and justice and then it was well with him But thine eyes and thine heart are not but for thy covetousnesse Therefore thus saith the Lord c. This serves for instruction reprehension and admonition The use for instruction The instruction is from Davids example to all Gods people to shew them fitting behaviour towards God when they receive blessings and benefits from him namely to be thankfull unto God in praises and songs and that with joyfulnesse and gladnesse The Use for reproof For reproof it makes justly against all those that are unthankfull for Gods blessings and likewise dull and heavie hearted in Gods praises See Deut. 28.47 48. Because thou servedst not the Lord thy God with joyfulnesse and with gladnesse of hear for the aboundance of all things Therefore shalt thou serve thine enemies c. with Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise The Use for admonition For admonition that every childe of God be a follower of David both for the duty it self and for the manner of performing it with cheerfulnesse and gladnesse Consider that David studied the art of thankfulnesse Psal 116.12 13. and that upon weighty grounds respecting God respecting himself and his brethren all which we should meditate on to stir us up to the cheerfull performance of this duty of thankfulnesse The fifth Observation The second point to be observed in Davias profession of thankfull behaviour is the circumstance of place where he will offer his sacrifices namely in Gods Tabernacle David will offer his sacrifices in Gods Tabernacle so 2 Sam. 6.17 David set the Ark in his place in the midst of the Tabernacle that David had pitched for it and David offered burnt offerings and peace offerings before the Lord meaning by the hands of the Priests as 1 Chron. 16.1 The first Reason This he observed First that he might have acceptance before the Lord in this service for in observing this circumstance of place he obeyed Gods ordinance Deut. 12.11 12 13 14. and so had title to the favour of acceptance as Is 56.7 The second Reason Secondly David knew there was danger in transgressing Gods ordinance as 1 Chron. 15.13 The Lord our God made a breach upon us for that we sought him not after the due order Therefore doth he observe the place appointed by God The Use for admonition This should teach us to be followers of David in respecting and observing Gods ordinance for the place of his service It is true difference of place in respect of holinesse is now in the New Testament taken away as John 4.21 23. and therefore Paul willeth that men pray every where lifting up holy hands unto God without wrath or doubting 1 Tim. 2.8 Yet where Christ hath said where two or three meet together in ny name that is by warrant from me I am in the middle Mat. 18.20 and go teach I am with you to the end of the world Matth. 28.20 therefore must we frequent diligently and reverently use Church assemblies Consider 1 Cor. 11.22 despise ye the Church of God That is the place where Gods people come together for his service Vers 7. Hear me O Lord when I cry with my voice have mercy also upon me and answer me The meaning of the words HEre David begins the second testification of his true affiance in God by humble and earnest prayer and supplication for sundry blessings whereof the first is for mercy in audience and answer to his earnest prayers in this verse Wherein the words being plain we may observe three things First what David prayed for Secondly in what manner thirdly his esteem of Gods audience to his prayers The first Observation For the first David prayes for audience and answer to his prayers Hear O Lord when I cry and answer me So Psal 4.1 Hear me when I call Psal 5.1 2. Give ear to my words hearken to the voice of my cry Psal 28.1 Vnto thee will I cry O Lord my rock be not silent to me lest if thou be silent to me I become like them that go down into the pit Hear the voice of my supplications when I cry unto thee Psal 61.1 Hear my cry O God attend unto my prayer and Psal 141.1 Qu. What needs this prayer for audience seeing God hears every word that is spoken Psal 139.4 and it is his property to hear prayer Psal 65.2 whereto hee hath bound himself by promise Psal 50.15 Matth. 7.7 Answ The audience which David prayeth for is not the bare art of hearing in taking notice of that hee said in prayer for he knew well that would never be wanting in God towards man But by hearing he meaneth Gods favourable act of audience testified by gracious answers as he saith in thy faithfulnesse answer me Psal 143.1 The Reason The reason why David here prayeth for this gracious audience is because he knew God did many times for just causes Why God doth sometimes deny to give gracious answers to the prayers of his servants deny to give such gracious answers even to the prayers of his servants As first when he would humble them and correct them for their sins Psal 66.18 If I regard iniquity in my heart the Lord will not hear me John 9.31 God heareth not sinners For sinne separates between God and us Is 59.2 makes God say Though ye make many prayers I will not hear Isa 1.15 So as his people complain that God seems angry against their prayers Ps 80.4 Secondly when he would stirre them up to more zeal and fervency in prayer then yet they have shewed See his dealing with the woman of Canaan coming to him for her daughter Matth. 15.22 23 c. and with the father of the childe possessed with a dumb and deaf devill Mark 9.18 Thirdly when he will exercise them under some affliction either for recreation for sinne or for triall of grace as Psal 22.1 2. My God my God why hast thou forsaken me O my God I cry in the day time but thou hearest not and in the night and am not silent That was true both in David the type and in Jesus Christ the truth yet herein that is verified which Christ said to Paul my grace is sufficient for thee 2 Cor. 12.9 being as good as direct audience in particular answer for it makes them willing and able to bear the crosse which is a gracious hearing to the prayer of the afflicted Heb. 5.7 This serves for instruction and admonition The use for instruction For instruction see that the best of Gods children may be denied audience for a time to their prayers for that which befell David in the type and Jesus Christ himself as the truth may befall any other childe of God for the servant is not above the master Matthew 10.24 25. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves
or others under this dealing of God denying audience to our prayers That it is a great trouble to Gods children see Psal 80.4 Psal 22.1 2. Isa 49.14 That it opens the mouth of the wicked see Psal 71 1â— 11. Matth. 27.42 43. The second Use for admonition Secondly in this case to consider the causes of this course of Gods dealing and take them in their order begin with sinne to finde it out return into thine own heart and turn unto the Lord as 2 Chron. 6.37 be humble and earnest in prayer to God and then though God for his glory may deny thee audience in particular things yet will he be sure to give thee something as good that is the strength of patience to bear the crosse and in the end a blessed issue The second Observation The second thing to be noted here is the manner of Davids praying He cried with his voice which notes great servencie great zeal and earnestnesse David was fervent and zealous in prayer unto God he cried unto God with his voice Psal 5.2 Hearken to the voice of my cry Psal 17.1 Attend unto my cry Psal 22.1 2. Why art thou so farre from helping me and from the words of my roaring I cry in the day time Psal 142.1 5. I cried unto the Lord with my voyce with my voyce unto the LORD did I make my supplication I cried unto thee O Lord. The first Reason The reasons hereof are great First prayer is a good thing and zealous affection in a good thing is alwayes good and commendable Gal. 4.18 The second Reason Secondly zeal and fervency in prayer is very moving St. James saith the effectuall fervent prayer of a rightous man availeth much Jam. 5.16 And our Saviour Christ sheweth it by two resemblances one of the man that came to borrow bread of his neighbour by night Luk. 11.8 though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth The other of the poor widow that prevailed with the unrighteous Judge Luk. 18.1 5. The third Reason Thirdly Gods mercies testified by gracious promises and answerable performances did notably encourage him to be zealous and earnest in prayer For his promises see Psal 50.15 Call upon me in the day of trouble Exod. 22 23. If thou afflict them in any wise and they cry at all unto me I mill surely hear their cry See for his observing Gods dealing with those that cry Psal 22.4 5. Psal 107.6 13 19. Psal 6 8 9. The fourth Reason Fourthly Davids own necessities and distresses did urge and enforce him to be earnest in prayer Psal 18.4 5 6. The sorrowes of death compassed me and the floods of ungodly men made me afraid The sorrowes of hell compassed me about the snares of death prevented me In my distresse I called upon the Lord and cried unto my God This serves for instruction admonition and comfort The use for instruction For instruction it acquaints us with a property in prayer both profitable and commendable which few regard viz. to be zealous and fervent and earnest therein They that think the service of God stands in the work done as Papists and ignorant people do who therefore tye themselves to a set number of prayers so many times said over cannot much regard this property But we must know that the true God who cannot endure luke-warm professours of his true religion threatning to spew such out of his mouth Rev. 3.16 cannot like of cold or luke-warme prayers Is not prayer a good work Now Christ Jesus hath redeemed us to be zealous of good works Tit. 2.14 therefore we must not be cold in prayer The use for admonition For admonition this serves to move every childe of God to labour for this property of zeal and fervencie in prayer For which end How to get zeal and fervency in prayer we must first consider Gods commandement requiring it Rom. 12.11 12. Fervent in spirit continuing instant in prayer Luke 11.5 6 7 8. Christ bids ask seek and knock upon the resemblance of a mans importunitie prevailing with his friend to rise out of bed to lend him provision for a friend come unto him Secondly we must labour to get the spirit of God which is the spirit of grace and supplication and that will stirre up mourning with bitternesse for sinne as Zech. 12.10 and most earnest desires of grace and