that walk in darknesse cannot have fellowship with God 1 Iohn 1.6 Thirdly we must give diligent heed to the word of God for that is Gods counsell whereby he guides his people unto glory Psal 73.24 Fourthly we must daily beg this blessing of God as David here doth and in many other places as is shewed before Because of mine enemies Davids reason of his two former petitions therefore doth he desire of God to be taught his waies and to be led in straight paths because he had such enemies as continually sough his ruine and destruction so that if he were out of Gods protection they would soon work his destruction This reason may be considered two wayes First simply by it self for the matter which it contains Secondly with reference to the petitions which it doth enforce In the reason simply considered this is here plainly taken for granted That David had enemies The fourth Observation who both wished and sought his overthrow This is plain in this Psalme verse 2. His enemies and his foes came upon him to eat up his flesh and verse 12. they falsly accused him and breathed our cruelty against him Whereto we may adde for fuller and plainer evidence Psal 3.1 Lord how are they encreased that trouble me Many are they that rise up against me 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 many The reasons hereof with the application in uses are set down before Verse 6. Observation 1. briefly to this effect The first Reason First the good will and pleasure of God thus to make David a type of Christ of whom it is said Isa 53.16 It pleased the Lord to bruise him with Act. 4.25 c. alledging the second Psalm true also of David the type The second Reason Secondly Davids sinnes sometimes occasioned this evill 2 Sam. 12 9. The third Reason Thirdly corruptions in the wicked who had to doe with David stirred them up against him two wayes First in hatred of his goodnesse Psalm 38.19 20. therein verifying Gen. 3 17. whereupon our Saviour calls the Scribes and Pharisees Serpents and a Generation of Vipers Mat. 23.33 Secondly in envie of his honour Psalm 4.2 Psalm 62.4 as Dan. 6.3 4. By way of use it serves for instruction and admonition For instruction see in David the state of the Godly in this world The use for instruction liable to the trouble and danger of many and cruell enemies reason as Luke 23.31 and as Ier. 25.9 The Use for admonition For admonition to beware of rash judgment either against others that they are nought because they are by so many oppressed for so we might condemne the Godly as Psalm 73.15 see Ier. 15.10 or against our selves that wee are forsaken of God because men persecute us as Psalm 22.1 Indeed we must consider the cause and make use of persecution accordingly Now the cause is either correction for sinne or tryall of grace If we find our finnes have brought enemies upon us then wee must humble our selves under Gods hand who useth the rage of enemies as rods to whip his children Isa 10.5 6. In this case he must smell the savour of a sacrifice as 1 Sam. 26.19 bring unto God a contrite and broken heart that he will not despise Psalm 51.17 If we finde that God would make tryall of grace in us by the enemies he doth raise up against us then wee must strive to give evidence of our faith in God by patient bearing the tryall which his providence layeth on us whereto wee shall be enabled First by considering Gods hand herein for a sparrow lighteth not on the ground without his will Mat. 10.28 29 31. Thus David patiently bore Shemei his cursing 2 Sam. 16.11 12. with Psal 39.9 yea thus Christ endured the crosse and condemnation by Pilate John 19.10 11. Secondly by remembring the good end for wee shall come forth as the gold Job 23.10 Many are the afflictions of the godly but the Lord delivers them out of all Psal 34.19 Nay hereby our glory shall be encreased Rom. 8.18 The sufferings of this time are not worthy to be compared with the glory which shall be revealed in us nay 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory for if we suffer we shall also raigne with him 2 Tim. 2.12 Thus Moses encouraged himself under the crosse with respect to the recompence of reward Heb. 11.25 26. yea our Saviour Christ Heb. 12.2 Who for the hope that was set before him endured the crosse despised the shame and is set at the right hand of the throne of God For he himself hereupon encouraged his Disciples Mat. 5.10 11 12. Blessed are they who are persecuted for righteousnesse sake for theirs is the Kingdome of heaven Blessed are yee when men revile you Rejoyce and be exceeding glad for great is your reward in heaven The fifth Observation Secondly consider this reason with reference to the two former petitions which it enforceth and this is plain That the exposition of Davids enemies moves him to bee more humble and earnest in prayer and supplication unto God Their insurrection against him becomes his provocation to flye to God Psal 77.2 In the day of my trouble I sought the Lord Psal 5.8 Lead me O Lord in thy righteousnesse because of mine enemies Psalm 69.12 13 14. They that sate in the gate that is Judges and Magistrates spake against mee But as for me my prayer is unto thee O Lord Let me be delivered from them that hate me Psal 109.2 3 4. The mouth of the wicked and the mouth of the deceitfull are opened against me They compassed me about with words of hatred and fought against me without a cause For my love they are mine adversaries but I give my self unto prayer The first Reason The reason hereof is three-fold First the consideration of Gods hand in the opposition of his enemies which ever hath an overruling power in all mens actions Is 45.7 Amos 3.6 The second Reason Secondly conscience of obedience to God who requires to be sought in times of trouble Psal 50.15 The third Reason Thirdly confidence in Gods helpe grounded both on Gods property and promise for his property he is the true God that heareth prayer Psal 65 2. He is our refuge and strength a present help in trouble Psal 46.1 For his promise it is plain Psal 91.15 He shall call upon me and I will answer him I will be with him in trouble I will deliver him This serves for instruction reprehension and admonition The use for instruction For instruction we may see in David a notable property of the godly which is to seek help and safety from the Lord when the wicked do eagerly labour for their destruction in the world Vnto Davids practise
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.
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
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
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
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
is the Lord. Psal 144.15 The Use for admonition For admonition it serves effectually to move every one that desires this comfortable state that when dearest and nearest friends do forsake him yet then the Lord may take him up to give all diligence both to get and preserve those graces in his soul and also to testifie that behaviour in life which did entitle David to this happy estate as namely to get truly into covenant with God to trust in the Lord and to shew the truth hereof by new and true obedience Men in the world will serve hard Prentiships for temporall and worldly freedomes in corporations and priviledged places how much more should wee take paines for this great priviledge of the citizens of Sion to have the Lord for our God The Use for comfort For comfort this makes greatly to the godly in times of distresse they must call to minde this property in God to be more firm and faithfull to those that be his then naturall parents are to their dearest children For which besides this text see Isa 49.14 15. Sion said the Lord hath forken me c. with Luke 11.13 If ye then being evill know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him Let us make sure that we be rightly in covenant with God and then we may say with David The Lord is on my side I will not fear what can man do unto me Psal 118.6 The Lord is my shepheard I shall not want Yea though I walk thorovgh the valley of the shadow of death I will feare none evill for thou art with me Psal 23.1 4. Vers 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Vers 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out crueltie The meaning of the words IN these two Verses the Prophet David returnes again unto prayer and begs of God both instruction and direction in regard of his enemies Vers 11. and also preservation out of their hands in regard of their unconscionable dealing and cruell minds towards him Vers 12. For instruction and direction thus he prayes Teach me thy way O Lord and lead me in a plain path because of mine enemies For the meaning Gods way in Scripture is taken diversly sometime for his own administrrtion and doing or working as Job 26.14 Lo these are part of his wayes having spoken of many of his marvellous workes in the former verses 7 8 c. as afterward Behemoth is called the chief of the wayes of God that is of his works Job 40.19 Psal 77.19 Thy way is in the sea and thy path in the great waters thy footsteps are not known which hath reference to Vers 14 15. Thou art the God that dost wonders c. Psal 103.7 He made known his wayes unto Moses his acts unto the children of Israel Otherwhile and most commonly Gods way is that wherein he would have man to walk that is the course of life and dealing which he would have men to take as Jethro saith to Moses Exod. 18.20 Thou shalt teach them ordinances and laws and shalt shew them the way wherein they must walk and the work that they must do See Jer. 42.3 Herein David desires to be instructed of God Yea further hee would have God not onely to teach him the way but to lead him in a plain path that is such a path as is right and strait without any crookednesse and such is the way of Gods word the course and behaviour which God there prescribes them as Pro. 8.6 The opening of my mouth shall be right things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which is here used further expounded Vers 8 9. All the words of my mouth are in righteousnesse c. And this favour he desires because of his enemies that is of such as did observe and watch him for advantage to doe him hurt The first Observation In the words thus understood note two things First his double request made to God secondly the reason of them both For his requests the first is this David beseecheth God to teach him that way of his wherein he would have him to walk So Psal 5.8 Lead me O Lord in thy righteousnesse make thy way plain before my face Psal 25.4 Shew me thy wayes O Lord Psal 143.8 Cause me to know the way wherein I should walk Psal 86.11 Teach me thy way O Lord. The reasons hereof are three First in regard of God The 1. reason to glorisie him by seeking unto him for this blessing for God undertakes to teach the godly that be in covenant with him as it is written in the Prophets and they shall be all taught of God John 6.45 Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go Prov. 4.11 I have taught thee in the way of wisedome The second Reason Secondly in regard of himself sundry wayes First because of his own inability of himself to know them without Gods teaching for the light of nature is but darknesse in the wayes of God Matth. 6.23 For the naturall man receiveth not the things of the spirit of God they are foolishnesse unto him he cannot know them meaning of himself because they are spiritually discerned This is manifest by the Eunuch Acts 8.30 31. Vnderstandest thou what thou readest saith Philip to him he answers by deniall How can I except some man should guide me Secondly for his better enabling to obedience for knowledge goes before doing John 13.17 If yee know these things happy are ye if ye do them Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein Thirdly for his spirituall joy and comfort for knowledge is a spirituall light 2 Cor. 4.6 and so very pleasing and comfortable to those that without it are in darknesse as Eccles 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sunne Hence we reade that many have greatly rejoyced when they have been taught the knowledge of Gods wayes Nehem. 8.12 All the people went their way to eat and to drink and to make great mirth because they had understood the words that were declared unto them So the Eunuch went his way rejoycing after he had been instructed and baptized by Philip Acts 8.39 and there was great joy in Samaria after they were converted to the faith by Philip Acts 8.6 8. The third Reason Thirdly because of his enemies as here he saith in plain words for in Gods wayes there is safety here Gods Angels have charge to keepe the godly Psalm 91.11 When thou goest in this way thy steps shall not be straightned and when
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
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
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 〈◊〉 〈◊〉
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
Saints Secondly the speciall favour which God will shew unto them in answer to their prayers he will speak peace unto them The third Observation For the first they are his Saints even gracious Saints such as he doth prosecute with speciall grace and favour as we speak the Lords favourites Psal 30.4 Sing unto the Lord O ye Saints of his Psal 31.23 O love the Lord yee his Saints for the Lord preserveth the faithfull I salm 37.28 Hee forsaketh not his Saints The Reason The reason and ground of this happy and honourable estate is in God alone 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive First in God the father electing and chusing them to be holy Eph. 1.4 According as he hath chosen us in him before the foundation of the word that we should be holy and without blame before him in love Secondly in God the Sonne redeeming them from sinne washing and cleansing them with the washing of water by the word that he might present them to himself without spot or wrinckle or any such thing but that they might be holy and without blemish Eph. 5.25 26 27. Thirdly in the work of the Holy ghost applying the merit and power of Christs death unto them for the abolishing of corruption and the renewing of the graces of his holy image 1 Pet. 1.22 Ye have purified your selves in cheying the truth through the spirit Fourthly in a work of all three persons vouchsafing unto them an effectuall calling 1 Con. 1.2 Called to be Saints This serves for instruction admonition and comfort The first Use for instruction For instruction First it lets us plain y see that God hath his Saints in this world such as from election through redemption and sanctification are holy and pure in his sight Numb 23.21 He hath not beheld iniquity in Jacob. It is not as Papists say that there are none but in heaven for here they have their beginning and now are truly though not perfectly holy The second Use for instruction Secondly here see how farre the prephane do deceive themselves when they lay claim to be Gods people Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law 2 Cor. 6.14 c. What fellowship hath righteousnesse with unrigh cousnesse c. 1 Job 1.6 If we say that we have fellowship with him and walk in darknesse welye and do not the truth The first Use for admonition For admonition First that if we lay claim to be Gods people we labour after holinesse Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord and see how furre forth in all manner of conversation 1 Pet. 1.15 For this cause we must â—â—ercise our selves in the word and prayer the Lords ordinances sanctified to his elect for the beginning of holinesse and encrease thereof in their soules The second Use for admonition Secondly that we learn to delight in the godly Psul 16.2 3. My goodnesse extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts as the Lord doth Psal 147.11 The Lord taketh pleasure in them that feare him in those that hope in his mercy The use for comfort For comfort it makes greatly against the contempt of the world 1 Sam. 2.9 He will keep the feet of his Saints and the wicked shall be silent in darknesse Deut 33.2 3. Cant. 2.14 Psal 149.9 The fourth Observation For the second God will speak peace to his people he will give a comfortable and gracious answer to their complaints and prayers Psal 29.11 The Lord will blesse his people with peace Psal 12.5 For the oppression of the poor for the sighing of the needy I will up saith the Lord and set him at liberty Psal 50.15 Call upon me in the day of trouble I will deliver thee Isaiah 26.12 Lord thou wilt ordain peace for us Isaiah 40.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem Thus he answered Daniels prayer Dan. 9.20 21 23. The first Reason The reason hereof is twofold First his covenant of grace made with his people in Christ through whom it becomes the covenant of peace is 54.10 for Christ is the Prince of peace Is 9.6 yea our peace Eph. 2.14 in whom we have peace John 16.33 The second Reason Secondly because his Saints be endued with those graces and vertues which give them title to true peace as faith in God Rom. 5.1 and love to Gods law Psal 119.165 and obedience to his commandements Is 48.18 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the sweet fruit and benefit of true piety in the profession of Gods holy religion It is not as wicked men think a vain thing to serve God Job 21.15 Mal. 3.14 but undoubtedly there is fruit for the righteous Psal 58.11 Godlinesse is great gain 1 Tim. 6.6 It is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 This will more plainly appear if we consider the extent of this peace which God promiseth to his people It is not only 1. The peace of God that is Gods favour and love which passeth all understanding Eph. 3.19 which Christ giveth to those that be godly John 14.27 but 2. Peace of conscience Rom. 5.1 which is a continuall feast Prov. 15.15 and gives boldnesse with God in prayer 1 John 3.21 and 3. Peace with the good Angels in heaven Psal 34.7 and 9.10 Heb. 1.14 4. Peace with Gods Church Acts 4.32 yea 5. Peace with all earthly creatures for their comfortable use and service Job 5.23 Hos 2.18 even 6. With wicked men as Joseph had in Potiphars house and Pharoahs Court Gen. 39.2 c. and 41.37 c. and Daniel in the Kings Courts of Babel and Persia Dan. 2. and 5. and 6. and 7. With hurtfull creatures when it makes for Gods glory in the good of his Church as we may seeby the three children in the fire Dan. 3. by Daniel in the Lions den Dan. 6. by Jonah in the Whales belly Jonah 2. and by Paul among the Barbarians when he shook of the viper Acts 28.2 c. And are not all these great blessings and priviledges The second Use for instruction Secondly this teacheth Magistrates and Ministers how they ought to carry themselves in their places for they are both in the place of God sent and set in by him as Rom. 13.1 4.2 Cor. 5.20 and Magistrates bear the name of God Psal 82.1 6. John 10.34 35. Therefore they must be followers of God speak peace to the godly deal
the foundation of these evils for affliction followes sinners as Jer. 9.12 c. Who is the wise man that may understand this and who is he to whom the mouth of the Lord hath spoken that he may declare it for what the land perisheth and is burnt up like a wildernesse that none passeth through And the Lord said Because they have forsaken my law which I set before them and have not obeyed my voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 danum neither walked therein c. Sinne brings in death it selfe and all evils that forerunne or accompany the same By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.12 Yet Gods dear and fatherly love to his Church comes in as a moving cause of the Churches afflictions that thereby he may bring them to repentance and to escape condemnation see Rev. 3.19 As many as I love I rebuke and chaster whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12.16 For this cause many are weak and sickly among you and many sleep When we are judged we are chastened of the Lord that wee should not be condemned with the world 1 Cor. 11.30,32 Herein it is with our heavenly Father as Solomon saith of earthly parents Prov. 13.24 He that spareth his rod hateth his son but he that loveth him chasteneth him betimes Hence David pronounceth them blessed whom the Lord correcteth Psal 94.12 and acknowledgeth it was good for him and that God did it of very faithfulnesse Psal 119.67.71 75. Before I was afflicted I went astray but now have I kept thy word c. This we are to note to prevent rash judgement against our selves and others under the crosse whereto how apt we are against our selves see Is 49.14 Zion said The Lord hath forsaken me and my Lord hath forgotten mee against others If. 53.3.12 He is despised and rejected of men a man of sorrowes and acquainted with griefe and we hid as it were our faces from him he was despised and wee esteemed him not Hee was numbred with the transgressours The first use for admonition For admonition two wayes First to give all diligence to become true members of the Church that so wee may have part in Gods speciall love wherein stands true happinesse And hereto two things are required first that we know the true Church and secondly that we be not only in it but of it For the first where the true Church of God is what people professing religion be Gods true Church is a great question of large extent and much disputed between Protestants and Papists For our direction and resolution briefly let us learn this That the true Church is Christs mysticall body Eph. 1.22 23. Gave him that is Christ to be the head over all things to the Church which is his body That spirituall building which consist of spirituall living stones built upon the foundation Iesus Christ 1 Pet. 2.5 6 7. Mat. 16.18 1 Cor. 3.9 That is such professours of the the faith of the Gospell as by the work of the spirit are indued with true faith and adorn their profession with new obedience Now then those that professe Religion and have communion and fellowship with Christ through the work of the spirit in grace undoubtedly are true members of Christs Church But those that be evidenced to want fellowship with Christ through faith are no Church of God nor true members thereof Now they of the Church of Rome are cut off from this fellowship by their ido atry Col. 2.18 19. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind and not holding the head c. By their opinion of justification by works Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Gal. 5.4 By making the Pope the head of the Church for he is Antichrist and those that so hold are Antichristian the true Church hath not two heads The way to become true members of Christs Church for sure title to Gods speciall love is humbly and reverently to receive the word of the covenant and conscionably to yeeld obedience thereunto as Deut. 33.3 Mark 16.26 The right receiving is by faith 1 Pet. 2.7 And the truth thereof must be testified by obedience For true faith worketh by love Gal. 5 6. And this is the love of God that wet keep his Commandements 1 Iohn 5.3 The second use for admonition Secondly the wicked of the world must hereby be admonished to beware of wronging Gods children for God that loves them above others will require and requite it Psal 10.14 as Psalm 105.14 15. He suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine annointed and do my Prophets no harme He that toucheth you toucheth the apple of mine eye Zech. 2.8 Therefore it will be good to regard and follow the counsell of Gamaliel Acts 5.38 Refrain from these men and let them alone lest we be found fighters against God and it be said to us as it was unto Paul Acts 9.4 5. Saul Saul why persecutest thou me c. For consolation it makes greatly to every true member of Gods Church in any distresse for certainly they have a speciall part and portion in Gods love from which no afflictions can separate them see Rom. 8.35,37,38,39 Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things we are more then conquerours through him that loved us c. Having loved his owne which were in the world hee loved them unto the end John 13.1 Therefore even in affliction they may say Rejoyce not against me O mine enemie when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 Verse3 Glorious things are spoken of thee thou City of God The meaning of the words A Third thing setting out the happinesse of the Church that though her present outward state be not alwayes comfortable and glorious yet even then her future hopes upon divine prophecies and promises are great and excellent In the words note two things First the description of the place Secondly the declaration of her happinesse in the ground of her hopes For the first the place here spoken of is Jerusalem thus described thou City of God so called because of Gods sanctuary here seated on Mount Sion which place God chose and desired for his habitation saying This is my rest for ever here will I dwell for I have desired it Psal 132.13 14. Whereupon in the new Testament it is called the City of the great King Mat. 5.35 Now the earthly Jerusalem
