1 Cor. 1.2.9 Eph. 2.18 and 3.12 and our perseverance and continuance in the same faith is it that doth manifest our abode and dwelling in Gods house 1 John 2.19 Now this faith is one Eph. 4.5 as God is one and if it be true it worketh by love Gal. 5.6 and is seen by obedience wherein we must be constant Phil. 2.12 Mat. 24.13 and herein we must aporove our selves dwellers in Gods house having our eares boared Ex. 21 6. Psal 40.6 endeavouring as 1 Tim. 1.19 to keepe faith and a good conscience and 2 Tim. 1.13 holding fast the holsome word in faith and love In great houses here on earth we see great men make use of retainers which are not servants in ordinary at bed and board but have houses of their own where for the most part they live and look to their own businesse only at good times as they say and on some speciall occasions they come to their Lord and master and wait upon him in his livery and are welcome to him and well accepted as his servants but in the Church of God which is the house of the living God the Lord of heaven and earth it is not so all whom he owneth and acknowledgeth for his servants are servants in ordinary they dwell in his house Psal 65.4 performing the service of prayer and thanksgiving and the works of obedience every day he hath no retainers acknowledged by him for his servants I mean such as take liberty to live as they list and for the service of God like retainer thinke now and then as on high dayes and once on the Sabbath is well enough Indeed such attendance will serve for a retainer but God acknowledgeth none such for his seruants see Jer. 7.9 10 11. He knoweth that is acknowledgeth those that be his John 10.14 but such as be workers of iniquitie hee knowes them not as Mat. 7.23 So wee may say for idolaters as Papists be in the worship of Saints and of their breaden God they have another master then God namely vaine idols 1 Thess 1.9 Now none can serve two masters Mat. 6.24 Time servers are in the same rank which be first such as make conscience of sinne at Communion times but afterward live as they list also such as embrace and hold true Religion only because the authority under which they live doth enjoyn it and if it should alter by the will of man they would turn with it Thirdly Church Papists who now and then come to our service and sermons to answer the law but in their hearts they are for Romish superstition like the carnall Israelites whose hearts turned back into Aegypt Of these we may say as 1 Kings 18.21 How long halt yee betweene two opinions c. Vse 4 A great comfort and encouragement to them that persevere in the faith and go on in obedience they are blessed and shall certainly if they go on be glorified see Matth. 24.13 Revel 2.10 and 3.12 Every one that is such shall be made a pillar in Gods house and shall go no more out Therefore in generall let all bee encouraged to follow the good servants that improve their masters takents Matth. 25.21.23 and the Apostle Paul 2 Tim. 4.7 8. In speciall let Ministers who are stewards and disposers of the mysteries of God look to their behaviour shewing all good faithfulnesse 1 Cor. 4.2 This fidelity is set downe Luke 12.42 43 44. with 1 Pet. 5.1 2 3 4. Thus much for their happy estate 2. Observation their holy behaviour is answerable they will be still praising thee Gods children and servants who have the happinesse to dwell in Gods house will be much and constant in praising God see Psal 135.1 2. Praise the Lord yee servants of the Lord c. and verse 19. Blesse the Lord O house of Israel blesse the Lord O house of Aaron 20. Blesse the Lord o house of Levi ye that feare the Lord blesse the Lord Psal 145.1 2. I will extoll thee my God and my King I will blesse thy name for ever and ever Every day will I blesse thee Ps 126.1 Hallelujah Praise the Lord o my soule 2. while I live I will praise the Lord. Reason 1 The reasons hereof are two First the sacred Ordinance of God and his holy Commandement Psa 50.15 1 Thess 5.18 This makes it pleasant and comely Ps 147.1 Reason 2 Secondly the power of his grace given to his children and servants which making them mindfull of the Lord of his word and of his works and benefits stirres them up to praise God True grace is enforcing as 2 Cor. 5.14 and hence it is with Gods servants in the matter of praising God as it was with the Apostles for preaching Acts 4.20 and as Luke 19.40 If these should hold their peace the stones would immediately cry out This by way of use serves Vse 1 First to let us see that praising God is not a thing indifferent but a necessary duty Hence the want of it brings the wrath of God as on Hezekiah 2 Chron. 32.25 Vse 2 Secondly we may see by this that they have slender testimony that they be of Gods house who faile of this duty A usuall thing for many to have no prayers nor praising God in their families as also to go out of Church when singing Psalmes begin as though praise were no part of that service the performance whereof appertains unto them who dwell in Gods house and would be blessed there Thirdly this should serve as a most forcible motive to endeavour this duty which we shall the rather do if we consider the motives in God in his properties his workes for his Church and against his enemies also what our behaviour in heaven should be whereto we should begin to inure our selves here upon earth Verse 5. Blessed is the man whose strength is in thee the high wayes are in their heart 6. They going through the valley of Baca make it a well 7. They goe from strength to strength every one of them appeareth before God in Zion HEre the Prophet proceedeth in the commendation of the state of Gods people whom hee doth expresly affirme to be blessed and likewise plainly and particularly describeth them by their true and certain properties which are of two sorts First they are such as are strong in the Lord. Secondly they do sincerely and earnestly affect the holy worship of God which property is here fully expressed by three things first their hearts are set upon the high wayes that lead to the Lords Sanctuary verse 5. Secondly they do couragious and comfortably endure and break through all difficulties in the way verse 6. They increase in number and strength in their journey and all of them in troopes appeare before the Lord in Zion verse 7. For the first Blessed is the man whose strength is in thee To bee blessed is to be in an happy estate wherein a man enjoyeth the true and chiefest good which is the true God in
may get the sure shelter against it which is onely this to have God for them as Psal 118.6 The Lord is on my side I will not fear what can man do unto me For he is the safe keeper Psal 121.4 5. whereon David assures himself of safety Psal 3.3 6. and Jeremiah Jer. 20.15 Now he is ours by covenant and continues for us while we keep fast to him in uprightnesse of heart See 2 Chron. 15.2 The Lord is with you while ye be with him and Chap. 16.9 The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Now a perfect heart is discerned by an obedient life Isa 38.3 I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight with Job 1.1 That man was perfect and upright and one that feared God and eschewed evill The third Observation The third thing to be noted here is the issue and successe of the cruell attempt of Davids enemies against him They did not onely fail of their purpose against David but even themselves stumbled and fell See this plainly both in his particular combate with Goliah 1 Sam. 17.44 49. who said he would give Davids flesh to the fowles of the ayr and to the beasts of the field but it fell out otherwise Also in manifold battles that he fought against the Philistims wherof he saith in generall Psal 118.10 12. All nations compassed me about They compassed me about like Bees they are quenched as the fire of thornes The truth thereof see 1 Chron. 14.8 c. when the Philistims came up against him two severall times in great abundance and brought their Gods with them which he burnt with fire at Baal-Perazim Vers 12 c. See also Psal 37.14 15. The wicked have drawn out the sword and have bent their bowe to cast down the poor and needy and to slay such as be of upright conversation Their sword shall enter into their owne heart and their bowes shall be broken The first Reason The reason or cause hereof was in God who for just causes stood for David and set himself against Davids enemies God stood with David for these causes First hee found him out and chose him to do him service in that place and state wherein he was so mightily opposed by his enemies See Psal 89.20 21. I have found David my servant with my holy oyl have I annointed him With whom my hand shall be established mine arm also shall strengthen him c. as Acts 13.22 I have found David the sonne of Jesse a man after mine owne heart Psal 78.70 Hee chose David his servant and took him from the sheepfold The second Reason Secondly David trusted in God and so was holpen Ps 62 1 2 3. Truly my soul waiteth upon God from him cometh my salvation He onely is my rack and my salvation he is my defence I shall not greatly be moved How long will ye imagine mischief against a man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence Psal 21.7 8. The King trusteth in the Lord and through the mercy of the most high he shall not be moved c. Psal 91.1 2 9. