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
feeble that others can perceive no evidence and may well make a question whether they themselves be sensible of them Perhaps they may say as the Psalmist tells us many doe who will shew us any good Psal 4.6 but with him to cry out for the living God is a thing they think not of such spirituall sluggards the world hath too many whose soules desire and have nothing Prov. 13.4 nay whose desires kill them because their hands refuse to labour Prov. 21.25 Vse 2 For admonition unto all that as ever they desire to assure themselves or to testifie to others that they have the same esteem of the true God and of his sacred service that David had to believe him indeed to be the living God and account his Tabernacles amiable that they labour with him to stirre up both their hearts and their flesh to cry out for him that they earnestly desire the fruition of him and communion with him that they diligently endeavour by all good meanes to expresse and give evidence of that desire To move them the rather hereunto let them consider that God is so delighted with his servants importunities and loves the loudnesse of their voice so well that of purpose sometimes he takes upon him as it were to be a sleep or hard of hearing and will not be seen to take notice of their desires untill they attain to such an height of fervency that he cannot rest for them as the phrase is by the Prophet Isaiah Is 62.6 7. The effectuall fervent prayer of a righteous man a vaileth much Jam. 5.16 Feruency makes much to the efficacy of desires amongst men much more with God as our Saviour shewes plainly in the Parable of the importunate widdow and the unjust judge Luke 18.1 c. To weary men is but a small thing in comparison of wearying God Is 7.13 If we walke after the Lord as Hos 11.10 we are never so like to overtake him as when we have wearied him A memorable example to this purpose we have in the woman of Canaan Mat. 15.21 c. who as if she had meant to try masteries with our Saviour wrestled first with his silence by her importunity crying after him so that his Disciples besought him to send her away and then with his speech by her faith making such advantage of his arguments against her for her own behoof that with reverence we may say she got the better of him and went away with an ample commendation and grant of her desire to the full Verse 3. Verse 3 Yea the sparrow hath found her in house and the swallow a nest for her selfe where shee may lay her young thine Altars O Lord of hosts my King and my God HAving in the first verse by way of admiration acknowledged unto God the lovelinesse of his Tabernacle the place of his holy worship and in the second verifyed the same by discovering his own ardent affection first to the place of Gods holy worship then to God himselfe for whose sake he so affected the place in his third he proceedeth in the former discovery of his hearts desire towards the place of Gods worship by debasing his present estate as worse then the condition of the Sparrow and Swallow the one whereof finds her an house the other a 〈◊〉 where she may lay her young but he wanted liberty of accesse to the Lords Altars that is to the Lords Tabernacle where his altar was the holy place of his solemne worship which was to Davids soule as the house to the Sparrow and the nest to the Swallow This application he enfoldeth in an Aposiopasis an interrupted exclamation unto God of his Altars concealing some words which should expresse his full meaning from the passionate affection of his soule which kind of speaking is most frequent and fit to manifest fervent desires I am not ignorant that the Chaldee paraphrase hath other names of birds viz. the dove and the turtle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow and the Turtle whom the vulgar latine followes but the proper signification of the words is as our English Bible hath them Besides interpreters differ in applying the latter part of the verse some referre it by opposition to the former as though the Lords Altars were the place where these birds did build their nests which yet some others not without cause doe dislike because though in the Temple Sparrowes and Swallowes might build their nests it being very spacious yet it is not like they did build them in the Tabernacle which was the place of Gods worship when David penned this Psalme Now the application which I make in a sacred Aposiopaesis prevents that scruple and yet prefers the condition of these birds before Davids for outward liberty which way soever we refer it Though I conceive the true meaning of the prophet to be this that the Sparrow and Swallow had liberty to build their nests and breed their young in houses which went â—â—longing to others whether neer unto or far off from the Tabernacle it matters not all houses were alike to them yet in houses they desired to build and were permitted wherein these birds had their desire but David was debarred from the Lords Tabernacle where his Alâ—r was which to his soule was as an house and nest to the Sparrow and Swallow and whereto hee had right and interest having the Lord of hosts for his King and his God In the words thus explained and taken note these points First 1. Observation that David prefers the outward condition of silly little birds as the Sparrow and Swallow before himselfe to his sense and feeling their outward estate was better then his They had liberty to enjoy the place of their desire even other mens houses to rest and nestle in whose birds they were not Reason but he was debarred from the Lords Sanctuary the only resting and nestling place for his soule though he had title thereto by speciall covenant having the Lord of hosts for his King and his God Vse 1 This serves for instruction admonition and comfort For instruction thus that Gods speciall favour must not be measured by outward things we must not judge them rejected from Gods favour whose outward estate is mean and miserable for so shall we offend against the generation of Gods children Ps 35.15 David was a man according to Gods heart own Acts 13.22 a patterne of piety to all succeeding Kings of Judah and Israel as 1 Kings 3.14 to Solomon and 1 Kings 11.38 to Jeroboam yet for outward estate he was very miserable 1 Sam. 26.20 hunted as a flea or a partridge Ps 102.6 7. as a Pellican an owle and a Sparrow Yea Christ himself the sonne of Gods love Col. 1.13 had not whereon to lay his head This his mean and miserable estate made the people in his time to judge rashly of him See Isaiah 53.3 Vse 2 For admonition beware
of rash judgement either against our selves or others Consider beside David and Christ before mentioned the parable of Dives and Lazarus Luk. 16. and the state of many whom the world was not worthy of Heb. 11.37 38. which is a needfull thing in these troublesome times of the Church of God beware of rash judgement consider that judgement must begin at the house of God 1 Pet. 4.17 Vse 3 For consolation this makes greatly to the afflicted and panished Consider Davids case at this time nay the case of Christ who had not whereon to lay his head Mat. 8.20 Now the servant is not above the Master if it were so with the green tree what may it be with the dry Luke 23.31 In such case we must say as Christ of his kingdome so we of our comfort It is not of this world Joh. 18.36 In this case and state nothing doth befall us but that which appertaineth to man and God will give the issue 1 Cor. 10.13 Consider the case of Christs Apostles who were near and dear unto him yet 1 Cor. 4.11 Such as did both hunger and thirst were naked were buffeted and had no certain dwelling place Secondly here see 2. Observation that to Davids soul the Lords altars were as house and nest to little Birds the place of Gods worship was the place of his chief desire Psalm 27.4 Psal 137.5 6. For the good things which were there to be enjoyed Reason which are fully set down in the next verse Vse 1 Vses First see he had good cause of this grievous complaint birds will mourn in their kinde when they are driven from their nest Vse 2 Secondly see a notable evidence of the state of man before God to discover whether he be acceptable to God as David was for then undoubtedly his heart cleaveth to the place of Gods worship as Davids did here and vers 10. Oh Lord of Hostes my King and my God These titles serve to amplifie Davids complaint The first Lord of Hosts shewes what God is in himself and hath been handled in the first verse The two later my King and my God are titles of relation shewing what God was unto David namely his King and his God as he stood in covenant with him In calling God his King he doth not onely acknowledge his absolute soveraignty whereby he is King of all creatures as Psal 103.19 Dan. 4.32 but his speciall Regiment by his word and spirit which he doth exercise in his Church on earth which is his kingdome of grace wherein David was a subject being a member of his Church and so speaks to God as to his King So likewise calling the Lord his God he meanes not onely by creation and preservation in generall but also by speciall covenant wherein God requiring faith and obedience of his creatures doth undertake to afford unto them all the blessings of the covenant as well pertaining to this life as to the life to come see Exod. 23.22 Deut. 30.15 19. Here observe 3. Observation that David a King acknowled geth God to be his King as likewise he doth Psal 5.3 So that God is King of Kings Dan. 2.47 Nebuchadnezzar confesseth it Of a truth it is that your God is a God of gods and a Lord of Kings The reason is Reason because he hath the rule and command over Kings as Kings have over their subjects Vse 1 This serves for admonition First to superiours directing them to use equitie justice and conscience in all their dealings with their inferiours for they themselves have a superiour in heaven By this argument the Apostle perswades Masters to use moderation towards their servants Eph. 6.9 And if this were thought upon it would prevent negligence and injustice the bane of superiority Vse 2 Secondly to inferiours directing them to obey their superiours not absolutely but in the Lord. So in a family servants obey the steward not against the will of the Lord when they know it Hence that of Shadrach Meshach and Abednego Dan. 3.16 17 18. and that of the Apostles Acts 4.19 and 5.29 Vse 3 Thirdly to all teaching us humility and reverence in every action of worship we perform to God How do men carry themselves in petitioning unto their King They put up their petitions on their knees What then are we that we should not bow to the King of Kings Consider Psal 95.6 children asking blessing kneel to their bodily fathers how much more should we to the father of spâ—rits And reason to that purpose as the Apostle doth for patient suffering of correction Hebr. 12.9 For howsoever kneeling be not of absolute necessitie yet humility in gesture is necessary Vers 4. Blessed are they that dwell in thine house they will be still praising thee Selah IN these words the Psalmist expresseth the state and behaviour of the true members of Gods Church who have the free and comfortable fruition of Gods holy worship and service their estate is happy and their behaviour godly and comfortable which doth notably justifie the equitie of Davids complaint who by trouble and persecution was debarred from this happy and comfortable estate in which regard he preferres the condition of silly birds before himself vers 3. This verse doth naturally branch it self into two parts or propositions whereof the first shews the happy estate the second the holy and comfortable behaviour of the true members of Gods Church For the first he saith Blessed are they that dwell in thine House Gods house in Davids time was the place where the Lords Tabernacle was as Psal 26.8 unto which till the Temple was built God had appropriated his holy solemne worship whereof see 1 King 9.3 But now in the new Testament difference of place in respect of holinesse is taken away John 4.21 and the true Church of God is the house of God 1 Tim. 3.15 that is such companies and assemblies as meet together in Christs name Mat. 18.20 that is by warrant and authority from him and according to his will revealed in his word worship God in the right and reverent use of his holy Ordinances the holy Word and Sacraments sanctified by prayer 1 Pet. 2.5 To dwell in Gods house is to abide and continue a true member of Gods Church enjoying the comfort and liberty of Gods holy worship and service either in the place of the ministery or of one of Gods people for though the Priests and the Levites made speciall abode there 1 Sam. 3.2 and Psal 134. yet others of the people who did diligently frequent and freely enjoy the liberty of Gods worship might be said to dwell therein else David would not have used that phrase praying for himself Ps 27.4 which I say because some Interpreters would limit the first branch to the Priests and Levites Piscat Junius but the 15 Psalme doth enlarge the benefit to all the godly The thing then to be observed in the first branch of the verse is this 1. Observation that
THe Authour of these ensuing Sermons Mr. THOMAS PIERSON was so famous in his generation such a burning and shining light and so instrumentall to the good of the Church both by his own indefatigable labours in the Ministery of the Gospel as also by the publishing of divers Treatises of Mr. Perkins and Mr. Brightman that I could not but do him this right not onely to give an Imprimatur to this Comentary of his upon some Psalmes but also to signifie to the Reader the Pietie Learning and Worth of the Authour and to commend these his Sermons to every good Christian as holding out many Orthodox and savoury Truths and by obedience to which Truths many souls went to Heaven without entangling themselves in the many un-edifying janglings of these sad divided times July the 6th 1647. ED CALAMY EXCELLENT Encouragements AGAINST AFFLICTIONS OR Expositions of four select Psalmes the XXVII LXXXIV LXXXV and LXXXVII Containing 1 Davids triumph over distresse 2 Davids hearts desire 3 The Churches exercise under afstiction 4 The great Charter of the Church By the learned and laborious faithfull and prudent Minister of Gods Word Mr. THOMAS PIERSON late Pastour of Brompton-Brian in the County of Hereford ROM 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope LONDON Printed by John Legatt for Philemon Stephens at the gilded Lion in Pauls Church-yard MDCXLVII TO THE TRVLY NOBLE Sir ROBERT HARLEY Knight of the Honourable Order of the Bath the comforts of grace here and a crown of glory hereafter SIR AMongst other disadvantages to which the posthume publication of deceased mens works is subject one is that the publishers are commonly suspected to have dealt injuriously either with the Authours themselves in ascribing that to them which is not theirs or with others in usurping that interest unto which they might pretend a better title That no such suspition may take hold on me by occasion of these ensuing Expositions I presume to present them unto you who best know how I may be justified by the reverend Authours own-hand written copies and last will and testament Nor am I willing that any thing of his should passe into the publike through my hand untill I have made an open acknowledgement of the speciall interest you had in him whilest he lived as his Patron and still have in all his paper posterity as the principall guardian to whom he commended the tuition thereof For these I dare not attempt to say any thing concerning the subject matter of them as in way of commendation because it is no other but the sacred Word of God which he himself hath magnified above all his name Psal 138.3 and therefore if I should goe about to speak to that purpose at all it must be with such a promonition as that in the Satyre quicquid dixero minus erit and such commendations do commonly incurre as justly they may the censure of disparagements But for the Method observed in the handling thereof how meanly soever esteemed of by many who peradventure never took the pains to look into it I dare be bold to say that no true Artist can upon serious consideration except against it but that he must secretly condemne himselfe of too too wilfull prejudice and partiality For change but the termes and instead of Doctrine or Observation write Theoreme or Proposition instead of Explication Construction instead of Reason Demonstration and instead of Use and Application Corolarie or Conclusion and you will presently think that you see so many Divinity Problemes Mathematically handled and iâ— may be conceive as I do that he who chose to use his