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
had been cruell enemies of Gods people For the better conceiving whereof we must search out two things First the countries or people here spoken of Secondly how their calling or conversion to the Church is expressed The Countries here named by which we must understand the people inhabiting them are in a double rank First Rahab and Babylon By Rahab we must understand not the harlot Rahab that received the Spies Jos 2. as many of the ancient Fathers do viz. Jerome Austin Theodoret Euthymius Cassiodorus and others For first her name in the originall is written with a dense aspirate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this word is written with a milde aspirate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly the conjoyned names do shew that by Rahab here is meant a nation or people rather then one particular person whereby we may see how injurious and prejudicall to truth it is to make the unanimous or generall consent of Fathers the right rule of interpreting the Scripture whereto we should tye our selves for the understanding of it as the Councell of Trent doth in the fourth Session But by Rahab wee must here understand Egypt as in many other places it is certainly taken Thou hast broken Rahab in pieces as one that is slain Psal 89.10 Art thou it that hath cut Rabab and wounded the dragon Isa 51.9 Where Rahab is Egypt and the dragor is Pharaoh the King thereof as the Verse following doth plainly intimate Why Egypt is called Rahab is very probable from some City so called or rather as I conceive from her conceited strength wherein she did pride her self whereto some think allusion is made Isa 30.7 Babylon is the chief City of Assyria as Gen. 10.10 here put as Rahab or Egypt also is for the inhabitants thereof And their calling into the Church or enfranchising into the City of God is thus expressed God will make mention of them or cause them to be remembred to those that know him that is to his own people of Israel who being the Lords by covenant both knew the Lord and were known of him Philistia also and Tyre with Ethiopia are places often mentioned in Scripture and as the former are here put for the inhabitants thereof Their calling also to be Gods people is thus expressed This man was born there That is any one of the fore-named countries was born by spirituall regeneration in Gods Church among them In the words thus understood note these things The first observation First the description of Gods people the Israelites by this good quality or property that they know God where this is plainly taken for granted that those that be the Lords people having true society and acquaintance with him do undoubtedly know the Lord Israel shall cry unto me my God we know thee Hos 8.2 They shall all know me from the least of them to the greatest of them Jer. 31.34 The reason hereof is plain for whomsoever God accepteth into society and fellowship with himself by covenant unto them doth he reveal and make known himself that thereby they may be enabled to walk worthy of him as John 10.14 I am the good shepheard I know my sheep and am known of mine He that loveth me shall be loved of my Father and I will love him and will manifest my self unto him John 14.21 Thus he dealt with the Jewes when he took them into covenant with himself Exod. 3.6.13 14 15 16. And so he dealt with the Gentiles when hee called them into the fellowship of his sonne as St. Pauls speech to the Galatians plainly sheweth Gal. 4.8 9. When ye knew not Gad ye did service unto them which by nature are no Gods But now after ye have known God or rather are known of God how turn ye again c. The use for instruction This serves for instruction admonition and comfort For instruction it shewes plainly the miserable condition of all ignorant people that know not God it is a fearfull signe they are not the Lords by covenant of grace They that want the knowledge of God are like horse and mule Psal 32.9 worse then the oxe or asse Is 1.3 Which is not only a state of shame For some have not the knowledge of God I speak this to your shame 1 Cor. 15.34 but of wofull danger for the Lord hath a controversie with them Hos And will come in flaming fire rendring vengeance to them 2 Thess 1.8 The first use for admonition For admonition it serves effectually two wayes First to try our estate touching this knowledge of God whether we have so much as may intitle us to his society that we are his by covenant whereunto is required not only a right conceiving of God in our minds that he is one in essence and three in persons most holy wise eternall and infinite in power and essence creator and governour of all things but also affiance of heart whereby we acknowledge him and rest and rely upon him for all the blessings of the covenant of grace in Christ which is indeed a justifying and saving knowledge whereof see Is 53.11 John 17.3 The second use for admonition Secondly in the want hereof to give all diligence to attain unto it exercising our selves in his word and works and sanctifying our endeavour by prayer for the blessing of Gods spirit to bring us to this saving knowledge and acknowledgement of God by which an entrance shall bee made unto us abundantly into his everlasting Kingdome of grace here and of glory hereafter This saving knowledge of God is fruitfull ever joyned with other graces as faith vertue patience temperance c. which who so lacketh is blind and cannot see a farre off 2 Pet. 1.5 6 7 8. The use for comfort For comfort this makes greatly to all those that thus rightly know the Lord and acknowledge him for if herein they persevere undoubtedly the Lord will one day own them and acknowledge them before his father Whosoever shall confesse me before men him shall the sonne of man also confesse before the Angels of God Luke 12.8 The greatnesse of which benefit will appear by the misery of the want of it which see Mat. 7.23 I never knew you Depart from me ye that work iniquity Mat. 7.23 and 25.12 The second Observation The second thing to be observed here is the favour of God to these heathen people in their conversion The Lord will remember them or make favourable and loving mention of them to his people or among his people as some understand the place Which is plainly confirmed Is 19.24 25. In that day shall Israel be the third with Egypt and with Assyria even a blessing in the midst of the Land whom the Lord of hosts shall blesse saying Blessed be Egypt my people and Assyrta the work of my hands and Israel mine inheritance The Reason The reason is plain Gods holy and effectuall calling brings men into the fellowship and society of his sonne
THe Authour of these ensuing Sermons Mr. THOMAS PIERSON was so famous in his generation such a burning and shining light and so instrumentall to the good of the Church both by his own indefatigable labours in the Ministery of the Gospel as also by the publishing of divers Treatises of Mr. Perkins and Mr. Brightman that I could not but do him this right not onely to give an Imprimatur to this Comentary of his upon some Psalmes but also to signifie to the Reader the Pietie Learning and Worth of the Authour and to commend these his Sermons to every good Christian as holding out many Orthodox and savoury Truths and by obedience to which Truths many souls went to Heaven without entangling themselves in the many un-edifying janglings of these sad divided times July the 6th 1647. ED CALAMY EXCELLENT Encouragements AGAINST AFFLICTIONS OR Expositions of four select Psalmes the XXVII LXXXIV LXXXV and LXXXVII Containing 1 Davids triumph over distresse 2 Davids hearts desire 3 The Churches exercise under afstiction 4 The great Charter of the Church By the learned and laborious faithfull and prudent Minister of Gods Word Mr. THOMAS PIERSON late Pastour of Brompton-Brian in the County of Hereford ROM 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope LONDON Printed by John Legatt for Philemon Stephens at the gilded Lion in Pauls Church-yard MDCXLVII TO THE TRVLY NOBLE Sir ROBERT HARLEY Knight of the Honourable Order of the Bath the comforts of grace here and a crown of glory hereafter SIR AMongst other disadvantages to which the posthume publication of deceased mens works is subject one is that the publishers are commonly suspected to have dealt injuriously either with the Authours themselves in ascribing that to them which is not theirs or with others in usurping that interest unto which they might pretend a better title That no such suspition may take hold on me by occasion of these ensuing Expositions I presume to present them unto you who best know how I may be justified by the reverend Authours own-hand written copies and last will and testament Nor am I willing that any thing of his should passe into the publike through my hand untill I have made an open acknowledgement of the speciall interest you had in him whilest he lived as his Patron and still have in all his paper posterity as the principall guardian to whom he commended the tuition thereof For these I dare not attempt to say any thing concerning the subject matter of them as in way of commendation because it is no other but the sacred Word of God which he himself hath magnified above all his name Psal 138.3 and therefore if I should goe about to speak to that purpose at all it must be with such a promonition as that in the Satyre quicquid dixero minus erit and such commendations do commonly incurre as justly they may the censure of disparagements But for the Method observed in the handling thereof how meanly soever esteemed of by many who peradventure never took the pains to look into it I dare be bold to say that no true Artist can upon serious consideration except against it but that he must secretly condemne himselfe of too too wilfull prejudice and partiality For change but the termes and instead of Doctrine or Observation write Theoreme or Proposition instead of Explication Construction instead of Reason Demonstration and instead of Use and Application Corolarie or Conclusion and you will presently think that you see so many Divinity Problemes Mathematically handled and iâ— may be conceive as I do that he who chose to use his method first in the course of his Ministery was a farre greater Artist and knew better why he should do so then many of those that either effect an ignorant imitation of him or carelesly cast a causelesse scorne upon the method it selfe for some mens inconsiderate misusage of it The Authour of these ensning Expositions was none of them as you and many more well able to judge can witnesse with me and these amongst others of his writings may testifie which through your hand and under your name I consecrate unto the common treasure of the Church and publike benefit of all that love to look into the inside of the holy Scripâ—ures not curiously minced and mangled or carelesly torn in pieces howsoever but artificially dissected and laid open to the view of all even indifferent capacities to whom to speak so plainly that they may be edifyed is the best use of art and an harder matter in St. Hierom's opinion Epistolâ ad Nepotianum then to astonish and amaze them with a multitude of words the easiest thing of a thousand and that which it may be they strive most to do that can or will do nothing well Verba volvere celeritate dicendi apud imperitune vulgus admirationem sui facere indoctorum hominum est saith the learned father And a little after Nihil tam facile quà m vilem plebeculam indoctam concionem linguae volubilitate decipere quae quicquid non intelligit plus miratur But of this convincing preacher as one that you know was used to call him it would be hard to say whether his own understanding in the sacred Oracles of God or his diligence and dexteritie in making them obvious unto the understanding of others were more remarkable Once I am sure that these amongst other excellent endowments wherewith he was eminently qualified both made his life so dear unto you and still preserve his memorie so precious in your esteem that I make account you would impute it unto me as an impertinent presumption if I should pretend mine own engagements or any other inducements whatsoever to excuse my boldnesse in seeking to honour any of his papers with your publike patronage you having professed your selfe honoured in that he left you the private owner of them as he did him to be your servant in the publication of that which should be thought fit for the presse who acknowledgeth himselfe in many respects obliged to be Your Worships in all observant duty unfeignedly devoted CHRISTOPHER HARVEY Davids Triumph OVER DISTRESSE OR AN EXPOSITION OF THE XXVII Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. DAVIDS TRIUMPH OVER DISTRESSE OR An EXPOSITION of the XXVII Psalm PSAL. 27. VERS 1. A Psalm of David The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom stall I be afraid THis Psalm as the title-shewes was penned by David that kingly Prophet the sweet Psalmist of Israel for the spirit of the Lord spake by him and his word was in his tongue 2 Sam. 23. 1 2. which circumstance well observed will give strength to the application of every good duty pressed upon us by
his example in the particular branches of the Psalm The time when this Psalm was penned may probably be guessed by the matter of it to have been when he was persecuted by the hand of Saul and his followers of whose cruelty he complaines vers 2. and prayes against them vers 12. The scope The chief matter of it is a notable expression of affiance and confidence in God in his greatest dangers commending the same by the notable fruits and effects thereof and generall division of the whole Psalm His godly affiance he testifieth three wayes First by plain and expresse profession thereof in sweet variety of phrase and gracious application by sundry remarkable fruits and effects thereof to be seen in his godly behaviour in the sixe first verses Secondly by humble prayer and supplication for audience mercy favour instruction and preservation vers 7 c. to 13. Thirdly by a godly provocation of his own soul upon good ground still to wait upon God vers 13 14. For the first Vers 1. Davids affiance and confidence in God is very elegantly in sweet variety of phrase plainly testified in the first verse when he calleth the Lord his light and his salvation and the strength of his life and there also is amplified by a notable effect of godly security in freedome from servile fear propounded by way of interrogation and also twice repeated for better assurance The meaning of the words Metonymia effecti In all the three titles which he gives to God there is a sacred trope the effect is put for the efficient For to speak properly God was the authour and fountain of light salvation and of strength and not the things themselves Likewise in the first word there is another trope a Metaphor Metaphorae for light is taken in a translate and borrowed sense for joy and gladnesse as Esther 8.16 which is to the heart a pleasant thing as light is to the eye Eccles 11.7 So as his meaning is to encourage his heart against the reproach of his enemies that would bid him be packing to hide himself in mountains and deserts as Psal 11.1 seeing the King himself did seek his life Why saith David I have Jehovah the true God for the authour of joy and gladnesse to my heart the giver of safety to my person and of strength unto my life whom should I fear Should I be afraid of Saul or any other man when as the Lord is my comfort by undertaking my safety and girding me with strength as Psal 18.32 In the words thus understood note two things First what God was to David secondly what benefit David reaped thereby For the first The first Observation The true God is unto David the fountain of gladnesse to his heart the Authour of safety to his person and the giver of strength and might for the preservation of his life For light of comfort see Psal 18.28 Thou wilt light my candle that is encrease my small comfort the Lord my God will lighten my darknesse that is give me comfort and joy instead of misery and sorrow Hence he cals God his exceeding joy Psal 43.4 And that he was the Authour of his safety see Psal 3.3 Thou Lord art a shield for me and Psal 4.8 Thou Lord onely makest me dwell in safety For giving him strength and might see Psal 18.2 The Lord is my rock and my fortresse and my deliverer my God my strength Vers 32. It is God that girdeth me with strength Vers 39. Thou hast girded me with strength unto the battle The Reason The reason or ground of this happinesse is Davids being in covenant with God as God himself testifieth of David calling him his servant whom he anointed with his holy oyl and promising that his faithfulnesse and mercy shall be with him yea his mercy will he keep for him for ever and his covenant shall stand fast with him He shall cry unto me thou art my father my God and the rock of my salvation Psal 89.20 21 24 26 28. And David himself layeth claim to this covenant with God Psal 119.94 I am thine save me and Psal 23.1 The Lord is my shepheard and in very many Psalmes he calleth the Lord his God as Psal 7.1 O Lord my God in thee will I put my trust and Vers 3. O Lord my God The first Use for instruction This serves for instruction admonition and comfort For instruction two wayes First touching Gods all-sufficiency in himself for all his children for whatsoever they want or need else David would never have said with assurance that God became so many great blessings unto him as here he doth and in many other places as Psal 18.2 and Psal 144.1 2. My strength my goodnesse my fortresse my high tower and my deliverer my shield c. This point the Lord taught Abraham plainly Gen. 17.1 I am God All-sufficient or Almighty The second Use for instruction Secondly this shews plainly the happy estate of those that stand rightly in covenant with God as David saith Blessed is the nation whose God is the Lord Psal 133.12 For God being in himself all-sufficient becomes all in all to those that be his people by covenant Psal 103.17 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his covenant His eyes runne to and fro throughouâ— the whole earth to shew himfelf strong in the behalf of them whose heart is perfect towards him 2 Chron. 16.9 He will make all his goodnesse passe before them Exod 33.19 He will blesse them in their basket in their dough within the house and in the field Deâ—t 28.1 2 c. to 15. Hereupon David saith he shall not lack Psal 23.1 and the Church saith she will not fear having God for her refuge and strength Psal 46.1 2 5. with Is 33.21 The first Use for admonition For admonition this serves three wayes First seeing this was Davids great happinesse in his troubles that he could say The Lord is my light and my salvation c. That we should search and try whether God be that to us which he was to David And this may be known of every childe of God at this day How we may know that God is our light For first if God be the light of grace and comfort to thy soul in Christ Jesus he will be the light of joy and gladnesse in his providence to thy heart and if he be spirituall salvation in Christ Jesus he will not deny thee temporall preservation and if he be the strength of thy soul in grace he will become the strength of thy life in nature In this case thou maist reason as David did Ps 56.13 Thou hast delivered my soul from death wilt thou not deliver my feet from falling Now the evidence of these heavenly and spirituall blessings from God is this First that he becomes the
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
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
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
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
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
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
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
