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 his example, in the particular branches of the Psalm.

The time when this Psalm was penned, may probably be guessed, by the matter of it, to have been, when he was persecuted by the hand of Saul and his followers, of whose cruelty he complaines, vers. 2. and prayes against them, vers. 12.

The scopeThe chief matter of it is, a notable expression of affi­ance, and confidence in God, in his greatest dangers, com­mending the same, by the notable fruits and effects thereof.

and generall division of the whole Psalm.His godly affiance he testifieth three wayes. First, by plain and expresse profession thereof, in sweet variety of phrase, and gracious application, by sundry remarkable fruits and effects thereof, to be seen in his godly behaviour, in the sixe first verses.

Secondly, by humble prayer, and supplication for audi­ence, mercy, favour, instruction and preservation, vers. 7, &c. to 13.

Thirdly, by a godly provocation of his own soul, upon good ground, still to wait upon God, vers. 13, 14.

For the first:Vers. 1. Davids affiance, and confidence in God, is very elegantly, in sweet variety of phrase, plainly testi­fied in the first verse, when he calleth the Lord his light, and his salvation, and the strength of his life: and there also is amplified, by a notable effect of godly security, in freedome from servile fear, propounded by way of interrogation, and also twice repeated, for better assurance.

The meaning of the words. Metonymia ef­fecti.In all the three titles, which he gives to God, there is a sacred trope, the effect is put for the efficient. For, to speak properly, God was the authour and fountain of light, salvation, and of strength, and not the things them­selves. Likewise, in the first word, there is another trope, a Metaphor:Metaphorae. for light is taken in a translate and borrowed sense, for joy and gladnesse: as Esther 8.16. which is to the heart a pleasant thing; as light is to the eye. Eccles. 11.7. So as his meaning is, to encourage his heart against the reproach of his enemies, that would bid him be packing, to hide himself in mountains and deserts, as Psal. 11.1. see­ing the King himself did seek his life. Why (saith David) [Page 3]I have Jehovah the true God, for the authour of joy and gladnesse to my heart, the giver of safety to my person, and of strength unto my life, whom should I fear? Should I be afraid of Saul, or any other man, when as the Lord is my comfort, by undertaking my safety, and girding me with strength, as Psal. 18.32.

In the words thus understood, note two things: First, what God was to David: secondly, what benefit David reaped thereby. For the first;

The first Ob­servation. The true God is unto David the fountain of gladnesse to his heart, the Authour of safety to his person, and the giver of strength and might, for the preservation of his life.

For light of comfort, see, Psal. 18.28. Thou wilt light my candle, that is, encrease my small comfort: the Lord my God will lighten my darknesse, that is, give me comfort and joy, instead of misery and sorrow. Hence he cals God his exceeding joy, Psal. 43.4. And that he was the Authour of his safety, see Psal. 3.3. Thou Lord art a shield for me: and Psal. 4.8. Thou Lord onely makest me dwell in safety. For giving him strength and might, see, Psal. 18.2. The Lord is my rock, and my fortresse, and my deliverer: my God, my strength. Vers. 32. It is God that girdeth me with strength. Vers. 39. Thou hast girded me with strength unto the battle.

The Reason.The reason or ground of this happinesse, is Davids being in covenant with God: as God himself testifieth of Da­vid; calling him his servant, whom he anointed with his holy oyl: and promising, that his faithfulnesse and mercy shall be with him: yea, his mercy will he keep for him for ever: and his covenant shall stand fast with him. He shall cry unto me, thou art my father, my God, and the rock of my salvation. Psal. 89.20, 21, 24, 26, 28. And David him­self layeth claim to this covenant with God, Psal. 119.94. I am thine, save me: and Psal. 23.1. The Lord is my shepheard: and, in very many Psalmes, he calleth the Lord his God; as Psal. 7.1. O Lord, my God, in thee will I put my trust: and Vers. 3. O Lord my God.

The first Use for instructi­on.This serves for instruction, admonition, and comfort.

For instruction two wayes: First, touching Gods all-sufficiency in himself, for all his children, for whatsoever they want, or need, else David would never have said with assurance, that God became so many great blessings unto him, as here he doth, and in many other places: as Psal. 18.2, and Psal. 144.1, 2. My strength, my goodnesse, my fortresse, my high tower, and my deliverer, my shield, &c. This point the Lord taught Abraham plainly, Gen. 17.1. I am God All-sufficient, or Almighty.

The second Use for in­struction.Secondly, this shews plainly the happy estate of those, that stand rightly in covenant with God, as David saith; Blessed is the nation, whose God is the Lord, Psal. 133.12. For God being in himself all-sufficient, becomes all in all to those, that be his people by covenant. Psal. 103.17, 18. The mercy of the Lord is from everlasting to everlasting, upon them that fear him, and his righteousnesse unto childrens chil­dren, to such as keep his covenant. His eyes runne to and fro, throughou [...] the whole earth, to shew himfelf strong in the be­half of them, whose heart is perfect towards him. 2 Chron. 16.9. He will make all his goodnesse passe before them. Ex­od. 33.19. He will blesse them, in their basket, in their dough, within the house, and in the field, De [...]t. 28.1, 2, &c. to 15. Hereupon David saith, he shall not lack, Psal. 23.1. and the Church saith, she will not fear, having God for her refuge and strength. Psal. 46.1, 2, 5. with Is. 33.21.

The first Use for admoni­tion.For admonition, this serves three wayes. First, seeing this was Davids great happinesse in his troubles, that he could say, The Lord is my light and my salvation, &c. That we should search and try, whether God be that to us, which he was to David. And this may be known, of every childe of God at this day.How we may know that God is our light. For first, if God be the light of grace and comfort to thy soul in Christ Jesus, he will be the light of joy and gladnesse, in his providence to thy heart: and if he be spirituall salvation in Christ Jesus, he will not de­ny thee temporall preservation: and if he be the strength of thy soul in grace, he will become the strength of thy life [Page 5]in nature. In this case thou maist reason, as David did, Ps. 56.13. Thou hast delivered my soul from death, wilt thou not deliver my feet from falling?

Now the evidence of these heavenly and spirituall bles­sings from God is this. First, that he becomes the light of grace unto our souls appears three wayes. First, by our true repentance, whereby we awake from the sleep, and stand up from the death of sinne. Eph. 5.14. For such as walk in darknesse, and yet lay claim to fellowship with God, who is pure light, do but lye in their profession. 1 John 1.6.

Secondly, by a constant and conscionable practise of new obedience, according to the rule of Gods word, which is doing the truth, Joh. 3.21. For such have fellowship with Christ, and with the true members of his Church, 1 John 1.7.

Thirdly, if we suffer for the Gospel, and for righteous­nesse sake, when we are called thereunto. Heb. 10.32. Af­ter ye were enlightned, ye endured a great fight, through af­flictions. For, to believers it is given, not onely to believe, but to suffer, Phil. 1.29.

How we may know that God is our salvation.Secondly, that God becomes our spirituall and eternall salvation is thus known. First, if he have saved us from sinne, in regard of dominion, so as corruption doth not raign. See, Matth. 1.21. with Luke 1.71, 74, 75. and 1 Pet. 1.18.

Secondly, if he have wrought in our hearts the grace of true faith, whereby we rest and rely on the merits of Jesus Christ for justification and salvation. See John 5.24. with 1 John 5.10, 14.

Thirdly, if he have drawn our hearts to love the bre­thren. 1 John 3.14. We know that we have passed from death unto life, because we love the brethren.

How we may know that he is our strength.Thirdly, the Lord doth manifest himself to become our spirituall strength, when he hath enabled us by grace to know, and use that spirituall armour mentioned, Ephes. 6.10, &c. Finally, my Brethren, be strong in the Lord, and [Page 6]in the power of his might: put on the whole armour of God: the girdle of truth: the brest-plate of righteousnesse: shooes of peace (which be Christian patience): the shield of faith: the helmet of salvation: the sword of the spirit: and prayer for strength, skill and blessing, in the use of all the former.

The second Use for admo­nition.Secondly, if we finde defect in the fore-named blessings, we must give all diligence thereunto: as 2 Pet. 1.5, &c. to the 10. verse. And the way is, to get rightly into covenant with God through Christ Jesus, in whom God becomes all things unto u , that be needfull, especially for our spirituall welfare.How to get into covenant with God. And to get into covenant, we must both repent of our sinnes, for so John prepared the way before Christ, Matth. 3.3. and made ready a people for him, Luk. 1.17. Also labour to get the grace of faith, for that is engrafting grace. Rom. 11.17, 20. Now the meanes of both these is the word and prayer. The law prepares the heart for grace, by the sight of sinne, and by working humiliation for sin: as, Rom. 7.11. 1 Cor. 14.24, 25. The Gospel is the word of his grace, Acts 20.32. and by the blessing of the spirit is immortall seed, 1 Pet. 1.23, 25. it is the word of faith, Rom. 10.8, 17. and prayer obtains the spirit, Luk. 11.13. which is the spirit of faith, 2 Cor. 4.13. therefore the Dis­ciples by prayer sought faith of Christ. Luk. 17.5.

The third Use for ad­monition.Thirdly, in the fruition of any of these blessings, see whether to return the honour and praise, namely, to him, that became all these to David. And indeed, thus have the godly, for some one or more of these, continuall cause of praise, and thanks to God. Therefore we must in all things give thanks. 1 Thes. 5.18.

The Use for comfort.For comfort, this makes greatly to the godly, who make conscience of their wayes, and endeavour to keep covenant with God. For, God will become all these unto them, as he was to David: whereupon they may rejoyce, as, Psal. 21.1. and say they shall not lack, as Psal. 23.1. for their God is all sufficient for them, as Gen. 17.1.

We have seen what God became to David: now wee [Page 7]come to see the second thing, to be noted in the verse, the benefit which David reaped, by having the Lord for his light, and salvation, and for the strength of his life, name­ly, hereby he was freed from humane slavish fear and ter­rour. This he confidently expresseth to be certain, as well by the manner of propounding it, by way of question, which here implyeth a more vehement negation; as also, by the repetition of his freedome, which shewes that his heart herein was resolute: as Gen. 41.32. the dreame is doubled to give certainty.

The second Observation.Mark then Davids confidence and courage: having the Lord for his God, he is armed against all fear of men, or other creatures. Psal. 118.6. The Lord is on my side, I will not fear: what can man do unto me? Psal. 23.1, 4. The Lord is my shepheard, &c. Though I walk through the val­ley of the shadow of death, I will fear none evill. Psal. 3.3, 6. Thou Lord art a buckler for me, I will not be afraid of ten thousand of the people, that shall beset me round about.

The Reason.The reason is, because having the Lord for his God by covenant, he had title to Gods power, which is Almighty, for his defence and safety: and that upon Gods sure word and promise. See Psal. 91, 1, &c. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. I will say of the Lord, he is my refuge, and my fortresse: my God, in him will I trust: Thou shalt not be afraid for the terrour by night, &c.

This serves for instruction, and for admonition.

The first Use for instructi­on.For instruction, two wayes. First, see here, that there is great gain in true godlinesse: as 1 Tim. 6.6. and much fruit in religion, to those that attain to true righteousnesse: as Psal. 58.11. For such, as be truly godly, be in sure cove­nant with God, and thereby have right and title to the great comforts and blessings, which Gods own divine pro­perties afford, unto the sonnes of men: as here, for in­stance, to be freed from humane servile fear, by their right and interest to Gods power and might; for what needs he to fear, that hath Gods power for his defence? The three [Page 8]children did hereby encourage themselves in great present danger. Dan. 3.16, 17. We are not carefull to answer thee in this matter. Our God, whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thi [...] hand.

And for assurance hereof, mark all Gods gracious pro­mises of protection and preservation to the godly: as Isa. 41.14. Fear not thou worme Jacob, &c. Isa. 43.1, 2, 3. Now saith the Lord, that created thee, O Israel, fear not, for I have redeemed thee, and called thee by thy name, thou art mine. When thou passest through the water I will be with thee, &c. Isa. 51.11, 12, 13. The redeemed 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 g [...]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. [Page 9]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.

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. [...]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 [Page 11]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, that they consider their estate in Gods sight, when they are so spightfully bent against the godly: surely, this is that venemous corruption, which they receive from the old serpent the devill. This Paul accounted the madnesse of his naturall estate: Acts 26.11. And being exceedingly mad against them, I persecuted them unto strange cities.

The second Use for admo­nition.Secondly, to the godly, to be both wise as serpents, and harmlesse as doves: and to beware of men. Matth. 10.16, 17. So did David, Psal. 39.1, 2. I will keep my mouth with a bridle, while the wicked is before me. I was dumb with silence, I held my pence even from good.

The Use for comfort.For comfort, this makes greatly to the godly, that their [Page 12]adversaries are wicked men, for they may hereon rest assured, that God will not joyn with their enemies, unlesse it be for triall of grace, as in Job, or for the sinnes of the godly, in forsaking him: for then the Lord may justly use the wicked; as rods and scourges for their correction: as, Isaiah 10.5, 6. O Assyrian, the rod of mine anger, and the staffe in their hand is mine indignation. So Job 8.20. Be­hold, God will not cast away a perfect man, neither will he help the evill doers. Indeed, if we forsake him, he will forsake us. 2 Chron. 15.2. Rejoyce therefore, O ye na­tions, with his people: for he will avenge the bloud of his servants, and render vengeance to his adversaries, and will be mercifull unto his land, and to his people. Deut. 32.43. Consider the Lords wish. Psal. 81.13, 14, 15. Oh that my people had hearkened unto me: and Israel had walked in my wayes! I should soon have subdued their enemies, &c. Adde Isaiah 50.10. and 54.8, 14, 15.

The second Observation.The second thing to be noted here is, the purpose and at­tempt of Davids enemies against him: they came upon him, to eat up his flesh; that is, utterly to destroy him. Mark then, Davids enemies did fully purpose, and endeavour his ut­ter ruine and destruction. Psal. 18.4. The sorrowes of death compassed me, and the floods of the ungodly made mee affraid: Psal. 56.2. Mine enemies would daily swallow me up, they be many that fight against me: Vers. 6. They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul. Psal. 57.4. My soul is among lions: I lye among them that are set on fire: even the sonnes of men, whose teeth are speares and arrowes, and their tongue a sharp sword. 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.

