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
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
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
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
his Church See Psal 46.5 6 7. God is in the midst of her i. e. his Church she shall not bee moved God shall help her and that right early The heathen raged the kingdomes were moved he uttered his voyce the earth melted The Lord of hosts is with us the God of Jacob is our refuge Psal 48.3 8 12 13 14. God is known in her palaces for a refuge As wee have heard so have we seen in the City of the Lord of hosts in the City of our God God will establish it for ever Walk about Sion and go round about her tell the towres thereof For this God is our God for ever and ever he will be our guide even unto death See Isa 33.20 21 22. Look upon Sion the City of our solemnities thine eyes shall see Jerusalem a quiet habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken But there the glorious Lord will be unto us a place of broad rivers and streames For the Lord is our Judge the Lord is our Law-giver the Lord is our King he will save us Isa 37.35 I will defend this City to save it for mine own sake and for my servant Davids sake that is for my promise sake to David in Christ as Psal 132.11 13 14 17. The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy throne c. There will I make the horn of David to bud Now David he continued a true member of Gods house being carefull to keep in covenant with God as he both professed in word and testified by godly behaviour upon which he grounds his assurance of Gods especiall protection His profession of being in covenant see Psal 116.16 O Lord truly I am thy servant I am thy servant Psal 23.1.4 The Lord is my shepheard I shall not want Though I walk through the valley of the shadow of death I will fear none evill His godly behaviour whereon hee grounds his assurance of Gods speciall protection is threefold First he puts his trust and hope in God as Psal 21.7 For the King trusteth in the Lord and thorow the mercy of the most high he shall not be moved Psal 11.1 In thee O Lord put I my trust how say ye to my soul flye as a Bird to your mountain Psal 16.1 Preserve me O God for in thee do I put my trust Psal 86.2 O thou my God save thy servant that trusteth in thee Secondly he testified his trust in God by prayer Psal 7.1 O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Psal 116.3 4. The sorrows of death compassed me and the paines of hell gat hold upon me I found trouble and sorrow Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Thirdly he made conscience of a godly and upright life and thereon grounds his assurance of speciall protection Psal 4.3 Know that the Lord hath set apart him that is godly for himself the Lord will hear when I call upon him Psal 18.17 20. He delivered me from my strong enemy The Lord rewarded me according to my righteousnesse c Vers 21 22 23. For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgements were before me and I did not put away his statutes from me I was also upright before him and I kept my self from mine iniquity c. Psal 41.2 Thou upholdest me in mine integrity and settest me before thy face for ever This serves for instruction and for admonition and for comfort The use for instruction For instruction see here with David the true and right way of safery in time of trouble Get to dwell in Gods house and then Gods speciall providence shall be over us as the former testimonies do plentifully testifie But here a doubt a riseth where we shall finde this house and how to get a place therein Where to finde Gods house and how to get a place therein Answ In the dayes of grace and times of the new Testament the Tabernacle of God is with men and he dwels with them they are his people and God himself shall be with them and be their God Rev. 21.3 But is this common to all as they are men or is there some speciall work of God required in them and among them that be his house Answ John 6.44 No man can come to me except the father which hath sent me draw him that is give him grace so to do from above Vers 65. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Those that believe on his name are born not of bloud nor of the wil of the flesh nor of the wil of man but of God John 1.13 For it is God which worketh in you both to will and to do of his good pleasure Phil. 2.13 But what hath man then to do sith our conversion and regeneration is Gods work Answ It is indeed Gods work yet in the use of outward meanes which he gives to reasonable creatures that therein they may wait for and receive Gods work of grace in an holy calling which both amongst Jewes and Gentiles doth distinguish the elect from the reprobate as Acts 2.39 Now this calling is in the Gospel preached sanctified by prayer 2. Thes 13.14 and therein are men made Gods house Heb. 3.6 1 Pet. 2.5 1 Cor. 3.16 But may every man in the use of the Gospel preached attain to this calling Answ For ought that either Minister or people do know to the contrary every one may be called that lives under the Gospel the fault is their own if they be not as Christ saith Light is come into the world and men love darknesse rather then light because their deeds are evill 1 John 3.19 For men undoubtedly do first rebell against the word and refuse Gods mercy offered in the meanes of grace before that God with-draw his grace or take away from them the use of the means In regard whereof Christ complains of the Jews that when he would have gathered them they would not Matth. 23.37 For though the best employment and improvement of nature be insufficient to get the true habit of grace without the work of the spirit as Rom. 9.16 yet sure it is men are first wanting to themselves in the use of means before the blessing of the spirit be denied unto them Their own hearts can tell them they have failed in turning from sinne as Prov. 1.23 in hungring after grace Isaiah 44.3 and in doing the good they know Acts 5.32 The Use for admonition For admonition as we desire safety and shelter in time of trouble so we must with David strive and endeavour after a sure place in
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
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.
〈◊〉 〈◊〉 〈◊〉 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
quite cleared from his own corruption Rom. 8.1 with Rom. 7.24 25. The thing here expressed is The second Observation that God forgives the iniquity of his people and covers all their sinnes When God describes himself to Moses he makes this a part of his name one of his speciall properties to forgive iniquity transgression and sinne Ex. 34.7 The Lord is long suffering and of great mercy forgiving iniquity and transgression Numb 14.18 Who forgiveth all thine iniquity Psal 103.3 The Reason The reason hereof is principally in God even his mercy and truth which go before his face Psal 89.14 Mercy moves him to pitty those that be in misery as all are that stand guilty of sinne and therefore he is said to pardon iniquity and to passe by transgression and not to retain his anger for ever because he delighteth in mercy Mich. 7.18 Also his truth causeth him to perform covenant with those that be his people in Christ which is to pardon their sinnes for the merit of his death and passion when they do repent and beg mercy and pardon whereunto he doth enable them and extite and stirre them up by his word and works as Levit. 26.40 41 42. If they shall confesse their iniquity and the iniquity of their fathers c. If then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity Then will I remember my covenant c. Likewise Jer. 32.39 c. I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them c. So will I bring upon them all the good that I have promised them Quest Why doth Moses say he will not pardon your transgression Exod. 23.21 and Joshua He is a jealous God and will not forgive your transgressions nor your sinnes Jos 24.19 Answ The circumstances of those places shew the true meaning namely if men provoke him and forsake him by idolatry serving other Gods and if they sinne presumptuously despising the word so Numb 15.30 31. The soule that doth ought presumptuously the same reproacheth the Lord and that soule shall be cut off from among his people Because he hath despised the Word of the Lord and hath broken his commandement that soule shall utterly be cut off his iniquity shall be upon him This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the excellency of the true God above all false Gods as Mic. 7.18 who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage Yea and above all creatures for who can forgive sinne but God onely Mark 2.7 which will better appear if we consider the way which God makes for the satisfying of his justice in this work of mercy namely he gives his sonne to become man that so he may be righteousnesse and redemption to his people 1 Cor. 1.30 and gives his gospell to reveal that mercy 2 Tim. 1.10 And his holy spirit to teach and sanctifie the soules of his elect and to furnish them with those graces that may entitle them to Gods mercy in Christ Zech. 12.10 2 Cor. 4.13 That the Ephesians might have the knowledge hereof Paul bowed his knees to God Eph. 3.14.18 The second Use for instruction Secondly see here a prerogative of Gods people above all others For they that stand rightly in covenant with God are the proper subject of this great blessing to have from God the pardon of their sinnes wherein we know stands true happinesse Psal 32.1 2. and in that regard especially though not only are those people said to be blessed above others that have the Lord for their God Psal 144.15 Psal 33.12 The first use for admonition For admonition two wayes First to all naturall men that are yet strangers from the covenant of grace as wanting true faith and true repentance that they give all diligence to the blessing of forgivenesse of sinnes from God See Esther 8.17 Many of the people of the land became Jewes upon the view of a temporall blessing Rahab embraced the Jewes religion upon the notice of Gods power and mercy in the delivery of Israel out of Egypt c Jos 2.9 c. And shall not we upon evidence of greater power and mercy be induced to enter into covenant with God Obj. But what is this to us we are all in covenant with God already Answ As He is not a Jew that is one outwardly c. Rom 8.28 29. so Rev. 2.1 thou hast a name that thou livest and art dead Consider Simon Magus Acts 8.13 21 22. though said to believe and be baptized yet in the gall of bitternesse and in the bond of iniquity See Psal 94.20 and 1 John 1.6 The second Use for instruction Secondly Gods own people must hereby learn to feare and love the true God For fear see Psal 130.4 There is forgivenesse with thee that thou maist be feared And for love Luke 7.47 Many sinnes are forgiven her for she loved much Now true fear makes a man eschew evill Job 1.1 Prov. 8.13 Prov. 14 27. And true love moves to obedience in keeping Gods word as John 14.21 23. 1 John 5.3 Yea they must with David pray against presumptuous sinnes Psal 19.13 and give themselves daily to the exercises of faith and repentance which entitle them truly to this blessing of forgivenesse The Use for comfort For comfort it makes greatly to Gods children that do repent and believe in God through Christ for then this prerogative belongs unto them wherein stands true happinesse Even as David also imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Rom. 4.6 7. Sonne be of good comfort thy sinnes are forgiven thee Verse 3. Thou hast taken away all thy wrath thou hast turned thy self from the fiercenesse of thine anger The Use for comfort THe last effect of Gods favour to his people here acknowledged For the understanding whereof we must search out two things First whether wrath and fierce anger be in God properly for they are often ascribed unto God in Scripture Secondly in what sense they are ascribed unto God For the first wrath and fierce anger are strong sudden passions and perturbations of the mind caused by things offensive and displeasing Now to speak properly they are not in God as Isay 27.4 Fury is not in me For the second the Scripture speaking of God by way of resemblance unto men ascribeth these passions to God for two causes First to acquaint us with the inward constant disposition of his nature against sinne namely that he distasteth and disliketh the impurity and impiety thereof as man doth the most hatefull things Secondly to let us know the course of his actions in punishing sinne namely that it shall be with that severity which men use
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
saving grace as we may see in Babel the glory of Kingdomes Is 13.19 c. Jer. 51.6 7. and in Dives the picture or pattern of worldly wealthy Epicures The Use for admonition For admonition it serves effectually both to people in generall in Townes and Kingdomes and to persons in particular in every familie that if they desire true glory should dwell among them they make sure that Gods mercy and truth do meet together with them and in them Now this mercy and truth is revealed in the word of the gospell and indeed in the preaching of the gospell is offered unto all that hear it Tit. 2.11 They therefore that receive believe and obey the gospell have Gods mercy and truth to meet among them and in them and if their faâ—th do work by love Gal. 5.6 and their love be shewed by keeping Gods commandements 1 John 5.3 then they need not doubt of their glorious estate in Gods esteem It is true the world derides this course and counsell and think it a vain thing Mal. 3.14 15. they call the proud happy c. but wisedome is justified of her children Mat. 11.19 and they that make tryall shall find the comfort and assurance of it The Use for comfort For comfort it makes greatly to the godly in whose hearts mercy and truth are met together against the contempt and reproach of the world for it is as the housholders kind welcome against the barking of his dogs Let us therefore be of Pauls mind 1 Cor. 4.3 With me it is a very small thing that I should be judged of you or of mans judgement and we shall feel his comfort Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us and 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 and of Davids 2 Sam 6.21 22. It was before the Lord c. and I will yet be more vile then thus c. The second observation Secondly here note also that where a state or people or particular person be truly glorious before God there mercy and truth between man and man must be duly and conscionably practised They that are beautified with Gods grace and favour and other blessings of the covenant must answer Gods goodnesse with the exercise of mercy and faithfulnesse towards their brethren 2 Cor. 4.1 As we have received mercy of the Lord we faint not meaning we labour faithfully to bring others to the participation of the same mercy See it notably practised by David Psal 51.1 13. Have mercy upon me O God and then will I teach transgressours thy wayes c. As Psal 101.1 I will sing of mercy and judgement Psal 26.3 Thy loving kindnesse is before me and I have walked in thy truth The first Reason The reason hereof is plain First Gods graces and blessings towards his children are in a marvellous manner operative in them causing them to do the like towards their brethren see Exod. 34.29 when Moses had conversed with the God of glories in the Mount he received glory into his countenance which made his face to shine before the people and so we all behold the glory of the Lord in Christ with open face and are transformed into the same image from glory to glory 2 Cor. 3.18 his love in Christ constraineth us to love mens souls and to seek their conversion see 2 Cor. 5.14 c Gal. 1.15 16 17. Psal 16.2 3. The second Reason Secondly the want of mercy and truth towards our brethren declares us to be destitute of true grace and liable to Gods displeasure Hos 4.1 2. God hath a controversie with the inhabitants of the land because there is no truth nor mercy c. This serves for instruction admonition and comfort The Use for instruction For instruction it shewes plainly that mens behaviour and cariage towards their brethren will discover and manifest their state and condition before God A constant course in the exercise of mercy and truth toward men by those that live in the Church and professe the truth shews plainly that God in Christ hath extended mercy and truth towards them and so for other graces As we have received mercy we faint not 2 Cor. 4.1 Meaning in faithfull dispensation of the truth to bring others to the participation of the same mercy for the love of Christ constraineth us 2 Cor. 5.14 See 1 John 3.14 Hence are those exhortations to love and mercy Matth. 5.44 45. Luke 6.36 Eph. 5.1 The use for admonition For admonition that we give our selves to the exercise of mercy and truth toward our brethren â—f we desire assurance of Gods mercy and truth to our own souls else we discredit Gods works of grace whereof we make profession if no fruit thereof appear towards our brethren Those in whom the devill works by suggestion and temptation unto evill are very forward and bold to draw others unto evill and shall not the power of Gods spirit in grace be as mighty in the godly to move them to well doing See how Paul laboured for the glory of God in the conversion of others when he had once tasted of gods mercy and grace in his own 1 Cor. 15.10 Acts 20.24 2 Cor. 11.28 29. Phil. 2.17 The Use for comfort For comfort it makes greatly to those that give themselves to the exercise of mercy and truth towards their brethren for they shall finde mercy with God and the truth of his promises shall be made good unto them see Jam. 2.13 Mercy rejoyceth against judgement Righteousnesse and peace have kissed each other The second couple of heavenly blessings most assuredly vouchsafed in Christs kingdome to all that truly fear God which as the former being generally propounded without any limitation to God or man alone I take so largely as to comprehend both Gods righteousnesse and peace vouchsafed unto men and the righteousnesse and peace which men are to exercise and prosecute one towards another because indeed if either of these be wanting the glory of Gods salvation is not yet come Now their kissing one another is a metaphoricall phrase taken from lovers and friends meeting together who use to greet one another with a kisse of love here serving very fitly to set out the sweet accord and comfort of grace amongst Gods people Here then we have to note two things touching the state of Gods people in Christs kingdome truely fearing God for their comfortable fruition of righteousnesse and peace First that they have these graces truly vouchsafed unto them from God Secondly that they do most lovingly and sweetly exercise the same one towards another The third Observation For the first in Christs kingdome God doth most lovingly bestow on those that truly fear him both his righteousnesse and his peace Gods righteousnesse bestowed on his people is