true repentance in forsaking all sinne in respect of dominion for Psal 119.155 Salvation is farre from the wicked 1 John 1.6 Then get the fore named graces of faith love and fear and certainly the covenant of grace in Christ shall be stable unto us Vers 10. When my father and my mother forsake me then the Lord will take me up The meaning of the words IN the former Verse the Prophet David prayed that the Lord would not leave him nor forsake him moving God thereto by this that God was the God of his salvation and here prosecuting the same matter he testifies his affiance and confidence in God for the enjoying of the blessing there prayed for which testimony he setteth forth by way of comparison preferring Gods tender care over him for his preservation before the care of his own parents both father and mother whom common nature bound to bee dearly and tenderly carefull over him saying when or although my father and my mother forsake me yet the Lord will gather or take me up Which words being plain we have in them two points to note the first implied the second expressed The thing implied is this The first Observation That Davids father and mother and so his dearest and nearest friends might leave him and forsake him in times of distresse Psal 38.11 My lovers and my friends stand aloof from my sore and my kinsmen stand afarre off Psal 88.8.18 Thou hast put away mine acquaintance farre from me thou hast made me an abomination unto them Lover and friend hast thou put farre from me and mine acquaintance into darknesse as if he should have said now I am in misery I cannot see them they will not see me The first Reason The reason hereof is twofold First their fear of Saul their King who was a furious bloody-minded man as may appear beside his inhumane carriage to David whose workes towards Saul were very good as 1 Sam. 19.4 5 10 11. by his barbarous dealing with the Lords Priests whom he put to the sword both men and women children and sucklings and oxen and asses and sheep without any just cause 1 Sam. 22.18 19. Yea further by his unnaturall dealing with his own sonne whom he did not onely shamefully revile but must unnaturally seek to slay for his love and kindnesse unto David 1 Sam. 20.30 31 33. Hereupon Davids friends might justly fear his cruell hands for they might say if he would not spare his own sonne for Davids sake what will he do to us if we shew David any kindnesse And hence no doubt it was that Davids father and mother and all their house went down to David when he was in the cave of Adullam that they might bee out of danger from Sauls fury 1 Sam. 22.1 3. The second Reason Secondly this might befall David by divine disposition for the triall of Davids faith and patience as in like case it befell Job Job 19.13 14 19. He hath put my brethren farre from me and my acquaintance are verily estranged from me My kinsfolk have failed and my familiar friends have forgotten me All my friends abhorred me and they whom I loved are turned against me This serves for instruction and for admonition The first Use for instruction For instruction two wayes First it shews most plainly how vain and uncertain the help of man is in time of need Psal 60.11 Give us help from trouble for vain is the help of man Psal 62.9 Surely men of low degree are vanity and men of high degree are a lye to be laid in the ballance they are altogether lighter then vanity A double ground of mans uncertainty The vanity and uncertainty of mans help stands upon a double ground in man first the mutability of his affection whose greatest favour may soon be changed into sore displeasure as Ahashuerus was towards Haman whom he highly honoured for a while Hest 3.1 2. but soon after caused him to be hanged upon a gallowes which Haman had prepared for Mordecai of 50. cubits high Hest 7.9 10. and in Ammon towards Tamar whose future hatred of her after he had ravished her exceeded his former love wherwith he had loved her 2 Sa. 13.15 Secondly upon the instability of his condition whereby in his best estate he is altogether vanity walking in a vain shew Ps 39.5 6. For what man liveth and shall not see death Ps 89.48 Now when death cometh he returneth to his earth in that very day his thoughts perish Ps 146.4 thē can he do nothing for himself lesse for others Secondly see in David what may be the case of Gods own dear children The second Use for instruction even to be forsaken of their nearest and dearest earthly friends in time of distresse Ps 68 9 20. I am becom a stranger unto my brethren and an alien unto my mothers children I looked for some to take pity but there was none and for comforters but I found none So Paul complains 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me Holy Job saith To him that is afflicted pitty should be shewed from his friend but he forsaketh the fear of the almighty My brethren have dealt deceitfully as a brook and as stream of brooks they passe away Job 6.14 15. Yea this was the lot and portion of our blessed Saviour at his apprehension Matth 26.56 then all the Disciples forsook him and fled The first Use for admonition For admonition it serves two wayes First that seeing father and mother may forsake us we put not our trust in men be they never so near or dear unto us in nature This is Davids counsell Psal 146.3 Put not your trust in Princes nor in the sonne of man in whom there is no help remember his mortality there mentioned Vers 4. His breath goeth forth be returneth to his earth in that very day his thoughts perish And adde thereto the consideration of his mutability in affection before mentioned with the Lords threatning of a curse to him that trusteth in man Jer. 17.5.6 Indeed we may trust to men as the meanes but not as the foundation of our help The second Use for admonition Secondly that we be not dismaid when our friends do fail us we see by Job David and our Saviour Christ that it is no strange thing Reason as Christ doth Matth. 10.24 25. The disciple is not above his master c. and Luke 23.31 If they have done these things in a green tree what shall be done in the dry The second observation The second thing to be here observed is purposely intended that when Davids nearest and dearest friends forsook him then the Lord would gather him up Psal 142.4 5 7. I looked on my right hand and behold but there was no man that would know me refuge failed me no man cared for my soul I cried unto the Lord thou art my refuge thou wilt deal bountifully with
me Psal 4.8 Thou Lord onely makest me dwell in safety Psal 62.6 9. He onely is my rock and my salvation he is my defence surely men of low degree are vanity and men of high degree are a lye The first Reason The reason of this speciall favour from God to David was threefold First David stood rightly and truly in covenant with God he was one of Gods people and had the Lord for his God and so was interested in Gods speciall providence for protection and preservation See Psal 89.3 20 21 22 28 35. I have made a covenant with my chosen c. The second Reason Secondly David trusted in God Psal 7.1 O Lord my God in thee do I put my trust Now they that trust in the Lord shall be as Mount Sion that standeth fast forever Psal 125 1. The Lord will be a refuge for the oppressed a refuge in times of trouble And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Psal 9.9 10. God is he that saveth by his right hand them that put their trust in him from those that rise up against them Psal 17.7 See Psal 91. 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David was holy in life and conversation which gave him good assurance of speciall preservation See Psal 18.17 23. He delivered me from my strong enemies For I have kept the wayes of the Lord and have not wickedly departed from my God The Lord forsaketh not his Saints Psal 37.28 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First see here in that which David professeth the stability of Gods love towards those that be truly his as David was for when their nearest and dearest friends do forsake them yet God will not Hebr. 13.5 He hath said I will never leave thee nor forsake thee John 13.1 Having loved his own which were in the world he loved them unto the end John 6.39 This is the fathers will which hath sent me that of all which he hath given me I should lose nothing This we should observe and mark to strengthen our souls against the Popish and Arminian errour of finall and totall falling from true grace But blessed be God it is as false as uncomfortable crossing the will of the father and the fidelity of Christ Jesus before named as also the work of the spirit which is permanent as John 4.14 with John 7.37 38 39. If any that professe true religion and give good hopes for a time do fall away they shew by their apostaste that they began in hypocrisie or at the best were but like the stony ground who believed for a time Luke 8.13 having onely an humane acquired faith not that precious faith 2 Pet. 1.1 which is infused by the spirit Gal. 5.22 who is therefore called the spirit of faith 2 Cor. 4.13 and the spirit of power 2 Tim. 1.7 greater then the evill spirit which is in the world 1 John 4.4 abiding in Gods children 1 John 2.27 even for ever John 14.16 17. being in the operation of saving grace a fountain of living water springing up unto eternall life whereof whosoever drinketh shall never be more a thirst John 4.14 This is that free spirit which doth establish the godly in the state of grace and is Gods seal and earnest in their hearts 2 Cor. 1.21 22. Eph. 1.13 14. Obj. But the godly may commit mortall sins as David did in adultery and murther now an adulterer is the member of an harlot 1 Cor. 6.13 and a murtherer is the childe of the devill John 8.44 1 John 3.12 was he not then fallen from grace Answ It cannot be denied but for these heinous sins David was justly under the wrath of God till by the renewing of his repentance and faith in the Messiah he obtained attonement But yet under the guilt of these sins he differed much from the impenitent and unregenerate not onely in regard of Gods certain purpose to renew him by repentance and restore him into favour but even in present state of soul two wayes First that the seed of grace did then remain 1 John 3.9 Secondly that he sinned not with full consent Rom. 7.17 19 20. and so could not be so totally under the curse as the unregenerate are For the better conceiving whereof we must know that every regenerate man whilest he is in this world hath in him both flesh and spirit in-bred corruption and renewed grace and so consisteth as it were of a double person the old man which is corrupt through deceivable lusts and the new man which after God is created in righteousnesse and true holinesse Eph. 4.22 24. Now when the childe of God committeth sin even grievous sinnes as David did to speak as Paul doth of himself it is not he that doth it so farre forth as he is regenerate but he so farre forth as he is corrupt which Paul calleth sin that dwelleth in him Rom. 7.20 His service of sinne is with and from the flesh but in his minde renewed he serves the law of Christ Vers 25. which shewes that grace in the habit and seed and root doth then remain when and while corruption in sundry particular actions doth prevail Which to be true is plain also by St. Peter who denied his Master with cursing and swearing which in it self was a fearfull mortall sin Matth. 26.72 74. even after that comfortable speech of Christ unto him Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy faith fail not Luke 22.31 32. Shall we say he now by denying his Master lost all grace when as Christ had prayed for the continuance of his faith nay rather acknowledge that this failing was in this particular act not in the habit and seed of grace The second Use for instruction Secondly see here the happinesse of the godly who indeed alone have the Lord for their God for he is the strong and stable helper who will safely keep those that be his when all other helps do fail Ps 37.28 33. He forsaketh not his Saints The Lord will not leave him in the hand of the wicked Vers 24. Though he fall yet he shall not be cast down for the Lord upholdeth him with his hand Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of all See Job 8.20 God will not cast away an upright man Job 5.13 14. He shall deliver thee in sixe troubles and in seven there shall no evill touch thee Happy therefore is the man that hath the God of Jacob for his help whose hope is in the Lord his God Psal 146.5 Happy is that people that is in such a case yea happy is that people whose God
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
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
And Paul was as a woman with child in travaile after the conversion of others Gal. 4.10 His life was not dear unto him so he might further the Gospell Acts 20.24 Mark these things and pray for understanding The second use for admonition Secondly if we find that sinfull affections be our soule that is our desire and delight that then we give all diligence for change of estate for who would continue in the gall of bitternesse and under the power of darknesse if he could help it And though it be not in our own power for it is a new creation 2 Cor. 5.17 and the first resurrection Rev. 20.6 and who can bring a clean thing out of filthinesse Not one Iob 14.4 Can the Ethiopian change his skin or the Leopard her spots then may they do good that are accustomed to do evill Jer. 13.23 with man this change of himself is impossible but with God all things are possible Mat. 19.26 He can raise up children unto Abraham of stones Mat. 3.9 And for his working of it the wise and powerfull God of heaven hath ordained a way means and prescribed the use thereof to naturall men of the understanding whereof reason is capable This means is the preaching of the word sanctified by prayer for the blessing of the spirit The morall law will discover sinne and the danger thereof to a naturall man for by the law comes the knowledge of sin Rom. 3.20 and of the danger thereof Gal. 3.10 And by the Gospell comes the knowledge of the remedy for it is the word of his grace Acts 20.32 revealing mercy in Christ Iohn 3.16 and shewing the way and means to be made partakers of him Iohn 3.36 And in the use of these ordinances a naturall man may exercise himself and wait for Gods blessing He may hear and apply both the law and gospell and pray for the blessing of God upon his endeavors Husbandmen take pains for the precious fruits of the earth and pray for the blessing of God upon their labour And why may not naturall men doe so much for their soules Surely the neglect of the use of means is and will be the condemnation of many John 3.19 For in the means God willeth their gathering Mat. 23.37 and our Saviour tells the Jewes they would not come unto him that they might have life John 5.40 saying that the Queen of the South should rise up in judgement against them for her pains to hear Solomons wisedome and yet a greater then Solomon was there Mat. 12.42 Therefore wait in the means as John 5.3 4 5. So did Cornelius fast and pray Acts 10.3 then reverently hear Peter verse 33. The three thousand converted on the day of Pentecost Acts 2.41 first heard Peter preach and apply the law to the pricking of their hearts verse 26.27 then they heard the Gospell and gladly received it and after continued in the Apostles doctrine verse 41 42. He that had but one talent might have employed it and is justly condemned for not so doing Mat 25.25 c. The unbelieving Jewes might have heard Paul and Barnabas preach but they would not but put away the word and judged themselves unworthy of eternall life Acts 13.46 The second observation The second thing to be noted in this petition is the favour and kindnesse which David craveth of God namely that he would not deliver him to the will of his enemies so as they should have liberty to accomplish their bloody designes upon him See Psal 35.19 25. Let not them that are mine enemies rejoyce over me Let them not say in their hearts ah ah our soule Psal 36.11 Let not the foot of pride come against me and lot not the hand of the wicked renone me Psal 71.4 Deliver me O my God out of the hands of the wicked out of the hand of the unrighteous and cruell man Psal 140.1 4 8. Deliver me O Lord from the evill 〈◊〉 preserve me from the violent man keep me O Lord from the hands of the wicked grant not O Lord the desires of the wicked The first Reason The reasons hereof are many First respecting himselfe as the conscience of his sinnes that deserved this evill to be delivered into the hands of his enemies for so hee knew God threatned to do with his own people and had formerly performed it Judg. 2.14 15. The auger of the Lord was kindled against Israel and he delivered them into the hands of spoylers and sold them into the hands of their onemies round about them The hand of the Lord was against them for evill as he had said and sworn unto them The second Reason Secondly in regard of his enemies whom he knew first to be without conscience of dealing justly and full fraught with all cruelty This reason is rendered in this verse for false witnesses are risen up against me and such as breath out cruelty verse 2. they would swallow him up as Psal 56.1 2. For their strength and cruelty he resembles them to strong bulls of Bashan Psal 22.12 to ravening and roaring Lyons verse 13. and to dogs verse 16. Psal 57.4 set on fire their teeth are spears and arrowes and their tongue a sharp sword yea Psal 140.3 They have sharpened their tongue like a Serpent adders poyson is under their lips Secondly he knew they would vaunt and boast of their triumph over him to Gods dishonour as Ps 35.19 26. Let not them that are mine enemies wrongfully rejoyce over me they rejoyce at his hurt and magnifie themselves against him saying to his greatest grief where is now thy God Psal 42.3.10 Herein no doubt sacrificing to their net praising their own power and policie as the Philistims praised Dagon for the conquest of Sampson Judg. 16.23 The third Reason Thirdly in regard of God knowing first that his power and providence over-ruled all Psal 135.6 whatsoever the Lord pleases that did he in heaven and in earth in the seas and all deep places If he speak the word it is done Psal 33.9 Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain Psal 76.10 he shall cut off the spirit of Princes verse 12. He knew they would have no power over him but by Gods permission as John 19.11 Secondly that by his soveraignty he might so deale with his dearest servants either for their triall as he dealt with Job or to give way to the wicked to fill up their sins in afflicting the godly that so his justice and power may be glorified in their destruction so he suffered Pharoâ—â— to afflict his people in Egypt Exod. 9.16 Rom. 9.17 Thirdly that God having received him into covenant stood bound to help him as Psal 119.94 and Psal 89.3 21 22. This serves for instruction and admonition The first Use for instruction For instruction three wayes First see here what may be the estate of the godly even of Gods dearest children they may be in the hand of
their enemies under the power of their distressors plainly by the bondage of Israel in Egypt for a long time Gen. 15.13 with Exod. 1.9 10 11 13 14. The three servants of God were thus cast into the fiery furnace Dan 3.20 21. and Daniel himself into the Lyons denne Dan. 6.16 Jeremie felt this evill Jer. 26.14 yea Christ himself by the wicked hands of the Jewes was taken crucified and slain Acts 2.23 which we are to mark to prevent rash judgement as well against others as also against our selves in this case A fault in which the godly themselves may fall as well against others Job 4.7 Remember I pray thee saith Eliphaz to Iob who ever perished being innocent as also against themselves Is 49.14 Sion said the Lord hath forsaken me and my Lord hath forgotten me Psal 22.1 My God my God why hast thou forsaken me But if we mark every mans deserving by sinne and Gods soveraignty over the best it will stay our hearts and tongues from the sinne of rash judgement The second Use for instruction Secondly this petition shewes that if the godly fall into the hands of the wicked it is by Gods permission and dispensation for a sparrow lighteth not on the ground without the will of God Mat. 10.29 therefore Christ saith to Pilate thou wouldest have no power over me at all except it were given thee from above John 19.11 and the Church saith unto God thou hast given us like sheep appointed for meat thou sellest thy people for nought Psa 44.11 12. Paul saith I think that God hath set us forth the last Apostles as it were appointed to death Which is a thing very observable as the only ground of true patience Psal 39.9 with 2. Sam. 16.10 11 12. and also of sweet comfort in the greatest persecution for he hath said I will not leave thee nor for sake thee Heb. 13.5 Ps 91.15 I will be with him in trouble Psal 66.10 11 12 Thou O God hast proved us thou hast tryed us as silver is tryed Thou broughtest us into the net thou laydest affliction upon our loynes Thou causedst men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place Mark the comfortable end of the troubles of the godly as Iob 23.10 He knoweth the way that I take when he hath tryed me I shall come forth as the gold And so the story shewes Job 42.12 So God blessed the latter end of Iob more then the beginning The third Use for instruction Thirdly see here that prayer is a sanctified means to obtain of God safety and preservation from the hands of those that desire our hurt Thus the Jewes escaped from the bloody designe of Haman Eph. 4.16 17. and 7.3 4. c. Thus Jehosaphat escaped in battaile when the Captains of the Chariots beset him about 2 Chron. 18.31 And thus were he and his people preserved from three Kings that came against him 2 Chron. 20.3 4. c. And thus was Hezekiah preserved from the great Army of Senacherib Isaiah 37.21 33 34. And no marvaile for as God requires the duty so he hath made the promise which he will perform Psal 50.15 Psalm 91.15 The use for instruction For admonition it serves effectually to stirre up every child of God to become a follower of David in the performance of this duty to be much and earnest with God in prayer for the preservation of himself and the Church of God out of the hands of their enemies A most needfull duty in these evill times wherein the enemies of Gods Church do band themselves like Edom Moab Geball Ammon Amalek and the rest Psalm 83.3 4. c. to root out Religion to cut off Gods people that the name of Israel be no more in remembrance Consider the good successe of this duty in this case by the former examples How prayer is prevalent with God against enemies for it is not as naturall men do think a vain thing to serve the Lord unprofitable to pray unto him Mal. 3.14 Iob 21.15 experience shewes that this duty is prevalent with God one of these three wayes at all times Either it prevents their attempts as the former examples shew fully and plainly or else it procures deliverance out of the enemies hands after some time of triall and correction by them as it did for Peter when he was kept in prison by Herod with purpose to put him to death Acts 12.5 6. c. and for Israel to procure their deliverance out of Egypt Exod. 2.23 24. or at least it procures strength of grace to bear the violence and the cruelty of the enemy though he proceed to inflict upon them most violent death as we may see in Steven Acts 7.59.60 and in the Saints of God that would not be delivered that they might obtain a better resurrection Heb. 11.35 For indeed when the godly do sincerely perform this duty though the outward man perish yet the inward man is renewed daily 2 Cor. 4.16 and in death it self the child of God is more then conqueror Rom. 8.37 Let us not therefore be weary of this duty the effectuall fervent prayer of a righteous man availeth much Jam. 5.16 while Moses his hands were lifted up Joshuah prevailed but when they were let down Amalek prevailed Exod. 17.11 God is much moved by prayer it stayes the wrath of God against his people as Exod. 33.10 11. c. Psal 106.23 Deut. 9.18 19 20. And therefore when God is resolved to bring a judgement he forbids Jeremie to pray for the Jewes Jer. 7.16 and 11.14 and 14.11 Qu. Is this all we have to doe to pray in time of danger Answ No we must likewise serve Gods providence in the use of ordinary means and withall use prayer for Gods blessing thereon So Moses did for Joshuah when he fought against Amalek and Mordecai prayed for Esther when she went unto Ashuerus in the behalfe of the Jewes And besides these we must have due regard to our estate and behaviour when we perform this duty and pray and namely first we must see that we stand rightly in covenant with God and be his people through faith in Christ for then we have a promise of protection as Psal 89.3 â—0 21 22 and of audience in time of trouble 2 Chron. 7.13 14. which encouraged the Church in adversity Is 63.19 we are thine thou never bearest rule over them they were not called by thy name And Jeremiah herewith moveth God to mercy Jer. 14.8 9. O the hope of Israel the saviour thereof in time of trouble why shouldest thou be as a stranger in the land as a man that cannot save yet thou O Lord art in the midst of us and we are called by thy name leave us not Secondly if we have failed by transgression for in many things we sinne all Jam. 2. then we must be carefull to renew covenant with God by renewing our
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.