mercy Rom. 8.26 prayer is as incense Psal 141.2 the spirit is the fire Job 32.18 19. Jer. 20.9 Now this spirit is given in Gods meanes used in an holy manner often shewed that is in the word and prayer used by those that turn from sinne and desire grace and walk in obedience to the word Hereto we shall be well furthered by the former reasons considered whereto we may adde that naturall and heathen men have sped well with God when they have shewed zeal in prayer as Jonah 1.14 the mariners and chap. 3.8 the Ninevites The Use for comfort For comfort this makes greatly to those whose wants and miseries cause them to cry in prayer for though Gods delay may cause them to fear Gods forsaking yet if they cry unto God they are in no worse a case then David was nay then Christ Jesus was Heb. 5.7 and shall the servant think it strange to bee afflicted as his Master was Consider that he heard the rebellious Jewes when they cried Psal 106.44 with Judg. 10.10 16. The third Observation Thirdly here observe Davids esteem of this worke of God when he gives audience and answers to his prayers David accounts it a great mercy of God to have hearing and audience to his prayers Psal 4.1 Have mercy upon me and hear my prayer Psal 30.10 Hear O Lord and have mercy upon me Psal 86.3 Be mercifull unto me O God for I cry unto thee daily Psal 116.1 4 5. I love the Lord because he hath heard my voyce I called upon the name of the Lord O Lord I beseech thee deliver my soul Gracious is the Lord and righteous yea our God is mercifull Psal 119.58 I entreated thy favour with my whole heart Bee mercifull unto me according to thy word The Reason The reason is because he as every other man stood gnilty of sinne which separates between God and us Ps 59.2 The use for instruction This serves for instruction and for admonition For instruction see that David was not acquainted with the opinion of Papists that hold prayer a meritorious work for then audience should be due not of mercy but of debt The first Use for admonition For admonition First to every one to get good title to Gods mercy that would have assurance of audience to their prayers Now the way is to get into covenant with God and to walk worthy of the Lord Now wee enter covenant by believing in Christ for that
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
the foundation of these evils for affliction followes sinners as Jer. 9.12 c. Who is the wise man that may understand this and who is he to whom the mouth of the Lord hath spoken that he may declare it for what the land perisheth and is burnt up like a wildernesse that none passeth through And the Lord said Because they have forsaken my law which I set before them and have not obeyed my voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 danum neither walked therein c. Sinne brings in death it selfe and all evils that forerunne or accompany the same By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.12 Yet Gods dear and fatherly love to his Church comes in as a moving cause of the Churches afflictions that thereby he may bring them to repentance and to escape condemnation see Rev. 3.19 As many as I love I rebuke and chaster whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12.16 For this cause many are weak and sickly among you and many sleep When we are judged we are chastened of the Lord that wee should not be condemned with the world 1 Cor. 11.30,32 Herein it is with our heavenly Father as Solomon saith of earthly parents Prov. 13.24 He that spareth his rod hateth his son but he that loveth him chasteneth him betimes Hence David pronounceth them blessed whom the Lord correcteth Psal 94.12 and acknowledgeth it was good for him and that God did it of very faithfulnesse Psal 119.67.71 75. Before I was afflicted I went astray but now have I kept thy word c. This we are to note to prevent rash judgement against our selves and others under the crosse whereto how apt we are against our selves see Is 49.14 Zion said The Lord hath forsaken me and my Lord hath forgotten mee against others If. 53.3.12 He is despised and rejected of men a man of sorrowes and acquainted with griefe and we hid as it were our faces from him he was despised and wee esteemed him not Hee was numbred with the transgressours The first use for admonition For admonition two wayes First to give all diligence to become true members of the Church that so wee may have part in Gods speciall love wherein stands true happinesse And hereto two things are required first that we know the true Church and secondly that we be not only in it but of it For the first where the true Church of God is what people professing religion be Gods true Church is a great question of large extent and much disputed between Protestants and Papists For our direction and resolution briefly let us learn this That the true Church is Christs mysticall body Eph. 1.22 23. Gave him that is Christ to be the head over all things to the Church which is his body That spirituall building which consist of spirituall living stones built upon the foundation Iesus Christ 1 Pet. 2.5 6 7. Mat. 16.18 1 Cor. 3.9 That is such professours of the the faith of the Gospell as by the work of the spirit are indued with true faith and adorn their profession with new obedience Now then those that professe Religion and have communion and fellowship with Christ through the work of the spirit in grace undoubtedly are true members of Christs Church But those that be evidenced to want fellowship with Christ through faith are no Church of God nor true members thereof Now they of the Church of Rome are cut off from this fellowship by their ido atry Col. 2.18 19. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind and not holding the head c. By their opinion of justification by works Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Gal. 5.4 By making the Pope the head of the Church for he is Antichrist and those that so hold are Antichristian the true Church hath not two heads The way to become true members of Christs Church for sure title to Gods speciall love is humbly and reverently to receive the word of the covenant and conscionably to yeeld obedience thereunto as Deut. 33.3 Mark 16.26 The right receiving is by faith 1 Pet. 2.7 And the truth thereof must be testified by obedience For true faith worketh by love Gal. 5 6. And this is the love of God that wet keep his Commandements 1 Iohn 5.3 The second use for admonition Secondly the wicked of the world must hereby be admonished to beware of wronging Gods children for God that loves them above others will require and requite it Psal 10.14 as Psalm 105.14 15. He suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine annointed and do my Prophets no harme He that toucheth you toucheth the apple of mine eye Zech. 2.8 Therefore it will be good to regard and follow the counsell of Gamaliel Acts 5.38 Refrain from these men and let them alone lest we be found fighters against God and it be said to us as it was unto Paul Acts 9.4 5. Saul Saul why persecutest thou me c. For consolation it makes greatly to every true member of Gods Church in any distresse for certainly they have a speciall part and portion in Gods love from which no afflictions can separate them see Rom. 8.35,37,38,39 Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things we are more then conquerours through him that loved us c. Having loved his owne which were in the world hee loved them unto the end John 13.1 Therefore even in affliction they may say Rejoyce not against me O mine enemie when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 Verse3 Glorious things are spoken of thee thou City of God The meaning of the words A Third thing setting out the happinesse of the Church that though her present outward state be not alwayes comfortable and glorious yet even then her future hopes upon divine prophecies and promises are great and excellent In the words note two things First the description of the place Secondly the declaration of her happinesse in the ground of her hopes For the first the place here spoken of is Jerusalem thus described thou City of God so called because of Gods sanctuary here seated on Mount Sion which place God chose and desired for his habitation saying This is my rest for ever here will I dwell for I have desired it Psal 132.13 14. Whereupon in the new Testament it is called the City of the great King Mat. 5.35 Now the earthly Jerusalem
Worship Neither dignity nor distresse should exempt men from the zealous pursuit of Gods holy worship 84.3 Till we have hearts for Gods worship we have â—o souls fit for heaven 84.16 Wrath. WHat sinnes especially provoke God to wrath â—5 20 21 22. Z. Zeal HOw to get zeal and fervency in prayer 27.58 59. Zion How God was seen in Zion 84 55. Zion a type of the Church 84.56 A Table of some places of Scripture explained or vindicated in these Expositions of the 27.84.85 and 87. Psalmes   Psal Page Genesis 2 1 THe Host of Heaven and earth 84 6 6 5 heart evill continually 27 68 40 20 Pharaoh lifted up the head of the chief Butler 87 122 Exod. 20 3 Before me 27 62 20 5 Visiting iniquities of fathers on children 84 4 21 13 14 Take him from mine Altar that he may dye 27 39 23 21 Will not pardon your transgression 85 16 24 4 Twelve Pillars Twelve Tribes 84 10 Joshua 24 19 Will not forgive the transgression 85 16 Judges 2 16 Jud es which delivered them 85 25 1 Sam. 21 12 13 David feigned himself mad 27 22 22 15 Did I then begin to enquire for him 27 36 2 Sam. 6 17 David set the Ark in his place 27 54 2 King 2 14 Where is the God of Elijah 84 59 2 Chron. 