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David prayed unto the Lord and so was preserved Psal 56.9 When I cry unto thee then shall mine enemies turn back this I know for God is for me Ps 34.4 I sought the Lord and he heard me and delivered me from all my feares Vers 6. This poor man cried and the Lord heard him and saved him out of all his troubles This duty hath Gods promise Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me The fourth Reason Fourthly David made conscience of sinne and walked in in obedience Psal 18.21 24. For I have kept the ways of the Lord and have not wickedly departed from my God Therefore hath the Lord recompensed mee according to my righteousnesse The fifth Reason Now for his enemies God would not be with them for these causes First they were not called of God nor sent by him against David Psal 10.2 pride malice and covetousnesse stir up the wicked The sixt Reason Secondly they were wicked men workers of iniquity as Vers 1. with whom God will not joyn for help and assistance Job 8.28 God will not cast away a perfect man neither will he help the evill doers Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law Psal 5.4 5 6. Thou art not a God that hast pleasure in wickednesse neither shall evill dwell with thee c. Psal 56.7 Shall they escape by iniquitie The seventh Reason Thirdly Davids enemies did neither regard Gods word nor Gods works and so could not prosprr For neglect of Gods word see Psal 119.126 It is time for thee Lord to work for they have made void thy law Psal 50.16 17. Vnto the wicked God saith what hast thou to do to declare my statutes c. seeing thou hatest instruction and castest my words behinde thee And for his works Psal 28.5 Because they regard not the workes of the Lord nor the operation of his hands he shall destroy them and not build them up The eight Reason Fourthly Davids enemies trusted in their own might and outward means Psal 3.2 Many say of my soul there is no help for him in God 2. Sam. 17.12 Therefore I counsell c. We will light upon him as the dew falleth on the ground and of him and of all the men that are with him there shall not be left so much as one Psal 21.7 8. Some trust in chariots and some in horses but wee will remember the name of the Lord our God They are brought down and faln but we are risen and stand upright Object Yet sometimes this is otherwise as the Psalmist complaineth Psal 89.38 39 43. But thou hast cast off and abhorred thou hast been wrath with thine annointed Thou hast made void the covenant of thy servant thou hast prophaned his crown by casting it to the ground Thou hast also turned the edge of his sword and hast not made him to stand in the battle The like complaint see Psal 44.9 10 c. But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turn back from the enemy and they which hate us spoyl for themselves Answ Here we must consider the nature of Gods promises for though such as concern redemption and salvation in Christ be most sure and certain yea and Amen 2 Cor. 1.10 Yet the promises of temporall blessings are conditionall and must be understood with the exception
Gods house become true members of Gods Church The way is First to leave and break off the course of all known sinne for that prevents society with God as 2 Cor. 14.15 16. and thereupon the exhortation is unto repentance Chap. 7.1 Secondly to labour for true faith in Christ for that joyns us unto Christ to make us living stones to be built up a spirituall house as 1 Pet. 2.4 5 6 7. for Ephes 3.17 Christ dwelleth in our hearts by faith Thirdly to walk in new obedience performing every good duty which the Lord requireth as Isaiah 56.3 4 5 6 7. Let not the sonne of the stranger that hath joyned himself to the Lord speak saying the Lord hath utterly separated me from his people neither let the Eunuch say behold I am a dry tree For thus saith the Lord unto the Eunuches that keep my Sabbaths and chuse the things that please me and take hold of my covenant Even unto them will I give in mine house and within my walles a place and a name better then of sonnes and daughters c. The Use for comfort For comfort this makes greatly to all true believers in times of trouble for certainly they have right and title to this immunity of Gods house Indeed outward peace ease and plenty are but temporall blessings and the promise therof must be understood with the exception of the crosse so as God for triall of grace and correction for sinne may exercise them in afflictions as he did Job and David yet this is their comfort therein First How the godly may comfort themselves in afflictions that God will not fail them nor forsake them Heb. 13.5 6. and therefore they may boldly say The Lord is mine helper I will not fear what man shall do unto me as Psal 91.15 He shall call upon me and I will answer him I will deliver him in trouble I will be with him and honour him Secondly that God will cause their troubles to work for their good as Rom. 8.28 Heb. 12.10 Thirdly God will give an issue with the triall that they may be able to bear it 1 Cor. 10.13 Vers 6. And now shall mine head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. The meaning of the words IN the beginning of this Verse the Prophet addes another reason of his earnest desire to dwell in Gods house expressed vers 4. drawn from the benefit of honour and dignity whereto God would now shortly advance him and lift up his head above his enemies round about him whereupon he solemnly professeth that he would glorifie God with the sacrifices of joy and sing praises unto God Here then we have two things to handle First Davids prediction of his dignity and honour secondly his solemn profession of his thankfull behaviour The prediction of his honour is in the first part of the verse set out metaphorically and comparatively and amplified by the circumstance of time when it shall be Metaphorically thus my head shall be lifted up that is I shall be advanced in dignity and honour and so to cheerfull and comfortable estate for men dejected and humbled hang down the head when therefore they are advanced and cheered then are they said to have their head lifted up as Gen. 40.17 Pharaoh shall lift up thine head and restore thee to thy place Jer. 52.31 32. Evilmerodach the King of Babylon lifted up the head of Jehojakin King of Judah and brought him forth out of prison and kindly spake unto him and set his throne above the throne the Kings that were with him in Babylon Comparatively he saith his head shall bee lifted up above his enemies round about him And the time when it shall be is now the time present which makes it the more comfortable As if hee should have said though I have been long and much dejected yet now shall I be advanced and cheered above mine enemies round about me The first Observation In this prediction of his honour and comfort note these things First implied and taken for granted respecting Davids dangerous estate He had enemies round about him Psal 3.1 2. Lord how are they encreased that trouble me many are they that rise up against me Many there be which say of my soul there is no help for him in God Psal 69.4 They that hate me without a cause are moe then the haires of mine head they that would destroy me being mine enemies wrongfully are mighty Psal 118.10 11 12. All nations compassed me about they compassed me about like Bees and Psal 56.2 Mine enemies would daily swallow me up for they be many that fight against me The first Reason The reason hereof is fourfold First in God disposing of David to be a type of Christ even in his troubles and opposition in the world For Chr. see Is 53.10 wherewith God was pleased to have them exercised as is plain Psal 2.1 c. and Psal 22.12 16. Many Buls have compassed me dogs have compassed me the assembly of the wicked have enclosed me and Psal 71.20 Thou hast shewed me great and sore troubles The second Reason Secondly in Gods favour advancing him to dignity and honour Psal 4.2 Psal 62.4 which was fully verified in Daniel Dan. 6.3 4. The third Reason Thirdly in David sometime provoking the Lord by his sinne as 2 Sam. 12.9 10 11. wherefore hast thou despised the commandement of the Lord therefore the sword shall never depart from thine house I will raise up evill against thee out of thine house See Psal 3.1 2. with 2 Sam. 15.13 c. The fourth Reason Fourthly in Davids enemies that were the seed of the serpent and hated him for his goodnesse Psal 37.19 20. They that hate me wrongfully are multiplied They also that render evill for good are mine adversaries because I follow the thing that good is This serves for instruction admonition and comfort The use for instruction For instruction see in David the state of the godly they are liable to be compassed about with enemies for that which befell David as the type and Christ Jesus himself the truth typified by David may befall any servant of God in this world as Christ reasoned Luke 23.31 If they do these things in a green tree what shall be done in the dry Matth. 10.25 If they have called the Master of the house Beelzebub how much more shall they call them of his houshold The use for admonition For admonition to beware of rash judgement as well against others when they are compassed about with adversaries as also against our selves when that evill doth befall us Corrupt nature measures Gods love by outward things and therefore thinks with the wicked that when troubles encrease God forsaketh Psal 71.12 But Gods wayes are not as mans wayes Isa 55.8 As many as he loves he rebukes
is the condition that gives us title to audience 1 Jer. 4.22 23. And wee walk worthy of the Lord and of the favour of audience when we eschew evill and make conscience of sinne for see John 9.31 Psal 66.18 19. sinne separates and hinders audience Prov. 1.24 28. Is 1.15 Is 59.1 whereto also we must adjoyn conscience of well-doing for if we do well we shall be accepted Gen. 4.7 which though it extend not unto God for the bettering of his estate Psal 16.3 yet it makes greatly for Gods glory John 15.8 and is good and profitable unto men Tit. 3.8 For God doth promise audience to those that set their love on God and know him that when they call he will answer Psalme 91.14 15. The second use for admonition Secondly those that professe themselves to be in covenant with God must observe Gods mercy in audience to their prayers as Psal 85.7 8. Shew us thy mercy O Lord and grant us thy salvation I will hearken what God the Lord will say So did David Psal 66.17 19. and Psal 116.1 2. This we must do that if we find want of audience wee may appeal unto his mercy and seek good title thereto for gracious audience is of mercy And if we find that God hath heard us that then we may retuâ—n praise and thankes for Gods mercy and labour to walk worthy of it We have received many deliverances in this and upon our humiliation in 88. from the invincible navie in 605. from the devillish Powder treason in 625. from the fearfull plague of pestilence besides out comfortable freedome from wars in the common trouble of other nations unthankfulnesse brings wrath 2 Chron. 