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
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.
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
so long He begins with the high esteem he had of the place of Gods publick worship which by way of admiration he doth acknowledge unto God to be most lovely and amiable verse 1. In the handling whereof we have these two things First the description of the person unto whom the acknowledgement is made Secondly the matter that is acknowledged The description of the person is the Lord of Hosts 1. Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the point is this The true God is the Lord of hosts The reason So verse 3.8.12 Ps 24.10 He is so called because all creatures in Heaven and Earth are at the Lords command as souldiers in an Army at the command of the Generall ready prest to doe his will Hence all creatures in heaven and earth are called the host of heaven and earth Vse 1 Gen. 2.1 This title shewes the Lords power and soveraignty over all creatures he may command and set their places and stations at his pleasure as generals do their Souldiers in an Army See 1 Kings 22.19 20. And hence are those strange events in warre that the weaker do conquer as Deut. 32.30 One chase a thousand and two put ten thousand to flight So 1 Sam. 14.6.13 Ionathan and his armour-bearer smote a whole garrison of the Philistines Vse 2 For admonition it serves three waies First for feare and reverence towards Gods Majestie he is the Lord of hosts having all creatures at his beck Ps 50.1.4 The mighty God even the Lord hath spoken and called the earth from the rising of the Sunne unto the going down thereof He shall call to the heavens from above and to the earth that he may judge his people Jer. 5.22 Feare ye not mee saith the Lord will ye not tremble at my presence Mat. 10.28 Feare him which is able to destroy both soule and body in hell Secondly that we take heed of abusing any of Gods creatures for be they never so mean God can make Armies of them to destroy the wicked Consider his wonders in Aegypt of haile of frogs of flyes of lice Exod. 8.9 c. his dealing with Herod Acts 12. Reason as Isaiah 36.9 c. How wilt thou turne away the face of one Captain of the meanest of my Masters servants A terrour to the wicked Thirdly That we make sure we fight under his banner for he is the Lord of hosts and hath his spirituall armies and weapons See Psal 110.3 Eph. 6.10 c. and 2 Cor. 10.5 See Psal 24.7 c. Lift up your heads O ye gates and be ye lifted up ye everlasting doores and the King of glory shall come in that is the Ark. Then the Lord himselfe into mens hearts 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you Rev. 3.20 Behold I stand at the doore and knock if any man heare my voice and open the doore I will come in to him and sup with him and hee with me Vse 3 For consolation sundry waies First to those that fight the Lords battels stand in defence of his Church See Psal 46.7.11 As he is the Lord of hosts so he hath made Jesus Christ the Captain of his host Iosb 5.14 No weapon that is formed against thee shall prosper If. 54.17 Secondly to any child of God in his particular distresse for he hath all creatures at command to serve and save his children and to destroy their enemies See Exod. 14.28 29. the waters of the red Sea are a wall unto the Israelites but drown the Egyptians Dan. 3. fire save the three servants of God and kills them that cast them in So do the Lions Daniel Dan. 6. dest thou want the Ravens shall feed thee 1 Kings 17.4.6 or Angels Psal 78.23 Art thou in the Sea a Whale shall bring thee to land Ionah 1.17 and 2.10 The matter acknowledged is the lovelinesse of Gods Tabernacles which surpassing Davids ability to expresse he propounds by way of admiration implying that they were to him most lovely and amiable far surpassing his ability to expresse For our better understanding hereof we are to search out as well the place as the property for which David doth admire it The place is Gods Tabernacles or dwelling places whereby he meaneth that speciall place of Gods publick and solemn worship which God had chosen for himselfe among his people in Davids time promising there to be present with them and to dwell among them Exod. 25.8 Levit. 26.12 Qu. But why doth he use a word of the plurall number saying Tabernacles whereas Moses erected but one for the Lord neither did the Lord allow of any other till the Temple was built by Solomon Au. a Iunius Piscator Some think he hath reference to the divers places where God was worshipped at the time for the Tabernacle was at Gibeon and the Ark at Mount Meriah 2 Chron. 1.3 4. But it is more probable that he hath respect to the severall parts and places of the Tabernacle which were made distinct by Gods appointment The Court was for the people as verse 2. the holy place was for the Priests and the holy of holies was for the high Priest once every yeare as Heb. 9.2.3.6 7. In all of which God dwelt though not inclusively as men do in their houses for so the heavens of heaven cannot contain him 1 Kings 8.27 But in regard of more speciall manifestation testifying his favourable respect unto their worship and service as 1 King 9.9 The property ascribed to this place is lovely or amiable 2 Observation that is such as drawes the best affections of the heart unto it Here then note two points one taken for granted the other purposely inteuded The point taken for granted is That God hath his Tabernacles or dwelling places where he doth in speciall manner abide among his people so as wee may say The Tabernacle of God is with men and he will dwell with them Rev. 21.3 Vnder the Law he had a materiall building called the Tabernacle of the Congregation erected by Moses at his appointment Exod. 25.8 and 40.34.35 which place was movegble and continued for Gods worship till God had given rest unto his people round about and then he caused Solomon to build him a Temple 1 Kings 6.1 2. Vnder the Gospell he hath a spirituall building 1 Pet. 2.5 Ye as lively stones are built up a spirituall house whose house are we speaking of all the faithfull who believe in God through Christ Heb. 3.6 who are the Temple of the living God in whom he dwels 1 Cor. 3.16 whether we conceive them joyntly altogether Eph. 2.21 or divided into particular holy assemblies Matth. 18.20 or personally considered 1 Cor. 3.16 17. and 6.19 The reason hereof is two-fold First The 1. reason the deerer evidence of his especiall favour and respect unto them above all the people of the world for the whole world is his and the
the true Members of Gods Church who have the comfort and liberty of Gods holy worship and service are blessed and happy See Psal 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Hence it followes verse 10. 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 reason hereof is from the wonderfull rare heavenly blessings Reason which are here certainly enjoyed by the true Members of the Church and no where else Whereof the first and principall from which all the rest do flowe is the fruition of communion and fellowship with the true God one in essence three in person the Father the Sonne and the Holy Ghost who is onely in his Church to the true members thereof a God of grace and mercy and therefore they that are out of the Church are without God in the world Eph. 2.12 Here the first person is the father of mercies and God of all consolation 2 Cor. 1.3 the second person is a blessed Saviour and Redeemer Isa 9.6 unto us a childe is born unto us a Sonne is given a Saviour Luk. 2.10 11. with Isa 49.6 8. the holy Ghost is the blessed sanctifier and comforter being the spirit of grace Zech. 12.10 yet onely in his Church Joh. 14.17 Now this true God is in his Church to all the true members thereof not onely a Master farre excelling Solomon of whom the Queen of Sheba testifies that his servants were blessed 1 King 10.8 with Mat. 12.42 and such a Master as saith where I am thereshall also my servant be Joh. 12.26 with Luk. 12.37 43 44. but a father Matth. 23.9 Joh. 20.17 Yea an husband Isa 54.5 Thy Maker is thine husband and Isa 62.4 5. Thy land shall be married As a young man marrieth a Virgin as the Bridegroome rejoyceth over the bride so shall thy God rejoyce over thee Ier. 3.14 I am married unto you Hos 2.19 20. I have betroathed thee unto me for ever c. Secondly this true God in Christ gives to all the true members of his Church freedome and deliverance from all the miseries of nature that is from the whole guilt and curse of sinne in originall corruption and actuall transgressions See Luke 1.68.74 Gal. 3.13 Rom. 8.1 Acts 13.39 Thirdly here is afforded the full fruition of all needfull blessings as Eph. 1.3 who blesseth us with all spirituall blessings in heavenly things in Christ And not only so but even with all needfull temporall blessings Matth. 6.32 33. These blessings may be reduced to foure heads First to direction in all the wayes wherein they ought to walke Psal 32.8 I will instruct thee and teach thee in the way that thou shalt goe Psal 73.24 Thou shalt guide me with thy counsell If the good houswife order the wayes of her houshold Prov. 31.27 how much more God Secondly to provision both for soule and body for Psal 34.10 They that seeke the Lord shall not want any good thing for soule John 6.33.35.55.63 1 Cor. 10.16 Here is Christ the tree of life and the well of life whereon Psal 87.7 All my springs are in thee Rev. 22.1 2. And heaven for an inheritance Luke 12.32 1 Pet. 1.3 4. For temporall see Is 65.13 Psal 37.3 4. Thirdly to protection and preservation by speciall providence Psal 25.5 and Psal 91.1 implyed and assured to all the faithfull Mat. 10.29 30 31. The Kings servants in ordinary may not be arrested but upon warrant from the Lord Chamberlain but Gods servants have a greater priviledge God himself must grant the warrant else they may not be medled with Job 1.10 John 19.11 Acts 18.10 Psal 89.22 Fourthly to remuneration both here with honour of grace to be his friends John 15.14 15. 1 John 3.1 and attendance of Angels Psal 34.7 Psal 91.11 and hereafter Mat. 25.21.23 Luke 19.17 c. Mat. 19.28 29. Is it such a blessing to dwell in Gods house then it is a great curse to dwell out of it Vse 1 for so they should be deprived of all the forenamed blessings This made David to say Woe is me that I sojourne in Meshech that I dwell in the tents of Kedar Psal 120.5 and 1 Sam. 26.19 If they be the children of men cursed be they before the Lord for they have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other Gods The ancient resemblance of Gods Church to Noahs Arke is true and fit for this place Vse 2 Secondly wee must examine whether wee be such as dwell in Gods house as true members of the Church and such onely are true believers in Christ for no man cometh to the Father but by him John 14.6 Whereby will bee excluded all Gentiles who are without Christ Ephesians 2.12 and Turkes and Jewes who though they acknowledge the God that made the world and brought Israel out of Aegypt yet not believing Christ Jesus the son of the Virgin Mary to be the sonne of God and saviour of the world they shall dye in their sinnes John 8.24 Luke 13.28 Yea besides them Papists holding the Doctrine established in the Councell of Trent who do not only a Rhem. on Rom. 3.22 deride but b Conc. Trid. Sess 6. can 10. accuse the Doctrine of justification by imputed righteousnesse will be found Ismaelites the sonnes of the bondwoman such as must be put out of the house Gal. 4.21.30 and such guests as want the wedding garment which is Christs righteousnesse imputed and received by faith see 2 Cor. 5.20 Rev 3.18 Our white rayment to cover our filthy nakednesse of sin must be had of Christ also by their Idolatry they hold not the head Col. 2.18 19. Also they that professe the truth and yet content themselves with a dead faith are not dwellers in Gods house that is such as have a shew of godlinesse but want the power thereof 2 Tim. 3.5 who professe they know God but by their works deny him Tit. 1.16 Of such St. James speakes James 2.18.20 Shew mee thy faith without thy workes c. He that must abide in the house for ever must be a sonne John 8.35 which we all are through faith in Christ Gal. 3.26 and by regeneration 1 John 5.1 for of such the Apostle saith Thou art no more a servant but a sonne Gal. 4.7 Therefore whosoever would certainely know himselfe to be in Gods house and to continue therein must get true faith and keep it and shew the truth of it by works of love Gal. 5 6. and of obedience to Gods word 1 Thess 2.13 Vse 3 As we desire the assurance of true happinesse we must approve our selves dwellers in Gods house that is such as continue and abide the true servants and children of God Our holy calling to the faith of the Gospell gives us entrance and admittance into the family of God
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
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
prayer 2 Chron. 20.7 Vse 2 For admonition remember that whatsoeveâ— was written afore-time was written for our learning that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 We therefore must read the Scripture with observation and thus encourage our selves in prayer to prevail with God for his Church and for our selves For comfort in prayer remember the true God is the God of Jacob he will be prevailed with by prayers and teares but follow and imitate Jacob leave not off give not over till he answer as Isa 62.1 2. Vers 9. Behold O God our shield and look upon the face of thine anointed IN the former verse David did most earnestly begge of God audience to his prayer In this verse continuing the same duty of prayer he begs of God whom he calleth their shield with like earnest affection for he doubleth his request the favour and kindnesse to be beheld and looked upon moving the Lord thereto by the honourable state whereunto God had advanced him in anointing him to be a King so as he was the Lords anointed In this Petition note three things first the title which he gives to God secondly the favour he crave of God thirdly the reason whereby he would move the Lord to to grant that favour For the first the title he gives to God is their shield O God our shield A shield we know is a part of armour for defence serving to keep off and award the hurts and blowes which an enemy might give and so by fit resemblance shewes what God becomes to those that be his namely a sure defence and saveguard from all hurtfull assaults of their enemies Mark then in this title 1. Observation that God is a shield for his children that is their sure and safe protectour and defender from the hurts of all their enemies Psal 3.3 Thou Lord art a shield for me Psal 18.2 The Lord is my rock and my fortresse my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation Psal 33.20 He is oâ—â— help and our shield Psal 59.11 Bring them down O Lord our shield and as it followeth in this Psalm vers 11. The Lord God is a Sunne and shield The reason hereof Reason is his own free grace and favour in Christ to those that be truly in Covenant with him as Gen. 15.1 This serves for instruction admonition and comfort Vse 1 For instruction two wayes First to let us plainly see the great happinesse of the godly that though they have many and mighty enemies both corporall and spirituall yet their God is an all-sufficient safe buckler and shield of defence against them all see Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy helpe Psal 144.15 Happy are the people that be so yea happy is that people whose God is the Lord. Vse 2 Secondly this shewes how Magistrates should shew themselves toward the godly when any wrong is offered unto them namely as the Lord himself is whose name they beare Psal 82.6 so they should become shields that is sure protectors and defenders of the godly so Job was Iob 29.11 when the eare heard me it blessed me and when the eye saw me it gave eare to me 12. Because I delivered the poore that cryed and the fatherlesse and him that had none to helpe him 13. The blessing upon him that was ready to perish came upon me and I caused the widdowes heart to sing for joy 14 15 16 17 c. Magistrates are called shields Ps 47.9 Hos 4.18 and therefore should become protectors of the good unlesse they will have their owne names to rise up in judgment against them Vse 3 For admonition it serves effectually to move every one to labour carefully for that estate wherein they may truly have the Lord for their shield Hereunto three things are necessary First that we stand rightly in covenant with God having avouched him for our God not onely by receiving the seales of the covenant in being baptized and comming to the Lords Table which Hypocrites may do but especially by reverend receiving the word of the covenant and humbly submitting our selves thereto as God required when he avouched Israel to be his people Deut. 26.16 17 18. and they performed when they sate down at his feet every one receiving his word Deut. 33.3 Secondly we must see that our hearts be endued with true faith whereby we trust in God unfeignedly resting and relying upon his promise for all the blessings of the covenant This grace entitles us to have God for our shield Prov. 30.5 Every word of God is pure he is a shield to those that trust in him Psal 18.30 The word of the Lord is tried he is a buckler to those that trust in him Psal 28.7 The Lord is my strength and my shield my heart trusted in him and I am helped also Psal 33.18 19. 20. Thirdly we must walk uprightly before him making conscience of all sinne and leading a godly life This God required of Abraham to whom he promised to become a shield Gen. 17.1 with Gen. 15.1 and Solomon gives assurance hereof Prov. 2.7 He is a buckler to them that walk uprightly that is to those that look in all things to please God and lean neither to this sinne nor that And to move us hereunto let us consider the evils of the times in the abundance of iniquity which cry to heaven for most heavie judgements let us think upon the troubles of other nations and our own present danger sundry wayes especially from divisions both in Church and state Now in times of trouble nothing can be better for us then to have the Lord for our shield for then we need not fear what can man do unto us Psal 118.6 Vse 4 For comfort this makes greatly to all that be in covenant with God and testifie the truth of their faith by upright walking before him for God is their shield what need they feare Consider Psal 27.1 2. The Lord is my light and my salvation whom shall I feare c Jer. 20.11 The Lord is with me like a mighty terrible one therefore all mine enemies shall be confounded but I shall not be confounded This made David not to feare ten thousand of the people that should beset him round about Psal 3.6 nor walking through the shadow of death Psal 23.4 This made the three servants of the Lord not fear the hot fiery furnace nor the fiercenesse of the King Dan. 3.16 17. c. Now consider that God is without shadow of change Jam. 1.17 and he was a shield to Abraham David Jeremie and others let us therefore labour to be like them and we may with like confidence rest assured of Gods protection as the Lord promised 1 Kings 9.4 5. and as the godly do comfortably expect Psal 22.4 5. The second thing to be noted here is the favour
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