may get the sure shelter against it which is onely this to have God for them as Psal 118.6 The Lord is on my side I will not fear what can man do unto me For he is the safe keeper Psal 121.4 5. whereon David assures himself of safety Psal 3.3 6. and Jeremiah Jer. 20.15 Now he is ours by covenant and continues for us while we keep fast to him in uprightnesse of heart See 2 Chron. 15.2 The Lord is with you while ye be with him and Chap. 16.9 The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Now a perfect heart is discerned by an obedient life Isa 38.3 I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight with Job 1.1 That man was perfect and upright and one that feared God and eschewed evill The third Observation The third thing to be noted here is the issue and successe of the cruell attempt of Davids enemies against him They did not onely fail of their purpose against David but even themselves stumbled and fell See this plainly both in his particular combate with Goliah 1 Sam. 17.44 49. who said he would give Davids flesh to the fowles of the ayr and to the beasts of the field but it fell out otherwise Also in manifold battles that he fought against the Philistims wherof he saith in generall Psal 118.10 12. All nations compassed me about They compassed me about like Bees they are quenched as the fire of thornes The truth thereof see 1 Chron. 14.8 c. when the Philistims came up against him two severall times in great abundance and brought their Gods with them which he burnt with fire at Baal-Perazim Vers 12 c. See also Psal 37.14 15. The wicked have drawn out the sword and have bent their bowe to cast down the poor and needy and to slay such as be of upright conversation Their sword shall enter into their owne heart and their bowes shall be broken The first Reason The reason or cause hereof was in God who for just causes stood for David and set himself against Davids enemies God stood with David for these causes First hee found him out and chose him to do him service in that place and state wherein he was so mightily opposed by his enemies See Psal 89.20 21. I have found David my servant with my holy oyl have I annointed him With whom my hand shall be established mine arm also shall strengthen him c. as Acts 13.22 I have found David the sonne of Jesse a man after mine owne heart Psal 78.70 Hee chose David his servant and took him from the sheepfold The second Reason Secondly David trusted in God and so was holpen Ps 62 1 2 3. Truly my soul waiteth upon God from him cometh my salvation He onely is my rack and my salvation he is my defence I shall not greatly be moved How long will ye imagine mischief against a man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence Psal 21.7 8. The King trusteth in the Lord and through the mercy of the most high he shall not be moved c. Psal 91.1 2 9. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David prayed unto the Lord and so was preserved Psal 56.9 When I cry unto thee then shall mine enemies turn back this I know for God is for me Ps 34.4 I sought the Lord and he heard me and delivered me from all my feares Vers 6. This poor man cried and the Lord heard him and saved him out of all his troubles This duty hath Gods promise Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me The fourth Reason Fourthly David made conscience of sinne and walked in in obedience Psal 18.21 24. For I have kept the ways of the Lord and have not wickedly departed from my God Therefore hath the Lord recompensed mee according to my righteousnesse The fifth Reason Now for his enemies God would not be with them for these causes First they were not called of God nor sent by him against David Psal 10.2 pride malice and covetousnesse stir up the wicked The sixt Reason Secondly they were wicked men workers of iniquity as Vers 1. with whom God will not joyn for help and assistance Job 8.28 God will not cast away a perfect man neither will he help the evill doers Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law Psal 5.4 5 6. Thou art not a God that hast pleasure in wickednesse neither shall evill dwell with thee c. Psal 56.7 Shall they escape by iniquitie The seventh Reason Thirdly Davids enemies did neither regard Gods word nor Gods works and so could not prosprr For neglect of Gods word see Psal 119.126 It is time for thee Lord to work for they have made void thy law Psal 50.16 17. Vnto the wicked God saith what hast thou to do to declare my statutes c. seeing thou hatest instruction and castest my words behinde thee And for his works Psal 28.5 Because they regard not the workes of the Lord nor the operation of his hands he shall destroy them and not build them up The eight Reason Fourthly Davids enemies trusted in their own might and outward means Psal 3.2 Many say of my soul there is no help for him in God 2. Sam. 17.12 Therefore I counsell c. We will light upon him as the dew falleth on the ground and of him and of all the men that are with him there shall not be left so much as one Psal 21.7 8. Some trust in chariots and some in horses but wee will remember the name of the Lord our God They are brought down and faln but we are risen and stand upright Object Yet sometimes this is otherwise as the Psalmist complaineth Psal 89.38 39 43. But thou hast cast off and abhorred thou hast been wrath with thine annointed Thou hast made void the covenant of thy servant thou hast prophaned his crown by casting it to the ground Thou hast also turned the edge of his sword and hast not made him to stand in the battle The like complaint see Psal 44.9 10 c. But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turn back from the enemy and they which hate us spoyl for themselves Answ Here we must consider the nature of Gods promises for though such as concern redemption and salvation in Christ be most sure and certain yea and Amen 2 Cor. 1.10 Yet the promises of temporall blessings are conditionall and must be understood with the exception
the Lord so deal in grace and favour as with the true members of the Church What nation is great who hath God so nigh unto them as our God is in all things that we call upon him for Deut. 4.7 he bids Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50.15 The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Vers 18. Obj. If any one say this indeed was the prerogative of the Jews that they were Gods peculiar people and chief treasure and the Lord would be enquired of by them above all other people but is it so with the Church of the new testament Answ Though there may be some difference in the manner of Gods giving answer yet for substance and reall performance the Church of the new Testament is preferred before the Jews as wee shall see in taking particular view of their meanes of enquirie of God in cases of difficultie which were especially four How the Jews enquired of God First by Prophets as 2 Kings 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him and 1 Kings 22.7 Secondly by the high Priest as Num. 27.1 Thirdly by the ordinary teachers of the Law Mal. 2.7 Fourthly in prayer Psal 50.15 wherewith was joyned fasting when they sought of God blessings of importance this way as Ezra 8.21 23. Now the Church of the new Testament at this day is not inferiour to the Church of the Jews for they sometime wanted extraordinary Prophets as Psal 74.9 And we do ever enjoy the spirituall presence of Christ Jesus the great Prophet of the Church Math. 28.20 For John Baptist was more then a Prophet Matth. 11.9 and yet not worthy to unloose Christs shooe-latchet John 1.27 He is likewise the great High-priest of our profession who by his word and spirit in all needfull truth revealeth his fathers will more plainly and fully then the High Priest did by Vrim and Thummim See Heb. 1.2 with 4.14 We have a great high Priest over the house of God Heb. 8.2 a Minister of the Sanctuary and of the true Tabernacle And for the written word wherein Gods will is to be found the great encrease of the sacred Canon by all the books of the new Testament shews our prerogative that way above the Jews And for accesse and obtaining by prayer with fasting direction from the Lord see the promise Luke 11.9 10 11 13. with John 16.24 36. and behold the successe by instance in Cornelius Acts 10.2 3 30 c. The Use for admonition For admonition it serves effectually to move every one that lives in the Church to look unto their state and carriage that it bee such as may give them some good assurance that they have right to this priviledge to enquire in the Temple To this end wee must look to two things First that we be in covenant with God else wee have no right to this prerogative as Ephes 2.12 the promise of audience is made to Gods people 2 Chron. 7.14 Secondly that we keep covenant living in conscioâ—able obedience as Psal 25.9 10. else we forfeit our right as wee may see by Gods dealing with Saul 1 Sam. 28.6 16. and Ezek. 2 3 30 31. But if we keep covenant we may claim our due of God as David doth in this 27. Psalm vers 7.9 alwayes remembring that we walk in the Lords high-way to consult with him in his word as Psal 73.17 for therein God teacheth his children as Psal 94.10 12. and Psal 119.98 99. And to call upon him by prayer adding thereto the humiliation of our souls by fasting as Ezra 8.21 23. with Acts 10 2 3 30. c. Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me up upon a rock The meaning of the words A Reason of Davids earnest desire to dwell in Gods house for ever drawn from the benefit of safety and security there to be found in time of trouble Which benefit is here expressed under a double action of God First hiding in his pavilion and secret of his tabernacle Secondly setting up upon a rock For the better conceiving whereof we must know that by Gods pavilion David meanes the Lords Tabernacle and his dwelling place in Sion And the secret of his Tabernacle was the most Holy place where the Cherubims spread their wings over the mercy seat the cover of the Ark of the covenant whither indeed David might not go personally as we may see by Heb 9.8 and Levit. 16.2 but aimeth at that which those things did shadow out namely speciall providence and protection for safety as Psal 91.1 4. and 61.3 4. Those places indeed were generally taken for places of safety as may appear by the fact of Adonijah 1 Kings 1.50 51. and of Joab 1 Kings 2.28 and by the charge of Jehoiadah the high Priest 2 Kings 11.15 The ground whereof is thought to be besides reverence of Gods presence Gods ordinance in the Wildernesse that the Tabernacle of the congregation should be a sanctuary for that time as the cities of refuge were afterward as is gathered by Exod. 21.13 14. So that here David assures himself that being a true member of Gods Church his grace and favour power and providence should be as the Lords pavilion and as the secret place of his tabernacle even a sure and safe place of safety and security to him And likewise as a rock that is high and strong doth give safety and security to him that is set thereon from the violent assault of all malicious enemies so the Lords power and favour would become the means of safety unto David who thereupon doth usually call the Lord his rocke and his salvation as Psal 18.2 Psal 42.9 In this reason thus conceived note two things the first implied touching his state liable and subject to manifold evils and troubles the second expressed and intended touching the means of his preservation and safety from the foresaid evils The first Observation For the first mark here that David makes account that while he lives here on earth he is liable and subject to manifold evils to sore and great troubles Psal 40.12 Innumerable evils have compassed me Psal 88.3 My soul is full of trouâ—les The first Reason The reason or ground hereof is fourfold First Gods divine soveraignty whereby he may do with his own what he will and dispose of his dearest children to endure both sorrow and great affliction as he dealt with Job Job 2.3 c. wherein our Saviour instructeth Peter John 21.18 22. which it seems David had learned concerning himself Psal 39.9 I was dumb I opened not my mouth because thou didst it
and chastens Rev. 3.19 whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth And he useth the rods of men to correct his children as 2 Sam. 7.14 Psal 89.31 32. The Use for comfort For comfort this makes greatly in opposition by many and mighty in the world for in David we may see that no strange thing befalleth us but such as appertaineth to man and God will give the issue as 1 Cor. 10.13 Let us say the servant is not above his Lord. Matth 10.24 25. Consider that if their opposition be for a good cause wee have great cause to rejoyce for we are made conformable to Christ and have fellowship with him in afflictions See 1 Pet. 4.12 13. 2 Cor. 1.7 The thing here expressed by David is this that God will now restore him to comfort and advance him to honour Where we may note two things The second Observation First that David knew that the time of comfort and honour was at hand for he saith Now shall my head be lifted up The Reason This he might do by speciall instinct being a Prophet for the spirit of God spake in him and by him 2 Sam. 23.1 2. It serves for instruction and for admonition The use for instruction For instruction see what God is able to do for his children he can not only bestow joy and honour but acquaint them with the particular time when they shall receive it So God revealed to Moses the delivery of Israel out of the bondage of Aegypt Exod. 3.7 8. and chap. 11.1 The Use for admonition For admonition to labour to bee followers of David for upright hearts and obedient lives as Psal 18. in the title he is stiled the servant of the Lord and verse 21. hee saith I have kept the wayes of the Lord I was upright also before him and unto such it is that God reveales his secrets Psal 25.14 Prov. 3.32 The third observation Secondly here note the phrase in which David expresseth his assurance of honour and comfort my head shall be lifted up wherein hee plainly makes himself a patient ascribing both honour and comfort unto God Psal 23.1 c. The Lord is my shepheard I shall not lack He maketh mee lye down in green pastures hee restoreth my soule c. to the end Psal 18.48 Thou liftest me up above those that rise up against me verse 35. thy right hand hath holden me up and thy gentlenesse hath made me great See Psal 121.1 2. with 1 Sam. 18.23 The Reason He knew Gods calling would be the best shelter against envy and opposition from which high places are seldome free as Jeremie in his calling doth comfort himself Jer. 17.16 As for me I have not hasted from being a pastour to follow thee And so David comforts himself against Eliabs reproach for making offer to encounter with Goliah 1 Sam. 17.29 The Use for reproofe This serves first for the reproof of the ambitious that by any sinister meanes will seek advancement a common sinne in all ages and a great evill in our times moving many to oppression bribery and sundry other ungodly courses The Use for admonition For admonition to be followers of David in receiving honour and dignity walk uprightly in our places till God advance us be sure of his calling before we stirre lest in time of trouble our consciences say unto us How camest thou hither See the danger of usurpation in the Iewish exorcists Acts 19.13 16. Therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Here David professeth his thankfull behaviour toward God for the honour and comfort which God would shortly vouchsafe unto him and it stands in the cheerfull performance of such religious service for thankesgiving as God required at the hands of his people when he bestowed his blessings upon them Hereof he mentioneth these two First reall sacrifices of joy whereby he meaneth sacrifices of thankesgiving over which the Priests sounded an alarm with their silver trumpets Num. 10.10 called the joyfull sound Psal 89.15 And this duty hee amplifieth by the circumstance of the place where he would perform it namely in Gods Tabernacle the place appointed for that solemn part of Gods service Deut. 12.11 12.13 14. There shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring all that I command you your burnt offerings and your sacrifices c. Secondly singing praises unto God which duty he promiseth with repetition or gemination to testifie his more certain resolution for the performance of it saying I will sing yea I will sing praises In this profession of thankfull behaviour note two things First the duty he will perform secondly the place where The fourth Observation For the first note When David receiveth from God honour and comfort then will he offer unto God sacrifices of thankesgiving with joy and rejoycing his sacrifices shall be sacrifices of joy and when he offers them he will sing praises unto God The like he shewed at the fetching home of the Ark of the covenant towards the city of David 1 Chron. 13.8 and 15.16 David spake to the chief of the Levites to appoint their brethren to bee singers with instruments of Musick Psalteries and Harps and Cymbals sounding by lifting up the voice with joy And upon his deliverance from the hand of Saul and other enemies Ps 18.1 c. Ps 116.12 13. The first Reason The reasons hereof are great as well in regard of God and of himself as also his brethren In regard of God First because he commands it Psal 100.1 and obedience is acceptable 1 Sam. 15.22 Psal 69.30 31. Secondly it is for his glory Psal 50.23 who so offereth praise glorifieth me The second Reason In respect of himself First it is pleasant and comely Psal 33.1 Psal 147.1 Secondly it is good and profitable for them that honour God will he honour 1 Sam. 2.30 Hence the Samaritan Leper returning to praise Christ for his cleansing received an assurance of an heavenly and spirituall cleansing Luke 17.15 19. Thirdly the omitting of it is dangerous to provoke Gods wrath being at least a shamefull neglect of Gods mercy See 2 Chr. 32.25 26. The third Reason In respect of others to whom David desired to do good Psel 34.11 Psal 51.13 His zeal for Gods glory would provoke many as Psal 34.2 3. My soul shall make her boast in the Lord the humble shall hear thereof and bee glad O magnifie the Lord with me and let us exalt his name together And if his example could not move them yet it would leave them without excuse under the censure and punishment of ingratitude as Jobs friends were Job 42.7 For it is a dangeeous thing to neglect good example as Jer. 22.15 16 17. Did not thy father eat and drink and do judgement