The Reason.The reason hereof was, their spitefull wrath and hatred against David; as he confesseth in the behalf of the Church with himself, Psal. 124. [...], 3. If it had not been the Lord, who was on our side, when men lose up against us. Then [Page 13]they had swallowed us up quick, when their wrath was kindled against us. And this spitefull wrath,Why spitefull wrath was kindled in Davids ene­mies against him. was kindled in them against David, on two occasions: first, because of his religion and pietie, with which their corruption could admit no accord; as the Apostle doth intimate, 2 Cor. 6.14. and David confesseth, Psal. 38.20. They, that render evill for good, are mine adversaries; because I follow the thing that good is: as Cain slew his brother, because his owne works were evill and his brothers righteous, 1 John 3.12. and herein the devill set them a work, to hinder religion: as Revel. 2.10. Secondly, because of the honour and dig­nity whereto God had advanced him. Psal. 4.2. O yee sonnes of men, how long will yee turn my glory into shame? Psal. 62.4. How long will ye imagine mischief against a man? They onely consult to cast him down from his excellency. This Saul himself confesseth in his fury to Jonathan his son. 1 Sam. 20.31. As long as the sonne of Jesse (that is David) liveth upon the ground, thou shalt not be established, nor thy kingdome: wherefore now fetch him unto me, for he shall surely dye.

This serves for instruction, and for admonition.

The first Use for instru­ction.For instruction, it serves two wayes. First, to discover the exceeding measure of corruption, that is in naturall men, and thereupon their fearfull estate in soul to God­ward. Their spitefull hearts, and raging wrath: against the godly, whereby nothing will satisfie them, but their utter ruine and destruction, shews the great measure of their cor­ruption. When they will eat up Gods people, as they eat bread; that is, devour them with delight, this shews they are corrupt: as Psal. 53.1, 3, 4. And that they are so spite­full minded is plain by instance, Psal. 83.4. They have said, come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance. Ten nations were confederate against Israel with this resoluti­on. The like wee may see in the carnall Israelites against Paul, Acts 22.22. They lift up their voices, and said, away with such a fellow from the earth: for it is not fit that he [Page 14]should live: yea in Paul himself, before he was converted: for he persecuted Christianity unto the death: Acts 22.4. and was mad this way, Chap. 26.11. Now this malice, and hatred against the godly, shew them to be the children of the devill: as 1 Joh. 3.12. and Joh. 8.40, 44.

The second Use for in­struction.Secondly, to manifest, that there is a speciall providence of God, over his Church and children, that preserves and keeps them, notwithstanding all the spite, and rage of the wicked against them: as Psal. 105.12, 13, 14. When they were but a few men in number, yea very few, and strangers in the land: when they went from one nation to another, from one kingdome to another people. He suffered no man to do them wrong.

The first Use for admoni­tion.For admonition, it serves two wayes. First, to the wic­ked, to consider of their corrupt affection, in spite and ha­tred against the godly, and whence it comes; that so they may discern their fearfull state in soul, and labour to alter it: How they stand affected, their own hearts can tell them: even as Ahab was to Michaiah, 1 King. 22.8. I hate him. But whence is it? See Jam. 3.14, 15. even from the devill: as Acts 13.10. if enemie of righteousnesse, then childe of the devill: as John 8.40.44. Now the way of change from that estate, is by rengeneration: which indeed is Gods work, yet in the use of meanes ordained by himself, even the word and prayer: for the word is the seed of our new birth, 1 Pet. 1.23. and prayer obtains the spirit, which puts life thereto: See, Luk. 11.13. and John 6.63.

The 2. Use for admonition.Secondly, to the godly, often to bethink themselves, what their religion may bring upon them from the wicked, even all their wrath and hatred, fury and rage; that so they 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 [Page 15]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 [Page 16]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 of the crosse, that is, so as God, either for triall of grace, or correction for sinne, may deal otherwise: as wee may [Page 18]see in good King Josiah, who for the sinnes of the land, that hastened Gods judgements, fell by the hand of Pha­raoh Nechoh.

This serves for instruction, admonition, and comfort.

The first Use for instructi­on.For instruction: see what a great blessing and priviledge it is, to stand rightly in convenant with God; whereby hee becometh light or salvation to a man, or to a people, and the strength of their life: for so shall they finde extraordi­nary preservation in time of danger, and strange deliverance beyond humane expectation: as here David confesseth, and the people of Israel found many a time: as when they were pursued by Pharaoh, at the red sea, Exod. 14.10, [...]3. so also, when Joshuah wonne Jericho, Josh. 6.21. Ai, Josh. 8.28. and slew the five Kings of the Amorites, who fought a­gainst Gibeon, Josh. 10.15, &c. in which fight, the Sunne stood still in the midst of heaven, and hasted not to go down about a whole day, vers. 13. And afterward, when divers other Kings, with all their power, came to fight a­gainst Joshuah, with much people, as the sand upon the sea shore for multitude, with horses and chariots very many, Joshuah discomfited them all, Josh. 11.1, 2, 5, 6. And the Anakims, against whom formerly none could stand, Deut. 9.2. Yet Joshuah drave them out, and destroyed them ut­terly and their cities. Josh. 11.21, 22. The like we may see in the strange victories, in the book of the Judges, by De­borah and Barak against Sisera. Judg. 4.15, &c. By Gi­deon against the Midianites, Judg. 7.22, &c. By Jephtah against the Ammonites, Judg. 11.32, 33. By Sampson a­gainst the Philistims, Judg. 15, and 16. chapters: and so by Jonathan and his Armour-bearer, against a garrison of the Philistims, 1 Sam. 14.15. By Davids many victories over them before mentioned: by Asa against the Ethiopi­ans, 2 Chron, 14.9, &c. Jehoshaphat against Moab, Am­mon, and Mount Seir, 2 Chron. 20.12, &c. and Hezekiah against Sennacherib, Is. 37.36.

The second Use for in­struction.Also here see the misery of those, that be out of cove­nant with God: for the Lords power is ever against them [Page 19](unlesse when he will use them, as a rod and scourge to pu­nish the rebellious: as Is. 10.5, 6.) and therefore wo unto them: as Hos. 9.12. with Deut. 32.30.

The Use for admonition.For admonition, to give all diligence to be truly in cove­nant with God, that so it may be with us, as it was with David. For which end, in the profession of the true faith, we must imitate the godly practice of David, having a cal­ling for that we do, trust in God, pray unto him, and walk in obedience.

Also, as we desire to scape the Lords hand in our over­throw, let us beware of the state and properties of Davids enemies.

The Use for comfort.For comfort to the godly, fighting the Lords battles, and yet overmatched. If they be in covenant with God, and follow David, in the warrant of a good calling, in af­fiance, prayer, and holy obedience; they may say, where is the God of David, of Joshuah, of Jehoshaphat, &c. as Eli­sha said, where is the Lord God of Elijah? 2 Kings 2.14. for he is without shadow of change, Jam. 1.17.

The meaning of the words.HEre the Prophet returnes, to make mention of his cou­rage and confidence against his enemies, more fully ex­pressing the same, then he had formerly done; by making supposall, that with all their force, and in their greatest fu­ry, they should set upon him; saying, though an hoste should encampe against me, there is the supposall of their force, and yet he would not fear: and though warre should rise a­gainst me, there is the supposall of their rage and fury; yet in this will I be confident. But what meanes he by, in this? The most take it demonstratively, with reference to that he had said, the Lord is my light: yet it may be taken for a relative, and referred to the warre made against him, wherein he would be confident, upon his having God for his light, &c.

The first ob­servation.Here then we have two things to note; the one implied, or taken for granted; The other expressed. The thing im­plied is this, that to be in fear, and to be confident, are here opposed as contrary affections of the heart. David here professeth his heart was free from fear, and that hee was confident. And to clear the proposition, it containeth two things. First, that fear and confidence are contrary affecti­ons: this is acknowledged by the very heathen, as a princi­ple in naturall philosophy, which none can deny, that know the nature of these affections,What fear is. or feel the force of them. For fear is the fainting or falling down of the heart, upon the apprehension of evill, either present or imminent: as Luk. 21.26. Mens hearts failing them for fear. What confi­dence is. But confidence is the trust, or perswasion of the heart, to escape evill, and to enjoy good: as Psal. 37.3.5. Secondly, that these affecti­ons are seated in the heart, is likewise acknowledged by na­turall men, and plain also in Scripture: for fear, see Luk. 21.26. as before: and for confidence, Psal. 28.7. The Lord is my strength, and my shield, my heart trusted in him.

The Reason.The reason hereof, is the will of God Almighty, the maker of mans heart: as Psal. 33.15. He fashioneth their hearts alike, and he made this contrary to that. Eccles. 7.14.

The use for instruction.The application is twofold. First, for instruction: see here that one of these two must needs possesse every one of our hearts: for these affections are naturall, and who will exempt himself from that, which is mans naturall estate? Elias was a man subject to naturall passions, James 5.17. and said of himself, I am no better then my fathers, 1 Kings 19.4.

Whether A­dam by creati­on were en­dued with fear? Quest. Was Adam endued with fear by creation?

Answ. Adams fear by creation was filiall, of God: but servile fear was not in him, till he sinned against God: Of this we may say, as of shame. Gen. 2.25. They were both na­ked, the man and the woman, and were not ashamed: with Gen. 3.9, 10. The Lord God called unto Adam, and said unto him. where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was reaked, and I hid my self.

The Use for admonition.For admonition, that every one of us do consider, the causes of these affections, and as we desire to be freed from fear, and endued with confidence, so to give all diligence, to be freed from the cause of fear, and to be possessed with the causes of true affiance and confidence. Now fear ariseth from the apprehension, and conceit of that, which is evill and hurtfull to us: which, whatsoever it is, comes from sinne: that is indeed [...]: [...] see Prov. 1.33. Gen. 3.10.

The cause of confidence and affiance is, sure title to that which is good: which none have but the righteous. As Ps. 37.17. The Lord upholdeth the righteous. Vers. 39. The salvation of the righteous is of the Lord. Hence Solomon saith, The righteous is bold as a lion, Prov. 28.1. Now the way to be freed from sinne is, by true repentance: as Acts 3.19. Repent ye therefore, and be converted, that your sins may be blotted out. And the way to become truly righte­ous is, to beleeve in God through Christ: who is the end of the law for righteousnesse, Rom. 10.4. which is never seve­red from righteousnesse renewed in sanctification: as 1 Cor. 1.30. After these two graces, must we give all diligence, in the use of means, the word and prayer: in and by which the Holy Ghost worketh these, and all other needfull gra­ces, in the hearts of Gods elect: And for motives, consi­der the present evill times, in the common troubles of the Church abroad: which if they befall as, without repentance and faith, we shall shrink under them. Adde hereto the meditation of the terrour of death, to them that want re­pentance and faith. But most of all the horrour and terrour of the day of judgement.

The second Observation.The thing expressed is this, That Davids heart was con­fident, and free from slavish fear of hurt, from the strongest opposition, and malice of all his enemies. See Psal. 3.6. I will not be afraid of tenne thousands of people, that have set themselves against me round about.

The Reason.The reason hereof was, his being truly in covenant with God: whereby he had title to Gods power, and provi­dence; [Page 22]for his preservation. See Psal. 91.9, 10, 11. Be­cause thou hast made the Lord, which is my refuge; even the most high, thy habitation. There shall no evill befall thee, nei­ther shall any plague come nigh thy dwelling. For he shall give his Angels charge over thee, &c. So Psal. 3.3. and Psal. 118.6.

Obj. David wanted this confidence before Achish, 1 Sam. 21.12, 13.

Answ. Hee had then the habit of faith in God in his heart, but failed somewhat in that particular act; as Peter did more, when he denied his master, Luk. 22.60. with 32. Which we must observe, to restrain rash judgement, against our selves or others, for particular fals: For, as wee have sanctification in part, and not perfectly, so we may fail in many particular acts. Which yet must not encourage any, to go on in a course of sinne, seeing raigning sinne, and sa­ving grace, cannot stand together. See Rom. 6.1. to 15.

This serves for instruction, and for admonition.

The use for instruction.For instruction: see the great fruit of godlinesse, in gi­ving courage and boldnesse in his greatest distresse: as is said in generall, 1 Tim. 4.8. Godlinesse is profitable unto all things. Psal. 58.11. Verily, there is a reward for the righ­teous.

The Use for admonition.For admonition, to labour to be such as David was, if we desire to have the like courage. Now David stood right­ly in covenant with God, and kept covenant, testifying the same by new obedience. See, Psal. 18.21, 22, 23. I have kept the wayes of the Lord, and have not wickedly departed from my God, &c. And say not, this sampler is too high: see Jam. 5.10. Take my brethren the Prophets, who have spo­ken in the name of the Lord, for an ensample of suffering af­fliction, and of patience. Nay, Matth. 11.29. our Saviour him­self saith, learn of me. And St. Paul Phil. 2.5. Let this minde be in you, which was also in Christ Jesus. Ephes. 5.1. Be ye followers of God, as dear children.

The meaning of the words.HAving, in the former verses, plainly expressed the sin­gular benefits, he received by having the true God for his God: as namely, that he himself was encouraged in the greatest assaults of his enemies. Vers. 1, 3. and on the o­ther side, his enemies were daunted and dismayed, Vers. 2. Here in this verse, he shews his ardent affection towards the place of Gods worship, being indeed the onely way for his soul to enjoy society with God, who was his light, and salvation, and the strength of his life.

This affection of David, towards the place of Gods worship, is here notably expressed, three ways. First, by this, that he makes it the onely matter of his speciall suit unto God; which both formerly he had desired, and would yet also still seek after: one thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord. Secondly, by the length of time, for which he would enjoy that benefit, namely, all the dayes of his life. Third­ly, by the comfortable ends, for which he desires it, which here are these two: first, to behold the beauty of the Lord: secondly, to enquire in his temple.