〈◊〉 〈◊〉 〈◊〉 for wee must not only choose good before evill but of divers good things the best as the very heathen have well prescribed Now the Prophet David doth here assume But a day in Gods Courts is better then a thousand elsewhere Tull Off. lib. 1. And therefore do I desire it In this which the Prophet assumeth this must be remembred for the meaning that by Gods courts here is not meant heaven the place of glory but the place of his solemn worship here on earth even his sanctuary which to Davids religious heart was heaven upon earth And so the point to be observed is this That time bestowed in Gods holy worship and service is better then a thousand times so much spent elsewhere 1. Observation This is here plainly affirmed and to gain our more cheerfull assent mark the reasons following Reason 1 First here only is the certain perfect cure of all spirituall evils and maladies in the soule A Postscript by the Publisher to the READERS Christian Readers HAving drawn forth this Exposition of the 84 Psalm as farre as the perfect Copy of the Authors own hand-writing had carried it on and having lost the hopes I had once of supplying what is wanting on the three last Verses out of his other papers I had an intent to undertake that task my self but upon further consideration I have now resolved to let it alone and leave it as I found it rather then to fall under his censure that said Infoelix operis summa and to owe them an answer who should ask a reason of the dissimilitude in the words of the Poet when he said Amphora caepit Institui currente rotâ cur urceus exit For why should I strive non passibus aequis to follow him afarre off whom I can have no hope to overtake Such a Master of this sacred Art rightly dividing the word of truth he was that it would be presumption in me to imagine that what was left unfinished by him should be perfected by me And for works of this nature to be published in this sort is not without example amongst the writings either of ancient and modern Authors Besides if I bee not mistaken both the matter and expressions in these three Verses either all or the most part are such as you may finde handled either in the former Verses of this Psalm or in the Expositions of those other three which it is intended shall be published together with this viz. 27 85 87. As the former part of the tenth verse A day in thy courts is better then a thousand seems paralell to that of the fourth Verse Blessed are they that dwell in thine house the latter part of the same Verse I had rather be a Door-keeper in the house of my God then to dwell in the Tents of wickednesse unto the fourth Verse of the 27 Psalm One thing have I desired of the Lord c. So the former part of the 11 Verse The Lord God is a Sunne and a shield doth not differ much more from that of the 9 Verse Behold O God our shield and look upon the face of thine anointed then a profession doth from a petition and mercy acknowledged from mercy desired and the latter part of the same Verse no good thing will he with-hold from them that walk uprightly what is it but the same with that of the 85 Psalm Vers 12 13. The Lord shall give that which is good c. The like I might say of the rest but that I suppose this to be sufficient if not more then needed Vale. THE Churches Exercise VNDER AFFLICTION OR AN EXPOSITION OF THE LXXXV Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. To the Right Worshipfull my truly noble and thrice most honoured Patron Sir ROBERT WHITNEY Knight IT is not unknown unto him unto whose eyes all things are naked and opened that a strong desire doth possesse me if it be not more proper to call it ambition of offering to the present age and leaving to posterity some publick evidence of that unfeigned thankefulnesse which I humbly acknowledge to be due unto you for your altogether undeserved as well as unexpected at the first and now little lesse then twenty years continued favour expressed amongst many other particulars by three severall presentations unto such Church-livings as were in your power to dispose of and those not only so freely but also so friendly not granted but offered that would the severest censurer of Symonie that ever was choose of purpose a pattern in that particular for patrons perpetually to practise by the world could not afford him any one that might more truly say then you can nec prece nec precio And of all the relations wherein men stand to one another in that between Ministers and their people I think it is the greatest happinesse when we can tell our selves truly that it was not our own doing but Gods by the means of others without any sollicitation of our own that brought us together This hath been my comfort in many trialls of affliction and will be I hope my joy and my crown when ever God shall see it good to turn his hand upon me and next under him I shall ascribe it unto you And having long agoe put on almost an obstinate resolution never to send mine own name to the presse except it be as now I do to bring to light another mans labours I am glad I have such a good opportunity that whilest I am publishing some of his works whose memory is not only precious with you and others unto whom he was known but also like to last as long as Orthodox Christian religion keeps footing in England I may both honour one part with your name and withall tell the world what I hope you will believe that I am Your Worships most obliged Oratour in the strictest bonds of all observant duty unfeignedly devoted CHRISTOPHER HARVEY THE CHVRCHES EXERCISE UNDER AFFLICTION OR An EXPOSITION of the LXXXV Psalm Psalm 85. To the chief Musician A Psalm for the sonnes of Korah VERS 1. Lord thou hast been favourable to thy land thou hast brought back the captivitie of Jacob. I Have chosen to intreat of this Psalm as containing fitting matter unto our times and occasions wherein as well the works of Gods providence as the godly government and authority under which we live do call us to the consideration both of former mercies and favours as also of present evills and further dangers that renewing our thankfulnesse for blessings received and humbling our soules to begge of God the removall of judgements both present and imminent we may with better assurance wait upon God for the fruition of his blessings The scope and generall division of the whole Psalm Answerable to all which we have in this Psalme as a pattern shewed us in Gods holy
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
and repent that it hath any corner and closet by allowance among us yea we must by prayer to God seek the removalll of it Consider Psal 81.8 9. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me There shall no strange God be in thee neither shalt thou worship any strange God Then for prophanenesse among the professors of true religion this argues a dead faith for such deny the power of true Religion 2 Tim. 3.5 Now Gods Kingdome is not in word but in power 1 Cor. 4.20 And this is a spreading evill amongst us as Gods judgements shew See Jer. 23.10 The land is full of adultery and because of oaths the land mourns Also Hos 4.1 2 3. The Lord hath a controversie with the land c. The same sinnes are rife amongst us whereof we must take speciall regard against the day of humiliation The Use for comfort For comfort this makes greatly to any land or people that keep covenant with God when they are oppressed with idolatrous enemies or wicked men as usually the true Church is they must remember their interest in the true God and in the time of danger with Hezekiah Is 37.6 29. humble themselves in earnest prayer and with Jehosaphat fast and pray 2 Kings 20.3 4 12. and then they shall receive a gracious answer as he did verse 14. and good successe as Abijah did 2 Chron. 13.8 10 12. The third Observation Secondly note here as taken for granted That Jacob that is the Jewes who were the posterity of Jacob had been taken captive For the Churches thankfulnesse for their bringing back is an acknowledgement of their carrying out The truth hereof is manifest by plain and manifold relation in the holy story See 2 Kings 24.10 11. Dan. 1.1 2. for the beginning of it in part in the raigne of Jehojakim and for the accomplishment thereof see 2 Kings 25.2 8 11. Jer. 39.2 3 c. and Jer. 52.4 c. The reason hereof was their grievous sinnes againd God Lam 1.8 Jerusalem hath grievously finned therefore she is removed according to Gods threatning Levit. 26.14 15 25 33. Deut. 28.15 20. Jer. Wherefore hath the Lord pronounced all this great evill against us verse 11. thou shalt say because your fathers have forsaken me verse 12. and ye have done worse then your fathers verse 13. therefore wil I cast you out of this land This serves for instruction admonition and comfort The use for instruction For instruction see plainly that Gods own people for the sinnes committed among them may lye under most heavy and grievous judgements as here we see they are led into captivitie among whom were Daniel Shadrach Meshuch and Abednego Dan. 1. also Mordecai and Esther Est 2.5 6. yea Zerobabell and Jehoshuah Yea see Psal 44.9 10. c. to the 18. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves or others for the greevous calamities that lye upon us and them for God saith many are the afflictions of the righteous Psal 34 19. Whosoever will live godly must suffer persecution 2 Tim. 3.12 Through manifold afflictions we must enter into the Kingdom of heaven Acts 14.22 The second use for admonition Secondly hereby learn to know to repenâ— of for the time past and to beware of for the time to come those sinnes that brought the captivitie which are these In generall the transgressing of Gods Commandements as Lev. 26.14 15 25. In particular idolatry 2 Chron. 7.19.20 Sabbath breaking Nehem. 13.15 16 17. Covetuousnesse Jer. 6.12 13. Soothing teaching Jer. 6.14 c. The Use for comfort For comfort to the godly in the times of their great affliction Consider that nothing befalls thee which hath not light on Gods deer children whatever thine affliction be whether inward in mind or outward in body See 1 Cor. 10.13 Consider the state of Job Jeb 1. and 2. chapters and of David Psal 77.2.4 My soar ran in the night and â—easednot my foule refused to be comforted Thou holdest mine eyes waking I am so troubled that I cannot speak yet I cryed unto God with my voyce even unto God with my voyce and he gave eare unto me verse 1. Consider also the restauration of Israel in this text and Zeph. 3.14 c. Is 12.1 c. Is 54.1 c. Micah 4.6 7. The fourth observation The third particular thing to be here observed is expressed namely that God brought back his people that had brought back his people that had been led into caprivitie This is plain for the captivity of Babilon in the first and second chapters of Ezra where both time and means and persons that did return are set down particularly and at large The first Reason The reason hereof is twofold First and chiefly in God who of meer grace and favour undertook this great work and bound himself thereto by promise See Jer. 27.22 They shall be carried to Babilon and there shall they be untill the day that I visit them then will I bring them up and restore them to this place Jer 29.10 After seventy years be accomplished at Babilon I will visit you and performe my good word towards you in causing you to return to this place 2 Chron. 36.22 Now in the first year of Cyrus King of Persia that the word of the Lord by the mouth of Jeremiah might be accomplished the Lord stirred up the spirit of Cyrus that he made a Proclamation thorow out all his Kingdome and put it also in writing saying c. The second Reason Secondly God herein had respect to the godly behaviour of his children in true repentance and earnest prayer whereunto he did enable them by his grace that so he might perform his good word unto them For that was Solomons request at the dedication of the temple 2 Chron. 6.36 37 38. assented unto chapt 7.1 by signe of fire consuming the sacrifice and by voyce verse 12. I have heard thy prayer And so we find that Daniel did Dan. 9. according as God had said the godly should do Jer. 29.12 c. Then shall you call upon me and go and pray unto me and I will hearken unto you and ye shall seek me and find me I will be found of you and turn away your captivitie This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see that God doth actually for his Church exceeding abundantly above all that men can ask or think Eph. 3.20 with Psal 126.1 When the Lord turned again the captivitie of Sion we were like them that dream Such was Peters deliverance both to himself and others of the Church Acts 12.9.15 16. The second Use for instruction Secondly here see a plain difference between Gods dealing with his own people and with the wicked when hee enters into judgement with them His
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
of his own soule that hereby they may be brought to repentance and reformation and so shall Gods favour be restored unto them The use for comfort For comfort this makes greatly to those that find and feele Gods anger towards them either in outward crosses or in inward terrors Herein consider thy state is no worse then Gods dearest children have been in as Job David c. doe therefore as they have done repent of thy sinnes pray for mercy and wait by faith and patience and peace shall come The fift Observation The Petition considered in it self sets before us this practise of Gods Church and children That when they lye under any evill or misery they pray for the removall of Gods anger towards them See Psal 74.1 O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture Psal 79.1 c. O God the heathen are come into thine inheritance thy holy temple have they defiled they have laid Jerusalem on heaps c. Psal 89.46 How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire So did David Psal 38.1 c. O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure c. The reason The reason is because they know that all affliction comes by divine dispensation and ordinarily is the proper fruit of Gods anger provoked by our sinnes see Job 5.6 Affliction cometh not forth of the dust neither doth trouble spring out of the ground It is a thing of Gods sending Isaiah 45.7 I forme the light and create darknesse I make peace and create evill I the Lord do all these things Amos 3.6 Is there evill in the City and the Lord hath not done it Mat. 10.29 A sparrow shall not fall on the ground without your father The sword the famine the noysome beasts and the pestilence are Gods foure sore judgements Ezek. 14.21 The first Use for instruction This serves for instruction and for admonition For instruction two wayes First it lets us see the blindnesse of some that in miseries never consider Gods anger but only look at second causes hereof the prophet Isaiah doth complain Isaiah 26.11 Lord when thy hand is lifted up they will not see This provokes to anger and desire of private revenge which is a brutish part the dog bites at the stone without regard to him that threw it The second Use for instruction Secondly see what a desperate course they take that under miseries use unlawfull means to help themselves as especially they do that go to wizards and witches they encrease the wrath of God against themselves as Saul did by this course 1 Chron. 10.13 14. See Isaiah 8.19 The first Use for admonition For admonition three wayes First in every misery we must do as Gods Church here doth lift up our thoughts to Gods anger against us provoked by our sinnes For ordinarily misery is a fruit of Gods anger against our iniquity and therefore if we desire the removall of the evill we must take a course for the appeasing of Gods anger which is only to be done through Christ his sonne whom God hath set forth to be a propitiation for sinne Rom. 3.5 1 John 2.2 The second Use for admonition Secondly as we desire to escape evills we must beware of provoking the Lord to anger 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger then he Jer. 7.19 Do they provoke me to anger saith the Lord do they not provoke themselves to the confusion of their own faces The third Use for admonition Thirdly that under every misery we follow the Church in prayer to God for the appeasing of his anger This will prevaile if it be joyned with true humiliation See 2 Chron. 6.36 37. compared with chap. 7.13 14. and consider how farre Ahab prevailed 1 Kings 21.27 29. Verse 5. Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee The meaning of the words THese words containe the Churches humble complaint unto God for two great evills first the long continuance of his anger toward them secondly the long delay of his favour from them The long continuance of his anger is twise propounded verse 5. to expresse their deeper sense thereof their more earnest desire to have it removed The delay of his favour is lamented in the sixt verse and there amplified by the good effect of his renewing thereof namely their rejoycing in him In their double complaint of his anger continued note two things The first Observation First that Gods anger may long continue towards his own children and people This is the matter of their complaint in this place and so Psal 74.1 O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture Verse 10. O God how long shall the adversacy reproach shall the enemy blaspheme thy name for ever Psalm 77.7 8 9. Will the Lord cast off for ever and will he be favourable no more Is his mercie cleane gone for ever doth his promise faile for evermore Hath God forgotten to be gracious hath he in anger shut up his tender mercies Psal 79.5 How long Lord wilt thou be angry for ever shall thy jealousie burne like fire Lament 5.20 22. Wherefore doest thou forget us for ever and forsake us so long time Thou hast utterly rejectedus thou hast been very wroth against us The first Reason The reason hereof is twofold First the committing of sinne and omitting of repentance either in generall as Isaiah 9.13 The people turneth not unto him that smiteth them neither do they seek the Lord of hosts â—4 Therefore the Lord will cut off from Israel head and taile branch and rush in one day 17. Every one is an hypocrite and an evill doer and every month speaketh folly for all this his anger is not turned away but his hand is stretched out still 18. For wickednesse burneth as the fire c. When men grow obstinate in sinne God becomes resolute in punishment see Jer. 6.17.18 19. The watchmen say hearken to the sound of the trumpet the people answer we will not hearken Therefore heare ye nations behold I will bring evill upon this people 21. Fathers and sonnes together shall fall c. Jer. 7.13 15 16 19. I speak unto you rising up early and speaking but ye heard not and I called you but you answered not Therefore will I cast you out of my sight Pray not thou for this people for I will not heare thee Do they provoke me to anger saith the Lord do they not provoke themselves to the confusion of their own faces Or they repent not in sincerity Is 58 2 3 6. Or repentance is not practised in particular by the sinners themselves amongst Gods people
though the godly there may repent and lament See this plainly in the dayes of good King Josiah who did greatly humble himselfe 2 Kings 22. and most worthily endeavour the reformation of religion the rooting out of idolatry and impiety as 2 Kings 23. where his rare goodnesse is commended from verse 2. to 25. and yet verse 26. the Lords anger still continued And the reason we may see Zeph. 1. and Zeph. 3. where is shewed that in his dayes continued much impiety and the like we may see Ezek. 14.13 14. When the land sinneth against me by trespassing grievously c. Though these three niâ—â— Noah Daniel and Job were in it they sould deliver but their own soules by their own righteousnesse The second Reason The second reason is the continuing of scandall and reproach unto religion amongst the wicked by the grievous sinnes of Gods children Though they themselves may truly repent yet their sinnes causing the enemies of religion to blaspheme may procure the continuance of Gods anger in temporall judgements as in Davids case 2 Sam. 12.10 c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us see what a fearfull thing it is to live in impenitency or to commit sins that are scandalous to religion though we do repent for both these wayes we kindle Gods anger and who may stand when he is angry for thereupon followes destruction See Psal 2.12 Psal 76.7 The second Use for instruction Secondly hee see who be the greatest enemies to the welfare of any estate Church Common wealth or family namely the wicked who commit sinne with greedinesse and draw iniquity as it were with cart-ropes These are the persons that bring plague famine warre and other judgements For affliction followeth sinners where is lying swearing stealing c. where the Lord hath a controversie with the inhabitants Hos 4.1 c. so Jer. 23.10 because of swearing the land mourneth c. and 1 Kings 18.18 Thou art he that troubles Israel The first use for admonition For admonition two wayes First take notice of the causes for which Gods anger is kindled and doth continue that we may avoid them and when we have feare or feeling of his anger then make sure we look back towards our sinnes committed and see what repentance we have shewed and reformation and ever beware of hypocrisie and of scandalous sinnes The second Use for admonition Secondly to beware of rash judgement either against our selves or others when Gods anger doth long continue towards us or them Indeed this state causeth the godly to think themselves forsaken of God as Is 49.14 and to judge hardly of others that be in that estate as Job 4.7 but both without good ground Therefore we must do as Micha 7.8 9 10. Rejoyce not against me O mine enemy when I fall I shall arise c. The Use for comfort For comfort to them that lye long under the heavy hand of God in any affliction in soule body or outward estate wherein they cannot but apprehend Gods anger continued They must consider that herein nothing doth befall them but what hath light on Gods deere children and therefore must neither murmure nor despaire The second Observation The second thing to be observed is the behaviour of Gods people under the sense and feeling of Gods long continued anger They returne to him that smote them in humble complaint of his long continued anger toward them See Psal 44.9 10 17 23. Psal 74.1 2. So in Job Job 7.7 8 12. in David Psal 6.1 Psal 38.1 Psal 88.14 in Christ Jesus in his agony Mat. 26.38 39. The first Reason For first they know that afflictions come from God Amos. 3.6 it comes not by change Job 5.6 but by divine providence and dispensation Mat. 10.29 30. The second Reason 2. They know God sends them afflictions to make them seek unto him Hos 5.14 15. Is 26.6 as Absolom by setting on fire Joabs corne field brought Joab to come to him 2 Sam. 14.29 c. The third Reason 3. They know that till Gods anger be appeased the strongest helps do faile Job 9.13 The fourth Reason 4. That when they complain with godly sorrow God is mercifull and will heart and help Exod. 22.27 when he cryeth unto me I will heare for I am gracious Psal 22.24 He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Psal 51.17 A contrite and a broken heart O God thou wilt not despise Psal 102.17 He will regard the prayer of the destitute and not despise their prayer This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that all Gods people do conceive the true God to be not only a God of power able to deliver but a God of mercy and compassion most willing to help and relieve those that be in misery Joel 2.13 The second Use for instruction Secondly see here the great impiety of those that under the sense of Gods anger in any affliction seek other help then from God as do seekers to witches and sorcerers forbidden of God Isaiah 8.19 and Papists that make intercession to Saints for deliverance from sundry evills They have fourteen helping Saints by whose intercession and merit men may be delivered from all adversity as St. George St. Blase Erasmus Panthaleon Vitus Christopher Denis c. See Tilheman Heshusius in erroribus pontificiorum loco 28. de cultu invocatione sanctorum Wherein they deale like to Ahaziah that sent to Baalzebub the God of Ekron 2. Kings 1.1 c. Adde Isaiah 9.13 The people turneth not unto him that smiteth them neither do they seek the Lord of hosts The Use for admonition For admonition that we become followers of the Saints and people of God who in time of distresse go to God and make their complaints to him See Jobs resolution in keeping close to God Job 13.15 Though he slay me yet will I trust in him The use for comfort For comfort to the godly they may go unto God for mercy and help when they feel Gods anger towards them as Psal 77.1 c. Judg. 10.10.15 Here it is true though fire be in the bush the bush consumeth not Hence 2 Cor. 4.8 We are troubled on every side yet not distressed we are perplexed yet not in despaire Verse 6. Wilt thou not receive us again that thy people may rejoyce in thee The meaning of the words THe second complaint of Gods Church and people for the long delay of his love and favour which testified by restoring them to comfortable state they esteem and accompt as life it self and therefore do complain of the want thereof as of the state of death for the change whereof they have recourse to God
