in the originall signifieth to make sick or sorrie The reasons hereof are many and great First before this time the Lord God had begun a good work in Davids heart by his holy spirit and revealed himself so far forth to David that Davids heart was inamoured with the Lord as he notably expresseth Psal 84.1 2. O how amiable are thy tabernacles My soule longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the living God as Psal 42 1 2. and Psal 143.6 7. I stretch forth my hands unto thee c. Heare mee speedily my spirit faileth hide not thy face from me And that this was the cause of Davids seeking Gods face and favour see by the like Cant 5.4 My beloved put in his hand by the hole of the doore and my bowels were moved for him The Churches beloved is Christ the Lord his hand is his power shewed by the work of his spirit with the word as Acts 11.19 20 21. when this comes the bowels earne as Peters did upon the view of Christs glory Matth. 17.2 4. The second Reason Secondly David knew that God had speciall regard unto the heart above all the parts of man as 1 Sam. 16.7 and therefore cals for the heart of every one that is his childe Prov. 23.26 and would have this part begin all the actions of his service See for hearing the word Deut. 32.46 Prov. 4.20 21. and for prayer Hos 7.14 which when it is wanting he rejecteth the service Mat. 15.8 9. The third Reason Thirdly the excellency of the blessing drew his heart unto it for Gods face is Gods favour and loving kindnesse wherein is life Psal 20.5 nay it is better then life Psal 63.1 2 3. Thereupon Psal 4.6 Lord lift up the light of thy countenance upon us and Psal 80.3 7 19. cause the face to shine and we shall be saved The fourth Reason Fourthly he knew the seeking of the heart was true and sincere seeking such as God required Ps 51.6 and such as he will speed for this and all other blessings Jer. 29.13 Ps 24.3 c. the way to joy Ps 106.3 4. to blessednesse Ps 119.2 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us plainly see the right ground and foundation of acceptable obedience unto God in every duty which he requireth namely a good heart an heart set for Gods glory therein for the heart is the fountain of the actions good or evill as Christ teacheth Mat. 12.34 35. Out of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things which we are the rather to note because wicked men though they cannot justifie their actions yet they will plead for the goodnesse of their heart they have as good an heart to Godward as the best which if it were true Christ was deceived in the place aforenamed either make the tree good and his fruit good or the tree evill and his fruit evill as also Psal 78.8 36 37. the old Iewes were a stubborn and rebellious generation a generation that set not their heart aright they scattered him with their mouth and lyed unto him with their tongue for their heart was not right with him The second Use for instruction Secondly see in David a double property of the godly First to make particular application to himself of generall commands given to all Gods people as Psal 4â— 7 So did Joseph Gen. 39.9 Secondly that the heart of the godly is set to seek the face of God to be made partaker of his grace and favour in Christ See Davids speech to Zadok when he brought out the ark 2 Sam. 15.25 26. But most plain it is in that of Paul Phil. 3.7 8 9. what things were gain to me those I counted losse for Christ c. The first Use for admonition For admonition two wayes First to get such an heart as doth minde the commandements of God and doth undertake for obedience thereto so did Davids This indeed none hath by nature for every imagination of the thoughts of mans heart is evill continually Gen. 6.5 meaning so long as the heart remaines naturall unsaâ—â—ctified Therefore they that would have a good heart like David must wait upon God in the use of means ordained by him for the bettering of mans heart That it is Gods work is plain Ezek. 36.25 26. I will take away your stony heart and give you an heart of flesh and therefore is regeneration called a new creation 2 Cor. 5.17 which is a work proper to God Yet God is pleased to do it in the use of means enjoyned to men which when we use in obedience to God we have title to his blessing Now the means to get a good heart is to be exercised much in the word and prayer for in these ordinances in the spirit given which renewes the soule as for the word is plain Acts 10.44 Gal. 3.2 and for prayer Luke 11.13 Now the obedienâ—â— manner of using the foresaid means is first to break of the course of sinne Prov. 1.23 for raigning sin and saving grace never dwell together 1 John 5.6 Secondly hunger and thirst after grace and mercy Is 55.1 and Is 44.3 Revel 21.6 Thirdly in the way of obedience unto that we know Acts 5.32 wait upon God in the foresaid means as the impotent people did at the poole of Bethesda Iohn 5.2 3 4. for they that wait upon the Lord shall renew their strength Is 40.31 The second use for admonition Secondly learn of David to set the heart on work on every action wee performe to God yea let it begin the work This was Davids care as Psal 57.7 My heart is fixed or prepared O God my hedrt is fixed Consider the reasons before named The Use for comfort For comfort this makes greatly to the upright hearted when they are not able to expresse in words what they conceive or to performe for Gods glory what they desire Let them here observe that there is sweet intercourse between the Lord and an upright heart he knowes the meaning of the sighes and groans thereof Rom. 8.26 The heart can speak to God effectually without the help of the tongue as Psal 25.1 Nehem. 2.4 and the heart can answer Gods command as in this place Verse 9. Hide not thy face farre from me put not thy servant away in anger thou hast been my help leave mee not neither forsake me God of my salvation The meaning of the words HEre David according to his holy profession in the former verse makes humble and earnest suit unto God that he may not be denyed nor deprived of the comfort of Gods favour and the light of his countenance This suit he puts up in
anger is outragious but who is able to stand before envy Prov. 27.4 The second Reason Secondly ambition an insatiable desire to enjoy the honour of the Kingdome in his own person and to leave the same to his posterity which he feared would be crossed by David and thereupon hates him to the death so as he cannot endure his own sonne Jonathan who spake in his behalf but calls him the sonne of a perverse rebellious woman who had chosen the sonne of Jesse David to his own confusion for as long as the sonne of Jesse liveth on the ground thou shalt not be established nor thy Kingdome wherefore send and fetch him unto me for he shall surely dye 1 Sam. 20.30 31. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First touching the state of the godly that they are in this world liable to the deadly hatred of ungodly Kings and Governours A grievous thing to Gods poor servants but too true as with divine testimony plain instances will manifest For testimony Mat. 10.18 Ye shall be brought before Governours and Kings for my sake for a testimony against them Mat. 24.9 They shall deliver you up to be afflicted and shall kill you and yee shall be hated of all nations for my names sake For instance consider the bondage of Israel under Pharoah in Egypt Exod. 1 2 and 3. chapters their seventy years captivity in Babilon Jer. 25.11 the bloody designe of Haman for the destruction of all the Jewes in the Kingdome of Ahashverus Esther 3.8 9 10 13. the persecutions of the Apostles by the Jewes Acts 4.24 25 26 27. the persecutions of the Apostles and other Christians by Herod Acts 12.1 2 3 4. Foxe Acts and Monuments Tom. 1. and the ten most bloody persecutions by the heathen Roman Emperours recorded in the Ecclesiasticall stories The second Use for instruction Secondly see in this violence of Saul against David an infallible signe of the dominion of malice and envy in the heart namely when the mouth doth breath out violence for of the abundance of the heart the mouth speaketh an evill man out of the evill treasure of his heart bringeth forth evill Mat. 12.34 35. Indeed sometimes the godly may over-shoot themselves in words of violence through sharp and sudden provocations as Job and Jeremie did when they cursed the time of their birth Job 3.3 Jer. 20.14 therefore the dominion of malice by violent words must be judged not by some particular acts but by ordinary and continuall course as the Apostle doth Rom. 3.9 14. prove man