method first in the course of his Ministery was a farre greater Artist and knew better why he should do so then many of those that either effect an ignorant imitation of him or carelesly cast a causelesse scorne upon the method it selfe for some mens inconsiderate misusage of it The Authour of these ensning Expositions was none of them as you and many more well able to judge can witnesse with me and these amongst others of his writings may testifie which through your hand and under your name I consecrate unto the common treasure of the Church and publike benefit of all that love to look into the inside of the holy Scripâ—ures not curiously minced and mangled or carelesly torn in pieces howsoever but artificially dissected and laid open to the view of all even indifferent capacities to whom to speak so plainly that they may be edifyed is the best use of art and an harder matter in St. Hierom's opinion Epistolâ ad Nepotianum then to astonish and amaze them with a multitude of words the easiest thing of a thousand and that which it may be they strive most to do that can or will do nothing well Verba volvere celeritate dicendi apud imperitune vulgus admirationem sui facere indoctorum hominum est saith the learned father And a little after Nihil tam facile quà m vilem plebeculam indoctam concionem linguae volubilitate decipere quae quicquid non intelligit plus miratur But of this convincing preacher as one that you know was used to call him it would be hard to say whether his own understanding in the sacred Oracles of God or his diligence and dexteritie in making them obvious unto the understanding of others were more remarkable Once I am sure that these amongst other excellent endowments wherewith he was eminently qualified both made his life so dear unto you and still preserve his memorie so precious in your esteem that I make account you would impute it unto me as an impertinent presumption if I should pretend mine own engagements or any other inducements whatsoever to excuse my boldnesse in seeking to honour any of his papers with your publike patronage you having professed your selfe honoured in that he left you the private owner of them as he did him to be your servant in the publication of that which should be thought fit for the presse who acknowledgeth himselfe in many respects obliged to be Your Worships in all observant duty unfeignedly devoted CHRISTOPHER HARVEY Davids Triumph OVER DISTRESSE OR AN EXPOSITION OF THE XXVII Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. DAVIDS TRIUMPH OVER DISTRESSE OR An EXPOSITION of the XXVII Psalm PSAL. 27. VERS 1. A Psalm of David The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom stall I be afraid THis Psalm as the title-shewes was penned by David that kingly Prophet the sweet Psalmist of Israel for the spirit of the Lord spake by him and his word was in his tongue 2 Sam. 23. 1 2. which circumstance well observed will give strength to the application of every good duty pressed upon us by
of the Lord shall obtain joy and gladnesse and sorrow and mourning shall flee away I even I am he that comforteth thee who art thou that thou shouldest be afraid of a man that shall dye and of the sonne of man that shall be made as grasse and forgettest the Lord thy maker c. Adde hereto Jerem. 46.27 28. Fear thou not oh thou my servant Jacob for I will save thee I am with thee Obj. But we shall finde that the most godly do fear as David himself Psal 116.11 I said in my haste all men are lyars And 1 Sam. 27.1 I shall now perish one day by the hand of Saul Answ This comes from the weaknesse of their faith as Matth. 14.30 31. Peter feared though he had Christs word for his warrant through the weaknesse of his faith which may also be encreased by present guilt in some sin Obj. But the gâ—dly sometimes flye and fall before their enemies and so cannot but fear Answ All promises of temporall blessings such as freedome from humane fear is are to be understood with exception of the crosse that is must give way to Gods correction for sinne as in David 2 Sam. 12.14 and to Gods making triall of grace as in Job Chap. 2 3. The second Use for instruction Secondly here see the true ground of that difference which is between the wicked and the godly about slavish fead and godly boldnesse plainly testified by Solomon Prov. 28.1 The wicked flee when no man pursueth but the righteous is bold as a Lion This cometh hence The godly have the Lord with them and for them and that makes them bold but the wicked have the Lord against them and that strikes their hearts with fear and dread See the truth of this in instance Moses leades all the people of Israel boldly through the red sea Pharaoh followeth boldly for a while but at length he and all his hoste are affraid and flye away and are drowned Heb. 11.29 with Exod. 14 25. And at Christs resurrection the keepers are as dead men for fear but the women that sought Jesus are bid not to be affraid Matth. 28.4 5. The 1. Use for admonition For admonition it serves two wayes First to take notice that the true grounds of courage and boldnesse is this that a man hath the true God for his God that so whosoever would be comfortable and couragious in the evill day do labour for this estate to have the true God for his God It is not onely true that affliction followeth sinners so as evill shall hunt the wicked person to destruction Psal 140.11 but even the godly themselves are subject to many miseries as Psal 34.19 Through manifold tribulations we must enter into the kingdome of God Acts 14 22. Now unlesse God be for us the heart will fail when evils come as Nabals did 1 Sam. 25.37 And none indeed have the Lord for them but those that stand rightly in covenant with God which be such as repent of their sinnes believe in the Lord Jesus and walk in new obedience This is wholsome doctrine for souldiers in warre Mariners on the sea and for every one in evill times The second use for admonition Secondly those that have true courage and comfort in evill times must learn hence to give God all the glory For this is the Lords gift as David confesseth Psal 18.29 c. Vers 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell The meaning of the words HEre David gives instance from his own experience of Gods powerfull preservation of him in extreme danger which no doubt he propounds as the ground of that great confidence professed in the former Verse as in like case he encouraged himself to encounter in fight with great Goliah because God had formerly strengthened him against a Lion and a Bear 1 Sam. 17.33 34 35. In the instance here made we have three things to note First the state and condition of David enemies they are wicked men Secondly their purpose and attempt against David they came upon him to eat up his flesh that is utterly to destroy him as the roaring lion devoureth a little sheep Thirdly the issue and successe of their attempt they stumbled and fell The first Observation For the first note Davids enemies and foes are wicked men Psal 3.7 Thou hast smitten all mine enemies on the check bone thou hast broken the teeth of the ungodly Ps 5.8 9 David praying for safety because of his enemies saith There is no faithfulnesse in their mouthes their inward parts are very wickednesse c. â—sal 6.8 Hee cals his enemies workers of iniquitie Psal 17.9 The wicked that oppresse him are his enemies and Verse 13. Deliver my soul from the wicked The Reason The reason whereof is the enmitie put by God himself between the seed of the serpent and the seed of the woman Gen. 3.15 which David found Psal 38.19 20. They that render evill for good are mine adversaries because I follow the thing that good is and our Saviour Christ Joh. 7.7 The world hateth me because I testifie of it that the deeds thereof are evill Who also fore-told his Disciples hereof Joh. 15.15 If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you and John 16.33 In the world ye shall have tribulation This serves for instruction admonition and comfort The use for instruction For instruction it shewes plainly what the godly must expect and look for in this world at the hands of wicked men namely all bitter opposition and enmitie that may be as Christ Jesus told his Disciples ye shall be hated of all nations for my names sake and therefore tels them that he sent them forth as sheep into the midst of Wolves Mat. 10.16 Which thing David had found long before and thereupon complains My soul is among lions and I lye amongst the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharp sword Psal 57.4 And mine enemies workers of iniquitie lye in wait for my soul Psal 59.1 2 3. My soul hath long dwelt with him that hateth peace I am for peace but when I speak they are for warre Psal 120.6 7. This Paul likewise felt Acts 20.23 The holy Ghost witnesseth in every City that bonds and afflictions abide me See 2 Cor. 11.23 In stripes above measure in prison more frequent in death oft Yea it was the case of the rest of the Apostles as well as his I think saith he that God hath set us forth the last Apostles as it were appointed to death For we are made a spectacle unto the world unto Angels and to men 1 Cor. 4.9 The first Use for admonition For admonition it serves two wayes First to the wicked
may get the sure shelter against it which is onely this to have God for them as Psal 118.6 The Lord is on my side I will not fear what can man do unto me For he is the safe keeper Psal 121.4 5. whereon David assures himself of safety Psal 3.3 6. and Jeremiah Jer. 20.15 Now he is ours by covenant and continues for us while we keep fast to him in uprightnesse of heart See 2 Chron. 15.2 The Lord is with you while ye be with him and Chap. 16.9 The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Now a perfect heart is discerned by an obedient life Isa 38.3 I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight with Job 1.1 That man was perfect and upright and one that feared God and eschewed evill The third Observation The third thing to be noted here is the issue and successe of the cruell attempt of Davids enemies against him They did not onely fail of their purpose against David but even themselves stumbled and fell See this plainly both in his particular combate with Goliah 1 Sam. 17.44 49. who said he would give Davids flesh to the fowles of the ayr and to the beasts of the field but it fell out otherwise Also in manifold battles that he fought against the Philistims wherof he saith in generall Psal 118.10 12. All nations compassed me about They compassed me about like Bees they are quenched as the fire of thornes The truth thereof see 1 Chron. 14.8 c. when the Philistims came up against him two severall times in great abundance and brought their Gods with them which he burnt with fire at Baal-Perazim Vers 12 c. See also Psal 37.14 15. The wicked have drawn out the sword and have bent their bowe to cast down the poor and needy and to slay such as be of upright conversation Their sword shall enter into their owne heart and their bowes shall be broken The first Reason The reason or cause hereof was in God who for just causes stood for David and set himself against Davids enemies God stood with David for these causes First hee found him out and chose him to do him service in that place and state wherein he was so mightily opposed by his enemies See Psal 89.20 21. I have found David my servant with my holy oyl have I annointed him With whom my hand shall be established mine arm also shall strengthen him c. as Acts 13.22 I have found David the sonne of Jesse a man after mine owne heart Psal 78.70 Hee chose David his servant and took him from the sheepfold The second Reason Secondly David trusted in God and so was holpen Ps 62 1 2 3. Truly my soul waiteth upon God from him cometh my salvation He onely is my rack and my salvation he is my defence I shall not greatly be moved How long will ye imagine mischief against a man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence Psal 21.7 8. The King trusteth in the Lord and through the mercy of the most high he shall not be moved c. Psal 91.1 2 9. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David prayed unto the Lord and so was preserved Psal 56.9 When I cry unto thee then shall mine enemies turn back this I know for God is for me Ps 34.4 I sought the Lord and he heard me and delivered me from all my feares Vers 6. This poor man cried and the Lord heard him and saved him out of all his troubles This duty hath Gods promise Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me The fourth Reason Fourthly David made conscience of sinne and walked in in obedience Psal 18.21 24. For I have kept the ways of the Lord and have not wickedly departed from my God Therefore hath the Lord recompensed mee according to my righteousnesse The fifth Reason Now for his enemies God would not be with them for these causes First they were not called of God nor sent by him against David Psal 10.2 pride malice and covetousnesse stir up the wicked The sixt Reason Secondly they were wicked men workers of iniquity as Vers 1. with whom God will not joyn for help and assistance Job 8.28 God will not cast away a perfect man neither will he help the evill doers Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law Psal 5.4 5 6. Thou art not a God that hast pleasure in wickednesse neither shall evill dwell with thee c. Psal 56.7 Shall they escape by iniquitie The seventh Reason Thirdly Davids enemies did neither regard Gods word nor Gods works and so could not prosprr For neglect of Gods word see Psal 119.126 It is time for thee Lord to work for they have made void thy law Psal 50.16 17. Vnto the wicked God saith what hast thou to do to declare my statutes c. seeing thou hatest instruction and castest my words behinde thee And for his works Psal 28.5 Because they regard not the workes of the Lord nor the operation of his hands he shall destroy them and not build them up The eight Reason Fourthly Davids enemies trusted in their own might and outward means Psal 3.2 Many say of my soul there is no help for him in God 2. Sam. 17.12 Therefore I counsell c. We will light upon him as the dew falleth on the ground and of him and of all the men that are with him there shall not be left so much as one Psal 21.7 8. Some trust in chariots and some in horses but wee will remember the name of the Lord our God They are brought down and faln but we are risen and stand upright Object Yet sometimes this is otherwise as the Psalmist complaineth Psal 89.38 39 43. But thou hast cast off and abhorred thou hast been wrath with thine annointed Thou hast made void the covenant of thy servant thou hast prophaned his crown by casting it to the ground Thou hast also turned the edge of his sword and hast not made him to stand in the battle The like complaint see Psal 44.9 10 c. But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turn back from the enemy and they which hate us spoyl for themselves Answ Here we must consider the nature of Gods promises for though such as concern redemption and salvation in Christ be most sure and certain yea and Amen 2 Cor. 1.10 Yet the promises of temporall blessings are conditionall and must be understood with the exception
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
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
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