saying wilt not thou receive us again moving him thereto by his good fruit and effect thereof that thy people may rejoyce in thee as if they should have said while we remain in misery under the sense of thy displeasure we are as dead men and therefore do complain to thee who by removing our miserâ—â— and renewing thy favour canst revive us whereupon will follow this good effect that we thy people shall rejoyce in thee which will be for thy glory Here then we have to consider as well the Churches complaint as her reason propounded to move God to give them relief from that misery whereof they complain The first observation In their complaint note two things the first implyed That the sense of Gods displeasure in a state of misery is to Gods people as a state of death Psal 31.9 10 11. David complaines of his trouble and misery and verse 12. saith I am forgotten as a dead man out of mind I am like a broken vessell Psal 88.3 4 5. My soule is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength Free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thine hand The Reason The reason hereof is the high esteem which Gods people have of his favour when once they have felt the joy and comfort of it in their soules as Psal 30.5 In his favour is life Psal 63.3 Thy loving kindnesse is better then life For look as the reasonable soule is a spirit of life from God quickening the body and giving unto it sense and motion Gen. 2.7 so Gods favour testified to the soule by the spirit of grace gives a lively cheerfulnesse to the heart of man which makes him leap for joy Psal 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart yea even in affliction as Acts 5.41 they rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 This serves for instruction and admonition The first Use for instruction For instruction two wayes First it gives light to the better understanding of some places of Scripture which under the termes of life and resurrection note out unto us the calling of the Jewes wherewithall God will vouchsafe unto them comfortable outward estate as Isaiah 26.19 Thy dead men shall live c. In assurance whereof was shewed to Ezekiel the vision of the dry bones raised up to a great Army Ezek. 37.1 c. there plainly shewed to belong to their restoring by the union of the two sticks to signifie the union of Judah and Israel verse 16. c. This is their resurrection from the dust of distresse Dan. 12.1 for what shall their restoring be saith St Paul but life from the dead Rom. 11 15. The second Use for instruction Secondly it lets us see a plain difference between Gods children and naturall men under affliction The child of God layes more to heart Gods displeasure towards him testified by his affliction then the affliction it self As a toward child is more grieved that his loving father is offended with him than for the smart of his correction This David shewed in his flight from Absolom when hee bade Zadock the priest carry back the ark of God into the City 2 Sam. 15.25 26. If saith he I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here I am let him do to me as seemeth good unto him Secondly they more desire the feeling of Gods favour then the removall of the affliction as Psal 51.8 after Nathan had told David The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 yet he prayes the Lord to make him to heare joy and gladnesse and verse 12. to restore him to the joy of his salvation Now naturall men in these cases deale otherwise First they look more at the outward misery then at Gods displeasure as Is 26.11 when thy hand is lifted up they will not see Psal 10.5 Thy judgements are farre above out of his sight Secondly they more desire the removall of Gods judgements then the renewing of of his favour and therefore are said not to cry to the Lord with their hearts when they howled upon their beds They assemble themselves for corn and wine and they rebell against me Hos 7.14 If they respected Gods favour above freedome from evills and fruition of blessings they would not for these things use unlawfull means which encrease Gods displeasure as Saul did 2 Sam. 28.7 The first Use for admonition For admonition two wayes First that in all afflictions we endeavour to approve our selves to be Gods people by laying to heart Gods displeasure for our sinnes above the smart of our affliction and also desire the renewing of his favour above the removall of any outward evill or the fruition of any temporall blessing The second Use for admonition Secondly that we beware of those things which will eclipse his favour and provoke his anger against us for those are to the soule as poyson to the body Oh that we could esteem sinne in every action as the children of the Prophets did the wild vine in the pottage runne away and cry death is in the pot 2 Kings 4.40 From the deadly plague and noysome pestilence we are carefull to flye away betime and farre enough off and so should we do from the unprofitable works of darknesse which are death to the soule The second Observation Secondly here observe both in the phrase and matter therein expressed That it seems strange to Gods people that he suffers them to lye long in affliction under the sense of his displeasure Psal 13.1 2. foure times is the length of Gods delay complained of and Psal 77.7 8. by way of admiration will the Lord cast off for ever c. The first Reason The reason is in a double knowledge which they have of God First in his essentiall properties of mercy and compassion Psal 103.8 The Lord is mercifull and gracious slow to anger and plenteous in mercy Psal 86.15 Thou O Lord art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 145.9 His tender mercies are over all his works The second Reason Secondly in his gracious and faithfull promise made to his people when they enter into covenant with him Psal 50.5.15 Gather my Saints together unto me those that have made a covenant with mee by sacrifice Call upon mee in the day of trouble I will deliver thee and thou shalt glorifie me Luke 18.7 8. Shall not God avenge his own Elect which cry day and night unto him though hee bear long with them
I tell you that he will avenge them speedily This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First this their admiration doth presuppose their good and commendable information in the knowledge of God for his gracious disposition towards his children and the truth of his promises assured in covenant with them else they would never have thought it strange it should be otherwise with them And therefore men should take heed how they lay claime to be Gods people and yet be ignorant of his properties and promises 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame The second Use for instruction Secondly their admiration shewes plainly that there is a justice and wisedome in God even in the course of his providence over the state and wayes of men which many times surpasseth the reach of Gods children to discern and finde out till it please God of himself to reveal the reason and cause of his dealing as Jer. 12.1 2. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgements wherefore doth the way of the wicked prosper c. Who can but admire that the wicked Benjamites should twice prevaile in fight against their brethren that came for the execution of justice upon the sonnes of Belial that had committed villany with the Levites concubine Judges 20.18 c. The Use for admonition For admonition it serves very fitly to move us to godly behaviour under long affliction that we carefully suppresse in our selves all thoughts of hard or unjust dealing in God towards us therein bringing ouâ— hearts to this resolution with Jeremy that God is righteous even then when his dealing seems most strange unto us Qu. How shall we be able so to do Answ By evincing our hearts of four things in God justice soveraignty wisedome and power First of justice to do right to all and wrong to none This is so essentiall in God that he may as soon cease to be God as not to do right Gen. 18.25 Psal 145.17 Jer. 12.1 Job 34.10.23 And therefore the godly under affliction must not be worse than Pharaoh who confesseth Exod. 9.27 I have sinned The Lord is righteous I and my people are wicked Secondly we must lay to heart God soveraignty whereby he may do with his own what he will he may exercise his under the crosse not onely for correction for sin but also for triall of grace as he did Job Job 2.3 We grant this liberty to men over their goods and cattle which are the gifts of Gods providence unto them and shall we deny it to the Lord over man who hath absolute soveraignty over him both by creation and providence Thirdly we must bethink our selves of Gods wisedome which indeed is infinite Psal 147.5 and therefore may in himself perfectly discern that that affliction which he continues upon his children is most for his own glory and best for their good though they conceive the contrary as children do under the rod in the hand of their parents Lastly consider his Almighty power he can bring light out of darknesse 2 Cor. 4.6 and so he useth to do to his children Psal 112.4 so as they shall confesse it is good for them that they have been afflicted Psal 119.71 And indeed whosoever considereth the end which God brought unto Job to David and the rest whom he exercised under great affliction will confesse no lesse These things well considered will make us know our duty and acknowledge that repining against Gods correction continued is ever a fruit of corruption which reigneth in naturall men and maketh them to blaspheme under Gods judgments Rev. 16.9 The Use for comfort For comfort it makes greatly to Gods children under long affliction to consider that such an estate may continue upon his own children and servants by the rule of his justice soveraignty wisedome and power and therefore they need not to murmure or despair when nothing befals them but that which hath befaln their betters in grace as Job David c. That thy people may rejoyce in thee The reason propounded by Gods Church to move the Lord to hasten their deliverance out of misery and the removall of their afflictions namely because thereupon they should be justly occasioned to rejoyce in God as plainly discerning this to be a fruit of his mercy and loving providence over them The third Observation Here then note that when Gods people are delivered from affliction they rejoyce in God as well by receiveing it as from Gods hand as Psal 126.3 The Lord hath done great things for us whereof we are glad as by giving all the honour and praise thereof to God alone as Moses and Aaron did for their deliverance at the red sea Exod. 15.1 c. and as Deborah and Barak did Judges 5.1 c. David also Psal 118.1 c. and Jehoshaphat and the people 2 Chron. 20.26 27. The Reason The reason hereof is that though means bee used by Gods people yet they know that the blessing is not in the meanes but in the Lord who doth prosper the same Psalm 44.6 7 8. For I will not trust in my bowe neither shall my sword save me But thou hast saved us from our enemies and hast put them to shame that hated us In God we boast all the day long and praise thy name for ever This serves for instruction and for admonition The Use for instruction For instruction it shews us a plain difference between Gods children and naturall men in the fruition of temporall blessings and so gives evidence of nature and grace in the dayes of peace For meer nature looks at outward meanes and at second causes and so men either glory in themselves as Dan. 4.30 or sacrifice to their nets as Habak 1.15 16. But the godly though they use means yet they first look at God and give the chief praise to him and look to the means in the second place as 1 Sam. 25.32 The use for admonition For admonition it serves effectually to move every childe of God to conform himself to this profession and practise of the godly even for every blessing whether of deliverance from evill or fruition of good to rejoyce in the Lord. This was Davids ordinary practise Psal 34.1 2 4. This also we shall do if we be carefull of three things First to see Gods hand of mercy in every thing wherein we rejoyce as Psal 118.15 16 23 24. The voyce of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doth valiantly c. Secondly to give him praise and thanks for every blessing thus God is honoured Psal 50.23 therefore David stirreth up his soul hereunto Psal 103 1 2. Blesse the Lord O my soul and all that is within me blesse his holy name Blesse the Lord O my soul and forget not
in my judgements If they break my statutes and keep not my commandements Then wil I visit their transgression with the rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile c. The second Observation The second thing here to be noted is the behaviour of Gods people in this their miserable estate here plainly expressed when they want the sense and feeling of Gods mercy and kindnesse they leave not God but go to him by humble and earnest prayer for some evidence thereof Psal 77.2 In the day of my trouble I sought the Lord Psal 40.11 12. Withhold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me For innumerable evills have compassed me about c. Psal 42.7 8 9. All thy waves and thy billowes are gone over me Yet the Lord will command his loving kindnesse in the day time and in the night his song shall be with me and my prayer unto the God of my life I will say unto God my rock why hast thou forgotten me c. Psal 44.17 24. All this is come upon us yet have we not forgotten thee wherefore hidest thou thy face and forgettest our affliction The first Reason The reason of this their behaviour is partly in their knowledge but principally in their faith in God For their knowledge by Gods word they are certainly assured that mercy is essentiall in God Psal 62.12 Also unto thee O Lord belongeth mercy He is plenteous in mercy Psal 103.8 His mercy is great above the heavens Psal 108.4 The earth is full of his goodnesse Psal 33.5 His tender mercies are over all his works Psal 145.9 Also they know he takes pleasure in those that hope in his mercy Psal 147.11 Now will they that know this do lesse to God then Benhadads servants did to the King of Israel 1 Kings 20.31 32. we have heard that the Kings of the house of Israel are mercifull Kings c. The second Reason Secondly they trust in God and therefore haue recourse unto him in misery and under the sense of his anger Psal 13.3 5. Consider and heare I have trusted in thy mercy Psal 22.1 4 5. My God my God why hast thou forsaken me Our fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded This serves for instruction and for admonition The Use for instruction For instruction it lets us see a difference both in judgement and practise between the godly and the wicked For judgement even about prayer in affliction the wicked ☜ think it unprofitable to pray Job 21.15 Mal. 3.14 But the godly know it is otherwise James 5.16 For practise the wicked call not uoon God but only for shew Psal 14.4 Hos 7.14 But the godly are much in this duty Psal 5.3 My voice shalt thou heare in the morning c. Psal 55.17 Evening and morning and at noon will I pray and cry aloud Psal 119.164 Seven times a day do I praise thee Yea herein they offer an holy violence unto God as Jacob held the Angell and would not let him go till he blessed him Gen. 32.24 26. and Moses as it were held God from destroying the Israelites when they had made the golden calfe Exod. 32.10 c. The Use for admonition For admonition that we endeavour to approve our selves to be Gods people and true members of his Church by following them in this godly practise even then to presse upon the Lord by our humble and earnest prayers when he seemeth to oppresse us with his judgements when he hides his mercy from us we must by our prayers sue and seek to find mercy with him as David did 2 Sam. 24.14 Quest how shall we be enabled hereunto Answ By doing two things First we must informe our hearts rightly in the nature of God for mercy and compassion as is shewed in the first reason and in the gracious promises made to his people even when they are in misery Secondly fit our selves to have good title to the same which requires two things at our hands 1. True and unfeigned repentance whereby our sinnes be removed and so a way made to his mercy Jer. 18.7 8. 2. The getting and exercising of those graces of the spirit which testifie we stand rightly in covenant with God As 1. Faith in God through Christ rely upon him for the pardon of sinne and saving of our soules and we shall not distrust for lesser deliverances as Psal 56.13 Thou hast delivered my soule from death wilt thou not deliver my feet from falling 2. Feare God in heart and shew it by eschewing evill and doing good in life Psal 25.12 14. What man is he that feareth the Lord him shall he teach in the way that he shall choose The secret of the Lord is with them that feare him and he will shew them his covenant Psal 103.11 For as the heaven is high above the earth so great is his mercy toward them that feare him 3. Exercise mercy toward our bretheren so shall we find the Lord mercifull unto us Psal 18.25 With the mercifull thou wilt shew thy self mercifull For on the contrary Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy and Psal 109.12 16. Let there be none to extend mercy unto him c. Because that he remembred not to shew mercy c. 4. Be much in prayer to God in the name of Christ for whatsoever we lack Phil. 4.6 See encouragements Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me and Psal 86.5 Thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee And grant us thy salvation The second benefit which Gods Church and people here beg of God as a fruit and evidence of his mercy and kindnesse namely to give them his salvation that is deliverance from that troubles of their enemies and from all other evills that lay upon them for that is the salvation here meant as Exod. 14.13 Stand still and behold the salvation of the Lord which he will work for you The third Observation In this petition note two things 1. The place and order in which this blessing is sought 2. What kind of salvation they desire namely that which comes from God grant us thy salvation For the first note Gods people seek Gods salvation after they have sought his mercy first they beg mercy at his hands and then deliverance from evils Psal 40.11 With-hold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me Psal 6.2 Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed First mercy then healing Psal 30.10 Have mercy upon me O