7 14 Seek my face 27 63 Job 26 14 Lo these are parts of his wayes 27 93 28 13 Wisdome not in the land of the living 27 125 40 19 Chief of Gods wayes 27 93 Psalm 10 16 Heathen perished out of Gods land 85 6 18 28 Thou wilt light my candle 27 3 18 48 From the violent man 27 118 24 7 The King of glory shall come in 84 7 25 19 Cruell or Hatred of violence 27 120 35 25 Ah so â—ould we have it 27 107 37 9 They shall inherit the earth 27 137 37 32 The wicked watcheth the righteous 27 29 38 5 Because of my foolishnesse 85 66 41 2 Wilt not deliver him to the soul or will of his enemy 27 107 46 4 Though the earth be removed 87 120 46 5 God is in the midst of her 27 43 52 5 Root thee out of the land of the living 27 126 53 4 They eat up Gods people as bread 27 13 Psalm Vers Psalm Page 69 12 They that sate in the gate 27 103 72 11 All nations shall serve him 87 111 72 6 My doctrine shall drop as the rain 84 33 74 9 We see not our signes 85 49 77 19 Thy way is in the sea 27 93 88 18 My kinsmen stand afarre off 27 86 89 10 Broken Rahab in pieces 87 102 89 15 Blessed that know the joyfull sound 27 52 103 7 He made known his wayes unto Moses 27 93 105 4 Seek the Lord and his strength 27 63 119 58 I entreated thy favour with my whole heart 27 66 140 4 Preserve me from the violent man 27 118 Proverbs 2 7 A buckler to them that walk uprightly 84 62 13 4 The sluggard desireth and hath nothing 27 30 19 6 A friend to him that giveth gifts 85 91 22 15 Foolishnesse in the heart of a childe 85 66 26 11 As a dog to his vomit so a fool 85 66 Canticies 5 4 My beloved put in his hand 27 67 Isaiah 11 6 The wolf shall dwell with the lamb 27 123 30 26 Light of the Moon as the light of the Sun 87 98 37 35 For my own sake and Davids sake 27 44 38 11 In the land of the living 27 126 51 9 Hath cut Rahab wounded the Dragon 87 102 Ezekiel 47 1 Waters issued from under the threshold 87 133 Daniel 9 17 Cause thy face to shine for the Lords sake 84 65 66 Hoseah 12 4 He had power over the Angel 84 59 Joel 3 18 A fountain forth of the Lords house 87 133 Zechariah 13 1 A fountain for sinne and uncleannesse 87 132 Malachi 1 1 2,3 The word of the Lord to Israel 87 85 Matthew 3 15 To fulfill all righteousnesse 85 99 5 29,30 If thy right eye offend pluck it out 85 15 6 9 Our father which art in heaven 85 59 18 20 Meet together in my name 27 55 23 33 Generation of Vipers 27 102 23 37 I would have gathered you but you would not 87 113 Luke 1 6 Righteous before God 85 14 8 18 From him shall be taken what he seemeth to have 87 109 10 10 Rejoyce that your names are written in heaven 87 124 John 3 21 He that doth truth cometh to the light 27 5 4 14 In him a Well of water springing up 27 90 7 37 39 If any man thirst let him come to me and drink 84 15 10 14 Workers of iniquity he knowes not 84 34 John 15 19 I have chosen you out of the world 84 68 Acts 7 51 Ye do alwaies resist the Holy Ghost 87 113 Romanes 7 20 No more I but sin that dwelleth in me 27 91 Romanes Vers Psalm Page 7 23 Captivity to the Law of sinne 27 98 12 2 Fashion not your selves 84 68 69 1 Corinthians 1 21 The world by wisdome knew not God 27 33 11 22 Despise ye the Church of God 27 55 2 Corinthians 4 1 As we have received mercy we fains not 85 80 6 15 What concord hath Christ with behall 27 119 Gal. 4 27 The desolate hath more children then c. 87 116 Philip. 2 11 Work out your own salvation with fear and trembling 27 127 4 3 Whose names are in the booâ— of life 87 124 1 Timothy 4 16 Thou shalt save thy self 85 25 Hebrewes 11 10 A City whose builder and maker is God 87 79 James 1 15 Lust conceiving bringeth forth sinne 27 109 110 1 Peter 2 5 Ye also as living stoves are built up c. 87 93 2 Peter 1 19Vntill the day Star arise in your hearts 27 34 1 John 2 4 The truth is not in him 85 14 2 19 They would have continued with us 27 32 Revel 7 9 Clothed with white robes and palmes in their hands 87 89 13 8 Whose names are not written in the book of life 87 123 20 12. And the bookes were opened 87 122 Materiall faults escaped in Printing the Expositions of the 27. 84 85 and 87. Psalmes fit to be amended before reading IN the Epistle to Sir Robert Hatley page 2. line 28. for effect read affect In the Exposition of the 17. Psalme p. 6. l. 5. for prayer râ—pray l. 11 for uâ—r us p. 55 l. 22 for recreation r. correction p. 61 l. 8. for so r. sow l. 7. after evils r. as 2 Chron. 7 13 14. Thirdly to the comfortable fruition of all needfull good l. 26 after worship r. under the Gospel prophetically p. 66 l. 23 for 20 r. 10 p. 68. l. 7. for scattered r. flattered p. 80. l. 30 for need r. deep p. 81 l 14 for carnall r. corporall p. 82. l. 6 for bed r. God p. 87 〈◊〉 last r. the stream l. 34. for head r. hand p. 97. l. 8. after humility r. and meeknesse Psal 25.9 the meek will he teach his way p. 103. l. 28 for exposition read opposition p 107. l. 33 after great r and for danger p. 125. l. 2. r. had not p. 131. l. 3. r. prosperity p. 136. l. 9. for conferenâ—â—â—r reference l. 34. r. hath not p. 142. l. 24 r the Prophet In the Exposition of the 84 Psalm p. 17 l. 5. r. maintenance p. 37. l. 34 r. whom whosoever p 4â— l. 4. r. shall not see In the Epistle to Sir Robert Whitney l. 4. r. Sir In the Exposition of the 85 Psalm p. 4. l 32. r. the Lord p. 5. l 11. r. blessings they have received from him though notwithstanding those blessings they lye p. 11 l. 6. Dele brought back his people that had p. 14. l. 12. r. this life p. 17 l. â—â— after diligence r. hereunto to become Gods people that so they may have title p. 18. l. 18. after also r. describeth the blessednesse of the man unto whom God l. 19. after 7. r. See Mat. 9 â— p. 2â— l. 10. in the margin read to wrath p. 21. l. 17 r. these men p. 25. l. 10. for Pal. r. verse l. 22. r. got not p. 73 l. 3. for serve r. fear p. 76. l. 10. r. and those that follow l. 12. r. raciows p. 101. l. 25. r. an Atheist In the Exposition of the 87. Psalm p 98. l 20. r. Hobab p. 108. l. 18. r. effectuall p. 110. l. 21. for wrath r. watch p. â—â—â— l. 33. after for r the conversion of Rebels First they must endeavour in p. 115. l. 30. r. and renown p. 118. l. 4. r. belliever l. 7 â—â— instant p. 126. l. 16. for word r. work Iâ—â—â—â—â— faults are left to the Readers ingenuity FINIS
variety of phrase for the greater evidence of unfaigned desire and that also by couples as Christ sent forth his Disciples for their mutuall strengthening and further barketh each couple with a strong â—cuson The first doubled suit is this Hide not thy face farre from me put not away thy servant in anger The reasons propounded to strengthen them are two the first implyed in the title servant the second expressed drawn from former experience of Gods goodnesse thou hast been mine helper The second couple or doubled request is this leave me not neither forsake me and the reason backing them is drawn from Davids title to God by covenant thus plainly expressed O God of my salvation The things then which we have here to handle are Davids requests and Davids reasons to enforce the same His requests are deprecatory against evils he feared and in part felt as the hiding of Gods face putting away in anger Gods leaving and forsaking which all aiming at one thing even Davids feeling and fruition of Gods favour we may in them all well observe The first Observation That David prayed earnestly that he might not be deprived of Gods grace and favour nor want the light of Gods countenance to shine upon him Psal 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me The first Reason The reasons hereof are weighty First the surpassing worth and excellency of Gods speciall favour whereof he would not be deprived in it is life Psal 30.5 it is better then life Psal 63.3 now all that a man hath will he give for his life Job 2.4 The second Reason Secondly he knew the displeasure of God was a most heavie and grievous thing which no creature is able to bear Psal 76.7 Thou even thou art to be feared and who may stand in thy sight when once thou art angry See Deut. 32.41 42. If I whet my glittering sword c. Vengeance is his and he will recompence Solomon saith the wrath of a King is as messengers of death Prov. 16.14 what then is the anger of God The third Reason Thirdly David knew his own guilt of sinne both originall Psal 51.5 and actuall Psal 51.3 4. and so must needs conceive that God in justice might hide his face from him be angry with him leave him and forsake him as he saith Psal 130.3 If thou Lord shouldest mark iniquities O Lord who shall stand The fourth Reason Fourthly he was not ignorant of Gods soveraignty over all whereby he may even for triall of grace hide his face and seem angry with his dearest servants For who was better then Job None in his time was like him in all the earth an upright man fearing God and eschewing evill Job 1.8 yet who endured sorer afflictions so as he complaineth that God hid his face and held him for his enemy that he writ bitter things against him and made him to possesse the sins of his youth Job 13.24 26. yea God himself confesseth that Satan moved him to destroy Job without a cause Job 2.3 This serves for instruction and for admonition The first Use for instruction For instruction 3. ways First see in David what the godly do think of the want of Gods favour surely that it is a most grievous and bitter thing as if a father should put away his childe in anger leave him and forsake him This David manifested in his speech to Zadok when he brought out the ark of God to carry with them Carry back saith he the ark of God into the city if I shall finde 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 do to me as seemeth good unto him 2 Sam. 15.25 26. This is the rather to be marked because the hearts of naturall men are not affected with the least sorrow for the hiding of Gods face if they may enjoy temporall blessings wherein their naturall hearts do take delight they desire no more being of Sauls minde who when Samuel had told him God had cast him away yet desired to be honoured before the people 1 Sam. 15.23.30 he fought for popular honour but makes no entreaty for Gods favour And indeed how should naturall men do otherwise The favour of God in Christ is a spirituall blessing and the want thereof expressed by the hiding of Gods face a spiritual judgment These are things unknown without the work of the spirit as 1 Cor. 21.14 and so no marvell if the judgment be not feared where the contrary blessing is not discerned nor desired The second Use for instruction Secondly see here that the true childe of God may for a time want the feeling of Gods speciall favour and remain under the sense of Gods displeasure as left and forsaken of God See it plain in David Psal 38.1 2 c. Psal 77.7 8 9 10 in the complaint of the Church Psal 44.23 24. Arise cast us not off for ever wherefore hidest thou thy face and forgettest our affliction and oppression and Lament 3.1 to 19. I am the man that hath seen affliction by the rod of his wrath He hath led me and brought me into darknesse c. and vers 43 44. Thou hast covered with anger and persecuted us thou hast covered thy self with a cloud that our prayers should not passe through And Jobs complaint of this estate is as plain as any Job 13.24 26. Nay more did not our blessed Saviour in the sense of his manhood complain hereof Matth. 7.46 Now if God do so with the green tree what shall be done in the dry Luke 23.31 yet remember this distresse is but for a time Psal 30.5 Isa 54.7 8. The third Use for instruction Thirdly here see that prayer is a blessed and sanctified meanes wherein the childe of God may comfortably wait for the blessing of Gods favour in the want thereof and for the removing of his anger under the signes thereof See the promise of God himself in this case Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2 Chron. 7.13 14. If I shut heaven that there be no rain c. If my people do humble themselves and pray and seek my face I will hear from heaven and will forgive their sinnes and will heal their land The first Use for admonition For admonition it serves two waye First that we examine our selves how our hearts esteem of the want of feeling Gods speciall love and favour in Christ If we judge it as David did a grievous thing and bâ—tter we then have undoubtedly some work of the spirit aâ— least in legall compunction breaking up the fallow ground of the heart and so preparing it for the seed of grace as Acts 2.37 38. But if we slight it over without trouble or sorrow