32.25 we must therefore remember Davids practise Psal 116.12 13 14. And seeing when we come to the Lords table we pray for part in Christs redemption let us endeavour to walk worthy of it and shew the power of it in leaving sinne and living godly else we trust in lying words if we think we are redeemed to do wickedly as Jer. 7.8 9 10 and indeed are like the dog and so returning to vomit and filth 2 Pet. 2.22 23. Verse 8. My heart said unto thee when thou saidest seeke ye my face thy face O Lord will I seek 9. Hide not thy face farre from me put not thy servant away in anger Thou hast been my help leave mee not neither forsake me O God of my salvation HEre David goes on in the matter of prayer begun in the former verse The meaning of the words and first doth testifie the truth and redinesse of his heart to answer and obey Gods command for the seeking of his face verse 8. which being chiefly done in the duty and exercise of prayer he doth verse 9. put up humble and earnest suit unto God for favour and mercy in sundry petitions and to move the Lord to grant them he makes mention of Gods former favour in this kind saying thou hast been my help and shuts up these requests with notable testimony of true affiance in God calling him the God of his salvation Here then in these two verses we have in generall three things to handle First Davids sincerity in readinesse to answer Gods command unto his people that they should seek his face verse 8. Secondly Davids humble and earnest requests for favour and mercy answerable to his former profession Thirdly Davids motives propounded to God to move him to grant his requests verse 9. For the first Davids sincerity and readinesse to answer Gods command for the seeking of his face is this when thou saist seek ye my face my heart said unto thee thy face O Lord will I seek For the right understanding whereof we must know that the speech of sentence in the originall to make it plain requires the supply of some words which are fitly added in our bibles when thou saidest as the like is elsewhere 1 Kings 20.34 And I said Ahab will send thee away with this covenant This defect of a word to be supplied for plainnesse sake hath caused great variety amongst translatours The most ancient of them as the Septuagint Aquila Simmachus the vulgar latine and Jerom whom most of the Popish expositors and the Doway bible doe follow translate the words to this effect My face hath sought out or sought thee out making the word face the nominative case to the verb sought whereas our translations make the word face the accusative case following the verbe seek and though the words in the originall will beare either of the former yet seeing both were not intended by the holy ghost for this reason do I prefer our own translations before the ancients because in the bible the words in the orginall are ordinarily translated by the foresaid ancients as ours have done as 2 Chron. 7.14 and not once I take it in all the bible can their translation be warranted by shewing the like disposing of the words where face is the nominative case to the verb seek Now then taking the words in that sense which our translation gives we have two things to note in them first Gods commandement unto his people for the seeking of his face Secondly Davids readinesse to yeeld obedience thereto For the first the words translated seek ye my face are in the originall not a question but a command for the verb is of the imparative mood which bâ—ddeth or commandeth to seek The thing to besought is Gods face which here noteth not simply God himself as Exod. 20.3 Thou shalt have none other Gods before my face that is before me but Gods grace and favour in his Sanctuary where God did manifest his presence between the Cherubims above the mercy seat there communing with the high priest of all things given in charge concerning the children of Israel Exod. 25.22 towards which the people were to look when they sought Gods grace and favour Mark then The first Observation God enjoyned his people the Jewes to seek his face that is his grace and favour in the sanctuary looking toward the mercy seat which is sometime called the face of God because it was a testimony of his presence among his people Psal 105.4 Seek ye the Lord and his strength that is the ark of the covenant Psal 132.8 seek his face continually that is the mercy seat a blessed testimony of his gracious favour and presence amongst his people so 2 Chron. 7.14 The first Reason The reason or ground hereof is three-fold First and principally by their seeking to the mercy seat the type hee would lead them unto Christ that was the truth and substance for the materiall tabernacle and temple was a part of the worldly sanctuary and belonged to the ceremoniall law which led them unto Christ Gal. 3.24 For the law had but the shaddow of good things to come Heb. 10.1 but the body is Christ Col. 2.17 And that he was prefigured by the mercy seat is plain Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
subject themselves to his holy will and wait in prayer for grace and mercy See Acts 9.9 11. The second Use for admonition Secondly Gods children that have entred covenant with God must be carefull to shew themselves Gods servants for profession without practice is nothing but hypocrisie making us like the Church of Sardis who had a name to be alive The properties of good servants but was dead Rev. 3.1 Therefore wee must get the certain and infallible properties of good servants which are partly inward and partly outward The inward are good affections which are specially three First fear and reverence Mal. 1.6 Psal 2.11 Secordly conscionable obedience to his revealed will Reason from Eph. 6.5 6 7. and from the Centurions confession Matth. 8.9 as from the lesse to the greater Without this none are acknowledged for servants Luke 6.46 This must be seen both in eschewing evill and doing good as God saith of his servant Job Job 1.8 9. yea we must shew our well-doing in improving our Masters talents Matth. 25.23 25. in fighting for him and for the faith John 18.36 Jude 3. in waiting for his coming Luke 12.36 And in all these we must be servants in ordinary not onely retainers that serve God by fits Thirdly wee must patiently suffer his corrections Heb. 12.9 10. Reason from 1 Pet. 2.18 c. as from the lesse to the greater Fourthly we must praise God for his mercy Psal 134.1 Psal 50.23 Psal 119.175 The second reason which David useth to move the Lord not to hide his face c. is plainly expressed drawne from his own experience of Gods former mercies in times of trouble saying Thou hast been my help that is when as heretofore I have been in distresse and danger thou hast holpen me and therein shewed thy favour toward mee Now hereupon saith David knowing thee to be unchangeable I appeal unto thee for like mercy that I have formerly felt In this reason we have two things to note First the thing confessed by David simply considered by it self Secondly with reference to the end for which David here propounds it For the first the thing confessed by David simply considered is this The third observation That God was Davids helper and so had been Psal 54.4 Behold God is mine helper Psal 3.3 Thou Lord art a shield for me my glory and the lifter up of my head Psal 30.10 Hear Lord and have mercy upon me Lord be thou mine helper The first Reason The reason hereof is threefold First Gods free grace and mercy receiving David into covenant and therein undertaking to become his helper and deliverer Psal 89.3.21 22. I have made a covenant with my chosen I have sworn unto David my servant with whom my hand shall be established the enemy shall not exact upon him c. And this is answerable to that which God saith to his people in generall Psal 50.5.15 The second Reason Secondly David put his trust in God whereby he was intituled to Gods help in trouble Psal 28.7 The Lord is my strength and my shield mine heart trusted in him and I am helped for indeed to such God becomes an helper Psal 37.39 40. Psal 33.18 19. The third Reason Thirdly David walked before God in conscionable obedience which gave him title to this blessing to have the Lord to be his helper Psal 18.16 17 18. Hee sent from above he took me he drew me out of many waters He delivered me from my strong enemy and from them which hated me they prevented me in the day of my calamity but the Lord was my stay c. â—ers 21. For I have kept the wayes of the Lord c. which was answerable to Gods generall promise Deut. 28.1 2 7 and Psal 81.13 14 15 16. This serves for instruction and for admonition The use for instruction For instruction in that which David professeth we may see a notable priviledge of the godly who be in covenant with God do love and fear God and trust in him and testifie the same by conscionable obedience these have this prerogative that the true God is their helper which to be a great blessing is plainly affirmed with very significant illustration Psal 146.3 4 5. for Princes are potent earthly helpers but vain is their help without the Lord for their breath is in their nostrils but the God of Jacob is the living God who doth neither slumber nor sleep Ps 121.1 2 3 c. and so is the best helper as we may see at large Psal 91. thoroughout especially vers 9.14 15. whence he is by way of excellence stiled the deliverer Rom. 11.26 because as Nebuchadnezzar said none can deliver as hee doth Dan. 3.28 29. which is plain also by Daniels delivery from the Lions den Dan. 6. which made Paul to say though we be compassed about on every side yet we are not in a strait c. 2 Cor. 4.8 for the way of help is never shut to the prayer of faith Psal 50.15 Nay mans extremity is Gods opportunity and therefore hath God lessened outward means for the plainer evidence of his own power Judg. 7.4 The first use for admonition For admonition it serves two wayes First to labour diligently to get into our selves the grounds of this prerogative in having the true God for our helper as David had The way hereto we may see in David First get truly and rightly into covenant with God and rest not in the outward title of profession having onely the outward seals thereof for so far went the foolish Virgins Matth. 25.2 3. and Judas and Simon Magus but as Paul said of the Jews Rom. 2.28 29. their outward circumcision did not make them such no more doth our outward baptisme as 1 Pet. 3.21 Therefore we must get the ingrafting grace of true faith which purifies the heart Acts 15.7 wherein stands true inward baptisme for where God establisheth the covenant of grace he writes the law in the inward parts Heb. 8.10 12. Then professing this estate of being in covenant with God get the inward saving graces of love and fear and from them bring forth the fruits of new obedience as David did and the prerogative of having God for our helper shall be assured unto us for he hath said I will not fail thee nor forsake thee Heb. 13.5 The second Use for admonition Secondly to watch carefully and constantly against that thing which will deprive us of this priviledge and that is sinne for it is a work of darknesse wherewith God will have no society Psal 94.20 1 John 1.6 It separates between God and us Isa 59.2 Whereupon the Lord said to his own people the Jews he would deliver them no more out of the hands of their enemies Judg. 10.13 14. Therefore with David we must hide Gods sayings in our hearts that we may not sinne against him Psal 119.11 and so strive to keep our selves from our iniquity Ps 18.23 Secondly
