or others under this dealing of God denying audience to our prayers That it is a great trouble to Gods children see Psal 80.4 Psal 22.1 2. Isa 49.14 That it opens the mouth of the wicked see Psal 71 1â— 11. Matth. 27.42 43. The second Use for admonition Secondly in this case to consider the causes of this course of Gods dealing and take them in their order begin with sinne to finde it out return into thine own heart and turn unto the Lord as 2 Chron. 6.37 be humble and earnest in prayer to God and then though God for his glory may deny thee audience in particular things yet will he be sure to give thee something as good that is the strength of patience to bear the crosse and in the end a blessed issue The second Observation The second thing to be noted here is the manner of Davids praying He cried with his voice which notes great servencie great zeal and earnestnesse David was fervent and zealous in prayer unto God he cried unto God with his voice Psal 5.2 Hearken to the voice of my cry Psal 17.1 Attend unto my cry Psal 22.1 2. Why art thou so farre from helping me and from the words of my roaring I cry in the day time Psal 142.1 5. I cried unto the Lord with my voyce with my voyce unto the LORD did I make my supplication I cried unto thee O Lord. The first Reason The reasons hereof are great First prayer is a good thing and zealous affection in a good thing is alwayes good and commendable Gal. 4.18 The second Reason Secondly zeal and fervency in prayer is very moving St. James saith the effectuall fervent prayer of a rightous man availeth much Jam. 5.16 And our Saviour Christ sheweth it by two resemblances one of the man that came to borrow bread of his neighbour by night Luk. 11.8 though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth The other of the poor widow that prevailed with the unrighteous Judge Luk. 18.1 5. The third Reason Thirdly Gods mercies testified by gracious promises and answerable performances did notably encourage him to be zealous and earnest in prayer For his promises see Psal 50.15 Call upon me in the day of trouble Exod. 22 23. If thou afflict them in any wise and they cry at all unto me I mill surely hear their cry See for his observing Gods dealing with those that cry Psal 22.4 5. Psal 107.6 13 19. Psal 6 8 9. The fourth Reason Fourthly Davids own necessities and distresses did urge and enforce him to be earnest in prayer Psal 18.4 5 6. The sorrowes of death compassed me and the floods of ungodly men made me afraid The sorrowes of hell compassed me about the snares of death prevented me In my distresse I called upon the Lord and cried unto my God This serves for instruction admonition and comfort The use for instruction For instruction it acquaints us with a property in prayer both profitable and commendable which few regard viz. to be zealous and fervent and earnest therein They that think the service of God stands in the work done as Papists and ignorant people do who therefore tye themselves to a set number of prayers so many times said over cannot much regard this property But we must know that the true God who cannot endure luke-warm professours of his true religion threatning to spew such out of his mouth Rev. 3.16 cannot like of cold or luke-warme prayers Is not prayer a good work Now Christ Jesus hath redeemed us to be zealous of good works Tit. 2.14 therefore we must not be cold in prayer The use for admonition For admonition this serves to move every childe of God to labour for this property of zeal and fervencie in prayer For which end How to get zeal and fervency in prayer we must first consider Gods commandement requiring it Rom. 12.11 12. Fervent in spirit continuing instant in prayer Luke 11.5 6 7 8. Christ bids ask seek and knock upon the resemblance of a mans importunitie prevailing with his friend to rise out of bed to lend him provision for a friend come unto him Secondly we must labour to get the spirit of God which is the spirit of grace and supplication and that will stirre up mourning with bitternesse for sinne as Zech. 12.10 and most earnest desires of grace and mercy Rom. 8.26 prayer is as incense Psal 141.2 the spirit is the fire Job 32.18 19. Jer. 20.9 Now this spirit is given in Gods meanes used in an holy manner often shewed that is in the word and prayer used by those that turn from sinne and desire grace and walk in obedience to the word Hereto we shall be well furthered by the former reasons considered whereto we may adde that naturall and heathen men have sped well with God when they have shewed zeal in prayer as Jonah 1.14 the mariners and chap. 3.8 the Ninevites The Use for comfort For comfort this makes greatly to those whose wants and miseries cause them to cry in prayer for though Gods delay may cause them to fear Gods forsaking yet if they cry unto God they are in no worse a case then David was nay then Christ Jesus was Heb. 5.7 and shall the servant think it strange to bee afflicted as his Master was Consider that he heard the rebellious Jewes when they cried Psal 106.44 with Judg. 10.10 16. The third Observation Thirdly here observe Davids esteem of this worke of God when he gives audience and answers to his prayers David accounts it a great mercy of God to have hearing and audience to his prayers Psal 4.1 Have mercy upon me and hear my prayer Psal 30.10 Hear O Lord and have mercy upon me Psal 86.3 Be mercifull unto me O God for I cry unto thee daily Psal 116.1 4 5. I love the Lord because he hath heard my voyce I called upon the name of the Lord O Lord I beseech thee deliver my soul Gracious is the Lord and righteous yea our God is mercifull Psal 119.58 I entreated thy favour with my whole heart Bee mercifull unto me according to thy word The Reason The reason is because he as every other man stood gnilty of sinne which separates between God and us Ps 59.2 The use for instruction This serves for instruction and for admonition For instruction see that David was not acquainted with the opinion of Papists that hold prayer a meritorious work for then audience should be due not of mercy but of debt The first Use for admonition For admonition First to every one to get good title to Gods mercy that would have assurance of audience to their prayers Now the way is to get into covenant with God and to walk worthy of the Lord Now wee enter covenant by believing in Christ for that
of the crosse that is so as God either for triall of grace or correction for sinne may deal otherwise as wee may see in good King Josiah who for the sinnes of the land that hastened Gods judgements fell by the hand of Pharaoh Nechoh This serves for instruction admonition and comfort The first Use for instruction For instruction see what a great blessing and priviledge it is to stand rightly in convenant with God whereby hee becometh light or salvation to a man or to a people and the strength of their life for so shall they finde extraordinary preservation in time of danger and strange deliverance beyond humane expectation as here David confesseth and the people of Israel found many a time as when they were pursued by Pharaoh at the red sea Exod. 14.10 â—3 so also when Joshuah wonne Jericho Josh 6.21 Ai Josh 8.28 and slew the five Kings of the Amorites who fought against Gibeon Josh 10.15 c. in which fight the Sunne stood still in the midst of heaven and hasted not to go down about a whole day vers 13. And afterward when divers other Kings with all their power came to fight against Joshuah with much people as the sand upon the sea shore for multitude with horses and chariots very many Joshuah discomfited them all Josh 11.1 2 5 6. And the Anakims against whom formerly none could stand Deut. 9.2 Yet Joshuah drave them out and destroyed them utterly and their cities Josh 11.21 22. The like we may see in the strange victories in the book of the Judges by Deborah and Barak against Sisera Judg. 4.15 c. By Gideon against the Midianites Judg. 7.22 c. By Jephtah against the Ammonites Judg. 11.32 33. By Sampson against the Philistims Judg. 15 and 16. chapters and so by Jonathan and his Armour-bearer against a garrison of the Philistims 1 Sam. 14.15 By Davids many victories over them before mentioned by Asa against the Ethiopians 2 Chron 14.9 c. Jehoshaphat against Moab Ammon and Mount Seir 2 Chron. 20.12 c. and Hezekiah against Sennacherib Is 37.36 The second Use for instruction Also here see the misery of those that be out of covenant with God for the Lords power is ever against them unlesse when he will use them as a rod and scourge to punish the rebellious as Is 10.5 6. and therefore wo unto them as Hos 9.12 with Deut. 32.30 The Use for admonition For admonition to give all diligence to be truly in covenant with God that so it may be with us as it was with David For which end in the profession of the true faith we must imitate the godly practice of David having a calling for that we do trust in God pray unto him and walk in obedience Also as we desire to scape the Lords hand in our overthrow let us beware of the state and properties of Davids enemies The Use for comfort For comfort to the godly fighting the Lords battles and yet overmatched If they be in covenant with God and follow David in the warrant of a good calling in affiance prayer and holy obedience they may say where is the God of David of Joshuah of Jehoshaphat c. as Elisha said where is the Lord God of Elijah 2 Kings 2.14 for he is without shadow of change Jam. 1.17 Vers 3. Though an hoste should encamp against me my heart shall not fear though warre should rise against me in this will I be confident The meaning of the words HEre the Prophet returnes to make mention of his courage and confidence against his enemies more fully expressing the same then he had formerly done by making supposall that with all their force and in their greatest fury they should set upon him saying though an hoste should encampe against me there is the supposall of their force and yet he would not fear and though warre should rise against me there is the supposall of their rage and fury yet in this will I be confident But what meanes he by in this The most take it demonstratively with reference to that he had said the Lord is my light yet it may be taken for a relative and referred to the warre made against him wherein he would be confident upon his having God for his light c. The first observation Here then we have two things to note the one implied or taken for granted The other expressed The thing implied is this that to be in fear and to be confident are here opposed as contrary affections of the heart David here professeth his heart was free from fear and that hee was confident And to clear the proposition it containeth two things First that fear and confidence are contrary affections this is acknowledged by the very heathen as a principle in naturall philosophy which none can deny that know the nature of these affections What fear is or feel the force of them For fear is the fainting or falling down of the heart upon the apprehension of evill either present or imminent as Luk. 21.26 Mens hearts failing them for fear What confidence is But confidence is the trust or perswasion of the heart to escape evill and to enjoy good as Psal 37.3.5 Secondly that these affections are seated in the heart is likewise acknowledged by naturall men and plain also in Scripture for fear see Luk. 21.26 as before and for confidence Psal 28.7 The Lord is my strength and my shield my heart trusted in him The Reason The reason hereof is the will of God Almighty the maker of mans heart as Psal 33.15 He fashioneth their hearts alike and he made this contrary to that Eccles 7.14 The use for instruction The application is twofold First for instruction see here that one of these two must needs possesse every one of our hearts for these affections are naturall and who will exempt himself from that which is mans naturall estate Elias was a man subject to naturall passions James 5.17 and said of himself I am no better then my fathers 1 Kings 19.4 Whether Adam by creation were endued with fear Quest Was Adam endued with fear by creation Answ Adams fear by creation was filiall of God but servile fear was not in him till he sinned against God Of this we may say as of shame Gen. 2.25 They were both naked the man and the woman and were not ashamed with Gen. 3.9 10. The Lord God called unto Adam and said unto him where art thou And he said I heard thy voice in the garden and I was afraid because I was reaked and I hid my self The Use for admonition For admonition that every one of us do consider the causes of these affections and as we desire to be freed from fear and endued with confidence so to give all diligence to be freed from the cause of fear and to be possessed with the causes of true affiance and confidence Now fear ariseth from the
he was more in prayer and endeavour after this blessing to dwell in Gods house then after any worldly thing This he often testifieth as 1 Chron. 29.3 I have set mine affection to the house of my God Psal 26.8 Lord I have loved the habitation of thine house and the place where thine honour dwelleth Psal 122.1 I was glad when they said unto me let us go to the house of the Lord. So Psal 84.1 2 10. and Psal 42.1 2 4. This affection is the more to be marked in David because the world wonders at it in Gods children as Cant. 5.8 9. and derides them for it as 2 Sam. 6.20 therefore consider the reasons that moved him thereunto which are indeed the wonderfull rare heavenly blessings which are certainly enjoyed in Gods house The first Reason and no where else Whereof the first and principall from which all the rest do flow is the sure fruition of society and fellowship with the true God who is one in essence three in persons the father the sonne and the holy Ghost Who though the whole world be his yet onely shewes his speciall grace and favour to the true members of his Church as Psal 147.19 28. Hee sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. with Exod. 19.5 Ye shall be a peculiar treasure unto me above all people And therefore they that are out of the Church are said to be without Christ and without God in the world Ephes 2.12 and cannot receive the holy Ghost who is the true sanctifier and comforter Joh. 14.17 What the priviledge of the Church is Behold then the priviledge of the Church and of the true members thereof the true God who is one in essence three in persons as God is their Lord and King which is a great ground of their true happinesse The Queen of Sheba accounted Solomons servants happy in having a King so eminent for wisedome 1 Kings 10.8 But behold a greater then Solomon is here Matth. 12.42 a King and Master in his Church who can give deliverance by command Psal 44.4 and will honour all his faithfull servants Joh. 12.26 Where I am there also shall my servant be If any man serve me him will my father honour so Luke 12.37 43 44. More particularly God the father is in Christ their father 2 Cor. 6.18 John 20.17 even the father of mercies 2 Cor. 1.3 who will take notice of the wants of his children and make supply upon their sober and sanctified use of lawfull means if first and chiefly they seek heavenly blessings Matth. 6.32 33. and what is wanting in their temporall estate he will fully make out in their eternall Luke 12.32 Also God the sonne is in and to his Church a blessed saviour and redeemer he is the head unto his Church which is his body Eph. 1.22 23. and the saviour of his body Eph 5.23 See Luke 2.10 11. Isa 49.6.8 Yea he is an husband unto their souls Isa 54.5 Thy maker is thine husband Isa 62.4 5. Thy land shall be married As a young man marrieth a virgin and as the bridegroom rejoyceth over the bride so shall thy God rejoyce over thee And God the holy Ghost is to his Church a blessed sanctifier and comforter the spirit of grace and supplications Zech. 12.10 And because ye are sonnes God hath sent forth the spirit of his sonne into your hearts Gal. 4.6 Secondly the true God in Christ Jesus gives to all the true members of the Church freedome and deliverance from all hurtfull evils By imputing his righteousnesse unto them he doth acquit them from the whole guilt and curse of sinne both originall corruptions and actuall transgressions whereupon all the evils thereof in temporall and corporall miseries as they are curses are removed See Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us whereupon Rom. 8.1 There is no condemnation to them which are in Christ Jesus and more generally Luke 1.68 c. Acts 13.39 The third Reason Thirdly here God affordeth to his children the full and sure fruition of all needfull blessings heavenly and earthly See Ephes 1.3 for heavenly and for earthly see Math. 6.32 33. The blessings of his house are great as Psal 65.4 Here is no lack Psal 34.10 See some particulars The first blessing in Gods house First here God gives direction in every good way Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye Psal 73.24 Thou shalt guide me with thy counsell A type hereof hee shewed to his people in the wildernesse Exod. 13.21 22. in the pillar of cloud by day and fire by night The second blessing in Gods house Secondly here is plentifull provision both for soul and body Psal 34.10 For the soul see John 6.27 33 35 55 63. 1 Cor. 10.16 Here is the tree of life and the well of life Rev. 22.1 2. Psal 36.9 With thee is the fountain of life Psal 87.7 All my springs are in thee that is in the true Church For the body see Isaiah 65.13 Psal 37.3 4. The third blessing in Gods house Thirdly here is safe protection and preservation by speciall providence Psal 91.1 c. implied and assured to all the faithfull Matth. 10.29 30 31. It is said the Kings servants in ordinary cannot be arrested but by warrant from the Lord Chamberlain and ordinary attendants on Parliament-men have great freedomes but the servants of God have more see John 19.11 Job 1.10 Acts 18.10 Psal 89.22 The fourth blessing in Gods house Fourthly here is most admirable remuneration even in this life with the honour of grace and favour to be his friends Joh. 15.14 15. to be his children 1 John 3.1 and to have the attendance of the heavenly Angels Psalm 34.7 Psal 91.11 Heb. 1.13 but most aboundantly in the life to come Matth. 19.28 29. Matth. 25.21 23. Luke 12.32 This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here a plaine evidence of the great ignorance and unbelief of naturall men in the things of God for not one of a thousand hath Davids affection to Gods house and the true cause thereof is their ignorance and unbelief touching the good things of Gods house As in the like see John 4.10 and Cant. 5.9 Here it is true that the light that is in naturall men is but meer darknesse Matth. 6.23 The second Use for instruction Secondly that undoubtedly it is a wonderfull priviledge and prerogative to be a true member of Gods Church and to live in his house else David would never have so much desired it The first Use for admonition For admonition two wayes First to try our affection toward the house of God by Davids for sure it is if God be our light and
our salvation and the strength of our life we cannot but desire to enjoy that place where wee may have society with him The evidence of good affection to Gods house Now the evidence of this good affection is First sorrow for want of liberty to Gods service as Psal 42.1 2 4. When I remember these things I powr out my soul in me c. And for want of Gods saving and sacred ordinances as Psal 74.9 Wee see not our signes there is no more any Prophet c. as Phinebas wife in travell 1 Sam. 4.19 20 21 22. The glory is departed from Israel for the Ark of God is taken c. Secondly joy in the meanes and liberty thereto as Psal 121.1 I was glad when they said unto me let us go into the house of the Lord. As when the Ark came to Bethshemesh from among the Philistims they of Bethshemesh rejoyced to see it 1 Sam. 6.13 and sacrificed sacrifices unto the Lord. Vers 15. And David danced before the Ark for joy when it was brought to the City of David 2 Sam. 6.15 16. and so Nehem. 8.12 all the people made great mirth for understanding the word and Vers 17. in keeping the Lords feast there was great gladnesse The second Use for admonition Secondly to get Davids affection to Gods house which will be had by knowing their misery that are out of it as the world drowned out of Noahs Ark and as is expressed Rev. 22.15 with 21.8 also by their happinesse that bee the living members of it see Rev. 21.7 add 22.14 for then they have God for their God and right to all the blessings of the covenant in freedome from the miseries of nature as they are curses and fruition of all needfull good in direction provision protection and remuneration as before is shewed For the sanctifying of these things considered to our hearts we must pray for the spirit which quickeneth the dead and giveth light and sight to the blinde eyes of the understanding and with all endeavour to leave sinne and to live godly that so we may be more capable of the blessings of the spirit For the spirit of God is an holy spirit and will not dwell in an unclean and filthy heart as 2 Cor. 5.14 15. Mark the place where Christ eats the Passeover with his Disciples Mark 14.15 It is a large upper room furnished and prepared so it should be with our hearts if we would have the father and Christ to come unto us and make their abode with us John 14.23 yea to sâ—p with us Revel 3.20 The second Observation Secondly in his first expressing of Davids affection towards the house of God note also the means he used and the course he took to obtain this blessing namely with earnest desire and prayer to God he joyneth other endeavour and seeketh after it by doing what he can otherwise to get this estate Here are two words used declaring Davids behaviour to obtain this blessing that he might dwell in the house of the Lord. The first doth plainly point out the duty of prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of earnest prayer such as Beggars use who are usually importunate as Prov. 20.4 The sluggard shall beg in harvest The second word though sometime it expresse seeking in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pagnin in this word M. yet often betokens the use of other means beside prayer whereby the thing desired may be gotten as labour and pains in travail and otherwise as Psal 37.32 The wicked watcheth the righteous and seeketh to slay him and therefore it is sometime expounded by pursue as Psal 34 14. Seek peace and pursue it Whereby it seemes plain that David did with prayer joyn other endeavour to get this blessing to dwell in the house of the Lord. The first Reason The reason of this behaviour is twofold First obedience to Gods ordinance who required of those that would dwell in his house three things First repentance from dead works whereby they break off the course of all sin wherein they had formerly lived see 1 John 1.6 If we say we have fellowship with him and walk in darknesse we lye Hath the throne of wickednesse fellowship with thee Psal 94.20 What fellowship hath light with darknesse c. 2 Cor. 6.14 15. David would not suffer an evill person to dwell in his house Psal 101.4.7 and shall we think that God will have his house defiled with such For reigning sinne is spirituall leprosie and though he were a temporall King yet bodily leprosie will cause him to be cast out of the Lords Sanctuary 2 Chron. 26.20 Secondly to bee beautified in soul with inward graces through regeneration as faith vertue godlinesse c. 2 Pet. 1 5 6 7 8. Heb. 11.6 He that cometh unto God must believe Thirdly to be adorned in life with new obedience Psal 15.2 3 c. Psal 24.3 4. And these things David must seek after if hee would dwell in Gods house and so no doubt he did The second Reason Secondly desire to enjoy the blessings of Godshouse wherein he knew that mans true happinesse did stand as Psal 65.4 Psal 84.4 As Paul did Phil. 3.13 14. Now in nature every thing desires the happinesse of its kinde so farre forth as the enlightning of the understanding can direct which being most perfect in Gods children they desire the fruition of the true God who is the fountain of the best happinesse This serves for instruction and for admonition The use for instruction For instruction it shews us plainly whence it is that the greatest number in the world do fail of true spirituall grace and so indeed of salvation it self sure it is not for want of desire for wicked Balaam would have his soul to dye the death of the righteous Num. 23.10 But it is because with desire in prayer they do not joyn seeking after and holy endeavour in the diligent use of other meanes ordained of God for the attaining hereof For it fares with men that live in the Church for the blessings of grace and salvation as it doth with men in the world for temporall blessings of whom Solomon saith Prov. 13.4 The soul of the sluggard desireth and hath nothing why so Because he is a sluggard and severeth diligence from desire as the opposition shews in the end of the verse but the soul of the diligent shall be made fat But the idle soul shall suffer hunger Prov. 19.15 And so it is for spirituall graces which are the treasures of wisedome heavenly riches as Christ implieth John 5.40 You will not come unto me that you might have life compared with Matth. 11.28 29. Come unto me all ye that labour c. And St. Paul shews it Acts 13 46 47. Seeing you put it from you c. and Luke 10.10 11 12. Into whatsoever city ye enter and they receive you not go your wayes out into the streets of the