For the first: the Lords house, in Davids time, was the Tabernacle of the Congregation, to which he had appro­priated the ordinances of divine service; for the perfor­mance whereof, his people did thither assemble themselves, while it stood, and to the Temple built by Solomon after­ward, whereto God made the promise of his presence, 1 Kings 9.3. whither the Tribes went up. Psal. 122.4. un­to which place Davids heart was truly addicted: as Psal. 26.8. Lord I have loved the habitation of thy house, and the the place where thine honour dwelleth. 1 Chron. 29.3. I have set my affection to the house of my God. But now, in the new [Page 24]testament, difference of place, in respect of holinesse, is ta­ken away, Joh. 4.21. and Gods house is his Church, 1 Tim. 3.15. that is, such companies, and assemblies of people, as be in covenant with God, and meet together in Christs name, to perform worship and service unto God: as Mat. 18.20. For the godly are Gods temple, and Gods house. 1. Cor. 3.16. 2 Cor. 6.16. 1 Pet. 2.5. Now to dwell in Gods house is, to continue a true member of Gods Church, a true believer, enjoying the liberty and comfort of Gods holy worship and service: wherein, though the Priests and Levites had a speciall priviledge, whose calling was to do service in the sanctuary, as Psal. 134.1. yet it was not pe­culiar to them alone, as appeares by Psal. 15.1. and last, compared with Luke 2.36.37. where men, and women, that are truly godly, are said to dwell in Gods house.

The first Ob­servation.Here then, in this first expression of Davids affection, towards the house of God, note two things. First, that Davids heart was set upon the house of God above all o­ther things: he was more in prayer, and endeavour after this blessing, to dwell in Gods house, then after any world­ly thing. This he often testifieth, as 1 Chron. 29.3. I have set mine affection to the house of my God. Psal. 26.8. Lord, I have loved the habitation of thine house, and the place where thine honour dwelleth. Psal. 122.1. I was glad, when they said unto me, let us go to the house of the Lord. So Psal. 84.1, 2, 10. and Psal. 42.1, 2, 4.

This affection is the more to be marked in David, be­cause the world wonders at it in Gods children: as Cant. 5.8, 9. and derides them for it, as 2 Sam. 6.20. therefore con­sider the reasons, that moved him thereunto: which are indeed the wonderfull, rare, heavenly blessings, which are certainly enjoyed in Gods house,The first Reason. and no where else. Where­of the first and principall (from which all the rest do flow) is the sure fruition of society and fellowship with the true God; who is one in essence, three in persons, the father, the sonne, and the holy Ghost. Who, though the whole world be his, yet onely shewes his speciall grace and favour, to the [Page 25]true members of his Church: as Psal. 147.19, 28. Hee sheweth his word unto Jacob, his statutes and his judgements unto Israel: He hath not dealt so with any nation, &c. with Exod. 19.5. Ye shall be a peculiar treasure unto me, above all people. And therefore they, that are out of the Church, are said to be without Christ, and without God in the world. Ephes. 2.12. and cannot receive the holy Ghost, who is the true sanctifier and comforter, Joh. 14.17.

What the pri­viledge of the Church is.Behold then the priviledge of the Church, and of the true members thereof: the true God, who is one in essence, three in persons, as God, is their Lord and King, which is a great ground of their true happinesse. The Queen of Sheba accounted Solomons servants happy, in having a King so e­minent for wisedome, 1 Kings 10.8. But behold, a grea­ter then Solomon is here, Matth. 12.42. a King and Master in his Church, who can give deliverance by command, Psal. 44.4. and will honour all his faithfull servants. Joh. 12.26. Where I am, there also shall my servant be. If any man serve me, him will my father honour: so Luke 12.37, 43, 44. More particularly, God the father is in Christ their father, 2 Cor. 6.18. John 20.17. even the father of mercies: 2 Cor. 1.3. who will take notice of the wants of his chil­dren, and make supply upon their sober, and sanctified use of lawfull means, if first and chiefly they seek heavenly bles­sings. Matth. 6.32, 33. and what is wanting in their tem­porall estate, he will fully make out in their eternall. Luke 12.32. Also God the sonne is, in and to his Church, a bles­sed saviour and redeemer: he is the head unto his Church, which is his body. Eph. 1.22, 23. and the saviour of his body. Eph, 5.23. See Luke. 2.10, 11. Isa. 49.6.8. Yea he is an husband unto their souls. Isa. 54.5. Thy maker is thine husband. Isa. 62.4, 5. Thy land shall be married. As a young man marrieth a virgin — and as the bridegroom re­joyceth over the bride, so shall thy God rejoyce over thee. And God the holy Ghost is, to his Church, a blessed sanctifier and comforter, the spirit of grace and supplications. Zech. 12.10. And because ye are sonnes. God hath sent forth the [Page 26]spirit of his sonne into your hearts. Gal. 4.6.

Secondly, the true God, in Christ Jesus, gives to all the true members of the Church freedome, and deliverance from all hurtfull evils. By imputing his righteousnesse unto them, he doth acquit them from the whole guilt, and curse of sinne, both originall corruptions, and actuall transgres­sions: whereupon all the evils thereof, in temporall and corporall miseries, as they are curses, are removed. See Gal. 3.13. Christ hath redeemed us from the curse of the law, be­ing made a curse for us: whereupon, Rom. 8.1. There is no condemnation to them which are in Christ Jesus: and more generally, Luke 1.68, &c. Acts 13.39.

The third Reason.Thirdly, here God affordeth to his children, the full and sure fruition of all needfull blessings, heavenly and earthly. See Ephes. 1.3. for heavenly: and for earthly, see Math. 6.32, 33. The blessings of his house are great, as Psal. 65.4. Here is no lack. Psal. 34.10. See some particulars.

The first bles­sing in Gods house.First, here God gives direction in every good way. Psal. 32.8. I will instruct thee, and teach thee in the way which thou shalt go: I will guide thee with mine eye. Psal. 73.24. Thou shalt guide me with thy counsell. A type hereof hee shewed to his people in the wildernesse, Exod. 13.21, 22. in the pillar of cloud by day, and fire by night.

The second blessing in Gods house.Secondly, here is plentifull provision, both for soul and body. Psal. 34.10. For the soul see, John 6.27, 33, 35, 55, 63. 1 Cor. 10.16. Here is the tree of life, and the well of life. Rev. 22.1, 2. Psal. 36.9. With thee is the foun­tain of life. Psal. 87.7. All my springs are in thee: that is, in the true Church. For the body, see, Isaiah 65.13. Psal. 37.3, 4.

The third blessing in Gods house.Thirdly, here is safe protection, and preservation, by speciall providence. Psal. 91.1, &c. implied, and assured to all the faithfull. Matth. 10.29, 30, 31. It is said the Kings servants in ordinary cannot be arrested, but by war­rant from the Lord Chamberlain, and ordinary attendants on Parliament-men, have great freedomes; but the servants of God have more: see John 19.11. Job 1.10. Acts 18.10. Psal. 89.22.

The fourth blessing in Gods house.Fourthly, here is most admirable remuneration, even in this life, with the honour of grace, and favour to be his friends, Joh. 15.14, 15. to be his children, 1 John 3.1. and to have the attendance of the heavenly Angels, Psalm 34.7. Psal. 91.11. Heb. 1.13. but most aboundantly in the life to come: Matth. 19.28, 29. Matth. 25.21, 23. Luke 12.32.

This serves for instruction, and for admonition.

The first Use for instructi­on.For instruction two wayes. First, see here a plaine evi­dence, of the great ignorance, and unbelief of naturall men, in the things of God: for not one of a thousand hath Da­vids affection to Gods house: and the true cause thereof is, their ignorance and unbelief; touching the good things of Gods house: As in the like, see, John 4.10. and Cant. 5.9. Here it is true, that the light that is in naturall men, is but meer darknesse, Matth. 6.23.

The second Use for in­struction.Secondly, that undoubtedly it is a wonderfull priviledge, and prerogative, to be a true member of Gods Church, and to live in his house; else David would never have so much desired it.

The first Use for admoni­tion.For admonition, two wayes. First, to try our affection toward the house of God, by Davids: for sure it is, if God be our light, and our salvation, and the strength of our life, we cannot but desire to enjoy that place, where wee may have society with him.

The evidence of good affe­ction to Gods house.Now the evidence of this good affection is. First, sor­row for want of liberty to Gods service: as Psal. 42.1, 2, 4. When I remember these things, I powr out my soul in me, &c. And for want of Gods saving and sacred ordi­nances: as Psal. 74.9. Wee see not our signes, there is no more any Prophet, &c. as Phinebas wife in travell. 1 Sam. 4.19, 20, 21, 22. The glory is departed from Israel, for the Ark of God is taken, &c.

Secondly joy, in the meanes and liberty thereto: as Psal. 121.1. I was glad, when they said unto me: let us go into the house of the Lord. As, when the Ark came to Bethshemesh, from among the Philistims, they of Bethshemesh rejoyced [Page 28]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 s [...]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. [Page 30]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 [Page 31]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 [Page 32]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 th [...]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, Ma [...]. 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 house [...]. 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 [Page 34]this wisdome of God. Vers, 24. Herein is made known the unsearchable riches of Christ. Eph. 3.8. and the manifold wisedome of God. Vers. 10. For it pleased the Father, that in him should all fulnesse dwell. Col. 1.19. in him are hid all the treasures of wisedome and knowledge, Col. 2.3. and are all opened unto us in the Evangelicall ministery. Now the legall service had the shadow of all these good things to come. Colos. 2.17. Heb. 10.1. for the sacrifices did lead to Christ, as 1 Cor. 5.7. and the purifying water shadowed out the sanctification of the spirit. Joh. 3.5. These and the rest of the legall ordinances▪ were figures for the time of the Law, Heb. 9.9. and the words of the Prophets, with them, were lights, that shined in a dark place, till the day of the Gospel did dawn, and the day-starre; that is, the clearer light of knowledge, arise in mens hearts: 2 Pet. 1.19. Now, David had the spirit in prophet call wisdome, 2 Sam. 23.2. and thereby saw, even in these legall ordi­nances, the pleasant beauty of the Lord his God in Christ Jesus.

This serves for instruction, and for admonition.

The use for instruction.For instruction: see a reason of the different affections, to be seen in men toward the house of God; and the sacred ordinances therein used: some are exceeding zealous there­of, as Psal. 69.9. longing and fainting for the Courts of the Lord, Psal. 84.2. Psal. 63.1, 2. Psal. 42.1, 2. O­thers count it a wearinesse, and wonder that any should take delight therein. Now, the reason is, that some see the beauty of the Lord in his house, and others are blinde, and ignorant, and see nothing at all: as Cant. 5.9. being like the Prophets servant, that saw the horses and chariots of the enemy, but saw not the chariots of fire from the Lord, till the Prophet had prayed for him, 2 Kings 6.15, 16, 17. They are like the woman of Sichar, that asked not the wa­ter of life of Christ, because she knew him no [...], nor the gift of God, John 4.10.

For admonition, it serves two wayes. First, to naturall men, to give all diligence after spirituall illumination, that [Page 35]they may attain to this estate; to see the Lords pleasing beauty in his sacred ordinances. The way is to get the spi­rit, 1 Cor. 2.11, 12. for which end, wee must use Gods meanes, the word preached: Acts 10.44. Gal. 3.2. and prayer, Luke 11.13. in an holy manner, that is, first re­penting of sinne, Prov. 1.23. Acts 2.38. Secondly, hun­gring and thirsting after grace, Isaiah 44.3. Thirdly, walk­ing in new obedience, Acts 5.32.

The second Use for admo­nition.Secondly, to Gods children, to be carefull of their beha­viour, that the beauty of the Lord may be still shining up­on them. The way is: First, to watch against temptation to sinne, which is a cloud, to hide Gods face from his people: as Lam. 3.44. Isaiah 59.2. Secondly, to bee frequent and diligent in those sacred ordinances, and reli­gious services, wherein God begets, and encreaseth grace in their hearts: which now are, the solemn parts of the Evan­gelicall ministery, in the word preached; sacraments re­verently administred; and prayer with thankesgiving. Third­ly, to strive to shew the power of godlinesse in conscionable obedience. Iohn 14 21, 23. He that hath my Commande­ments, and keepeth them, he it is, that loveth me: and he that loveth me, shall be loved of my father: and I will love him, and will manifest my self unto him. If a man love me, he will keep my words: and my father will love him, and we will come unto him, and make our abode with him: and Psal. 50.23. To him, that ordereth his conversation aright, will I shew the salvation of God.

The second end, for which Davids desires to dwell in Gods house, is, that he may enquire in his temple, that is, diligently seek direction of God, in all cases of doubt,Hebr. early. or difficulty, that may any way concern him. Mark heere then,

The fifth Observation.That in Gods house, the godly did enquire and seek of God, for direction and satisfaction, in all materiall cases of doubt, and difficulty, that did concern them. See, for David himself, 1 Sam. 22.10. Doeg tels Saul, that Ahi­melech enquired of the Lord for David: and Vers. 15. A­himelechs [Page 36]speech seems to imply, that he had done it often. Did I then begin no enquire of God for him? as if he should have said, that's a thing I have formerly done oftentimes for him. So Chapter 23.2. David enquired of the Lord, about his going to fight against the Philistims, that came against Keilah: vers. 4. Againe he enquired of the Lord. This enquiry was thought to have been by the Prophet Gad, who was with David, 1 Sam. 22.5. and 1 Sam. 23.9, 10. he enquired by Abiathar the Priest, that was fled to him with the Ephod, as vers. 6. And 1 Sam. 30.7, 8. he enqui­red of the Lord, about the pursuit of the Amalakites, that had burnt Ziklag. So before this time, Judg. 1.1. the peo­ple asked the Lord, who shall go up against the Canaanites: and Judges 20.18. they ask counsell of the Lord, about go­ing up against the Benjamites, and vers. 23. the second time, and vers. 27, 28. the third time, where the manner is shewed: Adde Gen. 25.22.