and justice and then it was well with him But thine eyes and thine heart are not but for thy covetousnesse Therefore thus saith the Lord c. This serves for instruction reprehension and admonition The use for instruction The instruction is from Davids example to all Gods people to shew them fitting behaviour towards God when they receive blessings and benefits from him namely to be thankfull unto God in praises and songs and that with joyfulnesse and gladnesse The Use for reproof For reproof it makes justly against all those that are unthankfull for Gods blessings and likewise dull and heavie hearted in Gods praises See Deut. 28.47 48. Because thou servedst not the Lord thy God with joyfulnesse and with gladnesse of hear for the aboundance of all things Therefore shalt thou serve thine enemies c. with Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise The Use for admonition For admonition that every childe of God be a follower of David both for the duty it self and for the manner of performing it with cheerfulnesse and gladnesse Consider that David studied the art of thankfulnesse Psal 116.12 13. and that upon weighty grounds respecting God respecting himself and his brethren all which we should meditate on to stir us up to the cheerfull performance of this duty of thankfulnesse The fifth Observation The second point to be observed in Davias profession of thankfull behaviour is the circumstance of place where he will offer his sacrifices namely in Gods Tabernacle David will offer his sacrifices in Gods Tabernacle so 2 Sam. 6.17 David set the Ark in his place in the midst of the Tabernacle that David had pitched for it and David offered burnt offerings and peace offerings before the Lord meaning by the hands of the Priests as 1 Chron. 16.1 The first Reason This he observed First that he might have acceptance before the Lord in this service for in observing this circumstance of place he obeyed Gods ordinance Deut. 12.11 12 13 14. and so had title to the favour of acceptance as Is 56.7 The second Reason Secondly David knew there was danger in transgressing Gods ordinance as 1 Chron. 15.13 The Lord our God made a breach upon us for that we sought him not after the due order Therefore doth he observe the place appointed by God The Use for admonition This should teach us to be followers of David in respecting and observing Gods ordinance for the place of his service It is true difference of place in respect of holinesse is now in the New Testament taken away as John 4.21 23. and therefore Paul willeth that men pray every where lifting up holy hands unto God without wrath or doubting 1 Tim. 2.8 Yet where Christ hath said where two or three meet together in ny name that is by warrant from me I am in the middle Mat. 18.20 and go teach I am with you to the end of the world Matth. 28.20 therefore must we frequent diligently and reverently use Church assemblies Consider 1 Cor. 11.22 despise ye the Church of God That is the place where Gods people come together for his service Vers 7. Hear me O Lord when I cry with my voice have mercy also upon me and answer me The meaning of the words HEre David begins the second testification of his true affiance in God by humble and earnest prayer and supplication for sundry blessings whereof the first is for mercy in audience and answer to his earnest prayers in this verse Wherein the words being plain we may observe three things First what David prayed for Secondly in what manner thirdly his esteem of Gods audience to his prayers The first Observation For the first David prayes for audience and answer to his prayers Hear O Lord when I cry and answer me So Psal 4.1 Hear me when I call Psal 5.1 2. Give ear to my words hearken to the voice of my cry Psal 28.1 Vnto thee will I cry O Lord my rock be not silent to me lest if thou be silent to me I become like them that go down into the pit Hear the voice of my supplications when I cry unto thee Psal 61.1 Hear my cry O God attend unto my prayer and Psal 141.1 Qu. What needs this prayer for audience seeing God hears every word that is spoken Psal 139.4 and it is his property to hear prayer Psal 65.2 whereto hee hath bound himself by promise Psal 50.15 Matth. 7.7 Answ The audience which David prayeth for is not the bare art of hearing in taking notice of that hee said in prayer for he knew well that would never be wanting in God towards man But by hearing he meaneth Gods favourable act of audience testified by gracious answers as he saith in thy faithfulnesse answer me Psal 143.1 The Reason The reason why David here prayeth for this gracious audience is because he knew God did many times for just causes Why God doth sometimes deny to give gracious answers to the prayers of his servants deny to give such gracious answers even to the prayers of his servants As first when he would humble them and correct them for their sins Psal 66.18 If I regard iniquity in my heart the Lord will not hear me John 9.31 God heareth not sinners For sinne separates between God and us Is 59.2 makes God say Though ye make many prayers I will not hear Isa 1.15 So as his people complain that God seems angry against their prayers Ps 80.4 Secondly when he would stirre them up to more zeal and fervency in prayer then yet they have shewed See his dealing with the woman of Canaan coming to him for her daughter Matth. 15.22 23 c. and with the father of the childe possessed with a dumb and deaf devill Mark 9.18 Thirdly when he will exercise them under some affliction either for recreation for sinne or for triall of grace as Psal 22.1 2. My God my God why hast thou forsaken me O my God I cry in the day time but thou hearest not and in the night and am not silent That was true both in David the type and in Jesus Christ the truth yet herein that is verified which Christ said to Paul my grace is sufficient for thee 2 Cor. 12.9 being as good as direct audience in particular answer for it makes them willing and able to bear the crosse which is a gracious hearing to the prayer of the afflicted Heb. 5.7 This serves for instruction and admonition The use for instruction For instruction see that the best of Gods children may be denied audience for a time to their prayers for that which befell David in the type and Jesus Christ himself as the truth may befall any other childe of God for the servant is not above the master Matthew 10.24 25. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves
is the condition that gives us title to audience 1 Jer. 4.22 23. And wee walk worthy of the Lord and of the favour of audience when we eschew evill and make conscience of sinne for see John 9.31 Psal 66.18 19. sinne separates and hinders audience Prov. 1.24 28. Is 1.15 Is 59.1 whereto also we must adjoyn conscience of well-doing for if we do well we shall be accepted Gen. 4.7 which though it extend not unto God for the bettering of his estate Psal 16.3 yet it makes greatly for Gods glory John 15.8 and is good and profitable unto men Tit. 3.8 For God doth promise audience to those that set their love on God and know him that when they call he will answer Psalme 91.14 15. The second use for admonition Secondly those that professe themselves to be in covenant with God must observe Gods mercy in audience to their prayers as Psal 85.7 8. Shew us thy mercy O Lord and grant us thy salvation I will hearken what God the Lord will say So did David Psal 66.17 19. and Psal 116.1 2. This we must do that if we find want of audience wee may appeal unto his mercy and seek good title thereto for gracious audience is of mercy And if we find that God hath heard us that then we may retuâ—n praise and thankes for Gods mercy and labour to walk worthy of it We have received many deliverances in this and upon our humiliation in 88. from the invincible navie in 605. from the devillish Powder treason in 625. from the fearfull plague of pestilence besides out comfortable freedome from wars in the common trouble of other nations unthankfulnesse brings wrath 2 Chron. 32.25 we must therefore remember Davids practise Psal 116.12 13 14. And seeing when we come to the Lords table we pray for part in Christs redemption let us endeavour to walk worthy of it and shew the power of it in leaving sinne and living godly else we trust in lying words if we think we are redeemed to do wickedly as Jer. 7.8 9 10 and indeed are like the dog and so returning to vomit and filth 2 Pet. 2.22 23. Verse 8. My heart said unto thee when thou saidest seeke ye my face thy face O Lord will I seek 9. Hide not thy face farre from me put not thy servant away in anger Thou hast been my help leave mee not neither forsake me O God of my salvation HEre David goes on in the matter of prayer begun in the former verse The meaning of the words and first doth testifie the truth and redinesse of his heart to answer and obey Gods command for the seeking of his face verse 8. which being chiefly done in the duty and exercise of prayer he doth verse 9. put up humble and earnest suit unto God for favour and mercy in sundry petitions and to move the Lord to grant them he makes mention of Gods former favour in this kind saying thou hast been my help and shuts up these requests with notable testimony of true affiance in God calling him the God of his salvation Here then in these two verses we have in generall three things to handle First Davids sincerity in readinesse to answer Gods command unto his people that they should seek his face verse 8. Secondly Davids humble and earnest requests for favour and mercy answerable to his former profession Thirdly Davids motives propounded to God to move him to grant his requests verse 9. For the first Davids sincerity and readinesse to answer Gods command for the seeking of his face is this when thou saist seek ye my face my heart said unto thee thy face O Lord will I seek For the right understanding whereof we must know that the speech of sentence in the originall to make it plain requires the supply of some words which are fitly added in our bibles when thou saidest as the like is elsewhere 1 Kings 20.34 And I said Ahab will send thee away with this covenant This defect of a word to be supplied for plainnesse sake hath caused great variety amongst translatours The most ancient of them as the Septuagint Aquila Simmachus the vulgar latine and Jerom whom most of the Popish expositors and the Doway bible doe follow translate the words to this effect My face hath sought out or sought thee out making the word face the nominative case to the verb sought whereas our translations make the word face the accusative case following the verbe seek and though the words in the originall will beare either of the former yet seeing both were not intended by the holy ghost for this reason do I prefer our own translations before the ancients because in the bible the words in the orginall are ordinarily translated by the foresaid ancients as ours have done as 2 Chron. 7.14 and not once I take it in all the bible can their translation be warranted by shewing the like disposing of the words where face is the nominative case to the verb seek Now then taking the words in that sense which our translation gives we have two things to note in them first Gods commandement unto his people for the seeking of his face Secondly Davids readinesse to yeeld obedience thereto For the first the words translated seek ye my face are in the originall not a question but a command for the verb is of the imparative mood which bâ—ddeth or commandeth to seek The thing to besought is Gods face which here noteth not simply God himself as Exod. 20.3 Thou shalt have none other Gods before my face that is before me but Gods grace and favour in his Sanctuary where God did manifest his presence between the Cherubims above the mercy seat there communing with the high priest of all things given in charge concerning the children of Israel Exod. 25.22 towards which the people were to look when they sought Gods grace and favour Mark then The first Observation God enjoyned his people the Jewes to seek his face that is his grace and favour in the sanctuary looking toward the mercy seat which is sometime called the face of God because it was a testimony of his presence among his people Psal 105.4 Seek ye the Lord and his strength that is the ark of the covenant Psal 132.8 seek his face continually that is the mercy seat a blessed testimony of his gracious favour and presence amongst his people so 2 Chron. 7.14 The first Reason The reason or ground hereof is three-fold First and principally by their seeking to the mercy seat the type hee would lead them unto Christ that was the truth and substance for the materiall tabernacle and temple was a part of the worldly sanctuary and belonged to the ceremoniall law which led them unto Christ Gal. 3.24 For the law had but the shaddow of good things to come Heb. 10.1 but the body is Christ Col. 2.17 And that he was prefigured by the mercy seat is plain Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
subject themselves to his holy will and wait in prayer for grace and mercy See Acts 9.9 11. The second Use for admonition Secondly Gods children that have entred covenant with God must be carefull to shew themselves Gods servants for profession without practice is nothing but hypocrisie making us like the Church of Sardis who had a name to be alive The properties of good servants but was dead Rev. 3.1 Therefore wee must get the certain and infallible properties of good servants which are partly inward and partly outward The inward are good affections which are specially three First fear and reverence Mal. 1.6 Psal 2.11 Secordly conscionable obedience to his revealed will Reason from Eph. 6.5 6 7. and from the Centurions confession Matth. 8.9 as from the lesse to the greater Without this none are acknowledged for servants Luke 6.46 This must be seen both in eschewing evill and doing good as God saith of his servant Job Job 1.8 9. yea we must shew our well-doing in improving our Masters talents Matth. 25.23 25. in fighting for him and for the faith John 18.36 Jude 3. in waiting for his coming Luke 12.36 And in all these we must be servants in ordinary not onely retainers that serve God by fits Thirdly wee must patiently suffer his corrections Heb. 12.9 10. Reason from 1 Pet. 2.18 c. as from the lesse to the greater Fourthly we must praise God for his mercy Psal 134.1 Psal 50.23 Psal 119.175 The second reason which David useth to move the Lord not to hide his face c. is plainly expressed drawne from his own experience of Gods former mercies in times of trouble saying Thou hast been my help that is when as heretofore I have been in distresse and danger thou hast holpen me and therein shewed thy favour toward mee Now hereupon saith David knowing thee to be unchangeable I appeal unto thee for like mercy that I have formerly felt In this reason we have two things to note First the thing confessed by David simply considered by it self Secondly with reference to the end for which David here propounds it For the first the thing confessed by David simply considered is this The third observation That God was Davids helper and so had been Psal 54.4 Behold God is mine helper Psal 3.3 Thou Lord art a shield for me my glory and the lifter up of my head Psal 30.10 Hear Lord and have mercy upon me Lord be thou mine helper The first Reason The reason hereof is threefold First Gods free grace and mercy receiving David into covenant and therein undertaking to become his helper and deliverer Psal 89.3.21 22. I have made a covenant with my chosen I have sworn unto David my servant with whom my hand shall be established the enemy shall not exact upon him c. And this is answerable to that which God saith to his people in generall Psal 50.5.15 The second Reason Secondly David put his trust in God whereby he was intituled to Gods help in trouble Psal 28.7 The Lord is my strength and my shield mine heart trusted in him and I am helped for indeed to such God becomes an helper Psal 37.39 40. Psal 33.18 19. The third Reason Thirdly David walked before God in conscionable obedience which gave him title to this blessing to have the Lord to be his helper Psal 18.16 17 18. Hee sent from above he took me he drew me out of many waters He delivered me from my strong enemy and from them which hated me they prevented me in the day of my calamity but the Lord was my stay c. â—ers 21. For I have kept the wayes of the Lord c. which was answerable to Gods generall promise Deut. 28.1 2 7 and Psal 81.13 14 15 16. This serves for instruction and for admonition The use for instruction For instruction in that which David professeth we may see a notable priviledge of the godly who be in covenant with God do love and fear God and trust in him and testifie the same by conscionable obedience these have this prerogative that the true God is their helper which to be a great blessing is plainly affirmed with very significant illustration Psal 146.3 4 5. for Princes are potent earthly helpers but vain is their help without the Lord for their breath is in their nostrils but the God of Jacob is the living God who doth neither slumber nor sleep Ps 121.1 2 3 c. and so is the best helper as we may see at large Psal 91. thoroughout especially vers 9.14 15. whence he is by way of excellence stiled the deliverer Rom. 11.26 because as Nebuchadnezzar said none can deliver as hee doth Dan. 3.28 29. which is plain also by Daniels delivery from the Lions den Dan. 6. which made Paul to say though we be compassed about on every side yet we are not in a strait c. 2 Cor. 4.8 for the way of help is never shut to the prayer of faith Psal 50.15 Nay mans extremity is Gods opportunity and therefore hath God lessened outward means for the plainer evidence of his own power Judg. 7.4 The first use for admonition For admonition it serves two wayes First to labour diligently to get into our selves the grounds of this prerogative in having the true God for our helper as David had The way hereto we may see in David First get truly and rightly into covenant with God and rest not in the outward title of profession having onely the outward seals thereof for so far went the foolish Virgins Matth. 25.2 3. and Judas and Simon Magus but as Paul said of the Jews Rom. 2.28 29. their outward circumcision did not make them such no more doth our outward baptisme as 1 Pet. 3.21 Therefore we must get the ingrafting grace of true faith which purifies the heart Acts 15.7 wherein stands true inward baptisme for where God establisheth the covenant of grace he writes the law in the inward parts Heb. 8.10 12. Then professing this estate of being in covenant with God get the inward saving graces of love and fear and from them bring forth the fruits of new obedience as David did and the prerogative of having God for our helper shall be assured unto us for he hath said I will not fail thee nor forsake thee Heb. 13.5 The second Use for admonition Secondly to watch carefully and constantly against that thing which will deprive us of this priviledge and that is sinne for it is a work of darknesse wherewith God will have no society Psal 94.20 1 John 1.6 It separates between God and us Isa 59.2 Whereupon the Lord said to his own people the Jews he would deliver them no more out of the hands of their enemies Judg. 10.13 14. Therefore with David we must hide Gods sayings in our hearts that we may not sinne against him Psal 119.11 and so strive to keep our selves from our iniquity Ps 18.23 Secondly
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
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