to be in the state of nature under sinne when his mouth is full of cursing and bitternesse wherewith that of Solomon doth fitly accord Prov. 10.11 saying violence covereth the mouth of the wicked and Prov. 16.29 30. A violent man shutteth his eyes to devise froward things moving his lips hee bringeth evill to passe like unto Saul Acts 9.1 who breathed out threatning against the Church The first Use for admonition For admonition it serves two wayes First to the godly not to think it strange that the great ones of the world do frown upon them for they may breath out violence against them They are by nature the seed of the Serpent as well as others and so continue till they be effectually called and therefore no marvaile though they shew enmity to the seed of the woman and joyne with the old dragon in bitter persecution against the true members of the Church as Revel 12.17 It is wisedome therefore for the godly to prepare for it by getting strength of grace to cleave fast to the Lord in the strongest oppositions of the world whereat our blessed Saviour directly aymeth Luke 14.26 27. John 16.33 And when their violence is breathing out against them then to do as David did in like case namely for sure direction in acceptable carriage towards God and men to meditate in Gods word Psal 119.23 and verse 95. The wicked have waited for me to destroy me but I will consider thy testimonies verse 161. Princes have persecuted me without cause but mine heart standeth in awe of thy word And for preservation and deliverance give themselves to prayer as Psal 140.1 c. Psal 35.1 Psal 59.1 2 3. The second Use for admonition Secondly this servss very profitably to all naturall men to warn them to consider their behaviour towards those whom they do not love for if like Saul toward David they breath out violence with their mouth then no doubt as it was in Saul the hellish fire of rage and fury is kindled in their breast which is a plain evidence that originall corruption hath dominion in them they are yet carnall sold under sinne they are in the snare of the devill held captive by him at his will 2 Tim. 2.26 And as in this particular case of envy and wrath the dominion of corruption is discerned by the ordinary fruits of these corrupt affections in bitter words and cruell deeds so it may be in any other sinne Filthy speaking and wanton dalliance are plain flames of the fire of lust when the mouth is full of cursing and swearing the heart undoubtedly is full of corruption such stinking breath argues unsound lungs Coal mines that lye deep in the earth do ordinarily discover themselves by black smuts in the outward face of the ground and so doth the corruption of nature in the heart bewray its dominion in naturall men by their ordinary practise of sinne in life Solomon makes the desire of sleep the smut of sluggishnesse Prov. 24.33 and keeping company with drunkards seeking where the good liquor is and sitting by it the smuts of drunkennesse Prov. 23.20 30. So his oppression hard dealing lying and deceiving for gain the smut of covetousnesse Mich. 2.2 An high look is a shrew'd smut of a proud heart Psat 101.5 and so is medling with matters above our place Psal 131.1 and humoring those that may be means of our advancemeut whether by flattery with Absolom 2 Sam. 15.2 3. or by bribery with the devill himself that for the honour of homage from our Saviour Christ offers to give all the Kingdomes of the world Mat. 4.8 9. Let all Symonists in the Church and bribers in the Common wealth look towards their ghostly father for like will to like the briber to the devill Now when by these smuts of sinne they discern the black mine of corruption then unlesse they will be as the fuell of hell fire they must set themselves to seeke a change of estate This flesh and blood cannot effect for the way of man is not in himself Jer 10.23 man accustostomed to do evill can no more do good then the Ethiopian can change her skin or the Leopard her spots Jer. 13.23 Yet with God this is possible Mat. 19.26 He can raise up children unto Abraham of stones Mat. 3.9 And this change he worketh by regeneration whereby wee are
malitious will and desire of his enemies by the very name of the soule it self whose steps St. Paul doth plainly follow speaking of the corruption of our nature which Divines do call concupiscence that it may seem in measure fearfull he calleth it the old man and body of sinne Rom. 6.6 yea a body of death Rom. 7.24 having many and strong earthly members as fornication uncleannesse and the like Col. 3.5 And that it may seem strong and forcible he ascribeth great power and might unto it in all naturall men Rom. 7.5 When we were in the flesh the motions of sinne which were by the law had force in our members to bring forth fruit unto death it hath a kind of spirituall soveraignty in them it raigneth unto death Rom. 5.21 where mark their sins dominion is for the soules damnation the trouble and terrour whereof in the godly is acknowledged by Paul in his owne person Rom. 7.23 but I see another law in my members warring against the law of my mind and bringing me into captivity unto the law of sinne This terrour I say that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men That blessed Apostle cryes out of his misery by reason of this corruption yet dwelling in him Rom. 7.24 though then it had received in him a deadly wound by the power of Christs death effectually applyed unto him by Gods holy spirit at the time of his conversion Oh what slavish bondage then are all naturall men under that have in their soules originall corruption the devils task-master to keep them close under the drudgery of sinne for which they shall receive the wages of eternall death The third Use for instruction Thirdly this very phrase rightly understood gives plain evidence where corruption bears dominion for look where the motions of sinne for force and strength to bring forth evill actions are as availeable as the soule is in the body for the effecting of naturall actions How to know where corruption bears dominion there undoubtedly sinne reigneth and corruption beareth sway The soule we know gives life to the body and sets every part a work about those things it liketh so as we may soundly argue that he is endued with a reasonable soule who doth constantly mannage his humane affayres with good discretion In like manner doth inbred corruption quicken sinfull motions in the soule and gaining consent of will draweth the parts of the body to become the tooles of the mind for the execution of sinfull actions Look therefore where we see a course held in the practise of sinne there we may be sure that corruption bears dominion when the motions of sinne hath force in their members to bring forth fruit unto death then men are in the flesh Rom. 7.5 This raigning power of sinne is the law of the members warring against the law of the mind and bringing man into captivity of the law of sin Rom. 7.23 This raigning corruption shewes it self in man when his mind is set in evill works Col. 2.21 and he minds the things of the flesh Rom. 8.5 when his heart is fully set in him to do evill Eccles 8.11 when his tongue proclaimes his resolution for sinne as Jer. 44.17 we will certainly doe whatsoever thing goeth out of our own mouth Psal 12.4 with our tongue we will prevaile our lips are our own who is Lord over us If. 56.12 Come yee say they I will fetch wine and we will fill our selves with strong drink and when he cannot endure to be checked or crossed in his evill course This cuts them to the heart Acts 7.54 stirres them up to rage and fury as Acts 7.57 58. Gen. 19.9 1 Sam. 20.30 whereby they plainly shew themselves to be brutish Prov. 12.1 and sensuall having not the spirit Jude 19. The first Use for admonition For admonition it serves two wayes First to observe in our selves the force and strength of corruption in sinfull motions and desires after things forbidden of God for if to enjoy them be our soule so we would have it as Psal 35.25 then certainly we are wholy carnall sold under sin and if we so die we perish eternally for where sinne raigneth it is unto death Rom. 5.21 And that we deceive not our selves in a matter of so great importance besides the evidence of this estate given in the last instruction which is very plain if we examine our selves thereby The dominion of sinne illustrated by resemblance mark some other resemblances that give further illustration St. James Iam. 1.15 speaks of a strange conception in the foule brought forth in life when lust hath conceived it bringeth