The first Reason.The reason hereof is twofold: First, Gods own ordi­nance; which is plainly set down, directing his people to this dutie: See the promise of Gods presence to give dire­ction, Exod. 25.21, 22. whence the most holy place is thought to be called [...], because thence God spake, and gave answer, when he was rightly sought unto, 1 Kings 6.19, &c. And hereupon, Num. 27.21. Joshuah must be be­fore Eleazar the Priest, who shall ask counsell for him be­fore the Lord. Adde Deut. 17.8, 9.

The second Reason.Secondly, for the fruition of the benefits, and comforts of this priviledge, which are exceeding great. First, free­dome from manifold evils,The benefits that come by enquiring of God. that do accompany mens mis­carriages, that walk in their own counsels, and after their own conceits: as we may see in the Israelites, making league with the Gibeonites, that were inhabitants in the land of Canaan, Josh 9.14, &c. Secondly, assurance to be accep­table to God, and bleffed of him in the things they take in hand, even of this world. See, 2 Chron. 15.2. If ye seek him he will be found of you: and Verse 15. they sought him with their whole desire, and he was found of them. Thirdly, [Page 37]undoubted fruition of glory in the life to come. See Psal. 73.24. Thou shalt guide me with thy counsell, and after­ward receive me to glory. See also, Psal. 24.3, 4, 5, 6. Who shall ascend into the hill of the Lord, &c. This is the genera­tion of them that seek him: that seek thy face, O Jacob.

This serves for instruction, and for admonition.

The use for instruction.For instruction: see plainly, that the true members of Gods Church, are advanced in priviledge, dignity and ho­nour, above all other people: for with whom doth the Lord so deal, in grace and favour, as with the true members of the Church? What nation is great, who hath God so nigh unto them, as our God is, in all things that we call upon him for? Deut. 4.7. he bids, Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me. Psal. 50.15. The eyes of the Lord are upon the righteous, and his eares are open unto their cry. Psal. 34.15. The Lord is nigh unto them, that are of a broken heart: and saveth such, as be of a contrite spirit. Vers. 18.

Obj. If any one say, this indeed was the prerogative of the Jews, that they were Gods peculiar people, and chief treasure, and the Lord would be enquired of by them, above all other people: but is it so with the Church of the new testament?

Answ. Though there may be some difference, in the manner of Gods giving answer: yet for substance and reall performance, the Church of the new Testament is prefer­red before the Jews, as wee shall see in taking particular view of their meanes of enquirie of God, in cases of diffi­cultie, which were especially four.

How the Jews enqui­red of God.First, by Prophets: as 2 Kings 3.11. Is there not here a Prophet of the Lord, that we may enquire of the Lord by him? and 1 Kings 22.7. Secondly, by the high Priest: as Num. 27.1. Thirdly, by the ordinary teachers of the Law, Mal. 2.7. Fourthly, in prayer: Psal. 50.15. wherewith was joyned fasting, when they sought of God blessings of im­portance this way: as Ezra 8.21, 23. Now, the Church of the new Testament, at this day, is not inferiour to the [Page 38]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 conscio [...]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.

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 [Page 40]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 trou [...]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.

The second Reason. [...].Secondly, because of iniquity: for sinne is truly that Ate, which brings all evill: affliction followes sinners. And here first, Davids own sinnes make him liable to evils of affli­ction: he complains, that his iniquities took hold of him: and so he felt 2 Sam. 12.10. Likewise, the sinnes of the wicked in his time, might make it to go farre worse with him: as Eliah told Ahab, thou and thy fathers house trou­ble Israel: 1 Kings 18.18. and so we may think it was in the time of the Churches complaint. Psal. 44.9, 10, 17, 18, 19.

The third Reason.Thirdly, Satans malice; who cast out flouds against the woman, Revel. 12.15. and prevails with God, for leave to afflict holy Job, with grievous plagues, Job 1.10, 11. and 2.5. and let not David escape, 1 Chron. 21.1. Being indeed that roaring lion, going about seeking whom he may devour, 1 Pet. 5.8.

The fourth Reason.Fourthly, the malice of the wicked, who are the seed of [Page 41]the serpent: who hated and persecuted David; not for his offence or sinne: as, Psal. 59.3, 4. but because he followed goodnesse: as Psal. 38.19, 20. Like to Cain, who slew his brother Abel, because his own works were evill, and his brothers righteous, 1 John 3.12. whereof Christ forewar­ned his disciples, John 15.19, 20.

This serves for instruction, and for admonition.

The use for instruction.For instruction: see from Davids resolution, what is the case and condition of all the godly: namely, to be subject to evils and troubles, which David made account of: for all the fore-named reasons fasten themselves upon the god­ly, now living, as they did upon David. And for plain te­stimony, see Psal. 34.19. Many are the afflictions of the righteous. 2 Tim. 3.12. All, that will live godly in Christ Jesus, shall suffer persecution. For instance, see Jacobs con­fession of himself, Gen. 47.9. Few and evill have the days of my life been: and the state of Job, Chap. 1. and 2. And that of Moses. Psal. 90.15. Also Heb. 11.37, 38. they whom the world was not worthy of, were most miserable for outward things: as Paul confesseth for all the godly, 1 Cor. 15.19.

The first Use for admoni­tion.For admonition two ways: First, to the wicked of the world, to beware of self-deceit, in promising to themselves continued happinesse, and freedome from evils, because for the present they enjoy peace and prosperity. That this is their thought and course, see Psal. 10.6. He hath said in his heart, I shall not be moved: for I shall never be in adver­sitie: also, Isaiah 28.15. they say, We have made a Cove­nant with death, and with hell we are with agreement, when the over-flowing scourge shall passe thorough, it shall not come unto us. But consider what God saith, Verse 18. Your co­venant with death shall be disanulled, and your agreement with hell shall not stand, &c. Be not therefore deceived in a matter of such importance. Judgements unlooked for will light, and lye the more heavie. Consider how the Holy Ghost reasoneth, 1 Pet. 4.17, 18. Judgement must begin at the house of God: and, if it first begin at us, what shall [Page 42]the end be of them, that obey not the Gospell of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? So, Jer. 25.29. Lo I begin to bring evill on the City, that is called by my name, and should ye be utterly unpunished? Luk. 23.31. If they do these things in a green tree, what shall be done in the dry? Matth. 10.24, 25. The Disciple is not above his Master, nor the servant above his Lord — If they have called the Master of the house Beelzebub, how much more shall they call them of his house­hold?

The second Use for admo­nition.Secondly, to the godly to bethink themselves with Da­vid, that troubles may come, the dayes, in which they live, may be full of evils; and thereupon to prepare for it, and to glorifie God under afflictions, if it please God to send them. For the satisfying of the heart, of every mans subje­ction to troubles, consider the fore-named reasons, from Gods soveraignty, from sinne, from the devill, and the wicked of the world, that are the instruments of Satan: whereto, if none can answer otherwise, then by acknow­ledgement of subjection, then will true wisedome say, it is best to prepare for it, that we may glorifie God under the crosse. The way of preparation is this:

How to be prepared for afflictions.First, to make sure we be rightly in covenant with God: which is undoubted to the true professours of Gods holy religion, maintained amongst us, wherein we avouch the true God for our God, and he avoucheth us for his people: as Deut. 26.17, 18. with Deut. 29.10, 11, 12, 13. where­of Baptism is a true Sacramentall signe and seal, as circumci­sion was to the Jews, Rom. 4.11. But he, that would be assu­red thereof, must make conscience to perform the vow of morall obedience, made in Baptisme, of forsaking sinne, be­lieving in God, and walking in new obedience.

Secondly, to get the grace of faith in Christ, whereby we rest, and relye upon him, for all the blessings of the co­venant: This grace enables the just to live even in affliction, as Heb. 1.38. whereupon Paul said, he was able to do all things, through Christ, that strengthened him: as to want, [Page 43]and to abound, to be full, and to be empty. Philip. 4.11, 12.

Thirdly, to redeem the time, by labouring to profit, ac­cording to the means of grace, afforded unto us. Eph. 5.16.

Fourthly, to become mercifull to those, that be in mise­ry: so shall we lay up in store a good foundation, for mer­cy to our selves, Psal. 41.1, &c. Matth. 5.7. Jam. 2.13.

Then, when affliction is come, we must set faith a work, by looking at Gods hand therein, as Christ teacheth Mat. 10.28, 29. which is the onely ground of true patience: as Psal. 39.9. Also consider, what good it pleaseth God to to raise to his children by afflictions: as Psal. 94.12. Psal. 119.67, 71. adde 2 Cor. 4.17, 18.

The second Observation.The second thing to be noted here, is purposely intended That when God shall grant to David to dwell in his house, he doth assure himself of speciall safety, and protection in times of trouble: for that he meanes by hiding in his pavi­lion, and in the secret of his tabernacle, and setting up upon a rock, as we heard before: See, Psal. 61.3, 4, 6, 7. Thou hast been a shelter for me, and a strong tower from the enemy. I will abide in thy Tabernacle for ever: I will trust in the co­vert of thy wings — Thou wilt prolong the Kings life: and his yeares as many generations. He shall abide before God for ever: O prepare mercy and truth which may preserve him.

The Reason.The ground of this assurance was Gods own testimony, for the continuance of his presence in his Sanctuary, and for the exercise of his power and providence; for their safety, that be true members of 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 [Page 44]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 [Page 45]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 [Page 46]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 Gods house, become true members of Gods Church.

The way is; First, to leave, and break off the course of all known sinne; for that prevents society with God: as 2 Cor. 14.15, 16. and thereupon the exhortation is unto repentance, Chap. 7.1. Secondly, to labour for true faith in Christ, for that joyns us unto Christ, to make us li­ving stones, to be built up a spirituall house: as 1 Pet. 2.4, 5, 6, 7. for, Ephes. 3.17. Christ dwelleth in our hearts by faith. Thirdly, to walk in new obedience, performing eve­ry good duty, which the Lord requireth: as Isaiah 56.3, 4, 5, 6, 7. Let not the sonne of the stranger, that hath joyned himself to the Lord, speak saying, the Lord hath utterly se­parated me from his people: neither let the Eunuch say, be­hold, I am a dry tree. For thus saith the Lord, unto the Eu­nuches, that keep my Sabbaths, and chuse the things that please me, and take hold of my covenant: Even unto them will I give in mine house, and within my walles, a place and a name, better then of sonnes and daughters, &c.

The Use for comfort.For comfort, this makes greatly to all true believers, in times of trouble: for certainly, they have right and title to this immunity of Gods house. Indeed, outward peace, ease and plenty are but temporall blessings, and the promise therof must be understood with the exception of the crosse, so as God, for triall of grace, and correction for sinne, may exercise them in afflictions: as he did Job, and David: yet this is their comfort therein. First,How the godly may comfort them­selves in af­flictions. that God will not fail them, nor forsake them, Heb. 13.5, 6. and therefore they may boldly say, The Lord is mine helper, I will not fear, what man shall do unto me: as Psal. 91.15. He shall call upon me, and I will answer him: I will deliver him in trou­ble, I will be with him, and honour him. Secondly, that God will cause their troubles to work for their good, as Rom. 8.28. Heb. 12.10. Thirdly, God will give an issue with the triall, that they may be able to bear it. 1 Cor. 10.13.

The meaning of the words.IN the beginning of this Verse, the Prophet addes ano­ther reason, of his earnest desire to dwell in Gods house, expressed, vers. 4. drawn from the benefit of honour and dignity, whereto God would now shortly advance him, and lift up his head, above his enemies round about him: whereupon he solemnly professeth, that he would glorifie God, with the sacrifices of joy, and sing praises unto God. Here then we have two things to handle: First, Davids prediction of his dignity and honour: secondly, his solemn profession of his thankfull behaviour. The prediction of his honour is, in the first part of the verse, set out metaphori­cally, and comparatively, and amplified by the circumstance of time, when it shall be. Metaphorically thus, my head shall be lifted up: that is, I shall be advanced in dignity and honour, and so to cheerfull and comfortable estate: for men dejected and humbled hang down the head, when therefore they are advanced and cheered, then are they said to have their head lifted up: as Gen. 40.17. Pharaoh shall lift up thine head, and restore thee to thy place. Jer. 52.31, 32. Evilmerodach the King of Babylon lifted up the head of Je­hojakin King of Judah, and brought him forth out of prison, and kindly spake unto him, and set his throne above the throne the Kings, that were with him in Babylon. Comparatively, he saith, his head shall bee lifted up above his enemies round about him. And the time when it shall be is now, the time present, which makes it the more comfortable. As if hee should have said, though I have been long and much deje­cted, yet now shall I be advanced and cheered, above mine enemies round about me.

The first Ob­servation.In this prediction of his honour and comfort, note these things. First, implied and taken for granted, respecting [Page 49] Davids dangerous estate, He had enemies round about him. Psal. 3.1, 2. Lord, how are they encreased that trouble me? many are they that rise up against me. Many there be, which say of my soul, there is no help for him in God. Psal. 69.4. They that hate me without a cause, are moe then the haires of mine head: they, that would destroy me, be­ing mine enemies wrongfully are mighty. Psal. 118.10, 11, 12. All nations compassed me about—they compassed me about — like Bees — and Psal. 56.2. Mine enemies would daily swallow me up: for they be many that fight against me.

The first Rea­son.The reason hereof is fourfold. First, in God disposing of David to be a type of Christ, even in his troubles and op­position in the world,For Chr. see Is. 53.10. wherewith God was pleased to have them exercised: as is plain, Psal. 2.1, &c. and Psal. 22.12, 16. Many Buls have compassed me—dogs have com­passed me: the assembly of the wicked have enclosed me: and Psal. 71.20. Thou hast shewed me great and sore troubles.

The second Reason.Secondly, in Gods favour advancing him to dignity and honour. Psal. 4.2. Psal. 62.4. which was fully verified in Daniel, Dan. 6.3, 4.

The third Reason.Thirdly, in David sometime provoking the Lord by his sinne: as, 2 Sam. 12.9, 10, 11. wherefore hast thou despi­sed the commandement of the Lord—therefore the sword shall never depart from thine house — I will raise up evill against thee out of thine house. See Psal. 3.1, 2. with 2 Sam. 15.13, &c.

The fourth Reason.Fourthly, in Davids enemies, that were the seed of the serpent, and hated him for his goodnesse. Psal. 37.19, 20. They that hate me wrongfully are multiplied. They also, that render evill for good, are mine adversaries, because I follow the thing that good is.