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
that walk in darknesse cannot have fellowship with God 1 Iohn 1.6 Thirdly we must give diligent heed to the word of God for that is Gods counsell whereby he guides his people unto glory Psal 73.24 Fourthly we must daily beg this blessing of God as David here doth and in many other places as is shewed before Because of mine enemies Davids reason of his two former petitions therefore doth he desire of God to be taught his waies and to be led in straight paths because he had such enemies as continually sough his ruine and destruction so that if he were out of Gods protection they would soon work his destruction This reason may be considered two wayes First simply by it self for the matter which it contains Secondly with reference to the petitions which it doth enforce In the reason simply considered this is here plainly taken for granted That David had enemies The fourth Observation who both wished and sought his overthrow This is plain in this Psalme verse 2. His enemies and his foes came upon him to eat up his flesh and verse 12. they falsly accused him and breathed our cruelty against him Whereto we may adde for fuller and plainer evidence Psal 3.1 Lord how are they encreased that trouble me Many are they that rise up against me Psal 69.4 They that hate me without a cause are moe then the haires of mine head they that would destroy me being mine enemies wrongfully are many The reasons hereof with the application in uses are set down before Verse 6. Observation 1. briefly to this effect The first Reason First the good will and pleasure of God thus to make David a type of Christ of whom it is said Isa 53.16 It pleased the Lord to bruise him with Act. 4.25 c. alledging the second Psalm true also of David the type The second Reason Secondly Davids sinnes sometimes occasioned this evill 2 Sam. 12 9. The third Reason Thirdly corruptions in the wicked who had to doe with David stirred them up against him two wayes First in hatred of his goodnesse Psalm 38.19 20. therein verifying Gen. 3 17. whereupon our Saviour calls the Scribes and Pharisees Serpents and a Generation of Vipers Mat. 23.33 Secondly in envie of his honour Psalm 4.2 Psalm 62.4 as Dan. 6.3 4. By way of use it serves for instruction and admonition For instruction see in David the state of the Godly in this world The use for instruction liable to the trouble and danger of many and cruell enemies reason as Luke 23.31 and as Ier. 25.9 The Use for admonition For admonition to beware of rash judgment either against others that they are nought because they are by so many oppressed for so we might condemne the Godly as Psalm 73.15 see Ier. 15.10 or against our selves that wee are forsaken of God because men persecute us as Psalm 22.1 Indeed we must consider the cause and make use of persecution accordingly Now the cause is either correction for sinne or tryall of grace If we find our finnes have brought enemies upon us then wee must humble our selves under Gods hand who useth the rage of enemies as rods to whip his children Isa 10.5 6. In this case he must smell the savour of a sacrifice as 1 Sam. 26.19 bring unto God a contrite and broken heart that he will not despise Psalm 51.17 If we finde that God would make tryall of grace in us by the enemies he doth raise up against us then wee must strive to give evidence of our faith in God by patient bearing the tryall which his providence layeth on us whereto wee shall be enabled First by considering Gods hand herein for a sparrow lighteth not on the ground without his will Mat. 10.28 29 31. Thus David patiently bore Shemei his cursing 2 Sam. 16.11 12. with Psal 39.9 yea thus Christ endured the crosse and condemnation by Pilate John 19.10 11. Secondly by remembring the good end for wee shall come forth as the gold Job 23.10 Many are the afflictions of the godly but the Lord delivers them out of all Psal 34.19 Nay hereby our glory shall be encreased Rom. 8.18 The sufferings of this time are not worthy to be compared with the glory which shall be revealed in us nay 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory for if we suffer we shall also raigne with him 2 Tim. 2.12 Thus Moses encouraged himself under the crosse with respect to the recompence of reward Heb. 11.25 26. yea our Saviour Christ Heb. 12.2 Who for the hope that was set before him endured the crosse despised the shame and is set at the right hand of the throne of God For he himself hereupon encouraged his Disciples Mat. 5.10 11 12. Blessed are they who are persecuted for righteousnesse sake for theirs is the Kingdome of heaven Blessed are yee when men revile you Rejoyce and be exceeding glad for great is your reward in heaven The fifth Observation Secondly consider this reason with reference to the two former petitions which it enforceth and this is plain That the exposition of Davids enemies moves him to bee more humble and earnest in prayer and supplication unto God Their insurrection against him becomes his provocation to flye to God Psal 77.2 In the day of my trouble I sought the Lord Psal 5.8 Lead me O Lord in thy righteousnesse because of mine enemies Psalm 69.12 13 14. They that sate in the gate that is Judges and Magistrates spake against mee But as for me my prayer is unto thee O Lord Let me be delivered from them that hate me Psal 109.2 3 4. The mouth of the wicked and the mouth of the deceitfull are opened against me They compassed me about with words of hatred and fought against me without a cause For my love they are mine adversaries but I give my self unto prayer The first Reason The reason hereof is three-fold First the consideration of Gods hand in the opposition of his enemies which ever hath an overruling power in all mens actions Is 45.7 Amos 3.6 The second Reason Secondly conscience of obedience to God who requires to be sought in times of trouble Psal 50.15 The third Reason Thirdly confidence in Gods helpe grounded both on Gods property and promise for his property he is the true God that heareth prayer Psal 65 2. He is our refuge and strength a present help in trouble Psal 46.1 For his promise it is plain Psal 91.15 He shall call upon me and I will answer him I will be with him in trouble I will deliver him This serves for instruction reprehension and admonition The use for instruction For instruction we may see in David a notable property of the godly which is to seek help and safety from the Lord when the wicked do eagerly labour for their destruction in the world Vnto Davids practise
repentance for our sinnes and our saith in Christ Jesus so did the Jewes and found help for deliverance Judg. 10.10 15 16. So did Jehosaphat and was preserved 2 Chron. 20.3 c. This renewing of repentance and faith is for a Christian with â—od as the sounding an alarme on the silver trumpets was for the old Israelites when they went out to warre it causeth remembrance before the Lord that we may be saved from our enemies Numb 11.9 Lastly we must make conscience of new obedience and do that which the Lord commandeth then will he be an enemy to our enemies and an adversary to our adversaries Exod. 23.22 If herein we approve our selves the children of Abraham we shall receive from God the blessing of Abraham God will blesse them that blesse us and curse them that curse us Gen. 12.3 For false witnesses are risen up against me and such as breath out cruelty The reason of Davids former request that he might not be delivered to the will of his enemies drawn from their unconscionable behaviour and deadly hatred towards him Their unconscionable behaviour they rose up against him in false witnesse bearing their deadly hatred in breathing out cruelty or violence Both which may be referred to the same persons for a man that beareth false witnesse against his neighbour is as a mawle and a sword and a sharp arrow Prov. 25 1â— all which are evidences of great violence Yet because these two sentences are in the originall in divers numbers for the latter is expressed in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that breatheth out cruelty therefore I take it in the latter he pointeth out Saul himself and in the former such as did falsly accuse him unto Saul For David elsewhere pointeth out Saul by the terme and phrase of a violent man Psalm 18.48 Thou hast preserved me from the violent man and Psal 140.4 Preserve me from the violent man Here then wee have to consider two grievous evills that befell David from his enemies the first from Sauls flattering followers the second from Saul himself The third Observation For the first false witnesses did rise up against David such as without all conscience accused him of evills whereof he was not guilty See Psal 35.11 False witnesses did rise up against me they layd to my charge things that I knew not Psal 56.5 Every day they wrest my words Ps 57.4 My soule is among lions I lye among them that are set on fire even the sonnes of men whose teeth are spears and their tongue a sharp sword Psalm 59.7 Behold they belch out with their mouth swords are in their lips Ps 64.3 They whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words Such a one was Cush the Benjamite of whom he complains to God Psal 7. see the title and such was Doeg the Edomite Psalm 52. the title The first Reason The reason hereof is two-fold First Gods divine providence disposing that under this affliction of sustaining false accusations David should be a type of Christ who was thus wronged Mat. 26.59 60. The second Reason Secondly this proceeded from