same and say Even the very dust of your city which cleaveth on us wee do wipe off against you c. And it may be seen in the foolish Virgins Matth. 25.3 11 12. and in the idle servant Matth. 25.25 c. The Use for admonition For admonition all that desire to have grace and glory must here learn of David with desire in prayer to joyn diligence in the use of further means ordained of God for the obtaining of those blessings See Prov. 2.3 4. If thou criest after knowledge and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord c. There we see seeking goes with crying so Mat. 7.7 Ask and it shall be given you seek and yee shall finde c. The very heathen would say that fortune resisted sluggish prayers And see Jam. 4.3 Ye ask and receive not because ye ask amisse not joyning endeavour with prayer Consider 2 Pet. 1.5 6 7 8 9 10. Give all diligence adde to your faith vertue c. Adde 2 Pet. 3.11 12 14. and see answerable hereunto the endeavour of the godly of St. Paul 1 Cor. 9.26 27. Phil. 3.10 11 12 13. and of the Church of the Thessalonians 1 Thess 1.6 7 8 and of Ephesus Rev. 2.2 and of Thyatira Revel 2.19 The third Observation The second thing here expressing Davids sincere affection to the house of God is the length of time for which he desires to dwell therein namely all the dayes of his life No shorter time will satisfie Davids soul while he lives in the world he would dwell in the house of the Lord and therefore in the thought and assurance thereof doth he so much encourage himself Psal 23.6 Surely goodnesse and mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever The first Reason The reason hereof is threefold First for the fruition of the good things of Gods house mentioned before viz. spirituall society with God and from him deliverance from all hurtfull evils and partaking of all needfull blessings in direction provision protection and remuneration to which these mentioned in this verse do belong to behold the beauty of the Lord c. whereupon he esteemed a day in Gods courts better then a thousand elsewhere Psal 84.10 The second Reason Secondly for his better opportunity to glorifie God which thing his soul desired to do so long as he lived as see Psal 63.4 Thus will I blesse thee while I live Psal 146.2 While I live will I praise the Lord I will sing praises to my God while I have any being Now the house of God was the chiefest place for this duty Psal 29.9 In his temple doth every one speak of his glory Psal 84.4 Blessed are they that dwell in thine house they will be still praising thee The third Reason Thirdly hee knew that to bee out of Gods house was to be out of Gods favour as Cains complaint doth plainly import Gen. 4.14 and the Lords severe dealing against Israel for their sins doth plainly shew 2 Kings 17 18 20. This serves for instruction and for admonition The use for instruction What it is at this day to dwell in Gods house For instruction see plainly in David that the hearts of the godly do sincerely desire and in their loves they do faithfully strive for perseverance in the state of grace for that thing at this day is dwelling in Gods house as the phrase imports 1 John 2 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us that is in the profession and obedience of the word of faith Which is a thing worthy of our observation for our better satisfaction touching the the truth of our doctrine of the perseverance of the Saints in grace thereof we need to have the lesse doubt seeing in thâ—em all is wrought a true desire after this estate which they shew by prayer and other godly endeavour Now the Lord heareth the desires of those that fear him Psal 145.19 and Matth. 7.7 Aske and it shall bee given you The Use for admonition For admonition to those that are weary of Gods house and the exercises of religion snuffing at them and saying it is a wearinesse Maâ— 1.13 saying when will the Sabbath be gone Amos 8.5 How many have we that love the ale-house and whore-house better then Gods house as Jer. 5.7 They assembled themselves by troops in the harlots houseâ— But Lam. 1.4 The wayes of Zion do mourn because none come unto the solemn feasts Quest How should they alter their estate and do better Answ The way of man is not in himself Jer. 10.23 yet the meanes ordained of God must bee used of every one that would become like unto David which is diligence in the word and prayer and making conscience to live according to the word The third thing here to be noted in Davids expressing the fervent affection of his heart towards Gods house are the blessed ends for which David desires that favour namely first to behold the beauty of the Lord secondly to enquire in his Temple For the first the Lords beauty to be seen in his house is not the beauty of his essence for so no man can see God and live Exod. 33.18 20. Before this glorious beauty the Angels cover their faces with their wings Is 6.1 2. But it is the beauty of his ordinances wherein God doth reveal to the eyes of mens mindes enlightened by his spirit the pleasant beauty of his goodnesse justice love and mercy in Jesus Christ Mark here then The fourth Observation That in Gods house the godly do behold the pleasant beauty of the Lord in his gracious properties of goodnesse justice love and mercy in Jesus Christ Psal 63.1 2. My soul thirsteth for thee my flesh longeth for thee To see thy power and thy glory so as I have seen thee in the sanctuary See 2 Cor. 3.18 and 4.6 The Reason The reason hereof is the good pleasure of God thus to manifest his gracious properties in his own ordinances Look as in the works of the creation he shewed the eternall power and wisdome of the Godhead Rom. 1.19 20. so in the ordinances of his service he doth make known his justice goodnesse love and mercy in Jesus Christ This is most cleer in the Gospel preached and in the Evangelicall sacraments rightly administred wherein with open face we behold the glory of the Lord and are transformed into the same image 2 Cor. 3.18 The world by wisedome knew not God in the wisedome of God that is how God will shew himself wise in mans salvation 1 Cor. 1.21 Now Christ crucified in the Gospel preached is this power of God and this wisdome of God Vers 24. Herein is made known the
unsearchable riches of Christ Eph. 3.8 and the manifold wisedome of God Vers 10. For it pleased the Father that in him should all fulnesse dwell Col. 1.19 in him are hid all the treasures of wisedome and knowledge Col. 2.3 and are all opened unto us in the Evangelicall ministery Now the legall service had the shadow of all these good things to come Colos 2.17 Heb. 10.1 for the sacrifices did lead to Christ as 1 Cor. 5.7 and the purifying water shadowed out the sanctification of the spirit Joh. 3.5 These and the rest of the legall ordinances were figures for the time of the Law Heb. 9.9 and the words of the Prophets with them were lights that shined in a dark place till the day of the Gospel did dawn and the day-starre that is the clearer light of knowledge arise in mens hearts 2 Pet. 1.19 Now David had the spirit in prophet call wisdome 2 Sam. 23.2 and thereby saw even in these legall ordinances the pleasant beauty of the Lord his God in Christ Jesus This serves for instruction and for admonition The use for instruction For instruction see a reason of the different affections to be seen in men toward the house of God and the sacred ordinances therein used some are exceeding zealous thereof as Psal 69.9 longing and fainting for the Courts of the Lord Psal 84.2 Psal 63.1 2. Psal 42.1 2. Others count it a wearinesse and wonder that any should take delight therein Now the reason is that some see the beauty of the Lord in his house and others are blinde and ignorant and see nothing at all as Cant. 5.9 being like the Prophets servant that saw the horses and chariots of the enemy but saw not the chariots of fire from the Lord till the Prophet had prayed for him 2 Kings 6.15 16 17. They are like the woman of Sichar that asked not the water of life of Christ because she knew him no◠nor the gift of God John 4.10 For admonition it serves two wayes First to naturall men to give all diligence after spirituall illumination that they may attain to this estate to see the Lords pleasing beauty in his sacred ordinances The way is to get the spirit 1 Cor. 2.11 12. for which end wee must use Gods meanes the word preached Acts 10.44 Gal. 3.2 and prayer Luke 11.13 in an holy manner that is first repenting of sinne Prov. 1.23 Acts 2.38 Secondly hungring and thirsting after grace Isaiah 44.3 Thirdly walking in new obedience Acts 5.32 The second Use for admonition Secondly to Gods children to be carefull of their behaviour that the beauty of the Lord may be still shining upon them The way is First to watch against temptation to sinne which is a cloud to hide Gods face from his people as Lam. 3.44 Isaiah 59.2 Secondly to bee frequent and diligent in those sacred ordinances and religious services wherein God begets and encreaseth grace in their hearts which now are the solemn parts of the Evangelicall ministery in the word preached sacraments reverently administred and prayer with thankesgiving Thirdly to strive to shew the power of godlinesse in conscionable obedience Iohn 14 21 23. He that hath my Commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self unto him If a man love me he will keep my words and my father will love him and we will come unto him and make our abode with him and Psal 50.23 To him that ordereth his conversation aright will I shew the salvation of God The second end for which Davids desires to dwell in Gods house is that he may enquire in his temple that is diligently seek direction of God in all cases of doubt Hebr. early or difficulty that may any way concern him Mark heere then The fifth Observation That in Gods house the godly did enquire and seek of God for direction and satisfaction in all materiall cases of doubt and difficulty that did concern them See for David himself 1 Sam. 22.10 Doeg tels Saul that Ahimelech enquired of the Lord for David and Vers 15. Ahimelechs speech seems to imply that he had done it often Did I then begin no enquire of God for him as if he should have said that 's a thing I have formerly done oftentimes for him So Chapter 23.2 David enquired of the Lord about his going to fight against the Philistims that came against Keilah vers 4. Againe he enquired of the Lord. This enquiry was thought to have been by the Prophet Gad who was with David 1 Sam. 22.5 and 1 Sam. 23.9 10. he enquired by Abiathar the Priest that was fled to him with the Ephod as vers 6. And 1 Sam. 30.7 8. he enquired of the Lord about the pursuit of the Amalakites that had burnt Ziklag So before this time Judg. 1.1 the people asked the Lord who shall go up against the Canaanites and Judges 20.18 they ask counsell of the Lord about going up against the Benjamites and vers 23. the second time and vers 27 28. the third time where the manner is shewed Adde Gen. 25.22 The first Reason The reason hereof is twofold First Gods own ordinance which is plainly set down directing his people to this dutie See the promise of Gods presence to give direction Exod. 25.21 22. whence the most holy place is thought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thence God spake and gave answer when he was rightly sought unto 1 Kings 6.19 c. And hereupon Num. 27.21 Joshuah must be before Eleazar the Priest who shall ask counsell for him before the Lord. Adde Deut. 17.8 9. The second Reason Secondly for the fruition of the benefits and comforts of this priviledge which are exceeding great First freedome from manifold evils The benefits that come by enquiring of God that do accompany mens miscarriages that walk in their own counsels and after their own conceits as we may see in the Israelites making league with the Gibeonites that were inhabitants in the land of Canaan Josh 9.14 c. Secondly assurance to be acceptable to God and bleffed of him in the things they take in hand even of this world See 2 Chron. 15.2 If ye seek him he will be found of you and Verse 15. they sought him with their whole desire and he was found of them Thirdly undoubted fruition of glory in the life to come See Psal 73.24 Thou shalt guide me with thy counsell and afterward receive me to glory See also Psal 24.3 4 5 6. Who shall ascend into the hill of the Lord c. This is the generation of them that seek him that seek thy face O Jacob. This serves for instruction and for admonition The use for instruction For instruction see plainly that the true members of Gods Church are advanced in priviledge dignity and honour above all other people for with whom doth
the Lord so deal in grace and favour as with the true members of the Church What nation is great who hath God so nigh unto them as our God is in all things that we call upon him for Deut. 4.7 he bids Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50.15 The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Vers 18. Obj. If any one say this indeed was the prerogative of the Jews that they were Gods peculiar people and chief treasure and the Lord would be enquired of by them above all other people but is it so with the Church of the new testament Answ Though there may be some difference in the manner of Gods giving answer yet for substance and reall performance the Church of the new Testament is preferred before the Jews as wee shall see in taking particular view of their meanes of enquirie of God in cases of difficultie which were especially four How the Jews enquired of God First by Prophets as 2 Kings 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him and 1 Kings 22.7 Secondly by the high Priest as Num. 27.1 Thirdly by the ordinary teachers of the Law Mal. 2.7 Fourthly in prayer Psal 50.15 wherewith was joyned fasting when they sought of God blessings of importance this way as Ezra 8.21 23. Now the Church of the new Testament at this day is not inferiour to the Church of the Jews for they sometime wanted extraordinary Prophets as Psal 74.9 And we do ever enjoy the spirituall presence of Christ Jesus the great Prophet of the Church Math. 28.20 For John Baptist was more then a Prophet Matth. 11.9 and yet not worthy to unloose Christs shooe-latchet John 1.27 He is likewise the great High-priest of our profession who by his word and spirit in all needfull truth revealeth his fathers will more plainly and fully then the High Priest did by Vrim and Thummim See Heb. 1.2 with 4.14 We have a great high Priest over the house of God Heb. 8.2 a Minister of the Sanctuary and of the true Tabernacle And for the written word wherein Gods will is to be found the great encrease of the sacred Canon by all the books of the new Testament shews our prerogative that way above the Jews And for accesse and obtaining by prayer with fasting direction from the Lord see the promise Luke 11.9 10 11 13. with John 16.24 36. and behold the successe by instance in Cornelius Acts 10.2 3 30 c. The Use for admonition For admonition it serves effectually to move every one that lives in the Church to look unto their state and carriage that it bee such as may give them some good assurance that they have right to this priviledge to enquire in the Temple To this end wee must look to two things First that we be in covenant with God else wee have no right to this prerogative as Ephes 2.12 the promise of audience is made to Gods people 2 Chron. 7.14 Secondly that we keep covenant living in conscioâ—able obedience as Psal 25.9 10. else we forfeit our right as wee may see by Gods dealing with Saul 1 Sam. 28.6 16. and Ezek. 2 3 30 31. But if we keep covenant we may claim our due of God as David doth in this 27. Psalm vers 7.9 alwayes remembring that we walk in the Lords high-way to consult with him in his word as Psal 73.17 for therein God teacheth his children as Psal 94.10 12. and Psal 119.98 99. And to call upon him by prayer adding thereto the humiliation of our souls by fasting as Ezra 8.21 23. with Acts 10 2 3 30. c. Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me up upon a rock The meaning of the words A Reason of Davids earnest desire to dwell in Gods house for ever drawn from the benefit of safety and security there to be found in time of trouble Which benefit is here expressed under a double action of God First hiding in his pavilion and secret of his tabernacle Secondly setting up upon a rock For the better conceiving whereof we must know that by Gods pavilion David meanes the Lords Tabernacle and his dwelling place in Sion And the secret of his Tabernacle was the most Holy place where the Cherubims spread their wings over the mercy seat the cover of the Ark of the covenant whither indeed David might not go personally as we may see by Heb 9.8 and Levit. 16.2 but aimeth at that which those things did shadow out namely speciall providence and protection for safety as Psal 91.1 4. and 61.3 4. Those places indeed were generally taken for places of safety as may appear by the fact of Adonijah 1 Kings 1.50 51. and of Joab 1 Kings 2.28 and by the charge of Jehoiadah the high Priest 2 Kings 11.15 The ground whereof is thought to be besides reverence of Gods presence Gods ordinance in the Wildernesse that the Tabernacle of the congregation should be a sanctuary for that time as the cities of refuge were afterward as is gathered by Exod. 21.13 14. So that here David assures himself that being a true member of Gods Church his grace and favour power and providence should be as the Lords pavilion and as the secret place of his tabernacle even a sure and safe place of safety and security to him And likewise as a rock that is high and strong doth give safety and security to him that is set thereon from the violent assault of all malicious enemies so the Lords power and favour would become the means of safety unto David who thereupon doth usually call the Lord his rocke and his salvation as Psal 18.2 Psal 42.9 In this reason thus conceived note two things the first implied touching his state liable and subject to manifold evils and troubles the second expressed and intended touching the means of his preservation and safety from the foresaid evils The first Observation For the first mark here that David makes account that while he lives here on earth he is liable and subject to manifold evils to sore and great troubles Psal 40.12 Innumerable evils have compassed me Psal 88.3 My soul is full of trouâ—les The first Reason The reason or ground hereof is fourfold First Gods divine soveraignty whereby he may do with his own what he will and dispose of his dearest children to endure both sorrow and great affliction as he dealt with Job Job 2.3 c. wherein our Saviour instructeth Peter John 21.18 22. which it seems David had learned concerning himself Psal 39.9 I was dumb I opened not my mouth because thou didst it
his Church See Psal 46.5 6 7. God is in the midst of her i. e. his Church she shall not bee moved God shall help her and that right early The heathen raged the kingdomes were moved he uttered his voyce the earth melted The Lord of hosts is with us the God of Jacob is our refuge Psal 48.3 8 12 13 14. God is known in her palaces for a refuge As wee have heard so have we seen in the City of the Lord of hosts in the City of our God God will establish it for ever Walk about Sion and go round about her tell the towres thereof For this God is our God for ever and ever he will be our guide even unto death See Isa 33.20 21 22. Look upon Sion the City of our solemnities thine eyes shall see Jerusalem a quiet habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken But there the glorious Lord will be unto us a place of broad rivers and streames For the Lord is our Judge the Lord is our Law-giver the Lord is our King he will save us Isa 37.35 I will defend this City to save it for mine own sake and for my servant Davids sake that is for my promise sake to David in Christ as Psal 132.11 13 14 17. The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy throne c. There will I make the horn of David to bud Now David he continued a true member of Gods house being carefull to keep in covenant with God as he both professed in word and testified by godly behaviour upon which he grounds his assurance of Gods especiall protection His profession of being in covenant see Psal 116.16 O Lord truly I am thy servant I am thy servant Psal 23.1.4 The Lord is my shepheard I shall not want Though I walk through the valley of the shadow of death I will fear none evill His godly behaviour whereon hee grounds his assurance of Gods speciall protection is threefold First he puts his trust and hope in God as Psal 21.7 For the King trusteth in the Lord and thorow the mercy of the most high he shall not be moved Psal 11.1 In thee O Lord put I my trust how say ye to my soul flye as a Bird to your mountain Psal 16.1 Preserve me O God for in thee do I put my trust Psal 86.2 O thou my God save thy servant that trusteth in thee Secondly he testified his trust in God by prayer Psal 7.1 O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Psal 116.3 4. The sorrows of death compassed me and the paines of hell gat hold upon me I found trouble and sorrow Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Thirdly he made conscience of a godly and upright life and thereon grounds his assurance of speciall protection Psal 4.3 Know that the Lord hath set apart him that is godly for himself the Lord will hear when I call upon him Psal 18.17 20. He delivered me from my strong enemy The Lord rewarded me according to my righteousnesse c Vers 21 22 23. For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgements were before me and I did not put away his statutes from me I was also upright before him and I kept my self from mine iniquity c. Psal 41.2 Thou upholdest me in mine integrity and settest me before thy face for ever This serves for instruction and for admonition and for comfort The use for instruction For instruction see here with David the true and right way of safery in time of trouble Get to dwell in Gods house and then Gods speciall providence shall be over us as the former testimonies do plentifully testifie But here a doubt a riseth where we shall finde this house and how to get a place therein Where to finde Gods house and how to get a place therein Answ In the dayes of grace and times of the new Testament the Tabernacle of God is with men and he dwels with them they are his people and God himself shall be with them and be their God Rev. 21.3 But is this common to all as they are men or is there some speciall work of God required in them and among them that be his house Answ John 6.44 No man can come to me except the father which hath sent me draw him that is give him grace so to do from above Vers 65. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Those that believe on his name are born not of bloud nor of the wil of the flesh nor of the wil of man but of God John 1.13 For it is God which worketh in you both to will and to do of his good pleasure Phil. 2.13 But what hath man then to do sith our conversion and regeneration is Gods work Answ It is indeed Gods work yet in the use of outward meanes which he gives to reasonable creatures that therein they may wait for and receive Gods work of grace in an holy calling which both amongst Jewes and Gentiles doth distinguish the elect from the reprobate as Acts 2.39 Now this calling is in the Gospel preached sanctified by prayer 2. Thes 13.14 and therein are men made Gods house Heb. 3.6 1 Pet. 2.5 1 Cor. 3.16 But may every man in the use of the Gospel preached attain to this calling Answ For ought that either Minister or people do know to the contrary every one may be called that lives under the Gospel the fault is their own if they be not as Christ saith Light is come into the world and men love darknesse rather then light because their deeds are evill 1 John 3.19 For men undoubtedly do first rebell against the word and refuse Gods mercy offered in the meanes of grace before that God with-draw his grace or take away from them the use of the means In regard whereof Christ complains of the Jews that when he would have gathered them they would not Matth. 23.37 For though the best employment and improvement of nature be insufficient to get the true habit of grace without the work of the spirit as Rom. 9.16 yet sure it is men are first wanting to themselves in the use of means before the blessing of the spirit be denied unto them Their own hearts can tell them they have failed in turning from sinne as Prov. 1.23 in hungring after grace Isaiah 44.3 and in doing the good they know Acts 5.32 The Use for admonition For admonition as we desire safety and shelter in time of trouble so we must with David strive and endeavour after a sure place in
and justice and then it was well with him But thine eyes and thine heart are not but for thy covetousnesse Therefore thus saith the Lord c. This serves for instruction reprehension and admonition The use for instruction The instruction is from Davids example to all Gods people to shew them fitting behaviour towards God when they receive blessings and benefits from him namely to be thankfull unto God in praises and songs and that with joyfulnesse and gladnesse The Use for reproof For reproof it makes justly against all those that are unthankfull for Gods blessings and likewise dull and heavie hearted in Gods praises See Deut. 28.47 48. Because thou servedst not the Lord thy God with joyfulnesse and with gladnesse of hear for the aboundance of all things Therefore shalt thou serve thine enemies c. with Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise The Use for admonition For admonition that every childe of God be a follower of David both for the duty it self and for the manner of performing it with cheerfulnesse and gladnesse Consider that David studied the art of thankfulnesse Psal 116.12 13. and that upon weighty grounds respecting God respecting himself and his brethren all which we should meditate on to stir us up to the cheerfull performance of this duty of thankfulnesse The fifth Observation The second point to be observed in Davias profession of thankfull behaviour is the circumstance of place where he will offer his sacrifices namely in Gods Tabernacle David will offer his sacrifices in Gods Tabernacle so 2 Sam. 6.17 David set the Ark in his place in the midst of the Tabernacle that David had pitched for it and David offered burnt offerings and peace offerings before the Lord meaning by the hands of the Priests as 1 Chron. 16.1 The first Reason This he observed First that he might have acceptance before the Lord in this service for in observing this circumstance of place he obeyed Gods ordinance Deut. 12.11 12 13 14. and so had title to the favour of acceptance as Is 56.7 The second Reason Secondly David knew there was danger in transgressing Gods ordinance as 1 Chron. 15.13 The Lord our God made a breach upon us for that we sought him not after the due order Therefore doth he observe the place appointed by God The Use for admonition This should teach us to be followers of David in respecting and observing Gods ordinance for the place of his service It is true difference of place in respect of holinesse is now in the New Testament taken away as John 4.21 23. and therefore Paul willeth that men pray every where lifting up holy hands unto God without wrath or doubting 1 Tim. 2.8 Yet where Christ hath said where two or three meet together in ny name that is by warrant from me I am in the middle Mat. 18.20 and go teach I am with you to the end of the world Matth. 28.20 therefore must we frequent diligently and reverently use Church assemblies Consider 1 Cor. 11.22 despise ye the Church of God That is the place where Gods people come together for his service Vers 7. Hear me O Lord when I cry with my voice have mercy also upon me and answer me The meaning of the words HEre David begins the second testification of his true affiance in God by humble and earnest prayer and supplication for sundry blessings whereof the first is for mercy in audience and answer to his earnest prayers in this verse Wherein the words being plain we may observe three things First what David prayed for Secondly in what manner thirdly his esteem of Gods audience to his prayers The first Observation For the first David prayes for audience and answer to his prayers Hear O Lord when I cry and answer me So Psal 4.1 Hear me when I call Psal 5.1 2. Give ear to my words hearken to the voice of my cry Psal 28.1 Vnto thee will I cry O Lord my rock be not silent to me lest if thou be silent to me I become like them that go down into the pit Hear the voice of my supplications when I cry unto thee Psal 61.1 Hear my cry O God attend unto my prayer and Psal 141.1 Qu. What needs this prayer for audience seeing God hears every word that is spoken Psal 139.4 and it is his property to hear prayer Psal 65.2 whereto hee hath bound himself by promise Psal 50.15 Matth. 7.7 Answ The audience which David prayeth for is not the bare art of hearing in taking notice of that hee said in prayer for he knew well that would never be wanting in God towards man But by hearing he meaneth Gods favourable act of audience testified by gracious answers as he saith in thy faithfulnesse answer me Psal 143.1 The Reason The reason why David here prayeth for this gracious audience is because he knew God did many times for just causes Why God doth sometimes deny to give gracious answers to the prayers of his servants deny to give such gracious answers even to the prayers of his servants As first when he would humble them and correct them for their sins Psal 66.18 If I regard iniquity in my heart the Lord will not hear me John 9.31 God heareth not sinners For sinne separates between God and us Is 59.2 makes God say Though ye make many prayers I will not hear Isa 1.15 So as his people complain that God seems angry against their prayers Ps 80.4 Secondly when he would stirre them up to more zeal and fervency in prayer then yet they have shewed See his dealing with the woman of Canaan coming to him for her daughter Matth. 15.22 23 c. and with the father of the childe possessed with a dumb and deaf devill Mark 9.18 Thirdly when he will exercise them under some affliction either for recreation for sinne or for triall of grace as Psal 22.1 2. My God my God why hast thou forsaken me O my God I cry in the day time but thou hearest not and in the night and am not silent That was true both in David the type and in Jesus Christ the truth yet herein that is verified which Christ said to Paul my grace is sufficient for thee 2 Cor. 12.9 being as good as direct audience in particular answer for it makes them willing and able to bear the crosse which is a gracious hearing to the prayer of the afflicted Heb. 5.7 This serves for instruction and admonition The use for instruction For instruction see that the best of Gods children may be denied audience for a time to their prayers for that which befell David in the type and Jesus Christ himself as the truth may befall any other childe of God for the servant is not above the master Matthew 10.24 25. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves
is the condition that gives us title to audience 1 Jer. 4.22 23. And wee walk worthy of the Lord and of the favour of audience when we eschew evill and make conscience of sinne for see John 9.31 Psal 66.18 19. sinne separates and hinders audience Prov. 1.24 28. Is 1.15 Is 59.1 whereto also we must adjoyn conscience of well-doing for if we do well we shall be accepted Gen. 4.7 which though it extend not unto God for the bettering of his estate Psal 16.3 yet it makes greatly for Gods glory John 15.8 and is good and profitable unto men Tit. 3.8 For God doth promise audience to those that set their love on God and know him that when they call he will answer Psalme 91.14 15. The second use for admonition Secondly those that professe themselves to be in covenant with God must observe Gods mercy in audience to their prayers as Psal 85.7 8. Shew us thy mercy O Lord and grant us thy salvation I will hearken what God the Lord will say So did David Psal 66.17 19. and Psal 116.1 2. This we must do that if we find want of audience wee may appeal unto his mercy and seek good title thereto for gracious audience is of mercy And if we find that God hath heard us that then we may retuâ—n praise and thankes for Gods mercy and labour to walk worthy of it We have received many deliverances in this and upon our humiliation in 88. from the invincible navie in 605. from the devillish Powder treason in 625. from the fearfull plague of pestilence besides out comfortable freedome from wars in the common trouble of other nations unthankfulnesse brings wrath 2 Chron. 32.25 we must therefore remember Davids practise Psal 116.12 13 14. And seeing when we come to the Lords table we pray for part in Christs redemption let us endeavour to walk worthy of it and shew the power of it in leaving sinne and living godly else we trust in lying words if we think we are redeemed to do wickedly as Jer. 7.8 9 10 and indeed are like the dog and so returning to vomit and filth 2 Pet. 2.22 23. Verse 8. My heart said unto thee when thou saidest seeke ye my face thy face O Lord will I seek 9. Hide not thy face farre from me put not thy servant away in anger Thou hast been my help leave mee not neither forsake me O God of my salvation HEre David goes on in the matter of prayer begun in the former verse The meaning of the words and first doth testifie the truth and redinesse of his heart to answer and obey Gods command for the seeking of his face verse 8. which being chiefly done in the duty and exercise of prayer he doth verse 9. put up humble and earnest suit unto God for favour and mercy in sundry petitions and to move the Lord to grant them he makes mention of Gods former favour in this kind saying thou hast been my help and shuts up these requests with notable testimony of true affiance in God calling him the God of his salvation Here then in these two verses we have in generall three things to handle First Davids sincerity in readinesse to answer Gods command unto his people that they should seek his face verse 8. Secondly Davids humble and earnest requests for favour and mercy answerable to his former profession Thirdly Davids motives propounded to God to move him to grant his requests verse 9. For the first Davids sincerity and readinesse to answer Gods command for the seeking of his face is this when thou saist seek ye my face my heart said unto thee thy face O Lord will I seek For the right understanding whereof we must know that the speech of sentence in the originall to make it plain requires the supply of some words which are fitly added in our bibles when thou saidest as the like is elsewhere 1 Kings 20.34 And I said Ahab will send thee away with this covenant This defect of a word to be supplied for plainnesse sake hath caused great variety amongst translatours The most ancient of them as the Septuagint Aquila Simmachus the vulgar latine and Jerom whom most of the Popish expositors and the Doway bible doe follow translate the words to this effect My face hath sought out or sought thee out making the word face the nominative case to the verb sought whereas our translations make the word face the accusative case following the verbe seek and though the words in the originall will beare either of the former yet seeing both were not intended by the holy ghost for this reason do I prefer our own translations before the ancients because in the bible the words in the orginall are ordinarily translated by the foresaid ancients as ours have done as 2 Chron. 7.14 and not once I take it in all the bible can their translation be warranted by shewing the like disposing of the words where face is the nominative case to the verb seek Now then taking the words in that sense which our translation gives we have two things to note in them first Gods commandement unto his people for the seeking of his face Secondly Davids readinesse to yeeld obedience thereto For the first the words translated seek ye my face are in the originall not a question but a command for the verb is of the imparative mood which bâ—ddeth or commandeth to seek The thing to besought is Gods face which here noteth not simply God himself as Exod. 20.3 Thou shalt have none other Gods before my face that is before me but Gods grace and favour in his Sanctuary where God did manifest his presence between the Cherubims above the mercy seat there communing with the high priest of all things given in charge concerning the children of Israel Exod. 25.22 towards which the people were to look when they sought Gods grace and favour Mark then The first Observation God enjoyned his people the Jewes to seek his face that is his grace and favour in the sanctuary looking toward the mercy seat which is sometime called the face of God because it was a testimony of his presence among his people Psal 105.4 Seek ye the Lord and his strength that is the ark of the covenant Psal 132.8 seek his face continually that is the mercy seat a blessed testimony of his gracious favour and presence amongst his people so 2 Chron. 7.14 The first Reason The reason or ground hereof is three-fold First and principally by their seeking to the mercy seat the type hee would lead them unto Christ that was the truth and substance for the materiall tabernacle and temple was a part of the worldly sanctuary and belonged to the ceremoniall law which led them unto Christ Gal. 3.24 For the law had but the shaddow of good things to come Heb. 10.1 but the body is Christ Col. 2.17 And that he was prefigured by the mercy seat is plain Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
is the Lord. Psal 144.15 The Use for admonition For admonition it serves effectually to move every one that desires this comfortable state that when dearest and nearest friends do forsake him yet then the Lord may take him up to give all diligence both to get and preserve those graces in his soul and also to testifie that behaviour in life which did entitle David to this happy estate as namely to get truly into covenant with God to trust in the Lord and to shew the truth hereof by new and true obedience Men in the world will serve hard Prentiships for temporall and worldly freedomes in corporations and priviledged places how much more should wee take paines for this great priviledge of the citizens of Sion to have the Lord for our God The Use for comfort For comfort this makes greatly to the godly in times of distresse they must call to minde this property in God to be more firm and faithfull to those that be his then naturall parents are to their dearest children For which besides this text see Isa 49.14 15. Sion said the Lord hath forken me c. with Luke 11.13 If ye then being evill know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him Let us make sure that we be rightly in covenant with God and then we may say with David The Lord is on my side I will not fear what can man do unto me Psal 118.6 The Lord is my shepheard I shall not want Yea though I walk thorovgh the valley of the shadow of death I will feare none evill for thou art with me Psal 23.1 4. Vers 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Vers 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out crueltie The meaning of the words IN these two Verses the Prophet David returnes again unto prayer and begs of God both instruction and direction in regard of his enemies Vers 11. and also preservation out of their hands in regard of their unconscionable dealing and cruell minds towards him Vers 12. For instruction and direction thus he prayes Teach me thy way O Lord and lead me in a plain path because of mine enemies For the meaning Gods way in Scripture is taken diversly sometime for his own administrrtion and doing or working as Job 26.14 Lo these are part of his wayes having spoken of many of his marvellous workes in the former verses 7 8 c. as afterward Behemoth is called the chief of the wayes of God that is of his works Job 40.19 Psal 77.19 Thy way is in the sea and thy path in the great waters thy footsteps are not known which hath reference to Vers 14 15. Thou art the God that dost wonders c. Psal 103.7 He made known his wayes unto Moses his acts unto the children of Israel Otherwhile and most commonly Gods way is that wherein he would have man to walk that is the course of life and dealing which he would have men to take as Jethro saith to Moses Exod. 18.20 Thou shalt teach them ordinances and laws and shalt shew them the way wherein they must walk and the work that they must do See Jer. 42.3 Herein David desires to be instructed of God Yea further hee would have God not onely to teach him the way but to lead him in a plain path that is such a path as is right and strait without any crookednesse and such is the way of Gods word the course and behaviour which God there prescribes them as Pro. 8.6 The opening of my mouth shall be right things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which is here used further expounded Vers 8 9. All the words of my mouth are in righteousnesse c. And this favour he desires because of his enemies that is of such as did observe and watch him for advantage to doe him hurt The first Observation In the words thus understood note two things First his double request made to God secondly the reason of them both For his requests the first is this David beseecheth God to teach him that way of his wherein he would have him to walk So Psal 5.8 Lead me O Lord in thy righteousnesse make thy way plain before my face Psal 25.4 Shew me thy wayes O Lord Psal 143.8 Cause me to know the way wherein I should walk Psal 86.11 Teach me thy way O Lord. The reasons hereof are three First in regard of God The 1. reason to glorisie him by seeking unto him for this blessing for God undertakes to teach the godly that be in covenant with him as it is written in the Prophets and they shall be all taught of God John 6.45 Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go Prov. 4.11 I have taught thee in the way of wisedome The second Reason Secondly in regard of himself sundry wayes First because of his own inability of himself to know them without Gods teaching for the light of nature is but darknesse in the wayes of God Matth. 6.23 For the naturall man receiveth not the things of the spirit of God they are foolishnesse unto him he cannot know them meaning of himself because they are spiritually discerned This is manifest by the Eunuch Acts 8.30 31. Vnderstandest thou what thou readest saith Philip to him he answers by deniall How can I except some man should guide me Secondly for his better enabling to obedience for knowledge goes before doing John 13.17 If yee know these things happy are ye if ye do them Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein Thirdly for his spirituall joy and comfort for knowledge is a spirituall light 2 Cor. 4.6 and so very pleasing and comfortable to those that without it are in darknesse as Eccles 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sunne Hence we reade that many have greatly rejoyced when they have been taught the knowledge of Gods wayes Nehem. 8.12 All the people went their way to eat and to drink and to make great mirth because they had understood the words that were declared unto them So the Eunuch went his way rejoycing after he had been instructed and baptized by Philip Acts 8.39 and there was great joy in Samaria after they were converted to the faith by Philip Acts 8.6 8. The third Reason Thirdly because of his enemies as here he saith in plain words for in Gods wayes there is safety here Gods Angels have charge to keepe the godly Psalm 91.11 When thou goest in this way thy steps shall not be straightned and when
that walk in darknesse cannot have fellowship with God 1 Iohn 1.6 Thirdly we must give diligent heed to the word of God for that is Gods counsell whereby he guides his people unto glory Psal 73.24 Fourthly we must daily beg this blessing of God as David here doth and in many other places as is shewed before Because of mine enemies Davids reason of his two former petitions therefore doth he desire of God to be taught his waies and to be led in straight paths because he had such enemies as continually sough his ruine and destruction so that if he were out of Gods protection they would soon work his destruction This reason may be considered two wayes First simply by it self for the matter which it contains Secondly with reference to the petitions which it doth enforce In the reason simply considered this is here plainly taken for granted That David had enemies The fourth Observation who both wished and sought his overthrow This is plain in this Psalme verse 2. His enemies and his foes came upon him to eat up his flesh and verse 12. they falsly accused him and breathed our cruelty against him Whereto we may adde for fuller and plainer evidence Psal 3.1 Lord how are they encreased that trouble me Many are they that rise up against me Psal 69.4 They that hate me without a cause are moe then the haires of mine head they that would destroy me being mine enemies wrongfully are many The reasons hereof with the application in uses are set down before Verse 6. Observation 1. briefly to this effect The first Reason First the good will and pleasure of God thus to make David a type of Christ of whom it is said Isa 53.16 It pleased the Lord to bruise him with Act. 4.25 c. alledging the second Psalm true also of David the type The second Reason Secondly Davids sinnes sometimes occasioned this evill 2 Sam. 12 9. The third Reason Thirdly corruptions in the wicked who had to doe with David stirred them up against him two wayes First in hatred of his goodnesse Psalm 38.19 20. therein verifying Gen. 3 17. whereupon our Saviour calls the Scribes and Pharisees Serpents and a Generation of Vipers Mat. 23.33 Secondly in envie of his honour Psalm 4.2 Psalm 62.4 as Dan. 6.3 4. By way of use it serves for instruction and admonition For instruction see in David the state of the Godly in this world The use for instruction liable to the trouble and danger of many and cruell enemies reason as Luke 23.31 and as Ier. 25.9 The Use for admonition For admonition to beware of rash judgment either against others that they are nought because they are by so many oppressed for so we might condemne the Godly as Psalm 73.15 see Ier. 15.10 or against our selves that wee are forsaken of God because men persecute us as Psalm 22.1 Indeed we must consider the cause and make use of persecution accordingly Now the cause is either correction for sinne or tryall of grace If we find our finnes have brought enemies upon us then wee must humble our selves under Gods hand who useth the rage of enemies as rods to whip his children Isa 10.5 6. In this case he must smell the savour of a sacrifice as 1 Sam. 26.19 bring unto God a contrite and broken heart that he will not despise Psalm 51.17 If we finde that God would make tryall of grace in us by the enemies he doth raise up against us then wee must strive to give evidence of our faith in God by patient bearing the tryall which his providence layeth on us whereto wee shall be enabled First by considering Gods hand herein for a sparrow lighteth not on the ground without his will Mat. 10.28 29 31. Thus David patiently bore Shemei his cursing 2 Sam. 16.11 12. with Psal 39.9 yea thus Christ endured the crosse and condemnation by Pilate John 19.10 11. Secondly by remembring the good end for wee shall come forth as the gold Job 23.10 Many are the afflictions of the godly but the Lord delivers them out of all Psal 34.19 Nay hereby our glory shall be encreased Rom. 8.18 The sufferings of this time are not worthy to be compared with the glory which shall be revealed in us nay 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory for if we suffer we shall also raigne with him 2 Tim. 2.12 Thus Moses encouraged himself under the crosse with respect to the recompence of reward Heb. 11.25 26. yea our Saviour Christ Heb. 12.2 Who for the hope that was set before him endured the crosse despised the shame and is set at the right hand of the throne of God For he himself hereupon encouraged his Disciples Mat. 5.10 11 12. Blessed are they who are persecuted for righteousnesse sake for theirs is the Kingdome of heaven Blessed are yee when men revile you Rejoyce and be exceeding glad for great is your reward in heaven The fifth Observation Secondly consider this reason with reference to the two former petitions which it enforceth and this is plain That the exposition of Davids enemies moves him to bee more humble and earnest in prayer and supplication unto God Their insurrection against him becomes his provocation to flye to God Psal 77.2 In the day of my trouble I sought the Lord Psal 5.8 Lead me O Lord in thy righteousnesse because of mine enemies Psalm 69.12 13 14. They that sate in the gate that is Judges and Magistrates spake against mee But as for me my prayer is unto thee O Lord Let me be delivered from them that hate me Psal 109.2 3 4. The mouth of the wicked and the mouth of the deceitfull are opened against me They compassed me about with words of hatred and fought against me without a cause For my love they are mine adversaries but I give my self unto prayer The first Reason The reason hereof is three-fold First the consideration of Gods hand in the opposition of his enemies which ever hath an overruling power in all mens actions Is 45.7 Amos 3.6 The second Reason Secondly conscience of obedience to God who requires to be sought in times of trouble Psal 50.15 The third Reason Thirdly confidence in Gods helpe grounded both on Gods property and promise for his property he is the true God that heareth prayer Psal 65 2. He is our refuge and strength a present help in trouble Psal 46.1 For his promise it is plain Psal 91.15 He shall call upon me and I will answer him I will be with him in trouble I will deliver him This serves for instruction reprehension and admonition The use for instruction For instruction we may see in David a notable property of the godly which is to seek help and safety from the Lord when the wicked do eagerly labour for their destruction in the world Vnto Davids practise
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
their enemies under the power of their distressors plainly by the bondage of Israel in Egypt for a long time Gen. 15.13 with Exod. 1.9 10 11 13 14. The three servants of God were thus cast into the fiery furnace Dan 3.20 21. and Daniel himself into the Lyons denne Dan. 6.16 Jeremie felt this evill Jer. 26.14 yea Christ himself by the wicked hands of the Jewes was taken crucified and slain Acts 2.23 which we are to mark to prevent rash judgement as well against others as also against our selves in this case A fault in which the godly themselves may fall as well against others Job 4.7 Remember I pray thee saith Eliphaz to Iob who ever perished being innocent as also against themselves Is 49.14 Sion said the Lord hath forsaken me and my Lord hath forgotten me Psal 22.1 My God my God why hast thou forsaken me But if we mark every mans deserving by sinne and Gods soveraignty over the best it will stay our hearts and tongues from the sinne of rash judgement The second Use for instruction Secondly this petition shewes that if the godly fall into the hands of the wicked it is by Gods permission and dispensation for a sparrow lighteth not on the ground without the will of God Mat. 10.29 therefore Christ saith to Pilate thou wouldest have no power over me at all except it were given thee from above John 19.11 and the Church saith unto God thou hast given us like sheep appointed for meat thou sellest thy people for nought Psa 44.11 12. Paul saith I think that God hath set us forth the last Apostles as it were appointed to death Which is a thing very observable as the only ground of true patience Psal 39.9 with 2. Sam. 16.10 11 12. and also of sweet comfort in the greatest persecution for he hath said I will not leave thee nor for sake thee Heb. 13.5 Ps 91.15 I will be with him in trouble Psal 66.10 11 12 Thou O God hast proved us thou hast tryed us as silver is tryed Thou broughtest us into the net thou laydest affliction upon our loynes Thou causedst men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place Mark the comfortable end of the troubles of the godly as Iob 23.10 He knoweth the way that I take when he hath tryed me I shall come forth as the gold And so the story shewes Job 42.12 So God blessed the latter end of Iob more then the beginning The third Use for instruction Thirdly see here that prayer is a sanctified means to obtain of God safety and preservation from the hands of those that desire our hurt Thus the Jewes escaped from the bloody designe of Haman Eph. 4.16 17. and 7.3 4. c. Thus Jehosaphat escaped in battaile when the Captains of the Chariots beset him about 2 Chron. 18.31 And thus were he and his people preserved from three Kings that came against him 2 Chron. 20.3 4. c. And thus was Hezekiah preserved from the great Army of Senacherib Isaiah 37.21 33 34. And no marvaile for as God requires the duty so he hath made the promise which he will perform Psal 50.15 Psalm 91.15 The use for instruction For admonition it serves effectually to stirre up every child of God to become a follower of David in the performance of this duty to be much and earnest with God in prayer for the preservation of himself and the Church of God out of the hands of their enemies A most needfull duty in these evill times wherein the enemies of Gods Church do band themselves like Edom Moab Geball Ammon Amalek and the rest Psalm 83.3 4. c. to root out Religion to cut off Gods people that the name of Israel be no more in remembrance Consider the good successe of this duty in this case by the former examples How prayer is prevalent with God against enemies for it is not as naturall men do think a vain thing to serve the Lord unprofitable to pray unto him Mal. 3.14 Iob 21.15 experience shewes that this duty is prevalent with God one of these three wayes at all times Either it prevents their attempts as the former examples shew fully and plainly or else it procures deliverance out of the enemies hands after some time of triall and correction by them as it did for Peter when he was kept in prison by Herod with purpose to put him to death Acts 12.5 6. c. and for Israel to procure their deliverance out of Egypt Exod. 2.23 24. or at least it procures strength of grace to bear the violence and the cruelty of the enemy though he proceed to inflict upon them most violent death as we may see in Steven Acts 7.59.60 and in the Saints of God that would not be delivered that they might obtain a better resurrection Heb. 11.35 For indeed when the godly do sincerely perform this duty though the outward man perish yet the inward man is renewed daily 2 Cor. 4.16 and in death it self the child of God is more then conqueror Rom. 8.37 Let us not therefore be weary of this duty the effectuall fervent prayer of a righteous man availeth much Jam. 5.16 while Moses his hands were lifted up Joshuah prevailed but when they were let down Amalek prevailed Exod. 17.11 God is much moved by prayer it stayes the wrath of God against his people as Exod. 33.10 11. c. Psal 106.23 Deut. 9.18 19 20. And therefore when God is resolved to bring a judgement he forbids Jeremie to pray for the Jewes Jer. 7.16 and 11.14 and 14.11 Qu. Is this all we have to doe to pray in time of danger Answ No we must likewise serve Gods providence in the use of ordinary means and withall use prayer for Gods blessing thereon So Moses did for Joshuah when he fought against Amalek and Mordecai prayed for Esther when she went unto Ashuerus in the behalfe of the Jewes And besides these we must have due regard to our estate and behaviour when we perform this duty and pray and namely first we must see that we stand rightly in covenant with God and be his people through faith in Christ for then we have a promise of protection as Psal 89.3 â—0 21 22 and of audience in time of trouble 2 Chron. 7.13 14. which encouraged the Church in adversity Is 63.19 we are thine thou never bearest rule over them they were not called by thy name And Jeremiah herewith moveth God to mercy Jer. 14.8 9. O the hope of Israel the saviour thereof in time of trouble why shouldest thou be as a stranger in the land as a man that cannot save yet thou O Lord art in the midst of us and we are called by thy name leave us not Secondly if we have failed by transgression for in many things we sinne all Jam. 2. then we must be carefull to renew covenant with God by renewing our