is the condition that gives us title to audience 1 Jer. 4.22 23. And wee walk worthy of the Lord and of the favour of audience when we eschew evill and make conscience of sinne for see John 9.31 Psal 66.18 19. sinne separates and hinders audience Prov. 1.24 28. Is 1.15 Is 59.1 whereto also we must adjoyn conscience of well-doing for if we do well we shall be accepted Gen. 4.7 which though it extend not unto God for the bettering of his estate Psal 16.3 yet it makes greatly for Gods glory John 15.8 and is good and profitable unto men Tit. 3.8 For God doth promise audience to those that set their love on God and know him that when they call he will answer Psalme 91.14 15. The second use for admonition Secondly those that professe themselves to be in covenant with God must observe Gods mercy in audience to their prayers as Psal 85.7 8. Shew us thy mercy O Lord and grant us thy salvation I will hearken what God the Lord will say So did David Psal 66.17 19. and Psal 116.1 2. This we must do that if we find want of audience wee may appeal unto his mercy and seek good title thereto for gracious audience is of mercy And if we find that God hath heard us that then we may retuâ—n praise and thankes for Gods mercy and labour to walk worthy of it We have received many deliverances in this and upon our humiliation in 88. from the invincible navie in 605. from the devillish Powder treason in 625. from the fearfull plague of pestilence besides out comfortable freedome from wars in the common trouble of other nations unthankfulnesse brings wrath 2 Chron. 32.25 we must therefore remember Davids practise Psal 116.12 13 14. And seeing when we come to the Lords table we pray for part in Christs redemption let us endeavour to walk worthy of it and shew the power of it in leaving sinne and living godly else we trust in lying words if we think we are redeemed to do wickedly as Jer. 7.8 9 10 and indeed are like the dog and so returning to vomit and filth 2 Pet. 2.22 23. Verse 8. My heart said unto thee when thou saidest seeke ye my face thy face O Lord will I seek 9. Hide not thy face farre from me put not thy servant away in anger Thou hast been my help leave mee not neither forsake me O God of my salvation HEre David goes on in the matter of prayer begun in the former verse The meaning of the words and first doth testifie the truth and redinesse of his heart to answer and obey Gods command for the seeking of his face verse 8. which being chiefly done in the duty and exercise of prayer he doth verse 9. put up humble and earnest suit unto God for favour and mercy in sundry petitions and to move the Lord to grant them he makes mention of Gods former favour in this kind saying thou hast been my help and shuts up these requests with notable testimony of true affiance in God calling him the God of his salvation Here then in these two verses we have in generall three things to handle First Davids sincerity in readinesse to answer Gods command unto his people that they should seek his face verse 8. Secondly Davids humble and earnest requests for favour and mercy answerable to his former profession Thirdly Davids motives propounded to God to move him to grant his requests verse 9. For the first Davids sincerity and readinesse to answer Gods command for the seeking of his face is this when thou saist seek ye my face my heart said unto thee thy face O Lord will I seek For the right understanding whereof we must know that the speech of sentence in the originall to make it plain requires the supply of some words which are fitly added in our bibles when thou saidest as the like is elsewhere 1 Kings 20.34 And I said Ahab will send thee away with this covenant This defect of a word to be supplied for plainnesse sake hath caused great variety amongst translatours The most ancient of them as the Septuagint Aquila Simmachus the vulgar latine and Jerom whom most of the Popish expositors and the Doway bible doe follow translate the words to this effect My face hath sought out or sought thee out making the word face the nominative case to the verb sought whereas our translations make the word face the accusative case following the verbe seek and though the words in the originall will beare either of the former yet seeing both were not intended by the holy ghost for this reason do I prefer our own translations before the ancients because in the bible the words in the orginall are ordinarily translated by the foresaid ancients as ours have done as 2 Chron. 7.14 and not once I take it in all the bible can their translation be warranted by shewing the like disposing of the words where face is the nominative case to the verb seek Now then taking the words in that sense which our translation gives we have two things to note in them first Gods commandement unto his people for the seeking of his face Secondly Davids readinesse to yeeld obedience thereto For the first the words translated seek ye my face are in the originall not a question but a command for the verb is of the imparative mood which bâ—ddeth or commandeth to seek The thing to besought is Gods face which here noteth not simply God himself as Exod. 20.3 Thou shalt have none other Gods before my face that is before me but Gods grace and favour in his Sanctuary where God did manifest his presence between the Cherubims above the mercy seat there communing with the high priest of all things given in charge concerning the children of Israel Exod. 25.22 towards which the people were to look when they sought Gods grace and favour Mark then The first Observation God enjoyned his people the Jewes to seek his face that is his grace and favour in the sanctuary looking toward the mercy seat which is sometime called the face of God because it was a testimony of his presence among his people Psal 105.4 Seek ye the Lord and his strength that is the ark of the covenant Psal 132.8 seek his face continually that is the mercy seat a blessed testimony of his gracious favour and presence amongst his people so 2 Chron. 7.14 The first Reason The reason or ground hereof is three-fold First and principally by their seeking to the mercy seat the type hee would lead them unto Christ that was the truth and substance for the materiall tabernacle and temple was a part of the worldly sanctuary and belonged to the ceremoniall law which led them unto Christ Gal. 3.24 For the law had but the shaddow of good things to come Heb. 10.1 but the body is Christ Col. 2.17 And that he was prefigured by the mercy seat is plain Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in the originall signifieth to make sick or sorrie The reasons hereof are many and great First before this time the Lord God had begun a good work in Davids heart by his holy spirit and revealed himself so far forth to David that Davids heart was inamoured with the Lord as he notably expresseth Psal 84.1 2. O how amiable are thy tabernacles My soule longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the living God as Psal 42 1 2. and Psal 143.6 7. I stretch forth my hands unto thee c. Heare mee speedily my spirit faileth hide not thy face from me And that this was the cause of Davids seeking Gods face and favour see by the like Cant 5.4 My beloved put in his hand by the hole of the doore and my bowels were moved for him The Churches beloved is Christ the Lord his hand is his power shewed by the work of his spirit with the word as Acts 11.19 20 21. when this comes the bowels earne as Peters did upon the view of Christs glory Matth. 17.2 4. The second Reason Secondly David knew that God had speciall regard unto the heart above all the parts of man as 1 Sam. 16.7 and therefore cals for the heart of every one that is his childe Prov. 23.26 and would have this part begin all the actions of his service See for hearing the word Deut. 32.46 Prov. 4.20 21. and for prayer Hos 7.14 which when it is wanting he rejecteth the service Mat. 15.8 9. The third Reason Thirdly the excellency of the blessing drew his heart unto it for Gods face is Gods favour and loving kindnesse wherein is life Psal 20.5 nay it is better then life Psal 63.1 2 3. Thereupon Psal 4.6 Lord lift up the light of thy countenance upon us and Psal 80.3 7 19. cause the face to shine and we shall be saved The fourth Reason Fourthly he knew the seeking of the heart was true and sincere seeking such as God required Ps 51.6 and such as he will speed for this and all other blessings Jer. 29.13 Ps 24.3 c. the way to joy Ps 106.3 4. to blessednesse Ps 119.2 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us plainly see the right ground and foundation of acceptable obedience unto God in every duty which he requireth namely a good heart an heart set for Gods glory therein for the heart is the fountain of the actions good or evill as Christ teacheth Mat. 12.34 35. Out of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things which we are the rather to note because wicked men though they cannot justifie their actions yet they will plead for the goodnesse of their heart they have as good an heart to Godward as the best which if it were true Christ was deceived in the place aforenamed either make the tree good and his fruit good or the tree evill and his fruit evill as also Psal 78.8 36 37. the old Iewes were a stubborn and rebellious generation a generation that set not their heart aright they scattered him with their mouth and lyed unto him with their tongue for their heart was not right with him The second Use for instruction Secondly see in David a double property of the godly First to make particular application to himself of generall commands given to all Gods people as Psal 4â— 7 So did Joseph Gen. 39.9 Secondly that the heart of the godly is set to seek the face of God to be made partaker of his grace and favour in Christ See Davids speech to Zadok when he brought out the ark 2 Sam. 15.25 26. But most plain it is in that of Paul Phil. 3.7 8 9. what things were gain to me those I counted losse for Christ c. The first Use for admonition For admonition two wayes First to get such an heart as doth minde the commandements of God and doth undertake for obedience thereto so did Davids This indeed none hath by nature for every imagination of the thoughts of mans heart is evill continually Gen. 6.5 meaning so long as the heart remaines naturall unsaâ—â—ctified Therefore they that would have a good heart like David must wait upon God in the use of means ordained by him for the bettering of mans heart That it is Gods work is plain Ezek. 36.25 26. I will take away your stony heart and give you an heart of flesh and therefore is regeneration called a new creation 2 Cor. 5.17 which is a work proper to God Yet God is pleased to do it in the use of means enjoyned to men which when we use in obedience to God we have title to his blessing Now the means to get a good heart is to be exercised much in the word and prayer for in these ordinances in the spirit given which renewes the soule as for the word is plain Acts 10.44 Gal. 3.2 and for prayer Luke 11.13 Now the obedienâ—â— manner of using the foresaid means is first to break of the course of sinne Prov. 1.23 for raigning sin and saving grace never dwell together 1 John 5.6 Secondly hunger and thirst after grace and mercy Is 55.1 and Is 44.3 Revel 21.6 Thirdly in the way of obedience unto that we know Acts 5.32 wait upon God in the foresaid means as the impotent people did at the poole of Bethesda Iohn 5.2 3 4. for they that wait upon the Lord shall renew their strength Is 40.31 The second use for admonition Secondly learn of David to set the heart on work on every action wee performe to God yea let it begin the work This was Davids care as Psal 57.7 My heart is fixed or prepared O God my hedrt is fixed Consider the reasons before named The Use for comfort For comfort this makes greatly to the upright hearted when they are not able to expresse in words what they conceive or to performe for Gods glory what they desire Let them here observe that there is sweet intercourse between the Lord and an upright heart he knowes the meaning of the sighes and groans thereof Rom. 8.26 The heart can speak to God effectually without the help of the tongue as Psal 25.1 Nehem. 2.4 and the heart can answer Gods command as in this place Verse 9. Hide not thy face farre from me put not thy servant away in anger thou hast been my help leave mee not neither forsake me God of my salvation The meaning of the words HEre David according to his holy profession in the former verse makes humble and earnest suit unto God that he may not be denyed nor deprived of the comfort of Gods favour and the light of his countenance This suit he puts up in
second Reason Secondly with the favour of acceptance into covenant God vouchsafed to work in Davids heart such inward graces as did maintain and continue unto David sure title to Gods salvation as first trust and affiance in God Psal 86.2 Save thy servant that trusteth in thee Psal 25.2 O my God I trust in thee Secondly love unfeigned whereby his heart did cleave to God Psal 18.1 2. I will love thee O Lord my strength The Lord is my rock Thirdly David did fear God and reverence him in his heart Psal 119 12â— My flesh trembleth for fear of thee I am afraid of thy judgements Now he will fulfill the desire of them that fear him he will hear their cry and save them This serves for instruction and for admonition and for comfort The Use for instruction For instruction see that it is a right and priviledge of them that be truly Godly by particular and speciall faith to apply Gods blessings of the covenant to themselves so David did ordinarily and Paul Gal. â— 20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himself for me 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Now herein he is a pattern to believers 1 Tim. 1.16 Which is the rather to be marked because Papists deny there is any such speciall faith for particular and personall assurance of the great blessings of the covenant but onely a generall applying of them as they belong to Gods Church But so the truly godly should go no further then wicked men nay then the very devils do for they know that there is a God and believe his goodnesse in Christ belongs to his Church Neither is it true that particular assurance of the many blessings of the covenant is onely a fruit of speciall and extraordinary revelation for the Scriptures testifie it comes from true particular ordinary saving graces as faith 1 Joh. 5.13 and love 1 John 3.14 The use for admonition For admonition every one that desires the comfort of this estate must labour to testifie the truth of being in covenant with God by those graces that did entitle David to the great blessings of the covenant even true faith in God through Christ true love and true fear of God The getting of faith is in the reverend exercise of the Word Rom. 10.17 to pray humbly and earnestly for the work of the spirit which is the worker of this grace 2 Cor. 4.13 The grace of love to God in our hearts is a fruit of the spirit Gal. 5.22 and so gotten in and by the reverend use of the same means the word and prayer whereby the spirit is given with which we must also joyn endeavor to feel the love of God in Christ towards us in justification and sanctification and then shall we out of doubt love him as 1 Joh. 4.19 And the grace of reverence and fear is a fruit of the same spirit Isa 11.2 so gotten as the other when by the word we are taught rightly to conceive of God and of our selves The Use for comfort For comfort this makes greatly to those that being in covenant with God do testifie the truth of their faith in Christ of their love and fear of God which is rightly done by the fruits of these graces according to Christs rule The tree is known by his fruits Matth. 12.33 Now the sure fruit of true faith is the saving work of the word 1 Thes 2.13 The fruit of love is obedience in doing good for Gods glory 1 John 5.3 The fruit of fear is obedience to God in eschewing evill Exod. 20.20 Prov. 8.13 Prov. 14.27 Secondly consider Davids claim to have God for the God of his salvation with the end for which he doth here make it which is to move God not to hide his face from him nor to leave him nor forsake him and then this is plain The sixt Observation That they that have God for the God of their salvation have a good ground of assurance that he will not forever hide his face from them nor leave them nor forsake them I say forever because for a long time God may hide his face and seem to leave and forsake as Psal 13.1 2. How long wilt thou forget me O Lord for ever How long wilt thou hide thy face c. And Psal 77.7 8. Will the Lord cast off for ever Is his mercy clean gone But if they be his by covenant he will certainly return and shew mercy see Psal 30.5 His anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning See Isa 49.14 15 16. Zion saith the Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her sucking childe c. Isa 54.7 8. For a small moment have I forsaken thee but in great mercies will I gather thee c. The reason is from Gods faithfulnesse The reason in the covenant of grace in Christ which is established in the very heavens Psal 89.2 Faithfull is he that calleth you who will also do it 1 Thes 5.24 If we believe not yet he abideth faithfull he cannot deny himself 2 Tim. 2.13 If we mark well the causes of Gods forsaking those that be truly in covenant are ever temporary answerable whereunto mâ—st the forsaking it self be to wit correction for sinne and triall of grace for they that are effectually called are born of God and so cannot sinne unto death 1 John 3.9 and 5.18 unto whom Gods corrections are with instruction the way of life for thereby God humbles them for their sins and so brings them to repentance as Jer. 31.18 19. And the end which God made with Job shews that Gods trials of grace make them come forth as gold Job 23.10 This serves for instruction and for admonition The use for instruction For instruction see here a plain evidence of great gaine in true godlinesse as 1 Tim. 4.8 and 6.6 for their piety gives evidence of their being in covenant and then their troubles though they may be many and grievous yet certainly they are but temporary as Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psl 37.7 Mark the perfect man and behold the upright for the end of that man is peace so that a man shall say verily there is fruit for the righteous Psal 58.11 The Use for admonition For admonition to every one that lives in the Church to give diligence to get this estate to have the true God for the God of our salvation then we may be sure Gods leaving and forsaking will not bee overlong Psal 119.8 Now this requires first