the dominion of corruption in Davids enemies themselves who wanting the feare of God as Psal 54.3 and hating David without a cause Psal 59.3 4. even becavse he followed goodnesse Psalm 38.20 and knowing Saul desired to hear evill of David as 1 Sam. 22.7 8. that he might have some colour at least to put him to death to which purpose false witnesses served fitly as 1 Kings 21.10 therefore to please Saul and to procure Davids hurt did they thus beare false witnesse against him This serves for instruction admonition and comfort The use for instruction For instruction see in Davids enemies into what fearfull evills and horrible sinnes the corruption of nature will bring naturall men whom God doth leave to themselves even to bear false witnesse against their neighbour which is a most heinous and horrible sinne even against the light of nature which teacheth that men should not do to others what they would not have done unto themselves and the very heathen have most severely punished this sinne And the Word of God accounts false witnesses to be the children of the devill for who is meant by Belial 2 Cor. 6.15 but the devill So the Syriac renders the word by Satan Now false witnesse bearers are the children of Belial 1 Kings 20.10 Prov. 6.12 and 16.17 and 19.28 they do the lusts of the devill John 8.44 in a most horrible thing even putting upon God the person of the devill to be the patrone of a lye The Use for admonition For admonition to wicked men that dare be bold upon such ungodly practises consider the heinousnesse of this sinne as proper to the wicked and the dreadfull judgements it must needs bring upon them being so dishonourable to God and abhominable in his sight See Prov. 6.16 19. Psal 52.4 5. Thou lovest all devouring words O thou deceitfull tongue God shall likewise destroy thee for ever and root thee out of the land of the living The Use for comfort For comfort to the godly that are thus wronged it hath befallen better then thy self Christ Jesus David Stephen c. See Luke 23.31 and let the godly consider that the devill is the false accuser of the bretheren Rev. 12.10 if they can find that they have repented truly and doe rest upon Christ for pardon and walk in new obedience they may rest assured of mercy upon Gods promise Prov. 28.13 1 John 1.9 and so prove the devill a false accuser in their consciences as he was to Job chap. 13.16 For when God hath pardoned sinne he doth not behold it Numb 23.21 his sinne is covered Psalm 32.1 The second branch of the reason why David desires to be kept out of the hands of his enemies is because of their deadly hatred towards him The fourth Observation Saul Davids arch-enemy breathed out violence against him 1 Sam. 21.31 send and fetch him unto me for he shall surely dye therefore doth David so often stile him by the name of the violent man Psal 140.1 4. and means him and his followers when he saith mine enemies hate me with hatred of violence Psal 25.19 In heart you work wickednesse you weigh the violence of your hands in the earth Psal 85.2 Magistrates should dispense justice and mercy Psal 101.1 but Sanl and his counsell became the tradesmen of violence violence covered them as a garment Psal 73.6 The 1. reason The reason hereof in Saul was twofol First envy at Davids honour for when the women sang to his renown Saul hath slain his thousand and David his ten thousand Saul was very wrath and the saying displeased him and he eyed David from that day forward and shortly after cast a javelin at him to kill him 1 Sam. 18.7 9 10 11. plainly verifying that of Solomon wrath is cruell and
people we see here do return but the wicked are cut off and cast off for ever Is 27.7 8. Hath he smitten him as he smote those that smote him c. The first Use for admonition For admonition two wayes First to the wicked that they insult not over Gods children in their affliction and misery for God will one day restore comfort to his children and judge the wicked See Mich. 7.8 Rejoyce not against me O mine enemy when I fall I shall arise when I sit in darknesse the Lord shall be a light unto mee And for judging the wicked see Psal 137.7 8 9. and Zeph. 2.8 9. The second Use for admonition Secondly to the godly in affliction that they bee not dismaid with any terrour for peace and deliverance shall come See Psal 23.4 Jam. 5.7 11. Acts 2.24 Christ now is made both Lord and King though once crucified Acts 2.36 declared to be the sonne of God with power according to the spirit of holinesse by the resurrection from the dead Rom. 1.4 Verse 2. Thon hast forgiven the iniquity of thy people thou hast covered all their sinne Selah The meaning of the words HEre the Prophet proceeds in the further acknowledgement of Gods favour to his people and doth instance in this great blessing the remission and forgivenesse of their sins which were the cause of his judgements that formerly sight upon them In expressing whereof he useth variety of phrase for the greater comfort of his people intimating thus much that whether their sinnes were small or great yet God had pardoned them and hid them out of his sight In this confession note two things The first implyed That Gods own people have their iniquities and their sins The second expressed that God forgives the iniquity of his people and covers all their sinnes For the first Gods own people that are his by covenant have their iniquities and their sinnes The first Observation 2 Chron. 6.36 If they sinne against thee for there is no man that sinneth not Prov. 20.9 Who can say I have made mine heart clean I am pure from my sinne Eccles 7.20 There is not a just man upon earth that doth good and sinneth not Jam. 3.2 In many things we sinne all 1 John 1.8 If we say we have no sinne weé deceive our selves and the truth is not in us Consider the best that have lived Noah Abraham Job Moses David Peter c. who though they were most worthy men yet were not pure and free from sinne The reason hereof is their originall corruption furthered by the malice of Satan and the deceitfulnesse of the world And touching this corruption The Reason which is in every man the seed of his sinne thus much we must know that it is in Gods people in a different manner and measure according to their estate before God For among Gods people some are his by a generall calling only and outward profession and in them corruption raigneth for the grace they have as yet is restraining only which keepeth them from the servitude of some grosse sinnes only Others are his also by effectuall calling and inward sanctification in whom though corruption do not raign and hold them captive under the bondage of sinne yet doth it remain in them and allure and draw them many a time to commit iniquity and sinne Thus much Paul confesseth speaking of himself regenerate Rom. 7. Now there he saith to expresse the strength of his corruption remaining what I hate that do I verse 15. Now then it is no more I that do it but sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing The good that I would I do not but the evill which I would not that do I I see a law in my members warring against the law of my mind c. verse 17 18 19 23. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that originall sinne is not quite taken away by Baptisme True it is they that rightly believe in the Lord Jesus and are regenerate by the holy ghost are both freed from the guilt of originall sinne and have corruption though not quite removed yet so weakened and lessened that sinne shall not raign in them yet some part thereof remains and thence proceed actuall transgressions as St. Paul confesseth Rom. 7.21 The second Use for instruction Secondly here see the errour of the more ancient Heretiques as the Catharists the Novatians and Donatists who held a man might live in a state of purity and perfection in life From whom the Papists do not much differ who doe not only hold the totall removall of originall corruption by Baptisme but also that the child of God may keep Gods Commandements For proof whereof they arge 1 John 2.4 and do inst ance in Zachary and Elizabeth Luke 1.6 But they erre mistaking evangelicall obedience there spoken of as though it were legall The first Use for admonition For admonition two wayes First to the wicked that they beware of the common stumbling block whereat many naturall men do fall that is to mislike true religion because of the faults and sinnes of those that be the professors of it For Gods people have their iniquities they have their sinnes There is a woe to them that give that offence yet thou shalt not be excused that takest it For wee be to the world because of offences Mat. 18.7 Secondly The second Use for admonition the godly have hence to consider their estate of subjection to commit iniquity and sin that thereby they may be moved to daily repentance for their sinnes past and to watchfulnesse against sinnes to come For which end they must remember Christs charge of pulling out the right eye c. Mat. 5.29 30. and beware of the sinnes which their constitution of body and their calling or state of life doth tempt them unto for there especially is this right eye that must be plucked out and right hand that must be cut off And against all sinne we must labour daily to put on the whole armour of God prescribed Eph. 6.12 14 16. And also ever labour to weaken corruption and to renew and strengthen grace in our soules for which end we must be much exercised and conversant in the word and prayer For comfort The use for comfort it makes greatly to those that be in Christ Jesus and yet be troubled for their iniquities and for their sinnes Quest wherein then doe they differ from naturall men Answ In the servitude of sinne whereto naturall men give themselves willingly and with delight if they may so do with safety from mens lawes but the child of God is grieved for them and doth watch against them and strive to leave them and so walks not after the flesh but after the spirit whereby he is freed from condemnation in Christ though he be not
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