consider this prerogative professed by David in having God for his helper with reference to the end for which he doth here mention it which is to move the Lord not to hide his face from him c. because formerly he hath shewed himself gracious and favourable towards him and therein this is plain The fourth Observation That David makes his own experience of Gods help in former evils a ground of prayer for present favour in his renewed troubles When David was in the wildernesse of Judah flying from Sauls persecution Psal 63. the title in the 7. verse he pleadeth thus for mercy Because thou hast been my help therefore under the shadow of thy wings will I rejoyce Psal 77.2 5. In the day of my trouble I sought the Lord I considered the dayes of old Psal 89.49 Lord where are thy former loving kindnesses Psal 71.4 5 6. Deliver me O Lord out of the hand of the wicked for thou art my hope O Lord God thou art my trust even from my youth by thee I have beene holden up from the womb Vers 17 18. O God thou hast taught mee from my youth Now also when I am old and gray-headed O God forsake me not The reason hereof is plain David knew the true God was unchangeable and immutable The Reason not onely in his essence but also in his love favour and mercy towards his elect who are his redeemed in and by Christ Jesus with whom his covenant of grace is everlasting so as he will never turn away from them to do them good Jer. 32.40 Whereupon he saith I am the Lord and I change not and ye sonnes of Jacob are not confounded Mal. 3.6 For as much as he loved his own which were in the world to the end he loved them John 13.1 For though he repent of temporall gifts and blessings as of making of Saul King 1 Sam. 15.11 yet his gifts and calling which concerne salvation in Christ are without repentance Now Davids holy calling entituling him to this covenant hee might plead for the renewing of Gods favour in present troubles upon the sense and feeling thereof in former times This serves for instruction and for admonition The use for instruction For instruction learn here in David one notable way of comfort in time of trouble to wit search and try whether God hath been thine helper from under former evils for then thou maist with David plead for present help and comfort so doth the Church in their renewed troubles after their return from the captivitie of Babylon Psal 85.1 c. Lord thou hast been favourable to thy land thou hast brought back the captivitie of Jacob thou hast forgiven the iniquity of thy people wilt thou not revive us again shew us thy mercy O Lord and grant us thy salvation So Ps 44.1 9 23. We have heard with our ears our fathers have declared unto us what work thou didst in their dayes in the times of old But thou hast cast us off and puttest us to shame Awake why sleepest thou O Lord arise cast us not off for ever c. Isa 51.9 10 11. Awake awake put on strength O arm of the Lord Art thou not it which hath dried the Sea the waters of the great deep Therefore the redeemed of the Lord shall return c. and Isa 63.11 12 13 14. The Use for admonition For admonition this serves notably for every childe of God in time of trouble become a follower of David in observing Gods former mercy in helping us and so we shall be encouraged in renewed evils Did not David thus animate himself to fight with Goliah 1 Sam. 17.34 and St. Paul did so encourage himself against troubles 2 Tim. 4.16 17 18. At my first answer no man stood with me but all men forsook me notwithstanding the Lord stood with me and strengthened me and I was delivered out of the mouth of the lion And the Lord shall deliver me from every evill work Now no true childe of God can want experience of former help when he may strongly reason for his comfort from the greater to the lesse as David did Psal 56.13 Thou hast delivered my soul from death wilt thou not deliver my feet from falling So may the true childe of God say thou by thy holy calling to the faith hast delivered me from the power of darknesse in the bondage of sin and Satan as Col. 1.13 and wilt thou not deliver me from this or that carnall evill If God spared not his own sonne but gave him for us how shall he not with him him give us all things Rom. 8.32 Indeed the signes of Gods favour may be hid sometimes from Gods dearest servants as Psal 77.7 8 9. Will the Lord cast off for ever c. But we must then consider the cause which is either correction for sin or triall of grace in which the way to comfort is to repent of sinne and to labour for patience remembring that God doth help not onely when he gives deliverance out of evill but even when he gives strength of grace to bear it as 2 Cor. 12.8 9. Heb. 5.7 The third thing propounded by David to move the Lord not to hide his face from him nor forsake him is Davids title to the blessing of salvation from God by vertue of the covenant wherein he stood with God even for this blessing which he thus expresseth O God of my salvation where by salvation he meaneth the great salvation which is eternall life by Jesus Christ Heb. 2.3 and with it temporall preservation in this world therefore do not hide thy face do not forsake me The fifth Observation In this reason we have two things to note First the thing professed by David secondly the end for which he mentioneth it For the first the thing professed by David is his particular and personall claim unto salvation from God for himself O God of my salvation thou art unto me the God of salvation upon thee I relye both for life eternall in heaven and temporall preservation here on earth Psal 18.2 The Lord is my rock and my fortresse and my deliverer the horn that is the strength of my salvation Psal 25.5 Thou art the bed of my salvation Psal 51.14 Deliver me from blood guiltinesse O God thou God of my salvation Psal 62.6 7. He onely is my rock and my salvation In God is my salvation and my glory The first Reason The true reason hereof is First Gods meer grace and favour in Christ freely accepting of David into covenant with himself whereby he becomes the God of salvations unto him as the Church calleth God Psal 68.20 See Psal 89.3 21 36. I have made a covenant with my chosen I have sworn unto David my servant with whom my hand shall be established He shall cry unto me thou art my father my God and the rock of my salvation And hereupon David saith I am thine save me Psal 1â—9 94 The
true repentance in forsaking all sinne in respect of dominion for Psal 119.155 Salvation is farre from the wicked 1 John 1.6 Then get the fore named graces of faith love and fear and certainly the covenant of grace in Christ shall be stable unto us Vers 10. When my father and my mother forsake me then the Lord will take me up The meaning of the words IN the former Verse the Prophet David prayed that the Lord would not leave him nor forsake him moving God thereto by this that God was the God of his salvation and here prosecuting the same matter he testifies his affiance and confidence in God for the enjoying of the blessing there prayed for which testimony he setteth forth by way of comparison preferring Gods tender care over him for his preservation before the care of his own parents both father and mother whom common nature bound to bee dearly and tenderly carefull over him saying when or although my father and my mother forsake me yet the Lord will gather or take me up Which words being plain we have in them two points to note the first implied the second expressed The thing implied is this The first Observation That Davids father and mother and so his dearest and nearest friends might leave him and forsake him in times of distresse Psal 38.11 My lovers and my friends stand aloof from my sore and my kinsmen stand afarre off Psal 88.8.18 Thou hast put away mine acquaintance farre from me thou hast made me an abomination unto them Lover and friend hast thou put farre from me and mine acquaintance into darknesse as if he should have said now I am in misery I cannot see them they will not see me The first Reason The reason hereof is twofold First their fear of Saul their King who was a furious bloody-minded man as may appear beside his inhumane carriage to David whose workes towards Saul were very good as 1 Sam. 19.4 5 10 11. by his barbarous dealing with the Lords Priests whom he put to the sword both men and women children and sucklings and oxen and asses and sheep without any just cause 1 Sam. 22.18 19. Yea further by his unnaturall dealing with his own sonne whom he did not onely shamefully revile but must unnaturally seek to slay for his love and kindnesse unto David 1 Sam. 20.30 31 33. Hereupon Davids friends might justly fear his cruell hands for they might say if he would not spare his own sonne for Davids sake what will he do to us if we shew David any kindnesse And hence no doubt it was that Davids father and mother and all their house went down to David when he was in the cave of Adullam that they might bee out of danger from Sauls fury 1 Sam. 22.1 3. The second Reason Secondly this might befall David by divine disposition for the triall of Davids faith and patience as in like case it befell Job Job 19.13 14 19. He hath put my brethren farre from me and my acquaintance are verily estranged from me My kinsfolk have failed and my familiar friends have forgotten me All my friends