forth sinne Mans sinne is the child born there spoken of mans soule as it is carnall is the wombe wherein it is conceived the Suggestion of Satan with mans own evill concupiscence are the seed whereof it is formed and so farre forth is mans sinne begotten of the devill and hath him for the father as he is called the father of lyes John 8.44 for he put it into Judas heart to betray his master Iohn 13.2 filled Ananias his heart that he lyed unto God Asts 5.3 and so became in them the father of those grievous sinnes treachery in Judas and hypocrisie in Ananias Now to try our estate for the dominion of sinne by this resemblance do we say of any sinne as Rachel did of naturall children to Iacob Gen. 30.1 give me children or else I dye doth lust make thee sick as it did Ammon 2 Sam. 13.1 2. doest thou like the whorish woman with an impudent face allure others to sinne Prov. 7.13 18. Is it pastime to thee to do wickedly Prov. 18.23 doest thou not sleep except thou have done mischief Prov. 4.16 Doest thou devise iniquity and work evill upon thy bed and when morning is light doest thou practice it because there is power in thine hand c Mich. 2.1 c. upon all these and the like the dominion of sinne may be concluded he that saith of evill doing aha my soule is as yet undoubtedly in his soule void of saving grace Psal 36.1 The transgression of the ungodly saith within my heart there is no feare of God before his eyes This is likewise evident by the contrary affections in the godly in whom grace is renewed to get grace and to practise obedience is their soule as Christ told his disciples My meat is to do the will of him that sent me John 4.34 As the hart panteth after the water brooke so panteth my soule after thee O God My soule thirsteth for God Psal 42.1 2. My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 84.2 The word of God was to David as his soule the soule we know quickeneth the body and Gods word quickened his soule Psal 119.50.93 They were the joy and rejoycing of Jeremiahs heart Jer. 15.16
found to be true by good experience Psal 40.1 2. I waited patiently for the Lord and he inclined unto me and established my goings according to the Lords promise Is 40.30 They that wait upon the Lord shall renew their strength The first Reason The reason hereof is plain First to wait on the Lord and to encourage our selves in affliction are notable actions of faith as is shewed before Now the grace of faith doth surely intitle us to the participation of Gods power 2 Chro. 20.20 Believe in the Lord your God so shall yee be established The second Reason Secondly in waiting on the Lord and encouraging our selves in time of affliction are the right improving and employing of the talents which the Lord hath left with us for in so doing we set faith a work And this behaviour hath title to encrease for to every one that hath it shall be given Mat. 25.28 29. It is said of Paul that he encreased in strength Acts 9.22 and the way and means thereof is shewed by himself 1 Cor. 15.10 I laboured more abundantly then they all This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here plainly that Gods gracious gifts and works in our hearts are vouchsafed though not for yet in and upon our endeavour in obedience to his will in the use of those means wherein he is pleased to work the same as here encrease of strength from God is promised upon our obedience in waiting on the Lord and encouraging our hearts so to do So Is 55.3 Heare and your soule shall live for faith comes by hearing Rom. 10.17 and he that believeth in me saith our Saviour shall never dye John 11.26 A most needfull point worthy of all observation because the corruption of nature is such that we willingly yeeld to the contrary conceit which is to hope for good from God though we neglect the means wherein God is pleased to work the same and therein separate the means from the end as the Jewes looked to have eternall life in the word and yet would not search to find therein what it testified of Christ John 5.39 They would have life but they would not come to Christ to have it in him verse 40. As on the other side we easily perswade our selves we shall escape damnation though we make bold upon sinne the meritorious cause thereof to live therein The second Use for instruction Secondly here see the true fountain of alâ— that courage and boldnesse which in all ages Gods children have shewed for Gods glory and for the maintenance of his truth even to the amazement of their adversaries as in David against Goliah 1 Sam. 16.32 34. Psal 3.6 and 23.4 in the three servants of God before Nebuchadnezzar Dan. 3.16 17. in the Apostles before the rulers of the Jewes Acts 3.13 and in many thousand Martyrs before their persecutors whereof the Ecclesiasticall histories give plentifull testimony Surely they had it from the true God who did strengthen their hearts and this the godly have confessed as David often calling the Lord his strength as Psal 18.1 2. Psal 144.1 and Paul 2 Tim 4.17 This Lord stood with me and strengthened me The first Use for admonition For admonition it serves First to observe the wayes and means whereby God doth strengthen the hearts of his children that so we may therein wait upon God in the day of affliction for encrease of strength and courage in our soules Gods wayes for this end are of two sorts some extraordinary as the touch of Christs hand vouchsafed to Daniel How God doth strengthen the hearts of his Children Dan. 10.10 16 18. and the laying on of his right hand vouchsafed to Fohn Rev. 1.17 Others are ordinary and that of two sorts outward and inward Gods ordinary outward wayes of strengthening the heart are foure First and chiefly his word spoken either by God himself as Josh 1.6 7 9. or by his servants in the ministery thereof as Heb. 12.12 Lift up the hands that hang down Is 40.1 2. Comfort yee comfort yee my people speak yee to the heart of Jerusalem Hence David saith â—his is my comfort in mine affliction for thy word hath quickened me Psal 119.50 and Jerem. 15.16 Thy word was unto me the joy and rejoycing of my heart A good weapon in a mans hand puts courage in his heart against an enemy now Gods word is the sword of the spirit Eph. 6.17 yea the sword of Gods mouth Rev. 2.16 nay sharper then any two edged sword Heb. 4.12 Secondly the works of his providence wherein we have had experience of his goodnesse in former deliverances Thus Davids heart was strengthened to encounter with Goliah by the experience of Gods power and providence in killing the Lyon and the Beare 1 Sam. 17 34 35 36 37. yea the remembrance of Gods power and mercy unto others in like case puts life and courage into the hearts of God children in distresse Psal 22.4 5. Our Fathers trusted in thee and thou didst deliver them They cryed unto thee and were delivered Here thou maist say as Elisha did at the waters of Jordan where is the God of Elijah 2 Kings 2.14 Thirdly the company of the godly puts courage into the distressed Acts 28.15 When Paul saw the bretheren in his dangerous voyage he thanked God and took courage Prov. 27.9 17. O intment and perfume rejoyce the heart so doth the sweetnesse of a mans friend by harty counsell Iron sharpeneth iron so a man sharpeneth the countenance of his friend Fourthly and lastly prayer to God as well by our selves as by others in our behalf Thus the Apostles sought courage and boldnesse when they were threatned by the rulers of the Jewes Acts 4.24 29. and Paul for this end intreated the Ephesians to pray for him Eph. 6.19 Gods inward way of strengthening the heart is by the work of his spirit for that is the comforter John 14.16 17. and the spirit of strength Is 11.2 of power and of a sound mind 2 Tim. 1.7 By the assurance of the abode of this spirit among them the Lord encourageth Zerobabell Jehoshuah and the people Hag. 2.4 5. Now these being some of Gods speciall wayes whereby he strengtheneth the hearts of his children we must stirre up our selves to wait for his work of mercy for the strengthening of our hearts when terrour and fears take hold upon us The second Use for instruction Secondly we must labour to be such both in state of soule and behaviour of life as to whom God will vouchsafe the blessing of strength of heart in evill times This requires besides the duties here named of waiting upon God and encouraging our hearts in evill times that before hand in the dayes of peace First we beware of sinne and break off the course thereof by true repentance for guilt of sinne brings a trembling heart and great astonishment as Deut. 28.65 66.