unto Luke 10.10 11. The Use for admonition For admonition this serves to move every one under any evill or misery corporall or spirituall to become a follower of Gods Church in beseeching God to give deliverance from it This Christ teacheth in the Lords prayer deliver us from evill Mat. 6.13 Is any man afflicted let him pray Jam. 5.15 Herein we must continue and watch Col. 4.2 yea pray and not faint Luke 18.1 Remember the many sharp repulses which Christ gave to the woman of Canaan Mat. 15. in the 23. verse he is silent in the 24 he denyes he was sent to such in the 26 he likens her to a dog but in the 28. there is this happy conclusion O woman great is thy faith be it unto thee even as thou wilt Obj. But naturall men cannot pray Answ Not so well as they ought but let them do so well as they can as did the Ninevites Jonah 3.8 and get others to pray for them as Simon Magus did Acts 8.24 do as the sick of the palsey did Mar. 2.3 who got foure men to bear him being not able of himself to come to Christ The Use for comfort For comfort this shewes that Gods Church hath no evill to befall them from which they have not an all-sufficient deliverer to whom they may go as Dan. 3.17 And this door cannot be shut up against them as 2 Cor. 4.8 We are troubled on every side yet not distressed 〈◊〉 therefore remember and apply the precept Phil. 4.6 Be carefull for nothing but in every thing by prayer and supplication with thankesgiving let your request be made known unto God And cause thine anger towards us to cease The second request of the Church here made unto God for the ceasing of his anger that is for the removall of his judgemets which they conceive to come from his anger provoked by their sinnes This petition may be considered two wayes First with reference to the confession made in the former verse secondly by it selfe In the former verse we have this confession Thou hast taken away all thy wrath and turned thy selfe from the fiercenesse of thine anger yet here the Church intreats that God would cause his anger toward them to cease How do these things agree well enough if we referre the confession to the time of their return out of Babilon caused by Cyrus Ezra 1. Psal 126.1 3. and this supplication to some time of troubles that befell them after their return as under Cambyses Artaxerxes or Antiochus Epiphanes in which times the adversaries did sore vexe Gods people Now then in this reference see plainly The fourth Observation That Gods Church and people who have formerly felt his great favour and love may afterward come to the sense and feeling of his bitter anger and displeasure This thing is plain in this Psalme by comparing the first verse with the fift and sixt also in the 29. and 30. chapters of the book of Job and in David Salomon Asa Jehosaphat Hezekiah and many others both for their own persons and the people of God under their government For Davids person see Psal 30.6 7. I said in my prosperity I shall never be moved thou didst hide thy face and I was troubled And for the estate of Gods people under him Psal 89.20 28. compared with the 38. and 39. verses in his time were warre famine and pestilence For Salomon his peace power and plenty are at large set down 1 Kings 10.27 c. his troubles chapt 11.11 c. For Asa his power and peace see 2 Chron. 14.6 his great conquest over the Ethiopians verse 9. the joy of his people renewing covenant with God chap. 15.15 but chap. 16.8 9. a great change So for Jehosaphat 2. Chron. 17.3 the Lord was with him and ver 5. he had riches and honour in great abundance yet chapter 19.2 wrath from the Lord was toward him and chap 20. fearfull warre was made against him So for Hezekiah the Lord was with him and he prospered whithersoever hee went forth 2 Kings 18.7 and by restoring of religion he brought great joy to Gods people at Jerusalem 2 Chron. 30.26 and dealing uprightly he prospered 2 Chron. 31.21 but chap. 32. troubles come upon him by Senacherib and yet upon Gods deliverance he was magnified in the sight of all nations verse 22 23. but verse 24. he is sick unto death from which being extraordinarily delivered he was lifted up with pride and so wrath was toward him verse 25. The first Reason The reason hereof is twofold First and most usually correction for sinne as we may see in the forenamed examples of David Salomon Asa Jehosaphat and Hezekiah So Psal 89.31 32. If they break my statutes and keep not my commandements Then will I visit their transgressions with the rodde and their iniquities with stripes The second Reason Secondly God doth it sometime for the triall of grace as is plain in Job by Gods own confession Job 2.3 Still he holdeth fast his integrity although thou movest me against him to destroy him without cause This serves for instruction admonition and comfort The Use for instruction For instruction see here that the Church of God here on earth is very fitly resembled to the moon not only for receiving all the light of knowledge and comfort she hath from Christ but even because of change and alteration in estate As the moon is sometimes in the wane and eclipse and sometimes in the full so is Gods Church here on earth Though outward prosperity with the sense and feeling of Gods favour do most properly belong to Gods Church and people yet they are not so intailed upon them infallibly but that many times instead of prosperity they have great misery Christ is to his Church for joy and comfort the sunne of righteousnesse but yet sometimes the ligâ—t of his countenance doth not appear for many dayes The first use for admonition For admonition it serves two wayes First in the dayes of peace and comfort to take heed of all sinne as being the true cause of eclipsing the light of Gods favour as we may see in generall Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sinnes verse 42. we have transgressed and have rebelled thou hast not pardoned If we would know the causes of Gods anger more particularly in those speciall sinnes that stirre up his wrath see before in the third verse the use of admonition upon the first observation The second Use for admonition Secondly when Gods favour is any way eclipsed towards his Church or any member of it hence learne to enquire into the true cause thereof which ordinarily is some sinne or sinnes for the finding out whereof we must use Gods law as Joshuah did the lot to find out Achan with the execrable thing Jos 7.18 and the Mariners did to find out Jonah Jonah 1.7 This concerns every one for the true peace
though the godly there may repent and lament See this plainly in the dayes of good King Josiah who did greatly humble himselfe 2 Kings 22. and most worthily endeavour the reformation of religion the rooting out of idolatry and impiety as 2 Kings 23. where his rare goodnesse is commended from verse 2. to 25. and yet verse 26. the Lords anger still continued And the reason we may see Zeph. 1. and Zeph. 3. where is shewed that in his dayes continued much impiety and the like we may see Ezek. 14.13 14. When the land sinneth against me by trespassing grievously c. Though these three niâ—â— Noah Daniel and Job were in it they sould deliver but their own soules by their own righteousnesse The second Reason The second reason is the continuing of scandall and reproach unto religion amongst the wicked by the grievous sinnes of Gods children Though they themselves may truly repent yet their sinnes causing the enemies of religion to blaspheme may procure the continuance of Gods anger in temporall judgements as in Davids case 2 Sam. 12.10 c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us see what a fearfull thing it is to live in impenitency or to commit sins that are scandalous to religion though we do repent for both these wayes we kindle Gods anger and who may stand when he is angry for thereupon followes destruction See Psal 2.12 Psal 76.7 The second Use for instruction Secondly hee see who be the greatest enemies to the welfare of any estate Church Common wealth or family namely the wicked who commit sinne with greedinesse and draw iniquity as it were with cart-ropes These are the persons that bring plague famine warre and other judgements For affliction followeth sinners where is lying swearing stealing c. where the Lord hath a controversie with the inhabitants Hos 4.1 c. so Jer. 23.10 because of swearing the land mourneth c. and 1 Kings 18.18 Thou art he that troubles Israel The first use for admonition For admonition two wayes First take notice of the causes for which Gods anger is kindled and doth continue that we may avoid them and when we have feare or feeling of his anger then make sure we look back towards our sinnes committed and see what repentance we have shewed and reformation and ever beware of hypocrisie and of scandalous sinnes The second Use for admonition Secondly to beware of rash judgement either against our selves or others when Gods anger doth long continue towards us or them Indeed this state causeth the godly to think themselves forsaken of God as Is 49.14 and to judge hardly of others that be in that estate as Job 4.7 but both without good ground Therefore we must do as Micha 7.8 9 10. Rejoyce not against me O mine enemy when I fall I shall arise c. The Use for comfort For comfort to them that lye long under the heavy hand of God in any affliction in soule body or outward estate wherein they cannot but apprehend Gods anger continued They must consider that herein nothing doth befall them but what hath light on Gods deere children and therefore must neither murmure nor despaire The second Observation The second thing to be observed is the behaviour of Gods people under the sense and feeling of Gods long continued anger They returne to him that smote them in humble complaint of his long continued anger toward them See Psal 44.9 10 17 23. Psal 74.1 2. So in Job Job 7.7 8 12. in David Psal 6.1 Psal 38.1 Psal 88.14 in Christ Jesus in his agony Mat. 26.38 39. The first Reason For first they know that afflictions come from God Amos. 3.6 it comes not by change Job 5.6 but by divine providence and dispensation Mat. 10.29 30. The second Reason 2. They know God sends them afflictions to make them seek unto him Hos 5.14 15. Is 26.6 as Absolom by setting on fire Joabs corne field brought Joab to come to him 2 Sam. 14.29 c. The third Reason 3. They know that till Gods anger be appeased the strongest helps do faile Job 9.13 The fourth Reason 4. That when they complain with godly sorrow God is mercifull and will heart and help Exod. 22.27 when he cryeth unto me I will heare for I am gracious Psal 22.24 He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Psal 51.17 A contrite and a broken heart O God thou wilt not despise Psal 102.17 He will regard the prayer of the destitute and not despise their prayer This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that all Gods people do conceive the true God to be not only a God of power able to deliver but a God of mercy and compassion most willing to help