This serves for instruction, admonition, and comfort.

The use for instruction.For instruction: see in David the state of the godly; they are liable to be compassed about with enemies: for that which befell David, as the type, and Christ Jesus him­self [Page 50]the truth, typified by David, may befall any servant of God in this world: as Christ reasoned. Luke 23.31. If they do these things in a green tree, what shall be done in the dry? Matth. 10.25. If they have called the Master of the house Beelzebub, how much more shall they call them of his houshold.

The use for admonition.For admonition, to beware of rash judgement, as well against others, when they are compassed about with adver­saries, as also against our selves, when that evill doth befall us. Corrupt nature measures Gods love by outward things: and therefore thinks with the wicked, that when troubles encrease, God forsaketh. Psal. 71.12. But Gods wayes are not as mans wayes, Isa. 55.8. As many as he loves, he rebukes and chastens, Rev. 3.19. whom the Lord loveth he chasteneth, and scourgeth every sonne whom he receiveth. And he useth the rods of men to correct his children: as, 2 Sam. 7.14. Psal. 89.31, 32.

The Use for comfort.For comfort, this makes greatly in opposition by many and mighty in the world: for in David we may see, that no strange thing befalleth us, but such as appertaineth to man, and God will give the issue: as 1 Cor. 10.13. Let us say, the servant is not above his Lord. Matth, 10.24, 25. Consider, that if their opposition be for a good cause, wee have great cause to rejoyce: for we are made conformable to Christ; and have fellowship with him in afflictions. See 1 Pet. 4.12, 13. 2 Cor. 1.7.

The thing here expressed by David is this, that God will now restore him to comfort, and advance him to ho­nour. Where we may note two things.The second Observation. First, that David knew, that the time of comfort and honour was at hand: for he saith, Now shall my head be lifted up.

The Reason.This he might do by speciall instinct, being a Prophet, for the spirit of God spake in him, and by him. 2 Sam. 23.1, 2.

It serves for instruction, and for admonition.

The use for instruction.For instruction: see what God is able to do for his chil­dren, he can not only bestow joy and honour, but acquaint [Page 51]them with the particular time, when they shall receive it. So God revealed to Moses the delivery of Israel out of the bondage of Aegypt, Exod. 3.7, 8. and chap. 11.1.

The Use for admonition.For admonition, to labour to bee followers of David, for upright hearts and obedient lives; as Psal. 18. in the ti­tle, he is stiled the servant of the Lord; and verse 21. hee saith, I have kept the wayes of the Lord, I was upright also before him: and unto such it is that God reveales his se­crets, Psal. 25.14. Prov. 3.32.

The third observation.Secondly, here note the phrase in which David expresseth his assurance of honour and comfort: my head shall be lifted up, wherein hee plainly makes himself a patient, ascribing both honour and comfort unto God, Psal. 23.1. &c. The Lord is my shepheard, I shall not lack — He maketh mee lye down in green pastures — hee restoreth my soule, &c. to the end, Psal. 18.48. Thou liftest me up above those that rise up against me, verse 35. thy right hand hath holden me up, and thy gentlenesse hath made me great. See Psal. 121.1, 2. with 1 Sam. 18.23.

The Reason.He knew Gods calling would be the best shelter, against envy and opposition, from which high places are seldome free: as Jeremie in his calling doth comfort himself, Jer. 17.16. As for me, I have not hasted from being a pastour to fol­low thee. And so David comforts himself against Eliabs reproach, for making offer to encounter with Goliah, 1 Sam. 17.29.

The Use for reproofe.This serves first, for the reproof of the ambitious, that by any sinister meanes will seek advancement: a common sinne in all ages, and a great evill in our times, moving many to oppression, bribery, and sundry other ungodly courses.

The Use for admonition.For admonition, to be followers of David, in receiving honour and dignity: walk uprightly in our places, till God advance us; be sure of his calling, before we stirre, lest in time of trouble our consciences say unto us, How camest thou hither? See the danger of usurpation in the Iewish exorcists, Acts 19.13, 16.

Therefore will I offer in his Tabernacle, sacrifices of joy: I will sing, yea, I will sing praises unto the Lord.

Here David professeth his thankfull behaviour toward God, for the honour and comfort, which God would shortly vouchsafe unto him: and it stands in the cheerfull performance, of such religious service, for thankesgiving, as God required at the hands of his people, when he be­stowed his blessings upon them. Hereof he mentioneth these two: First, reall sacrifices of joy, whereby he mean­eth sacrifices of thankesgiving, over which the Priests soun­ded an alarm with their silver trumpets, Num. 10.10. cal­led the joyfull sound, Psal. 89.15. And this duty hee am­plifieth, by the circumstance of the place, where he would perform it, namely, in Gods Tabernacle, the place appoin­ted for that solemn part of Gods service. Deut. 12.11, 12.13, 14. There shall be a place which the Lord your God shall chuse, to cause his name to dwell there: thither shall ye bring all that I command you, your burnt offerings and your sacri­fices, &c. Secondly, singing praises unto God: which du­ty he promiseth with repetition or gemination, to testifie his more certain resolution for the performance of it, say­ing, I will sing, yea, I will sing praises.

In this profession of thankfull behaviour, note two things: First, the duty he will perform: secondly, the place where.

The fourth Observation.For the first, note. When David receiveth from God honour and comfort, then will he offer unto God sacrifices of thankesgiving, with joy and rejoycing: his sacrifices shall be sacrifices of joy, and when he offers them, he will sing praises unto God.

The like he shewed, at the fetching home of the Ark of the covenant towards the city of David, 1 Chron. 13.8. and 15.16. David spake to the chief of the Levites, to appoint their brethren to bee singers, with instruments of Musick, Psalteries, and Harps, and Cymbals, sounding by lifting up the voice with joy. And upon his deliverance from the hand of Saul, and other enemies. Ps. 18.1, &c. Ps. 116.12, 13.

The first Reason.The reasons hereof are great, as well in regard of God, and of himself, as also his brethren. In regard of God. First, because he commands it, Psal. 100.1. and obedience is acceptable, 1 Sam. 15.22. Psal. 69.30, 31. Secondly, it is for his glory. Psal. 50.23. who so offereth praise, glo­rifieth me.

The second Reason.In respect of himself. First, it is pleasant and comely. Psal. 33.1. Psal. 147.1. Secondly, it is good and profi­table: for them that honour God, will he honour: 1 Sam. 2.30. Hence the Samaritan Leper, returning to praise Christ for his cleansing, received an assurance of an heaven­ly and spirituall cleansing. Luke 17.15, 19.

Thirdly, the omitting of it is dangerous, to provoke Gods wrath, being at least a shamefull neglect of Gods mercy. See 2 Chr. 32.25, 26.

The third Reason.In respect of others, to whom David desired to do good: Psel. 34.11. Psal. 51.13. His zeal for Gods glory would provoke many: as, Psal. 34.2, 3. My soul shall make her boast in the Lord, the humble shall hear thereof, and bee glad: O magnifie the Lord with me, and let us exalt his name together. And, if his example could not move them, yet it would leave them without excuse, under the censure and punishment of ingratitude: as Jobs friends were, Job 42.7. For it is a dangeeous thing to neglect good exam­ple: as Jer. 22.15, 16, 17. Did not thy father eat and drink and do judgement 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 [Page 54]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, [Page 55]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.

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. Ʋn­to 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 [Page 56]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. 71.1 [...], 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 retu [...]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 [Page 61]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.

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 [Page 62]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 b [...]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, [Page 63]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. [...] God set forth Christ Jesus to be a propitiary, through faith in his blood: giving the same name to Christ Jesus, which the 72. give to the legall mercy seat: to which also St. John alludeth plain­ly, [...] 1. John 2.2, 3. saying, Jesus Christ is the propitiation for our sinnes.

The second Reason.Secondly, God herein had respect to his own glory: For this seeking of Gods face, by frequenting the sanctuary, was not only an obedience to his ordinance, which was very pleasing unto him, 1 Sam. 15.22. but a singular testimony of affiance in God through Christ, which is the honour of the heart: whereupon he accounts the neglect of this duty by his people, when they go to false Gods, a forsaking of him, a thing whereat the very heavens should be astonished, Jer. 2.12, 13. nay more, he accounts in their very deniall, that they have any such God amongst them, 2 Kings 1.6.

Thirdly, God herein had speciall regard to his peoples [Page 64]goods: for this is the right way to the fr [...]i [...]ion of his fa­vours, which is better then life, Psal. 63.3. this makes the Church to say; cause thy face to shine, and we shall be saved. Psal. 80.3.7.19. Thus they were on [...]i [...]led to three great blessings: First, to s [...]re direction in all important difficul­ties: as 2 Sam. 21.1. Secondly, to assured deliverances from all hurtfull evils: as 2 Chron. 15.2.4. If you seek him, he will be found of you: and he that findeth him findeth life, Prov. 8.33. Thus Ezra found of God a good way, Ezra 8.21, 23.

This serves for instruction, adnonition, and comfort.

The use for instruction.For instruction; this charge and command of God un­to his people to seek his face shewes plainly, that the service of God is not a matter: arbitrary to Gods people; that is, such a thing as they may at pleasure use, or refuse without danger of Gods displeasure, and of his heavy judgements thereupon. Vnder the law, the Iewes were straitly enjoy­ned to seek to the place, which the Lord their God should chufe, to put his name there, and thither to come, and bring their burnt offerings, sacrifices, vowes, free will offerings, &c. and there eat, and rejoyce before the Lord their God, Deut. 12.5, 6, 7, 12, 17, 18, 26, 27, 28. and the Lords so­lemne feasts must every male observe, and appear before the Lord with his gift or offering, Deutr. 16.16, 17. yea mark a severe threatning of judgement, for the neglect of Gods worship, profitically delivered in legall termes, Zech. 14.17. It shall be, that who will not go up, of all the families of the earth, unto Jerusalem, to worship the King, the Lord of hoastes, even upon them, shall be no more rain. And in plain [...]ormes, the Apostle saith to all Christians, wee rese [...]ving a Kingdome, which cannot be moved, let us have grace, where­by we way serve God acceptably, with reverence and godly s [...]an, Heb. 12.28.

The first Use for admoni­tion.For admonition: First, to informe our selves rightly in the will of God to to [...]ching his worship for as under the law, so now we may not do what seems good in our own eyes [...] 12.8. but what the Lord appointeth; [...]ls [...] God may [Page 65]say to us, as Christ did to the Jewes, ye worship me in vain, teaching for doctrines the commandements of men, Mark 7.7. The true worshippers must worship the Father in spirit and truth, Iohn 4.23. and that in and through the mediation of Christ, Iohn 14.6.

The second Use for ad­monition.Secondly, when we know how God will be sought in holy worship, then we must be carefull, that we be such, as shall find him gracious, and favourable unto us: which e­state requires two things of us: First, true repentance in regard of sinnes past; for, if we go on in a course of any known sinne, we cannot have society with God; see Psal. 66.18. If I regard wickednesse in my heart, God will not hear my Prayer. Iohn 9.31. We know that God heareth not sinners. The throne of wickednesse hath no fellowship with God, Psal. 94.20. 2 Cor. 6.14, 16. 1 John 1.6. therefore God denyeth favour to such, Ezek. 20.3, 4, Is. 1.15. Se­condly, we must believe in God through Christ, according to the word of the Gospell, which is the word of the co­venant of grace, which being received by faith, brings us truly into fellowship with God, 1 John 1.3, 4. See Heb. 11.6.

The second Use for com­fort.For comfort, this makes greatly to Gods people, that make conscience of their waies in any distresse: for God bids them seek his face, wherein he calls them to him, which is sufficient ground of comfort: as the people said to the blind man, whom Christ called, Mark 10.49. Be of good comfort, he calleth thee. For so David assureth his son So­lomon, a little before his death, 1 Chron. 28.9. If thou seek him, he would be found of thee. And the true God is the chiefest good: so as, happy are the people that be so, yea blessed are the people, that have the Lord for their God. Psal. 144.15. These people have plaid the good Merchants, and found the pearle of price, better then all the world beside, Mat. 13.45, 46. They may therefore, on farre better grounds then Jacob did, say, I have enough, my son Ioseph is yet alive, Gen. 45.28. for Joseph dyed afterward; but the true God, whom the faithfull have for their God, is [Page 66]the living God, and in Iesus Christ their loving father, who will provide for them, not an earthly Goshen, as Joseph did for his father and his brethren, but an heavenly Canaan, e­ven the Kingdome of heaven, as Christ said to his Disciples, Fear not little flock, it is your Fathers good pleasure to give you the Kingdome, Luke 12.32. and Luke 22.29. I appoint unto you a Kingdome, as my Father hath appointed unto me. Worldly troubles may hasten us sooner to this happy estate, but they cannot deprive us of it, Rom. 8.35. Therefore, though the outward man perish, yet look up towards this Kingdome, and lift up thy heart to the living God, thy loving father in Christ, and the inner man shall be renewed daily, 2 Cor. 4.14, 15, 16.

The second Observation.The second thing to be observed, is Davids readinesse, to yeeld sincere obedience to this condition of God, to seek his face: hereto Davids heart answered, thy face O Lord will I seek. Mark here then, that Davids heart was sincere­ly set on Gods command to seek his face: that is, his grace and favour in the way he had ordained in his Sanctuary. Psal. 42.1, 2. As the hart panteth after the water brooks, so panteth my soule after thee, O Lord. My soule thirsteth for God, even for the living God, when shall I come and ap­peare before God. Psal. 119.20.58. with my whole heart have I sought thee, I entreated thy favour with my whole heart. The word translated favour, is face in the originall: [...] and the entreaty here meant is most earnest and importunate: for the word 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, [Page 67]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 [Page 68]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. 4 [...].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 unsa [...]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 obedien [...] manner of u­sing [Page 69]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.