Lords day say the like of the solemne sanctification of it viz. it is a wearinesse and they snuffe at it Mal. 1.13 And so they deale about the rest of Gods holy Commandements in the transgression whereof their naturall hearts desire carnall liberty verifying the Apostles saying Rom. 8.7 The carnall mind is enmity against God it is not subject to the law of God neither indeed can be The Use for admonition For admonition to take speciall notice of the straightnesse of Gods paths as well to beat down our corruption when we find in our selves any untowardnesse and unwillingnesse to walk therein and if we be wise for our soules to know our own estate we shall find the flesh fighting against the spirit even strong corruption called a law in our members warring against the law of our minds which is renewed grace and leading us captive to the law of sin as Paul complaineth Rom. 7.23 And had we not need to fight against it by the sword of the spirit the word of God laying it to our soules by the hand of faith and by humble earnest prayer for the participation of Gods power to keep us in this straight wayes of God wherein is liberty Psal 119.45 For when the world and the flesh by corâ—â—ption draw us out of these paths we are taken captives as Paul confesseth and so loose our liberty See also 2. Tim. 2.26 As also to give all diligence to know the straight paths of the Lord and to walk therein This is the Lords commandement with comfortable encouragement so to doe Jer. 6.15 Stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your soules Luke 13.24 Strive to enter in at the strait gate and walk in the strait way that leadeth unto life Mat. 7.13 14. This was Davids behaviour as we may see by his prayer in this place and many other before quoted Consider the benefit of rest to the soule and of pleasantnesse and peace to be found in these wayes Prov. 3.17 And withall think ou their fearefull state and end that leave these straight wayes of God see Asts 13.10 they are enemies of righteousnesse children of the devill and are taken captive by him at his will till they repent 2 Tim. 2.26 and if they hold on in their crooked paths they shall never know peace Is 59.8 The Lord will lead them forth with the workers of iniquity Psal 125.5 even to the damnation of hell Psal 9.7 Mat. 7.23 For the man that wandereth out of the way of understanding shall remain in the congregation of the dead Prov. 21.16 The Use for comfort For comfort greatly to those that walk in Gods waies for they are wayes of peace with God and lead to glory eternall Psal 119.1 and Psal 128.1 2 Tim. 4.7 8. The third Observation Secondly here observe the thing intended and expressed David begs of God to lead him in a plain path Psal 5.8 Lead me O Lord in thy righteousnesse Psal 25.5 lead me in thy truth Psal 139.24 Lead me in the way everlasting This he doth upon the like grounds that he prayed to be taught the wayes of God As first The 1. reason upon the consideration of the inability of nature to walk at all in the straight paths of God for we are dead in sinnes and trespasses Eph. 2.1 and of no strength Rom. 5.6 and how can such walk And though Gods holy calling to the state of grace gave him spirituall life yet he had experience and so conscience of his own weaknesse in grace unlesse the Lord were still with him to uphold and lead him See Psal 30.6 7 8. I said in my prosperity I shall never be moved Thou didst hide thy face and I was troubled Psal 6.2 Have mercy upon me O Lord for I am weak Psal 38.17.21 I am ready to halt forsake me not O Lord. The second Reason Secondly David had knowledge of Gods gracious property in becoming a guide unto his children as Psal 77.20 Thou leadest thy people like a flock Psal 80.1 Give eare thou shepheard of Israel that leadest Joseph like a flock He led them with a cloudy day and a pillar of fire by night Ex. 13.21 Psal 78.14 Now being in covenant he layes claim to his favour and begs it by prayer The third Reason Thirdly David prayeth to be led by God for his safety and security against his enemies this reason is here rendered lead me in a plain path because of mine enemies for when God is for him he will not fear what can man do unto him Psal 118.6 when God leadeth him he will not fear though he walk through the very valley of the shadow of death Psal 23.2 4. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First it lets us see the true ground of the perseverance of the godly in the state of grace it is not in themselves but in and from the Lord who is with them and leads them in the way everlasting he by his spirit ministers daily supply of grace and so keeps them from falling away See 1 John 2.20.27 John 14.16 17. 1 John 4.4 13. This spirit gives sap and juyce to the seed of grace so as they cannot sin unto death 1 Iohn 3.9 Ier. 32.40 Psal 125.1 2. These things we should mark to arme our selves against the uncomfortable doctrine of Papists and Arminians that say the true child of God may fall away from saving grace but Iohn 4.14 The water that I shall give him shall be in him a well of water springing up into everlasting life and John 10.27 28. The second Use for instruction Secondly Davids practise shewes the meeknesse of wisedome that is in those that be truly godly not to trust in themselves but humbly craving the Lords conduct and guiding in this world to put all their trust in the Lord. The use for admonition For admonition it serves notably to move every one to labour to be such as God will lead and guide in the paths of life for so shall they be sure to find rest for their soules as Ier. 6.16 What we must do that we may be such as God will lead Now that we may be such we must be carefull of foure things First that we stand rightly in covenant with God being indeed his people and having him for our God Deut. 32.9 10 11 12. The Lords portion is his people he found him in a desart land he led him about he instructed him he kept him as the apple of his eye so the Lord alone did lead him When David hath the Lord for his shepheard he assures himselfe he will lead him by the still waters Psal 23.1 2 3. Secondly we must be penitent persons breaking off the course of sin for God will not take the wicked by the hand Iob 8.20 they
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
learned do plainly shew (a) Whitak de Script interpret Controv 1. quaest 5. cap. 8. Reynolds Hart. And they themselves in differences doe disclaime the authority of men though never so learned and send us to the Scripture See August Ep. 19. Iren. 4. adversus haeres cap. 63. The Use for admonition For admonition that we consider Gods providence over us herein causing us to have our time in the land of the living which we cannot deny to bee a great favour and therefore should endeavor to walk worthy of this blessing which after the example of Christ is to work the works of him that sent us John 9.4 First that we repent of our sins Mat. 3.2 Luke 13.3 5. Secondly that we believe on Jesus Christ whom God hath sent to be our Saviour John 6.28 This God commandeth to all that would be saved 1 John 3.21 with 5.13 Thirdly that we work out our salvation with fear and trembling Phil. 2.12 which is then done when with reverence to God who worketh all grace we do humbly and constantly exercise our selves in the meanes thereof ever making conscience of sinne till we receive the end of our faith which is the salvation of our soules 1 Pet 1.9 The second Observation The second point to be here observed is this That in the land of the living that is in this world God doth bountifully impart his goodnesse to the sonnes of men this is here taken for granted and else-where plainly affirmed Psal 33.5 The earth is full of the goodnesse of the Lord Psal 119.64 The earth is full of thy mercy Psal 145.9 The Lord is good to all even the brute creatures do daily tast of his bounty Psal 104.27.28 They all wait upon him he gives them their meat in due season That he giveth they gather he openeth his hand and they are filled with good The first Reason The reason hereof is two-fold First because in nature and essence he is goodnesse it self love it self and bounty it self and so can no more detain his goodnesse from the creatures then the sun can his light from the world when it is risen and indeed by the exercise of goodnesse and bounty doth he manifest this essentiall property as Psalm 119.68 Thou art good and dost good Jam. 1.17 By his good gifts and perfect givings he is seene to bee the father of lights The second Reason Secondly by his free and abundant communication of goodnesse he binds every creature unto him and man particularly to honour him for even temporall benefits are his witnesses that he from whom they come is the true God and that he must be honoured for them see Acts 14.17 Hereupon the godly do stirre up themselves to due and daily thankfulnesse as Psal 103.1 2. and 116.12 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First this shews plainly that the true God is not known as he ought to be no not in this property of goodnesse That which Pharaoh professed of himself without fear Exod. 5.2 who is the Lord I know not the Lord is true of all naturall men for if they rightly knew this one property of goodnesse and bounty in the communication of blessings their hearts would cleave unto him in an unfaigned desire to be his by covenant for every man is a friend to him that giveth gifts Prov. 19.6 while they therefore say who is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 they shew themselves worse then the devill himself who said doth Job serve God for nought hast thou not made an hedge about him Thou hast blessed the work of his hands Job 1.9 10. The second Use for instruction Secondly this shewes what manner of persons all those ought to be who call God father namely free and forward in doing good so we shall resemble our heavenly father which is enjoyned us Mat. 5.44 55. This was Christ Jesus his property while he was on earth he went about doing good Acts 10.38 And it is commanded and commended to us all Eph. 5.1 Be followers of God as dear children and walk in love Heb. 13.16 To doe good and to communicate forget not The first Use for admonition For admonition it serves three wayes First in the want of any good thing to go to God by prayer for he is the father of lights from whom all good cometh and for the obtaining thereof with the use of lawfull means joyn prayer to him that saith ask and ye shall have Mat. 7.7 But withall we must look that we go not on in a course of sinne for that withholds good things Jer. 5.25 and causeth God not to hear our prayers Ps 66.18 The second use for admonition Secondly this must move us to labour to be such as shall surely partake of Gods best blessings For God is the great housekeeper that makes provision for children for servants yea for bruit creatures even for his very dogs And answerable to his greatnesse in provision is his justice and wisedome in distribution he gives not to all alike but to every one his portion and will not have childrens bread given to dogs Matth. 15.26 Indeed for temporall blessings he many times gives a larger portion to the wicked then to his children as wee may see by the outward state of Divet and Lazarus Luke 10.19 20. as great housekeepers will many times feast strangers more liberally then their owne children Yet God hath better things for his own then for the world as Mat. 3.11 16. And the right way to partake of the best blessings is The right way to partake of the best blessings first in generall to make sure we be in covenant wich God through faith in Christ Jesus for he that cometh unto God must believe Heb. 11.6 yea believe in Christ for he is the way the truth and the life no man cometh to the Father but by him John 14.6 Now being thus in covenant all is ours whether things present or things to come 1 Cor. 3.21 22. we partake hereby of his fatnesse and sweetnesse Rom. 11.17 and God will prevent us with blessings of goodnesse Psal 21.5 In particular to testifie the truth of our faith we must get and manifest the grace of love for this is a sure companion of faith Gal. 5.6 and a sure fruit of the same sanctifying spirit Gal. 5.22 and this entitles us unto Gods best blessings 1 Cor. 2.9 What eye hath not seen eare hath not heard nor heart conceived hath God prepared for them that love him 1 John 3.14 We know we have passed from death to life because we love the bretheren Secondly we must fear God with a filiall feare by the consideration of Gods power and presence seeking to bring our hearts to true conscience of eschewing evill and doing good wherein his grace is certainly made evident as
Job 1.8 Prov. 14.2 Thus shall we be surely entitled to Gods blessings Psal 25.12 13 14. What man is he that feareth the Lord His soule shall lodge in goodnesse or dwell at ease as it is translated The secret of the Lord is with them that fear him and he will shew them his covenant Psal 31.19 O how great is thy goodnesse which thou hast layd up for them that fear thee and wrought for them that trust in thee even before the sonnes of men Thirdly we must walk in obedience in well doing according to the duties of our places labouring in all things to keep a good consciente both towards God and men Herein stands the power of godlinesse which hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 No good thing shall be lacking to him that walketh uprightly Psal 84.11 What man is hee that desireth life and loveth many dayes that he may see good Keep thy tongue from evill and thy lips from speaking guile Depart from evill and do good seek peace and pursue it Psal 34.12 13. Yea to them that by continuance in well-doing seek for glory and honour and immortality shall be eternall life glory honour and peace to every man that worketh good Rom. 2.7.10 The thiâ—d Use for admonition Thirdly when we enjoy any good we must remember whence it comes and stirre up our selves to true thankfulnesse 1 Thess 5.18 In all things give thankes Psal 50.23 He that offereth praise and thanks honoureth him Therefore we must with David study the art of thankfulnesse as Psal 116.12 What shall I render unto the Lord for all his benefits towards me and call upon our soules for the performance of this duty as Psal 103.1 2. Blesse the Lord O my soule c. remembring the Samaritan Luke 17.15 19. who upon his thanksgiving was sent away with a better blessing for his soule then he obtained for his body by humble supplication For comfort this makes greatly to all the godly in any want or distresse The Use for comfort for surely their God is kind to the unkind and in temporall blessings very liberall even to the wicked as we may see Psal 73.3 4 5. c. The wicked have proserity there are no bands in their death their strength is fiâ—m c. Psal 17.14 They have their portion in this world their bellies God filleth with his hid treasure Now all they have are but effects and fruits of his common favour what then do we think hath he in store for those whom he loves in Christ Surely for them he hath a worthy dowry as 1 Sam. 1.5 Consider Mat. 6.26 c. Behold the fowles of the ayre for they sow not neither do they reap nor gather into barnes yet your heavenly father feedeth them are not you much better then they c. when a gentleman keepeth his dogs and his hogs fat and faire shall we think he will suffer his children to starve for want of food and raiment Nay nay though deer parents may sometimes prove unnaturall and a mother forget her sucking child yet will not God forget his children Is 49.15 The third Observation The third thing to be noted here is this David believed that he should enjoy the goodnesse of the Lord in this world Psal 116.9 10. I will walk before the Lord in the land of the living I believed therefore have I spoken and more plainly Psal 23.1 5 6. The Lord is my shepheard I shall not lack Thou preparest a table before me in the presence of mine enemies thou annointest my head with oyle my cup runneth over Surely goodnesse and mercy shall follow me all the daies of my life The Reason The reason of this his perswasion was the goodnesse of God to David both making promises of these blessings unto David and also enabling him by grace to rest and rely thereon as he confesseth unto God Psal 119.40 Remember the word unto thy servant upon which thou hast caused me to hope The promises of God to David were twofold First generall which are good to all Gods people that be truly in covenant with God and make conscience of obedience which are at large set down Levit. 26.3 4 c. to 14. and Deut. 28.1 c. to 15. and fully though briefly Psal 34.9 there is no want to those that fear him Psal 37.3 Trust in the Lord and do good so shalt thou dwell in the land and verily thou shalt be fed Secondly more particular and personall unto David himself alone for the honour of the Kingdome over Israel assured by speciall promise Psal 89.20 21 22. and ratified by holy annoynting 1 Sam. 16.13 and for the building and blessing of his house 1 Sam. 7.11.27 This serves for instruction and for admonition For instruction The use for instruction see here plain evidence of the great use and benefit of faith it serves to entitle us not only unto spirituall and heavenly blessings in Christ but even to the good things of this world in temporall blessings as here David layes hold on Gods goodnesse promised in this world So did Noah by faith build the ark for the saving of his houshold in the flood Heb. 11.7 So did Paul receive safety to himself and those that sailed with him in his dangerous voyage Acts 27.24 25. Thus Asa and his people received victory in time of battell 2 Chron. 18.8 and Jehosaphats preservation from assault 2. Chron. 20.20 And what shall I more say saith the Apostle for the time would faile me to tell of Gideon of Barack of Sampson of Jephta of Samuel David and the prophets who through faith subdued Kingdomes c. Heb. 11.32 33 34. So as we may well say of faith what the Apostle doth of godlinesse 1 Tim. 4.8 that it is profitable for all things and hath the promise of all kind of blessings for true faith is the prime grace of godlinesse to the sure entitling of us to the best blessings as Gal. 5.6 Here indeed every Christian must wisely and rightly consider the different nature of blessings promised and according to the Lords meaning intitle themselves thereunto For some promises concern blessings simply necessary to true happinesse as be justification and sanctification other promises are made of blessings both spirituall and temporall which are very good and comfortable but not simply necessary to salvation as be peace of conscience and joy in the holy ghost and all degrees of spirituall graces above that which shewes the truth and life thereof as abundance of knowledge strong faith fervent love and the likeâ— which high degrees of grace some have had as Abraham Rom. 4.19 20. the Centurion Luke 7.9 and the woman of Canaan Mat. 15.28 whereas the disciples themselves were for a good while men of little faith Mat. 6.30 and 16.8 and the Church of Philadelphia had a little strength Rev. 3.8 Now the promises of blessings simply necessary
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.