in their wearisome way to be set upon the comfort of Gods grace and favour wherewith in his holy worship hee plentifully refresheth their soules as a plentifull rain doth the dry ground in them we may plainly note and observe three things two expressed and the third necessarily implyed The two things here expressed are first their gracious thoughts and meditations in their wearisome way secondly the esteem and accompt they make of Gods grace and favour The thing implyed or presupposed is the means and place wherein they make account to enjoy the same For the first 3. Observation The godly Jewes that dwelt far from Jerusalem in their wearisome way to Sion do set their hearts to think upon the sweet and plentifull refreshing of Gods grace and favour which shall be showred upon their soules in his holy worship We are now say they parched and scorched with heat in this dry and barren wildernesse but when we come before the Lord our soules shall be plentifully refreshed with the showring down of his grace we shall be satisfied with the goodnesse of his house even of his holy Temple Psal 65.4 This they do to strengthen and hearten themselves Reason to endure the toyle and paines of their wearisome way even as in nature Merchants do hearten themselves by the hope of gain to endure the toyle and terrour of the troublesome Seas and husbandmen by the hope of harvest do readily undertake the labour of seed-time This serves for instruction admonition and comfort For instruction two wayes First it lets us see plainly the right way to sound comfort Vse 1 and so to true patience in any outward distresse or bodily misery which is a great matter to Gods children who through manifold tribulations must enter into the Kingdome of heaven Acts 14.22 namely to bring the heart to feel and feed upon Gods spirituall and heavenly blessings and graces which be contrary to our misery as in worldly poverty and want to set thy meditation upon the heavenly treasure and riches of Gods grace in Christ Mat. 6.20 Col. 1.27 whereby the poorest in the world may by true faith be made rich to God Jam. 2.5 for by it thou purchasest the field wherein the treasure is his Mat. 13.44 45. and buyest the pearle of price and so art rich to God Luke 12.21 So in imprisonment of body by faith to meditate on our Christian liberty and enlargement from spirituall bondage by Christ Jesus In banishment and exile from our friends and country on earth to meditate upon our heavenly home and consider that our heavenly father is with us leading us Ps 107.4.7 In bondage to hard masters to remember we are Christs free-men 1 Cor. 7.22 In danger to remember Gods presence and providence Psal 118.6 7. In sicknesse to meditate on the health of the soule in the pardon of sin in Christ as Mat. 9.2 In blindnesse to meditate on the spirituall light and sight of grace which Christ gives Luke 4.18 Yea in death it self either naturall or violent both which be the losse of life to meditate upon our spirituall life in grace and of eternall life hid with Christ in God Col. 3.4 And so for any worldly want or hurt or losse we may see there is a spirituall and heavenly supply Mat. 19.29 Luke 18.29 30. Thus we shall see Gods servants have done in former times Abraham Isaac and Jacob Heb. 11.8 9. by faith they so journed in the land of promise as in a strange country looking for a City whose builder and maker is God Thus Job did in his losses consider Gods providence and hand Job 1.22 and in deepest distresse meditates on the resurrection to life Job 19.19 20 21 25. Thus did David Ps 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living And hereupon in distresse he stirs up his soule to wait upon God Psal 42.11 Psal 43.5 and prayes to God as Psal 116.3 4. The sorrowes of death compassed me the paines of bell gate hold upon me Then called I upon the name of the Lord yea he saith Psal 94.19 In the multitude of my thoughts within me thy comforts delight my soule and Ps 23.4 Though I walke through the valley of the shadow of death I will feare none evill for thou art with me thy rod and thy staffe comfort me Therefore see Zech. 11.7 Thus did the godly under the persecution of Antiochus Heb. 11.35 2. Mac. 7.7 Thus did Paul 2 Cor. 4.16 17 18. and chap. 5.1 yea the son of God in our nature did thus Heb. 12.2 Vse 2 Secondly this lets us see the true reason or ground of the different behaviour and carriage of Gods children from naturall men in two things First in times of danger wherein the righteous are bold as a Lyon but the wicked flee when none pursueth Prov. 28.1 As we may see in David at Ziklag 1 Sam. 30.6 and Nabal hearing of a danger past 1 Sam. 25.37 Surely the godly have an heart indued with grace which is as an hand to lay hold on Gods mercy and providence and so have hope even in death whereas the wicked is driven away in his wickednesse Prov. 14.32 The wicked are men without hope 1 Thess 4.13 Now hope is the anchor of the soule sure and stedfast Heb. 6.19 Secondly about Gods worship and service they greatly differ Gods child takes great delight in pains about Gods service as here we see and Psal 122.1 and in cost also as 1 Chron. 29.9 the people rejoyced at their great gifts and David rejoyced with great joy and 2 Sam. 24.24 yea though it cost them their lives Acts 20.24 and Phil. 2.17 But the wicked count it a wearinesse Mal. 1.13 and with the Gaderens had rather want Christ and his gospell then their hogs Mat. 8.32.34 And no marvaile for they think it a vain thing to serve God Mal. 3.14 Vse 3 For admonition it serves two wayes First with these religious Jewes to give our selves to meditate and think upon the true and sweet comfort which the blessings of grace bestowed in Gods holy worship will bring to our soules for certainly herein is plentifull spirituall supply to all wants as is implyed Luke 4.18 whereof if we were resolved we would watch at the posts of wisedome Prov. 8.34 and hang upon this ordinance as the impotent persons did at the poole of Bethesda John 5.3 4. The want hereof causeth contempt of Gods worship in some Mal. 3.14 and formall usage in the most as John 4.11 Acts 28.22 Vse 4 Secondly labour for that estate in grace whereby wee have stay and comfort for our soules in times of distresse The way is to get and practise true faith in Christ for thereby we shall live in want Phil. 4.12 13. in persecution Heb. 10.38 yea resist the Devill 1 Pet. 5.9 and quench all his fiery darts Eph. 6.16 But know it works by love Gal. 6.5 purging the heart Act.