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 variety of phrase; for the greater evidence of un­faigned desire, and that also by couples, as Christ sent forth his Disciples for their mutuall strengthening, and further barketh each couple with a strong [...]cuson. The first doubled [Page 70]suit is this, Hide not thy face farre from me, put not away thy servant in anger. The reasons propounded to strengthen them are two: the first implyed in the title servant: the second expressed, drawn from former experience of Gods goodnesse, thou hast been mine helper. The second couple or doubled request is this, leave me not, neither forsake me: and the reason backing them, is drawn from Davids title to God by covenant: thus plainly expressed, O God of my salvation.

The things then, which we have here to handle, are Da­vids requests, and Davids reasons to enforce the same. His requests are deprecatory against evils he feared, and in part felt: as the hiding of Gods face, putting away in anger, Gods leaving and forsaking, which all aiming at one thing, even Davids feeling and fruition of Gods favour, we may in them all well observe;The first Observation. That David prayed earnestly, that he might not be deprived of Gods grace and favour, nor want the light of Gods countenance to shine upon him. Psal. 13.1. How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me?

The first Reason.The reasons hereof are weighty: First, the surpassing worth and excellency of Gods speciall favour, whereof he would not be deprived: in it is life. Psal. 30.5. it is bet­ter then life. Psal. 63.3. now all that a man hath, will he give for his life. Job 2.4.

The second Reason.Secondly, he knew the displeasure of God was a most heavie and grievous thing, which no creature is able to bear. Psal. 76.7. Thou, even thou, art to be feared: and who may stand in thy sight, when once thou art angry? See Deut. 32.41, 42. If I whet my glittering sword, &c. Ven­geance is his, and he will recompence. Solomon saith, the wrath of a King is as messengers of death. Prov. 16.14. what then is the anger of God?

The third Reason.Thirdly, David knew his own guilt of sinne: both ori­ginall, Psal. 51.5. and actuall, Psal. 51.3, 4. and so must needs conceive that God in justice might hide his face from him, be angry with him, leave him, and forsake him: as [Page 71]he saith, Psal. 130.3. If thou Lord, shouldest mark iniqui­ties, O Lord, who shall stand?

The fourth Reason.Fourthly, he was not ignorant of Gods soveraignty over all, whereby he may, even for triall of grace, hide his face, and seem angry with his dearest servants. For who was better then Job? None in his time was like him in all the earth, an upright man, fearing God, and eschewing evill, Job. 1.8. yet who endured sorer afflictions? so as he complaineth, that God hid his face, and held him for his enemy, that he writ bitter things against him, and made him to possesse the sins of his youth. Job 13.24, 26. yea God himself confesseth, that Satan moved him to destroy Job without a cause, Job 2.3.

This serves for instruction, and for admonition.

The first Use for in­struction.For instruction 3. ways. First, see in David, what the god­ly do think of the want of Gods favour, surely, that it is a most grievous and bitter thing; as if a father should put a­way his childe in anger, leave him and forsake him. This Da­vid manifested in his speech to Zadok, when he brought out the ark of God to carry with them: Carry back (saith he) the ark of God into the city, if I shall finde favour in the eyes of the Lord, he will bring me again, and shew me both it and his habitation. But if he say, I have no delight in thee, behold, here I am, let him do to me, as seemeth good unto him. 2 Sam. 15.25, 26. This is the rather to be marked, because the hearts of naturall men are not affected with the least sorrow, for the hiding of Gods face: if they may enjoy temporall bles­sings, wherein their naturall hearts do take delight, they de­sire no more, being of Sauls minde, who when Samuel had told him God had cast him away, yet desired to be honou­red before the people, 1 Sam. 15.23.30. he fought for popu­lar honour, but makes no entreaty for Gods favour. And in­deed, how should naturall men do otherwise? The favour of God in Christ is a spirituall blessing, and the want thereof (expressed by the hiding of Gods face) a spiritual judgment. These are things unknown, without the work of the spirit: as 1 Cor. 21.14. and so no marvell if the judgment be not fea­red, where the contrary blessing is not discerned, nor desired.

The second Use for in­struction.Secondly, see here, that the true childe of God may, for a time, want the feeling of Gods speciall favour, and re­main under the sense of Gods displeasure, as left and forsa­ken of God. See it plain in David, Psal. 38.1, 2, &c. Psal. 77.7, 8, 9, 10, in the complaint of the Church. Psal. 44.23, 24. Arise, cast us not off for ever, wherefore hidest thou thy face, and forgettest our affliction and oppression: and La­ment. 3.1. to 19. I am the man that hath seen affliction, by the rod of his wrath: He hath led me, and brought me into darknesse, &c. and vers. 43, 44. Thou hast covered with anger, and persecuted us: thou hast covered thy self with a cloud, that our prayers should not passe through. And Jobs complaint of this estate, is as plain as any, Job 13.24, 26. Nay more, did not our blessed Saviour, in the sense of his manhood, complain hereof? Matth. 7.46. Now if God do so with the green tree, what shall be done in the dry? Luke 23.31. yet remember, this distresse is but for a time, Psal. 30.5. Isa. 54.7, 8.

The third Use for in­struction.Thirdly, here see, that prayer is a blessed and sanctified meanes, wherein the childe of God may comfortably wait for the blessing of Gods favour, in the want thereof, and for the removing of his anger under the signes thereof. See the promise of God himself in this case, Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me. 2 Chron. 7.13, 14. If I shut hea­ven, that there be no rain, &c. — If my people do humble themselves, and pray, and seek my face, I will hear from hea­ven, and will forgive their sinnes, and will heal their land.

The first Use for admoni­tion.For admonition, it serves two waye: First, that we ex­amine our selves, how our hearts esteem of the want of feeling Gods speciall love, and favour in Christ. If we judge it as David did, a grievous thing and b [...]tter, we then have undoubtedly some work of the spirit, a [...] least in legall com­punction, breaking up the fallow ground of the heart, and so preparing it for the seed of grace as Acts 2.37, 38. But if we slight it over without trouble or sorrow, as the joviall fellowes of the world do, who delight in doing [Page 73]evill, and sport themselves in the frowardnesse of the wic­ked: as, Prov. 2.14. then certainly our case is wofull, we are not so near the state of grace, as were Cain and Judas, who were touched with legall remorse, upon the conscience of their heinous sinnes: as we may see, Gen. 4.13, 14. Mat. 27.3.

The second Use for ad­monition.Secondly, Gods children may hence learn not to be dis­maid, for the temporary hiding of Gods face, or sustaining of his anger: for nothing herein befals them, but that which appertains to man, even to Gods dear children, 1 Cor. 10.13. As we may see in Jod, David, Ethan the Ezrahite, Ps. 88.1, 2, &c.How Gods children must behave them­selves, when he hides his face from them. Herein let us follow their godly practice, which was this: First, to consider their wayes: Psal. 119.59. that so they might finde out their sinnes, that bring the foresaid evils. Secondly, with sorrow and grief of heart, to confesse against themselves: Psal. 32.4, 5. Job 42.6. Thirdly, to cry earnestly for mercy, as for life and death, Psal. 51.1, 2. Psal. 143.1, 2. Fourthly, walk in new obe­dience: Psal. 119.8, 16. I will keep thy statutes, O forsake me not utterly. I have sworn and will perform it, that I will keep thy righteous judgements. Lastly, in the use of Gods or­dinances, the word and prayer, to wait for comfort: as, Psal. 42.5.11. Psal. 43.5. Read, hear, and meditate on Gods word: as, Psal. 119.13, &c. yea also watch, and wait in prayer, Col. 4.2. and if the fear be great, humble thy soul with fasting: as, Psal. 35.13. Limit not the holy one of Israel, for time or measure of any blessing, as the carnall Is­raelites did, Psal. 78.41. but with Job wait all our life long, Job 14.14. Say with the Church, Mich. 7.7, 8, 9. I will look unto the Lord, I will wait for the God of my salvation, my God will hear me — When I fall, I shall rise, when I sit in darknesse, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, untill he plead my cause, and execute judgement for me: Hee will bring me forth to the light, and I shall behold his righteousnesse.

The reasons propounded by David, to move God to [Page 74]vouchsafe his favour, and not hide his face, &c. are three? The first is implied in the title servant, wherewith David stiles himself in the second branch of this petition: put not thy servant away in anger. Where, in Davids judge­ment this is plain,The second Observation. That to be Gods servant, is a good ground, and step towards the attainment of Gods favour: it is that which gives title to mercy, in time of trouble in­ward or outward: Psal. 31.15, 16. Deliver me from the hand of mine enemies — make thy face to shine upon thy ser­vant, save me for thy mercies sake. Psal. 69.17. Hide not thy face from thy servant, for I am in trouble. Psal. 86.4. Rejoyce the soul of thy servant. Isa. 65.13, 14. Thus saith the Lord God. Behold my servants shall eat, but ye shall be hungry: Behold, my servants shall drink, but ye shall be thirsty: Behold, my servants shall rejoyce, but ye shall be a­shamed: Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart.

The Reason.The reason is plain: Every true servant of God is cer­tainly in covenant with God, by an holy calling, 1 Cor. 7.22. He that is called in the Lord, being a servant, is the Lords free-man: likewise also he, that is called being free, is Christs servant: so that whether he be bond or free, by his holy calling he belongs to God. Now being thus in co­venant with God, he is entituled to all Gods blessings in Christ, and so to the fruition of Gods favour. Psal. 89.4, 20, 21, 24. I have made a covenant with my chosen, I have sworn unto David my servent — I have found David my servant, with my holy oyl have I anointed him — with whom my hand also shall be established — my faithfulnesse and my mercy shall be with him—my mercy will I keep with him for ever, and my covenant shall stand fast with him.

This serves for instruction, and for admonition.

The first Use for instructi­onFor instruction, two wayes. First, that it is a blessed, and happy thing, to be Gods true servant. Consider what the Queen of Sheba said of Solomons servants, 1 Kings 10.8. Happy are these thy servants, &c. Now Christ Jesus is grea­ter then Solomon. Matth. 12.42. and so a better Master. [Page 75]Good earthly Masters, will honour good servants: as Pro. 27.18. He that waiteth on his Master shall bee honoured. Prov. 17.2. A wise servant shall have a portion, or inheri­tance, among the brethren. But how ever some earthly Ma­sters may be Nabals, and Labans, yet God will not be so. John 12, 26 Where I am, there shall also my servant be. If any man serve me, him will my father honour. See Luke 12.37. The watchfull servants are blessed, their Master will make them to sit down to meat, and will come forth and serve them: as, Matth. 25.21, 23. Well done good and faithfull servant, thou hast been faithfull in a few things, I will make thee ruler over many things, enter into the joy of the Lord.

The second Use for in­struction.Secondly, here see the great errour of naturall men, that judge it a vain thing to serve God: as Mal. 3.14. Job 21.15. which, to bee the common thought of most men, their behaviour doth plainly bewray: for mark their cari­age, for diligence in Gods service on the Lords day, compa­red with the pains, and pleasure also, they take about world­ly comodities in the week day: their behaviour saith aloud, that their heart thinks Gods service is a vain thing, else they would take more pains and pleasure therein: undoubtedly they do not conceive of, nor believe the testimony of God, touching the prosperity of his servants: for God taketh pleasure therein, Ps. 35.27. else he would never undertake for their direction, in the way they ought to walk, for their provision, for all needfull blessings, for their protection, from all hurtfull evils, and for their remuneration, both here and for ever, as the Scripture saith he doth.

The first Use for admoni­tion.For admonition, it serves first, to the wicked, to beware of wronging Gods servants, and to refrain from that course: See Acts 5.38, 39. Gamaliels counsell to the rulers of the Jews, about the Apostles, and his reason, lest they be found even to fight against God: as Christ said to Saul, Act. 9.4, 5. why persecutest thou me, &c. see Numb. 12.8. wherefore then were ye not afraid to speak against my servant Mo­ses? and Ps. 105.14, 15. Zech. 2.8. And if ever they desire the priviledges of Gods servants, they must labour to get [Page 76]into covenant with God, doing as Saul did. Acts 9.5, 6. First, desire to know Christ, then subject themselves to his holy will, and wait in prayer for grace and mercy. See Acts 9.9, 11.

The second Use for ad­monition.Secondly, Gods children, that have entred covenant with God, must be carefull to shew themselves Gods ser­vants: for profession without practice is nothing but hypo­crisie, making us like the Church of Sardis, who had a name to be alive,The proper­ties of good servants. but was dead, Rev. 3.1. Therefore wee must get the certain and infallible properties of good servants, which are partly inward, and partly outward. The inward are good affections, which are specially three. First, fear and reverence, Mal. 1.6. Psal. 2.11. Secordly, con­scionable obedience to his revealed will. Reason from Eph. 6.5, 6, 7. and from the Centurions confession Matth. 8.9. as from the lesse to the greater. Without this, none are ac­knowledged for servants, Luke 6.46. This must be seen, both in eschewing evill, and doing good: as God saith of his servant Job, Job. 1.8, 9. yea, we must shew our well-doing, in improving our Masters talents, Matth. 25.23, 25. in fighting for him and for the faith, John 18.36. Jude 3. in waiting for his coming, Luke 12.36. And in all these, we must be servants in ordinary, not onely retainers that serve God by fits. Thirdly, wee must patiently suffer his corrections, Heb. 12.9, 10. Reason from 1 Pet. 2.18, &c. as from the lesse to the greater. Fourthly, we must praise God for his mercy, Psal. 134.1. Psal. 50.23. Psal. 119.175.

The second reason, which David useth to move the Lord not to hide his face, &c. is plainly expressed, drawne from his own experience of Gods former mercies, in times of trouble, saying: Thou hast been my help, that is, when as heretofore I have been in distresse and danger, thou hast holpen me, and therein shewed thy favour toward mee. Now hereupon, saith David: knowing thee to be unchange­able, I appeal unto thee, for like mercy, that I have former­ly felt.

In this reason we have two things to note. First, the thing confessed by David, simply considered by it self: Se­condly, with reference to the end, for which David here propounds it. For the first, the thing confessed by David, simply considered, is this.

The third observation.That God was Davids helper, and so had been, Psal. 54.4. Behold, God is mine helper. Psal. 3.3. Thou Lord art a shield for me: my glory, and the lifter up of my head: Psal. 30.10. Hear Lord, and have mercy upon me, Lord be thou mine helper.