abhorred me and they whom I loved are turned against me This serves for instruction and for admonition The first Use for instruction For instruction two wayes First it shews most plainly how vain and uncertain the help of man is in time of need Psal 60.11 Give us help from trouble for vain is the help of man Psal 62.9 Surely men of low degree are vanity and men of high degree are a lye to be laid in the ballance they are altogether lighter then vanity A double ground of mans uncertainty The vanity and uncertainty of mans help stands upon a double ground in man first the mutability of his affection whose greatest favour may soon be changed into sore displeasure as Ahashuerus was towards Haman whom he highly honoured for a while Hest 3.1 2. but soon after caused him to be hanged upon a gallowes which Haman had prepared for Mordecai of 50. cubits high Hest 7.9 10. and in Ammon towards Tamar whose future hatred of her after he had ravished her exceeded his former love wherwith he had loved her 2 Sa. 13.15 Secondly upon the instability of his condition whereby in his best estate he is altogether vanity walking in a vain shew Ps 39.5 6. For what man liveth and shall not see death Ps 89.48 Now when death cometh he returneth to his earth in that very day his thoughts perish Ps 146.4 thē can he do nothing for himself lesse for others Secondly see in David what may be the case of Gods own dear children The second Use for instruction even to be forsaken of their nearest and dearest earthly friends in time of distresse Ps 68 9 20. I am becom a stranger unto my brethren and an alien unto my mothers children I looked for some to take pity but there was none and for comforters but I found none So Paul complains 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me Holy Job saith To him that is afflicted pitty should be shewed from his friend but he forsaketh the fear of the almighty My brethren have dealt deceitfully as a brook and as stream of brooks they passe away Job 6.14 15. Yea this was the lot and portion of our blessed Saviour at his apprehension Matth 26.56 then all the Disciples forsook him and fled The first Use for admonition For admonition it serves two wayes First that seeing father and mother may forsake us we put not our trust in men be they never so near or dear unto us in nature This is Davids counsell Psal 146.3 Put not your trust in Princes nor in the sonne of man in whom there is no help remember his mortality there mentioned Vers 4. His breath goeth forth be returneth to his earth in that very day his thoughts perish And adde thereto the consideration of his mutability in affection before mentioned with the Lords threatning of a curse to him that trusteth in man Jer. 17.5.6 Indeed we may trust to men as the meanes but not as the foundation of our help The second Use for admonition Secondly that we be not dismaid when our friends do fail us we see by Job David and our Saviour Christ that it is no strange thing Reason as Christ doth Matth. 10.24 25. The disciple is not above his master c. and Luke 23.31 If they have done these things in a green tree what shall be done in the dry The second observation The second thing to be here observed is purposely intended that when Davids nearest and dearest friends forsook him then the Lord would gather him up Psal 142.4 5 7. I looked on my right hand and behold but there was no man that would know me refuge failed me no man cared for my soul I cried unto the Lord thou art my refuge thou wilt deal bountifully with
me Psal 4.8 Thou Lord onely makest me dwell in safety Psal 62.6 9. He onely is my rock and my salvation he is my defence surely men of low degree are vanity and men of high degree are a lye The first Reason The reason of this speciall favour from God to David was threefold First David stood rightly and truly in covenant with God he was one of Gods people and had the Lord for his God and so was interested in Gods speciall providence for protection and preservation See Psal 89.3 20 21 22 28 35. I have made a covenant with my chosen c. The second Reason Secondly David trusted in God Psal 7.1 O Lord my God in thee do I put my trust Now they that trust in the Lord shall be as Mount Sion that standeth fast forever Psal 125 1. The Lord will be a refuge for the oppressed a refuge in times of trouble And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Psal 9.9 10. God is he that saveth by his right hand them that put their trust in him from those that rise up against them Psal 17.7 See Psal 91. 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David was holy in life and conversation which gave him good assurance of speciall preservation See Psal 18.17 23. He delivered me from my strong enemies For I have kept the wayes of the Lord and have not wickedly departed from my God The Lord forsaketh not his Saints Psal 37.28 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First see here in that which David professeth the stability of Gods love towards those that be truly his as David was for when their nearest and dearest friends do forsake them yet God will not Hebr. 13.5 He hath said I will never leave thee nor forsake thee John 13.1 Having loved his own which were in the world he loved them unto the end John 6.39 This is the fathers will which hath sent me that of all which he hath given me I should lose nothing This we should observe and mark to strengthen our souls against the Popish and Arminian errour of finall and totall falling from true grace But blessed be God it is as false as uncomfortable crossing the will of the father and the fidelity of Christ Jesus before named as also the work of the spirit which is permanent as John 4.14 with John 7.37 38 39. If any that professe true religion and give good hopes for a time do fall away they shew by their apostaste that they began in hypocrisie or at the best were but like the stony ground who believed for a time Luke 8.13 having onely an humane acquired faith not that precious faith 2 Pet. 1.1 which is infused by the spirit Gal. 5.22 who is therefore called the spirit of faith 2 Cor. 4.13 and the spirit of power 2 Tim. 1.7 greater then the evill spirit which is in the world 1 John 4.4 abiding in Gods children 1 John 2.27 even for ever John 14.16 17. being in the operation of saving grace a fountain of living water springing up unto eternall life whereof whosoever drinketh shall never be more a thirst John 4.14 This is that free spirit which doth establish the godly in the state of grace and is Gods seal and earnest in their hearts 2 Cor. 1.21 22. Eph. 1.13 14. Obj. But the godly may commit mortall sins as David did in adultery and murther now an adulterer is the member of an harlot 1 Cor. 6.13 and a murtherer is the childe of the devill John 8.44 1 John 3.12 was he not then fallen from grace Answ It cannot be denied but for these heinous sins David was justly under the wrath of God till by the renewing of his repentance and faith in the Messiah he obtained attonement But yet under the guilt of these sins he differed much from the impenitent and unregenerate not onely in regard of Gods certain purpose to renew him by repentance and restore him into favour but even in present state of soul two wayes First that the seed of grace did then remain 1 John 3.9 Secondly that he sinned not with full consent Rom. 7.17 19 20. and so could not be so totally under the curse as the unregenerate are For the better conceiving whereof we must know that every regenerate man whilest he is in this world hath in him both flesh and spirit in-bred corruption and renewed grace and so consisteth as it were of a double person the old man which is corrupt through deceivable lusts and the new man which after God is created in righteousnesse and true holinesse Eph. 4.22 24. Now when the childe of God committeth sin even grievous sinnes as David did to speak as Paul doth of himself it is not he that doth it so farre forth as he is regenerate but he so farre forth as he is corrupt which Paul calleth sin that dwelleth in him Rom. 7.20 His service of sinne is with and from the flesh but in his minde renewed he serves the law of Christ Vers 25. which shewes that grace in the habit and seed and root doth then remain when and while corruption in sundry particular actions doth prevail Which to be true is plain also by St. Peter who denied his Master with cursing and swearing which in it self was a fearfull mortall sin Matth. 26.72 74. even after that comfortable speech of Christ unto him Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy faith fail not Luke 22.31 32. Shall we say he now by denying his Master lost all grace when as Christ had prayed for the continuance of his faith nay rather acknowledge that this failing was in this particular act not in the habit and seed of grace The second Use for instruction Secondly see here the happinesse of the godly who indeed alone have the Lord for their God for he is the strong and stable helper who will safely keep those that be his when all other helps do fail Ps 37.28 33. He forsaketh not his Saints The Lord will not leave him in the hand of the wicked Vers 24. Though he fall yet he shall not be cast down for the Lord upholdeth him with his hand Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of all See Job 8.20 God will not cast away an upright man Job 5.13 14. He shall deliver thee in sixe troubles and in seven there shall no evill touch thee Happy therefore is the man that hath the God of Jacob for his help whose hope is in the Lord his God Psal 146.5 Happy is that people that is in such a case yea happy is that people whose God