the Lord so deal in grace and favour as with the true members of the Church What nation is great who hath God so nigh unto them as our God is in all things that we call upon him for Deut. 4.7 he bids Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50.15 The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Vers 18. Obj. If any one say this indeed was the prerogative of the Jews that they were Gods peculiar people and chief treasure and the Lord would be enquired of by them above all other people but is it so with the Church of the new testament Answ Though there may be some difference in the manner of Gods giving answer yet for substance and reall performance the Church of the new Testament is preferred before the Jews as wee shall see in taking particular view of their meanes of enquirie of God in cases of difficultie which were especially four How the Jews enquired of God First by Prophets as 2 Kings 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him and 1 Kings 22.7 Secondly by the high Priest as Num. 27.1 Thirdly by the ordinary teachers of the Law Mal. 2.7 Fourthly in prayer Psal 50.15 wherewith was joyned fasting when they sought of God blessings of importance this way as Ezra 8.21 23. Now the Church of the new Testament at this day is not inferiour to the Church of the Jews for they sometime wanted extraordinary Prophets as Psal 74.9 And we do ever enjoy the spirituall presence of Christ Jesus the great Prophet of the Church Math. 28.20 For John Baptist was more then a Prophet Matth. 11.9 and yet not worthy to unloose Christs shooe-latchet John 1.27 He is likewise the great High-priest of our profession who by his word and spirit in all needfull truth revealeth his fathers will more plainly and fully then the High Priest did by Vrim and Thummim See Heb. 1.2 with 4.14 We have a great high Priest over the house of God Heb. 8.2 a Minister of the Sanctuary and of the true Tabernacle And for the written word wherein Gods will is to be found the great encrease of the sacred Canon by all the books of the new Testament shews our prerogative that way above the Jews And for accesse and obtaining by prayer with fasting direction from the Lord see the promise Luke 11.9 10 11 13. with John 16.24 36. and behold the successe by instance in Cornelius Acts 10.2 3 30 c. The Use for admonition For admonition it serves effectually to move every one that lives in the Church to look unto their state and carriage that it bee such as may give them some good assurance that they have right to this priviledge to enquire in the Temple To this end wee must look to two things First that we be in covenant with God else wee have no right to this prerogative as Ephes 2.12 the promise of audience is made to Gods people 2 Chron. 7.14 Secondly that we keep covenant living in conscioâ—able obedience as Psal 25.9 10. else we forfeit our right as wee may see by Gods dealing with Saul 1 Sam. 28.6 16. and Ezek. 2 3 30 31. But if we keep covenant we may claim our due of God as David doth in this 27. Psalm vers 7.9 alwayes remembring that we walk in the Lords high-way to consult with him in his word as Psal 73.17 for therein God teacheth his children as Psal 94.10 12. and Psal 119.98 99. And to call upon him by prayer adding thereto the humiliation of our souls by fasting as Ezra 8.21 23. with Acts 10 2 3 30. c. Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me up upon a rock The meaning of the words A Reason of Davids earnest desire to dwell in Gods house for ever drawn from the benefit of safety and security there to be found in time of trouble Which benefit is here expressed under a double action of God First hiding in his pavilion and secret of his tabernacle Secondly setting up upon a rock For the better conceiving whereof we must know that by Gods pavilion David meanes the Lords Tabernacle and his dwelling place in Sion And the secret of his Tabernacle was the most Holy place where the Cherubims spread their wings over the mercy seat the cover of the Ark of the covenant whither indeed David might not go personally as we may see by Heb 9.8 and Levit. 16.2 but aimeth at that which those things did shadow out namely speciall providence and protection for safety as Psal 91.1 4. and 61.3 4. Those places indeed were generally taken for places of safety as may appear by the fact of Adonijah 1 Kings 1.50 51. and of Joab 1 Kings 2.28 and by the charge of Jehoiadah the high Priest 2 Kings 11.15 The ground whereof is thought to be besides reverence of Gods presence Gods ordinance in the Wildernesse that the Tabernacle of the congregation should be a sanctuary for that time as the cities of refuge were afterward as is gathered by Exod. 21.13 14. So that here David assures himself that being a true member of Gods Church his grace and favour power and providence should be as the Lords pavilion and as the secret place of his tabernacle even a sure and safe place of safety and security to him And likewise as a rock that is high and strong doth give safety and security to him that is set thereon from the violent assault of all malicious enemies so the Lords power and favour would become the means of safety unto David who thereupon doth usually call the Lord his rocke and his salvation as Psal 18.2 Psal 42.9 In this reason thus conceived note two things the first implied touching his state liable and subject to manifold evils and troubles the second expressed and intended touching the means of his preservation and safety from the foresaid evils The first Observation For the first mark here that David makes account that while he lives here on earth he is liable and subject to manifold evils to sore and great troubles Psal 40.12 Innumerable evils have compassed me Psal 88.3 My soul is full of trouâ—les The first Reason The reason or ground hereof is fourfold First Gods divine soveraignty whereby he may do with his own what he will and dispose of his dearest children to endure both sorrow and great affliction as he dealt with Job Job 2.3 c. wherein our Saviour instructeth Peter John 21.18 22. which it seems David had learned concerning himself Psal 39.9 I was dumb I opened not my mouth because thou didst it
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
as the joviall fellowes of the world do who delight in doing evill and sport themselves in the frowardnesse of the wicked as Prov. 2.14 then certainly our case is wofull we are not so near the state of grace as were Cain and Judas who were touched with legall remorse upon the conscience of their heinous sinnes as we may see Gen. 4.13 14. Mat. 27.3 The second Use for admonition Secondly Gods children may hence learn not to be dismaid for the temporary hiding of Gods face or sustaining of his anger for nothing herein befals them but that which appertains to man even to Gods dear children 1 Cor. 10.13 As we may see in Jod David Ethan the Ezrahite Ps 88.1 2 c. How Gods children must behave themselves when he hides his face from them Herein let us follow their godly practice which was this First to consider their wayes Psal 119.59 that so they might finde out their sinnes that bring the foresaid evils Secondly with sorrow and grief of heart to confesse against themselves Psal 32.4 5. Job 42.6 Thirdly to cry earnestly for mercy as for life and death Psal 51.1 2. Psal 143.1 2. Fourthly walk in new obedience Psal 119.8 16. I will keep thy statutes O forsake me not utterly I have sworn and will perform it that I will keep thy righteous judgements Lastly in the use of Gods ordinances the word and prayer to wait for comfort as Psal 42.5.11 Psal 43.5 Read hear and meditate on Gods word as Psal 119.13 c. yea also watch and wait in prayer Col. 4.2 and if the fear be great humble thy soul with fasting as Psal 35.13 Limit not the holy one of Israel for time or measure of any blessing as the carnall Israelites did Psal 78.41 but with Job wait all our life long Job 14.14 Say with the Church Mich. 7.7 8 9. I will look unto the Lord I will wait for the God of my salvation my God will hear me When I fall I shall rise when