The first Reason.The reason hereof is threefold. First, Gods free grace and mercy, receiving David into covenant, and therein undertaking to become his helper and deliverer. Psal. 89.3.21, 22. I have made a covenant with my chosen, I have sworn unto David my servant—with whom my hand shall be esta­blished — the enemy shall not exact upon him, &c. And this is answerable to that, which God saith to his people in ge­nerall, Psal. 50.5.15.

The second Reason.Secondly, David put his trust in God, whereby he was intituled to Gods help in trouble. Psal. 28.7. The Lord is my strength, and my shield, mine heart trusted in him, and I am helped: for indeed to such God becomes an helper. Psal. 37.39, 40. Psal. 33.18, 19.

The third Reason.Thirdly, David walked before God in conscionable obe­dience, which gave him title to this blessing, to have the Lord to be his helper. Psal. 18.16, 17, 18. Hee sent from above, he took me, he drew me out of many waters. He deli­vered me from my strong enemy, and from them which hated me— they prevented me in the day of my calamity: but the Lord was my stay, &c. — [...]ers. 21. For I have kept the wayes of the Lord, &c. which was answerable to Gods ge­nerall promise, Deut. 28.1, 2, 7 and Psal. 81.13, 14, 15, 16.

This serves for instruction, and for admonition.

The use for instruction.For instruction, in that, which David professeth, we may see a notable priviledge of the godly, who be in cove­nant with God, do love and fear God, and trust in him, [Page 78]and testifie the same by conscionable obedience, these have this prerogative, that the true God, is their helper: which, to be a great blessing, is plainly affirmed, with very signifi­cant illustration. Psal. 146.3, 4, 5. for Princes are potent earthly helpers, but vain is their help without the Lord: for their breath is in their nostrils, but the God of Jacob is the living God, who doth neither slumber nor sleep, Ps. 121.1, 2, 3, &c. and so is the best helper, as we may see at large, Psal. 91. thoroughout, especially, vers. 9.14, 15. whence he is by way of excellence, stiled the deliverer, Rom. 11.26. because, as Nebuchadnezzar said, none can deliver as hee doth, Dan. 3.28, 29. which is plain also by Daniels deli­very from the Lions den, Dan. 6. which made Paul to say, though we be compassed about on every side, yet we are not in a strait, &c. 2 Cor. 4.8. for the way of help is never shut to the prayer of faith, Psal. 50.15. Nay, mans extremity is Gods opportunity; and therefore hath. God lessened outward means, for the plainer evidence of his own power, Judg. 7.4.

The first use for admo­nition.For admonition, it serves two wayes. First, to labour diligently, to get into our selves the grounds of this prero­gative, in having the true God for our helper, as David had. The way hereto we may see in David: First, get tru­ly and rightly into covenant with God, and rest not in the outward title of profession, having onely the outward seals thereof: for so far went the foolish Virgins, Matth. 25.2, 3. and Judas, and Simon Magus: but as Paul said of the Jews, Rom. 2.28, 29. their outward circumcision did not make them such, no more doth our outward baptisme, as 1 Pet. 3.21. Therefore we must get the ingrafting grace of true faith, which purifies the heart, Acts 15.7. wherein stands true inward baptisme: for where God establisheth the co­venant of grace, he writes the law in the inward parts, Heb. 8.10, 12. Then professing this estate, of being in covenant with God, get the inward saving graces of love and fear, and from them bring forth the fruits of new obe­dience, as David did, and the prerogative of having God [Page 79]for our helper, shall be assured unto us, for he hath said, I will not fail thee, nor forsake thee. Heb. 13.5.

The second Use for ad­monition.Secondly, to watch carefully and constantly against that thing, which will deprive us of this priviledge, and that is sinne: for it is a work of darknesse, wherewith God will have no society. Psal. 94.20. 1 John 1.6. It separates between God and us. Isa. 59.2. Whereupon the Lord said to his own people the Jews, he would deliver them no more out of the hands of their enemies. Judg. 10.13, 14. Therefore with David, we must hide Gods sayings in our hearts, that we may not sinne against him, Psal. 119.11. and so strive to keep our selves from our iniquity. Ps. 18.23.

Secondly, consider this prerogative professed by David, in having God for his helper, with reference to the end, for which he doth here mention it, which is, to move the Lord not to hide his face from him, &c. because formerly he hath shewed himself gracious and favourable towards him: and therein this is plain.

The fourth Observation.That David makes his own experience of Gods help, in former evils, a ground of prayer, for present favour, in his renewed troubles. When David was in the wildernesse of Judah, flying from Sauls persecution, Psal. 63. the title; in the 7. verse he pleadeth thus for mercy; Because thou hast been my help, therefore under the shadow of thy wings will I rejoyce. Psal. 77.2, 5. In the day of my trouble I sought the Lord — I considered the dayes of old. Psal 89.49. Lord where are thy former loving kindnesses. Psal. 71.4, 5, 6. Deliver me, O Lord, out of the hand of the wicked — for thou art my hope, O Lord God, thou art my trust, even from my youth: by thee I have beene holden up from the womb. Vers. 17, 18. O God, thou hast taught mee from my youth. Now also, when I am old, and gray-headed, O God, forsake me not.

The reason hereof is plain: David knew, the true God was unchangeable, and immutable,The Reason. not onely in his essence, but also in his love, favour, and mercy towards his elect, who are his redeemed, in and by Christ Jesus, [Page 80]with whom his covenant of grace is everlasting, so as he will never turn away from them to do them good. Jer. 32.40. Whereupon he saith, I am the Lord, and I change not, and ye sonnes of Jacob are not confounded. Mal. 3.6. For as much as he loved his own which were in the world, to the end he loved them. John 13.1. For though he repent of temporall gifts and blessings, as of making of Saul King; 1 Sam. 15.11. yet his gifts and calling (which concerne salvation in Christ) are without repentance. Now Davids holy calling, entituling him to this covenant, hee might plead, for the renewing of Gods favour in present trou­bles, upon the sense and feeling thereof in former times.

This serves for instruction, and for admonition.

The use for instruction.For instruction: learn here in David one notable way of comfort in time of trouble: to wit, search and try, whether God hath been thine helper, from under former evils, for then thou maist with David, plead for present help and comfort: so doth the Church in their renewed troubles, af­ter their return from the captivitie of Babylon. Psal. 85.1, &c. Lord, thou hast been favourable to thy land, thou hast brought back the captivitie of Jacob, thou hast forgiven the iniquity of thy people—wilt thou not revive us again—shew us thy mercy, O Lord, and grant us thy salvation. So Ps. 44.1, 9, 23. We have heard with our ears, our fathers have de­clared unto us, what work thou didst in their dayes, in the times of old — But thou hast cast us off, and puttest us to shame — Awake, why sleepest thou, O Lord, arise, cast us not off for ever, &c. Isa. 51.9, 10, 11. Awake, awake, put on strength, O arm of the Lord — Art thou not it, which hath dried the Sea, the waters of the great deep — Therefore the redeemed of the Lord shall return, &c. — and Isa. 63.11, 12, 13, 14.

The Use for admonition.For admonition, this serves notably for every childe of God, in time of trouble: become a follower of David, in observing Gods former mercy in helping us, and so we shall be encouraged, in renewed evils. Did not David thus ani­mate himself to fight with Goliah? 1 Sam. 17.34. and [Page 81]St. Paul did so encourage himself against troubles, 2 Tim. 4.16, 17, 18. At my first answer no man stood with me; but all men forsook me — notwithstanding the Lord stood with me, and strengthened me — and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evill work — Now no true childe of God can want expe­rience of former help, when he may strongly reason for his comfort, from the greater to the lesse, as David did. Psal. 56.13. Thou hast delivered my soul from death: wilt thou not deliver my feet from falling? So may the true childe of God say, thou, by thy holy calling to the faith, hast delive­red me from the power of darknesse, in the bondage of sin and Satan, as Col. 1.13. and wilt thou not deliver me from this or that carnall evill? If God spared not his own sonne, but gave him for us, how shall he not with him him give us all things? Rom. 8.32. Indeed the signes of Gods favour may be hid sometimes from Gods dearest servants, as Psal. 77.7, 8, 9. Will the Lord cast off for ever, &c. But we must then consider the cause, which is either correction for sin, or triall of grace, in which the way to comfort, is to re­pent of sinne, and to labour for patience, remembring that God doth help, not onely when he gives deliverance out of evill, but even when he gives strength of grace to bear it: as 2 Cor. 12.8, 9. Heb. 5.7.

The third thing propounded by David, to move the Lord, not to hide his face from him, nor forsake him, is Davids title to the blessing of salvation from God, by ver­tue of the covenant, wherein he stood with God, even for this blessing, which he thus expresseth. O God of my salva­tion: where by salvation he meaneth the great salvation, which is eternall life by Jesus Christ, Heb. 2.3. and with it temporall preservation in this world, therefore do not hide thy face, do not forsake me.

The fifth Observation.In this reason we have two things to note. First, the thing professed by David: secondly, the end for which he mentioneth it. For the first, the thing professed by David is his particular and personall claim, unto salvation from [Page 82]God for himself, O God of my salvation: thou art unto me the God of salvation, upon thee I relye, both for life eter­nall in heaven, and temporall preservation here on earth. Psal. 18.2. The Lord is my rock, and my fortresse, and my deliverer —the horn, that is, the strength of my salvation. Psal. 25.5. Thou art the bed of my salvation. Psal. 51.14. Deliver me from blood guiltinesse, O God, thou God of my salvation. Psal. 62.6, 7. He onely is my rock, and my sal­vation — In God is my salvation, and my glory.

The first Rea­son.The true reason hereof is. First, Gods meer grace and fa­vour in Christ, freely accepting of David into covenant with himself, whereby he becomes the God of salvations unto him, as the Church calleth God. Psal. 68.20. See Psal. 89.3, 21, 36. I have made a covenant with my chosen, I have sworn unto David my servant— with whom my hand shall be established — He shall cry unto me, thou art my fa­ther, my God, and the rock of my salvation. And hereupon David saith, I am thine, save me. Psal. 1 [...]9.94.

The second Reason.Secondly, with the favour of acceptance into covenant, God vouchsafed to work in Davids heart such inward gra­ces, as did maintain and continue unto David sure title to Gods salvation: as first, trust and affiance in God. Psal. 86.2. Save thy servant, that trusteth in thee. Psal. 25.2. O my God, I trust in thee. Secondly, love unfeigned, where­by his heart did cleave to God. Psal. 18.1, 2. I will love thee, O Lord my strength. The Lord is my rock. Thirdly, David did fear God, and reverence him in his heart, Psal. 119.12 [...]. 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. [...].20. I am cruci­fied with Christ, neverthelesse I live, yet not I, but Christ [Page 83]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 [Page 84]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 m [...]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, [Page 85]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, true repentance in forsaking all sinne in respect of dominion: for, Psal. 119.155. Salva­tion is farre from the wicked. 1 John 1.6. Then get the fore named graces of faith, love, and fear, and certainly the covenant of grace in Christ shall be stable unto us.

The meaning of the words.IN the former Verse, the Prophet David prayed, that the Lord would not leave him, nor forsake him, moving God thereto by this, that God was the God of his salvation: and here, prosecuting the same matter, he testifies his affiance and confidence in God, for the enjoying of the blessing there prayed for: which testimony he setteth forth, by way of comparison, preferring Gods tender care over him, for his preservation, before the care of his own parents, both [Page 86]father and mother, whom common nature bound to bee dearly and tenderly carefull over him: saying, when (or although) my father and my mother forsake me, yet the Lord will gather, or take me up.

Which words being plain, we have in them two points to note, the first implied, the second expressed. The thing implied is this:

The first Observation.That Davids father and mother, and so his dearest and nearest friends, might leave him and forsake him, in times of distresse. Psal. 38.11. My lovers and my friends stand aloof from my sore, and my kinsmen stand afarre off. Psal. 88.8.18. Thou hast put away mine acquaintance farre from me: thou hast made me an abomination unto them— Lover and friend hast thou put farre from me, and mine acquain­tance into darknesse: as if he should have said, now I am in misery, I cannot see them, they will not see me.

The first Reason.The reason hereof is twofold. First, their fear of Saul their King, who was a furious bloody-minded man, as may appear (beside his inhumane carriage to David, whose workes towards Saul were very good, as 1 Sam. 19.4, 5, 10, 11.) by his barbarous dealing with the Lords Priests, whom he put to the sword, both men, and women, chil­dren, and sucklings, and oxen, and asses, and sheep, without any just cause. 1 Sam. 22.18, 19. Yea further, by his un­naturall dealing with his own sonne, whom he did not one­ly shamefully revile, but must unnaturally seek to slay, for his love and kindnesse unto David. 1 Sam. 20.30, 31, 33. Hereupon Davids friends might justly fear his cruell hands: for they might say, if he would not spare his own sonne for Davids sake, what will he do to us, if we shew David any kindnesse? And hence no doubt it was, that Davids father and mother, and all their house, went down to David, when he was in the cave of Adullam, that they might bee out of danger from Sauls fury, 1 Sam. 22.1, 3.

The second Reason.Secondly, this might befall David by divine disposition, for the triall of Davids faith and patience, as in like case it befell Job, Job 19.13, 14, 19. He hath put my brethren farre [Page 87]from me, and my acquaintance are verily estranged from me. My kinsfolk have failed, and my familiar friends have for­gotten me— All my friends abhorred me, and they whom I loved, are turned against me.

This serves for instruction, and for admonition.

The first Use for in­struction.For instruction two wayes. First, it shews most plain­ly, how vain and uncertain the help of man is, in time of need. Psal. 60.11. Give us help from trouble, for vain is the help of man. Psal. 62.9. Surely, men of low degree are vanity, and men of high degree are a lye: to be laid in the bal­lance, they are altogether lighter then vanity.