drawing back is unto perdition Heb. 10.38 39. and such fearfull ones are set in the first rank of those that must be cast into the burning lake Rev. 21.8 The second Reason Secondly Gods children must do as much for Gods glory in a good cause as wicked men do to his dishonour in that which is evill now they encourage themselves in an evill matter Psal 64.5 and hearten one another to doe wickedly Is 41.6 7. They helped every one his neighbour and every one said to his brother be of good courage So the Carpenter encouraged the goldsmith c. about their idols Say thou therefore with Nehemiah should such a man as I flye Nehem. 6.11 Remember that the spirit of glory and of God is glorifyed when we shew courage in suffering for a good cause 1 Pet. 4.14 Yea and our weak bretheren are much heartened by our example as Philip. 1.14 Many of the bretheren in the Lord waxing confident by my bonds are much more bold to speak the word without fear whereto old Eleazer had great respect in his sufferings â—2 Maccab. 6.18 24 25. The third Reason Thirdly courage is needfull under afflictions in respect of the reward which not of our merit but of Gods bounty is no lesse then a Kingdome even the Kingdome of heaven and the crown of life See 2 Thess 1.4 5. Paul tells the Thessalonians that through faith and patience in suffering they shall be counted worthy the Kingdome of God and 2 Tim. 2.12 If we suffer we shall also raign with him Rev. 2.10 Be thou faithfull unto the end and I will give thee the crown of life Now what courage will men shew for earthly Kingdomes and what will they not endure to get them And much more should we do so for that Kingdom which is undefiled immortall and fadeth not a way reserved in heaven 1 Pet. 1.4 The fourth Reason Fourthly God is with them that suffer for well-doing and if they be couragious for his glory he will strengthen their hearts as it followeth in this verse Psal 91.15 I will be with him in trouble Herewith he encouraged Paul at Corinth Acts 18.9 10. and David herewith did notably encourage himself Psal 118.6 The Lord is on my side I will not fear See Rom. 8.31 If God be with us who can be against us Thus the Angell encouraged Gideon Judg. 6.12 Jeremie encourageth himself Jer. 20.11 God encourageth his people Is 35.4 and 41.10 This serves for instruction and admonition The use for instruction For instruction it shewes what manner of persons the professors of true religion ought to be for truth strength of grace namely not babes or children but men of stature and courage in Christ Jesus even perfect men Eph. 4.13 14. Children are so fearfull and not fit for warre but Christians must sight the Lords battells against spirituall enemies Eph. 6.12 and endure hardnesse as good souldiers 2 Tim. 2.3 Few do think on these things but the most content themselves with the shewes of godlinesse and want the powers thereof 2 Tim. 2.5 But wisedome is justified of her children Mat. 11.9 The Use for admonition For admonition according to this charge every one should give all diligence to get this spirituall courage into their hearts which will enable them to wait upon the Lord in times of distresse The way to get spirituall courage The way hereto is to make sure of two things first that the state of our persons towards God be good Secondly that our godly behaviour expresse the same That the state of our persons may be good before God three things are required repentance faith and sanctification Repentance is that grace of God whereby we considering our owne wayes in our hearts do humbly confesse our wicked wayes unto God and praying for mercy and pardon do forsake the sinnes wherein we have lived And this is needfull unto true courage because the guilt of every sin brings fearfulnesse as Gen. 3.8 10. Deut. 28.66 Thou shalt feare day and night Prov. 28.1 The wicked flye when none pursueth neither shall any man strengthen himself in the iniquity of his life Ezek. 7.13 Faith is that grace of Gods spirit whereby we rest and rely on Gods mercy in Christs merits for justification and salvation hereby we are justified and be at peace with God Rom. 5.1 and the righteous are bold as a Lyon Prov. 28.1 Hereby we are in Christ the son of God Gal. 2.20 and in him we shall be strong and couragious as Ephes 6.10 Phil. 4.3 Thirdly sanctification is the work of the spirit abolishing corruption and renewing grace more and more every day Now they that are in this estate have the spirit dwelling in them Rom. 8.11 which is the spirit of strength Is 11.2 the spirit of power and of a sound mind 2 Tim. 1.7 These graces bring quietnesse and confidence which are the strength of the godly Is 30.19 The godly behaviour needfull to true spirituall courage is threefold First to make sure our trouble be for a good cause for if we suffer for righteousnesse sake we need not be affraid for any terrour 1 Pet. 3.14 Let none of you suffer as an evill doer but if any man suffer as a Christian let him not be ashamed 1 Pet. 4 15 16. So the Jewes strengthened their hands for the good work Nehem. 2.18 Secondly we must store our hearts with the word of God both for direction in carriage and consolation in distresse So did David Psal 119.11 hide Gods sayings in his heart and hereby kept himself from the paths of the destroyer Psal 17.4 This is my comfort in mine affliction for thy word hath quiekened me Psal 119.50 And in particular know God is present with us Deut. 31.6 1 Chron. 28.20 2 Chron. 32.7 8. Hag. 2.4 Thirdly beside all the former we must ever joyn humble and earnest prayer for strength and courage from God as Nehem. 6 9. They made us affraid Now therefore O God strengthen my hand Acts 4.29 Now Lord behold their threatnings and grant unto thy servants that with all boldnesse they may speak thy word And he shall strengthen thine heart The reason whereby he Prophet doth encourage himself and his godly bretheren to the former duties of waiting upon God and being of good courage in the time of affliction drawn from the great benefit they shall reap hereby namely God will strengthen their hearts he will put strength and courage into them and make them resolute or stedfastly minded as this phrase is translated Ruth 1.18 and able to hold out untill they have a blessed issue The third observation Mark then They that wait on the Lord and encourage themselves so to do in the times of affliction shall have the Lord in mercy to put strength into them for their better enabling to wait on him Psal 31.24 Be of good courage and he shall strengthen your heart all yee that hope in the Lord. This David
even fear where no fear is Ps 53.5 it makes the heart to faile Luke 21.26 Secondly that we are truly in covenant with God not only receiving the seales thereof for outward admittance and assurance as Baptisme and the Lords supper but humbly receiving and obeying the word of the covenant Christs holy gospell which when we do the Lord will say feare thou not for I am with thee he not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse Is 41.10 Thirdly that by faith we rest and rely upon Gods mercy in Christ Jesus This is the ground of hope whereby we wait on God which hath the promise of being strengthened as when it is said that by faith some of weak were made strong Heb. 11.34 as Abraham was strong in the faith Rom. 4.20 This faith unites us unto â—od in Christ Gal. 2.20 and Gods promise is to strengthen such in the Lord Zech. 10.12 Fourthly that we be upright hearted towards God for the Lord makes himself strong for such 2 Chron. 16.9 This we may see by his promise and dealing with David who was upright before him Psal 18.23 and Gods hand was established with him his arme did streng then him Ps 89.21 The fourth observation The fourth and last point here to be noted is the repetition of the first duty here prescribed Wait I say on the Lord that is even after the Lord hath strengthened thine heart yet wait still on God and abide his leisure for thy full deliverance The like repetition we may see in the same case Jam. 5.7.8 Be patient therefore brethren unto the coming of the Lord behold the husbandman waiteth for the precious fruit of the earth Be yee also patient stablish your hearts for the coming of the Lord draweth neer The Reason The reason of such repetitions is to shew the necessity of this duty of waiting upon God in the time of afflictions for tribulations are like to continue to the godly in this world as Christ told his Disciples John 16.33 in regard of the malice of the devill and his instruments who being the seed of the Serpent do bear continuall enmity to the godly which are the seed of the woman The wicked ordinarily are many and mighty as David complaineth Psal 69.4 They that hate me without a cause are more then the haires of mine head they that would destroy me being mine enemies wrongfully are mighty So as the godly had need with the same prophet to say and do as Psal 59.9 Because of his strength will I wait upon thee for God is my defence The use for instruction This serves to justifie a profitable ministeriall practise in the zealous pressing of needfull duties by often repetition Many have itching ears ever desirous to hear novelties like the Athenians who spent the time in nothing else but to tell or heare some new thing Acts 17.21 But wisedome is justified of her children They that mind to be Christs Disciples are desirous to hear needfull things again and again as John 9.29 Wherefore would you heare it again and again will yee also be his Disciples Acts 13.42 The Gentiles besought that these words might be preached unto them the next Sabbath For which purpose Paul saith To Write to you the same things is not indeed grievous to me but for you it is safe Phil. 3.1 as his often practise of it plainly shewes in the same chapter verse 18. Many walk of whom I have told you often and now tell you weeping that they are the enemies of the Crosse of Christ Gal. 1.8 9. Though we or an Angell from heaven preach unto you any other gospell then that which we have preached unto you let him be accursed As we said before so say I now again If any man preach any other gospell unto you then that ye have râ—ceived let him be accursed And our blessed Saviour about materiall duties took the same course as we may see in his often repeated woes against the Scribes and Pharisees Mat 23.13 14 15 16. c. and his pressing the duty of watching on his Disciples by this often repetition Mark 13.33 Take ye heed watch and pray verse 35. watch yee therefore 37. What I say unto you I say unto all men watch The Use for admonition Secondly this repitition of the duty shewing the importance of it must stirre up our diligence in the constant and conscionable use of such means as God hath ordained for the a taining of this vertue Which way and means is plainly prescribed in the use of admonition where this duty is handled in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVIDS Hearts desire OR AN EXPOSITION Of the 84. Psalme By Mr. THOMAS PIERSON Late Pastour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. AN EXPOSITION of the 84. Psalme Psalme 84. To the chiefe Musician upon Gittith A Psalme for the Sonnes of Korah THis Psalme may not unfitly be called Davids hearts desire for though his name be not prefixed as it is to sundry others yet the matter of it being well weighed doth most fitly accord to his troublesome estate under persecution whereby he was debarred from safe accesse to the place of Gods solemn and publike service and most fully expresse his hearts desire after the house of God which was in him both frequent and unfeigned Psal 27.4 in regard of the blessings there to be enjoyed Psal 65.4 which is matter profitable for Gods children for that which being denyed will prove the hearts desire should being enjoyed become the hearts delight and that is the pure and holy publike worship of God In the handling of this Psalme we have first the Dedication of it in the title prefixed then the Psalme it selfe The Dedication The Dedication was to the chief Musician or Master of the Quier For 1 Chron. 16.4 David ordered a Quier to sing thankesgiving and penned Psalmes for that end which he delivered to the Master of the Quier vers 7. Of their ordering see 1 Chron. 25.1.7 Vpon Gittith Three Psalmes hath this word Gittith in the title viz. 8.81.84 the meaning whereof is difficult being much controverted amongst interpreters The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro â—orcularibus which the a Euthymius August in Psal 8. ancients Allegorizing expound of particular Churches where Christ is the vine believers are branches and faith and other graces are grapes which yield that wine which cheereth God and man Iudg. 9.13 Others following the 72. yet referre it to the time of vintage thus celebrated The Chaldee Paraphrast b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes it for a musicall instrument which David brought from Gath where he remained in his exile from Saul with King Achish Rabbi David Kimhi takes it to note and signifie that this Psalme
in their wearisome way to be set upon the comfort of Gods grace and favour wherewith in his holy worship hee plentifully refresheth their soules as a plentifull rain doth the dry ground in them we may plainly note and observe three things two expressed and the third necessarily implyed The two things here expressed are first their gracious thoughts and meditations in their wearisome way secondly the esteem and accompt they make of Gods grace and favour The thing implyed or presupposed is the means and place wherein they make account to enjoy the same For the first 3. Observation The godly Jewes that dwelt far from Jerusalem in their wearisome way to Sion do set their hearts to think upon the sweet and plentifull refreshing of Gods grace and favour which shall be showred upon their soules in his holy worship We are now say they parched and scorched with heat in this dry and barren wildernesse but when we come before the Lord our soules shall be plentifully refreshed with the showring down of his grace we shall be satisfied with the goodnesse of his house even of his holy Temple Psal 65.4 This they do to strengthen and hearten themselves Reason to endure the toyle and paines of their wearisome way even as in nature Merchants do hearten themselves by the hope of gain to endure the toyle and terrour of the troublesome Seas and husbandmen by the hope of harvest do readily undertake the labour of seed-time This serves for instruction admonition and comfort For instruction two wayes First it lets us see plainly the right way to sound comfort Vse 1 and so to true patience in any outward distresse or bodily misery which is a great matter to Gods children who through manifold tribulations must enter into the Kingdome of heaven Acts 14.22 namely to bring the heart to feel and feed upon Gods spirituall and heavenly blessings and graces which be contrary to our misery as in worldly poverty and want to set thy meditation upon the heavenly treasure and riches of Gods grace in Christ Mat. 6.20 Col. 1.27 whereby the poorest in the world may by true faith be made rich to God Jam. 2.5 for by it thou purchasest the field wherein the treasure is his Mat. 13.44 45. and buyest the pearle of price and so art rich to God Luke 12.21 So in imprisonment of body by faith to meditate on our Christian liberty and enlargement from spirituall bondage by Christ Jesus In banishment and exile from our friends and country on earth to meditate upon our heavenly home and consider that our heavenly father is with us leading us Ps 107.4.7 In bondage to hard masters to remember we are Christs free-men 1 Cor. 7.22 In danger to remember Gods presence and providence Psal 118.6 7. In sicknesse to meditate on the health of the soule in the pardon of sin in Christ as Mat. 9.2 In blindnesse to meditate on the spirituall light and sight of grace which Christ gives Luke 4.18 Yea in death it self either naturall or violent both which be the losse of life to meditate upon our spirituall life in grace and of eternall life hid with Christ in God Col. 3.4 And so for any worldly want or hurt or losse we may see there is a spirituall and heavenly supply Mat. 19.29 Luke 18.29 30. Thus we shall see Gods servants have done in former times Abraham Isaac and Jacob Heb. 11.8 9. by faith they so journed in the land of promise as in a strange country looking for a City whose builder and maker is God Thus Job did in his losses consider Gods providence and hand Job 1.22 and in deepest distresse meditates on the resurrection to life Job 19.19 20 21 25. Thus did David Ps 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living And hereupon in distresse he stirs up his soule to wait upon God Psal 42.11 Psal 43.5 and prayes to God as Psal 116.3 4. The sorrowes of death compassed me the paines of bell gate hold upon me Then called I upon the name of the Lord yea he saith Psal 94.19 In the multitude of my thoughts within me thy comforts delight my soule and Ps 23.4 Though I walke through the valley of the shadow of death I will feare none evill for thou art with me thy rod and thy staffe comfort me Therefore see Zech. 11.7 Thus did the godly under the persecution of Antiochus Heb. 11.35 2. Mac. 7.7 Thus did Paul 2 Cor. 4.16 17 18. and chap. 5.1 yea the son of God in our nature did thus Heb. 12.2 Vse 2 Secondly this lets us see the true reason or ground of the different behaviour and carriage of Gods children from naturall men in two things First in times of danger wherein the righteous are bold as a Lyon but the wicked flee when none pursueth Prov. 28.1 As we may see in David at Ziklag 1 Sam. 30.6 and Nabal hearing of a danger past 1 Sam. 25.37 Surely the godly have an heart indued with grace which is as an hand to lay hold on Gods mercy and providence and so have hope even in death whereas the wicked is driven away in his wickednesse Prov. 14.32 The wicked are men without hope 1 Thess 4.13 Now hope is the anchor of the soule sure and stedfast Heb. 6.19 Secondly about Gods worship and service they greatly differ Gods child takes great delight in pains about Gods service as here we see and Psal 122.1 and in cost also as 1 Chron. 29.9 the people rejoyced at their great gifts and David rejoyced with great joy and 2 Sam. 24.24 yea though it cost them their lives Acts 20.24 and Phil. 2.17 But the wicked count it a wearinesse Mal. 1.13 and with the Gaderens had rather want Christ and his gospell then their hogs Mat. 8.32.34 And no marvaile for they think it a vain thing to serve God Mal. 3.14 Vse 3 For admonition it serves two wayes First with these religious Jewes to give our selves to meditate and think upon the true and sweet comfort which the blessings of grace bestowed in Gods holy worship will bring to our soules for certainly herein is plentifull spirituall supply to all wants as is implyed Luke 4.18 whereof if we were resolved we would watch at the posts of wisedome Prov. 8.34 and hang upon this ordinance as the impotent persons did at the poole of Bethesda John 5.3 4. The want hereof causeth contempt of Gods worship in some Mal. 3.14 and formall usage in the most as John 4.11 Acts 28.22 Vse 4 Secondly labour for that estate in grace whereby wee have stay and comfort for our soules in times of distresse The way is to get and practise true faith in Christ for thereby we shall live in want Phil. 4.12 13. in persecution Heb. 10.38 yea resist the Devill 1 Pet. 5.9 and quench all his fiery darts Eph. 6.16 But know it works by love Gal. 6.5 purging the heart Act.