born again not of flesh nor of blood nor of the will of man but of God John 1.13 even by his spirit blessing the word unto our effectuall calling into his holy mountain his true Church where the wolfe shall dwell with the lambe and the leopard lye down with the kidd c. Is 11.6 c. where most cruell and bloody minded men as Saul was before his conversion Acts 9.1 shall lay aside their cruell nature and live most lovingly and peaceably with the children of God as Acts 9.26 and 20.24 Now this holy calling is wrought by God in the use of means ordinarily even in the word preached the law to discover sinne Rom. 3.20 and the gospell to sow the seeds of grace Acts 20 24. Herein must we exercise our selves as Cornelius did Acts 10.33 and as Lydia did Acts 16.14 and sanctifie our endeavour therein by prayer to God for the blessing of his spirit for by prayer the spirit is obtained Luke 11.13 of those that by repentance turn from sin Prov. 1.23 and by new obedience endeavour to adorn the gospell of Christ Acts 5.32 Thus waiting on the Lord we may with comfort expect his blessing as the poor impotent people did for their bodily cure at the poole of Bethesda by the Angells moving of the water John 5.1 c. Verse 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living Vers 14. Wait on the Lord be of good courage and he shall strengthen thine heart Wait I say on the Lord. The meaning of the words THese two last verses contain the third and last part of the Psalm which is this Vpon acknowledgement of the great benefit he received by believing he doth notably encourage and stirre up himself and others to wait still on God by faith The acknowledgement of the great benefit of his believing on Gods promise is verse 13. the encouragement to his own soule and others also by faith to wait on God is in the last verse The sentence in the originall setting down the acknowledgement of the great benefit David had by believing Aposioposis is for some words though not in sense defective and imperfect requiring some supply which the scope and circumstances of the place do shew must be either what his enemies would have done if he had not believed namely they had prevailed and overthrown him and so (a) Juuius and Piscator some supply the defect or what he himself should have done if he had believed namely fainted and sunk under the burthen of violent persecution as vatablus whom our translations follow For we must not leave out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. except as the Papists do saying it was left out by the Septuagint because it was of no great moment Following therefore the supply which is rightly made in our bibles the words bear this sense as if he should have said so great was my persecution that I had fainted and so the enemy had prevaited against me unlesse I had believed to see the goodnesse of the Lord that is to enjoy those good things both temporall and spirituall which the Lord hath promised me of his goodnesse and bounty So the phrase is taken Eccles 2.1 Enjoy pleasure in the Hebrew it is see good as also verse 24. and 3.13 and 5.18 In the land of the living that is in this world here on earth where the living are so with the scope of the Prophet here the use of the phrase generally in Scripture doth shew it must be taken and understood as shall be fully shewed afterward In the words thus understood note two things First the name or title which the holy ghost gives to this world Secondly that in this world God vouchfases to impart his goodnesse unto the sonnes of men Thirdly that David for his part believed to enjoy Gods goodnesse here on earth Fourthly that by believing he was upheld from fainting in himself and from ruine by his enemies The first observation For the first God by the mouth of David here calleth this world the land of the living This habitable place of the earth wherein men live a naturall life is the land of the living in the stile and and phrase of the holy Ghost This is plain and certain by the ordinary use of this phrase in Scripture See Job 28.12 The place of wisedome is not found in the land of the living that is among living men in this world for it were absurd to say the place of understanding were not to be found in heaven seeing it is there said God understandeth the way thereof verse 23. See also Psal 52.5 David foretelling the destruction of Deeg saith God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living not out of heaven where he never was planted nor grew but of this world where he grew as a great tree till God plucked him up and rooted him out by death and destruction Is 38.11 I said I shall not see the Lord even the Lord in the land of the living that is among the living here on earth for who can imagine that Hezekiah meant he should not see the Lord in heaven But here on earth the godly saw him in his ordinances as Psal 63.2 and 68.25 and his meaning he further cleareth in the end of the verse I shall behold men no more with the Inhabitants of the world The same phrase in the same sense is used Is 53.8 Ezek. 26.20 and 32.23 Psal 116.9 and 142.2 Jer 11.9 and in the same sense is the like phrase taken the light of the living Job 33.30 Psal 56.13 The Reason The reason why this habitable word is called the land of the living is because God created it and doth maintain and preserve it for mans habitation while he lives a naturall life in this world Psal 115.16 The heaven even the heavens are the Lords the earth hath he given to the children of men And opposeth hereunto the place of the dead calling it a land of darknesse and the shaddow of death a land of darknesse as darknesse it self and of the shaddow of death without any order and where the light is as darknesse Job 10.22 23. a land of forgetfulnesse Psal 88.12 This serves for instruction and for admonition The use for instruction For instruction see here plainly that it is an errour and mistaking to take the land of the living for the Kingdome of heaven as generally the Papists do following herein the ancient fathers who * Hieron in Ps 26. August in Ps 26. Cassiodorus many of them doe so expound it Which I do therefore note to shew how uncertain a rule it is to tye our selves for the right understanding of Scriptures to the exposition thereof made to the ancient fathers for in very many things they differ in judgement one from another as the
to true happinesse are made absolutely in Christ to true believers without any other condition as Acts 16 31. John 3.16 but the promises of blessings not simply necessary to salvation must be understood to be made with the exception of the crosse which is this That God out of his soveraignty over his dearest children may deny the accomplishment of these promises either for correction or prevention of sin or tryall of grace which well considered prevents much perplexity and distresse in soule to those that labour to walk honestly and yet are more under the crosse then some of Gods children be with whom they live For admonition The Use for admonition this serves notably to stirre up every one to get true faith for every one desires to enjoy Gods goodnesse many say who will shew us any good Psal 4.6 Now the way is to get faith which entitles us to all Gods promise and the right course herein is to begin with the main promise in Christ to get that faith in him which may intitle us to his righteousnesse for in him we are restored to sanctified right in the creature and in him all things are ours things present and things to come 1 Cor. 3.21 22. All the promises of God are in him yea and in him amen 2 Cor. 1.20 Therefore Christ himself bids his Disciples First seek the King dome of God and his righteousnesse and then all these things pertaining to food and rayment shall be ministred unto us Mat. 6.33 For if God spared not his own some but gave him for us how shall he not with him give us all things also Rom. 8.32 Now this true faith is never severed from true repentance not new obedience for by sight and sorrow for sinne the way is prepared for Christ and his Kingdome Mal. 3.1 and Mat. 21.32 And new obedience in eschewing evill and doing good is that behaviour which comes from love a fruit of the spirit by which faith worketh Gal. 5.6 22. The fourth and last point to be here observed is The fourth Observation the benefit which David received by believing Gods word and promise hereby he was preserved from fainting in himself and from being foyled by his enemies in their most violent opposition for one or both of these evills he confesseth would have befallen him if he had not believed see Psal 3.3 6. Thou Lord art a buckler for me there is his saith I will not be affraid of ten thousand of the people that have set themselves against mee round about there is his security from faith Psal 57.1 3. My soule trusteth in thee yea in the shaddow of thy wings will I make my refuge till these calamities be overpast He shall send from heaven and save me c. The reason hereof is plain The Reason for his faith intitled him to Gods power and providence for protection and safety in time of danger from whence sprang that courage which upheld him from fainting in the depth of distresse whereas if he had wanted faith he had indeed been out of covenant with God and so void of title to Gods power and providence and so must needs have fainted when worldly power and refuge had wholy failed him This Davids enemies knew well and therefore thinking that God had forsaken him they do thereupon encourage themselves to persecute him with assurance to take him Psal 71.11 This serves for instruction The first Use for instruction and for admonition For instruction two wayes First it lets us plainly see the great evill of unbelief for it takes away heart and courage in time of persecution This we may seeby Nabal whose heart dyed within him when he heard of deadly danger already past 1 Sam. 25.37 and in Saul when the Philistines came upon him he was sore troubled at the sight of that huge Army 1 Sam. 28.5 and afterwards fainted when he heard by the witch of Endors means the heavy tydings of his approaching ruine verse 20. and the day following desperately fell upon his own sword when the Philistines pressed near unto him 1 Sam. 31.4 Hence Ahaz and his peoples hearts were shaken as a leaf when they heard that Syria and Ephraim were conspired against him Is 7.2 at which time the Lord promised him mercy but withall tells him of the hurt of unbelief verse 9. If yee will not believe yee shall not be established Secondly here again see the great benefit of faith The second Use for instruction both for courage and comfort in time of danger for the righteous is bold as a Lyon Prov. 28.1 when the wicked flye and no man pursueth and also for safety and deliverance while it is a blessing to them See Psalm 31.19 20. Psalm 91.1 2 9. For admonition The Use for admonition it serves notably to move every one to get the grace of true faith and to set the same a working in the time of danger This world is full of evills and troubles as the Sea is of stormes and waves now faith is as the sterne that guides and the anchor that holds fast against the greatest blasts and billowes Heb. 6.19 this intitles us to Gods power and providence which is like the pillar of a cloud by day and fire by night to guide and keep us as it did Israel Exod. 13.21 22. and 14.19 This gave courage to the three children Dan. 3.16 17 18. Verse 14. wait on the Lord be of good courage and he shall strengthen thine heart wait I say on the Lord. THese words are the Prophets zealous exhortation and encouragement The meaning of the words both to his own soule and to others to wait on God and be of good courage meaning in time of trouble and affliction Vnto which good duties he doth stirre up himself and others by the benefit they shall receive thereby viz. God will strengthen their hearts and afterward repeats the first duty again for waiting on God to shew the necessity of it So that here in generaâ—l we have to handle the duties propounded and the reason to enforce them The duties are two both of them respecting our behaviour in time of affliction First to wait on God secondly to be of good courage For the first to wait on God is patiently to tarry the Lords leisure for the things we desire whether it be to be freed from evills or made partakers of blessings or both though here the exhortation hath speciall conference to expectation of deliverance from evills So that the first thing we have here to note is this That every child of God The first Observation who is under any evills of body or mind or both must stirre up his heart to wait the Lords good pleasure and leisure for deliverance Psal 130.6 Let Israel hope in the Lord Luke 21.19 By your patience possesse your selves when you are betrayed by parents kinds folks and friends now waiting on God is the holy art or work of patience Rom.
drawing back is unto perdition Heb. 10.38 39. and such fearfull ones are set in the first rank of those that must be cast into the burning lake Rev. 21.8 The second Reason Secondly Gods children must do as much for Gods glory in a good cause as wicked men do to his dishonour in that which is evill now they encourage themselves in an evill matter Psal 64.5 and hearten one another to doe wickedly Is 41.6 7. They helped every one his neighbour and every one said to his brother be of good courage So the Carpenter encouraged the goldsmith c. about their idols Say thou therefore with Nehemiah should such a man as I flye Nehem. 6.11 Remember that the spirit of glory and of God is glorifyed when we shew courage in suffering for a good cause 1 Pet. 4.14 Yea and our weak bretheren are much heartened by our example as Philip. 1.14 Many of the bretheren in the Lord waxing confident by my bonds are much more bold to speak the word without fear whereto old Eleazer had great respect in his sufferings â—2 Maccab. 6.18 24 25. The third Reason Thirdly courage is needfull under afflictions in respect of the reward which not of our merit but of Gods bounty is no lesse then a Kingdome even the Kingdome of heaven and the crown of life See 2 Thess 1.4 5. Paul tells the Thessalonians that through faith and patience in suffering they shall be counted worthy the Kingdome of God and 2 Tim. 2.12 If we suffer we shall also raign with him Rev. 2.10 Be thou faithfull unto the end and I will give thee the crown of life Now what courage will men shew for earthly Kingdomes and what will they not endure to get them And much more should we do so for that Kingdom which is undefiled immortall and fadeth not a way reserved in heaven 1 Pet. 1.4 The fourth Reason Fourthly God is with them that suffer for well-doing and if they be couragious for his glory he will strengthen their hearts as it followeth in this verse Psal 91.15 I will be with him in trouble Herewith he encouraged Paul at Corinth Acts 18.9 10. and David herewith did notably encourage himself Psal 118.6 The Lord is on my side I will not fear See Rom. 8.31 If God be with us who can be against us Thus the Angell encouraged Gideon Judg. 6.12 Jeremie encourageth himself Jer. 20.11 God encourageth his people Is 35.4 and 41.10 This serves for instruction and admonition The use for instruction For instruction it shewes what manner of persons the professors of true religion ought to be for truth strength of grace namely not babes or children but men of stature and courage in Christ Jesus even perfect men Eph. 4.13 14. Children are so fearfull and not fit for warre but Christians must sight the Lords battells against spirituall enemies Eph. 6.12 and endure hardnesse as good souldiers 2 Tim. 2.3 Few do think on these things but the most content themselves with the shewes of godlinesse and want the powers thereof 2 Tim. 2.5 But wisedome is justified of her children Mat. 11.9 The Use for admonition For admonition according to this charge every one should give all diligence to get this spirituall courage into their hearts which will enable them to wait upon the Lord in times of distresse The way to get spirituall courage The way hereto is to make sure of two things first that the state of our persons towards God be good Secondly that our godly behaviour expresse the same That the state of our persons may be good before God three things are required repentance faith and sanctification Repentance is that grace of God whereby we considering our owne wayes in our hearts do humbly confesse our wicked wayes unto God and praying for mercy and pardon do forsake the sinnes wherein we have lived And this is needfull unto true courage because the guilt of every sin brings fearfulnesse as Gen. 3.8 10. Deut. 28.66 Thou shalt feare day and night Prov. 28.1 The wicked flye when none pursueth neither shall any man strengthen himself in the iniquity of his life Ezek. 7.13 Faith is that grace of Gods spirit whereby we rest and rely on Gods mercy in Christs merits for justification and salvation hereby we are justified and be at peace with God Rom. 5.1 and the righteous are bold as a Lyon Prov. 28.1 Hereby we are in Christ the son of God Gal. 2.20 and in him we shall be strong and couragious as Ephes 6.10 Phil. 4.3 Thirdly sanctification is the work of the spirit abolishing corruption and renewing grace more and more every day Now they that are in this estate have the spirit dwelling in them Rom. 8.11 which is the spirit of strength Is 11.2 the spirit of power and of a sound mind 2 Tim. 1.7 These graces bring quietnesse and confidence which are the strength of the godly Is 30.19 The godly behaviour needfull to true spirituall courage is threefold First to make sure our trouble be for a good cause for if we suffer for righteousnesse sake we need not be affraid for any terrour 1 Pet. 3.14 Let none of you suffer as an evill doer but if any man suffer as a Christian let him not be ashamed 1 Pet. 4 15 16. So the Jewes strengthened their hands for the good work Nehem. 2.18 Secondly we must store our hearts with the word of God both for direction in carriage and consolation in distresse So did David Psal 119.11 hide Gods sayings in his heart and hereby kept himself from the paths of the destroyer Psal 17.4 This is my comfort in mine affliction for thy word hath quiekened me Psal 119.50 And in particular know God is present with us Deut. 31.6 1 Chron. 28.20 2 Chron. 32.7 8. Hag. 2.4 Thirdly beside all the former we must ever joyn humble and earnest prayer for strength and courage from God as Nehem. 6 9. They made us affraid Now therefore O God strengthen my hand Acts 4.29 Now Lord behold their threatnings and grant unto thy servants that with all boldnesse they may speak thy word And he shall strengthen thine heart The reason whereby he Prophet doth encourage himself and his godly bretheren to the former duties of waiting upon God and being of good courage in the time of affliction drawn from the great benefit they shall reap hereby namely God will strengthen their hearts he will put strength and courage into them and make them resolute or stedfastly minded as this phrase is translated Ruth 1.18 and able to hold out untill they have a blessed issue The third observation Mark then They that wait on the Lord and encourage themselves so to do in the times of affliction shall have the Lord in mercy to put strength into them for their better enabling to wait on him Psal 31.24 Be of good courage and he shall strengthen your heart all yee that hope in the Lord. This David
was penned by David in the foresaid Gath. Also a City of the Levites was called Gath-Rimmon Iosh 21.25 whereon Obed Edom the Levite is called the Gittite 2 Sam. 6.10 and so by Gittith here may be meant either such instruments as was used by Obed Edoms posterity the Gittite or that these Psalmes were made upon occasion of transporting the Ark from Kiriath-Iearim to Ierusalem namely the eight when it was brought to the house of Obed Edom the 81. upon the death of Vzza the 84. when it was brought to Zion It is most probable it was a musicall Instrument The lesse to be stood upon because this musick was typicall and in their time the instruments of God 1 Chron. 16.42 but now as Iohn 4.21.23 Ye shall neither in this mountain nor yet at Hierusalem worship the Father but the true worshipper shall worship the father in spirit and in truth singing and making melody in your heart to the Lord Eph. 5.19 For the sons of Korah These sons of Korah were the posterity of that rebellious Levite who with Dathan and Abiram rebelled against Moses and Aaron Numb 16. which Korah was consumed with fire ver 35. with 17. Howbeit there were of his sonnes that dyed not Numb 26.11 departing as it seemeth from their fathers tent as all were commanded Numb 16.24.26 and of these is numbred a family of the Korathites Num. 26.58 of whom came Samuel the Prophet and Heman his Nephew 1 Chron. 6 33. a great singer chap. 25.4.5 In this Dedication note two things first King Davids employment in troublesome times 1. Observation he composed and penned Psalmes of speciall purpose for the publick worship and service of God 1 Chron. 16.7 The dedication of sundry Psalmes to the chief Musician shewes the same The reason The reason hereof was his holy zeale for gods glory Ps 69.9 and fervent desire thus to testifie his thankefulnesse to God that had highly advanced him Psal 78.71 72. Therefore he argues the matter with his owne heart that he may do it effectually Psal 116.12 Here see that neither dignity nor distresse should exempt men from the zealous pursuit of Gods holy worship Vse 1 If either one or both would have afforded a good excuse David needed not to have taken such pains about Gods service as to pen speciall Psalmes for the solemne and publick use thereof A good president for every man in his place Vse 2 especially for Magistrates and superiours to further Gods worship to the uttermost of their power Too many are of Michals mind that it is too base a thing for David to be seen among the Levites dancing before the Ark especially clothed with a linnen Ephod 2 Sam 6.20 But them that honour me saith God I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 Was it not Davids speciall honour that he was a type of Christ And herein among other things did he prefigure him that he was zealous for the house of God as Psal 69.9 with Iohn 2.17 But alas how few follow David and Christ herein David give liberally toward the Temple 1 Chron. 29.3 4 5. Christ whipped buyers and sellers out of the Temple because he would not have his fathers house made a den of theeves now many take liberally and so bring theeves and robbers into the Church and of others we may say as Mat. 23.4 They bind heavy burthens and grievous to be born but they themselves will not move them with one of their fingers Secondly 2. Observation here note that the sonnes that is the posterity of wicked and rebellious Korah have an honourable place in Gods sacred and solemne service for to them sundry of Davids Psalmes are commended as Psal 42.44 45 46 c. No doubt David saw them The reason being by place and birth Levites to be faithfull and diligent in their place and thus renownes them to all posterity that he composeth speciall Psalmes for their ministry in the solemne service of God Vse 1 Here see the verifying of Gods word for the comfort of all godly children that the sonne shall not bear the iniquity of the father Ezek. 18.14.17.20 if he see his fathers sinnes and turn from them But Exod. 20.5 God saith he is a jealous God 1. Objection visiting the iniquities of the fathers upon the children That is enquiring for the sinne of the fathers among the children Answer and if there he find it then payes he them home Achans sonnes and daughters and stoned and burnt for the fathers sacriledge 2. Objection Iosh 7.24.25 and Dathans and Abirams little children are swallowed up Numb 16.27 For ought we know they might be of years of discretion Answer and privie to their fathers stealth When little ones dye in the punishment of the sathers sin God layes not the punishment of the fathers sin upon the children but to make the fathers sinne more odious doth then bring upon the children the fruit of their own originall corruption which is death determined upon all flesh as appears Gen. 2.17 with Rom. 5.12 As a creditor that hath both the father and the sonne debtors unto him by bond may upon the fathers provocation lay the forfeiture upon both being both in his danger Secondly Vse 2 here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sons of strangers for Psal 58.3 The wicked are estranged fromt he womb yet if they leave their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See Is 56.3 Let not the sonne of the stranger that hath joyned himself to the Lord speak saying The Lord hath separated me from his people for ver 6.7 The sons of the stranger that joyned themselves to the Lord to serve him and to love the name of the Lord Even them will I bring to my holy Mountain and make them joyfull in my house of prayer c. for 1 Sam. 2.30 Them that honour me I will honour saith the Lord. Verse 1. Verse 1 How amiable are thy Tabernacles O Lord of Hosts THe matter of this Psalme is a most solemne and patheticall expressing of Davids high esteem of the place of Gods publick worship with his ardent and earnest desire to have freedome and liberty to enjoy the same which a Musculus Piscator some think and that probably he penned in the time of Absoloms rebellion when he sled for his life out of Ierusalem 2 Sam. 15.14 for he mentioneth appearing in Zion before the Lord verse 7. which was after the ark of the covenant was brought thither which was not in Sauls life-time but after 2 Sam. 7. about the 13. year of his reigne Or as b Mollerus others in the troublesome times of his great wars wherby he was detained from the publick place of Gods worship for that Absoloms rebellion was not