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
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
malitious will and desire of his enemies by the very name of the soule it self whose steps St. Paul doth plainly follow speaking of the corruption of our nature which Divines do call concupiscence that it may seem in measure fearfull he calleth it the old man and body of sinne Rom. 6.6 yea a body of death Rom. 7.24 having many and strong earthly members as fornication uncleannesse and the like Col. 3.5 And that it may seem strong and forcible he ascribeth great power and might unto it in all naturall men Rom. 7.5 When we were in the flesh the motions of sinne which were by the law had force in our members to bring forth fruit unto death it hath a kind of spirituall soveraignty in them it raigneth unto death Rom. 5.21 where mark their sins dominion is for the soules damnation the trouble and terrour whereof in the godly is acknowledged by Paul in his owne person Rom. 7.23 but I see another law in my members warring against the law of my mind and bringing me into captivity unto the law of sinne This terrour I say that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men That blessed Apostle cryes out of his misery by reason of this corruption yet dwelling in him Rom. 7.24 though then it had received in him a deadly wound by the power of Christs death effectually applyed unto him by Gods holy spirit at the time of his conversion Oh what slavish bondage then are all naturall men under that have in their soules originall corruption the devils task-master to keep them close under the drudgery of sinne for which they shall receive the wages of eternall death The third Use for instruction Thirdly this very phrase rightly understood gives plain evidence where corruption bears dominion for look where the motions of sinne for force and strength to bring forth evill actions are as availeable as the soule is in the body for the effecting of naturall actions How to know where corruption bears dominion there undoubtedly sinne reigneth and corruption beareth sway The soule we know gives life to the body and sets every part a work about those things it liketh so as we may soundly argue that he is endued with a reasonable soule who doth constantly mannage his humane affayres with good discretion In like manner doth inbred corruption quicken sinfull motions in the soule and gaining consent of will draweth the parts of the body to become the tooles of the mind for the execution of sinfull actions Look therefore where we see a course held in the practise of sinne there we may be sure that corruption bears dominion when the motions of sinne hath force in their members to bring forth fruit unto death then men are in the flesh Rom. 7.5 This raigning power of sinne is the law of the members warring against the law of the mind and bringing man into captivity of the law of sin Rom. 7.23 This raigning corruption shewes it self in man when his mind is set in evill works Col. 2.21 and he minds the things of the flesh Rom. 8.5 when his heart is fully set in him to do evill Eccles 8.11 when his tongue proclaimes his resolution for sinne as Jer. 44.17 we will certainly doe whatsoever thing goeth out of our own mouth Psal 12.4 with our tongue we will prevaile our lips are our own who is Lord over us If. 56.12 Come yee say they I will fetch wine and we will fill our selves with strong drink and when he cannot endure to be checked or crossed in his evill course This cuts them to the heart Acts 7.54 stirres them up to rage and fury as Acts 7.57 58. Gen. 19.9 1 Sam. 20.30 whereby they plainly shew themselves to be brutish Prov. 12.1 and sensuall having not the spirit Jude 19. The first Use for admonition For admonition it serves two wayes First to observe in our selves the force and strength of corruption in sinfull motions and desires after things forbidden of God for if to enjoy them be our soule so we would have it as Psal 35.25 then certainly we are wholy carnall sold under sin and if we so die we perish eternally for where sinne raigneth it is unto death Rom. 5.21 And that we deceive not our selves in a matter of so great importance besides the evidence of this estate given in the last instruction which is very plain if we examine our selves thereby The dominion of sinne illustrated by resemblance mark some other resemblances that give further illustration St. James Iam. 1.15 speaks of a strange conception in the foule brought forth in life when lust hath conceived it bringeth forth sinne Mans sinne is the child born there spoken of mans soule as it is carnall is the wombe wherein it is conceived the Suggestion of Satan with mans own evill concupiscence are the seed whereof it is formed and so farre forth is mans sinne begotten of the devill and hath him for the father as he is called the father of lyes John 8.44 for he put it into Judas heart to betray his master Iohn 13.2 filled Ananias his heart that he lyed unto God Asts 5.3 and so became in them the father of those grievous sinnes treachery in Judas and hypocrisie in Ananias Now to try our estate for the dominion of sinne by this resemblance do we say of any sinne as Rachel did of naturall children to Iacob Gen. 30.1 give me children or else I dye doth lust make thee sick as it did Ammon 2 Sam. 13.1 2. doest thou like the whorish woman with an impudent face allure others to sinne Prov. 7.13 18. Is it pastime to thee to do wickedly Prov. 18.23 doest thou not sleep except thou have done mischief Prov. 4.16 Doest thou devise iniquity and work evill upon thy bed and when morning is light doest thou practice it because there is power in thine hand c Mich. 2.1 c. upon all these and the like the dominion of sinne may be concluded he that saith of evill doing aha my soule is as yet undoubtedly in his soule void of saving grace Psal 36.1 The transgression of the ungodly saith within my heart there is no feare of God before his eyes This is likewise evident by the contrary affections in the godly in whom grace is renewed to get grace and to practise obedience is their soule as Christ told his disciples My meat is to do the will of him that sent me John 4.34 As the hart panteth after the water brooke so panteth my soule after thee O God My soule thirsteth for God Psal 42.1 2. My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 84.2 The word of God was to David as his soule the soule we know quickeneth the body and Gods word quickened his soule Psal 119.50.93 They were the joy and rejoycing of Jeremiahs heart Jer. 15.16
repentance for our sinnes and our saith in Christ Jesus so did the Jewes and found help for deliverance Judg. 10.10 15 16. So did Jehosaphat and was preserved 2 Chron. 20.3 c. This renewing of repentance and faith is for a Christian with â—od as the sounding an alarme on the silver trumpets was for the old Israelites when they went out to warre it causeth remembrance before the Lord that we may be saved from our enemies Numb 11.9 Lastly we must make conscience of new obedience and do that which the Lord commandeth then will he be an enemy to our enemies and an adversary to our adversaries Exod. 23.22 If herein we approve our selves the children of Abraham we shall receive from God the blessing of Abraham God will blesse them that blesse us and curse them that curse us Gen. 12.3 For false witnesses are risen up against me and such as breath out cruelty The reason of Davids former request that he might not be delivered to the will of his enemies drawn from their unconscionable behaviour and deadly hatred towards him Their unconscionable behaviour they rose up against him in false witnesse bearing their deadly hatred in breathing out cruelty or violence Both which may be referred to the same persons for a man that beareth false witnesse against his neighbour is as a mawle and a sword and a sharp arrow Prov. 25 1â— all which are evidences of great violence Yet because these two sentences are in the originall in divers numbers for the latter is expressed in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that breatheth out cruelty therefore I take it in the latter he pointeth out Saul himself and in the former such as did falsly accuse him unto Saul For David elsewhere pointeth out Saul by the terme and phrase of a violent man Psalm 18.48 Thou hast preserved me from the violent man and Psal 140.4 Preserve me from the violent man Here then wee have to consider two grievous evills that befell David from his enemies the first from Sauls flattering followers the second from Saul himself The third Observation For the first false witnesses did rise up against David such as without all conscience accused him of evills whereof he was not guilty See Psal 35.11 False witnesses did rise up against me they layd to my charge things that I knew not Psal 56.5 Every day they wrest my words Ps 57.4 My soule is among lions I lye among them that are set on fire even the sonnes of men whose teeth are spears and their tongue a sharp sword Psalm 59.7 Behold they belch out with their mouth swords are in their lips Ps 64.3 They whet their tongue like a sword and bend their bowes to shoot their arrowes even bitter words Such a one was Cush the Benjamite of whom he complains to God Psal 7. see the title and such was Doeg the Edomite Psalm 52. the title The first Reason The reason hereof is two-fold First Gods divine providence disposing that under this affliction of sustaining false accusations David should be a type of Christ who was thus wronged Mat. 26.59 60. The second Reason Secondly this proceeded from the dominion of corruption in Davids enemies themselves who wanting the feare of God as Psal 54.3 and hating David without a cause Psal 59.3 4. even becavse he followed goodnesse Psalm 38.20 and knowing Saul desired to hear evill of David as 1 Sam. 22.7 8. that he might have some colour at least to put him to death to which purpose false witnesses served fitly as 1 Kings 21.10 therefore to please Saul and to procure Davids hurt did they thus beare false witnesse against him This serves for instruction admonition and comfort The use for instruction For instruction see in Davids enemies into what fearfull evills and horrible sinnes the corruption of nature will bring naturall men whom God doth leave to themselves even to bear false witnesse against their neighbour which is a most heinous and horrible sinne even against the light of nature which teacheth that men should not do to others what they would not have done unto themselves and the very heathen have most severely punished this sinne And the Word of God accounts false witnesses to be the children of the devill for who is meant by Belial 2 Cor. 6.15 but the devill So the Syriac renders the word by Satan Now false witnesse bearers are the children of Belial 1 Kings 20.10 Prov. 6.12 and 16.17 and 19.28 they do the lusts of the devill John 8.44 in a most horrible thing even putting upon God the person of the devill to be the patrone of a lye The Use for admonition For admonition to wicked men that dare be bold upon such ungodly practises consider the heinousnesse of this sinne as proper to the wicked and the dreadfull judgements it must needs bring upon them being so dishonourable to God and abhominable in his sight See Prov. 6.16 19. Psal 52.4 5. Thou lovest all devouring words O thou deceitfull tongue God shall likewise destroy thee for ever and root thee out of the land of the living The Use for comfort For comfort to the godly that are thus wronged it hath befallen better then thy self Christ Jesus David Stephen c. See Luke 23.31 and let the godly consider that the devill is the false accuser of the bretheren Rev. 12.10 if they can find that they have repented truly and doe rest upon Christ for pardon and walk in new obedience they may rest assured of mercy upon Gods promise Prov. 28.13 1 John 1.9 and so prove the devill a false accuser in their consciences as he was to Job chap. 13.16 For when God hath pardoned sinne he doth not behold it Numb 23.21 his sinne is covered Psalm 32.1 The second branch of the reason why David desires to be kept out of the hands of his enemies is because of their deadly hatred towards him The fourth Observation Saul Davids arch-enemy breathed out violence against him 1 Sam. 21.31 send and fetch him unto me for he shall surely dye therefore doth David so often stile him by the name of the violent man Psal 140.1 4. and means him and his followers when he saith mine enemies hate me with hatred of violence Psal 25.19 In heart you work wickednesse you weigh the violence of your hands in the earth Psal 85.2 Magistrates should dispense justice and mercy Psal 101.1 but Sanl and his counsell became the tradesmen of violence violence covered them as a garment Psal 73.6 The 1. reason The reason hereof in Saul was twofol First envy at Davids honour for when the women sang to his renown Saul hath slain his thousand and David his ten thousand Saul was very wrath and the saying displeased him and he eyed David from that day forward and shortly after cast a javelin at him to kill him 1 Sam. 18.7 9 10 11. plainly verifying that of Solomon wrath is cruell and
anger is outragious but who is able to stand before envy Prov. 27.4 The second Reason Secondly ambition an insatiable desire to enjoy the honour of the Kingdome in his own person and to leave the same to his posterity which he feared would be crossed by David and thereupon hates him to the death so as he cannot endure his own sonne Jonathan who spake in his behalf but calls him the sonne of a perverse rebellious woman who had chosen the sonne of Jesse David to his own confusion for as long as the sonne of Jesse liveth on the ground thou shalt not be established nor thy Kingdome wherefore send and fetch him unto me for he shall surely dye 1 Sam. 20.30 31. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First touching the state of the godly that they are in this world liable to the deadly hatred of ungodly Kings and Governours A grievous thing to Gods poor servants but too true as with divine testimony plain instances will manifest For testimony Mat. 10.18 Ye shall be brought before Governours and Kings for my sake for a testimony against them Mat. 24.9 They shall deliver you up to be afflicted and shall kill you and yee shall be hated of all nations for my names sake For instance consider the bondage of Israel under Pharoah in Egypt Exod. 1 2 and 3. chapters their seventy years captivity in Babilon Jer. 25.11 the bloody designe of Haman for the destruction of all the Jewes in the Kingdome of Ahashverus Esther 3.8 9 10 13. the persecutions of the Apostles by the Jewes Acts 4.24 25 26 27. the persecutions of the Apostles and other Christians by Herod Acts 12.1 2 3 4. Foxe Acts and Monuments Tom. 1. and the ten most bloody persecutions by the heathen Roman Emperours recorded in the Ecclesiasticall stories The second Use for instruction Secondly see in this violence of Saul against David an infallible signe of the dominion of malice and envy in the heart namely when the mouth doth breath out violence for of the abundance of the heart the mouth speaketh an evill man out of the evill treasure of his heart bringeth forth evill Mat. 12.34 35. Indeed sometimes the godly may over-shoot themselves in words of violence through sharp and sudden provocations as Job and Jeremie did when they cursed the time of their birth Job 3.3 Jer. 20.14 therefore the dominion of malice by violent words must be judged not by some particular acts but by ordinary and continuall course as the Apostle doth Rom. 3.9 14. prove man to be in the state of nature under sinne when his mouth is full of cursing and bitternesse wherewith that of Solomon doth fitly accord Prov. 10.11 saying violence covereth the mouth of the wicked and Prov. 16.29 30. A violent man shutteth his eyes to devise froward things moving his lips hee bringeth evill to passe like unto Saul Acts 9.1 who breathed out threatning against the Church The first Use for admonition For admonition it serves two wayes First to the godly not to think it strange that the great ones of the world do frown upon them for they may breath out violence against them They are by nature the seed of the Serpent as well as others and so continue till they be effectually called and therefore no marvaile though they shew enmity to the seed of the woman and joyne with the old dragon in bitter persecution against the true members of the Church as Revel 12.17 It is wisedome therefore for the godly to prepare for it by getting strength of grace to cleave fast to the Lord in the strongest oppositions of the world whereat our blessed Saviour directly aymeth Luke 14.26 27. John 16.33 And when their violence is breathing out against them then to do as David did in like case namely for sure direction in acceptable carriage towards God and men to meditate in Gods word Psal 119.23 and verse 95. The wicked have waited for me to destroy me but I will consider thy testimonies verse 161. Princes have persecuted me without cause but mine heart standeth in awe of thy word And for preservation and deliverance give themselves to prayer as Psal 140.1 c. Psal 35.1 Psal 59.1 2 3. The second Use for admonition Secondly this servss very profitably to all naturall men to warn them to consider their behaviour towards those whom they do not love for if like Saul toward David they breath out violence with their mouth then no doubt as it was in Saul the hellish fire of rage and fury is kindled in their breast which is a plain evidence that originall corruption hath dominion in them they are yet carnall sold under sinne they are in the snare of the devill held captive by him at his will 2 Tim. 2.26 And as in this particular case of envy and wrath the dominion of corruption is discerned by the ordinary fruits of these corrupt affections in bitter words and cruell deeds so it may be in any other sinne Filthy speaking and wanton dalliance are plain flames of the fire of lust when the mouth is full of cursing and swearing the heart undoubtedly is full of corruption such stinking breath argues unsound lungs Coal mines that lye deep in the earth do ordinarily discover themselves by black smuts in the outward face of the ground and so doth the corruption of nature in the heart bewray its dominion in naturall men by their ordinary practise of sinne in life Solomon makes the desire of sleep the smut of sluggishnesse Prov. 24.33 and keeping company with drunkards seeking where the good liquor is and sitting by it the smuts of drunkennesse Prov. 23.20 30. So his oppression hard dealing lying and deceiving for gain the smut of covetousnesse Mich. 2.2 An high look is a shrew'd smut of a proud heart Psat 101.5 and so is medling with matters above our place Psal 131.1 and humoring those that may be means of our advancemeut whether by flattery with Absolom 2 Sam. 15.2 3. or by bribery with the devill himself that for the honour of homage from our Saviour Christ offers to give all the Kingdomes of the world Mat. 4.8 9. Let all Symonists in the Church and bribers in the Common wealth look towards their ghostly father for like will to like the briber to the devill Now when by these smuts of sinne they discern the black mine of corruption then unlesse they will be as the fuell of hell fire they must set themselves to seeke a change of estate This flesh and blood cannot effect for the way of man is not in himself Jer 10.23 man accustostomed to do evill can no more do good then the Ethiopian can change her skin or the Leopard her spots Jer. 13.23 Yet with God this is possible Mat. 19.26 He can raise up children unto Abraham of stones Mat. 3.9 And this change he worketh by regeneration whereby wee are
Job 1.8 Prov. 14.2 Thus shall we be surely entitled to Gods blessings Psal 25.12 13 14. What man is he that feareth the Lord His soule shall lodge in goodnesse or dwell at ease as it is translated The secret of the Lord is with them that fear him and he will shew them his covenant Psal 31.19 O how great is thy goodnesse which thou hast layd up for them that fear thee and wrought for them that trust in thee even before the sonnes of men Thirdly we must walk in obedience in well doing according to the duties of our places labouring in all things to keep a good consciente both towards God and men Herein stands the power of godlinesse which hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 No good thing shall be lacking to him that walketh uprightly Psal 84.11 What man is hee that desireth life and loveth many dayes that he may see good Keep thy tongue from evill and thy lips from speaking guile Depart from evill and do good seek peace and pursue it Psal 34.12 13. Yea to them that by continuance in well-doing seek for glory and honour and immortality shall be eternall life glory honour and peace to every man that worketh good Rom. 2.7.10 The thiâ—d Use for admonition Thirdly when we enjoy any good we must remember whence it comes and stirre up our selves to true thankfulnesse 1 Thess 5.18 In all things give thankes Psal 50.23 He that offereth praise and thanks honoureth him Therefore we must with David study the art of thankfulnesse as Psal 116.12 What shall I render unto the Lord for all his benefits towards me and call upon our soules for the performance of this duty as Psal 103.1 2. Blesse the Lord O my soule c. remembring the Samaritan Luke 17.15 19. who upon his thanksgiving was sent away with a better blessing for his soule then he obtained for his body by humble supplication For comfort this makes greatly to all the godly in any want or distresse The Use for comfort for surely their God is kind to the unkind and in temporall blessings very liberall even to the wicked as we may see Psal 73.3 4 5. c. The wicked have proserity there are no bands in their death their strength is fiâ—m c. Psal 17.14 They have their portion in this world their bellies God filleth with his hid treasure Now all they have are but effects and fruits of his common favour what then do we think hath he in store for those whom he loves in Christ Surely for them he hath a worthy dowry as 1 Sam. 1.5 Consider Mat. 6.26 c. Behold the fowles of the ayre for they sow not neither do they reap nor gather into barnes yet your heavenly father feedeth them are not you much better then they c. when a gentleman keepeth his dogs and his hogs fat and faire shall we think he will suffer his children to starve for want of food and raiment Nay nay though deer parents may sometimes prove unnaturall and a mother forget her sucking child yet will not God forget his children Is 49.15 The third Observation The third thing to be noted here is this David believed that he should enjoy the goodnesse of the Lord in this world Psal 116.9 10. I will walk before the Lord in the land of the living I believed therefore have I spoken and more plainly Psal 23.1 5 6. The Lord is my shepheard I shall not lack Thou preparest a table before me in the presence of mine enemies thou annointest my head with oyle my cup runneth over Surely goodnesse and mercy shall follow me all the daies of my life The Reason The reason of this his perswasion was the goodnesse of God to David both making promises of these blessings unto David and also enabling him by grace to rest and rely thereon as he confesseth unto God Psal 119.40 Remember the word unto thy servant upon which thou hast caused me to hope The promises of God to David were twofold First generall which are good to all Gods people that be truly in covenant with God and make conscience of obedience which are at large set down Levit. 26.3 4 c. to 14. and Deut. 28.1 c. to 15. and fully though briefly Psal 34.9 there is no want to those that fear him Psal 37.3 Trust in the Lord and do good so shalt thou dwell in the land and verily thou shalt be fed Secondly more particular and personall unto David himself alone for the honour of the Kingdome over Israel assured by speciall promise Psal 89.20 21 22. and ratified by holy annoynting 1 Sam. 16.13 and for the building and blessing of his house 1 Sam. 7.11.27 This serves for instruction and for admonition For instruction The use for instruction see here plain evidence of the great use and benefit of faith it serves to entitle us not only unto spirituall and heavenly blessings in Christ but even to the good things of this world in temporall blessings as here David layes hold on Gods goodnesse promised in this world So did Noah by faith build the ark for the saving of his houshold in the flood Heb. 11.7 So did Paul receive safety to himself and those that sailed with him in his dangerous voyage Acts 27.24 25. Thus Asa and his people received victory in time of battell 2 Chron. 18.8 and Jehosaphats preservation from assault 2. Chron. 20.20 And what shall I more say saith the Apostle for the time would faile me to tell of Gideon of Barack of Sampson of Jephta of Samuel David and the prophets who through faith subdued Kingdomes c. Heb. 11.32 33 34. So as we may well say of faith what the Apostle doth of godlinesse 1 Tim. 4.8 that it is profitable for all things and hath the promise of all kind of blessings for true faith is the prime grace of godlinesse to the sure entitling of us to the best blessings as Gal. 5.6 Here indeed every Christian must wisely and rightly consider the different nature of blessings promised and according to the Lords meaning intitle themselves thereunto For some promises concern blessings simply necessary to true happinesse as be justification and sanctification other promises are made of blessings both spirituall and temporall which are very good and comfortable but not simply necessary to salvation as be peace of conscience and joy in the holy ghost and all degrees of spirituall graces above that which shewes the truth and life thereof as abundance of knowledge strong faith fervent love and the likeâ— which high degrees of grace some have had as Abraham Rom. 4.19 20. the Centurion Luke 7.9 and the woman of Canaan Mat. 15.28 whereas the disciples themselves were for a good while men of little faith Mat. 6.30 and 16.8 and the Church of Philadelphia had a little strength Rev. 3.8 Now the promises of blessings simply necessary
to true happinesse are made absolutely in Christ to true believers without any other condition as Acts 16 31. John 3.16 but the promises of blessings not simply necessary to salvation must be understood to be made with the exception of the crosse which is this That God out of his soveraignty over his dearest children may deny the accomplishment of these promises either for correction or prevention of sin or tryall of grace which well considered prevents much perplexity and distresse in soule to those that labour to walk honestly and yet are more under the crosse then some of Gods children be with whom they live For admonition The Use for admonition this serves notably to stirre up every one to get true faith for every one desires to enjoy Gods goodnesse many say who will shew us any good Psal 4.6 Now the way is to get faith which entitles us to all Gods promise and the right course herein is to begin with the main promise in Christ to get that faith in him which may intitle us to his righteousnesse for in him we are restored to sanctified right in the creature and in him all things are ours things present and things to come 1 Cor. 3.21 22. All the promises of God are in him yea and in him amen 2 Cor. 1.20 Therefore Christ himself bids his Disciples First seek the King dome of God and his righteousnesse and then all these things pertaining to food and rayment shall be ministred unto us Mat. 6.33 For if God spared not his own some but gave him for us how shall he not with him give us all things also Rom. 8.32 Now this true faith is never severed from true repentance not new obedience for by sight and sorrow for sinne the way is prepared for Christ and his Kingdome Mal. 3.1 and Mat. 21.32 And new obedience in eschewing evill and doing good is that behaviour which comes from love a fruit of the spirit by which faith worketh Gal. 5.6 22. The fourth and last point to be here observed is The fourth Observation the benefit which David received by believing Gods word and promise hereby he was preserved from fainting in himself and from being foyled by his enemies in their most violent opposition for one or both of these evills he confesseth would have befallen him if he had not believed see Psal 3.3 6. Thou Lord art a buckler for me there is his saith I will not be affraid of ten thousand of the people that have set themselves against mee round about there is his security from faith Psal 57.1 3. My soule trusteth in thee yea in the shaddow of thy wings will I make my refuge till these calamities be overpast He shall send from heaven and save me c. The reason hereof is plain The Reason for his faith intitled him to Gods power and providence for protection and safety in time of danger from whence sprang that courage which upheld him from fainting in the depth of distresse whereas if he had wanted faith he had indeed been out of covenant with God and so void of title to Gods power and providence and so must needs have fainted when worldly power and refuge had wholy failed him This Davids enemies knew well and therefore thinking that God had forsaken him they do thereupon encourage themselves to persecute him with assurance to take him Psal 71.11 This serves for instruction The first Use for instruction and for admonition For instruction two wayes First it lets us plainly see the great evill of unbelief for it takes away heart and courage in time of persecution This we may seeby Nabal whose heart dyed within him when he heard of deadly danger already past 1 Sam. 25.37 and in Saul when the Philistines came upon him he was sore troubled at the sight of that huge Army 1 Sam. 28.5 and afterwards fainted when he heard by the witch of Endors means the heavy tydings of his approaching ruine verse 20. and the day following desperately fell upon his own sword when the Philistines pressed near unto him 1 Sam. 31.4 Hence Ahaz and his peoples hearts were shaken as a leaf when they heard that Syria and Ephraim were conspired against him Is 7.2 at which time the Lord promised him mercy but withall tells him of the hurt of unbelief verse 9. If yee will not believe yee shall not be established Secondly here again see the great benefit of faith The second Use for instruction both for courage and comfort in time of danger for the righteous is bold as a Lyon Prov. 28.1 when the wicked flye and no man pursueth and also for safety and deliverance while it is a blessing to them See Psalm 31.19 20. Psalm 91.1 2 9. For admonition The Use for admonition it serves notably to move every one to get the grace of true faith and to set the same a working in the time of danger This world is full of evills and troubles as the Sea is of stormes and waves now faith is as the sterne that guides and the anchor that holds fast against the greatest blasts and billowes Heb. 6.19 this intitles us to Gods power and providence which is like the pillar of a cloud by day and fire by night to guide and keep us as it did Israel Exod. 13.21 22. and 14.19 This gave courage to the three children Dan. 3.16 17 18. Verse 14. wait on the Lord be of good courage and he shall strengthen thine heart wait I say on the Lord. THese words are the Prophets zealous exhortation and encouragement The meaning of the words both to his own soule and to others to wait on God and be of good courage meaning in time of trouble and affliction Vnto which good duties he doth stirre up himself and others by the benefit they shall receive thereby viz. God will strengthen their hearts and afterward repeats the first duty again for waiting on God to shew the necessity of it So that here in generaâ—l we have to handle the duties propounded and the reason to enforce them The duties are two both of them respecting our behaviour in time of affliction First to wait on God secondly to be of good courage For the first to wait on God is patiently to tarry the Lords leisure for the things we desire whether it be to be freed from evills or made partakers of blessings or both though here the exhortation hath speciall conference to expectation of deliverance from evills So that the first thing we have here to note is this That every child of God The first Observation who is under any evills of body or mind or both must stirre up his heart to wait the Lords good pleasure and leisure for deliverance Psal 130.6 Let Israel hope in the Lord Luke 21.19 By your patience possesse your selves when you are betrayed by parents kinds folks and friends now waiting on God is the holy art or work of patience Rom.