and relieve those that be in misery Joel 2.13 The second Use for instruction Secondly see here the great impiety of those that under the sense of Gods anger in any affliction seek other help then from God as do seekers to witches and sorcerers forbidden of God Isaiah 8.19 and Papists that make intercession to Saints for deliverance from sundry evills They have fourteen helping Saints by whose intercession and merit men may be delivered from all adversity as St. George St. Blase Erasmus Panthaleon Vitus Christopher Denis c. See Tilheman Heshusius in erroribus pontificiorum loco 28. de cultu invocatione sanctorum Wherein they deale like to Ahaziah that sent to Baalzebub the God of Ekron 2. Kings 1.1 c. Adde Isaiah 9.13 The people turneth not unto him that smiteth them neither do they seek the Lord of hosts The Use for admonition For admonition that we become followers of the Saints and people of God who in time of distresse go to God and make their complaints to him See Jobs resolution in keeping close to God Job 13.15 Though he slay me yet will I trust in him The use for comfort For comfort to the godly they may go unto God for mercy and help when they feel Gods anger towards them as Psal 77.1 c. Judg. 10.10.15 Here it is true though fire be in the bush the bush consumeth not Hence 2 Cor. 4.8 We are troubled on every side yet not distressed we are perplexed yet not in despaire Verse 6. Wilt thou not receive us again that thy people may rejoyce in thee The meaning of the words THe second complaint of Gods Church and people for the long delay of his love and favour which testified by restoring them to comfortable state they esteem and accompt as life it self and therefore do complain of the want thereof as of the state of death for the change whereof they have recourse to God
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
kindly with those that walk uprightly Magistrates mus look at God Iob 8.20 He forsaketh not the upright nor taketh the wicked by the band either to shew kindnesse or to yeeld support And Ministers as embassadours must deliver the will of their King and master and as stewards must give to every one his due portion Luke 12.42 which if it were done would encourage the good and daunt the wicked But alas the contrary practise of both marres all in all estates Magistrates stretch out the hand to scorners and drunkards Hos 7.5 and beat the good Ezek. 34.3 c. And ministers some by ill teaching but more by bad living do strengthen the hands of the wicked Jer. 23.14 and make sad the hearts of those whom God hath not made sad The use for admonition For admonition it serves effectually to all that are desirous God should speak peace unto them to be carefull to become truly his Saints and people for to them God will speak peace and to none else indeed as Isaiah 48.22 There is no peace saith my God to the wicked Now they that would approve themselves to be Gods people and Saints must do three things First by true repentance break off the course of their sins and turn from every evill way for else God will not own themfor his people Psal 50.16 17. They that live in sin walk in darknesse and so cannot have fellowship with him 1 John 1.6 2 Cor. 6.14 Secondly by true faith in Christ rest and rely upon Gods mercy for pardon of sinne and salvation for he that commeth unto God and hath fellowship with him must believe Heb. 11.6 therefore Christ bidding his Disciples to believe on him as they believe on God John 14.1 doth encourage them thereto by this that he is the way the truth and the life by whom alone they must have accesse to the father verse 6. In whom we have boldnesse and accesse with confidence by the faith of him Eph. 3.12 Thirdly walk in new obedience to testifie the truth of their repentance and faith for faith worketh by love Gal. 5.6 And this is the love of God that we keep his commadements 1 John 5.3 The Use for comfort For comfort it maketh greatly to Gods people and children in any misery or trouble that doth befall them for God will speak peace unto them peace shall come Isa 57.2 though for a time they be in heavinesse through manifold temptations yet believing in Christ they rejoyce with joy unspeakable 1. Pet. 1.6 8. God will give them beauty for ashes the oyl of joy for mourning c. Isa 61.3 Onely they must wait in the way of obedience Psal 42.5.11 Isa 40.31 They that wait on the Lord shall renew their strength The fifth Observation But let them not turn again to folly A needfull caveat or item for Gods people touching their behaviour whereby they wait for peace from God they must not turn again to folly By folly he meaneth their sinnes which formerly had brought miserie upon them thereto he would not have them turn again In this caveat there are two things to be observed First the title given to sinne Secondly the behaviour required of Gods people toward it For the first sinne is here called folly or foolishnesse by the Holy ghost so also Prov. 22.15 Foolishnesse is bound in the heart of a childe that is corruption sticks fast to the heart and soul by nature even in childhood Psal 38.5 My wounds stink and are corrupt because of my foolishnesse that is because of my sinfulnesse Psal 107.17 Fools because of their transgression and because of their iniquities are afflicted Prov 26.11 As a dog returneth to his vomit so a fool returneth to his folly that is a wicked man returneth to his sinne The first Reason In reason this is plain For first in every sinne there is a rejecting of the word of God which is divine wisdome Jer. 8.9 Nay a forsaking God himself and cleaving to the devill which is extreme madnesse The second Reason Secondly every sinne gives a deadly would to the soul being indeed the sting of death 1 Cor. 15.56 See Rom. 5 1â— and 6.23 Now who but fools or mad-men will hurt themselves I very man that is wise will be wise for himself Prov. 9.12 The 3 Reason Thirdly every sinne must be undone by repentance or else the the doing of it will destroy the sinner Psal 7.12.13 If he turn not he will what his sword he hath bent his bowe and made it ready he hath also prepared for him the instruments of death The wicked shall be turned into hell Psal 9.17 The Use for instruction This shews first that the world is full of fools for sin abounds every where the whole world lieth in wickednesse 1. Joh. 5.19 Which well considered may stay our hearts from doubting of Gods providence because of the generall disorders that be in the world see Psal 75.3 4. The earth and all the Inhabitants thereof are dissolved Isaith unto the foolish deal not so foolishly c. The Use for admonition Second y as we desire to escape the brand of folly so we must be carefull to shun the practise of sinne and impietie for sinne is folly and they that commit it deal foolishly as 2 Sam. 24.10 The rather because of the devils dealing with these fools they are in his hands and he deals with them as many times great men in the world do with naturals make a prey of their estate and sport themselves with their folly so the devill makes a prey of their souls and sports himself with their sinnes which be their folly Even as the Philistims deal with Sampson Judg. 16.15 who turned him to grinde in their prison house and brought him forth as a laughing stock to make them merrie Men may be wise for the world and yet such scols for the devill Luke 12.20 The sixt Observation The second point here purposely intended is this They that look for peace and welfare from God must not turn again to sinne Jer. 18.9 10. When God speaks concerning nation to build or plant it if they do evill and obey not his voice then will he repent of the good he intended for them Dent. 29.19 20. When wicked men blesse themselves in their hearts with a perswasion of peace and welfare and resolve to go on in sinne God will not spare but cause all his wrath and jealousie to smoke against them till they be destroyed His charge unto his people whom he brought out of Egypt that they should not reture thither any more Deut. 17.16 teacheth us that he cannot endure mens turning back to the servitude of sinne which was sigured by Egyptian bondage and as God punished the Jewes that would needs returne thither with sword famine and pestilence till they were destroyed Jer. 42.10 16 17. so he will not spare any that turn back to the service of Satan in the
of the crosse that is so as God either for triall of grace or correction for sinne may deal otherwise as wee may see in good King Josiah who for the sinnes of the land that hastened Gods judgements fell by the hand of Pharaoh Nechoh This serves for instruction admonition and comfort The first Use for instruction For instruction see what a great blessing and priviledge it is to stand rightly in convenant with God whereby hee becometh light or salvation to a man or to a people and the strength of their life for so shall they finde extraordinary preservation in time of danger and strange deliverance beyond humane expectation as here David confesseth and the people of Israel found many a time as when they were pursued by Pharaoh at the red sea Exod. 14.10 â—3 so also when Joshuah wonne Jericho Josh 6.21 Ai Josh 8.28 and slew the five Kings of the Amorites who fought against Gibeon Josh 10.15 c. in which fight the Sunne stood still in the midst of heaven and hasted not to go down about a whole day vers 13. And afterward when divers other Kings with all their power came to fight against Joshuah with much people as the sand upon the sea shore for multitude with horses and chariots very many Joshuah discomfited them all Josh 11.1 2 5 6. And the Anakims against whom formerly none could stand Deut. 9.2 Yet Joshuah drave them out and destroyed them utterly and their cities Josh 11.21 22. The like we may see in the strange victories in the book of the Judges by Deborah and Barak against Sisera Judg. 4.15 c. By Gideon against the Midianites Judg. 7.22 c. By Jephtah against the Ammonites Judg. 11.32 33. By Sampson against the Philistims Judg. 15 and 16. chapters and so by Jonathan and his Armour-bearer against a garrison of the Philistims 1 Sam. 14.15 By Davids many victories over them before mentioned by Asa against the Ethiopians 2 Chron 14.9 c. Jehoshaphat against Moab Ammon and Mount Seir 2 Chron. 