worship they are far from Davids mind Psal 26.8 with Psal 42.1 2. and Psal 122.1 and verse 1 2. of this Psalme nay they are as those Job 21.14 that say unto God depart from us Vse 3 Thirdly this should stirre up all that have care of the true welfare of their soules to love Gods house and Gods worship the house for the worship as David did Consider his comfort in death Psal 31.5 which will be contrary to the wicked as Mat. 25.41 Vse 3 Fourthly for comfort to the godly their love to Gods house for grace is an entrance to his house of glory as 2 Pet. 1.9 10. Verse 8. O Lord God of hosts heare my prayer give eare O God of Jacob. Selah HEre he returnes to praye for audience to his request for free and safe fruition of the place of Gods worship in which he shewes the more earnestnesse by doubling his requests and enforcing them by severall titles given to God to whom he prayes which may strengthen his heart in his assurance to obtain his requests The first title is O Lord God of hosts which he hath given to God twice before in this Psalme viz. verse 1.3 yet here it is repeated with more emphasis by addition of the title God 1. Observation which shewes that the godly in prayer do not faint but encrease in zeal and fervency till they obtain their requests as Dan. 9.19 Reason 1 For they are enabled to this duty by the spirit which helpeth their infirmities being neither weary nor faint Rom. 8.26 Reason 2 Also they know that God liketh importunity Luke 18. 1.6.7 and fervency James 5.16 Which should be a president and encouragement to us in prayer Vse to shew fervency and constancy therein For the first description of God by these titles O Lord of hostes it hath been handled in the first verse with the application thereof The point is this The true God is the Lord God of hosts 2. Observation c. The matter he here prayes for is audience 3. Observation heare my prayer give eare the doubling hath its emphasis and shewes his fervency and earnestnesse for audience Mark then The holy Prophet prayeth earnestly to have his prayers heard see Psal 5.1 2. and Psal 13.1 2. This he doth Reason because to his seeming God did too long delay to satisfie his desire for David longed and fainted like a woman with child verse 2. whose case will hardly admit delay Vse 1 This serves for instruction and admonition For instruction see this that sometime God useth long delayes in answering the prayers of his children see Psal 22.2 Psal 77.7 8 9. Psal 80.4 Quest How can this be seeing he saith Aske and yee shall have Mat. 7.7 Answ First the sinnes of Gods children may hinder this blessing as Psal 66.18 John 9.31 Is 59.2 as 2 Sam. 12.16 c. Secondly God may delay to answer for a time to kindle zeale in his children as Mat. 15.22 23 to 28. as our Saviour dealt with the father of the child that was possessed with a dumbe and deaf spirit Marke 9.18 22 c. Thirdly to expresse their patience under the crosse as 2 Cor. 12.19 Fourthly to teach them to rest contented with scuh supply as God ministreth for he heareth and answereth not alwaies in that particular men begge but sometime in that which is more for Gods glory and as good for his children as Heb. 5.7 Vse 2 For admonition every child of God must marke Gods dealing herein with his dearest servants that by Gods delayes they neither be dismayed in this duty nor doubt of Gods favour for this was Davids case and Christs we should wisely consider the reasons of Gods delay and make use thereof The latter title he gives to God is O God of Jacob which he propounds upon his second and more earnest request for audience Mark then 4. Observation that when David would fain have audience with God in prayer he calls him the God of Jacob. The reason of this title here is First in regard of the covenant which God made with Jacob and his posterity Reason 1. who are often stiled by the name of Jacob as Psal 59.13 God ruleth in Jacob and Is 43.1 But now saith the Lord that created thee O Jacob and he that formed thee O Israel and 44.1 Hear now O Jacob my servant and Israel whom I have chosen I am the Lord thy God the holy one of Israel Is 43.3 Feare not O Jacob my servant and thou Jesurun whom I have chosen Is 44.2 Now this is a great ground of assurance of audience that the God to whom he prayed was his God by covenant for God saith of this people O Jacob and Israel thou art my servant I have formed thee thou shalt not be forgotten of me Is 44.21 Secondly and more especially Reason 2. in regard of the speciall favour that God shewed to Jacob when hee changed his name to Israel in suffering himself to be overcome by Jacob when he wrestled with him Gen. 32.24 26 28. as a Prince saith he hast thou power Hosea saith chap. 12.3 By his strength he had power with God verse 4. yea he had power over the Angell that is Christ the Angell of the covenant he wept and made supplication unto him mark the means of his prevailing prayers and tears Now David remembers this and calls him the God of Jacob to encourage himself in prayer and to get assurance of prevailing For the God of Jacob is hee that suffers himselfe to be prevailed with in prayer and he is without shadow of turning Iam. 1.17 to day yesterday and the same for ever Heb. 13.8 This serves for instruction admonition and comfort Vse 1 For instruction see here a gracious practise of Gods servants both to mark and mention in their prayers such dealing of God with their fore-fathers as may encourage them in this duty and strengthen their faith in assurance to prevail It 's here plain in David when he calls God the God of Jacob but more plain in Elisha 2 Kings 2.14 when coming back to the waters of Jordan with the mantle that fell from Elijah wherewith Elijah had a little before made a way through the river on dry ground verse 8. he doth the like thing that Elijah did using these words where is the God of Elijah as if he should have said sure he can do to me as he did to him This thing moved the Church of God often to mention Gods gracious dealing with their forefathers as Psal 44.1 2 3 4. Psal 99.6 7 8. See Psal 74.13 14. and Isa 51.9 Awake awake put on strength O arm of the Lord awake as in the ancient dayes Art thou not he that hath cut Rahab that is Egypt and wounded the Dragon in the waters that is Pharaoh and verse 10. Art not thou he which hath dried up the sea c. Meaning that he can do so still So Jehoshaphat in his
prayer 2 Chron. 20.7 Vse 2 For admonition remember that whatsoeveâ— was written afore-time was written for our learning that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 We therefore must read the Scripture with observation and thus encourage our selves in prayer to prevail with God for his Church and for our selves For comfort in prayer remember the true God is the God of Jacob he will be prevailed with by prayers and teares but follow and imitate Jacob leave not off give not over till he answer as Isa 62.1 2. Vers 9. Behold O God our shield and look upon the face of thine anointed IN the former verse David did most earnestly begge of God audience to his prayer In this verse continuing the same duty of prayer he begs of God whom he calleth their shield with like earnest affection for he doubleth his request the favour and kindnesse to be beheld and looked upon moving the Lord thereto by the honourable state whereunto God had advanced him in anointing him to be a King so as he was the Lords anointed In this Petition note three things first the title which he gives to God secondly the favour he crave of God thirdly the reason whereby he would move the Lord to to grant that favour For the first the title he gives to God is their shield O God our shield A shield we know is a part of armour for defence serving to keep off and award the hurts and blowes which an enemy might give and so by fit resemblance shewes what God becomes to those that be his namely a sure defence and saveguard from all hurtfull assaults of their enemies Mark then in this title 1. Observation that God is a shield for his children that is their sure and safe protectour and defender from the hurts of all their enemies Psal 3.3 Thou Lord art a shield for me Psal 18.2 The Lord is my rock and my fortresse my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation Psal 33.20 He is oâ—â— help and our shield Psal 59.11 Bring them down O Lord our shield and as it followeth in this Psalm vers 11. The Lord God is a Sunne and shield The reason hereof Reason is his own free grace and favour in Christ to those that be truly in Covenant with him as Gen. 15.1 This serves for instruction admonition and comfort Vse 1 For instruction two wayes First to let us plainly see the great happinesse of the godly that though they have many and mighty enemies both corporall and spirituall yet their God is an all-sufficient safe buckler and shield of defence against them all see Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy helpe Psal 144.15 Happy are the people that be so yea happy is that people whose God is the Lord. Vse 2 Secondly this shewes how Magistrates should shew themselves toward the godly when any wrong is offered unto them namely as the Lord himself is whose name they beare Psal 82.6 so they should become shields that is sure protectors and defenders of the godly so Job was Iob 29.11 when the eare heard me it blessed me and when the eye saw me it gave eare to me 12. Because I delivered the poore that cryed and the fatherlesse and him that had none to helpe him 13. The blessing upon him that was ready to perish came upon me and I caused the widdowes heart to sing for joy 14 15 16 17 c. Magistrates are called shields Ps 47.9 Hos 4.18 and therefore should become protectors of the good unlesse they will have their owne names to rise up in judgment against them Vse 3 For admonition it serves effectually to move every one to labour carefully for that estate wherein they may truly have the Lord for their shield Hereunto three things are necessary First that we stand rightly in covenant with God having avouched him for our God not onely by receiving the seales of the covenant in being baptized and comming to the Lords Table which Hypocrites may do but especially by reverend receiving the word of the covenant and humbly submitting our selves thereto as God required when he avouched Israel to be his people Deut. 26.16 17 18. and they performed when they sate down at his feet every one receiving his word Deut. 33.3 Secondly we must see that our hearts be endued with true faith whereby we trust in God unfeignedly resting and relying upon his promise for all the blessings of the covenant This grace entitles us to have God for our shield Prov. 30.5 Every word of God is pure he is a shield to those that trust in him Psal 18.30 The word of the Lord is tried he is a buckler to those that trust in him Psal 28.7 The Lord is my strength and my shield my heart trusted in him and I am helped also Psal 33.18 19. 20. Thirdly we must walk uprightly before him making conscience of all sinne and leading a godly life This God required of Abraham to whom he promised to become a shield Gen. 17.1 with Gen. 15.1 and Solomon gives assurance hereof Prov. 2.7 He is a buckler to them that walk uprightly that is to those that look in all things to please God and lean neither to this sinne nor that And to move us hereunto let us consider the evils of the times in the abundance of iniquity which cry to heaven for most heavie judgements let us think upon the troubles of other nations and our own present danger sundry wayes especially from divisions both in Church and state Now in times of trouble nothing can be better for us then to have the Lord for our shield for then we need not fear what can man do unto us Psal 118.6 Vse 4 For comfort this makes greatly to all that be in covenant with God and testifie the truth of their faith by upright walking before him for God is their shield what need they feare Consider Psal 27.1 2. The Lord is my light and my salvation whom shall I feare c Jer. 20.11 The Lord is with me like a mighty terrible one therefore all mine enemies shall be confounded but I shall not be confounded This made David not to feare ten thousand of the people that should beset him round about Psal 3.6 nor walking through the shadow of death Psal 23.4 This made the three servants of the Lord not fear the hot fiery furnace nor the fiercenesse of the King Dan. 3.16 17. c. Now consider that God is without shadow of change Jam. 1.17 and he was a shield to Abraham David Jeremie and others let us therefore labour to be like them and we may with like confidence rest assured of Gods protection as the Lord promised 1 Kings 9.4 5. and as the godly do comfortably expect Psal 22.4 5. The second thing to be noted here is the favour
which he begs and craves of God namely 2 Observation that God would behold and look upon his face that is look upon him favourably taking gracious notice of his estate and desire Psal 142.4 looke upon my right hand and see so the words are in the originall as the marginall reading hath it Psal 119.132 Look upon me and be mercifull unto me Psal 80.14 Look down from heaven and behold so Is 63.15 Look down from heaven and behold from the habitation of thy holinesse and of thy glory Reason 1 The reasons hereof are two First because Gods looking upon his face was a comfortable signe of his favour and kindnesse as Psal 80.3.7.19 Cause thy face to shine and we shall be saved Psal 31.36 Make thy face to shine save me for thy mercies sake This is more plain by the contrary Gods hiding of his face which is in scripture a plain signe of Gods anger and displeasure Deutr. 31.17 18. Then shall mine anger be kindled against them and I will forsake them and I will hide my face from them and Psal 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me Reason 2 Secondly David desired God to look upon his face because conceived it might be a speciall means to move to mercy For David no doubt shewed in his very countenance a godly sorrow for his restraint from Gods sanctuary as also an earnest desire of that favour that he might safely frequent the place of Gods worship see Psal 42.1 2. for his earnest desire and verse 3 4.9 for his sorrow and mourning This serves for instruction and for admonition Vse 1 For instruction two wayes First the forme of words and phrase here used shew a notable way to stirre up and move compassion towards others namely to look upon and behold their miseries for therefore no doubt doth David entreat the Lord to look upon his face that the view of his mournfull countenance might stirre up compassion towards him so Lam. 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like my sorrow Vse 2 Secondly see here that the favour of God is to the child of God a thing of high esteem else the smallest signe thereof in a cheerfull countenance and lovely look would not be so earnestly desired indeed with naturall men it is not so they say unto God depart from us what can the Almighty doe for us Job 22.17 But with the godly it is otherwise Psal 30.5 In his favour is life nay Psal 63.3 His loving kindnesse is better then life which made David to bid Zadock to bring back the ark of God unto his place saying If I have found favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he say I have no delight in thee behold here I am let him doe to me as seemeth him good 2 Sam. 15.25 26. Vse 3 For admonition it serves three wayes First to imitate David in our prayers labouring in our very countenance to expresse truly the good affections of our hearts by mournfull looks in confession of sins as Psal 55.2 Attend unto me and heare me I mourne in my complaint and make a noise and by cheerfull countenance in thankesgiving so serving the Lord with a cheerfull and glad heart for his good blessing as Deut. 28.47 Vse 4 Secondly to learn of David how to stirre up our hearts to charitable compassion towards them that be in misery namely exercise our senses upon the objects of mercy Hitherto belongs the charge Is 58.7 Hide not thy self from thine own flesh That was the uncharitable practice of the Priest and Levite to turne away from the wounded man Luke 10.31 32 33. Vse 5 Thirdly this must teach us with David to make high account of Gods favour esteeming it as our own life as David did And for the sure obtaining of it labour to be found in Christ in whom only it is to be had John 14.6 with Ezek. 39.29 Neither will I hide my face any more from them Also to beware of all sinne whereby it is certainly lost as Deut. 31.17 18. Ezek. 39.23 24. And in particular seeing the want of faith and obedience the chief fruits of the word of the Kingdome cause God to take it from us Mat. 21.43 therefore in speciall manner we must give all diligence to make our calling and election sure 2 Pet. 1.5 6 c. The third thing to be noted here is the reason or argument implyed in the title which David gives to himself to move God to shew favour unto him namely because he is the Lords annointed It is most true that the son of God the second person in Trinity was at this time and from the beginning of the world in Gods purpose and promise the Lords annointed as he is called the lamb slain Rev. 13.8 whereon he is called the Messias or annointed long before his incarnation Dan. 9.24 25. whose coming was expected by all the Jewes as John 4.25 And it may be David in this title had reference to his mediation in whose alone merits and worthinesse the godly in all ages have audience with God as Dan. 9.17 Cause thy face to shine upon thy sanctuary for the Lords sake that is for the Lord Christ Jesus sake And so from David we must learn to beg all blessings of God for Christs sake as John 16.23 24. with John 14.6 Yet withall we must know that David stiles himself Gods anointed with speciall reference to that high favour and honour whereto God had advanced him when he anointed him by Samuel to be King over his people as 1 Sam. 16.12 Psal 89.20 whereby he made him not onely a type but an honourable progenitour of Christ as that same Psalm implies vers 26 27 28 29. And upon consideration of that great and extraordâ—nary favour he begs that which is lesse even a gracious respect for freedome and liberty in Gods holy sanctuary as the next verse which propounds the reason of his earnest desire doth plainly import Mark then 3 Observation that because David was the Lords anointed therefore he begs that grace and favour to enjoy with freedome the Ordinances of God in his holy Sanctuary To the same effect he prayes Psal 132.10 For thy servant Davids sake turn not away the face of thine anointed Reason 1 The reason hereof is plain First because the very externall unction was an high honour and a rare favour as is implied 1. Sam. 15.17 When thou wast small and little in thine owne eyes wast thou not made the head of the tribes of Israel and the Lord anointed thee King over Israel But being joyned with the thing signified even the inward graces of the spirit as it was in David 2 Samuel 23.1 2. where he is said to be the man that was raised up on high the anointed of the LORD endued with
the Spirit thus it did entitle him to GODS speciall mercy as Psalm 89.20 28. GOD promised saying I have found David my servant with my holy oyle have I anointed him My mercy will I keep for him for ever and David acknowledgeth Psalm 18.50 Great deliverances giveth he to his King He sheweth mercy to his anointed Reason 2 Secondly David propounds this motive to God to bestow upon him this favour because hereby he should be better enabled to walk worthy of the honour conferred upon him in his anointing as see Isaiah 2.3 here God teacheth his wayes for their enabling to walk in his paths This serves for instruction and for admonition Vse 1 For instruction two wayes First it lets us see a commendable property in the godly to observe and mark Gods favours towards them for their better encouragement to depend upon him and to pray unto him for further blessings See 2 Sam 17.34 37. Thy servant kept his fathers sheep c. Psal 56.13 Thou hast delivertd my soul from death wilt thou not deliver my feet from falling So did Sampson in his great thirst Judg. 15.18 This we should the rather mark for our example in following the godly herein both because God requires it for our good Psal 111.4 He hath made his wonderfull works to be remembred and verse 2. they are sought out of all them that pleasure therein Michah 6.5 Remember now O my people what Balak King of Moab consulted and what Balaam the sonne of Beor answered him from Shittim unto Giâ—gal that ye might know the righteousnesse of the Lord. And also blames those that forget his works and dealing towards them as Psal 106.7 Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea verse 13. They soon forgate his workes they waited not for his counsell verse 21. They forgate God their Saviour For this good King Asa is blamed 2 Chron. 16 8. Were not the Ethiopians c. Vse 2 Secondly here behold a great prerogative and priviledge of all the godly that be true believers for they have ever in themselves though not of themselves but from the Lord a comfortable ground of encouragement to go to God in prayer for any needfull blessing which is beside his command and promise Psalm 50.5.15 the honour of holy unction they are the Lords anointed ones though not with materiall oyle the use whereof ended in Christ as all legall types did Col. 2.17 Heb. 10.6 yet with the graces of the holy Ghost which are spirituall oyle as 1 John 2.20.27 By which they are made Kings and Priests unto God Rev. 1.6 an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ whereon they are called Christs fellowes Psal 45. yea Christ himself is not ashamed to call them brethren Heb. 2.11 And so they are indeed by the grace of faith as Gal. 3.26 â— John 5.1 Christ indeed hath the preheminence for he is the naturall sonne as he is the second person in Trinity the only begotten John 1.14 and as incarnate made man the son of God also Mat. 3.17 by the grace of personall union For admonition two wayes to every one that would pray with comfort Vse 3 First to make tryall whether we be the Lords annointed spiritually which is by endowment with such graces of the spirit as declare us to be made of Christ Priests unto God to offer up spirituall sacrifices which are First our selves in soules and bodies through faith in Christ as Rom. 6.13 yeeld up your selves unto God Rom. 12.1 which is known by sanctification joyned with profession of faith as Rom. 15.16 Secondly our prayers and praises as Psal 141.2 Let my prayer be set forth as incense and Heb. 13.15 the sacrifice of praise the fruit of the lips or as Hos 14.2 the calves of our lips Vse 4 Secondly in the want of assurance of this honourable state to give all diligence in the saving and holy use of Gods means to attain unto it which requires first leaving the world though not for habitation yet for behaviour and condition for the world receives not this annointing John 14.17 whence Christ told his Disciples he had chosen them out of the world John 15.19 meaning by his holy calling whereto Paul exhorteth the Romanes chap. 12.2 Fashion not your selves c. The worlds fashion to be left is sinne in generall 1 John 5.19 and in particular the lusts of the flesh the lust of the eye and pride of life 1 John 2.16 Now this is by true repentance whereon the spirit is promised Prov. 1.23 with Acts 2.38 Secondly wait for this gift of the spirit in the sacred ordinances of the word and prayer the word Acts 10.44 Gal. 3.2 and prayer Luke 11.13 do herein as the people did at Bethesda John 5.3 4. yet let us look to the affections of our hearts towards this annointing in the use of meanes for we must do it with an holy desire Is 44.3 and ever joyn obedience with our endeavour Acts 5.32 Verse 10. For a day in thy Courts is better then a thousand I had rather be a Door-keeper in the house of my God then to dwell in the tents of wickednesse THe Prophet having sundry wayes expressed his zealous affection towards the house of God first by way of admiration verse 1.2 By plain discovery of his affection verse 2.3 By lamentation verse 3.4 By instruction touching the happinesse of the Priests and Levites verse 4.5 By humble and earnest supplication for audience and favour to enjoy the blessing he so much desired verse 8 and 9. doth in this verse to prevent the admiration of some and the derision of others who would account this holy longing to be but foolish doting render a good reason of his earnest affection towards the Lords Sanctuary drawne from the surpassing benefit of time spent there above any other place in the world for a day in thy Courts saith he is better then a thousand any where else speaking of the Sanctuary as the spouse doth of Christ Cant. 5.9 10. to give a reason of her ardent affection toward him she saith He is the chiefest of ten thousand And because the greater number might perhaps be otherwise affected therefore he doth make instance in himself because hee best knew his own heart and plainly professeth that his affection did more cleave to the Lords sanctuary then to any other place saying I had rather be a doore-keeper c. like as Joshuah had done before about the worship of the true God Josh 24.15 To begin with Davids reason it stands upon this ground Mans heart for earnest desire and delight should be there set where most and best good is to be received this is according to the Apostles councell 1 Cor. 12.31 Covet earnestly the best gifts and 1 Thess 5.2 Prove all things hold that which is good There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs sometimes be 〈◊〉 〈◊〉