ground First in generall in this verse then more particularly in the rest of the Psalm Her behaviour is in these words I will heare what God the Lord will speak meaning by way of answer to my complaint and prayer Wherein we have to note two things 1. How she stileth God in this place 2. What duty she undertaketh towards him The first Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first the titles here given to God by the Church are two God the Lord the first notes out his power the second his performance of what he hath promised as Exod. 6.3 I appeared unto Abraham Isaac and Jacob by the name of God almighty but by my name Jehovah was I not known unto them verse 6. wherefore say unto them I am the Lord I will bring you out And this is used by the Church and godly elsewhere as Psal 118.27 God is the Lord who hath given us light The Reason The reason of this practise of the Church is to strengthen her self to the better performance of the duty she undertakes which is to wait for Gods answer to her prayers whereto she shall be the better encouraged and enabled by considering that God is Jehovah one that not only hath being of himself but gives being to his promises Now being God he is able and being Jehovah he is faithfull as Heb. 10.23 He is faithfull that promised 1 Thes 5.24 He will also do it And for his promise see Psal 50.15 The first use for admonition This should teach us to labour to understand the holy titles whereby God is stiled in Scripture that so we may the better make a right use of them both to terrifie us from sin and to encourage us in faith and obedience As for terrour to consider that he is called an everlasting burning and devouring fire Is 33.14 For encouragement in difficult cases to consider that he is the maker of heaven and earth great in counsell mighty in work Jer. 32.17.19 for mercy the good God 2 Chron. 30.18 for encouragement in prayer Our father which art in heaven Mat. 6.9 which layes a ground both of confidence in that he is our father and of fear and humilitie in that he is in heaven The second Use for admonition Secondly is God the Lord then those that call him so must fear him in regard of his power Jer. 5.25 Mat. 10.28 obey him as their Lord. Luke 6.46 and rest upon him by faith because he makes good his gracious promises 2 Cor. 1.20 The second Observation The duty which the Church here undertakes to perform to God is this she will patiently attend for Gods gracious answer to her complaint and prayer So doth Job Job 14. All the daies of my appointed time will I wait till my change come Psal 40.1 I waited patiently for the Lord Psal 130.5 6. I wait for the Lord my soul doth wait The Reason The reason hereof is from the work of Gods spirit in his children enabling them by faith 1. To reverence his command enjoyning them so to doe Psal 27.14 Wait on the Lord be of good courage 2. To rely upon his promise to hear and help 2 Chron. 7.14 wherein they know he will not fail because he is a God of power able to do whatsoever he will Psal 115.3 and of mercy exceeding abundant above all that we can ask or think Ephes 3.20 This serves for instruction and for admonition The use for instruction For instruction it acquaints us with a plain difference between the godly who are believers and the wicked who are unbelievers the godly do not onely pray to â—od but wait also for an answer when they have made their prayer as Psal 42.5 11. Isaiah 28.16 But the wicked either pray not as Psal 14.4 or if they do pray yet they will not wait as 2 Kings 6.33 What should I wait upon the Lord any longer They deal with their prayers as the Oftrich doth with her eggs which she leaveth in the earth c. Job 39.14 c. because God hath deprived them of uunderstanding as punishment of their contempt of the meanes of grace else they would not account the exercise of prayer unprofitable as Job 21.15 Mal. 3.4 The use for admonition For admonition that we endeavour to approve our selves to be Gods people by waiting upon God for a gracious answer to our prayers This we should do every day according to the practise of the Church in this place whereunto if we did indeed set our selves we would make conscience of all sinne that we might keep our selves in the love of God without which we cannot comfortably expect a gracious answer from him to our prayers Now to enable us to wait and listen for a gracious answer when we have prayed we must be well exercised in godly consideration and practise The consideration needfull hereto is three fold First of Gods promise made to those that pray unto him for it is presumption to wait for that which God hath not promised to give True expectation is a fruit of faith which ever looks at Gods word of promise Secondly of Gods power and mercy for as his power will assure us that he is able so his mercie will shew that he is most ready and willing to grant our requests Thirdly we must consider his manner of answer it is three-fold Sometime by giving that particular blessing we ask as 1 Sam. 1.27 For this childe I prayed and the Lord hath given me my Petition which I asked of him Sometime by giving some other thing answerable to the blessing as 2 Cor. 12.9 My grace is sufficient for thee And sometimes by giving patience and strength to bear the evils which we would have removed as Heb. 5.7 The godly practise hereto needfull is threefold First to stir up our hearts to lay hold on Gods promises by faith as Psal 43.5 And herein we must shew godly judgement in labouring to trust perfectly for spirituall blessings simply needfull to salvation as 2 Tim. 1.12 I am not ashamed for I know whom I have believed c. But for spirituall blessings lesse necessary as also for all temporall blessings to submit our wils to Gods will Secondly we must hold on in the way of obedience Psal 37.34 Wait on the Lord and keep his way and he shall exalt thee to inherit the land Thirdly continue in prayer Col. 4.2 Keep not silence give the Lord no rest Isaiah 62.6 7. For he will speak peace to his people and to his Saints The reason or ground whereby the Church doth encourage her self to the former godly practise drawn from Gods gracious dealing with his people in giving comfortable answer to their prayers for peace in Scripture doth oftentimes note out all manner of welfare as Exod. 18.7 Psal 122.6 Psal 35.27 In this reason we have two things to note First the honourable title whereby Gods people here be stiled namely that they are his
meanes to bring them to grace and glory This was the prerogative of the Jews under the law Psal 147.19 20. Rom. 3.1 2. The presence of the Ark was to them a great glory as 1 Sam. 4.21 22. and so is the Gospel unto us 2 Thess 2.13 14. Thirdly glory doth here comprehend the good blessings of Gods providence appertaining to outward estate which being enjoyed make men renowned and glorious in this world as victory peace plenty and the like whereof see fully Deut. 28.1 c. to 15. All which attending those that fear the Lord shew plainly the great worth of their piety Which well observed will arme us against the errour and reproach of carnall men that account it a vain thing to be godly Job 21.15 Mal. 3.14 and will make us say and think with Paul that godlinesse is profitable to all things 1 Tim. 6.6 having the promises of a double life 1 Tim. 4.8 The second Use for instruction Secondly see here who be the true friends to the peace and prosperity of any place as Kingdome Town or Family namely such as feare God for they bring glory to the place of their abode God in Christ is with them to them belong the holy ordinances of grace and glory and also all comfortable blessings of Gods providence respecting temporall welfare as before is shewed Hence God said to Abraham the father of the faithfull Thou shalt be a blessing Gen. 12.2 which also belongs to his godly posterity Lot was so to Sodom Gen. 19.22 Jacob to Laban Gen. 30.27 Joseph to Potiphars house Gen. 39.2 3. and to the land of Egypt Gen. 41.38 c. Not so the wicked they trouble the state and place where they live as Achan Jos 7.25 and Ahab 1 Kings 18.18 They consult shame to their own houses Hab. 2.10 as Elies wicked sonnes did bring ruine on their fathers house 1 Sam. 2.30 c. and 3.13 14. The sinner being an hundred yeares old shall be accursed Isaiah 65.20 and leave his name for a curse verse 15. The first Use for admonition For admonition two wayes First to every one to beware of those things that move God to take away glory from a land and these are especially three First Idolatry see Ezek. 9. there is their horrible idolatry and chap. 10.4 the Lord begins to depart Secondly impiety and prophanenesse in the Priests and Ministers of God 1 Sam. 2.17 compared with chap. 4.21 22. Thirdly Barrennesse in the people when they profit not by the word of God Mat. 21.43 The second Use for admonition Secondly to examine our selves throughly whether we have the true fear of God before our eyes The way of tryall is shewed before in the first admonition on the first point of this verse The Use for comfort For comfort it makes greatly to those that have the true fear of God in their hearts they are surely entitled to glory Though they may want it in this world as 1 Cor. 4.9 13. yet in the world to come they shall have it 2 Tim. 4.8 Mat. 19.28 29. Luke 16.25 Verse 10. Mercy and truth are met together righteousnesse and peace have kissed each other The meaning of the words In this verse those that follow to the end of this Psalm the Prophet doth particularly make instance in sundrygarcious blessings which God vouchsafeth to those that fear him as beams of that glory which he will have to dwell amongst them when he sends them his salvation These blessings he still propounds by couples whereof this verse containeth two mercy and truth righteousnesse and peace which being here assured without any speciall limitation from God or man alone I think we may safely take them in that latitude of sense which may comprehend mercy and truth righteousnesse and peace both divine and humane that is as they are vouchsafed from God to men and also as they are exercised betweene man and man the rather because where either way these be wanting gâ—ory doth not dwell there Their meeting together and kissing each other are borrowed termes serving to expresse more significantly the sweet and comfortable continuance of these gracious blessings amongst that people whom God will make glorious by his salvation The first Observation Now then understanding the words in this large sense we have to note in them these particulars First that with whomsoever true glory makes abode unto them both Gods mercy and Gods truth are undoubtedly vouchsafed Gods mercy is his gracious and favourable acceptance of them for his people and his kind dealing with them being received into covenant and Gods truth is his faithfull performance of those gracious promises which he hath made unto them These do meet together with all those that God makes glorious in estate as Psal 89.1 2 24 28 33. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulnesse to all generations c. The Reason The reason is plain for this mercy and truth from God to men is the ground of their happinesse and glorious estate till God of meer mercy and kindnesse receive him into covenant and then in faithfulnesse performe his gracious promises unto them they lye dead in sinne and in spirituall bondage under Satan the Prince of darknesse being without Christ without hope without God in the world see Eph. 4.17 18. and 2.1 12. But when God out of his rich mercy receiveth men into his love and favour giving them an holy calling whereby they are brought into covenant with him then are they brought from darknesse unto light from the power of Satan unto God Acts 26.18 then they enter into the happy and honourable estate of sonnes and daughters unto God which is no small glory 2 Cor. 6.17 18. This serves for instruction admonition and comfort The first Use for instruction For instruction this leads us plainly and rightly to see where true glory dwells whether we speak of Kingdome City Town Family or person namely where Gods mercy and Gods truth in the covenant of grace doe certainly meet Happy is that people that is in such a case yea happy is that perple whose God is the Lord. Psal 144.15 for there mercy and truth from heaven are met see Exod. 19.5 6. with Psal 65.4 Exod. 33.16 Of this mind was Paul Acts 26.29 when he wished Agrippa a King to be like him in Christianity This also is Christs judgement Revel 2.9 with 3.17 But most plainly Jer. 34.8 9. with Is 62.7 Jerusalem hereby is for a name and praise c. The second Use for instruction Secondly here see the common errour of the world in judging of glory and renown by outward things as large dominions great wealeh pomp and pleasures but unlesse with these Gods mercy and truth doe also meet we may well say of them all This their glory is their shame Phil. 3.19 For in shame and confusion will they all end without
are by nature Rom. 3.9 10. cannot inherit the Kingdome of God therefore what the law could not do because we could not fulfill it God provides to be done for his elect in Christ Rom. 8.3 and when they believe makes them partakers of it that so he that rejoyceth might rejoyce in the Lord. 1 Cor. 1.30 31. for boasting is taken away by the law of faith Rom. 3.27 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes unto us the unspeakable riches of Gods wisdome grace and goodnesse in Christ Jesus to his elect of wisdome in finding out this way of justification to a sinner which no created nature could of it self ever conceive 1 Cor. 2.7 9. of grace and goodnesse in bestowing the same freely on his elect 1 Cor. 1.30 2 Cor. 5.21 The second Use for instruction Secondly this shewes us the fearfull judgement of blindnesse of mind lying on the Church of Rome at this day who are so farre from beholding this righteousnesse which looks down from heaven that they deride it calling it a new no-justice a phantasticall apprehension of that which is not a false faith and untrue imputation Rhem. on Rom. 3.22 Nay they shew such enmity unto it that they pronounce them accursed who by true faith rest and rely upon it alone for justification before God Concil Trid. Sess 6. can 9.10 11 12. Of them is that spitituall judgement verified Rom. 11.8 God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare They like Israel following after the law of righteousnesse have not attained to the law of righteousnesse Why Because they seek it not by faith but as it were by the works of the law Rom. 9 31. They being ignorant of Gods righteousnesse and going about to stablish their own righteousnesse have not submitted themselves to the righteousnesse of God for Christ is the end of the law for righteousnesse to every one that believeth Rom. 10.3 4. Well therefore may we say of them Hear ye despisers and wonder and vanish away the vaile hangs over your eyes when the Gospell is read unto this day God hath sent upon them strong delusions to believe lyes because they have not received the love of the truth 2 Thess 2.9 10. The use for admonition For admonition it serves very effectually to all that live in the Church of Christ to take notice of this bounty of God in revealing by the Gospell this righteousnesse of Christ that we may endeavour to walk worthy of the same First in labouring to conceive rightly of this righteousnes of Christ which God causeth to look down from heaven Secondly in giving all diligence to be made partakers thereof both these see in Paul Phil. 3.9 10 11. Indeed they are both the gift of God but yet in the use of meanes the word and prayer wherein we must wait for the work of the spirit as the poor did at the pool of Bethesda for the moving of the water John 5.1 2 3. The Use for comfort For comfort it makes greatly to those that know Christ crucified and do rest and rely upon his merits for justification and salvation Oh God hath done great things for them see Mat. 13.16 Blessed are your eyes for they see and your eares for they heare Verse 12. Yea the Lord shall give that which is good and our land shall yeeld her encrease The meaning of the words HEre the Prophet proceedeth in expressing further blessings that accompany Gods salvation in the Kingdome of grace The blessings here mentioned are of two sorts First from the Lord then from the earth From the Lord in these words yea the Lord will give that which is good here he meaneth whatsoever gift or blessing is good for his people whether it be spirituall or temporall for so largely is the word here used taken in Scripture as we shall see in the confirmation of the point here to be observed which is this The first Observation When God sends among men his salvation in Christ he will give to such as fear him whatsoever is good for them both for their soules and bodies See this confirmed first in generall Exod. 32.19 I will make all my goodnesse passe before thee Psal 34.10 They that seek the Lord shall not lack any good thing Then particularly for blessings temporall Deut. 28.11 12. The Lord shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattell and in the fruit of thy ground The Lord shall open unto thee his good treasure the heaven to give thee rain unto thy land in his season and to blesse all the work of thine hand Also for blessings heavenly and spirituall Eph. 1.3 He blesseth us with all spirituall blessings in heavenly places or things in Christ even with the gift of the Holy Ghost which is the good thing indeed for the soul Psal 143.10 Thy spirit is good and it is Gods gift in the kingdome of grace Acts 2.16 and 10.44 45. This is it which makes the souls of Gods people like a watered garden Jer. 31.12 Herewith doth he satiate the souls of the Priests with fatnesse and satisfie the people with goodnesse vers 14. as Paul was perswaded of the Romans that they were full of goodnes Rom. â—5 14 and of the Corinthians that in every thing they were enriched by him and came behinde in no gift 1 Cor. 1.5.7 The first Reason The reason hereof is threefold First to make known the riches of his mercy and goodnesse in Christ how well he is pleased in him that with him he will gâ—ve all manner of blessings Rom. 8.32 The second Reason Secondly to draw men unto him by beholding the abundance of blessings which accompany the receiving of Christ by faith for though many times they want the possession yet the right of all Gods blessings belong to them that are in Christ 1 Cor. 3.21 22 23. Thus was Simon Magus drawn to be baptized Acts 8.13 As Hest 8.17 The Jewes had joy and gladnesse a feast and a good day and many of the people of the land became Jewes The third Reason Thirdly to keep those with him that come in sincerity and to move them to cleave fast unto the Lord in faith and love as John 6.68 To whom shall we go thou hast the words of eternall life So Paul reasoneth Rom. 8.31 32 35. What shall we say to these things c. who shall separate us from the love of Christ c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it opens unto us the true and right way whereby we may receive from God that which is good Few men doubt of his sufficiencie and ability but how they should be interested thereunto and partake thereof they know not
Well mark here Gods good gifts come with his salvation in Christ therefore seek the Lord in Christ and thou shalt lack nothing that is good Psal 34.10 To this agrees Matth. 6.33 First seek the kingdome of God and his righteousnesse and all these things shall be added unto you For godlinesse hath the promise of both kinde of blessings 1 Tim. 4.8 in the meanes whereof we must endeavour as John 4.10 Ezek. 47.1 compared with Isa 55.1 c. Object Such as take this course are yet in much want Ans It may be so for outward things For the disciple is not above his master now the sonne of man hath not whereon to lay his head Matth. 8.20 and the promises of temporall blessings are to be understood with the exception of the crosse Yet know that Gods grace is sufficient as 2 Cor. 12.9 compared with 2 Cor. 4.16 And in the blessings of grace he makes supply to all temporall wants as Phil. 4.11 c. The second Use for instruction Secondly see here plain evidence of the worlds unbelief Lord who hath believed our report Isa 53.1 Are men perswaded that good gifts from God both temporall and spirituall accompany his salvation in Christ No surely for then they would labour first to become religious because that is the way to get Gods favour in Christ as John 14.6 Salomon saith Prov. 19.6 Every man is a friend to him that giveth gifts that is seeks to be in his favour but few take this course Nay they rather seek to the God of this world the devill for so indeed they do that seek to thrive by ungodly courses as oppression lying stealing and the like The first Use for admonition For admonition it serves two wayes First to naturall men living in the Church that they take notice whence good things come both spirituall and corporall and thereupon labour for that estate whereby they may be interested thereto Hereto two things are required repentance from dead works for sinnes withhold good things Jer. 5.25 and faith in Christ for so is Christ himself ours and all things with him If any say they that regard not these things speed well in the world let them consider whether here they have not their portion as Psal 17.14 and Luke 16 25. Thou in thy life-time receivedst thy good things But for the best blessings they have no part in them while they live in sinne and want faith as John 14.17 Acts 8.21 They have starved souls in pampered and well clad bodies The Use for admonition Secondly this must stir up the godly who have received good things from God to be carefull to continue in Gods goodnes as Rom. 11.22 which is by keeping faith and a good conscience 1 Tim. 1.18 19. Heb. 10.39 The Use for comfort For comfort this makes greatly to the godly in worldly wants for certainly God will give that which is good and though the outward man perish yet is the inward man renewed daily 2 Cor. 4.16 and we rejoyce in hope of the glory of God Rom. 5.2 Jam. 1.9 The brother of low degree must rejoyce in his exaltation with God for being a believer in Christ Jesus he is rich in God though poor in the world as Jam. 25. and Rev. 2.9 I know thy poverty but thou art rich And our land shall yield her encrease The second blessing accompanying Gods salvation in the kingdome of grace here assured to those that fear God and it is meerly temporall concerning the plentifull encrease of the fruits of the earth where they live that fear God Mark then in this part of their acknowledgement two things First their title to the land secondly the blessing whereof they assure themselves from it The second Observation For the first Gods people call the land of Canaan where they dwell their land their own land Verse 9. That glory may dwell in our land 2 Chron. 2.16 the land of Israel The Reason It was Gods gifts to them and their progenitors by covenant as Gen. 12.7 and 13.15 Psal â—4 3 2. 2 Chr. 6.38 Judg. 11.24 2 Chr. 20.6 7. The Use for admonition And if we look for blessing and comfort in the place where we live as the Israelites here assure themselves we must make sure we have good title to it from the Lord for there is small hope of Gods blessing to accompany the devils getting as 1 Kings 21.19 Jer. 22.13 Micha 2.1 2. Hab. 2.9 10. Isa 5.8 The third Observation The second thing to be here observed is purposely intended namely when Gods salvation in Christ comes among a people it brings with it plentifull encrease of the fruits of the earth see Psal 67.2 6. Psal 72.16 Salomons kingdome there spoken of was a type of Christs kingdom See the truth hereof by Gods speciall blessings accompanying those that in sinceritie have received the covenant as Gen. 13.2 6. Abraham was very rich in cattle in silver and gold their substance was so great that the land was not able to bear them and Chap. 24.35 The Lord hath blessed my Master greatly and he is become great c. Yea also Isaac sowed and received an hundred fold Gen. 26.12 Also Jacob was a blessing to Laban and himself encreased exceedingly Gen. 30.27 43. The Reason The reason hereof is this Gods salvation bringeth to men reconciliation in Christ for as he is Gods salvation Is 49.6 so in him God reconciles the world to himself 2 Cor. 5.19 Col. 1.20 Rom. 5.10 And hence comes a double benefit tending to plenty First the removall of the curse which Adams sinne brought even upon the ground Gen. 3.17 for though want may befall the godly yet not as a curse Gal. 3.13 it is onely as sicknesse is 1 Cor. 11.32 a chastisement and correction Secondly hereby a land is entitled to the speciall blessings of Gods providence that bring plenty as Deut. 11.9 10 11 12. And no marvell for if he have given Christ how shall he not with him give us all things Rom. 8.32 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First here we may see that the earthly blessings of Gods providence are attendants on the heavenly blessings of his grace great plenty doth accompany true piety when men first seek Gods kingdome and his righteousnesse all outward things needfull shall be ministred unto them Matth. 6.33 Godlinesse hath the promise of all manner of blessings both temporall and eternall 1 Tim. 4.8 This we may see as before in Abraham Isaac and Jacob so manifested afterward to Gods people by speciall promise Lev. 26.3 4 5. If ye walk in my statutes I will give you rain in due season and the land shall yeild her encrease and the trees of the field shall yeild their fruit c. And as he spake with his mouth so he performed indeed unto David a man according to his own heart whom God