I sit in darknesse the Lord shall be a light unto me I will bear the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgement for me Hee will bring me forth to the light and I shall behold his righteousnesse The reasons propounded by David to move God to vouchsafe his favour and not hide his face c. are three The first is implied in the title servant wherewith David stiles himself in the second branch of this petition put not thy servant away in anger Where in Davids judgement this is plain The second Observation That to be Gods servant is a good ground and step towards the attainment of Gods favour it is that which gives title to mercy in time of trouble inward or outward Psal 31.15 16. Deliver me from the hand of mine enemies make thy face to shine upon thy servant save me for thy mercies sake Psal 69.17 Hide not thy face from thy servant for I am in trouble Psal 86.4 Rejoyce the soul of thy servant Isa 65.13 14. Thus saith the Lord God Behold my servants shall eat but ye shall be hungry Behold my servants shall drink but ye shall be thirsty Behold my servants shall rejoyce but ye shall be ashamed Behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart The Reason The reason is plain Every true servant of God is certainly in covenant with God by an holy calling 1 Cor. 7.22 He that is called in the Lord being a servant is the Lords free-man likewise also he that is called being free is Christs servant so that whether he be bond or free by his holy calling he belongs to God Now being thus in covenant with God he is entituled to all Gods blessings in Christ and so to the fruition of Gods favour Psal 89.4 20 21 24. I have made a covenant with my chosen I have sworn unto David my servent I have found David my servant with my holy oyl have I anointed him with whom my hand also shall be established my faithfulnesse and my mercy shall be with him my mercy will I keep with him for ever and my covenant shall stand fast with him This serves for instruction and for admonition The first Use for instruction For instruction two wayes First that it is a blessed and happy thing to be Gods true servant Consider what the Queen of Sheba said of Solomons servants 1 Kings 10.8 Happy are these thy servants c. Now Christ Jesus is greater then Solomon Matth. 12.42 and so a better Master Good earthly Masters will honour good servants as Pro. 27.18 He that waiteth on his Master shall bee honoured Prov. 17.2 A wise servant shall have a portion or inheritance among the brethren But how ever some earthly Masters may be Nabals and Labans yet God will not be so John 12 26 Where I am there shall also my servant be If any man serve me him will my father honour See Luke 12.37 The watchfull servants are blessed their Master will make them to sit down to meat and will come forth and serve them as Matth. 25.21 23. Well done good and faithfull servant thou hast been faithfull in a few things I will make thee ruler over many things enter into the joy of the Lord. The second Use for instruction Secondly here see the great errour of naturall men that judge it a vain thing to serve God as Mal. 3.14 Job 21.15 which to bee the common thought of most men their behaviour doth plainly bewray for mark their cariage for diligence in Gods service on the Lords day compared with the pains and pleasure also they take about worldly comodities in the week day their behaviour saith aloud that their heart thinks Gods service is a vain thing else they would take more pains and pleasure therein undoubtedly they do not conceive of nor believe the testimony of God touching the prosperity of his servants for God taketh pleasure therein Ps 35.27 else he would never undertake for their direction in the way they ought to walk for their provision for all needfull blessings for their protection from all hurtfull evils and for their remuneration both here and for ever as the Scripture saith he doth The first Use for admonition For admonition it serves first to the wicked to beware of wronging Gods servants and to refrain from that course See Acts 5.38 39. Gamaliels counsell to the rulers of the Jews about the Apostles and his reason lest they be found even to fight against God as Christ said to Saul Act. 9.4 5. why persecutest thou me c. see Numb 12.8 wherefore then were ye not afraid to speak against my servant Moses and Ps 105.14 15. Zech. 2.8 And if ever they desire the priviledges of Gods servants they must labour to get into covenant with God doing as Saul did Acts 9.5 6. First desire to know Christ then
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
learned do plainly shew (a) Whitak de Script interpret Controv 1. quaest 5. cap. 8. Reynolds Hart. And they themselves in differences doe disclaime the authority of men though never so learned and send us to the Scripture See August Ep. 19. Iren. 4. adversus haeres cap. 63. The Use for admonition For admonition that we consider Gods providence over us herein causing us to have our time in the land of the living which we cannot deny to bee a great favour and therefore should endeavor to walk worthy of this blessing which after the example of Christ is to work the works of him that sent us John 9.4 First that we repent of our sins Mat. 3.2 Luke 13.3 5. Secondly that we believe on Jesus Christ whom God hath sent to be our Saviour John 6.28 This God commandeth to all that would be saved 1 John 3.21 with 5.13 Thirdly that we work out our salvation with fear and trembling Phil. 2.12 which is then done when with reverence to God who worketh all grace we do humbly and constantly exercise our selves in the meanes thereof ever making conscience of sinne till we receive the end of our faith which is the salvation of our soules 1 Pet 1.9 The second Observation The second point to be here observed is this That in the land of the living that is in this world God doth bountifully impart his goodnesse to the sonnes of men this is here taken for granted and else-where plainly affirmed Psal 33.5 The earth is full of the goodnesse of the Lord Psal 119.64 The earth is full of thy mercy Psal 145.9 The Lord is good to all even the brute creatures do daily tast of his bounty Psal 104.27.28 They all wait upon him he gives them their meat in due season That he giveth they gather he openeth his hand and they are filled with good The first Reason The reason hereof is two-fold First because in nature and essence he is goodnesse it self love it self and bounty it self and so can no more detain his goodnesse from the creatures then the sun can his light from the world when it is risen and indeed by the exercise of goodnesse and bounty doth he manifest this essentiall property as Psalm 119.68 Thou art good and dost good Jam. 1.17 By his good gifts and perfect givings he is seene to bee the father of lights The second Reason Secondly by his free and abundant communication of goodnesse he binds every creature unto him and man particularly to honour him for even temporall benefits are his witnesses that he from whom they come is the true God and that he must be honoured for them see Acts 14.17 Hereupon the godly do stirre up themselves to due and daily thankfulnesse as Psal 103.1 2. and 116.12 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First this shews plainly that the true God is not known as he ought to be no not in this property of goodnesse That which Pharaoh professed of himself without fear Exod. 5.2 who is the Lord I know not the Lord is true of all naturall men for if they rightly knew this one property of goodnesse and bounty in the communication of blessings their hearts would cleave unto him in an unfaigned desire to be his by covenant for every man is a friend to him that giveth gifts Prov. 19.6 while they therefore say who is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 they shew themselves worse then the devill himself who said doth Job serve God for nought hast thou not made an hedge about him Thou hast blessed the work of his hands Job 1.9 10. The second Use for instruction Secondly this shewes what manner of persons all those