mountain First the Churches acknowledgement of Gods favour and mercy in the removall of former evills verse 1.2 3. Secondly her humble and earnest prayer for the perfecting of that mercy begun by the removall of some heavy judgements which were renewed upon them for their sinnes verse 4.5 6 7. Thirdly her godly behaviour in waiting for mercy in a gracious answer to her prayers with the sure grounds thereof verse 8. c. The title of the Psalm explained These are the generall parts of this Psalm which I will handle in order But first a word or two of the title prefixed which sheweth the dedication thereof To the chiefe Musician and pointeth out the persons that were specially to be employed in the singing thereof namely the sons of Korah The dedication is to the chief Musician or master of the Quier For 1 Chron. 16.4 David ordered a Quier to sing thanksgiving and penned Psalmes for that end which he delivered to the master of the Quier verse 7. Of their ordering See 1 Chron. 25.1 7. The parties by whom it is to be used are the sons of Korah These sonnes of Korah were the posterity of that rebellious Levite who with Dathan and Abiram rebelled against Moses and Aaron Numb 16. Which Korah was consumed with fire verse 35. with 17. Howbeit there were of his sonnes that dyed not Numb 26.11 departing as it seemeth from their fathers tent as all were commanded Numb 16.24 26. And of these is numbred a family of the Korathites Numb 26.58 of whom came Samuel the Prophet and Heman his nephew 1 Chron. 6.33 a great singer 1 Chron. 25.4 5. The first Observation In this title observe two things First that God required joy and gladnesse in his service which David prepared 1 Chron. 23.5 and 25.1 and bids all his people to rejoyce in their feasts Deut. 16.11.14 which feasts did represent the life of Christians And in Evangelicall worship he requires making melody to the Lord in their hearts Ephes 5.19 The Reason The reason is great For in Gods service we have society with God which is a just cause of exceeding joy Herein God vouchsafeth evidence of speciall favour and if we should take no delight therein it argues fearfull contempt which God cannot endure without revenge as Deut. 28.47.48 whereto adde Amos 8.5 11. The Use This should make us to stirre up in our hearts and to expresse in our behaviour this spirituall joy in Gods service To this end we have need of the spirit to sanctifie us which will make us to rejoyce in Gods word as one that finds a great spoyle Psal 119.162 and conceiving it to bee the food of our soules labour to hunger and thirst after it and then with Job shall we esteem it above our appointed food Job 23.12 And when we know God to be our God and the fountain of blessings to us we shall come before him with gladnesse in prayer Psal 100.2 and our mouth shall praise him with joyfull lips Psal 63.5 The second Observation Secondly here note that the sonnes that is the posterity of wicked and rebellious Korah have an honourable place in Gods sacred and solemne service for to them sundry of Davids Psalmes are commended as Psal 42.44 45 46. c. which is no small honour The Reason No doubt David saw them being by place and birth Levites to be faithfull and diligent in their place and thus renownes them to all posterity that he composeth speciall Psalmes for their ministry in the solemn service of God The use for instruction Here see the verifying of Gods word for the comfort of all godly children that the sonne shall not bear the iniquity of the father Ezek. 18.14 17 20. if he see his fathers sinnes and turn from them Obj. Exod. 20.5 Visiting the iniquities of the fathers upon the children Answ That is inquiring for the sinne of the fathers among the children and if he find it there then payes hee them home Obj. Achans sonnes and daughters are stoned and burnt for the fathers sacriledge Josh 7.24 25. And Dathans and Abirams little children are swallowed up Numb 16.27 Answ For ought we know they might be of years of discretion and privy to their fathers stealth When little ones dye in the punishment of their fathers sinne God layes not the punishment of the fathers sinne upon the children but to make the fathers sinne more odious doth then bring upon the children the fruit of their own originall corruption which is death determined upon all flesh as Gen. 2.17 with Rom. 5 12. As a creditor that hath both the father and the sonne debtors unto him The Use for comfort may upon the fathers provocation lay the forfeiture upon both being both in his danger Secondly here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sonnes of strangers for the wicked are estranged from the womb Psal 58.3 Yet if they leave their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See If. 56.3 Let not the sonne of the stranger that joyneth himself to the Lord say the Lord hath utterly separated me from his people for verse 6 7. the sonnes of strangers that joyn themselves to the Lord to serve him and to love the name of the Lord shall be brought unto his holy mountain and made joyfull in his house of prayer for them that honour me I will honour saith the Lord. 1 Sam. 2.30 Thus much of the title the Psalm it self followeth Verse 1. Lord thou hast been favourable to thy land thou hast brought again the captivitie of Jacob. The meaning of the words IN this and the two next verses are contained the Churches acknowledgement of Gods great favour and mercy here propounded not only to testifie their thankfulnesse for the blessings they enjoyed but also to be a ground of encouragement unto their new requests in the 4 5 6 and 7. verses And so conceived we may therein observe one thing in generall viz The first Observation That Gods Church doth think upon and acknowledge the blessings they lye still in other things under some heavy judgements Compare the three first verses with the 4 and 5 which will well agree either to the times of Ezra and Nehemiah when notwithstanding their return from Babilon the people were in great distresse at Jerusalem as Nehem. 1.3 or to the more heavy times when Antiochus Epiphanes did tyrannize over them as the book of Maccabees shewes more at large 1 Marcab 1.25 36. c. Like unto this is Psal 44.1 c. We have heard with our eares O God our fathers have told us what works thou didst in their dayes in the times of old c. Thou hast saved us from our enemies and put them to shame that hated us verse 7. But thou hast cast off and put
wounds I will bring again the captivitie of Jacobs tents c. The Reason The reason hereof was not any merit or worthinesse in them but indeed Gods own mercy and work of grace bringing them by his judgements to be humbled and by his grace to repent to pray and to rely upon him for deliverance See Ezek. 36.32 33. compared with verse 25. c. to 31. according to the promise Deut. 30.1 2 3 4. This serves for instruction admonition and comfort The use for instruction For instruction it doth acquaint us with the gracious disposition and sweet mercy of God towards his children His anger endureth but a moment Psal 30.5 He will not alwayes chide neither will he keep his anger for ever Psalm 103.9 The Use for admonition For admonition consider what it is in us that turns away Gods anger that so we may conscionably exercise our selves therein As first true and unfeigned repentance whereby we consider our own wayes in our hearts Speciall means to turn away Gods anger confesse our sinnes with godly sorrow and turn from the evill of them Jer. 18.7 8. At what instant I shall speak concerning a nation and concerning a Kingdome to pluck up and to pull down and to destroy it If that nation against whom I have pronounced turn from their evill I will repent of the evill that I thought to do unto them Ezek. 18.30 Repent and turn your selves from all you transgressions so iniquity shall not be your ruine Even Ahabs legall repentance turned away a temporall judgement for a time 1 Kings 21.29 Secondly earnest and effectuall prayer for mercy and deliverance Joel 1.14 and 2.16 17. Gather the people c. Then will the Lord be jealous for his land and pitty his people There it is commanded and was notably practised by Moses Deut. 9.25 26. c. Psal 106.23 Thirdly justice must be exercised in the punishment of sinners that provoke Gods wrath as did Phinezas on Zimri and Cazbi Psal 106.29 30. and Jonah that troubled the ship was cast into the sea and so it was calm Jonah 1.12 15. The Use for comfort For comfort to the godly in trouble and affliction for peace shall come Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psal 112.4 Vnto the upright there ariseth light in darknesse Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace Verse 4. Turn us O God of our salvation and cause thine anger towards us to cease The meaning of the words IN this verse and the three next we have the second part of this Psalm containing the Churches petitions and complaints about the great miseries that yet lay heavy on them The petitions are propounded in this fourth verse and the seventh the complaints are inserted between them verse 5 6. This fourth verse contains two requests First that God would turn them Secondly that he would cause his anger toward them to cease Both which blessings they beg of the true God whom they call the God of their salvation that is the God who saves and delivers them from the evills and miseries that lye upon them Here then in this verse we have to note both to whom they pray and for what They pray to God whom they call the God of their salvation and therein we have two things to be observed First what God is to his Church namely the God of their salvation Secondly what they do to God in that regard namely pray unto him for that blessing The first observation For the first note God is the God of salvation to his Church Psal 3.8 Salvation belongeth unto the Lord Psal 68.19 20. Blessed be the Lord the God of our salvation He that is our God is the God of salvations The word in the originall is of the plurall number shewing that all manner of salvation belongs to God both of body and soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporall and eternall in this world and in the world to come So Psal 74.12 God is my King of old working salvations in the midst of the earth See admirable instance of temporall saving Exod. 14.13 c. of Israel at the red sea and Dan. 3.17 27 28. of the three servants of God out of the fiery furnace and undoubted assurance of eternall Tit. 3.4 5. Rev. 19.1 Mat. 1.21 Jesus shall save his people from their sinnes and this is the great salvation Heb. 2.3 The Reason The reason hereof is Gods power and mercy which in him are infinite as we may see for power Psal 115.3 and 136 6. whatsoever the Lord pleased that did he in heaven and in earth in the Seas and in all deep places And for his mercy it is as large Psal 119.64 The earth O Lord is full of thy mercy Psal 145.9 His render mercies are over all his works Now both these God doth put forth for those that be truly in covenant with him as Exod. 33.19 I will make my goodnesse passe before thee Psal 89.17 Thou art the glory of their strength and in thy favour our hom shall be exalted Ob. 1. But sometimes Gods people are not saved from temporall evills as Psal 79.1 2. c. O God the heathen are come into thine inheritance The dead bodies of thy servants have they given to be meat unto the fowles of the heaven c. Answ Outward and bodily safety is but a temporall blessing and thereof must be understood with exception of the crosse so as when God will either correct them for their sinnes or make tryall of his graces in them then they may want outward safety But though the outward man perish yet the inward man is preserved and renewed day by day 2 Cor. 4.16 nay their eternall glory is hereby increased verse 17 As Revel 7.9.14 an infinite number cloathed with white robes and palmes in their hands came out of great tribulation Obj. 2. But the Scripture acknowledgeth other saviours beside the true God both for temporall and eternall salvation as Judges 2.16 for temporall and Obadiah Psal 21.1 Tim. 4.16 for eternall Answ Vnderstand them to be insirumentall saviours under God not sole or principall as 1 Cor. 3.5 9. And know that it pleaseth God sometime to ascribe the effect to the instrument as Jam. 5.20 to teach us not to contemne the means which is a fearfull tempting of God as Acts 13.46 and otherwhile to deny it to the means as 1 Cor. 3.6 that we should not trust in it Psal 44.3 6 7. They got the land in possession with their own sword neither did their own arme save them but thy right hand and thine arm and the light of thy countenance For I will not trust in my bow neither shall my sword save me But thou hast saved us from our enemies and hast put them to shameâ—â—â—â—â—â—hated us The Use for instruction This serves for instruction
in my judgements If they break my statutes and keep not my commandements Then wil I visit their transgression with the rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile c. The second Observation The second thing here to be noted is the behaviour of Gods people in this their miserable estate here plainly expressed when they want the sense and feeling of Gods mercy and kindnesse they leave not God but go to him by humble and earnest prayer for some evidence thereof Psal 77.2 In the day of my trouble I sought the Lord Psal 40.11 12. Withhold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me For innumerable evills have compassed me about c. Psal 42.7 8 9. All thy waves and thy billowes are gone over me Yet the Lord will command his loving kindnesse in the day time and in the night his song shall be with me and my prayer unto the God of my life I will say unto God my rock why hast thou forgotten me c. Psal 44.17 24. All this is come upon us yet have we not forgotten thee wherefore hidest thou thy face and forgettest our affliction The first Reason The reason of this their behaviour is partly in their knowledge but principally in their faith in God For their knowledge by Gods word they are certainly assured that mercy is essentiall in God Psal 62.12 Also unto thee O Lord belongeth mercy He is plenteous in mercy Psal 103.8 His mercy is great above the heavens Psal 108.4 The earth is full of his goodnesse Psal 33.5 His tender mercies are over all his works Psal 145.9 Also they know he takes pleasure in those that hope in his mercy Psal 147.11 Now will they that know this do lesse to God then Benhadads servants did to the King of Israel 1 Kings 20.31 32. we have heard that the Kings of the house of Israel are mercifull Kings c. The second Reason Secondly they trust in God and therefore haue recourse unto him in misery and under the sense of his anger Psal 13.3 5. Consider and heare I have trusted in thy mercy Psal 22.1 4 5. My God my God why hast thou forsaken me Our fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded This serves for instruction and for admonition The Use for instruction For instruction it lets us see a difference both in judgement and practise between the godly and the wicked For judgement even about prayer in affliction the wicked ☜ think it unprofitable to pray Job 21.15 Mal. 3.14 But the godly know it is otherwise James 5.16 For practise the wicked call not uoon God but only for shew Psal 14.4 Hos 7.14 But the godly are much in this duty Psal 5.3 My voice shalt thou heare in the morning c. Psal 55.17 Evening and morning and at noon will I pray and cry aloud Psal 119.164 Seven times a day do I praise thee Yea herein they offer an holy violence unto God as Jacob held the Angell and would not let him go till he blessed him Gen. 32.24 26. and Moses as it were held God from destroying the Israelites when they had made the golden calfe Exod. 32.10 c. The Use for admonition For admonition that we endeavour to approve our selves to be Gods people and true members of his Church by following them in this godly practise even then to presse upon the Lord by our humble and earnest prayers when he seemeth to oppresse us with his judgements when he hides his mercy from us we must by our prayers sue and seek to find mercy with him as David did 2 Sam. 24.14 Quest how shall we be enabled hereunto Answ By doing two things First we must informe our hearts rightly in the nature of God for mercy and compassion as is shewed in the first reason and in the gracious promises made to his people even when they are in misery Secondly fit our selves to have good title to the same which requires two things at our hands 1. True and unfeigned repentance whereby our sinnes be removed and so a way made to his mercy Jer. 18.7 8. 2. The getting and exercising of those graces of the spirit which testifie we stand rightly in covenant with God As 1. Faith in God through Christ rely upon him for the pardon of sinne and saving of our soules and we shall not distrust for lesser deliverances as Psal 56.13 Thou hast delivered my soule from death wilt thou not deliver my feet from falling 2. Feare God in heart and shew it by eschewing evill and doing good in life Psal 25.12 14. What man is he that feareth the Lord him shall he teach in the way that he shall choose The secret of the Lord is with them that feare him and he will shew them his covenant Psal 103.11 For as the heaven is high above the earth so great is his mercy toward them that feare him 3. Exercise mercy toward our bretheren so shall we find the Lord mercifull unto us Psal 18.25 With the mercifull thou wilt shew thy self mercifull For on the contrary Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy and Psal 109.12 16. Let there be none to extend mercy unto him c. Because that he remembred not to shew mercy c. 4. Be much in prayer to God in the name of Christ for whatsoever we lack Phil. 4.6 See encouragements Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me and Psal 86.5 Thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee And grant us thy salvation The second benefit which Gods Church and people here beg of God as a fruit and evidence of his mercy and kindnesse namely to give them his salvation that is deliverance from that troubles of their enemies and from all other evills that lay upon them for that is the salvation here meant as Exod. 14.13 Stand still and behold the salvation of the Lord which he will work for you The third Observation In this petition note two things 1. The place and order in which this blessing is sought 2. What kind of salvation they desire namely that which comes from God grant us thy salvation For the first note Gods people seek Gods salvation after they have sought his mercy first they beg mercy at his hands and then deliverance from evils Psal 40.11 With-hold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me Psal 6.2 Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed First mercy then healing Psal 30.10 Have mercy upon me O
ground First in generall in this verse then more particularly in the rest of the Psalm Her behaviour is in these words I will heare what God the Lord will speak meaning by way of answer to my complaint and prayer Wherein we have to note two things 1. How she stileth God in this place 2. What duty she undertaketh towards him The first Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first the titles here given to God by the Church are two God the Lord the first notes out his power the second his performance of what he hath promised as Exod. 6.3 I appeared unto Abraham Isaac and Jacob by the name of God almighty but by my name Jehovah was I not known unto them verse 6. wherefore say unto them I am the Lord I will bring you out And this is used by the Church and godly elsewhere as Psal 118.27 God is the Lord who hath given us light The Reason The reason of this practise of the Church is to strengthen her self to the better performance of the duty she undertakes which is to wait for Gods answer to her prayers whereto she shall be the better encouraged and enabled by considering that God is Jehovah one that not only hath being of himself but gives being to his promises Now being God he is able and being Jehovah he is faithfull as Heb. 10.23 He is faithfull that promised 1 Thes 5.24 He will also do it And for his promise see Psal 50.15 The first use for admonition This should teach us to labour to understand the holy titles whereby God is stiled in Scripture that so we may the better make a right use of them both to terrifie us from sin and to encourage us in faith and obedience As for terrour to consider that he is called an everlasting burning and devouring fire Is 33.14 For encouragement in difficult cases to consider that he is the maker of heaven and earth great in counsell mighty in work Jer. 32.17.19 for mercy the good God 2 Chron. 30.18 for encouragement in prayer Our father which art in heaven Mat. 6.9 which layes a ground both of confidence in that he is our father and of fear and humilitie in that he is in heaven The second Use for admonition Secondly is God the Lord then those that call him so must fear him in regard of his power Jer. 5.25 Mat. 10.28 obey him as their Lord. Luke 6.46 and rest upon him by faith because he makes good his gracious promises 2 Cor. 1.20 The second Observation The duty which the Church here undertakes to perform to God is this she will patiently attend for Gods gracious answer to her complaint and prayer So doth Job Job 14. All the daies of my appointed time will I wait till my change come Psal 40.1 I waited patiently for the Lord Psal 130.5 6. I wait for the Lord my soul doth wait The Reason The reason hereof is from the work of Gods spirit in his children enabling them by faith 1. To reverence his command enjoyning them so to doe Psal 27.14 Wait on the Lord be of good courage 2. To rely upon his promise to hear and help 2 Chron. 7.14 wherein they know he will not fail because he is a God of power able to do whatsoever he will Psal 115.3 and of mercy exceeding abundant above all that we can ask or think Ephes 3.20 This serves for instruction and for admonition The use for instruction For instruction it acquaints us with a plain difference between the godly who are believers and the wicked who are unbelievers the godly do not onely pray to â—od but wait also for an answer when they have made their prayer as Psal 42.5 11. Isaiah 28.16 But the wicked either pray not as Psal 14.4 or if they do pray yet they will not wait as 2 Kings 6.33 What should I wait upon the Lord any longer They deal with their prayers as the Oftrich doth with her eggs which she leaveth in the earth c. Job 39.14 c. because God hath deprived them of uunderstanding as punishment of their contempt of the meanes of grace else they would not account the exercise of prayer unprofitable as Job 21.15 Mal. 3.4 The use for admonition For admonition that we endeavour to approve our selves to be Gods people by waiting upon God for a gracious answer to our prayers This we should do every day according to the practise of the Church in this place whereunto if we did indeed set our selves we would make conscience of all sinne that we might keep our selves in the love of God without which we cannot comfortably expect a gracious answer from him to our prayers Now to enable us to wait and listen for a gracious answer when we have prayed we must be well exercised in godly consideration and practise The consideration needfull hereto is three fold First of Gods promise made to those that pray unto him for it is presumption to wait for that which God hath not promised to give True expectation is a fruit of faith which ever looks at Gods word of promise Secondly of Gods power and mercy for as his power will assure us that he is able so his mercie will shew that he is most ready and willing to grant our requests Thirdly we must consider his manner of answer it is three-fold Sometime by giving that particular blessing we ask as 1 Sam. 1.27 For this childe I prayed and the Lord hath given me my Petition which I asked of him Sometime by giving some other thing answerable to the blessing as 2 Cor. 12.9 My grace is sufficient for thee And sometimes by giving patience and strength to bear the evils which we would have removed as Heb. 5.7 The godly practise hereto needfull is threefold First to stir up our hearts to lay hold on Gods promises by faith as Psal 43.5 And herein we must shew godly judgement in labouring to trust perfectly for spirituall blessings simply needfull to salvation as 2 Tim. 1.12 I am not ashamed for I know whom I have believed c. But for spirituall blessings lesse necessary as also for all temporall blessings to submit our wils to Gods will Secondly we must hold on in the way of obedience Psal 37.34 Wait on the Lord and keep his way and he shall exalt thee to inherit the land Thirdly continue in prayer Col. 4.2 Keep not silence give the Lord no rest Isaiah 62.6 7. For he will speak peace to his people and to his Saints The reason or ground whereby the Church doth encourage her self to the former godly practise drawn from Gods gracious dealing with his people in giving comfortable answer to their prayers for peace in Scripture doth oftentimes note out all manner of welfare as Exod. 18.7 Psal 122.6 Psal 35.27 In this reason we have two things to note First the honourable title whereby Gods people here be stiled namely that they are his
Saints Secondly the speciall favour which God will shew unto them in answer to their prayers he will speak peace unto them The third Observation For the first they are his Saints even gracious Saints such as he doth prosecute with speciall grace and favour as we speak the Lords favourites Psal 30.4 Sing unto the Lord O ye Saints of his Psal 31.23 O love the Lord yee his Saints for the Lord preserveth the faithfull I salm 37.28 Hee forsaketh not his Saints The Reason The reason and ground of this happy and honourable estate is in God alone 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive First in God the father electing and chusing them to be holy Eph. 1.4 According as he hath chosen us in him before the foundation of the word that we should be holy and without blame before him in love Secondly in God the Sonne redeeming them from sinne washing and cleansing them with the washing of water by the word that he might present them to himself without spot or wrinckle or any such thing but that they might be holy and without blemish Eph. 5.25 26 27. Thirdly in the work of the Holy ghost applying the merit and power of Christs death unto them for the abolishing of corruption and the renewing of the graces of his holy image 1 Pet. 1.22 Ye have purified your selves in cheying the truth through the spirit Fourthly in a work of all three persons vouchsafing unto them an effectuall calling 1 Con. 1.2 Called to be Saints This serves for instruction admonition and comfort The first Use for instruction For instruction First it lets us plain y see that God hath his Saints in this world such as from election through redemption and sanctification are holy and pure in his sight Numb 23.21 He hath not beheld iniquity in Jacob. It is not as Papists say that there are none but in heaven for here they have their beginning and now are truly though not perfectly holy The second Use for instruction Secondly here see how farre the prephane do deceive themselves when they lay claim to be Gods people Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law 2 Cor. 6.14 c. What fellowship hath righteousnesse with unrigh cousnesse c. 1 Job 1.6 If we say that we have fellowship with him and walk in darknesse welye and do not the truth The first Use for admonition For admonition First that if we lay claim to be Gods people we labour after holinesse Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord and see how furre forth in all manner of conversation 1 Pet. 1.15 For this cause we must â—â—ercise our selves in the word and prayer the Lords ordinances sanctified to his elect for the beginning of holinesse and encrease thereof in their soules The second Use for admonition Secondly that we learn to delight in the godly Psul 16.2 3. My goodnesse extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts as the Lord doth Psal 147.11 The Lord taketh pleasure in them that feare him in those that hope in his mercy The use for comfort For comfort it makes greatly against the contempt of the world 1 Sam. 2.9 He will keep the feet of his Saints and the wicked shall be silent in darknesse Deut 33.2 3. Cant. 2.14 Psal 149.9 The fourth Observation For the second God will speak peace to his people he will give a comfortable and gracious answer to their complaints and prayers Psal 29.11 The Lord will blesse his people with peace Psal 12.5 For the oppression of the poor for the sighing of the needy I will up saith the Lord and set him at liberty Psal 50.15 Call upon me in the day of trouble I will deliver thee Isaiah 26.12 Lord thou wilt ordain peace for us Isaiah 40.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem Thus he answered Daniels prayer Dan. 9.20 21 23. The first Reason The reason hereof is twofold First his covenant of grace made with his people in Christ through whom it becomes the covenant of peace is 54.10 for Christ is the Prince of peace Is 9.6 yea our peace Eph. 2.14 in whom we have peace John 16.33 The second Reason Secondly because his Saints be endued with those graces and vertues which give them title to true peace as faith in God Rom. 5.1 and love to Gods law Psal 119.165 and obedience to his commandements Is 48.18 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the sweet fruit and benefit of true piety in the profession of Gods holy religion It is not as wicked men think a vain thing to serve God Job 21.15 Mal. 3.14 but undoubtedly there is fruit for the righteous Psal 58.11 Godlinesse is great gain 1 Tim. 6.6 It is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 This will more plainly appear if we consider the extent of this peace which God promiseth to his people It is not only 1. The peace of God that is Gods favour and love which passeth all understanding Eph. 3.19 which Christ giveth to those that be godly John 14.27 but 2. Peace of conscience Rom. 5.1 which is a continuall feast Prov. 15.15 and gives boldnesse with God in prayer 1 John 3.21 and 3. Peace with the good Angels in heaven Psal 34.7 and 9.10 Heb. 1.14 4. Peace with Gods Church Acts 4.32 yea 5. Peace with all earthly creatures for their comfortable use and service Job 5.23 Hos 2.18 even 6. With wicked men as Joseph had in Potiphars house and Pharoahs Court Gen. 39.2 c. and 41.37 c. and Daniel in the Kings Courts of Babel and Persia Dan. 2. and 5. and 6. and 7. With hurtfull creatures when it makes for Gods glory in the good of his Church as we may seeby the three children in the fire Dan. 3. by Daniel in the Lions den Dan. 6. by Jonah in the Whales belly Jonah 2. and by Paul among the Barbarians when he shook of the viper Acts 28.2 c. And are not all these great blessings and priviledges The second Use for instruction Secondly this teacheth Magistrates and Ministers how they ought to carry themselves in their places for they are both in the place of God sent and set in by him as Rom. 13.1 4.2 Cor. 5.20 and Magistrates bear the name of God Psal 82.1 6. John 10.34 35. Therefore they must be followers of God speak peace to the godly deal