drawing back is unto perdition Heb. 10.38 39. and such fearfull ones are set in the first rank of those that must be cast into the burning lake Rev. 21.8 The second Reason Secondly Gods children must do as much for Gods glory in a good cause as wicked men do to his dishonour in that which is evill now they encourage themselves in an evill matter Psal 64.5 and hearten one another to doe wickedly Is 41.6 7. They helped every one his neighbour and every one said to his brother be of good courage So the Carpenter encouraged the goldsmith c. about their idols Say thou therefore with Nehemiah should such a man as I flye Nehem. 6.11 Remember that the spirit of glory and of God is glorifyed when we shew courage in suffering for a good cause 1 Pet. 4.14 Yea and our weak bretheren are much heartened by our example as Philip. 1.14 Many of the bretheren in the Lord waxing confident by my bonds are much more bold to speak the word without fear whereto old Eleazer had great respect in his sufferings â—2 Maccab. 6.18 24 25. The third Reason Thirdly courage is needfull under afflictions in respect of the reward which not of our merit but of Gods bounty is no lesse then a Kingdome even the Kingdome of heaven and the crown of life See 2 Thess 1.4 5. Paul tells the Thessalonians that through faith and patience in suffering they shall be counted worthy the Kingdome of God and 2 Tim. 2.12 If we suffer we shall also raign with him Rev. 2.10 Be thou faithfull unto the end and I will give thee the crown of life Now what courage will men shew for earthly Kingdomes and what will they not endure to get them And much more should we do so for that Kingdom which is undefiled immortall and fadeth not a way reserved in heaven 1 Pet. 1.4 The fourth Reason Fourthly God is with them that suffer for well-doing and if they be couragious for his glory he will strengthen their hearts as it followeth in this verse Psal 91.15 I will be with him in trouble Herewith he encouraged Paul at Corinth Acts 18.9 10. and David herewith did notably encourage himself Psal 118.6 The Lord is on my side I will not fear See Rom. 8.31 If God be with us who can be against us Thus the Angell encouraged Gideon Judg. 6.12 Jeremie encourageth himself Jer. 20.11 God encourageth his people Is 35.4 and 41.10 This serves for instruction and admonition The use for instruction For instruction it shewes what manner of persons the professors of true religion ought to be for truth strength of grace namely not babes or children but men of stature and courage in Christ Jesus even perfect men Eph. 4.13 14. Children are so fearfull and not fit for warre but Christians must sight the Lords battells against spirituall enemies Eph. 6.12 and endure hardnesse as good souldiers 2 Tim. 2.3 Few do think on these things but the most content themselves with the shewes of godlinesse and want the powers thereof 2 Tim. 2.5 But wisedome is justified of her children Mat. 11.9 The Use for admonition For admonition according to this charge every one should give all diligence to get this spirituall courage into their hearts which will enable them to wait upon the Lord in times of distresse The way to get spirituall courage The way hereto is to make sure of two things first that the state of our persons towards God be good Secondly that our godly behaviour expresse the same That the state of our persons may be good before God three things are required repentance faith and sanctification Repentance is that grace of God whereby we considering our owne wayes in our hearts do humbly confesse our wicked wayes unto God and praying for mercy and pardon do forsake the sinnes wherein we have lived And this is needfull unto true courage because the guilt of every sin brings fearfulnesse as Gen. 3.8 10. Deut. 28.66 Thou shalt feare day and night Prov. 28.1 The wicked flye when none pursueth neither shall any man strengthen himself in the iniquity of his life Ezek. 7.13 Faith is that grace of Gods spirit whereby we rest and rely on Gods mercy in Christs merits for justification and salvation hereby we are justified and be at peace with God Rom. 5.1 and the righteous are bold as a Lyon Prov. 28.1 Hereby we are in Christ the son of God Gal. 2.20 and in him we shall be strong and couragious as Ephes 6.10 Phil. 4.3 Thirdly sanctification is the work of the spirit abolishing corruption and renewing grace more and more every day Now they that are in this estate have the spirit dwelling in them Rom. 8.11 which is the spirit of strength Is 11.2 the spirit of power and of a sound mind 2 Tim. 1.7 These graces bring quietnesse and confidence which are the strength of the godly Is 30.19 The godly behaviour needfull to true spirituall courage is threefold First to make sure our trouble be for a good cause for if we suffer for righteousnesse sake we need not be affraid for any terrour 1 Pet. 3.14 Let none of you suffer as an evill doer but if any man suffer as a Christian let him not be ashamed 1 Pet. 4 15 16. So the Jewes strengthened their hands for the good work Nehem. 2.18 Secondly we must store our hearts with the word of God both for direction in carriage and consolation in distresse So did David Psal 119.11 hide Gods sayings in his heart and hereby kept himself from the paths of the destroyer Psal 17.4 This is my comfort in mine affliction for thy word hath quiekened me Psal 119.50 And in particular know God is present with us Deut. 31.6 1 Chron. 28.20 2 Chron. 32.7 8. Hag. 2.4 Thirdly beside all the former we must ever joyn humble and earnest prayer for strength and courage from God as Nehem. 6 9. They made us affraid Now therefore O God strengthen my hand Acts 4.29 Now Lord behold their threatnings and grant unto thy servants that with all boldnesse they may speak thy word And he shall strengthen thine heart The reason whereby he Prophet doth encourage himself and his godly bretheren to the former duties of waiting upon God and being of good courage in the time of affliction drawn from the great benefit they shall reap hereby namely God will strengthen their hearts he will put strength and courage into them and make them resolute or stedfastly minded as this phrase is translated Ruth 1.18 and able to hold out untill they have a blessed issue The third observation Mark then They that wait on the Lord and encourage themselves so to do in the times of affliction shall have the Lord in mercy to put strength into them for their better enabling to wait on him Psal 31.24 Be of good courage and he shall strengthen your heart all yee that hope in the Lord. This David
found to be true by good experience Psal 40.1 2. I waited patiently for the Lord and he inclined unto me and established my goings according to the Lords promise Is 40.30 They that wait upon the Lord shall renew their strength The first Reason The reason hereof is plain First to wait on the Lord and to encourage our selves in affliction are notable actions of faith as is shewed before Now the grace of faith doth surely intitle us to the participation of Gods power 2 Chro. 20.20 Believe in the Lord your God so shall yee be established The second Reason Secondly in waiting on the Lord and encouraging our selves in time of affliction are the right improving and employing of the talents which the Lord hath left with us for in so doing we set faith a work And this behaviour hath title to encrease for to every one that hath it shall be given Mat. 25.28 29. It is said of Paul that he encreased in strength Acts 9.22 and the way and means thereof is shewed by himself 1 Cor. 15.10 I laboured more abundantly then they all This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here plainly that Gods gracious gifts and works in our hearts are vouchsafed though not for yet in and upon our endeavour in obedience to his will in the use of those means wherein he is pleased to work the same as here encrease of strength from God is promised upon our obedience in waiting on the Lord and encouraging our hearts so to do So Is 55.3 Heare and your soule shall live for faith comes by hearing Rom. 10.17 and he that believeth in me saith our Saviour shall never dye John 11.26 A most needfull point worthy of all observation because the corruption of nature is such that we willingly yeeld to the contrary conceit which is to hope for good from God though we neglect the means wherein God is pleased to work the same and therein separate the means from the end as the Jewes looked to have eternall life in the word and yet would not search to find therein what it testified of Christ John 5.39 They would have life but they would not come to Christ to have it in him verse 40. As on the other side we easily perswade our selves we shall escape damnation though we make bold upon sinne the meritorious cause thereof to live therein The second Use for instruction Secondly here see the true fountain of alâ— that courage and boldnesse which in all ages Gods children have shewed for Gods glory and for the maintenance of his truth even to the amazement of their adversaries as in David against Goliah 1 Sam. 16.32 34. Psal 3.6 and 23.4 in the three servants of God before Nebuchadnezzar Dan. 3.16 17. in the Apostles before the rulers of the Jewes Acts 3.13 and in many thousand Martyrs before their persecutors whereof the Ecclesiasticall histories give plentifull testimony Surely they had it from the true God who did strengthen their hearts and this the godly have confessed as David often calling the Lord his strength as Psal 18.1 2. Psal 144.1 and Paul 2 Tim 4.17 This Lord stood with me and strengthened me The first Use for admonition For admonition it serves First to observe the wayes and means whereby God doth strengthen the hearts of his children that so we may therein wait upon God in the day of affliction for encrease of strength and courage in our soules Gods wayes for this end are of two sorts some extraordinary as the touch of Christs hand vouchsafed to Daniel How God doth strengthen the hearts of his Children Dan. 10.10 16 18. and the laying on of his right hand vouchsafed to Fohn Rev. 1.17 Others are ordinary and that of two sorts outward and inward Gods ordinary outward wayes of strengthening the heart are foure First and chiefly his word spoken either by God himself as Josh 1.6 7 9. or by his servants in the ministery thereof as Heb. 12.12 Lift up the hands that hang down Is 40.1 2. Comfort yee comfort yee my people speak yee to the heart of Jerusalem Hence David saith â—his is my comfort in mine affliction for thy word hath quickened me Psal 119.50 and Jerem. 15.16 Thy word was unto me the joy and rejoycing of my heart A good weapon in a mans hand puts courage in his heart against an enemy now Gods word is the sword of the spirit Eph. 6.17 yea the sword of Gods mouth Rev. 2.16 nay sharper then any two edged sword Heb. 4.12 Secondly the works of his providence wherein we have had experience of his goodnesse in former deliverances Thus Davids heart was strengthened to encounter with Goliah by the experience of Gods power and providence in killing the Lyon and the Beare 1 Sam. 17 34 35 36 37. yea the remembrance of Gods power and mercy unto others in like case puts life and courage into the hearts of God children in distresse Psal 22.4 5. Our Fathers trusted in thee and thou didst deliver them They cryed unto thee and were delivered Here thou maist say as Elisha did at the waters of Jordan where is the God of Elijah 2 Kings 2.14 Thirdly the company of the godly puts courage into the distressed Acts 28.15 When Paul saw the bretheren in his dangerous voyage he thanked God and took courage Prov. 27.9 17. O intment and perfume rejoyce the heart so doth the sweetnesse of a mans friend by harty counsell Iron sharpeneth iron so a man sharpeneth the countenance of his friend Fourthly and lastly prayer to God as well by our selves as by others in our behalf Thus the Apostles sought courage and boldnesse when they were threatned by the rulers of the Jewes Acts 4.24 29. and Paul for this end intreated the Ephesians to pray for him Eph. 6.19 Gods inward way of strengthening the heart is by the work of his spirit for that is the comforter John 14.16 17. and the spirit of strength Is 11.2 of power and of a sound mind 2 Tim. 1.7 By the assurance of the abode of this spirit among them the Lord encourageth Zerobabell Jehoshuah and the people Hag. 2.4 5. Now these being some of Gods speciall wayes whereby he strengtheneth the hearts of his children we must stirre up our selves to wait for his work of mercy for the strengthening of our hearts when terrour and fears take hold upon us The second Use for instruction Secondly we must labour to be such both in state of soule and behaviour of life as to whom God will vouchsafe the blessing of strength of heart in evill times This requires besides the duties here named of waiting upon God and encouraging our hearts in evill times that before hand in the dayes of peace First we beware of sinne and break off the course thereof by true repentance for guilt of sinne brings a trembling heart and great astonishment as Deut. 28.65 66.