ought to be who call God father namely free and forward in doing good so we shall resemble our heavenly father which is enjoyned us Mat. 5.44 55. This was Christ Jesus his property while he was on earth he went about doing good Acts 10.38 And it is commanded and commended to us all Eph. 5.1 Be followers of God as dear children and walk in love Heb. 13.16 To doe good and to communicate forget not The first Use for admonition For admonition it serves three wayes First in the want of any good thing to go to God by prayer for he is the father of lights from whom all good cometh and for the obtaining thereof with the use of lawfull means joyn prayer to him that saith ask and ye shall have Mat. 7.7 But withall we must look that we go not on in a course of sinne for that withholds good things Jer. 5.25 and causeth God not to hear our prayers Ps 66.18 The second use for admonition Secondly this must move us to labour to be such as shall surely partake of Gods best blessings For God is the great housekeeper that makes provision for children for servants yea for bruit creatures even for his very dogs And answerable to his greatnesse in provision is his justice and wisedome in distribution he gives not to all alike but to every one his portion and will not have childrens bread given to dogs Matth. 15.26 Indeed for temporall blessings he many times gives a larger portion to the wicked then to his children as wee may see by the outward state of Divet and Lazarus Luke 10.19 20. as great housekeepers will many times feast strangers more liberally then their owne children Yet God hath better things for his own then for the world as Mat. 3.11 16. And the right way to partake of the best blessings is The right way to partake of the best blessings first in generall to make sure we be in covenant wich God through faith in Christ Jesus for he that cometh unto God must believe Heb. 11.6 yea believe in Christ for he is the way the truth and the life no man cometh to the Father but by him John 14.6 Now being thus in covenant all is ours whether things present or things to come 1 Cor. 3.21 22. we partake hereby of his fatnesse and sweetnesse Rom. 11.17 and God will prevent us with blessings of goodnesse Psal 21.5 In particular to testifie the truth of our faith we must get and manifest the grace of love for this is a sure companion of faith Gal. 5.6 and a sure fruit of the same sanctifying spirit Gal. 5.22 and this entitles us unto Gods best blessings 1 Cor. 2.9 What eye hath not seen eare hath not heard nor heart conceived hath God prepared for them that love him 1 John 3.14 We know we have passed from death to life because we love the bretheren Secondly we must fear God with a filiall feare by the consideration of Gods power and presence seeking to bring our hearts to true conscience of eschewing evill and doing good wherein his grace is certainly made evident as
I tell you that he will avenge them speedily This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First this their admiration doth presuppose their good and commendable information in the knowledge of God for his gracious disposition towards his children and the truth of his promises assured in covenant with them else they would never have thought it strange it should be otherwise with them And therefore men should take heed how they lay claime to be Gods people and yet be ignorant of his properties and promises 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame The second Use for instruction Secondly their admiration shewes plainly that there is a justice and wisedome in God even in the course of his providence over the state and wayes of men which many times surpasseth the reach of Gods children to discern and finde out till it please God of himself to reveal the reason and cause of his dealing as Jer. 12.1 2. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgements wherefore doth the way of the wicked prosper c. Who can but admire that the wicked Benjamites should twice prevaile in fight against their brethren that came for the execution of justice upon the sonnes of Belial that had committed villany with the Levites concubine Judges 20.18 c. The Use for admonition For admonition it serves very fitly to move us to godly behaviour under long affliction that we carefully suppresse in our selves all thoughts of hard or unjust dealing in God towards us therein bringing ouâ— hearts to this resolution with Jeremy that God is righteous even then when his dealing seems most strange unto us Qu. How shall we be able so to do Answ By evincing our hearts of four things in God justice soveraignty wisedome and power First of justice to do right to all and wrong to none This is so essentiall in God that he may as soon cease to be God as not to do right Gen. 18.25 Psal 145.17 Jer. 12.1 Job 34.10.23 And therefore the godly under affliction must not be worse than Pharaoh who confesseth Exod. 9.27 I have sinned The Lord is righteous I and my people are wicked Secondly we must lay to heart God soveraignty whereby he may do with his own what he will he may exercise his under the crosse not onely for correction for sin but also for triall of grace as he did Job Job 2.3 We grant this liberty to men over their goods and cattle which are the gifts of Gods providence unto them and shall we deny it to the Lord over man who hath absolute soveraignty over him both by creation and providence Thirdly we must bethink our selves of Gods wisedome which indeed is infinite Psal 147.5 and therefore may in himself perfectly discern that that affliction which he continues upon his children is most for his own glory and best for their good though they conceive the contrary as children do under the rod in the hand of their parents Lastly consider his Almighty power he can bring light out of darknesse 2 Cor. 4.6 and so he useth to do to his children Psal 112.4 so as they shall confesse it is good for them that they have been afflicted Psal 119.71 And indeed whosoever considereth the end which God brought unto Job to David and the rest whom he exercised under great affliction will confesse no lesse These things well considered will make us know our duty and acknowledge that repining against Gods correction continued is ever a fruit of corruption which reigneth in naturall men and maketh them to blaspheme under Gods judgments Rev. 16.9 The Use for comfort For comfort it makes greatly to Gods children under long affliction to consider that such an estate may continue upon his own children and servants by the rule of his justice soveraignty wisedome and power and therefore they need not to murmure or despair when nothing befals them but that which hath befaln their betters in grace as Job David c. That thy people may rejoyce in thee The reason propounded by Gods Church to move the Lord to hasten their deliverance out of misery and the removall of their afflictions namely because thereupon they should be justly occasioned to rejoyce in God as plainly discerning this to be a fruit of his mercy and loving providence over them The third Observation Here then note that when Gods people are delivered from affliction they rejoyce in God as well by receiveing it as from Gods hand as Psal 126.3 The Lord hath done great things for us whereof we are glad as by giving all the honour and praise thereof to God alone as Moses and Aaron did for their deliverance at the red sea Exod. 15.1 c. and as Deborah and Barak did Judges 5.1 c. David also Psal 118.1 c. and Jehoshaphat and the people 2 Chron. 