difference between those that fear him and those that fear him not Eccles 8.12 13. As he did between the Egyptians and the Israelites Exod. 8.22 23. The first Use for admonition For admonition it serves two wayes First to search and try whether we be such as truly fear God that so we may know Gods salvation belongs unto us The infallible marks hereof are three First a constant care and endeavour to shun all sinne Prov. 3. 〈◊〉 Fear the Lord and depart from evill Prov. 8.13 The fear of the Lord is to hate evill Prov. 14.27 The fear of the Lord is a fountain of life to depart from the snares of death This is plain by the contrary Gen. 20.12 where the fear of God is wanting there is no conscience of sin Psal 36.1 Secondly true delight in Gods commandements testified by obedience thereto Psa 112.1 Thirdly to be plentifull in all well-doing according to our places Job 1.1 8. Prov. 14.2 The second Use for admonition Secondly every one that wants the fear of God and desires his salvation must labour to get it for though it be a fruit of the spirit Isaiah 11.2 yet there is meanes to be used for the obtaining of it which is required at our hands and that is consideration and prayer The consideration is two-fold First and principally of God himself Secondly of our selves Our consideration of God respecteth his properties and his works His speciall properties to be considered for this and are sixe First his infinite greatnesse which doth evince his presence See Psal 145.3 Great is the Lord c. 1 Kings 8.27 Jer. 23.24 Now Gods presence is fearfull Gen. 28.16 17. Secondly his infinite wisedome whereby he knoweth all things even the most hidden thoughts Psal 147.5 His understanding is infinite and Psal 139.2 3. Thou understandest my thoughts a farre off c. Hebr. 4.13 All things are naked and opened unto the eyes of him with whom we have to do Thirdly his infinite puritie and holinesse which cannot admit fellowship with the least sinne 1 John 1.5 God is light and in him is no darknesse at all And 2 Cor. 6.14 What communion hath light with darknesse Fourthly his power and justice both which make him a consuming fire against sinne Heb. 12.28 29. with Mat. 10.28 Fiftly his mercie in pardon and forgivenesse Psal 130.4 There is forgivenesse with thee that thou maist be feared Whereon Noah being moved with fear prepared an Ark c. Heb. 11.7 Sixtly his works of power and wisdome and justice as Psal 89.7 God is greatly to be feared in the assembly of the Saints c. Psal 139.13 14. specially the day of judgment Eccles 12.13 14. Fear God for God will bring every work into judgement Acts 24.25 As he reasoned of righteousnesse temperance and judgement to come Felix trembled Our consideration of our selves is of our own frailtie and vanitie being but dust and ashes Gen. 18.27 For all flesh is grasse and all the goodlinesse thereof as the flower of of the field Is 40.6 And every man at his best estate is altogether vanity Psal 39.5 With consideration we must joyn prayer for that sanctifies all Gods ordinances 1 Tim. 4 5. 1 Cor. 3.6 and obtaineth the spirit Luke 11.13 which worketh Gods fear Isa 11.2 The Use for comfort For comfort it makes greatly to those that serve God truly for when they are in any distresse or miserie they must think upon the priviledge of this grace and that will minister comfort unto them to know that Gods salvation is neer unto them That glory may dwell in our land The end for which God sends his salvation to his people that do feare him namely that glory may dwell in their land By glory he meaneth an happie and honourable estate both of Church and Commonwealth in freedome from evils and fruition of blessings both spirituall and corporall By dwelling in their land is noted the long continuance of the same blessings amongst them The second Observation Here then note That God would have the very land of his people that truly fear him to abide and continue in a glorious estate Gods salvation doth therefore come unto them that they may be renowned for glorious estate in abundance of blessings continued among them Deut. 5.29 Oh that there were such an heart in my people that they would fear me alwayes that it might go well with them and with their children for ever Psal 81.13 c. Oh that my people had hearkened unto me Israel had walked in my wayes c. The like is Isa 48.18 and Psal 72.7 The fifth Reason The reasons hereof are two First such as fear God are his by covenant Mal. 3.17 They shall be mine saith the Lord even his sonnes and daughters 2 Cor. 6.16 Now a naturall father desires the honour and advancement of his naturall children much more then will God do it Luk. 11.13 The second Reason Secondly God taketh pleasure in those that fear him Psal 147.11 He loveth their prosperitie and delighteth to make them glorious and renowned above others as Psal 35.27 and Ps 149.4 He will beautifie the meek with saluation Psal 44.1 2 3. Because thou hadst a favour unto them Ps 84.11 He is a sun and a shield he gives grace and glory Qu. How comes it to passe that Gods people fearing God are yet sometimes in great contempt and reproach as Psal 44.10 c. 1 Cor. 4.9 c. Answ This may be either for triall of grace as in Job or for correction for sinnes committed by them or by the wicked that live among them as Psal 44.10 11. or else to give way to the wicked in spite to them to fulfill their sinnes for speedier judgement as 1 Thes 2.16 For these reasons the outward glory of Gods children may be eclipsed but yet even then are they glorious with God through grace as Isa 49.5 and one day shall it be made manifest as is promised Isa 61.3 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes again the great benefit of true pietie as is noted before on Vers 7. Gods salvation shall make them glorious that truly fear God Take a view of the heads and branches of their renown whereof the first and chiefest is the fruition of the true God himself in Christ who is the great glory of those that truly fear him He is the glory of their strength Psal 89.17 the glory of his people Luke 2.32 He is the King of glory even coming into their hearts and dwelling in them and with them Psal 24.7 c. compared with John 14.23 Thou O Lord art a shield for me my glory and the lifter up of mine head Psal 3.3 The second branch of their renown and glory that truly fear God is the fruition of Gods saving ordinances of true religion and holy worship vouchsafed to those that fear God as a
the children but to make the fathers sinne more odious doth then bring upon the children the fruit of their own originall corruption which is death determined upon all flesh as appears Gen. 2.17 compared with Rom. 5.12 As a creditor that hath both the father and the sonne debtors unto him may upon the fathers provocation lay the forfeiture upon both being both in his danger Vse 2 Secondly here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sonnes of strangers for the wicked are estranged from the womb Psal 58.3 yet if they have their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See Isai 56.3 6 7. Let not the son of the stranger that joyneth himself to the Lord say the Lord hath utterly separated me from his people For the sonnes of the stranger that joyned themselves to the Lord to serve him and to love the name of the Lord to be his servants c. Even them will bring to my holy Mountain and make them joyfull in my house of prayer c. For them that honour me I will honour saith the Lord 1 Sam. 2.30 Thus much for the Title the Psalme it selfe followeth Verse 1. His foundation is in the holy Mountaines The meaning of the words THat is God founded his holy City and Sanctuary among the holy Mountains of Judea even on Mount Moriah 2 Chron. 3.1 and Mount Sion Psal 48.2 For the relative here used hath the Lord named in the next verse for his antecedent to which it is most fitly and properly referred according to our translation wherewith among variety of references by interpreters I rest best satisfied In the words so understood two things are contained First the author and founder of the Church shadowed out by the holy City and Sanctuary at Jerusalem Secondly the seat thereof For the first The true Church 1. Observation typified by the holy City and Temple at Jerusalem is a spirituall building of Gods own founding and making Here it is called his foundation And in regard of him founding it it is called his Tabernacle Rev. 21.3 and the holy City coming down from heaven Rev. 21.2 Jerusalem from above Gal. 4.26 This is that City in the glory of it which the Patriarchs sought whose builder and maker is God Heb. 11.10 This is most plain if wee consider 1. the foundation Christ Iesus For other foundation can no man lay saith St. Paul 1 Cor. 3.11 and God himself saith he layeth this Isaiah 28.16 Thus saith the Lord God Behold I lay in Zion for a foundation a stone a tryed stone a precious corner stone a sure foundation 2. The upper building Christians 1. Pet. 2.4.5 To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious ye also as living stones are built up a spirit all house 2. The builders both efficient and instrumentall God and his Ministers 1 Cor. 3.9 For we are labourers together with God ye are Gods husbandry ye are Gods building The reason is The Reason the praise of the glory of his grace among his elect and chosen people For here God sets his name Deutr. 14.24 and will be glorified in his people Isaiah 49.3 This serves for instruction concerning the stability of the Church The use for instruction not only in the whole as Gods building against which the gates of hell shall not be able to prevaile Mat. 16.18 but in every true member of it as Gods workmanship in Christ Iesus Ephes 2.10 For it is God that establisheth us in Christ 2 Cor. 1.21 Christ as a shepheard will not loose one sheep My sheep hear my voice and I know them and they follow me And I give unto them eternally life and they shall never perish Neither shall any man pluck them out of my hand Iohn 10.27 28. while I was with them in the world I kept them in thy name those that thou gavest mee I have kept and none of them is lost but the soune of perdition Iohn 17.12 He being their head and they being his members 1. Cor. 12.27 will he suffer them to be pulled away Nay he is the saviour of his body Ephes 5.23 The first use for admonition It serves for admonition likewise First for Ministers in regard of their doctrine whereby they are workers together with God 1 Cor. 3.9 compared with 2 Cor. 6.1 They must not be ignorant nor negligent but wise and faithfull in this great work of spirituall building The foundation being laid which is Iesus Christ they must take heed what they build thereupon for every mans work shall bee made manifest the day shall declare it of what sort it is 1 Cor. 3.10 c. The second use for admonition Secondly for Gods people every one must suffer himselfe to be wrought upon in the ministry of the word to be hewen and squared and fitted to lye upon Christ which we then are when we be brought to leave sinne by true repentance to live in Christ by true faith and to walk in new obedience in the course of our lives thereby testifying the truth of our faith and repentance Therefore with St. Paul Heb. 13.22 I beseech you brethren suffer the word of exhortation The second thing to be here observed is the seat of Gods building where he layes the foundation of his holy City and Temple namely in the holy mountains which may be understood generally of the land of Canaan which was a mountainous country Deut. 11.11 Gods inheritance chosen for his own people Psal 97.1 compared with Psal 47.4 called his holy border Psal 78.54 that land which he bordered out for his people Numb 34.3 c. Or more particularly of the Mountains Sion and Moriah whereon God by his speciall providence caused Jerusalem his holy City and the Temple his holy Sanctuary to be seated and built And these mountains are called holy not for any holinesse or sanctity inherent in the soyle or ground but first from Gods presence who chose chiefe hills for his seat to dwell in as Psal 68.16 Psal 74.2 Psal 132.13 Is 8.18 and Zechar. 8.3 Thus saith the Lord I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the Mountain of the Lord of hosts The holy Mountain Secondly from that holy use and employment whereto he put these mountains for hereon was built the holy City Dan. 9.16 and the holy Sanctuary or Temple 2 Chron. 3.1 Psalme 78.68 69. Mark then God builds Jerusalem the holy city and the Temple his holy sanctuary on the holy mountains Sion 2. Observation and Moriah the places before quoted shew it plainly with Psal 122.1 c. The reason hereof is two-fold First Reason 1. to let his people know that their God with whom they enter
covenant is a most holy God for the very place of his spirituall abode and of his holy solemn service is an holy place Psal 99.9 Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Josh 24.19 Ye cannot serve the Lord for he is an holy God Reason 2 Secondly to prefigure and shew forth in plain type the inseparable property of Gods true Church namely that it is holy and sanctified As the holy Temple was built upon the holy hill Moriah so is Gods Church built upon Christ Jesus all holy Christ Iesus as the foundation and fountain that holy thing Luke 1.35 the holy one of God Mark 1.24 Christians thorough his redemption and the sanctification of the spirit holy ones Eph. 5.25.26 27. Christ loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the word That hee might present it to himself a glorious Church not having spot or blemish Hence is that of the Apostle 1 Cor. 3.16 17. Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are And 2 Cor. 6.16 17. What agreement hath the Temple of God with Idols for ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch not the uncleane thing and I will receive you And 1 Pet. 2.5 9. Ye also as lively stones are built up a spirituall house an holy Priesthood a chosen generation a royall Priesthood an holy nation a peculiar people This serves for instruction admonition and comfort The use for instruction For instruction It plainly discovers the fearfull estate of all prophane and wicked persons as idolaters swearers Sabbath-breakers drunkards adulterers and the like For though they have beene baptized and do come to the Lords service yea to his holy table yet certainly they are no true and lively members of the Church but like Cham in Noah's ark Gen. 9.18.25 an accursed person in a godly family like chaffe among the corn on the barn-floore Mat. 3.12 like tares among the wheat in the field Mat. 13.38 like drosse among the good fish in the net Mat. 13.47 48.49 like Simon Magus though baptized yet in the gall of bitternesse and bond of iniquity Acts 8.13.23 For every true member of the Church must needs have fellowship with Christ Iesus the true foundation being built upon him But shall the throne of iniquity have fellowship with thee Psal 94.20 What fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Belial or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6.14 15 16. If we say that we have fellowship with him and walk in darknesse we lye and do not the truth 1 Iohn 1.6 The use for admonition For admonition a most effectuall motive unto holinesse as well to get it into our hearts as also to expresse the truth of it in our lives This duty is commanded Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord. And 2 Cor. 7.1 Having therefore these promises let us clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God Now though the worker of this holinesse be God alone by his spirit for who can bring a clean thing out of an unclean Job 14.4 Yet ordinarily he doth it in means wherein God requireth that naturall men should exercise themselves For want hereof he complaineth of the Jewes that therein he would have gathered them as an hen doth her chicken under her wings but they would not Matthew 23.37 They would not come to him that they might have life John 5.40 Therefore he saith The Queen of the South shall rise up in judgement against this generation and shall condemn it for shee came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Mat. 12.42 Gods meanes for holinesse Gods means for holinesse enjoyned to man is twofold the word and prayer The word is the feed even the immortall seed of our new birth wherein corruption is abolished and grace renewed 1 Pet. 1.23 John 17.17 And prayer obtains the spirit Luke 11.13 which is the author of holinesse in the hearts of Gods children 1 Pet. 1.22 whereupon David prayes to be washed thoroughly to bee purged and washed to have a clean heart created and a right spirit renewed in him Psal 51.2 7 8 and how they must be used Yet every kind of exercise in these ordinances doth not intitle unto holinesse but such as is joyned with reformation of life Prov. 1.23 with true earnest desire after holinesse Is 51.1 with conscionable endeavour of obedience to that we know Acts 5.32 In all which we must wait upon the Lord for that we do desire and not limit him either for time or measure as Coloss 4.2 Continue in prayer and watch in the same with thankesgiving And then if we wait patiently God will hear as Psal 40.1 I waited patiently for the Lord and he inclined unto me and heard my cry Now holinesse must be expressed The carefull expressing of holinesse in life must be in all manner of conversation As he which hath called you his holy so be ye holy in all manner of conversation 1. Pet. 1.15 seeing then all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse 2 Pet. 3.11 that is as well in the duties of our civill callings as in the exercises of Religion else we have shew of godlinesse but deny the power of it 2 Tim. 3.5 The use for comfort For comfort this makes greatly to all that be truly godly living in the Church for they are living stones surely built upon Christ Iesus the tryed foundation they are pillars in the house of the Lord and shall go no more out Rev. 3.13 Now the truth of our piety and holinesse must be expressed according to Christs direction Luke 6.47 48. to come and hear and doe so shall our building stand against all assaults and blasts of temptations from the world the flesh and the dewill Verse 2. The Lord loveth the gates of Zion more then all the dwellings of Jacob. A Second evidence of the Churches happinesse in being the chief object of Gods speciall love The meaning of the words having a greater part and portion therein then any other state or condition of men in the world beside Which indeed was the true
them who then can weaken or overthrow their comfortable state If God be for us who can be against us Rom. 8.31 The steps of a good man are ordered by the Lord and he delighteth in his way Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.23 24. weâ—l therefore may it be said of them as Psal 144.15 Happy is that people that is in such a case yea happy is that people whose GOD is the Lord. The second Use for instruction More particularly this is a sure ground of perseverance to every true child of God in the state of grace for they are true members of that Church which God himself will stablish The use for admonition For admonition this must stirre up every one effectually to labour to be truly born again in Gods Church for the Devill goes about like a roaring lyon seeking whom hee may devoure 1 Pet. 5.8 And only they that be truly regenerate shall be able to withstand his assaults for they only have the Lord with them and for them Now true regeneration contains a totall change both in mind heart and life and is indeed the work of God by his spirit yet in the means the word and prayer wherein we must exercise our selves in an holy manner and beware we doe not quench the spirit or coole any good motion begun thereby Verse 6. The Lord shall count when he writeth up the people that this man was born there Selah The meaning of the words THis verse setteth out another great priviledge of Sion Gods true Church in regard of the honour and happinesse of every true member of it namely that when God writeth down the names of the people that belong unto him he doth count and reckon those for his that be born again in the Church For the better understanding whereof we must know that the Prophet doth here speak of God after the manner of great personages who use to write and enrowle in a book the names of those that they accept and receive into their houses and families as members thereof to any place of service for which see Gen. 40.20 Pharoah on his birth day making a feast unto all his servants lifted up the head of his chief butler and of his chief baker among his servants that is taking a view of all his servants according to their names written in his book as the same phrase is used Numb 31.49 there translated taking the sum which in Genesis is rendred lifting up the head he reckoned his chief butler and chief baker among his servants In like manner the scripture calleth the Church the house of the living God 1 Tim. 1.15 and for our better conceiving of his certain and perfect knowledge remembrance both of all things that ever were are or shall be in the world and also of all those persons that in a speciall manner belong unto him as true members of his Church on earth whom he means to glorifie in heaven doth tell us of certain books which God hath even three in number which we may not uafitly thus distinguish by name First the book of his eternall prescience Psal 139.16 Thine eyes did see my substance yet being unperfect and in thy book all my members are written which in continuance were fashioned when as yet there was none of them This is nothing else but his perfect eternall foresight of all things before they were whereby he knew them as perfectly as if they had been actually written in a book The second is the book of his actuall providence whereby he doth most perfectly take actuall knowledge of and remember all things whatsoever even every thought word and deed of every man Hereof see Psal 139.1 2,3 O Lord thou hast searched me and known me Thou knowest my down sitting and mine uprising thou understandest my thought a farre off c and Psalm 56.8 Thou tellest my wanderings put thou my tears into thy bottle are they not in thy book and according to this he will judge the world Rev. 20.12 I saw the dead both small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works The third is the book of life which is Gods eternall purpose for the saving of his elect by Christ actually declared by their effectuall calling or regeneration by the holy ghost in this life in which estate they are referved and kept for glory This book may be said to betwice written in First from all eternity in Gods purpose whereof see Rev. 13.8 whose names are not written in the book of life of the Lamb slain from the foundation of the world Secondly actually in Gods work of effectuall calling or regeneration in the time of naturall life which is termed Gods calling according to purpose Rom. 8.28 And indeed of this latter writing in the book of life by regeneration or effectuall calling is this place to be understood As if he should have said That the Church hath great honour and the true members of it great happinesse is hereby apparent that when God writes up the people actually in the book of life that be is he reckons those for his that be regenerate and born again in his Church In the words thus understood note two things First Gods work of speciall mercy to the true members of the Church Secondly the quality and condition of those persons to whom the foresaid work of mercy is certainly vouchsafed The first observation For the first Gods speciall work of mercy to the true members of the Church is this he actually writes their names in the book of life and then reckons and accounts them to be his own This is plainly shewed in his golden chain Rom. 8.29 40 Whom he did foreknow he also did predestinate to be conformed to the image of his son that he might be the first born among many brethren Moreover whom he did predestinate them he also called and whom he called them hee also justified and whom he justified them he also glorified Vpon this effectuall calling he bids his Disciples rejoyce that their names were written in heaven Luke 10.20 and upon the good effects and signs of effectuall calling he saith of certain teachers that were zealous of Gods glory in the Church of Philippi that their names were in the book of life Phil. 4.3 The reason hereof may be two wayes confidered The first Reason First of the fact it self in God writing mens names in the book of life and that is only Gods good pleasure According as he hath chosen us in him before the beginning of the world that we should be holy and without blame before him in love Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Eph.