even fear where no fear is Ps 53.5 it makes the heart to faile Luke 21.26 Secondly that we are truly in covenant with God not only receiving the seales thereof for outward admittance and assurance as Baptisme and the Lords supper but humbly receiving and obeying the word of the covenant Christs holy gospell which when we do the Lord will say feare thou not for I am with thee he not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse Is 41.10 Thirdly that by faith we rest and rely upon Gods mercy in Christ Jesus This is the ground of hope whereby we wait on God which hath the promise of being strengthened as when it is said that by faith some of weak were made strong Heb. 11.34 as Abraham was strong in the faith Rom. 4.20 This faith unites us unto â—od in Christ Gal. 2.20 and Gods promise is to strengthen such in the Lord Zech. 10.12 Fourthly that we be upright hearted towards God for the Lord makes himself strong for such 2 Chron. 16.9 This we may see by his promise and dealing with David who was upright before him Psal 18.23 and Gods hand was established with him his arme did streng then him Ps 89.21 The fourth observation The fourth and last point here to be noted is the repetition of the first duty here prescribed Wait I say on the Lord that is even after the Lord hath strengthened thine heart yet wait still on God and abide his leisure for thy full deliverance The like repetition we may see in the same case Jam. 5.7.8 Be patient therefore brethren unto the coming of the Lord behold the husbandman waiteth for the precious fruit of the earth Be yee also patient stablish your hearts for the coming of the Lord draweth neer The Reason The reason of such repetitions is to shew the necessity of this duty of waiting upon God in the time of afflictions for tribulations are like to continue to the godly in this world as Christ told his Disciples John 16.33 in regard of the malice of the devill and his instruments who being the seed of the Serpent do bear continuall enmity to the godly which are the seed of the woman The wicked ordinarily are many and mighty as David complaineth Psal 69.4 They that hate me without a cause are more then the haires of mine head they that would destroy me being mine enemies wrongfully are mighty So as the godly had need with the same prophet to say and do as Psal 59.9 Because of his strength will I wait upon thee for God is my defence The use for instruction This serves to justifie a profitable ministeriall practise in the zealous pressing of needfull duties by often repetition Many have itching ears ever desirous to hear novelties like the Athenians who spent the time in nothing else but to tell or heare some new thing Acts 17.21 But wisedome is justified of her children They that mind to be Christs Disciples are desirous to hear needfull things again and again as John 9.29 Wherefore would you heare it again and again will yee also be his Disciples Acts 13.42 The Gentiles besought that these words might be preached unto them the next Sabbath For which purpose Paul saith To Write to you the same things is not indeed grievous to me but for you it is safe Phil. 3.1 as his often practise of it plainly shewes in the same chapter verse 18. Many walk of whom I have told you often and now tell you weeping that they are the enemies of the Crosse of Christ Gal. 1.8 9. Though we or an Angell from heaven preach unto you any other gospell then that which we have preached unto you let him be accursed As we said before so say I now again If any man preach any other gospell unto you then that ye have râ—ceived let him be accursed And our blessed Saviour about materiall duties took the same course as we may see in his often repeated woes against the Scribes and Pharisees Mat 23.13 14 15 16. c. and his pressing the duty of watching on his Disciples by this often repetition Mark 13.33 Take ye heed watch and pray verse 35. watch yee therefore 37. What I say unto you I say unto all men watch The Use for admonition Secondly this repitition of the duty shewing the importance of it must stirre up our diligence in the constant and conscionable use of such means as God hath ordained for the a taining of this vertue Which way and means is plainly prescribed in the use of admonition where this duty is handled in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVIDS Hearts desire OR AN EXPOSITION Of the 84. Psalme By Mr. THOMAS PIERSON Late Pastour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. AN EXPOSITION of the 84. Psalme Psalme 84. To the chiefe Musician upon Gittith A Psalme for the Sonnes of Korah THis Psalme may not unfitly be called Davids hearts desire for though his name be not prefixed as it is to sundry others yet the matter of it being well weighed doth most fitly accord to his troublesome estate under persecution whereby he was debarred from safe accesse to the place of Gods solemn and publike service and most fully expresse his hearts desire after the house of God which was in him both frequent and unfeigned Psal 27.4 in regard of the blessings there to be enjoyed Psal 65.4 which is matter profitable for Gods children for that which being denyed will prove the hearts desire should being enjoyed become the hearts delight and that is the pure and holy publike worship of God In the handling of this Psalme we have first the Dedication of it in the title prefixed then the Psalme it selfe The Dedication The Dedication was to the chief Musician or Master of the Quier For 1 Chron. 16.4 David ordered a Quier to sing thankesgiving and penned Psalmes for that end which he delivered to the Master of the Quier vers 7. Of their ordering see 1 Chron. 25.1.7 Vpon Gittith Three Psalmes hath this word Gittith in the title viz. 8.81.84 the meaning whereof is difficult being much controverted amongst interpreters The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro â—orcularibus which the a Euthymius August in Psal 8. ancients Allegorizing expound of particular Churches where Christ is the vine believers are branches and faith and other graces are grapes which yield that wine which cheereth God and man Iudg. 9.13 Others following the 72. yet referre it to the time of vintage thus celebrated The Chaldee Paraphrast b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes it for a musicall instrument which David brought from Gath where he remained in his exile from Saul with King Achish Rabbi David Kimhi takes it to note and signifie that this Psalme
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
so long He begins with the high esteem he had of the place of Gods publick worship which by way of admiration he doth acknowledge unto God to be most lovely and amiable verse 1. In the handling whereof we have these two things First the description of the person unto whom the acknowledgement is made Secondly the matter that is acknowledged The description of the person is the Lord of Hosts 1. Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the point is this The true God is the Lord of hosts The reason So verse 3.8.12 Ps 24.10 He is so called because all creatures in Heaven and Earth are at the Lords command as souldiers in an Army at the command of the Generall ready prest to doe his will Hence all creatures in heaven and earth are called the host of heaven and earth Vse 1 Gen. 2.1 This title shewes the Lords power and soveraignty over all creatures he may command and set their places and stations at his pleasure as generals do their Souldiers in an Army See 1 Kings 22.19 20. And hence are those strange events in warre that the weaker do conquer as Deut. 32.30 One chase a thousand and two put ten thousand to flight So 1 Sam. 14.6.13 Ionathan and his armour-bearer smote a whole garrison of the Philistines Vse 2 For admonition it serves three waies First for feare and reverence towards Gods Majestie he is the Lord of hosts having all creatures at his beck Ps 50.1.4 The mighty God even the Lord hath spoken and called the earth from the rising of the Sunne unto the going down thereof He shall call to the heavens from above and to the earth that he may judge his people Jer. 5.22 Feare ye not mee saith the Lord will ye not tremble at my presence Mat. 10.28 Feare him which is able to destroy both soule and body in hell Secondly that we take heed of abusing any of Gods creatures for be they never so mean God can make Armies of them to destroy the wicked Consider his wonders in Aegypt of haile of frogs of flyes of lice Exod. 8.9 c. his dealing with Herod Acts 12. Reason as Isaiah 36.9 c. How wilt thou turne away the face of one Captain of the meanest of my Masters servants A terrour to the wicked Thirdly That we make sure we fight under his banner for he is the Lord of hosts and hath his spirituall armies and weapons See Psal 110.3 Eph. 6.10 c. and 2 Cor. 10.5 See Psal 24.7 c. Lift up your heads O ye gates and be ye lifted up ye everlasting doores and the King of glory shall come in that is the Ark. Then the Lord himselfe into mens hearts 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you Rev. 3.20 Behold I stand at the doore and knock if any man heare my voice and open the doore I will come in to him and sup with him and hee with me Vse 3 For consolation sundry waies First to those that fight the Lords battels stand in defence of his Church See Psal 46.7.11 As he is the Lord of hosts so he hath made Jesus Christ the Captain of his host Iosb 5.14 No weapon that is formed against thee shall prosper If. 54.17 Secondly to any child of God in his particular distresse for he hath all creatures at command to serve and save his children and to destroy their enemies See Exod. 14.28 29. the waters of the red Sea are a wall unto the Israelites but drown the Egyptians Dan. 3. fire save the three servants of God and kills them that cast them in So do the Lions Daniel Dan. 6. dest thou want the Ravens shall feed thee 1 Kings 17.4.6 or Angels Psal 78.23 Art thou in the Sea a Whale shall bring thee to land Ionah 1.17 and 2.10 The matter acknowledged is the lovelinesse of Gods Tabernacles which surpassing Davids ability to expresse he propounds by way of admiration implying that they were to him most lovely and amiable far surpassing his ability to expresse For our better understanding hereof we are to search out as well the place as the property for which David doth admire it The place is Gods Tabernacles or dwelling places whereby he meaneth that speciall place of Gods publick and solemn worship which God had chosen for himselfe among his people in Davids time promising there to be present with them and to dwell among them Exod. 25.8 Levit. 26.12 Qu. But why doth he use a word of the plurall number saying Tabernacles whereas Moses erected but one for the Lord neither did the Lord allow of any other till the Temple was built by Solomon Au. a Iunius Piscator Some think he hath reference to the divers places where God was worshipped at the time for the Tabernacle was at Gibeon and the Ark at Mount Meriah 2 Chron. 1.3 4. But it is more probable that he hath respect to the severall parts and places of the Tabernacle which were made distinct by Gods appointment The Court was for the people as verse 2. the holy place was for the Priests and the holy of holies was for the high Priest once every yeare as Heb. 9.2.3.6 7. In all of which God dwelt though not inclusively as men do in their houses for so the heavens of heaven cannot contain him 1 Kings 8.27 But in regard of more speciall manifestation testifying his favourable respect unto their worship and service as 1 King 9.9 The property ascribed to this place is lovely or amiable 2 Observation that is such as drawes the best affections of the heart unto it Here then note two points one taken for granted the other purposely inteuded The point taken for granted is That God hath his Tabernacles or dwelling places where he doth in speciall manner abide among his people so as wee may say The Tabernacle of God is with men and he will dwell with them Rev. 21.3 Vnder the Law he had a materiall building called the Tabernacle of the Congregation erected by Moses at his appointment Exod. 25.8 and 40.34.35 which place was movegble and continued for Gods worship till God had given rest unto his people round about and then he caused Solomon to build him a Temple 1 Kings 6.1 2. Vnder the Gospell he hath a spirituall building 1 Pet. 2.5 Ye as lively stones are built up a spirituall house whose house are we speaking of all the faithfull who believe in God through Christ Heb. 3.6 who are the Temple of the living God in whom he dwels 1 Cor. 3.16 whether we conceive them joyntly altogether Eph. 2.21 or divided into particular holy assemblies Matth. 18.20 or personally considered 1 Cor. 3.16 17. and 6.19 The reason hereof is two-fold First The 1. reason the deerer evidence of his especiall favour and respect unto them above all the people of the world for the whole world is his and the
they are the Temple of God God dwelleth in them and he is stronger then he that is in the world 1 Iohn 4.4 Vse 3 For admonition here learn to take notice of Gods dwelling places and to carry our selves answerable to his goodnesse and bounty therein His publick dwelling places are the holy Assemblies of Ministers and people in holy worship Towards which we must have Davids affection towards the Tabernacle Psal 42.2 3. and Psal 63.1 2. and shew forth our desire to glorifie God by provoking others to frequent the same Is 2.2 3. Mic. 4.1 2. But alas here justly we may complain as Lam. 1.4 The waies of Zion mourne few frequent these assemblies in comparison of those that run thick and threefold to sinfull and shamefull assemblies where Satan dwelleth as hee doth In places of Idolatry and impiety For comfort it makes greatly to all Gods children who are the true members of his Church they have a double assurance that Christ dwelleth in them their inward piety and their outward profession Hereon they may say as Ier. 20.11 The Lord is with me as a mighty terrible one therefore my persecutors shall stumble and they shall not prevaile they shall be greatly ashamed for they shall not prosper their everlasting confusion shall never be forgotten and with David Psal 113.5 6. Who is like unto the Lord our God who dwelleth on high who humbleth himselfe to behold the things that are in heaven and in the earth Consider Luke 11.21 22. and Iohn 14.17 18. The point purposely intended is 3. Observation that Gods Tabernacles are most lovely and amiable surpassing Davids ability to expresse Psal 268. Psal 27.4 and Psalme 122.1 Reason 1 The Reason is First Gods gracious presence as he stands in covenant with his people for so he shewes himselfe in his Sanctuary the place of his worship and his presence is lovely Psal 63.2 To see thy power and glory so as I have seene thee in thy Sanctuary this liked Moses so well that he had rather stay with it in the Wildernesse then go without it to Canaan Exodus 33. â—5 Mat. 17.2 3 4. When Christ was transfigured in the Mount in the sight of Peter Iames and Iohn Peter liked the place so well that he said Master it is good to be here and moves for liberty to build three Tabernacles Reason 2 Secondly there God doth lovingly admit communion and society with his people speaking unto them in his word as Psal 50.5.7 Is 40.1 and hearing them speak to him in prayer Psal 50.15 as Cant. 2.14 It is as we may speak with reverence the wooing place between Christ and his Church here the contract is made in the covenant of grace as 2 Cor. 11.2 here is the love of espousals Ier. 2.2 here God