20.26 27. The Reason The reason hereof is that though means bee used by Gods people yet they know that the blessing is not in the meanes but in the Lord who doth prosper the same Psalm 44.6 7 8. For I will not trust in my bowe neither shall my sword save me But thou hast saved us from our enemies and hast put them to shame that hated us In God we boast all the day long and praise thy name for ever This serves for instruction and for admonition The Use for instruction For instruction it shews us a plain difference between Gods children and naturall men in the fruition of temporall blessings and so gives evidence of nature and grace in the dayes of peace For meer nature looks at outward meanes and at second causes and so men either glory in themselves as Dan. 4.30 or sacrifice to their nets as Habak 1.15 16. But the godly though they use means yet they first look at God and give the chief praise to him and look to the means in the second place as 1 Sam. 25.32 The use for admonition For admonition it serves effectually to move every childe of God to conform himself to this profession and practise of the godly even for every blessing whether of deliverance from evill or fruition of good to rejoyce in the Lord. This was Davids ordinary practise Psal 34.1 2 4. This also we shall do if we be carefull of three things First to see Gods hand of mercy in every thing wherein we rejoyce as Psal 118.15 16 23 24. The voyce of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doth valiantly c. Secondly to give him praise and thanks for every blessing thus God is honoured Psal 50.23 therefore David stirreth up his soul hereunto Psal 103 1 2. Blesse the Lord O my soul and all that is within me blesse his holy name Blesse the Lord O my soul and forget not
pâ—tient bearing the tryall which his providence layeth on us 27 10â— 103. Waiting on God is the holy aâ—t or work of patience 29.136 The sure way to Christian patience 27.138 Peace What graces give title to true peace 85.63 The extent of that peace which God promiseth to his people 85.64 Gods peace what it is 85.81 Perfect A perfect heart is discerned by an obedient life 27.15 Perjurie Perjury puts upon God the person of the Devill 85.22 Persecution How to make good use of persecution 27.102 Perseverance The true ground of the perseverance of the godly in the state of grace is not in themselves but in and from the Lord. 27.100 and 87.109 Pietie Piety gives evidence of being in covenant with God 27.85 Place How to judge rightly of difference of place in respect of holinesse 84.12 Plenty Great plenty doth attend true piety 85.93 Praise Praising God is not a thing indifferent but a necessary duty 84.35 Prayer How prayer is prevalent with God against enemies 27.115 116. What is to be done in times of danger besides praying unto God for preservation 27.116 117. What difference there is both in judgement and practice between the godly and the wicked about prayer in affliction 85.53 How we may be enabled to presse upon God by our humble and earnest prayers when he seemeth to oppresse us with his judgements 85.53 54. Neglect of prayer is the brand of an Atheist and liable to a grievous curse 85.101 Popery Popery is a false faith amongst Gods people in comparison of true religioâ— as the worship of the golden calves 85.8 It is the impiety of Popery to set up other Saviours then the true God 85.26 Preaching Preaching of the word is necessary unto mans true happinesse 87.126 Profession Profession without practice is nothing but hypocrisie 27.76 Promise Promises of temporall blessings are to be understood with exception of the crosse 27.8 17 133. Prophanenesse Prophanenesse among the professours of the true religion argueth a dead faith 85.9 Prophane men deceive themselves when they lay claim to be Gods people 85.62 R. Regeneration FAith and Regeneration do accompany each other 87.108 Regeneration is the proper fruit of the spirit of Adoption ibidem What we must do to get and keep the state of regeneration 87.109 110. In the work of regeneration the riches of Gods love and mercy is seen 87.111 True regeneration containes a totall change both in mind heart and life 87.121 Repentance What repentance is 27.141 Repining Repining against Gods correction continued is a fruit of corruption 85.47 Rejoyce Gods people delivered from affliction rejoyce in God and how 85.47 48. Rhetorick The use of Rhetorick is lawfull even in the dispensation of Gods word and some competent knowledge therein necessary for the right interpretation of the same 27.197 Righteous God is righteous even then when his dealing seems most strange to us and how we may bring our hearts to be resolved he is so 85.45 46. Gods righteousnesse what it is 85.81 S. Sacrifice WHat spirituall sacrifices are 84.68 Saints Gods people are his Saints and how they come to be so 85.61 62. Sanctification What sanctification is 27 141. Salvation That God becomes our spirituall and eternall salvation is known three wayes 27.5 What we must do that the God of salvation may become our God 85.26 27. Scripture Scripture is the perfect register of Gods revealed will 27.96 What a profitable and comfortable thing it is to be much conversant in Scripture 87.99 Seperate What things tend to seperate between God and his people 85.8 9. Service The service of God is not an arbitrary matter 27.64 Servant To be Gods servant is a good stepp towards the attainment of Gods favour 27.74 The properties of good servants 27.76 All Gods servants are in ordinary not as retainers 84.33,34 Shield What we must do that we may have God to be our shield 84.62 Sinne. Raigning sinne and saving grace cannot stand together 27.22 Raigning sinne is spiritiuall leprosie 27.29 Sinnes dominion is for the souls damnation 27.108 Sinne is such a thing as God cannot endure no not in his own people 85.19 Soveraignty Soveraignty in God ought to be the ground of inward fear and outward obedience to him 87.119 Springs What spirituall springs and fountaines of blessings are in the true Church and no where else 87.132.133 The Evangelicall Ministery is a spring of blessings in the Church of God and why 87.133 How men may give evidence of their participation of the springs of God in his Church 87.136 Stabilitie Whence the true Church of God in generall and every true member thereof in particular have their stability 84.13 and 87.80 The state of every true member of Gods Church is for Gods speciall favour and life eternall most stable and firme 87.109 124. Strength How God doth strengthen the hearts of his children 27.144 145. What we must do that we may be such as whose beâ—â—â—â— God will strengthen in evill times 27.146 What we must do that we may be strong in the Lord. 84.38 T. Tabernacle A Brief view of the severall parts of Gods Tabernacle considered with the severall ends for which they were ordained 84.10 11. Gods Tabernacle is the wooing place between Christ and his Church 84.14 The Gospell preached is to us Gods Tabernacle 84.50 Teach Who they are whom God will teach 27.96 Temporall Of temporall blessings God many times gives a greater portion to the wicked then to his children 27.129 Terrour Terrour of soule to Gods children is but a temporary bitter preparative unto everlasting glory 87.131 Thirst Worldly thirsts there are in many godly thirst is rare to be found and how it will appear 84.49 Time-servers Three sorts of time-servers 84.34 Titles The holy titles whereby God is stiled in Scripture must be understood made use of both to terrifie from sinne and to encourage in faith and obedience 85.59 Trouble Why Gods childen while they live here on earth are liable to many and great troubles 27.40 Worldly troubles may hasten us sooner to the Kingdome of heaven but they cannot â—â—prive us of it 27.66 In times of trouble nothing can be better for us then to have the Lord for our shield â—4 62 Tâ—â—â—â— VVe may trust to men as the means but not as the foundation of our help 27.88 Those that be truly godly trust not in themselves but put all their trust in the Lord. 27.100 They that trust in the Lord will not use unlawfull meanes to help themselves out of misery but will wait his leisure â—5 27 Truth What Gods truth is 85.76 Turne VVhy God doth bid men turn though of themselves they cannot and why such commands are not unjust or vain 85.31 W. Wait. BY waiting on God we are surely intitled to singular benefits 27.137 Want Want may befall the godly not as a curse but as a correction 85.93 Way The way of help is never shut to the prayer â—f faith 27.78 In Gods wayes there is safety 27.95
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