in this place joyn the behaviour of Jehosaphat 2 Chron. 20.2 3 4. who sought the Lord in solemn prayer and fasting when Moab Ammon and mount Seir came against him in hostile manner The like did Hezekiah upon the bloody railing of Sennacherib both by Rabshakeh and by writing Is 37.1 c. Thus also did Mordecai and Esther when Haman sought their utter rume Est 4.16 So did Christs Apostles for themselves Acts 4.21 30 31. and the Church did so for Peter Acts 12.5 The Use for reproofe For reproof it makes justly to all naturall wicked men who in opposition against them by enemies do little regard this duty as Joram said in the strait siedge of Samaria This evill cometh of the Lord wherefore should I wait on the Lord any longer 2 Kings 5.33 looking altogether to worldly and humane help as the wicked Jewes sometimes did who asked not at Gods mouth but would strengthen themselves in the strength of Pharoah and trust in the shadow of Egypt Is 30.2 yea though they had been told the Lord would not have them to go down thither saying the strength of Pharoah shall be your shame and the shadow of Egypt your confusion yet against the Lords expresse revealed will they would needs go thither Jer. 42.14 But woe vnto them saith the Lord c. Is 31.1 2. Nay cursed be the man that trusteth in man and maketh flesh his arme Jer. 17.5 When the heart is truly turned to the Lord they will say Ashur shall not save us we will not ride upon horses for in thee the fatherlesse findeth mercy Hos 14.3 The Use for admonition For admonition it serves effectually to move every one to become followers of David Let mens opposition against us be our provocations to seek the Lord so shall wee not onely shew our selves to be godly but also reap good from that which our enemies intend to be hurtfull unto us which is a speciall favour shewing that the Lord is with us as he was with Joseph when his brethren sold him into Egypt for God was with him and turned it to his great honour and advancement as Gen. 45.5 7 8 and Gen. 50 20. And as he was with his people in the Wildernesse when Balack hyred Balaam to curse them but God turned it into a blessing Numb 23.8 9 11. and Numb 24.10 And for further encouragement hereto we must meditate on the reasons that moved David so to do for Gods soveraignty is the same over our enemies and over us that it was over David and his enemies he may justly exercise us under such affliction as he did David either for correction for sinne or tryall of grace and if we be in covenant with him as David was we have the like interest in his property and promise of help that David had And if we put our trust in him and call upon him he will be likewise our defender and deliverer Mark and apply his speech to Joshuah after Moses was dead to give him encouragement in his place Josh 1.5 6 7 8. As I was with Moses so will I be with thee I will not faile thee nor forsake thee which promise the Apostle extends to every Christian Heb. 13.5 only let us look to the obedience which God requires of us in our places as he did of Joshuah in his and then we shall with him prosper and have good successe for wee flye to God by the prayer of faith and the Lord is with us if we be with him and then we may boldly say The Lord is my helper I will not fear what man can do unto me Heb. 13.6 Verse 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty The meaning of the words A Further petition of David unto God for mercy in regard of his enemies enforced by a strong motive The mercy he requires is that God would not deliver him over to the will of his enemies the motive he propounds to move God to grant that request is drawn from the behaviour of his enemies whereof some stood up to witnesse falshood against him and some breathed out violent wrong or cruelty For the first the word translated enemies betokeneth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by violent persecution seek to bring into an inevitable strait as they doe that besiege a place in warre according to the use of the word in Scripture Deut. 28.52 He shall besiege thee in all thy gates and verse 55.57 Siege and straitnesse and distresse causing men and women to eat their own children are there joyned together in the threatning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also the word translated will properly signifieth the soule which is often put for will lust or desire when those faculities or passions are eager strong and violent in men as here they were in David enemies after his mine So as his meaning in this petition is this in the words implying that he had such enemies as with all their hearts and soules most eagerly did desire to bring him into an inevitable strait for utter ruine hee beseecheth the Lord that he would not give him into their hands to have their soules satisfied with his destruction The first Observation metonymia subjecti In this petition so understoood rote two things First the sacred trope or rhetoricall phrase which David here useth to expresse the unsatiable desire of his enemies to work his overthrow he calls it their very soule as also Psal 35.25 Let them not say in their hearts ah ah our soule that is our full desire so we would have it and Psal 41.2 Thou wilt not deliver him to the soule of his enemy that is to the will and desire where we see he puts the soule that is the seat and subject for the will and desire that is seated therein The Reason The reason whereof seems to be this hereof to manifest more plainly the excessive measure of spite and malice which was in Davids enemies which seemed to him no lesse then if their very soules had been framed and composed thereof This serves for instruction and for admonition The first Use for instruction For instruction three wayes First it shewes the lawfull use of the art of Rhetorick if it be without vain assertation of wit and eloquence even in the dispensation of Gods Word and withall the necessity of some competent knowledge therein for right interpretation of the same The second Use for instruction Secondly here see that men indued and guided by Gods holy spirit when they speak of corrupt affections in the soules of naturall men do not mince the matter with qualifying termes to make them seem small things of little or no danger but do rather aggravate the same by significant terms and phrases which may plainly shew that sin therein is for measure exceeding great for a danger damnable why else should David stile the
8.25 The examples of Gods children professing the practice of this duty are many as of Jacob. Gen. 49.10 I have waited for thy salvation O Lord. Job 14.4 All the daies of mine appointed â—ime will I wait David Psal 130.5.6 I wait for the Lord yea my soule doth wait my soule waiteth for the Lord more then they that watch for the morning Yea this is the practise of the Church it self Is 25.9 It shall be said in that day loe this is our God we have waited for him and he will save us This is the Lord we have waited for him All which are an excellent cloud of faithfull witnesses shewing plainly that the duty is required of God and that the performance of it is acceptable in his sight The reasons hereof are plain The first Râ—â—â—â—â— First all afflictions come by Gods disposing and ruling providence aâ— Is 45.7 I create peace and evill Amos 3.6 Is there evill in the City and the Lord hath done it and the removing of them is his doing also for he doth heale and bind up as well as teare and smile Hos 6.2 Jer. 33.6 Therefore it is wisedome to go to him that smitteth and to wait upon sin for help Secondly waiting on God is a work of faith The second Reason Is 28.16 and ascribes unto God the honour of the blessing we wait for when as refusing to wait on God bewâ— aies an evill heart of unbelief as 2 Kings 6.33 Wherefore should I wait on the Lord any longer Thirdly The third Reason by waiting on God we are surely intitled to singular benefits Lam. 3.25 The Lord is good unto them that wait for him See this his goodnesse in sundry particular blessings First they shall inherit the earth that is every good and comfortable blessing in this world Psalm 37.9 Secondly God will save them from their enemies Prov. 20.22 Thirdly he heareth their cry and prayer Psal 40.1 Fourthly they shall never be ashamed Psal 25.3 Is 49.23 Fifthly they shall renew their strength Is 40.30 Sixtly God prepareth for them blessings spirituall in Christ which surpasse the conceit and reach of man Is 64.4 This serves for instruction and for admonition For instruction it may well informe us to conceive The use for instruction what is like to be our estate in this world in regard of troubles namely seeing we must wait upon God for deliverance from them it seems he would have us to resolve they may be our portion here on earth When an earthly King enjoyns all his subjects to prepare arms and be in readinesse they will easily conceive they shall have warres And thus deales the Lord with his children he bids them wait upon him for deliverance from troubles when they come Now patient waiting is the act of hope in God for his help which is one part of defensive a â—â—our in time of trouble as Luke 21.19 by your patience possesse your soules Eph. 6.15 And your feet shod with the preparation of the gospell of peace which needed not but for afflictions which are plainly foretold John 16.33 Acts 14.22.2 Tim. 2.12 and preparation for them enjoyned Luke 14.26 27 amplified â—here by two resemblances verse 28. c. For admonition The Use for admonition it serves effectually to stirre up every godly man to make sure he be endâ—ed with these graces and give himself to that behaviour which may enable him with patience to wait on the Lord in the time of affliction Every good husband is provident in summer to make provision for winter and shall not Christians be wise for their soules in the like The way to Christian patience The sure way to Christian patience is this First to break off the course of every sin by true repentance for the guilt of sinne takes away peace of conscience unlesse it be seared and they that are in that estate and case are like the troubled Sea when it cannot rest whose waters cast out mire and dirt Is 57.20 who can rightly wait on God for nothing but judgements for while they go on in sinne they have no title to mercy and therefore it is said the hope of the ungodly shall perish Prov. 10.28 it shal be like the giving up of the ghost Job 11.20 but if they repent putting iniquity farre away as Job 11.14 then there is hope verse 18. Secondly they must believe in God through Christ for this they are justified and have peace with God Rom. 5 1. and this faith is the ground of things hoped for Heb. 11.1 and when it is tryed in affliction it bringeth forth patience Jam. 1.3 the perfect work whereof is this waiting on God here enjoyned Thirdly they must fear God by remembring his hand and providence in these evills that lye upon them for a sparrow lights not on the ground without his will Mat. 10.29 This