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
ground and cause of the former benefit and of all other that follow For the better understanding whereof we must know that there is a double trope in the words First the gates of Sion part of the building of the city upon mount Sion are put for the whole city as it was a type of Gods Church in Christ who as Mediatour here began the setled building and government of it as Psal 2.6 compared with Luke 1.32.33 Secondly Jacob is here put for his posterity the whole twelve tribes who inhabited all the land of Canaan as if he would have said The Lord indeed bears a good affection to the whole land of Canaan where his people dwell as Deut. 11.12 A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it but above all the places thereof he bears a good affection towards Mount Sion whereon his holy city is built which is the type and beginning of his true Church in Christ visibly represented in a setled choyce place In the words thus conceived note this point The observation that God loves his Church above all other states and conditions of men in the world whatsoever Mal. 1.1 2,3 The word of the Lord to Israel that is the posterity of Jacob the Church in those dayes I have loved you saith the Lord and that more then others for was not Esau Jacobs brother saith the Lord yet I loved Jacob and I hated Esau which in the most mild and favourable interpretation taking hatred for lesse love as Gen. 29.30,31 proveth the point in hand that God loves his Church above all other states and conditions of men in the world John 13.1 Having loved his own which were in the world he loved them unto the end Eph. 5.25 Husbands love your wives even as Christ loved his Church Christ Jesus in love to his Church makes himselfe a pattern to husbands to love their wives Now we know every husband should love his owne wife more then any other woman in the world and therefore wee need not to doubt but Christ doth so to his Church The greatnesse of Gods love to his Church seene in three things This will yet more plainely appeare by these three things First Gods delivery vouchsafed to his Church from evils Secondly his advancement of her to speciall estate of happinesse Thirdly the means of both which is Jesus Christ given unto her 1. In delivering her from evils For the first the greatnesse of Gods love in his delivery of his Church will plainly appear by that which is said thereof both in generall and in particular In generall Many are the afflictions of the righteous but the Lord delivereth him out of them all Psal 34.19 He visiteth and redeemeth his people and delivereth them out of the hands of all their enemies Luke 1.68.74 In particular Gods Church in her self is liable to temporall evils in this world and to evils eternall in the world to come for they were by nature the children of wrath even as others Ephes 2.3 Now from eternall evils God gives to his Church absolute and perfect deliverance There is no condemnation to them that are in Christ Jesus Rom. 8.1 On them the second death hath no power Rev. 20.6 But it is not so with others that be on t of the Church to them it will be said Depart from me ye curâ—â—d into everlasting fire Mat. 25.41 And for deliverance from temporall evils in this world whether corporall or spirituall Gods Church hath a great prerogative above others though not in absolute freedome from them for we must through many tribulations enter into the kingdome of God Acts 14.22 and the Church of God is greatly afflicted when all the earth sitteth still and is at rest Zech. 1.11 12. Yet in her sufferings the Church of God hath a great measure of deliverance which the world doth ever want namely from the curse of God which ever accompanieth temporall evils upon the men of the world as Zech. 5.3 For Christ hath redeemed his Church from the curse of the law Gal. 3.13 and. the evils that lye upon them are corrections for sinne When we are judged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11.32 or trials of grace as Jam. 1 2,3 My brethren count it all joy when ye fall into divers temptations Knowing this that the trying of your faith worketh patience 1 Pet. 1.6 7. wherein ye greatly rejoyce though now for a season if need be ye are in heavinesse through manifold temptations that the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Job 2.3 The Lord said to Satan hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evill and still he holdeth fast his integritie although thou movest me against him to destroy him without cause For the second 2. In advancing her to a speciall state of happinesse in this world Gods advancement of his Church to a speciall estate of happinesse is two fold partly in this world and principally in the world to come In this world sometime with outward peace and plenty to the admiration of the world as in the dayes of Solomon 1 Kings 10.21 c. And though many times the Church of God hath a small portion in temporall blessings for their felicitie is not in this life if in this life only we have hope in Christ we are of all men most miserable 1 Cor. 15.19 yet hath she alwaies in Christ Jesus true right unto all temporall blessings for Christ is Lord of all Mat. 28.18 and in him all things are yours whether Paul or Apollo or Cephas or the world or life or death or things present or things to come 1 Cor. 3.21 22. She hath also a sanctified use of what she enjoyes and sweet content therein whether her portion be small or great I have learned in what ever state I am therewith to be content I know both how to be abased and I know how to abound every where in all things I am instructed both to be full and to be hungry both to abound and to suffer need Phil. 4.11 12. living under that speciall providence whereby she is preserved night and day Isaiah 27.3 But in spirituall blessings is her speciall advancement above the world Blessed with all spirituall blessings in heavenly places in Christ Eph. 1.3 Eye hath not seen nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 As in effectuall calling to the state of grace wherein they have spirituall society with God in Christ Blessed is the man whom thou choosest and causest to approach unto thee that he may
receive it both morning and evening Consider what Solomon saith Eccles 11.6 In the morning sow thy seed in the evening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good And seeing the blessing is in the hand of God not in the meanes as Rom. 9.16 Is it not of him that willeth or of him that runneth but of God that sheweth mercy And John 1.11 12 13. He came unto his own and his own received him not But as many as received him to them gave he power to become the fonnes of God even to them that believed on his name Which were born not of blood nor of the will of the flesh nor of the will of man but of God therefore must they be instant in prayer and carefull of godly behaviour that their prayers may bee more availeable with God as Jam. 5 16. The effectuall fervent prayer of a righteous man availeth much The second thing in this verse shewing the glorious state of the Church foreshewed by David is this The highest himself shall â—stablish her Which is a great prerogative for the Church of God hath many and mighty enemies the devill himself and all his instruments who are all wicked spirits and all wicked men yet this is sufficient ground of comfort that the true God who is Lord of the Church is above them all and can restrain or confound them all when he will and can stablish his Church and children in the state of grace unto all eternity In this prerogative note two things First the title whereby God is stiled Secondly the work he undertakes for the good of his Church The title is the highest or most high where this is plain The second observation The true God is the highest above all Psal 97.9 Thou Lord art high above all the earth thou art exalted farre above all Gods Gen. 14.19 22. Blessed he Abraham of the most high God possessour of heaven and earth The reason The reason is plain The true God is infinite in power and Majesty and others besides him in heaven and earth are finite and under him Great is the Lord and greatly to be praised and his greatnesse is unsearchable Psalme 145.3 Angels and authorities and powers are subject unto him 1 Pet. 3.22 This serves for instruction admonition and comfort For instruction that we choose the most high for our God The use for instruction and labour to know and acknowledge him as 1 Chron. 28.9 And thou Solomon my sonne know thou the God of thy fathers and serve him with a perfect heart and with a willing mind and give him our hearts in love fear joy and confidence as Prov. 23.26 so shall we be free from the fear of evill as Psal 91.1 2 9 10 14. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my name The Use for admonition For admonition that we make this soveraignty in God above all others to be the ground of inward fear and outward obedience to the true God See Luke 12.4 5. Be not affraid of them that kill the body and after that have no more that they can do But I will forewarne you whom ye shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you fear him And adde 1 et 3.22 who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him The use for comfort For comfort it makes greatly to the godly against all oppositions from the great ones of the world For the most high is their God and for them whereupon they may say as Psal 118.6 The Lord is on my side I will not fear what can man do unto me yea as Psal 3.6 I will not be affraid of ten thousands of people that have set themselves against me round about Consider what the Prophet Jeremie saith Jer. 20.11 The Lord is with me as a mighty terrible one therefore my persecutors shall stumble and they shall not prevaile they shall be greatly ashamed for they shall not prosper their everlasting confusion shall never be forgotten Also Dan. 3.16 17 18. Shadrach Mesbach and Abednego answered and said unto the King O Nebuchadnezzar we are not carefull to answer thee in this matter If it be so our God whom we serve is able to diliver us from the burning fiery furnace and he will deliver us out of thine hand O King c. The second Observation The second thing to be noted here is the gracious work which God undertakes for his Church he himself will establish her The true God will confirme and establish his Church and every true member of it in their good and comfortable estate against all opposition by their mightiest enemies See Psal 46.1 2,3 4. God is our refuge and strength a very present help in trouble Therefore will we not fear though the earth be removed c. There is a river the streams whereof shall make glad the City of God This river is the Lord himself Is 33.21 22. The glorious Lord will be unto us a place of broad rivers and streames wherein shall go no galley with oares neither shall gallant ships passe thereby For the Lord is our judge the Lord is our Law-giver the Lord is our King he will save us God is in the midst of her she shall not be moved God shall help her and that right early Psal 46.5 God is known in her Pallaces for a refuge Psal 48.3 The Reason The reason is for that Gods Church is his by a more neer and peculiar title then any other people in the world as namely by election 1 Pet. 1.2 redemption Tit. 2.14 sanctification by the spirit 2 Thess 2.13 14. and by speciall covenant of grace Psal 50.5 called a covenant of salt for the perpetuity of it 2 Chron. 13.5 from which God will never turn away as Jer. 32.39 4â— 42. I will give them one heart and one way that they may fear mee for ever for the good of them and of their children after them And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Yea I will rejoyce over them to do them good and I will plant them in this land assuredly with my whole heart and with my whole soule This serves for instruction and for admonition The first use for instruction For instruction see that the Church of God and every true member of it is more blessed and happy then the state condition of any other people for the most high will stablish
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
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
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
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
1.4 5. I thank thee O Father Lord of heaven and earth because thou hast revealed them unto babes even so father for so it seemed good in thy sight Mat. 11.25 26. The second Reason Secondly of this manner of expressing Gods speciall favour in effectuall calling saying it is his writing their names in the book of life For thus he speaketh partly for his own sake to manifest the stablenesse of his counsell and purpose for their salvation for in Gods divine wisdome and good pleasure it is as sure and firm as if their names were really written in a book partly also for the true peace and comfort of those that be truly and effectually called that they may not doubt of their happy estate but in and by this strong consolation of Gods writing their names in the book of life encourage their hearts to perseverance against all oppositions from the world the flesh and the devill as Rom. 8.33,35,38,39 Who shall lay any thing to the charge of Gods elect c. This serves for instraction and for admonition The use for instruction For instruction see here that the state of the true members of Gods Church is for Gods speciall favour and life eternall most stable and firm for God hath written their names amongst his people in the book of life and accompts them for his own Now them that be thus his own he loves to the end John 13.11 The gifts of grace in this calling are without repentance Rom. 11.29 This their estate hath a sure foundation he knoweth them to be his 2 Tim. 2.19 This is to be marked to arme our selves against the uncomfortable doctrine of Papists and Arminians that teach the true Saints of God may fall from grace For admonition to give all diligence unto the assurance of this estate for our selves which is St. Peters counsell The use for admonition 2 Pet. 1.5 6 7 10 11. where also he shewes the way by adding grace to grace and expressing the truth thereof in obedience Giving all diligence adde to your faith vertue and to vertue knowledge c. And give diligence to make your calling and election sure for if ye do these things ye shall never fall c. The second observation The second point to be noted is the quality and condition of those parties whom God writes with his people in the book of life and so reckons for his own They are borne there that is born again by regeneration in the true Church See 1 Pet. 1.3 4. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you And James 1.18 Of his own will begat he us with the word of truth that we should be a kind of first fruits of his creatures The Reason The reason is plain for by effectuall calling which is actually writing in the book of life men are brought into spirituall society and fellowship with God in Christ 1 Cor. 1.9 which necessarily requires regeneration For the state of man in corrupt nature is darknesse under the power of Satan which can have no society with God as 2 Cor. 6.14.16 2 John 1.6 Therefore it is said they that are brought to the state of sonnes by faith are born again John 1.12 13. 1 John 5.1 The first Use for instruction This serves for instruction admonition and comfort For instruction two waies First that mans particular state in soule for fruition of Gods saving love and favour in Christ may be known by ordinary grace without extraordinary revelation For whosoever is born again is in that estate his name is actually written in the book of life as this text implies Now the state of this new birth may be known by faith 1 John 5.1 with 2 Cor. 13.5 The second Use for instruction Secondly see here the great necessity of the faithfull dispensation of the word in the preaching of it unto mans true happinesse for without regeneration there is no salvation John 3.3 5. Except a man be born again he cannot see the Kingdome of God And the word preached is the means in which God works as before Jam. 1.18 1 Pet. 1.23.25 Consider that though God can convert without preaching by his absolute power yet he is pleased to work by this meanes For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believed 1 Cor. 1.21 as in the Eunuch Acts 8.27 c. and in Cornelius Acts 10.1 c. The Use for admonition For admonition this must stirre up every one to give all diligence to get into the state of regeneration It is indeed Gods work but ordinarily by his spirit in the ministry of the word both the law to break up the fallow ground and the Gospell to cast in the feed of grace as before 1 Pet. 1.23.25 We must therefore exercise our selves in this word and pray for the word of the spirit and so to use these ordinances that we may have title to the work and blessing of the spirit In which holy endeavour breaking of the course of sin and hungring and thirsting after grace wee must continue till we find our selves renewed and our selves horne again The Use for comfort For comfort to those that find and feel this blessed work of the new birth for blessed are they this work shewes their names are written in heaven and they are kept by the power of God through faith unto salvation Let us Took well therefore unto both parts of it as well in the mortification of corruption as in the repaire and renewing of Gods Image and then we cannot want the comfort of assurance to have our names written in the booke of life Verse 7. As well the singers as the players on instruments shall be there all my springs are in thee The meaning of the words IN these words the Prophet concludes the Psalm with two most comfortable priviledges and prerogatives of the Church first that it is the only place for true delight and pleasure secondly that it is the well head of all heavenly and spirituall blessings The first he expresseth in a Metonymie of the efficient naming singers and players on instruments which were speciall agents in the cheerfull praising of God under David and Solomon and in the succeeding times of legall service as we may see for Davids time 1 Chron. 9.33 and 25.1 2,3 Which vocall musick did prefigure the joy of the holy Ghost under the gospell and so sheweth plainly The first observation That the Church of God under the gospell for the true members of it is the only place for true spirituall joy and rejoycing for evermore So it is prophecied Is 35.10 The ransomed