20.12 c. and Hezekiah against Sennacherib Is 37.36 The second Use for instruction Also here see the misery of those that be out of covenant with God for the Lords power is ever against them unlesse when he will use them as a rod and scourge to punish the rebellious as Is 10.5 6. and therefore wo unto them as Hos 9.12 with Deut. 32.30 The Use for admonition For admonition to give all diligence to be truly in covenant with God that so it may be with us as it was with David For which end in the profession of the true faith we must imitate the godly practice of David having a calling for that we do trust in God pray unto him and walk in obedience Also as we desire to scape the Lords hand in our overthrow let us beware of the state and properties of Davids enemies The Use for comfort For comfort to the godly fighting the Lords battles and yet overmatched If they be in covenant with God and follow David in the warrant of a good calling in affiance prayer and holy obedience they may say where is the God of David of Joshuah of Jehoshaphat c. as Elisha said where is the Lord God of Elijah 2 Kings 2.14 for he is without shadow of change Jam. 1.17 Vers 3. Though an hoste should encamp against me my heart shall not fear though warre should rise against me in this will I be confident The meaning of the words HEre the Prophet returnes to make mention of his courage and confidence against his enemies more fully expressing the same then he had formerly done by making supposall that with all their force and in their greatest fury they should set upon him saying though an hoste should encampe against me there is the supposall of their force and yet he would not fear and though warre should rise against me there is the supposall of their rage and fury yet in this will I be confident But what meanes he by in this The most take it demonstratively with reference to that he had said the Lord is my light yet it may be taken for a relative and referred to the warre made against him wherein he would be confident upon his having God for his light c. The first observation Here then we have two things to note the one implied or taken for granted The other expressed The thing implied is this that to be in fear and to be confident are here opposed as contrary affections of the heart David here professeth his heart was free from fear and that hee was confident And to clear the proposition it containeth two things First that fear and confidence are contrary affections this is acknowledged by the very heathen as a principle in naturall philosophy which none can deny that know the nature of these affections What fear is or feel the force of them For fear is the fainting or falling down of the heart upon the apprehension of evill either present or imminent as Luk. 21.26 Mens hearts failing them for fear What confidence is But confidence is the trust or perswasion of the heart to escape evill and to enjoy good as Psal 37.3.5 Secondly that these affections are seated in the heart is likewise acknowledged by naturall men and plain also in Scripture for fear see Luk. 21.26 as before and for confidence Psal 28.7 The Lord is my strength and my shield my heart trusted in him The Reason The reason hereof is the will of God Almighty the maker of mans heart as Psal 33.15 He fashioneth their hearts alike and he made this contrary to that Eccles 7.14 The use for instruction The application is twofold First for instruction see here that one of these two must needs possesse every one of our hearts for these affections are naturall and who will exempt himself from that which is mans naturall estate Elias was a man subject to naturall passions James 5.17 and said of himself I am no better then my fathers 1 Kings 19.4 Whether Adam by creation were endued with fear Quest Was Adam endued with fear by creation Answ Adams fear by creation was filiall of God but servile fear was not in him till he sinned against God Of this we may say as of shame Gen. 2.25 They were both naked the man and the woman and were not ashamed with Gen. 3.9 10. The Lord God called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I was afraid because I was reaked and I hid my self The Use for admonition For admonition that every one of us do consider the causes of these affections and as we desire to be freed from fear and endued with confidence so to give all diligence to be freed from the cause of fear and to be possessed with the causes of true affiance and confidence Now fear ariseth from the
apprehension and conceit of that which is evill and hurtfull to us which whatsoever it is comes from sinne that is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Prov. 1.33 Gen. 3.10 The cause of confidence and affiance is sure title to that which is good which none have but the righteous As Ps 37.17 The Lord upholdeth the righteous Vers 39. The salvation of the righteous is of the Lord. Hence Solomon saith The righteous is bold as a lion Prov. 28.1 Now the way to be freed from sinne is by true repentance as Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out And the way to become truly righteous is to beleeve in God through Christ who is the end of the law for righteousnesse Rom. 10.4 which is never severed from righteousnesse renewed in sanctification as 1 Cor. 1.30 After these two graces must we give all diligence in the use of means the word and prayer in and by which the Holy Ghost worketh these and all other needfull graces in the hearts of Gods elect And for motives consider the present evill times in the common troubles of the Church abroad which if they befall as without repentance and faith we shall shrink under them Adde hereto the meditation of the terrour of death to them that want repentance and faith But most of all the horrour and terrour of the day of judgement The second Observation The thing expressed is this That Davids heart was confident and free from slavish fear of hurt from the strongest opposition and malice of all his enemies See Psal 3.6 I will not be afraid of tenne thousands of people that have set themselves against me round about The Reason The reason hereof was his being truly in covenant with God whereby he had title to Gods power and providence for his preservation See Psal 91.9 10 11. Because thou hast made the Lord which is my refuge even the most high thy habitation There shall no evill befall thee neither shall any plague come nigh thy dwelling For he shall give his Angels charge over thee c. So Psal 3.3 and Psal 118.6 Obj. David wanted this confidence before Achish 1 Sam. 21.12 13. Answ Hee had then the habit of faith in God in his heart but failed somewhat in that particular act as Peter did more when he denied his master Luk. 22.60 with 32. Which we must observe to restrain rash judgement against our selves or others for particular fals For as wee have sanctification in part and not perfectly so we may fail in many particular acts Which yet must not encourage any to go on in a course of sinne seeing raigning sinne and saving grace cannot stand together See Rom. 6.1 to 15. This serves for instruction and for admonition The use for instruction For instruction see the great fruit of godlinesse in giving courage and boldnesse in his greatest distresse as is said in generall 1 Tim. 4.8 Godlinesse is profitable unto all things Psal 58.11 Verily there is a reward for the righteous The Use for admonition For admonition to labour to be such as David was if we desire to have the like courage Now David stood rightly in covenant with God and kept covenant testifying the same by new obedience See Psal 18.21 22 23. I have kept the wayes of the Lord and have not wickedly departed from my God c. And say not this sampler is too high see Jam. 5.10 Take my brethren the Prophets who have spoken in the name of the Lord for an ensample of suffering affliction and of patience Nay Matth. 11.29 our Saviour himself saith learn of me And St. Paul Phil. 2.5 Let this minde be in you which was also in Christ Jesus Ephes 5.1 Be ye followers of God as dear children Vers 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his temple The meaning of the words HAving in the former verses plainly expressed the singular benefits he received by having the true God for his God as namely that he himself was encouraged in the greatest assaults of his enemies Vers 1 3. and on the other side his enemies were daunted and dismayed Vers 2. Here in this verse he shews his ardent affection towards the place of Gods worship being indeed the onely way for his soul to enjoy society with God who was his light and salvation and the strength of his life This affection of David towards the place of Gods worship is here notably expressed three ways First by this that he makes it the onely matter of his speciall suit unto God which both formerly he had desired and would yet also still seek after one thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord. Secondly by the length of time for which he would enjoy that benefit namely all the dayes of his life Thirdly by the comfortable ends for which he desires it which here are these two first to behold the beauty of the Lord secondly to enquire in his temple For the first the Lords house in Davids time was the Tabernacle of the Congregation to which he had appropriated the ordinances of divine service for the performance whereof his people did thither assemble themselves while it stood and to the Temple built by Solomon afterward whereto God made the promise of his presence 1 Kings 9.3 whither the Tribes went up Psal 122.4 unto which place Davids heart was truly addicted as Psal 26.8 Lord I have loved the habitation of thy house and the the place where thine honour dwelleth 1 Chron. 29.3 I have set my affection to the house of my God But now in the new testament difference of place in respect of holinesse is taken away Joh. 4.21 and Gods house is his Church 1 Tim. 3.15 that is such companies and assemblies of people as be in covenant with God and meet together in Christs name to perform worship and service unto God as Mat. 18.20 For the godly are Gods temple and Gods house 1. Cor. 3.16 2 Cor. 6.16 1 Pet. 2.5 Now to dwell in Gods house is to continue a true member of Gods Church a true believer enjoying the liberty and comfort of Gods holy worship and service wherein though the Priests and Levites had a speciall priviledge whose calling was to do service in the sanctuary as Psal 134.1 yet it was not peculiar to them alone as appeares by Psal 15.1 and last compared with Luke 2.36.37 where men and women that are truly godly are said to dwell in Gods house The first Observation Here then in this first expression of Davids affection towards the house of God note two things First that Davids heart was set upon the house of God above all other things