will check and suppresse both repining and grudging towards God as Luke 23.34.49 and envy and desire of revenge against men and give us hope of a comfortable end Prov. 23.17 18. Let not thine heart envy sinners but be thou in the fear of the Lord all the day long for surely there is an end and thine expectation shall not bee cut off Fourthly they must walk in obedience Psal 7 34. wait on the Lord and keep his may and he shall exalt thee to inherit the earth Be of good courage The second duty whereunto David stirres up himself and others in the time of affliction namely they must not suffer themselves to be daunted dismayed or faint-hearted but stirre up themselves encourage their hearts and keep fast the confidence of their hope even in the depth of distresse this is the meaning Mark then The third Observation Gods children must not suffer themselves to be dismaid or daunted in time of affliction but cheer up their hearts and encourage themselves in the Lord their God See Psal 31.24 Be of good courage Is 35.3 strengthen the weak hands and confirme the feeble knees 1 Pet. 3.4 not being dismaid with any terrour even as David did when his own men would have stoned him he encouraged himself in the Lord his God 1 Sam. 30.6 and this is the meaning of the Apostles charge 1 Cor. 16.3 Stand fast in the faith quit you like men be strong The reasons hereof are plain and of great importance The first Reason First to be fearfull and faint-hearted in affliction comes either from the want or at least from the weaknesse of grace even of that most excellent and needfull grace of faith as Solomon saith If thou be faint in the day of adversity thy strength is small Prov. 24.10 even thy faith as Christ told his Disciples in a great storme upon the Sea Matth. 8.26 Why are yee fearfull O yee of little faith Now there is great danger herein for hence comes Apostacy in Religion when men withdraw themselves for fear of persecution In those the Lords soule takes no pleasure such
his speciall favour as Psal 144.15 But who do so Answ First the man whose strength is in the Lord that is who resteth not nor relyeth upon himselfe but on the Lord and by him is made strong against enemies both corporall and spirituall and also enabled for every good duty which the Lord requireth at his hands And thus understanding the words the point is cleer to be observed That man is in a blessed and happy estate whose strength is in the Lord that is who trusteth not to himself or to any other person or thing for his safety from evills and ability to do well but only on the Lord his God on whom he resteth and resteth by true faith and confidence see Proverbs 16.20 who so trusteth in the Lord is happy and Jer. 17.7 8. Blessed is the man that trusteth in the Lord Psal 125.1.146.5 Happy is he that hath the God of Jacob for his helpe Reason 1 The reasons are First no man is or can be strong by his owne power This is true both in things pertaining to the body Deut. 8.17 18. and to the soule John 15.5 Reason 2 Secondly no enemy shall be able to hurt him that is strong in the Lord. This is true both for corporall and spirituall enemies For corporall see Psal 89.21 22. With whom mine hand shall bee established mine arme also shall strengthen him The enemy shall not exact upon him nor the sonne of wickednesse afflict him 23. I will beate downe his foes before his face Hence Psalme 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about and Psal 27.1 2 3. The Lord is my light and my salvation whom shall I feare c. Jer. 20.11 Reason 3 Thirdly no work nor duty which God requires at his hand shall be hard for him who is strong in the Lord see 2 Cor. 3.5 and 12.10 Phil. 4.12 13. This serves for instruction admonition and comfort For instruction First in the way to true happinesse it stands not in any outward thing Vse 1 as naturall men thinke but in the fruition of the true God for he is the chiefest good whomsoever enjoyes can lack nothing that is good for hee is all in all to those that are his Hence Psalme 33.12 Blessed is the nation whose God is the Lord and the people whom hee hath chosen for his owne inheritance Gen. 15.1 Feare not Abraham I am thy shield and thy exceeding great reward and 17.1 I am the Almighty God walke before mee and be perfect Hence Exod 33.15.19 If thy presence goe not with me carry us not up hence c. He communicates his goodnesse to those that enjoy him as 2 Chron. 16.9 Psalme 28.8 Hence Jer. 9.23 24. Let not the wise man glory in his wisedome c. Vse 2 Secondly see here who be miserable and accursed namely all such as are not strong in the Lord but in themselves or something beside the Lord See Jer. 17.5 Cursed bee the man that trusteth in man and maketh flesh his arme whose heart departeth from the Lord Now such are many as well for earthly as for heavenly things For earthly all such as use unlawfull means to procure earthly blessings as lying fraud stealing oppression c. Can these say as Ps 44.3 thy right hand and thine arme c. Nay as 1 Kings 21.19 Hast thou killed and also taken possession c. And for heavenly they that trust to their owne righteousnesse as Papists doe the Jewes did Rom. 10.3 Vse 3 Thirdly this should admonish us to be as carefull to be strong in the Lord as we are desirous to be truly happy for the man is blessed whose strength is in him To this end wee must give all diligence for three things First that we stand truly in covenant with God in Christ which is by believing on him so Psal 125.1 Secondly that we be upright hearted dealing truly and sincerely with him in our profession 2 Chron. 16.9 Thirdly that we be constant in obedience 2 Chron 15 2. Psal 81.13 Vse 4 Fourthly this serves for comfort to the upright hearted trusting in God and walking in obedience see Psal 91.1 Let such assure themselves the Lord will be their strength see Psal 68.28.35 Psal 28.6 7. They may say as Ps 3.6 and 27.1 2 3. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid The high wayes are in their heart Here the second property of those that are Gods true people is expressed they do sincerely and truly affect the holy worship of God as is manifest by their behaviour in three branches First the wayes to Gods house are in their heart that is they love and like and in heart desire and delight in the ways that lead to Gods house They that be truly Gods people 2 Observation have their hearts set upon the way and means of Gods worship see Psal 122.1 Psalm 26.8 Because by those ways Reason they come to enjoy the presence of God society and fellowship with him in whom they place all their happinesse Vse 1 This serves first to let us see what we may think of those that have no love nor liking to the ways of Gods house but think it is a wearinesse as Mal. 1.13 that say of the Lords day as Amos 8.5 when will it be gone And of the word and worship of God as Job 21.14 Depart from us we desire not the knowledge of his wayes Certainly these are in a cursed estate as Acts 13.10 as Elymas the Sorcerer was see Acts 19.9 Vse 2 Secondly it is a matter of great comfort to those that desire and delight in the meanes wherein they may have society with God in Christ Surely flesh and bloud hath not revealed it unto them Matth. 16.17 Let these consider Luke 11.22 Vse 3 Thirdly it is a good caveat to labour with our selves that the wayes to Gods house may be in our hearts that we may desire and delight in them love and like them Now as we have another Tabernacle and Sanctuary which is Christ Jesus Hebr. 8.2 so our ways are not materiall but spirituall which we must love and minde and that is the Evangelicall worship by which we come to have societie and fellowship with God See Acts 24.14 and 19.9 This is called the Lords high-way Isa 358. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 11.16 and 49.11 and 40.3 and 19.23 and 62.10 Jer. 31.21 Vers 6. They going through the valley of Baca make it a Well even with blessings shall the rain cover THe second evidence of Gods peoples sincere and earnest affection towards his holy worship they do couragiously and comfortably endure and break through all difficulties and troubles in the way That we may conceive so much by the words we must know that the word Baca signifieth a Mulberry tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5.23 24. which loves to grow
prayer 2 Chron. 20.7 Vse 2 For admonition remember that whatsoeveâ— was written afore-time was written for our learning that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 We therefore must read the Scripture with observation and thus encourage our selves in prayer to prevail with God for his Church and for our selves For comfort in prayer remember the true God is the God of Jacob he will be prevailed with by prayers and teares but follow and imitate Jacob leave not off give not over till he answer as Isa 62.1 2. Vers 9. Behold O God our shield and look upon the face of thine anointed IN the former verse David did most earnestly begge of God audience to his prayer In this verse continuing the same duty of prayer he begs of God whom he calleth their shield with like earnest affection for he doubleth his request the favour and kindnesse to be beheld and looked upon moving the Lord thereto by the honourable state whereunto God had advanced him in anointing him to be a King so as he was the Lords anointed In this Petition note three things first the title which he gives to God secondly the favour he crave of God thirdly the reason whereby he would move the Lord to to grant that favour For the first the title he gives to God is their shield O God our shield A shield we know is a part of armour for defence serving to keep off and award the hurts and blowes which an enemy might give and so by fit resemblance shewes what God becomes to those that be his namely a sure defence and saveguard from all hurtfull assaults of their enemies Mark then in this title 1. Observation that God is a shield for his children that is their sure and safe protectour and defender from the hurts of all their enemies Psal 3.3 Thou Lord art a shield for me Psal 18.2 The Lord is my rock and my fortresse my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation Psal 33.20 He is oâ—â— help and our shield Psal 59.11 Bring them down O Lord our shield and as it followeth in this Psalm vers 