allowes and speaks comfort Hos 2.14 Reason 3 Thirdly here God doth shew himselfe most gracious in mercy and bounty unto his Church His gracious mercy is seene in removing evils from them as First blindnesse of mind Is 22.7 with 2 Cor. 3.14 secondly hardnesse of heart Ezek. 36.26 thirdly transgression of life Hos 14.4 His gracious bounty is seen in spirituall and heavenly gifts for where is regeneration wrought but in his Church Psalme 87.4 5. Man and man that is every man that is borne again was borne in her for Hierusalem is the mother of us all Gal. 4.26 Now hereby by we are made the sonnes of God heirs of heaven 1 Pet. 1.3.4 Where are all the particular saving graces of the spirit begotten in the hearts of men but in the Churchordinarily Psal 87.7 All my springs are in thee The spirit is the fountain and peculiar graces the streames that issue thence see Iohn 7.37.39 Here God begets grace in thy soule and is it not a most lovely thing to have such neer and sweet society with God It was divine joy to the Virgin Mary that the holy Ghost did overshadow her and forme the blessed body of Christ in her womb as we may see by her song Luke 1.46 47. My soule doth magnifie the Lord and my spirit hath rejoyced in God my Saviour O consider that God begetting grace in thy heart in his Church Christ is formed in thee spiritually Gal. 4.19 which should be more joyfull unto thee if more might be then Christs conception was to her because shee might have beene saved without that honour but thou canst not unlesse Christ be formed in thee here thou beholdest and art changed into the same image 2 Cor. 3.18 This serves for instruction admonition and comfort Vse 1 For instruction First that our Christian assemblies for Evangelicall worship are lovely places for what David said of the legall Tabernacle is most true of Evangelicall assemblies for the holy worship of God in Christ in the word Sacraments and prayer For Hebr. 9.11 Christ is now come an high Priest of good things to come by a greater and more perfect Tabernacle And here he is present Mat. 18.20 admitting his elect to holy society and fellowship with himself also exercising most gracious mercy and bounty in removing evils and bestowing heavenly blessings and graces upon his Vse 2 Secondly see here a reason of Davids strong affection towards the legall tabernacle and proportionably of the affection of Gods children toward Evangelicall worship he was sick for sorrow when he was debarred from it see Psal 42.1 2. and most joyfull when hee had freedome thereto Psal 122.1 The reason is the lovelinesse of the place for the presence favour and grace of God there to be enjoyed after a speciall manner The world doth account Gods children for their zeal in following the preaching of the Word brain-sick persons giddy-headed and such like But the truth is these censurers like sorry Physitians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.4 mistake the place affected as Festus did of Paul Acts 26.24 they are sick indeed yet not brain-sick but heart-sick sick of love as Cant. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Christ Whereof they need not to be ashamed for God the father loves them and Christ also Joh. 14.21 Now it is noâ— newes that those that are in love should frequent the places where they may meet with their beloved Vse 3 For admonition it serves profitably two ways First to those that can see no lovelinesse in Gods Tabernacles among us can take no delight or pleasure in the assemblies of Gods people for his holy worship Consider thine estate for certainly as yet thou hast not Davids heart and he was a man according to Gods own heart Acts 13.22 Such are first recusant Papists secondly prophane contemners of both whom we may say as Matth. 11 16 c. Whereunto shall I liken this Generation c. These have no heart for God that are weary of his worship See Mal. 1.13 Amos 8.5 It is not the May-pole dance that will draw recusants the dance about the golden Calf would draw them all Exod. 32.6 19. Jeroboans Calves at Dan and Bethel they
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
books Those rubs being now removed and his Expositions of foure select Psalmes readie to be offered to the publike view I am bold to present this unto you and under your name to commend it to the use of all those children of the Church who enjoying the comforts are willing to maintain the credit of those great priviledges that are granted to it and would be as loth to forfeit as they are to forgoe their Charter Amongst whom your Ladiships sincere affection and zeale to religion entitles you to so high an esteem that they unto whom you are best knowne will soonest conceive that it is not resolution onely but reason also which moveth me to bind your name as a frontlet on the forehead of this book and to underwrite my selfe Your Ladiships most humble servant CHRISTOPHER HARVEY AN EXPOSITION Of the 87 Psalme Psalme 87. A Psalme or song for the sons of Korah Verse 1. His foundation is in the holy Mountaines c. IN this Psalme the holy Ghost doth plainly set out sundry Priviledges and prerogatives of Gods Church The scope and generall division of the whole Psalm wherein she hath surpassing advancement above all other places states and conditions of the people in the world beside Whether it were penned after the return of the people from the captivity of Babilon for their encouragement being but very few and for their comfort being under great contempt from enemies round about them as some godly and learned interpreters do think is not set down and so not certain Yet sure it is this Psalme was penned for the comfort and encouragement of the godly in such times as the Church is in danger misery and calamity by the consideration of her founder which is the Lord Jehovah verse 1. of his speciall affection towards her werse 2. of the glorious things which are spoken of her verse3 as great encrease and enlargement by the calling and conversion of forrain nations verse 4. great honour by the regeneration or effectuall calling of many in her and great safety by the Lords own establishment of her verse 5. and great renown by inrowling her true members in his book verse 6. Lastly joy and comfort unspeakable by the cheerfull service of God and the well-springs or fountains of saving graces in her The Title of the Psalm explained verse 7. Before this Psalme is this title A Psalme or song for the sonnes of Korah Which Title shewes two things the use of it in Gods service and the parties by whom it should be used For the use it is a Psalme or Song or a Psalme and Song that is an holy hymne which was both to be played on their musicall instruments and to be sung with voice together And here the musicall instruments were to lead the voyce as Psalme 67.1 and 68.1 Sometime the voyce was to lead the instruments as Psalme 48.1 A Song or Psalme Hereon we need not long insist because this kind of singing was peculiar to the Tabernacle and Temple and so ended in Christ as Heb. 7.11 with 19. as Colos 2.17 Yet thus much it sheweth 1. Observation That God required joy and gladnesse in his service therefore would he have instruments of joy used in his service which David prepared 1 Chron 23.5 and 1 Chron. 25.1 And he bids all his people to rejoyce in their feasts Deut. 16.11.14 which feasts did represent the lives of Christians And in Evangelicall worship he requires making melody to the Gord in their hearts Ephes 5.19 The reason is great for in Gods service we have society with God The Reason which is a just cause of exceeding joy Herein God vouchsafeth us evidence of his speciall favour and if we shall take no delight therein it argues fearfell contempt which God cannot endurt without revenge as Deut. 27.47 48. Because thou servâ—â—st not the Lord thy God with joyfulnesse and with gladnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies which the Lord shall send against thee in hunger and in thirst and in nakednesse and in want of all things and he shall put a yoak of iron upon thy neck untill he have destroyed thee Whereto adde Amos 8.5.11 The Vse This should move us to stirre up in our hearts and to expresse in our behaviours 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 findeth a great spoyle Psal 119.162 And conceiving it to be the food of our soules let us 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 blessing to us we shall come before him with gladnesse in prayer Psal 100.2 and our mouth shall praise him with joyfull lips Psalme 63.5 The second thing to be noted in the dedication is the parties by whom it is to be used The sonnes 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. compared 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 16.24.29 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. Here then we may observe 2. Observation 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 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 1. Objection the Lord is a jealous God visiting the iniquities of the Fathers upon the children Exod. 20.5 That is Answer enquiring for the sinne of the Fathers among the children and if he find it there then payes he them home Achans sonnes and daughters are stoned and burnt for their fathers sacriledge 2. Objection Josh 7.24 25. and Dathans and Abirams little children are swallowed up Numbers 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 their fathers sin God layes not the punishment of the fathers sinne upon
the foundation of these evils for affliction followes sinners as Jer. 9.12 c. Who is the wise man that may understand this and who is he to whom the mouth of the Lord hath spoken that he may declare it for what the land perisheth and is burnt up like a wildernesse that none passeth through And the Lord said Because they have forsaken my law which I set before them and have not obeyed my voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 danum neither walked therein c. Sinne brings in death it selfe and all evils that forerunne or accompany the same By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.12 Yet Gods dear and fatherly love to his Church comes in as a moving cause of the Churches afflictions that thereby he may bring them to repentance and to escape condemnation see Rev. 3.19 As many as I love I rebuke and chaster whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12.16 For this cause many are weak and sickly among you and many sleep When we are judged we are chastened of the Lord that wee should not be condemned with the world 1 Cor. 11.30,32 Herein it is with our heavenly Father as Solomon saith of earthly parents Prov. 13.24 He that spareth his rod hateth his son but he that loveth him chasteneth him betimes Hence David pronounceth them blessed whom the Lord correcteth Psal 94.12 and acknowledgeth it was good for him and that God did it of very faithfulnesse Psal 119.67.71 75. Before I was afflicted I went astray but now have I kept thy word c. This we are to note to prevent rash judgement against our selves and others under the crosse whereto how apt we are against our selves see Is 49.14 Zion said The Lord hath forsaken me and my Lord hath forgotten mee against others If. 53.3.12 He is despised and rejected of men a man of sorrowes and acquainted with griefe and we hid as it were our faces from him he was despised and wee esteemed him not Hee was numbred with the transgressours The first use for admonition For admonition two wayes First to give all diligence to become true members of the Church that so wee may have part in Gods speciall love wherein stands true happinesse And hereto two things are required first that we know the true Church and secondly that we be not only in it but of it For the first where the true Church of God is what people professing religion be Gods true Church is a great question of large extent and much disputed between Protestants and Papists For our direction and resolution briefly let us learn this That the true Church is Christs mysticall body Eph. 1.22 23. Gave him that is Christ to be the head over all things to the Church which is his body That spirituall building which consist of spirituall living stones built upon the foundation Iesus Christ 1 Pet. 2.5 6 7. Mat. 16.18 1 Cor. 3.9 That is such professours of the the faith of the Gospell as by the work of the spirit are indued with true faith and adorn their profession with new obedience Now then those that professe Religion and have communion and fellowship with Christ through the work of the spirit in grace undoubtedly are true members of Christs Church But those that be evidenced to want fellowship with Christ through faith are no Church of God nor true members thereof Now they of the Church of Rome are cut off from this fellowship by their ido atry Col. 2.18 19. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind and not holding the head c. By their opinion of justification by works Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Gal. 5.4 By making the Pope the head of the Church for he is Antichrist and those that so hold are Antichristian the true Church hath not two heads The way to become true members of Christs Church for sure title to Gods speciall love is humbly and reverently to receive the word of the covenant and conscionably to yeeld obedience thereunto as Deut. 33.3 Mark 16.26 The right receiving is by faith 1 Pet. 2.7 And the truth thereof must be testified by obedience For true faith worketh by love Gal. 5 6. And this is the love of God that wet keep his Commandements 1 Iohn 5.3 The second use for admonition Secondly the wicked of the world must hereby be admonished to beware of wronging Gods children for God that loves them above others will require and requite it Psal 10.14 as Psalm 105.14 15. He suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine annointed and do my Prophets no harme He that toucheth you toucheth the apple of mine eye Zech. 2.8 Therefore it will be good to regard and follow the counsell of Gamaliel Acts 5.38 Refrain from these men and let them alone lest we be found fighters against God and it be said to us as it was unto Paul Acts 9.4 5. Saul Saul why persecutest thou me c. For consolation it makes greatly to every true member of Gods Church in any distresse for certainly they have a speciall part and portion in Gods love from which no afflictions can separate them see Rom. 8.35,37,38,39 Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things we are more then conquerours through him that loved us c. Having loved his owne which were in the world hee loved them unto the end John 13.1 Therefore even in affliction they may say Rejoyce not against me O mine enemie when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 Verse3 Glorious things are spoken of thee thou City of God The meaning of the words A Third thing setting out the happinesse of the Church that though her present outward state be not alwayes comfortable and glorious yet even then her future hopes upon divine prophecies and promises are great and excellent In the words note two things First the description of the place Secondly the declaration of her happinesse in the ground of her hopes For the first the place here spoken of is Jerusalem thus described thou City of God so called because of Gods sanctuary here seated on Mount Sion which place God chose and desired for his habitation saying This is my rest for ever here will I dwell for I have desired it Psal 132.13 14. Whereupon in the new Testament it is called the City of the great King Mat. 5.35 Now the earthly Jerusalem