which he begs and craves of God namely 2 Observation that God would behold and look upon his face that is look upon him favourably taking gracious notice of his estate and desire Psal 142.4 looke upon my right hand and see so the words are in the originall as the marginall reading hath it Psal 119.132 Look upon me and be mercifull unto me Psal 80.14 Look down from heaven and behold so Is 63.15 Look down from heaven and behold from the habitation of thy holinesse and of thy glory Reason 1 The reasons hereof are two First because Gods looking upon his face was a comfortable signe of his favour and kindnesse as Psal 80.3.7.19 Cause thy face to shine and we shall be saved Psal 31.36 Make thy face to shine save me for thy mercies sake This is more plain by the contrary Gods hiding of his face which is in scripture a plain signe of Gods anger and displeasure Deutr. 31.17 18. Then shall mine anger be kindled against them and I will forsake them and I will hide my face from them and Psal 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me Reason 2 Secondly David desired God to look upon his face because conceived it might be a speciall means to move to mercy For David no doubt shewed in his very countenance a godly sorrow for his restraint from Gods sanctuary as also an earnest desire of that favour that he might safely frequent the place of Gods worship see Psal 42.1 2. for his earnest desire and verse 3 4.9 for his sorrow and mourning This serves for instruction and for admonition Vse 1 For instruction two wayes First the forme of words and phrase here used shew a notable way to stirre up and move compassion towards others namely to look upon and behold their miseries for therefore no doubt doth David entreat the Lord to look upon his face that the view of his mournfull countenance might stirre up compassion towards him so Lam. 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like my sorrow Vse 2 Secondly see here that the favour of God is to the child of God a thing of high esteem else the smallest signe thereof in a cheerfull countenance and lovely look would not be so earnestly desired indeed with naturall men it is not so they say unto God depart from us what can the Almighty doe for us Job 22.17 But with the godly it is otherwise Psal 30.5 In his favour is life nay Psal 63.3 His loving kindnesse is better then life which made David to bid Zadock to bring back the ark of God unto his place saying If I have found favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he say I have no delight in thee behold here I am let him doe to me as seemeth him good 2 Sam. 15.25 26. Vse 3 For admonition it serves three wayes First to imitate David in our prayers labouring in our very countenance to expresse truly the good affections of our hearts by mournfull looks in confession of sins as Psal 55.2 Attend unto me and heare me I mourne in my complaint and make a noise and by cheerfull countenance in thankesgiving so serving the Lord with a cheerfull and glad heart for his good blessing as Deut. 28.47 Vse 4 Secondly to learn of David how to stirre up our hearts to charitable compassion towards them that be in misery namely exercise our senses upon the objects of mercy Hitherto belongs the charge Is 58.7 Hide not thy self from thine own flesh That was the uncharitable practice of the Priest and Levite to turne away from the wounded man Luke 10.31 32 33. Vse 5 Thirdly this must teach us with David to make high account of Gods favour esteeming it as our own life as David did And for the sure obtaining of it labour to be found in Christ in whom only it is to be had John 14.6 with Ezek. 39.29 Neither will I hide my face any more from them Also to beware of all sinne whereby it is certainly lost as Deut. 31.17 18. Ezek. 39.23 24. And in particular seeing the want of faith and obedience the chief fruits of the word of the Kingdome cause God to take it from us Mat. 21.43 therefore in speciall manner we must give all diligence to make our calling and election sure 2 Pet. 1.5 6 c. The third thing to be noted here is the reason or argument implyed in the title which David gives to himself to move God to shew favour unto him namely because he is the Lords annointed It is most true that the son of God the second person in Trinity was at this time and from the beginning of the world in Gods purpose and promise the Lords annointed as he is called the lamb slain Rev. 13.8 whereon he is called the Messias or annointed long before his incarnation Dan. 9.24 25. whose coming was expected by all the Jewes as John 4.25 And it may be David in this title had reference to his mediation in whose alone merits and worthinesse the godly in all ages have audience with God as Dan. 9.17 Cause thy face to shine upon thy sanctuary for the Lords sake that is for the Lord Christ Jesus sake And so from David we must learn to beg all blessings of God for Christs sake as John 16.23 24. with John 14.6 Yet withall we must know that David stiles himself Gods anointed with speciall reference to that high favour and honour whereto God had advanced him when he anointed him by Samuel to be King over his people as 1 Sam. 16.12 Psal 89.20 whereby he made him not onely a type but an honourable progenitour of Christ as that same Psalm implies vers 26 27 28 29. And upon consideration of that great and extraordâ—nary favour he begs that which is lesse even a gracious respect for freedome and liberty in Gods holy sanctuary as the next verse which propounds the reason of his earnest desire doth plainly import Mark then 3 Observation that because David was the Lords anointed therefore he begs that grace and favour to enjoy with freedome the Ordinances of God in his holy Sanctuary To the same effect he prayes Psal 132.10 For thy servant Davids sake turn not away the face of thine anointed Reason 1 The reason hereof is plain First because the very externall unction was an high honour and a rare favour as is implied 1. Sam. 15.17 When thou wast small and little in thine owne eyes wast thou not made the head of the tribes of Israel and the Lord anointed thee King over Israel But being joyned with the thing signified even the inward graces of the spirit as it was in David 2 Samuel 23.1 2. where he is said to be the man that was raised up on high the anointed of the LORD endued with
the Spirit thus it did entitle him to GODS speciall mercy as Psalm 89.20 28. GOD promised saying I have found David my servant with my holy oyle have I anointed him My mercy will I keep for him for ever and David acknowledgeth Psalm 18.50 Great deliverances giveth he to his King He sheweth mercy to his anointed Reason 2 Secondly David propounds this motive to God to bestow upon him this favour because hereby he should be better enabled to walk worthy of the honour conferred upon him in his anointing as see Isaiah 2.3 here God teacheth his wayes for their enabling to walk in his paths This serves for instruction and for admonition Vse 1 For instruction two wayes First it lets us see a commendable property in the godly to observe and mark Gods favours towards them for their better encouragement to depend upon him and to pray unto him for further blessings See 2 Sam 17.34 37. Thy servant kept his fathers sheep c. Psal 56.13 Thou hast delivertd my soul from death wilt thou not deliver my feet from falling So did Sampson in his great thirst Judg. 15.18 This we should the rather mark for our example in following the godly herein both because God requires it for our good Psal 111.4 He hath made his wonderfull works to be remembred and verse 2. they are sought out of all them that pleasure therein Michah 6.5 Remember now O my people what Balak King of Moab consulted and what Balaam the sonne of Beor answered him from Shittim unto Giâ—gal that ye might know the righteousnesse of the Lord. And also blames those that forget his works and dealing towards them as Psal 106.7 Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea verse 13. They soon forgate his workes they waited not for his counsell verse 21. They forgate God their Saviour For this good King Asa is blamed 2 Chron. 16 8. Were not the Ethiopians c. Vse 2 Secondly here behold a great prerogative and priviledge of all the godly that be true believers for they have ever in themselves though not of themselves but from the Lord a comfortable ground of encouragement to go to God in prayer for any needfull blessing which is beside his command and promise Psalm 50.5.15 the honour of holy unction they are the Lords anointed ones though not with materiall oyle the use whereof ended in Christ as all legall types did Col. 2.17 Heb. 10.6 yet with the graces of the holy Ghost which are spirituall oyle as 1 John 2.20.27 By which they are made Kings and Priests unto God Rev. 1.6 an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ whereon they are called Christs fellowes Psal 45. yea Christ himself is not ashamed to call them brethren Heb. 2.11 And so they are indeed by the grace of faith as Gal. 3.26 â— John 5.1 Christ indeed hath the preheminence for he is the naturall sonne as he is the second person in Trinity the only begotten John 1.14 and as incarnate made man the son of God also Mat. 3.17 by the grace of personall union For admonition two wayes to every one that would pray with comfort Vse 3 First to make tryall whether we be the Lords annointed spiritually which is by endowment with such graces of the spirit as declare us to be made of Christ Priests unto God to offer up spirituall sacrifices which are First our selves in soules and bodies through faith in Christ as Rom. 6.13 yeeld up your selves unto God Rom. 12.1 which is known by sanctification joyned with profession of faith as Rom. 15.16 Secondly our prayers and praises as Psal 141.2 Let my prayer be set forth as incense and Heb. 13.15 the sacrifice of praise the fruit of the lips or as Hos 14.2 the calves of our lips Vse 4 Secondly in the want of assurance of this honourable state to give all diligence in the saving and holy use of Gods means to attain unto it which requires first leaving the world though not for habitation yet for behaviour and condition for the world receives not this annointing John 14.17 whence Christ told his Disciples he had chosen them out of the world John 15.19 meaning by his holy calling whereto Paul exhorteth the Romanes chap. 12.2 Fashion not your selves c. The worlds fashion to be left is sinne in generall 1 John 5.19 and in particular the lusts of the flesh the lust of the eye and pride of life 1 John 2.16 Now this is by true repentance whereon the spirit is promised Prov. 1.23 with Acts 2.38 Secondly wait for this gift of the spirit in the sacred ordinances of the word and prayer the word Acts 10.44 Gal. 3.2 and prayer Luke 11.13 do herein as the people did at Bethesda John 5.3 4. yet let us look to the affections of our hearts towards this annointing in the use of meanes for we must do it with an holy desire Is 44.3 and ever joyn obedience with our endeavour Acts 5.32 Verse 10. For a day in thy Courts is better then a thousand I had rather be a Door-keeper in the house of my God then to dwell in the tents of wickednesse THe Prophet having sundry wayes expressed his zealous affection towards the house of God first by way of admiration verse 1.2 By plain discovery of his affection verse 2.3 By lamentation verse 3.4 By instruction touching the happinesse of the Priests and Levites verse 4.5 By humble and earnest supplication for audience and favour to enjoy the blessing he so much desired verse 8 and 9. doth in this verse to prevent the admiration of some and the derision of others who would account this holy longing to be but foolish doting render a good reason of his earnest affection towards the Lords Sanctuary drawne from the surpassing benefit of time spent there above any other place in the world for a day in thy Courts saith he is better then a thousand any where else speaking of the Sanctuary as the spouse doth of Christ Cant. 5.9 10. to give a reason of her ardent affection toward him she saith He is the chiefest of ten thousand And because the greater number might perhaps be otherwise affected therefore he doth make instance in himself because hee best knew his own heart and plainly professeth that his affection did more cleave to the Lords sanctuary then to any other place saying I had rather be a doore-keeper c. like as Joshuah had done before about the worship of the true God Josh 24.15 To begin with Davids reason it stands upon this ground Mans heart for earnest desire and delight should be there set where most and best good is to be received this is according to the Apostles councell 1 Cor. 12.31 Covet earnestly the best gifts and 1 Thess 5.2 Prove all things hold that which is good There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs sometimes be 〈◊〉 〈◊〉
mountain First the Churches acknowledgement of Gods favour and mercy in the removall of former evills verse 1.2 3. Secondly her humble and earnest prayer for the perfecting of that mercy begun by the removall of some heavy judgements which were renewed upon them for their sinnes verse 4.5 6 7. Thirdly her godly behaviour in waiting for mercy in a gracious answer to her prayers with the sure grounds thereof verse 8. c. The title of the Psalm explained These are the generall parts of this Psalm which I will handle in order But first a word or two of the title prefixed which sheweth the dedication thereof To the chiefe Musician and pointeth out the persons that were specially to be employed in the singing thereof namely the sons of Korah The dedication is to the chief Musician or master of the Quier For 1 Chron. 16.4 David ordered a Quier to sing thanksgiving and penned Psalmes for that end which he delivered to the master of the Quier verse 7. Of their ordering See 1 Chron. 25.1 7. The parties by whom it is to be used are the sons 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. 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 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. The first Observation In this title observe two things First that God required joy and gladnesse in his service which David prepared 1 Chron. 23.5 and 25.1 and bids all his people to rejoyce in their feasts Deut. 16.11.14 which feasts did represent the life of Christians And in Evangelicall worship he requires making melody to the Lord in their hearts Ephes 5.19 The Reason The reason is great For in Gods service we have society with God which is a just cause of exceeding joy Herein God vouchsafeth evidence of speciall favour and if we should take no delight therein it argues fearfull contempt which God cannot endure without revenge as Deut. 28.47.48 whereto adde Amos 8.5 11. The Use This should make us to stirre up in our hearts and to expresse in our behaviour 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 finds a great spoyle Psal 119.162 and conceiving it to bee the food of our soules 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 blessings to us we shall come before him with gladnesse in prayer Psal 100.2 and our mouth shall praise him with joyfull lips Psal 63.5 The second Observation Secondly 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. 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 The use for instruction 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 Obj. Exod. 20.5 Visiting the iniquities of the fathers upon the children Answ That is inquiring for the sinne of the fathers among the children and if he find it there then payes hee them home Obj. Achans sonnes and daughters are stoned and burnt for the fathers sacriledge Josh 7.24 25. And Dathans and Abirams little children are swallowed up Numb 16.27 Answ For ought we know they might be of years of discretion and privy to their fathers stealth When little ones dye in the punishment of their fathers sinne God layes not the punishment of the fathers sinne 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 Gen. 2.17 with Rom. 5 12. As a creditor that hath both the father and the sonne debtors unto him The Use for comfort may upon the fathers provocation lay the forfeiture upon both being both in his danger Secondly here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sonnes of strangers for the wicked are estranged from the womb Psal 58.3 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 If. 56.3 Let not the sonne of the stranger that joyneth himself to the Lord say the Lord hath utterly separated me from his people for verse 6 7. the sonnes of strangers that joyn themselves to the Lord to serve him and to love the name of the Lord shall be brought unto his holy mountain and made joyfull in his house of prayer for them that honour me I will honour saith the Lord. 1 Sam. 2.30 Thus much of the title the Psalm it self followeth Verse 1. Lord thou hast been favourable to thy land thou hast brought again the captivitie of Jacob. The meaning of the words IN this and the two next verses are contained the Churches acknowledgement of Gods great favour and mercy here propounded not only to testifie their thankfulnesse for the blessings they enjoyed but also to be a ground of encouragement unto their new requests in the 4 5 6 and 7. verses And so conceived we may therein observe one thing in generall viz The first Observation That Gods Church doth think upon and acknowledge the blessings they lye still in other things under some heavy judgements Compare the three first verses with the 4 and 5 which will well agree either to the times of Ezra and Nehemiah when notwithstanding their return from Babilon the people were in great distresse at Jerusalem as Nehem. 1.3 or to the more heavy times when Antiochus Epiphanes did tyrannize over them as the book of Maccabees shewes more at large 1 Marcab 1.25 36. c. Like unto this is Psal 44.1 c. We have heard with our eares O God our fathers have told us what works thou didst in their dayes in the times of old c. Thou hast saved us from our enemies and put them to shame that hated us verse 7. But thou hast cast off and put
