19. who upon his thanksgiving was sent away with a better blessing for his soule then he obtained for his body by humble supplication For comfort this makes greatly to all the godly in any want or distresse The Use for comfort for surely their God is kind to the unkind and in temporall blessings very liberall even to the wicked as we may see Psal 73.3 4 5. c. The wicked have proserity there are no bands in their death their strength is fiâ—m c. Psal 17.14 They have their portion in this world their bellies God filleth with his hid treasure Now all they have are but effects and fruits of his common favour what then do we think hath he in store for those whom he loves in Christ Surely for them he hath a worthy dowry as 1 Sam. 1.5 Consider Mat. 6.26 c. Behold the fowles of the ayre for they sow not neither do they reap nor gather into barnes yet your heavenly father feedeth them are not you much better then they c. when a gentleman keepeth his dogs and his hogs fat and faire shall we think he will suffer his children to starve for want of food and raiment Nay nay though deer parents may sometimes prove unnaturall and a mother forget her sucking child yet will not God forget his children Is 49.15 The third Observation The third thing to be noted here is this David believed that he should enjoy the goodnesse of the Lord in this world Psal 116.9 10. I will walk before the Lord in the land of the living I believed therefore have I spoken and more plainly Psal 23.1 5 6. The Lord is my shepheard I shall not lack Thou preparest a table before me in the presence of mine enemies thou annointest my head with oyle my cup runneth over Surely goodnesse and mercy shall follow me all the daies of my life The Reason The reason of this his perswasion was the goodnesse of God to David both making promises of these blessings unto David and also enabling him by grace to rest and rely thereon as he confesseth unto God Psal 119.40 Remember the word unto thy servant upon which thou hast caused me to hope The promises of God to David were twofold First generall which are good to all Gods people that be truly in covenant with God and make conscience of obedience which are at large set down Levit. 26.3 4 c. to 14. and Deut. 28.1 c. to 15. and fully though briefly Psal 34.9 there is no want to those that fear him Psal 37.3 Trust in the Lord and do good so shalt thou dwell in the land and verily thou shalt be fed Secondly more particular and personall unto David himself alone for the honour of the Kingdome over Israel assured by speciall promise Psal 89.20 21 22. and ratified by holy annoynting 1 Sam. 16.13 and for the building and blessing of his house 1 Sam. 7.11.27 This serves for instruction and for admonition For instruction The use for instruction see here plain evidence of the great use and benefit of faith it serves to entitle us not only unto spirituall and heavenly blessings in Christ but even to the good things of this world in temporall blessings as here David layes hold on Gods goodnesse promised in this world So did Noah by faith build the ark for the saving of his houshold in the flood Heb. 11.7 So did Paul receive safety to himself and those that sailed with him in his dangerous voyage Acts 27.24 25. Thus Asa and his people received victory in time of battell 2 Chron. 18.8 and Jehosaphats preservation from assault 2. Chron. 20.20 And what shall I more say saith the Apostle for the time would faile me to tell of Gideon of Barack of Sampson of Jephta of Samuel David and the prophets who through faith subdued Kingdomes c. Heb. 11.32 33 34. So as we may well say of faith what the Apostle doth of godlinesse 1 Tim. 4.8 that it is profitable for all things and hath the promise of all kind of blessings for true faith is the prime grace of godlinesse to the sure entitling of us to the best blessings as Gal. 5.6 Here indeed every Christian must wisely and rightly consider the different nature of blessings promised and according to the Lords meaning intitle themselves thereunto For some promises concern blessings simply necessary to true happinesse as be justification and sanctification other promises are made of blessings both spirituall and temporall which are very good and comfortable but not simply necessary to salvation as be peace of conscience and joy in the holy ghost and all degrees of spirituall graces above that which shewes the truth and life thereof as abundance of knowledge strong faith fervent love and the likeâ— which high degrees of grace some have had as Abraham Rom. 4.19 20. the Centurion Luke 7.9 and the woman of Canaan Mat. 15.28 whereas the disciples themselves were for a good while men of little faith Mat. 6.30 and 16.8 and the Church of Philadelphia had a little strength Rev. 3.8 Now the promises of blessings simply necessary
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