11. The Lord God is a Sunne and shield The reason hereof Reason is his own free grace and favour in Christ to those that be truly in Covenant with him as Gen. 15.1 This serves for instruction admonition and comfort Vse 1 For instruction two wayes First to let us plainly see the great happinesse of the godly that though they have many and mighty enemies both corporall and spirituall yet their God is an all-sufficient safe buckler and shield of defence against them all see Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy helpe Psal 144.15 Happy are the people that be so yea happy is that people whose God is the Lord. Vse 2 Secondly this shewes how Magistrates should shew themselves toward the godly when any wrong is offered unto them namely as the Lord himself is whose name they beare Psal 82.6 so they should become shields that is sure protectors and defenders of the godly so Job was Iob 29.11 when the eare heard me it blessed me and when the eye saw me it gave eare to me 12. Because I delivered the poore that cryed and the fatherlesse and him that had none to helpe him 13. The blessing upon him that was ready to perish came upon me and I caused the widdowes heart to sing for joy 14 15 16 17 c. Magistrates are called shields Ps 47.9 Hos 4.18 and therefore should become protectors of the good unlesse they will have their owne names to rise up in judgment against them Vse 3 For admonition it serves effectually to move every one to labour carefully for that estate wherein they may truly have the Lord for their shield Hereunto three things are necessary First that we stand rightly in covenant with God having avouched him for our God not onely by receiving the seales of the covenant in being baptized and comming to the Lords Table which Hypocrites may do but especially by reverend receiving the word of the covenant and humbly submitting our selves thereto as God required when he avouched Israel to be his people Deut. 26.16 17 18. and they performed when they sate down at his feet every one receiving his word Deut. 33.3 Secondly we must see that our hearts be endued with true faith whereby we trust in God unfeignedly resting and relying upon his promise for all the blessings of the covenant This grace entitles us to have God for our shield Prov. 30.5 Every word of God is pure he is a shield to those that trust in him Psal 18.30 The word of the Lord is tried he is a buckler to those that trust in him Psal 28.7 The Lord is my strength and my shield my heart trusted in him and I am helped also Psal 33.18 19. 20. Thirdly we must walk uprightly before him making conscience of all sinne and leading a godly life This God required of Abraham to whom he promised to become a shield Gen. 17.1 with Gen. 15.1 and Solomon gives assurance hereof Prov. 2.7 He is a buckler to them that walk uprightly that is to those that look in all things to please God and lean neither to this sinne nor that And to move us hereunto let us consider the evils of the times in the abundance of iniquity which cry to heaven for most heavie judgements let us think upon the troubles of other nations and our own present danger sundry wayes especially from divisions both in Church and state Now in times of trouble nothing can be better for us then to have the Lord for our shield for then we need not fear what can man do unto us Psal 118.6 Vse 4 For comfort this makes greatly to all that be in covenant with God and testifie the truth of their faith by upright walking before him for God is their shield what need they feare Consider Psal 27.1 2. The Lord is my light and my salvation whom shall I feare c Jer. 20.11 The Lord is with me like a mighty terrible one therefore all mine enemies shall be confounded but I shall not be confounded This made David not to feare ten thousand of the people that should beset him round about Psal 3.6 nor walking through the shadow of death Psal 23.4 This made the three servants of the Lord not fear the hot fiery furnace nor the fiercenesse of the King Dan. 3.16 17. c. Now consider that God is without shadow of change Jam. 1.17 and he was a shield to Abraham David Jeremie and others let us therefore labour to be like them and we may with like confidence rest assured of Gods protection as the Lord promised 1 Kings 9.4 5. and as the godly do comfortably expect Psal 22.4 5. The second thing to be noted here is the favour
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
dwell in thy Courts wee shall be satisfied with the goodnesse of thy house even of thy holy Temple Psal 65.4 being married unto him For thy maker is thine husband Is 54.5 And I will betroath thee unto me for ever yea I will betroath thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroath thee unto me in faithfulnesse and thou shalt know the Lord Hos 2.18 19. so Psal 45. and Canticles In justification from the guilt of sinne Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sinne Rom. 4 6 7 8. In adoption to the honour and state of sonnes and daughters Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God 1 John 3.1 In sanctification to the abolishing of corruption in regard of dominion and the renewing of the soule in knowledge righteousnesse and true holinesse Eph. 4.21 22 23 24. In which estate they are made Kings and Priests unto God Rev. 1.5 6. strengthened with all might according to his glorious power Col. 1.11 and stablished in Christ and on Christ so as the gates of hell shall not prevaile against them Matthew 16.18 See 2 Corinthians 1.2 c. In the world to come In the world to come Gods advancement of his Church is perfect unto all fulnesse of joy and height of honour for evermore Then they receive the Kingdome prepared for them Mat. 25.34 and weare the crown of righteousnesse laid up for them 2 Tim. 4.8 Now they have on them white robes of perfect holinesse and palmes in their hands of full conquest over all enemies Rev. 7.9 Now they are in Gods presence where is fulnesse of joy and at his right hand where are pleasures for evermore Psal 16.11 They enjoy that glory wherewith the afflictions of this present time are not worthy to be compared Rom. 8.18 the hope whereof will sustain the soule in the greatest distresse as 2 Cor. 4.14 16 17. Knowing that he which raised up Jesus shall raise up us also by Jesus shall present us with you For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory So as indeed we may say of these glorious joyes as the Queen of Sheba said of Solomons wisedome 1 Kings 10.7 the one halfe thereof was not shewed unto me 3. In the means of both Christ Jesus Thirdly the greatnesse of Gods love to his Church doth appear in the means of both the former which is the gift of Jesus Christ his only begotten sonne to become man and to dye for their sinnes and to rise again for their justification Rom. 4.25 He redeemeth his Church from the curse of the law by becoming himself a curse for them Gal. 3.13 He delivereth them from the wrath to come Thes 1.10 And hereupon by way of excellence is called the deliverer and redeemer Rom. 11.26 out of Is 59.20 where the same word is used which Job hath calling Christ his redeemer Job 19.25 It is he also that doth exalt and advance his Church to salvation and glory My sheep heare my voice and I know them and they follow me and I give unto them eternall life John 10.27 28. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ 1 Thes 5.9 The Reason The reason hereof is not any thing in the Church existent or foreseen as a meritorious or moving cause for God loves her freely Hosea 14.4 Her loathsome state in corruption shewes it plainly when the first evidence thereof is given When I passed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live Thy time was as the time of love Ezekiel 16.6 8. Yet when the Church hath being as it is built upon Christ Iesus and is endued with the spirit and beautified with the graces thereof even for all these doth Gods love actually encrease towards his Church to the daily provocation of her love to him again with praise and thankes and more conscionable obedience for his glory as Deuir 10.12 c. This serves for instruction for admonition and comfort The first use for instruction For instruction two wayes First it shewes what a blessed thing it is to be a true member of Gods Church for all such have true part and portion in Gods speciall love as is before shewed Now this is the fountain of all blessings even of the blessing of blessings the gift of the sonne of God For God so loved the world that he gave his only begotten Sonneâ— that whosoever beleeveth in him should not perish but have everlasting life John3 16 with whom come all other good things He that spared not his own sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 We know that love is kinde or bountifull 1 Cor. 13.4 and hence we count Kings favourites happy as being near and dear to those that are so able to enrich and honour them in the world as Esther 6.6 c. How happy then are they that are favourites to the King of Kings the eternall omnipotent Lord of all See Psal 146.3 c. Put not your trust in Princes c. Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God c. Happy is the people that is in such a case yea happy is the people whose God is the Lord Psal 144.15 For who is like unto the Lord our God who dwelleth on high c. Psal 113.15 The 2. use for instruction Secondly it shewes one reason of the manifold and great troubles and afflictions of Gods Church and children here on earth when the wicked world is at ease and rest Zechar. 1.11 12. A case that troubled the Prophets of God as for me my feet were almost gone my steps had well nigh slipt For I was envious at the foolish when I saw the prosperitie of the wicked Psal 73.2,3 Righteous art thou O Lord when I pleade with thee yet let me talk with thee of thy judgements wherefore doth the way of the wicked prosper wherefore are all they happy that deal very treacherously Thou hast planted them yea they have taken root they grow yea they bring forth fruit thou art near in their mouth and farre from their reines Jerem. 12.1 2. And so may easily make weak Christians to stagger as Judges 6.13 If the Lord be with us why then is all this befaln us It is true that the sinnes of Gods Church and children lay
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