of the Lord shall return and come to Zion with songs and everlasting joy upon their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flee away And they shall call thee the City of the Lord the Sion of the holy on of Israel Whereas thou hast been forsaken and hated so that no man went thorow thee I will make thee an eternall excellency a joy of many generations The Lord shall be thine everlasting Light and the dayes of thy mourning shall be ended Is 60.14 15 20. For your shame ye shall have double and for confusion they shall rejoyce in their portion therefore in their land they shall possesse the double ever lasting joy shall be unto them Is 61.7 See it assured by Christ himself John 16. 20 22. Ye shall be sorrowfull but your sorrow shall be turned into joy your heart shall rejoyce and your joy no man â—â—keth from you And verified in Christians Acts 2.40.47 They continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart praising God and having favour with all the people Acts 5.41 They departed from the presence of the Councell rejoycing that they were counted worthy to suffer shame for his name As 1 Pet. 1.8 Believing ye rejoyce with joy unspeakable and full of glory 1 Thess 5.16 Rejoyce evermore And rejoyce in the Lord alwayes again I say rejoyce Phil. 4.4 The true ground hereof is from the incomparable blessings of the covenant vouchsafed to the true members of his Church The first reason For first in Christ Jesus God himself doth betroath them unto him yea marry them and become their most dear and loving husband as Hos 2.19 20. Is 54.5 Now times of espousall are times of rejoycing Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come Rev. 19.7 With gladnesse and rejoycing shall they be brought they shall enter into the Kings Pallace Psal 45.15 We will be glad and rejoyce in thee we will remember thy love more then wine saith the Church to Christ Cant. 1.4 Secondly he doth fit them for his neer spirituall society by giving his own son The second Reason to be their Saviour and Redeemer washing away their sins in his blood 1 Cor. 1.30 He is made unto us of God wisdome righteousnesse sanctification and redemption Ephes 5.25.26 Christ gave himself for his Church that he might sanctifie and cleanse it and make it to himself a glorious Church c. Now the remembrance hereof is matter of exceeding great joy Luke 2.10 Therefore the blessed Virgin Mary saith My soule doth magnifie the Lord and my spirit hath rejoyced in God my saviour Luke 1.46 47. The third Reason Thirdly he bestoweth on them is holy spirit John 14.16 17. for whosoever hath not the spirit of God is none of his Rom. 3.9 Now this spirit is the fountain of joy and thereupon is called the Comforter the graces whereof he doth plentifully bestow upon them and therein gives them cause of everlasting joy The fourth Reason Fourthly God sendeth and continueth unto them his blessed word the gospell of peace and the word of their reconciliation with God and of salvation to their soules whereof the Psalmist saith Blessed are the people that know the joyfull sound Psalm 89.15 and the Apostle Paul out of the Prophet Isaiah How beautifull are the feet of them that preach the gospell of peace and bring glad tydings of good things Rom. 10.15 Solomon saith light is a pleasant thing Eccles 11.7 Now the gospell preached is a spirituall light that shineth unto those that sit in darknesse and in the shaddow of death even to guide their feet in the way of peace then which nothing can be more pleasant and joyfull see Mat. 4.16 Luke 1.77 79. The fifth Reason Fiftly Gods speciall providence is over his Church not only to preserve them from evill both corporall and spirituall which their enemies would bring upon them but also to enrich them with all needfull comforts and blessings both temporall and spirituall In that day sing ye unto her a vineyard of red wine I the Lord do keep it I water it every moment lest any hurt it I will keep it night and day Is 27.2,3 This is that keeper of Israel who doth neither slumber nor sleep who keepeth his Church from all evill The Sun shall not smite her by day nor the Moon by night The Lord shall preserve thee from all evill he shall preserve thy soule The Lord shall preserve thy going out and thy coming in from this time forth even for evermore Psal 121.3 c. This serves for instruction and for admonition The use for instruction For instruction it sheweth plainly that naturall men are fearfully blinded by the God of this world for they live in the Church among the godly yet they do not conceive of nor discern their happy estate as St. John saith the world knoweth us not 1 John3 1 They think the state of a Christian to be very forlorn and miserable void of all content and comfort therefore do they debase them in their esteem accounting them the filth of the world and the onscouring of all things 1 Cor. 4.13 They reproach and revile them with most base and odious termes as 2 Kings 9.11 What did this mad fellow with thee Acts 24.5 Wee have found this man a pestilent fellow And Festus saâ—th Paul thou art beside thy self much learning doth make thee mad Acts 26.24 Yea Christs own friends judged so of him Mark 3.21 and the Jewes said he hath a devill and is mad why hear ye him John 10.20 Now if they do this to the green tree what will they do to the dry Luke 23.31 But wisdome is justified of her children Mat. 11.19 As the things that are magnified in the world are abomination with God Luke 16.15 see it in the lukewarmnesse of the Laodiceans Rev. 3.16 17 19 So the things that are magnified with the Lord are abominable to the world as to live godly making conscience of all sin and of every good duty and being zealous of Gods glory Whereby we may see that the vaile of ignorance hangs over their eyes They can no better discern the happy state of the godly then a blind man can judge of colours The Use for admonition For admonition this serves notably to move every one to be as carefull to become a true member of the Church as he is desirous of true and lasting joy The way is hewed 1 Pet. 2.4 6. in so yeelding to Gods means of an holy calling that we forsake our sinfull waies as Is 55.7 do come to Christ by faith and as living stones be builded on him the tryed corner stone to become a spirituall house Which estate we must testifie by the properties of the godly who be true Citizens of Sion set down particularly Psal
15. and Psal 24.3 4. And so we shall find that a day in Gods Courts is better then a thousand elsewhere Psalme 84.10 Better to be a door-keeper here then a Commander elsewhere For here is the true comforter and no where else the world cannot receive him John 14.17 This seemes to be otherwise by a double affliction that doth follow the Church Objection and the true members of â—t one from the world in persecution as Christ foretold John 16.33 the other from the Lord in terrour of soule and sorrow for sins as Job 3.24 26. Wherefore hidest thou thy face and holdest me for thine enemy For thou writest bitter things against me and makest me to possesse the iniquities of my youth And Psal 38.3 4. There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne For mine iniquities are gone over my head as an heavy burden they are too heavy for me The first affliction from men Answer hindereth not the fruition of this spirituall joy as Acts 5.41 They went away from the Councell rejoycing that they were counted worthy to suffer shame for his name Ye rejoyce in the faith though for a time ye be in heavinesse through manifold temptations I Pet. 1.6 Whereupon St. James bids them count it exceeding great joy when they fall into sundry temptations Jam. 1.2 And our saviour Christ bids the godly rejoyce and be exceeding glad when they are persecuted and reviled for righteousnesse sake Mat. 5.10 11 12. And the second affliction from the hand of God in terrour of soule is but a temporary bitter preparative unto everlasting joy The Lord for their true and through humiliation doth visit upon them the dayes of Baalim but afterward he will betroath them to himself as Hos 2.13 14.18 19. Though they sow in teares they shall reap injoy c. Psal 126.5 6. Thus are they chastened of the Lord that they might not be condemned with the world 1 Cor. 11.32 Say therefore with the Church I will bear the indignation of the Lord â—ecause I have sinned against him untill he plead my cause and execute judgment for me He will bring me forth to the light and I shall behold his righteousnesse Mic. 7.9 The second observation All my springs are in thee The last prerogative of the Church that in it be all the well-springs and fountains of all Gods spirituall and heavenly blessings Springs wee know are such places whence water doth flow out of the earth constantly and continually for the refreshing of man and beast and by fit resemblance the Lord would have us to conceive that in his Church he doth provide plenty and store of all spirituall and heavenly blessings Two spirituall springs of blessings in the true Church This will more plainly appear if we consider what spirituall fountaines and springs of blessings be in â—he true Church and no where else The first and chief well-spring of all blessings is the true God 1. The true God who is therefore called the fountain of living waters Jer. 2.23 And according to the threefold use of water-springs to the sonnes of men may we well conceive the true God to bee the fountaine of blessings to his Church First water springs serve for washing cleansing and purifying So God in Christ Jesus doth open a fountain to the house of David and to the inhabitants of Jerusalem which is his true Church for sinne and for uncleannesse Zechar. 13.1 The blood of Jesus Christ cleanseth us from all sinne 1 John 1.7 Secondly water springs serve to make fruitfull both herbs and plants that grow thereby So God in Christ by his spirit maketh the hearts and soules of his children fruitfull in grace I will poure water upon him that is thirsty and stoods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thine of-spring And they shall spring up as among the grasse as willowes by the water courses Is 44.3 4. Thirdly springs of waters are very comfortable and yeeld great refreshing both to man and beast especially in hot countries and time of drought see Gen. 21.15 19. Judg. 15.18 19. Psal 104.10 11 12. So God in Christ by his spirit which is the comforter becomes the everlasting fountain of spirituall refreshing to the hearts and soules of all his children O God my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Because thy loving kindnesse it better then life my lips shall praise thee Psal 63.1,3 If any man thirst let him come unto me and drink He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living waters This spake he of the spirit which they that believe on him should receive John 7.37,38 39. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4.14 2. The Evangelicall Ministry The second spring of blessings in the Church is the Evangelicall ministry even the gospell preached and Sacraments administred sanctified by prayer for the blessing of the spirit Hereof the Lord saith A fountain shall come forth out of the house of the Lord and shall water the valley of Shittim Joel 3.18 And to the same end serves the vision of waters coming from under the door threshold of the sanctuary Ezek. 47.1 c. both which may be well expounded by Is 2.3 for out of Sion shall go forth the law and the word of the Lord from Jerusalem Now this derived well-spring of the Evangelicall ministry serveth instrumentally in the Church First for washing and cleansing the foule from the filth of sinne Therefore hath God ordained Baptisme to represent our spirituall washing in Christs blood by the holy ghost whereof also with the word it becomes a gracious instrument when this free spirit pleaseth John 3.8 The 〈◊〉 bloweth where it listeth So is every one that is born of the spirit Not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost Tit. 3.5 That he might sanctifie and cleanse it with the washing of water by the word Secondly for making the heart fruitfull in grace Therefore is the gospell called the work of his grace Acts 20.32 and is said to bring forth fruit Colos 1.6 Thirdly for ministring spirituall joy and refreshing to the soule therefore is the whole Evangelicall ministry called the ministry of the spirit which is the Comforter 2 Cor. 3.8 because it worketh therewith 1 Cor. 3.5 and is given therein Gal. 3.2 And we through patience and comfort of the Scripture have hope Rom. 15.4 Gods words to Jeremie were the joy and rejoycing of his heart Jer. 15.16 David
children unto Abraham of stones as Mat. 3.9 to whom all things are possible Mat. 19.36 and nothing is too hard Jer. 32.27 Lastly doth heavinesse and deadnesse of heart oppresse thee Then get thee to the comforter even to God in Christ by his holy spirit who is the God of hope that can fill thee with all joy in believing Rom. 15.13 FINIS A Table of some speciall matters contained in these Expositions of the 27.84.85 and 87. PSALMES The first number hath reference to the Psalme the second to the Page A. Abraham HOw the Sonnes of Abraham may be known 85.26 Affliction How to be so prepared for afflictions as that we may glorifie God under them 27.42 43. How the godly may comfort themselves in afflictions 27.47 All affliction comes by divine dispensation 85.36 The difference between Gods children and naturall men under affliction 85.43 44. Anger Anger what it is how and why ascribed unto God in Scripture 85.18 19. Speciall means to turn away Gods anger 85.22 23. Gods anger may continue long towards his own people and why 85.37,38,39 Anointed All true believers are Gods anointed 84.67 68. What we must do that we may be of the number of Gods anointed ones 84.68 69. Answer Why God doth sometimes deny to give gracious answers to the prayers of his servants 27.56 What we must do that we may be enabled to to wait and listen for a gracious answer when we have prayed 85.60.61 What is required of men that they may walk worthy of the Lord and labour in some measure to answer his bounty 85.92 Apostasie They that end in Apostasie began in hypocrisie or at least had only an humane acquired faith 27.89 90. Assembly Christian Assemblies for Evangelicall worship are lovely places 84.15 B. Behave HOw Gods children must behave themselves when he hides his face from them 27.73 Mens behaviour and carriage towards their brethren will discover and manifest their estate and condition before God 85.89 Blessing The right way to partake of the best blessings 27.129 130. What it is to be blessed 84.36 The difference between Gods children and naturall men in the fruition of temporall blessings 85.48 Though many times they want the possessions yet the right of all Gods blessings belongs to them that are in Christ 85.90 They that live in sinne and want faith have no part in the best blessings have starved souls though in pampered and well clad bodies 85.92 There is small hope of Gods blessing to accompany the devils getting 85.92 The earthly blessings of Gods providence are attendants on the heavenly blessings of his grace 85.93 Book God hath three Books and what they are 87.122 C. Calling HOw men must wait upon the Gospel preached for an holy calling 87.106 Effectuall calling is actually writing in the book of life 87.125 Captivitie What sins brought the Captivity 85.10 Censure He that shall refuse subjection to the censure of the Church must be cast out as an heathen 85.101 Charmes Conjurers charmes are prayers to the devill 85.28 Church What wonderfull blessings are certainly enjoyed in Gods house his Church and no where else 27.25 26 27. In the visible Church hypocrites may have a place for outward worship 84.10 Gods Church on earth is fitly compared to the Moon and why 85.34 Gods true Church seeking Gods salvation pleads mercy not merit 85.56 The true Church is a spirituall building of Gods own founding and making 87.79 The inseparable property of Gods true Church is that it is holy and sanctified 87.82 Prophane and wicked persons are no true and lively members of the Church 87.82 83. God loves his Church above all other states and conditions of men in the world whatsoever 87.85 The greatnesse of Gods love to his Church seen in three things 87.86 87 88 89 90. How to know the true Church and how to become true members of it 87.93 The true Church of God is his own city 87.95 Gods Church is as Noahs Ark unto which all must come that look to be saved from the deluge of damnation 87.96 What the way into Christs Church is ibid. Why God doth mention glorious things to belong to his Church 87.98 99. The outward state of Gods Church in this world is many times not onely mean but miserable 87.99 The happinesse of Gods Church and children must be measured by their present title to Gods favour in Christ and their certain title to suture glory ibidem Gods Church is Gods kingdom into which man in the corrupt state of nature cannot enter as heir to inherit 87.107 By what titles Gods Church is his more then any other people in the world 87.120 The Church of God is the onely place for spirituall joy 87.127 What incomparable blessings God vouchsafeth to his Church which makes it the place for spirituall joy 87.128.129 Out of the Church no salvat on and why 87. â—34 â—35 The Church of God is surpassing excellent and happy above all other states of people in the world 87.135 Comfort True courage and comfort in evill times is the Lords gift 27.9 The right way to sound comfort and true patience in any distresse or bodily misery 84.44 45. Contempt Gods people sometimes are in great contempt and why 85.74 Conversion No mans conversion is to be despaired of 87.113 What they must do that wish and wait for the conversion of rebels 87.113 114. Multitude of converts is an evidence of Gods speciall favour 87.116 Corruption Naturall corruption judgeth many of Gods wayes unequall 27.98 The terrour that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men 27.108 How to know where corruption bears dominion 27.108 â—09 110. Corruption of nature in the heart bewrays its dominion in naturall men by their ordinary practise of sinne in life 27.122 123. Originall corruption is in Gods people in a different manner and measure according to their estate before God 85.13 14. Originall corruption is not quite taken away by baptisme 85.14 Covenant They that stand rightly in covenant with God are in an happy estate 27.4 How to get into Covenant with God 27.6 Countenance We should labour in our countenances to expresse truly the affections of our hearts 84.64 65. Courage The way to get spirituall courage 27.141 142. Courts Gods Courts are the place of his solemn worship here on earth 84.70 D. Delay WHy God sometimes useth long delayes in answering the prayers of his children 84.58 Deliverance Deliverance by unlawfull meanes is not of God but the devill 85.58 Disease Sinne is a deadly disease in the soul to which turning back is a spirituall relapse more dangerous then a corporall 85.68 Displeasure The sense of Gods displeasure in a state of misery is to Gods people as a state of death and why 85.42 43. Doubling Doubling requests in prayer shewes fervency and earnestnesse for audience 84.57 Dwell What it is to dwell in Gods house 27.24,32 Three things required of them that would dwell in Gods
house 27.29 Gods publike dwelling places are the holy assemblies of ministers and people in holy worship 84.13 E. Egyptian BY Egyptian bondage was figured the servitude of sin to which there must be no returning back 85.68 Enemies Gods dâ—â—rest children 〈◊〉 be in the hand of their enemies 27.114 Wicked men are the greatest enemies to the welfare of any estate Church Commonwealth or family 85.39 By what sinnes in a speciall manner men stand in enmity a ainst Christ 85.97 98. Gods power is such that he cannot onely confound but even convert the greatest enemies of his Church 87.112 Enquire What benefits come by enquiring of God 27.36 The Church of the new Testament is not inferiour to the Church of the Jewes but preferred before it for meanes to enquire of God 27.37,38 Example It is a dangerous thing to neglect good example 27.53 Experience Experience of Gods â—elp in former evils is a ground of prayer for present favour in renewed troubles 27.79 Extremitie Mans extremity is Gods oportunity 27.78 F. Faith FAith is profitable for all things 27.132 True faith is never severed from true repentance and new obedience 27.133 What faith is 27.141 The difference between acquired and infused faith 87.109 Favour Gods speciall favour must not be measured by outward things 84.26 Gods favour is highly to be esteemed 84.65 How to obtain Gods favour ibidem Fear That the godlies fear comes from the weaknesse of their faith 27.8 Servile fear was not in Adâ—m till hee sinned against God 27. â—â—0 What they must do that desire to be freed from fear and endued with confidence 27.21 Guilt of sinne brings fearfulnesse 27.141 Salvation is far from them that want the fear of God 85.71 The marks of them that truly fear God ibidem How to get the fear of God 85.71 72. Fervency Fervency makes much to the efficacie of desires 84.24 Folly Sinne is folly and why 85.66 Foundation When we are squared and fitted as living stones to lye upon Christ as our foundation 87.81 Fountain God is a fountain of blessings to his Church and why 87.132 Friends The truest friends to the peace and prosperity of any place as Kingdome Town or family are such as fear God 85.75 Fruitfull How we may be fruitfull to God for his salvation in Christ 85.95 G. Gifts GOod gifts from God both temporall and spiritual accompany his salvation in Christ and why 85.89 90. Glory Wherein the great glory of Gods people doth consist 85.74 What things move God to take away glory from a land 85.75 Where true glory dwels 85.77 Godlinesse Great gain in true godlinesse 27.85 Goodnesse They that have received good things from God must be carefull to continue in Gods goodnesse 85.92 Grace Grace in the heart will discover it selfe in the words of the mouth and the actions of the life 84.23 Grace absolutely necessary to the welfare of the soule 84.48 Saving grace to the soule is a supernaturall gift of God not in the power of man himself to get ibidem Mans being in the state of grace may be truly and certainly known 87.108 126. Guilt How the child of God under the guilt of sinne differeth from the unregenerate 27.90 H. Hearing TO make them able and willing to bear the crosse is a gracious hearing to the prayer of the afflicted 27.56 Heart God hath speciall regard unto the heart above all the parts of man 27.67 There is sweet intercourse betweene the Lord and an upright heart 27.69 Helper How we may have the true God for our helper 27.78 Hid. The fignes of Gods favour may be hid sometimes from Gods dearest servants 27.81 Gods hiding his face is a sign of his anger 84.63 Holinesse Gods mean for holinesse and how they must be used 87.84 How holinesse must be expressed ibidem Hope Hope of audience is that which openeth the mouth of invocation 84.21 I Jacob. VVHy God is called the God of Jacob. 84.58 59. Idolatrie Idolatry and impiety deprive a people of this prerogative to have the true God to be the God of their salvation 85.26 Immutable The true God is immutable not only in his essence but also in his love towards his elect 27.79 Importunity God is delighted with his servants importunities 84.23 Incarnation What the main benefits of Christs incarnation are 85.98 Iniquity Gods own people that are his by covenant have their iniquities 85.13 Instrument It pleaseth God sometimes to ascribe the effect to the instrument and why 85.25 Joy Affliction from men hindereth not the fruition of spirituall joy 87.131 Irresistible The gracious work of Gods Holy Spirit is irresistible 87.112 113. Judea Judea called Gods Land and why 85.6 7. Justice What way God makes for the satifying of his justice in forgiving the inquities of his people 85.17 K. Knowledge WHat is required to such a knowledge of God as may entitle us to his society 87.103 L. Lead WHat we must do that we may be such as God will lead 27.101 Light Where God is the light of grace and comfort to the soule he will be the light of joy and gladnesse to the heart 27.4 How it may appear that God is become the light of grace unto our soules 27.5 The light of nature is but darknesse in the wayes of God 27.94 Lock To look upon the miseries of others is a meanes to move compassion towards them 84.64 M. Magistrates MAgistrates should shew themselves towards the godly as shields 84 61. Malice Malice hatred against the godly shewes wicked men to be the children of the Devill 27.14 Meanes Neglect of the use of the means of grace is and will be the condemnation of many 27.111 112. Meet Where mercy and truth doe meet together 85.88 Members How to know who are true Members of Christ 85.27 Mercy Mercy and kindnesse in God is the moving cause of his saving us both temporally and eternally 85.55 They that have no good title to Gods mercy can have no good assurance of Gods salvation 85.36 What Gods mercy is 85.76 Musick Vocall Musick in the times of legall service did prefigure the joy of the Holy Ghost under the Gospell 87.127 N. Naturall WHerein the child of God differs from naturall men 85.15 Naturall men that cannot pray so well as they should must pray as they can and get others to pray for them 85.32 Nature The wisdome and will of nature is to oppose the means of conversion 85.31 O. Obstinate WHen men grow obstinate in sin God becomes resolute in purishment 85.38 Operative Gods graces and blessings towards his children are operative it them towards their brethren 85.89 Ordinances The Ordinances of Religion instituted by Christ in his Church and the observavance thereof required both of Ministers and people are all most just and righteous 85.100 P. Pardon WHen God hath pardoned sinne he doth not behold it 27.120 Pardon of sinne is the prerogative of Gods people above all others 85.17 Patience How we may be enabled to give evidence of our faith in God by
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