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
wounds I will bring again the captivitie of Jacobs tents c. The Reason The reason hereof was not any merit or worthinesse in them but indeed Gods own mercy and work of grace bringing them by his judgements to be humbled and by his grace to repent to pray and to rely upon him for deliverance See Ezek. 36.32 33. compared with verse 25. c. to 31. according to the promise Deut. 30.1 2 3 4. This serves for instruction admonition and comfort The use for instruction For instruction it doth acquaint us with the gracious disposition and sweet mercy of God towards his children His anger endureth but a moment Psal 30.5 He will not alwayes chide neither will he keep his anger for ever Psalm 103.9 The Use for admonition For admonition consider what it is in us that turns away Gods anger that so we may conscionably exercise our selves therein As first true and unfeigned repentance whereby we consider our own wayes in our hearts Speciall means to turn away Gods anger confesse our sinnes with godly sorrow and turn from the evill of them Jer. 18.7 8. At what instant I shall speak concerning a nation and concerning a Kingdome to pluck up and to pull down and to destroy it If that nation against whom I have pronounced turn from their evill I will repent of the evill that I thought to do unto them Ezek. 18.30 Repent and turn your selves from all you transgressions so iniquity shall not be your ruine Even Ahabs legall repentance turned away a temporall judgement for a time 1 Kings 21.29 Secondly earnest and effectuall prayer for mercy and deliverance Joel 1.14 and 2.16 17. Gather the people c. Then will the Lord be jealous for his land and pitty his people There it is commanded and was notably practised by Moses Deut. 9.25 26. c. Psal 106.23 Thirdly justice must be exercised in the punishment of sinners that provoke Gods wrath as did Phinezas on Zimri and Cazbi Psal 106.29 30. and Jonah that troubled the ship was cast into the sea and so it was calm Jonah 1.12 15. The Use for comfort For comfort to the godly in trouble and affliction for peace shall come Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psal 112.4 Vnto the upright there ariseth light in darknesse Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace Verse 4. Turn us O God of our salvation and cause thine anger towards us to cease The meaning of the words IN this verse and the three next we have the second part of this Psalm containing the Churches petitions and complaints about the great miseries that yet lay heavy on them The petitions are propounded in this fourth verse and the seventh the complaints are inserted between them verse 5 6. This fourth verse contains two requests First that God would turn them Secondly that he would cause his anger toward them to cease Both which blessings they beg of the true God whom they call the God of their salvation that is the God who saves and delivers them from the evills and miseries that lye upon them Here then in this verse we have to note both to whom they pray and for what They pray to God whom they call the God of their salvation and therein we have two things to be observed First what God is to his Church namely the God of their salvation Secondly what they do to God in that regard namely pray unto him for that blessing The first observation For the first note God is the God of salvation to his Church Psal 3.8 Salvation belongeth unto the Lord Psal 68.19 20. Blessed be the Lord the God of our salvation He that is our God is the God of salvations The word in the originall is of the plurall number shewing that all manner of salvation belongs to God both of body and soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporall and eternall in this world and in the world to come So Psal 74.12 God is my King of old working salvations in the midst of the earth See admirable instance of temporall saving Exod. 14.13 c. of Israel at the red sea and Dan. 3.17 27 28. of the three servants of God out of the fiery furnace and undoubted assurance of eternall Tit. 3.4 5. Rev. 19.1 Mat. 1.21 Jesus shall save his people from their sinnes and this is the great salvation Heb. 2.3 The Reason The reason hereof is Gods power and mercy which in him are infinite as we may see for power Psal 115.3 and 136 6. whatsoever the Lord pleased that did he in heaven and in earth in the Seas and in all deep places And for his mercy it is as large Psal 119.64 The earth O Lord is full of thy mercy Psal 145.9 His render mercies are over all his works Now both these God doth put forth for those that be truly in covenant with him as Exod. 33.19 I will make my goodnesse passe before thee Psal 89.17 Thou art the glory of their strength and in thy favour our hom shall be exalted Ob. 1. But sometimes Gods people are not saved from temporall evills as Psal 79.1 2. c. O God the heathen are come into thine inheritance The dead bodies of thy servants have they given to be meat unto the fowles of the heaven c. Answ Outward and bodily safety is but a temporall blessing and thereof must be understood with exception of the crosse so as when God will either correct them for their sinnes or make tryall of his graces in them then they may want outward safety But though the outward man perish yet the inward man is preserved and renewed day by day 2 Cor. 4.16 nay their eternall glory is hereby increased verse 17 As Revel 7.9.14 an infinite number cloathed with white robes and palmes in their hands came out of great tribulation Obj. 2. But the Scripture acknowledgeth other saviours beside the true God both for temporall and eternall salvation as Judges 2.16 for temporall and Obadiah Psal 21.1 Tim. 4.16 for eternall Answ Vnderstand them to be insirumentall saviours under God not sole or principall as 1 Cor. 3.5 9. And know that it pleaseth God sometime to ascribe the effect to the instrument as Jam. 5.20 to teach us not to contemne the means which is a fearfull tempting of God as Acts 13.46 and otherwhile to deny it to the means as 1 Cor. 3.6 that we should not trust in it Psal 44.3 6 7. They got the land in possession with their own sword neither did their own arme save them but thy right hand and thine arm and the light of thy countenance For I will not trust in my bow neither shall my sword save me But thou hast saved us from our enemies and hast put them to shameâ—â—â—â—â—â—hated us The Use for instruction This serves for instruction
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
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
all his benefits The very blinde heathen have done this for the honour of their idols as Judg. 16.23 Dan. 5.4 Shall not Gods people much more do it to the true God Thirdly to use the blessings wherein we rejoyce to Gods glory stirring up our selves thereby to walk more obediently to Gods commandements Psal 116.8 9. Thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the land of the living Verse 7. Shew us thy mercy O Lord and grant us thy salvation The meaning of the words HEre the Church doth return again unto humble petition or supplication and that for two things First that the Lord would shew them his mercy Secondly give them his salvation For the first when they say Shew us thy mercy O Lord they do plainly imply that his mercy or loving kindnesse was hid from them and yet for all that they do not leave the Lord in that estate but humbly begge the sight and evidence of his mercy So that in this first petition we have to note two things the miserable state of Gods Church for a time and the godly behaviour of the Church in that estate The first Observation For the first the miserable estate of Gods Church is this for a time they are without the sense and feeling of Gods mercy and kindnesse else they would not desire to see it Psal 74.1 9. O God why hast thou cast us off for ever We see not our signes to wit of thy mercy towards our help Psal 77.8 9. Is his mercy clean gone for ever Hath God forgotten to be gracious Psal 89.49 Lord where are thy former loving kindnesses The first Reason The reason hereof is First triall of grace as in Job Job 13.24 Wherefore hidest thou thy face and holdest me for thine enemy Vers 20. Thou writest bitter things against me The second Reason Secondly correction for sins which stir up Gods anger against his people and so hide his mercy and kindnesse from them Lam. 3.42 43 44. We have transgressed and have rebelled thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slain thou hast not pitied Thou hast covered thy selfe with a cloud that our prayer should not passe through This is acknowledged in Salomons prayer 2 Chron. 6.36 If they sinne against thee for there is no man which sinneth not and thou be angry with them c. Psal 106.39 40. Thus were they defiled with their own works and went a whoring with their own inventions Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his own inheritance This serves for instruction and for admonition The first Use for instruction For instruction two wayes First touching the true God this state of the Church wanting the sense of Gods mercy teacheth us to conceive and know that though God be to his Church a God of mercy in Christ and so delight therein that his mercy is said to be above all his works Psal 145.9 and that he would be known to delight therein Jer. 9.23 yet withall that he is a God of severity and justice not sparing his own people when they sinne against him Thus he describes himselfe Exod. 34.6 7. Though be keep his mercy for thousands yet he will by no means cleare the guilty How did he punish his own people the Jewes see Lam. 1.12 and his own dearest servants for sinne David 2 Sam. 12.10 c. Asa and others nay his own son when he bore our sinnes Which well considered will be the ground of Gods fear in our hearts Exod. 23.20 21. I will send mine Angell which shall keep thee in the way c. Beware of him ohey his voyce provoke him not for he will not pardon your transgressions for my name is in him Heb. 12.28 29. Let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire Jer. 5.22 Feare ye not me saith the Lord will ye not tremble at my presence Jer. 10.7 Who would not feare thee O King of nations for unto thee doth it appertaine The second Use for instruction Secondly touching Gods people see here that they may truly belong to God by covenant in Christ and yet for a time be without the sense and feeling of his mercy kindnesse as Psal 74.1 19. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture Forget not the congregation of thy poore for ever Psal 77.8 9. Is his mercy clean gone for ever doth his promise faile for evermore Hath God for gotten to be gracious hath he in anger shut up his tender mercies Ob. Where then is the truth of his promise Isaiah 54.10 The Mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee c. Whereupon Psal 23.6 Mercy and kindnesse shall follow me all the daies of my life for Psal 89.28 My mercie will I keep for him for ever Psal 126. twenty sixe times in every verse once For his mercie endureth for ever Answ We must put a difference between Gods mercy and kindnesse conceived in himselfe and vouchsafed to his children and people and the expressing and manifestation thereof The former once begun is ever continued towards those that be in Christ John 13.1 Having loved his own which were in the world he loved them unto the end Rom. 11.29 For the gifts and calling of God are without repentance But the manifestation thereof is many times restrained for good causes as either tryall of grace or correction for sinne which liberty we give to naturall parents towards their children and therefore must take heed we deny it not to God The first use for admonition For admonition two wayes First that we take heed of all those things that cause the Lord to hide his favour from us which indeed is all sinne and only sinne that seperates Isaiah 59.2 even pride and haughtinesse upon the fruition of his favour as Psal 30.6 7. In my prosperity I said I shall never be moved Lord by thy favour thou hadst made my mountain to stand strong thou didst hide thy face and I was troubled The second Use for admonition Secondly not to be dismayed or to despaire under the sense of Gods displeasure for it is the state of the godly sometimes to feel it We must say with the Church I will bear the wrath of the Lord because I have sinned against him Micah 7.9 we must humble our selves and wait for mercy as Psal 42.11 and then know that his favour shall be renewed They that wait upon the Lord shall renew their strength We must learn to walk by faith and not by sight 2 Cor. 5.7 to live by faith and not by sight Hab. 2.4 for Psal 89.30 c. If his thildren forsake my law and walk not
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
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
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
not his own divine essentiall righteousnesse for that indeed is infinite and incommunicable but it is the righteousnesse of Christ as he is Mediatour God and man which he fulfilled for his redeemed and is accepted of God as theirs that do truly believe Consider Heb. 7.2 Phil. 3.9 2 Cor. 5.21 1 Cor. 1.30 Jer. 23.6 And Gods peace sweetly accompanying the same is peace of conscience a sweet perswasion of reconciliation and so of love and favour with God in Christ Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 His kingdome stands not in meat and drink but in righteousnesse and peace The Reason The reason hereof is in God alone First he bestowes on his Church righteousnesse in Christ to make a way for his mercy by the satisfying of his justice for all have sinned and so in themselves are unable of glory Rom. 3.23 The unrighteous cannot inherit the kingdome of God 1 Cor. 6.9 Therefore God intending in mercy to free his elect from hell which their sins did deserve and to bring them to heaven which for want of righteousnesse they of themselves could never attain unto doth bestow upon them Christs perfect righteousnesse as he is Mediatour both active and passive that by his sufferings they might be freed from hell Gal. 3.13 and by his obedience in doing all that the law required for them might be made righteous and so worthy of life Rom. 5.19 and 8.30 and 10.4 Then with righteousnesse hee gives peace of conscience by the work of his Holy Spirit that those who feare him may have confidence and boldnesse with God in prayer 1 John 3.19.21 and also may have in them matter of stay and comfort against the hatred and contempt and persecution of the world John 16.33 This serves for instruction admonition and comfort The first Use for instruction For instruction first see the bountifulnesse of God in Christ Jesus towards those that fear him he multiplies heavenly blessings in great varietie and abundance he addes grace to grace and that by couples mercy and truth righteousnesse and peace Well may we say with the Prophet Psal 33.5 The earth is full of the loving kindnesse of the Lord. Psal 86.15 Thou art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 130.7 With the Lord is mercy with him is plenteous redemption The riches of his grace and mercy in Christ are unsearchable Ephes 3.8 That which he said to Moses Exod. 33.19 he doth fully accomplish in Christ I will make all my goodnesse passe before thee It pleased the father that in him should all fulnesse dwell Col. 1.19 And if he spared not his own sonne but gave him for us how shall not he with him give us all things also Rom. 8.32 Qu. What shall we say to these things Rom. 8.31 Answ Surely we must labour to walk worthy of the Lord unto all pleasing Col. 1.10 and in some measure labour to answer Gods bounty which requires first conversion from sinne Rom. 2.4 secondly love to the word of grace 1 Pet. 2.2 3. Thirdly that we admire Gods goodnesse Psal 31.9 Psal 116.12 Fourthly that we praise him for it Psal 136. throughout and Psal 145.1 7 c. Ephes 1.3 Fiftly that we order our lives a right Rom. 12.1 This hath the promise of Gods salvation Psal 50.23 The second Use for instruction Secondly see here plain evidence of the miserable state of all unrighteous persons that keep a course in sinne undoubtedly Gods salvation is not come unto them for he that is the servant of sinne is quit or freed from righteousnesse Rom. 6.20 and salvation is farre from such Psal 119.155 neither can they have any true peace Is 48.22 The third Use for instruction Thirdly here see both evidence and assurance for those that fear God and believe in him through Christ of their blessed and happy estate of salvation for Gods righteousnesse and Gods peace do kisse in their souls By faith they are made righteous in Christ Rom. 3.28 Gal. 3.11 24. and when they are justified they have peace with God Rom. 5.1 For God gives both joy and peace in believing Rom. 15.13 Papists call it a doctrine of presumption to lay claim to the knowledg and assurance of salvation by ordinary grace But Wisdome is justified of her children Math. 11.19 If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his sonne He that believeth on the sonne of God hath the witnesse in himself And this is the witnesse that God hath given to us eternall life These things have I written unto you that believe on the name of the Sonne of God that ye may know that ye have eternall life 1 John 5.9 10 11 13. Adde 1 Cor. 2.12 with Rom. 6.23 and Rom. 8.16 17. And by effects 1 John 3.14 2 Pet. 1.5 c. The Use for admonition For admonition this serves effectually to move all those that desire in their soules the true comfort of peace with God to labour to be partakers of Gods righteousnesse for righteousnesse and peace do kisse one another He that is made righteous by faith in Christ shall likewise by the same faith have peace with God through Christ for he is our peace Eph. 2.14 he makes peace by the bloud of his crosse Colos 1.20 therefore at his birth the Angels sung Glory to God on high and in earth peace Luke 2.14 Now Christs righteousnesse is made ours by faith Gal. 2.16 Knowing that a man is not justified by the works of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ Now this faith is the work of the spirit 2 Cor. 4.13 in the ministery of the Gospel Rom. 10.17 and sheweth it self to be true by good works of love to God and to our brethren Gal. 5.6 The Use for comfort For comfort this makes greatly to those that truly fear God professing the Gospel they undoubtedly be righteous before God and in him they shall have peace John 16.33 Isa 57.1 2. The fourth Observation Secondly here note that Christian righteousnesse and peace are conscionably exercised between man and man of all those that fear God living in his Church see Isa 11.6 7 9. The Wolf shall dwell with the Lamb none shall hurt nor destroy in all my holy mountain see instance Acts 2.44 46. and in Paul Acts 9.1 c. with vers 26. and chap. 20. vers 24. Phil. 2.17 The Reason The reason hereof is in the powerfull work of Gods spirit which gives them an holy calling and therein doth subdue corruption so farre that sinne shall not raign in them to keep them in the practise of injustice and contention and also doth renew the graces of Gods image in the soul which stands in righteousnesse and true
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
1 Cor. 1.9 And in this estate there is no difference from outward things Where there is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Colos 3.11 It pleased the father that in him should all fullnesse dwell Colos 1.19 and all that are effectually called are compleat in him Colos 2.10 Whereupon the same Apostle saith Art thou called being a servant care not for it For hee that is called in the Lord being a servant is the Lords freeman likewise also he that is called heing free is Christs servant 1 Cor. 7.21 22. This serves for instruction admonition and comfort For instruction see plainly here that the dignity and honour of an holy calling to be a Christian is exceeding great The use for instruction their prerogatives above naturall men that remain uncalled be much every manner of way as Rom. 3.1 2. It is the high calling of God in Christ Jesus Phil. 3.14 A chosen generation a royall Priesthood an holy nation a peculiar people 1 Pet. 2.9 Now they are no more strangers and forreiners but fellow Citizens with the Saints and of the houshold of God Eph. 2.19 Fellow heires and of the same body and partakers of his promise in Christ Eph. 3.6 Vppon occasion of which spirituall and heavenly dignities undoubtedly it was that Paul a prisoner wished of God that Agrippa a King and all that heard him were altogether such as hee was that is true believers in Christ except his bonds Acts 26.29 The first use for admonition For admonition it serves two wayes First to naturall men if ever they desire true spirituall happinesse and honour to their soules they must take notice of that ordinance of God wherein he vouchsafeth unto men an holy calling and of that right manner of using the same whereby Gods ordinance may be sanctified unto them The ordinance is the holy Gospell preached That the Gentiles should be fellow heires and of the same body and partakers of his promise in Christ by the Gospell Eph. 3.6 God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth whereunto he called you by our Gospell to the obtaining of the glory of the Lord Jesus Christ 2 Thess 2.13 14. I declare unto you the Gospell which I preached unto you which also ye have received and wherein ye stand By which also ye are saved c. 1 Cor. 14.1 2. This Gospell preached is the word of faith Rom. 10.8 The immortall seed of our new birth in all saving graces 1 Pet. 1.23.25 And so the power of God unto salvation to every one that believeth Rom. 1.16 The right manner wherein we must wait in the foresaid ordinance for the blessed work of the spirit in an holy calling is this First by the law to see our miserable estate by nature which will stirre up the soule to seek mercy as Acts 2.37 they were pricked in their hearts and said Men and Brethren what shall we doe and to break off the course of sinne whereon is promised the gift of the spirit Prov. 1.23 Turn you at my reproofe behold I will porore out my spirit unto you Secondly to hunger and thirst after the work of the spirit as the dry ground doth after rain as Psal 143.6 I stretch forth my hands unto thee my soule thirsteth after thee as a thirsty land This hath the promise of the spirit Is 43.3 I will poure water upon him that is thirsty and floods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thine off-spring This carnest spirituall desire must be testified by waiting in the means for the work of the spirit as the impotent persons did at the poole of Bethesda for the moving of the waters by the Angell John 5.3 4. And also by earnest prayer to God whereto the spirit is promised Luke 11.13 If ye 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 aske him Thirdly to yeeld obedience to that we know for to such the spirit is promised Acts 5.32 We are his witnesses of these things and so is also the holy Ghost whom God hath given to them that obey him The second use for admonition Secondly all godly men professing the faith must hereby be admonished to walk worthy of their holy calling as Eph. 1.4 which if they would do they must remember their present state which is fellowship with God in Christ 1 Cor. 1.9 and their future hopes in eternall glory 2 Thess 2.13 14. Both which do call for daily and constant care and endeavour to leave sinne and to live godly as 2 Cor. 7.1 2. And every one that hath this hope purifieth himself even as he is pure 1 John 3.3 The Use for comfort For comfort this makes greatly to all godly ones that are effectually called when misery and distresse in the world shall come upon them they have wherewith to comfort themselves for God by his holy calling hath brought them into the societie of his sonne as before is shewed and nothing that befals them outwardly can seperate them from them his love but in all the afflictions of this world they are more then conquerours Rom. 8.35,37,38 This calling is of grace Gal. 1.15 And grace is a sufficient ground of comfort under the greatest buffeting 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weaknesse Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me The third obervation The third thing to be noted here is that speciall state which declares any man of any nation to be a free Denison of Gods City and a true member of his Church namely to be born there yet not by naturall generation but by spirituall regeneration whereof Christ speaking saith they must be born again or from above John3 3 borne of water and of the holy Ghost John3 5 Not of flesh nor of blood nor of the will of man but of God Joh. 1.13 Mark here then that To be born again declares any man of any nation to be a free Denison of Gods holy City and a true member of his Church This is plain by the former place Joh. 3.3 6. to all those that understand the nature and force of an exception to a generall rule which is to put the contrary to the rule It is indeed a true rule in Scripture That Gods Church is Gods kingdome into which man in the corrupt state of nature cannot enter as heir to inherit Flesh and bloud cannot inherit the kingdome of God neither doth corruption inherit incorruption 1 Cor. 15.50 But yet if such a one be born again he doth certainly enter as heyr and shall inherit as 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 c. Mark also that true faith and regeneration do accompany each other Whosoever beleeveth that Jesus is the Christ is born of God 1 Joh. 5.1 Now true believers are children Gal. 3.26 For ye are all the children of God by faith in Christ Jesus and so free as Matth. 7.26 they are heyres Gal. 4.7 and have great prerogatives implyed John 1.12 13. expressed Ephes 2.19 Fellow-citizens with the Saints and of the houshold of God Fellow-heirs of the same body Ephes 3.6 The Reason The reason hereof is plain for this change of state in soul by regeneration is the proper fruit of the spirit of Adoption in an affectuall applying of the power and efficacie of Christs death and resurrection both which proceed from the speciall love of God the father in that saving work which actually makes them his children and so heyrs of the kingdome Rom. 8.17 joynt heires with Christ and so free for the children are free Matth. 17.26 Christ Jesus the naturall sonne doth make them free and so they are free indeed Joh. 8.36 For where the spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore the Apostle saith this begetting again is to a lively hope to an inheritance incorruptible and undefiled 1 Pet. 1.3 4. This serves for instruction admonition and comfort The first use for instruction For instruction two wayes First that mans being in the state of grace may be truly and certainly known For regeneration or the new birth may be certainly known which is the unfailing foundation of the state of grace 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God And true faith may be known 2 Cor. 13.5 Again we see naturall generation is evident by the enlivenec parts of a true humane body their view and employment doth evince naturall or corporall generation why then shall not the lively parts of the new man declare certainly our regeneration whereby we are begotten and born of God as knowledge in the minde holinesse in the will and affections and righteousnesse in life and conversation Eph. 4.21 22 23 24. compared with Rom. 6.19 Whence we may see that the Papists do erre in saying that the state of grace cannot bee certainly known but by extraordinary revelation We may well say they erre not knowing the Scripture nor the power power of God See 1 Joh. 5.13 for faith and 1 John 3.14 for love as declaring this estate The second Use for instruction Secondly that Gods children shall undoubtedly persevere in the state of grace They that be endued with true faith and repentance and other saving graces shall never lose the same True grace may be lessened or weakened in degree but not finally or totally lost For all such are regenerate by the spirit and his work abides his seed remaines so as they cannot make sinne their trade by sinning unto death or with full consent 1 Joh. 3.9 and 5.18 Objection Answer But som believe for a time Luk. 8.18 Their faith is humane acquired and got by reading hearing and other good exercises of religion without the work of the spirit it is not infused by the holy Ghost in the foresaid means Between which kindes of faith this is the true difference that acquired faith ever leaves some corner for the devill some sinne unreformed as Acts 8.13 19 23. but faith infused purifies the heart from the dominion of every sinne as Acts 15.9 The use for admonition For admonition this serves effectually to move every one to give all diligence for this estate first to get it then to keep it For the getting of it consider Christs command Luk. 13.24 Strive to enter in at the strait gate Which strift stands in two things First that we receive with meeknesse the word of God hoth the law to disecver sinne and to humble us for the same and the Gospel to cast into our hearts the seed of grace as Jam. 1.21 Receive with meeknesse the engrafted word wherein Gods spirit doth beget Jam. 1.18 Of his own will begat he us with the word of truth 1 Pet. 1.23 25. Being born again not of corruptible seed but of incorruptible by the word of God and this is the word which by the Gospell is preached unto you It is the word of faith Rom. 10.8 which doth ever accompany regeneration 1 John 5.1 Whence John â— 11 12 13. He came unto his own and his own received him not But as many as received him to them gave hee power to become the sonnes of God even to them that believe 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 Secondly that we pray unto God instantly and earnestly for Gods spirit which doth beget unto eternall life Luke 11.13 For the preserving and keeping of this estate we must do three things First keep fewell to the spark of grace cast into our hearts by regeneration which is by endeavouring that the word of God may dwell richly in us Colos 3.16 Secondly blow upon the spark when the fewell is put to which is by prayer as 1 Thess 5.17 This David did Psal 51.10 11 12. Cast me not away from thy presence and take not thy holy spirit from me Thirdly wrath against sin which is as water to quench the spirit and walk in obedience which is pleasing unto God and entitles us to Gods presence and preservation If ye continue in my word then are ye my Disciples indeed John 8.31 Whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the raine descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Mat. 7.24 25. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling Phil. 2.12 Seeing you have purified your soules in obeying the truth through the Spirit unto unfained love of the brethren 1 Pet. 1.22 The use for comfort For comfort this makes greatly to the regenerate for God hath begun a good work in them and will undoubtedly perfect it untill the day of Iesus Christ Phil. 1.6 herein is the riches of Gods love and mercy seen Of his love 1 John 3.1 Of his mercy 1 Pet. 1.3 4 5. Now whom he thus loves to the end he loves them John 13.1 His gifts and calling are without repentance Rom. 11.29 By regeneration we are sonnes and so heires Rom. 8.17 17. And who shall lay any thing to the charge of Gods elect Rom. 8.31.33 The fourth Observation The fourth thing here to be noted is the people and