A double ground of mans uncer­tainty.The vanity and uncertainty of mans help, stands upon a double ground in man: first, the mutability of his affection, whose greatest favour may soon be changed into sore dis­pleasure: as Ahashuerus was towards Haman, whom he highly honoured for a while, Hest. 3.1, 2. but soon after, cau­sed him to be hanged upon a gallowes, which Haman had prepared for Mordecai, of 50. cubits high. Hest. 7.9, 10. and in Ammon towards Tamar, whose future hatred of her, af­ter he had ravished her, exceeded his former love, wherwith he had loved her. 2 Sa. 13.15. Secondly, upon the instability of his condition, whereby in his best estate he is altogether vanity, walking in a vain shew. Ps. 39.5, 6. For what man li­veth, and shall not see death? Ps. 89.48. Now when death com­eth, he returneth to his earth, in that very day his thoughts pe­rish, Ps. 146.4. thē can he do nothing for himself, lesse for others.

Secondly, see in David, what may be the case of Gods own dear children,The second Use for in­struction. even to be forsaken of their nearest and dearest earthly friends, in time of distresse. Ps. 68 9, 20. I am becom a stranger unto my brethren, and an alien unto my mo­thers children — I looked for some to take pity, but there was none, and for comforters, but I found none. So Paul complains 2 Tim. 4.16. At my first answer, no man stood with me, but all men forsook me: Holy Job saith, To him that is afflicted pitty should be shewed from his friend: but he forsaketh the fear of the almighty. My brethren have dealt deceitfully, as a brook, and as stream of brooks, they passe away. Job. 6.14, 15. [Page 88]Yea, this was the lot and portion of our blessed Saviour, at his apprehension, Matth 26.56. then all the Disciples forsook him, and fled.

The first Use for admoni­tion.For admonition, it serves two wayes. First, that seeing father and mother may forsake us, we put not our trust in men, be they never so near or dear unto us, in nature. This is Davids counsell, Psal. 146.3. Put not your trust in Princes, nor in the sonne of man, in whom there is no help: remember his mortality, there mentioned, Vers. 4. His breath goeth forth, be returneth to his earth: in that very day his thoughts perish. And adde thereto the consideration of his mutability in affection before mentioned, with the Lords threatning of a curse to him, that trusteth in man. Jer. 17.5.6. Indeed, we may trust to men, as the meanes, but not as the foundation of our help.

The second Use for ad­monition.Secondly, that we be not dismaid, when our friends do fail us: we see, by Job, David, and our Saviour Christ, that it is no strange thing. Reason as Christ doth, Matth. 10.24, 25. The disciple is not above his master, &c. and Luke 23.31. If they have done these things in a green tree, what shall be done in the dry?

The second observation.The second thing, to be here observed, is purposely in­tended, that when Davids nearest and dearest friends for­sook him, then the Lord would gather him up. Psal. 142.4, 5, 7. I looked on my right hand, and behold: but there was no man that would know me: refuge failed me, no man cared for my soul. I cried unto the Lord, thou art my refuge— thou wilt deal bountifully with me. Psal. 4.8. Thou Lord onely makest me dwell in safety. Psal. 62.6, 9. He onely is my rock, and my salvation: he is my defence— surely men of low degree are vanity, and men of high degree are a lye.

The first Reason.The reason of this speciall favour from God to David was threefold. First, David stood rightly and truly in co­venant with God: he was one of Gods people, and had the Lord for his God, and so was interested in Gods speciall providence, for protection and preservation. See Psal. 89.3, 20, 21, 22, 28, 35. I have made a covenant with my cho­sen, &c.

The second Reason.Secondly, David trusted in God. Psal. 7.1. O Lord my God, in thee do I put my trust. Now they that trust in the Lord, shall be as Mount Sion, that standeth fast fore­ver. Psal. 125, 1. The Lord will be a refuge for the oppres­sed: a refuge in times of trouble. And they, that know thy name, will put their trust in thee, for thou Lord hast not for­saken them that seek thee. Psal. 9.9, 10. God is he that sa­veth by his right hand, them that put their trust in him, from those that rise up against them, Psal. 17.7. See, Psal. 91. 1, &c. He, that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty, &c.

The third Reason.Thirdly, David was holy in life and conversation, which gave him good assurance of speciall preservation. See Psal. 18.17, 23. He delivered me from my strong enemies — For I have kept the wayes of the Lord, and have not wicked­ly departed from my God. The Lord forsaketh not his Saints. Psal. 37.28.

This serves for instruction, admonition, and comfort.

The first Use for instructi­on.For instruction two wayes. First, see here, in that which David professeth, the stability of Gods love towards those that be truly his, as David was, for when their nearest and dearest friends do forsake them, yet God will not. Hebr. 13.5. He hath said, I will never leave thee, nor forsake thee. John 13.1. Having loved his own which were in the world, he loved them unto the end. John 6.39. This is the fathers will, which hath sent me, that of all which he hath given me, I should lose nothing. This we should observe and mark, to strengthen our souls against the Popish and Arminian er­rour, of finall and totall falling from true grace. But bles­sed be God, it is as false, as uncomfortable, crossing the will of the father, and the fidelity of Christ Jesus, before named, as also the work of the spirit, which is permanent, as John 4.14. with John 7.37, 38, 39. If any that pro­fesse true religion, and give good hopes for a time, do fall away, they shew by their apostaste, that they began in hy­pocrisie, or at the best, were but like the stony ground, who believed for a time, Luke 8.13. having onely an hu­mane [Page 90]acquired faith, not that precious faith, 2 Pet. 1.1. which is infused by the spirit, Gal. 5.22. who is therefore called the spirit of faith, 2 Cor. 4.13. and the spirit of power, 2 Tim. 1.7. greater then the evill spirit which is in the world, 1 John 4.4. abiding in Gods children, 1 John 2.27. even for ever, John 14.16, 17. being, in the operation of saving grace, a fountain of living water, sprin­ging up unto eternall life, whereof whosoever drinketh, shall never be more a thirst. John 4.14. This is that free spirit, which doth establish the godly, in the state of grace, and is Gods seal and earnest in their hearts. 2 Cor. 1.21, 22. Eph. 1.13, 14.

Obj. But the godly may commit mortall sins, as David did, in adultery and murther: now an adulterer is the mem­ber of an harlot, 1 Cor. 6.13. and a murtherer is the childe of the devill, John 8.44. 1 John 3.12. was he not then fal­len from grace?

Answ. It cannot be denied, but for these heinous sins, David was justly under the wrath of God, till by the re­newing of his repentance, and faith in the Messiah, he ob­tained attonement. But yet, under the guilt of these sins, he differed much from the impenitent and unregenerate, not onely in regard of Gods certain purpose to renew him by repentance, and restore him into favour but even in present state of soul, two wayes: First, that the seed of grace did then remain, 1 John 3.9.

Secondly, that he sinned not with full consent, Rom. 7.17, 19, 20. and so could not be so totally under the curse, as the unregenerate are. For the better conceiving where­of, we must know, that every regenerate man, whilest he is in this world, hath in him both flesh and spirit, in-bred corruption, and renewed grace, and so consisteth (as it were) of a double person, the old man, which is corrupt through deceivable lusts, and the new man, which after God is created in righteousnesse and true holinesse. Eph. 4.22, 24. Now when the childe of God committeth sin, even grie­vous sinnes, as David did, to speak as Paul doth of himself, [Page 91]it is not he that doth it, so farre forth as he is regenerate, but he, so farre forth as he is corrupt, which Paul calleth sin that dwelleth in him, Rom. 7.20. His service of sinne is with and from the flesh, but in his minde renewed, he serves the law of Christ, Vers. 25. which shewes, that grace in the habit, and seed, and root doth then remain, when and while corruption, in sundry particular actions, doth prevail. Which to be true, is plain also by St. Peter, who denied his Master with cursing and swearing (which in it self was a fearfull mortall sin) Matth. 26.72, 74. even after that comfortable speech of Christ unto him; Simon, behold. Satan hath desired to have you, that he may sift you, as wheat, But I have prayed for thee, that thy faith fail not. Luke 22.31, 32. Shall we say he now, by denying his Master lost all grace; when as Christ had prayed for the continuance of his faith? nay rather acknowledge, that this failing was in this particular act, not in the habit and seed of grace.

The second Use for in­struction.Secondly, see here the happinesse of the godly, who in­deed alone have the Lord for their God: for he is the strong and stable helper, who will safely keep those that be his, when all other helps do fail, Ps. 37.28, 33. He forsaketh not his Saints — The Lord will not leave him in the hand of the wicked. Vers. 24. Though he fall, yet he shall not be cast down, for the Lord upholdeth him with his hand: Psal. 34.19. Many are the afflictions of the righteous, but the Lord deli­vereth them out of all. See Job 8.20. God will not cast away an upright man. Job 5.13, 14. He shall deliver thee in sixe troubles, and in seven there shall no evill touch thee. Happy therefore is the man, that hath the God of Jacob for his help, whose hope is in the Lord his God. Psal. 146.5. Happy is that people, that is in such a case, yea happy is that people, whose God 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 [Page 92]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.

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 [Page 93]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. [Page 94]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. Ʋnderstandest 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 [Page 95]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 thou runnest, thou shalt not stumble, Prov. 4.12. These wayes of God are wayes of pleasure, and all the paths there­of are paths of peace, Prov. 3.17. Here nothing offends the godly, Psalm. 119.165. Nay, here is singing of heart; Psalm. 138.5. with Psalm. 65.14. This safety from enemies in the wayes of God, the Lord assured his people, Deut. 28.17. If thou shalt hearken diligently unto the voyce of the Lord thy God, to observe and doe all his Commandements, the Lord shall cause thine enemies, that rise up against thee, to be smitten before thy face, &c. Psalm. 81.13, 14. O that my people had hearkned unto me, and Israel had walked in my wayes, I should soon have subdued their enemies, and tur­ned mine hand against their adversaries. This David found true in his own person, Psalm. 18.16, 17, 21. He sent from above, he took me, he drew me out of many waters. He de­livered me from my strong enemies. For I have kept the wayes of the Lord, &c.

This serves for instruction and admonition.

The Use for instructionFor instruction; see plainly by Davids prayer, that there is more good to be had in the wayes of God, then naturall men imagine, else David would never have begged of God so earnestly to be taught therein. Consider but some of the aforesaid reasons, that moved us so to pray, as his directi­on unto acceptable obedience, wherein men are instiled unto all Gods blessings, as Deut. 28.1, 2, 3. &c. Psalm. 119.1. His inward joy and consolation, which is an inseparable fruit of Gods instruction, Psal. 119.162. I rejoyce at thy word, as one that findeth great spoyl, Ier. 15.16. Thy words were found, & I did eat them, and thy word was unto mee the joy & rejoycing of my heart. Lastly, his safety & protect­ion herein from the head of his enemies: when God saith to his Church, all thy children shal be taught of the Lord, head­deth withall, and great shal be the peace of thy children. In righteousnesse shalt thou be established, thou shalt be farre [Page 96]from oppression, for thou shalt not fear, &c. Are not these great blessings? what shall we say then of naturall men, that say unto God, Depart from us, we desire not the knowledge of thy waies? Job 21.14. Surely, the God of this world hath blinded their eyes: they are under that curse, whereby they become like the heath in the desart, and shall not see when good cometh, Ier. 17.5, 6.

The Use for admonition.For admonition, it serves notably, that our behaviour like Davids, in praying unto God to teach us his wayes. They are not undoubtedly contained in Scripture, which is the perfect register of Gods revealed will, shewing our du­ty perfectly, for all things needfull to be believed and done unto eternall life. In it we have expresse particular rules, for all the duties of our generall calling of Christianity, which requireth piety towards God, justice, love, and mer­cy towards our brethren, with sobriety, and temperance to­wards our bodies, and care, and diligence for the gain, and growth of grace in our soules: as Tit. 2.12. 2 Pet. 1.5, 6, 7. In it also we have generall rules, for the well orde­ring and managing of our particular callings, which respect the Church, Common-wealth, or familie. For Magistrates see, Ex. 18.21, 22. with Deut. 17.8, 9 &c. 2 Chr. 19.9, 10, 11. For Ministers, 1 Tim. 3.2, 3. &c. and 2 Tim. 4.1, 2. For husbands and wives, parents and children, masters and servants, their godly behaviour in generall is plainly propounded, Eph. 5.22, 23. &c. Eph. 6.1. &c. to the 10. Col. 3.18. &c. Tit. 2.1. &c, 1 Pet. 2.13. &c.

And that our prayers this way may be availeable, we must also labour in life to be such as God will teach,Who they are whom God will teach. that is, first, penitent persons breaking off the course of sinne, Prov. 1.23. Turne you at my reproof: behold, I will poure out my spirit unto you, I will make known my words unto you, Hos. 6.1, 3. Come, and let us return unto the Lord— Then shall we know—But the wicked and impenitent shall not be taught of God, he will not be enquired of by them, Ezek. 14.1. &c. Those, that are laden with sinne, are ever lear­ning, [Page 97]and never come to the knowledge of the truth, 2 Tim. 3, 6, 7. Secondly, diligent in using Gods ordinances man holy manner. Gods ordinances for knowledge are the word and prayer. The word must be reverently heard, read and meditated, Psal. 119.99. I have more understanding then all my teachers, for thy testimonies are my meditation: and prayer gets wisedome, Jam. 1.5. The holy manner of using these ordinances is, in humility, and yeelding obedi­ence to that they do know, John 7.17. for such have a pro­mise of the spirit, which God hath given to them that o­bey him, Acts 5.32. which is that annointing, that tea­cheth all needfull things, 1 John 2.20, 27.

The second observation.The second petition, which David here puts up unto God is, that God would lead him in a plain path, that is, in a path that is right and straight, wherein is no erring nor straying out of Gods way, even in a path of righteous­nesse, as some translate it. In which petition note two things: the first implyed, that the paths of Gods way are plain paths, such as are straight, and right, without crooked turnings, Prov. 4.11. I have taught thee in the way of wise­dome: I have led thee in right paths, Prov. 8.6, 8. The ope­ning of my lips shall be right things — All the words of my mouth are in righteousnesse, there is nothing froward, or per­verse in them. Therefore St. Paul calls them the straight wayes of God Acts 13.10.

The Reason.The reason is plain; these paths are of Gods own tracting out, being indeed nothing else, but plain evidences of his will, which in every thing is right and equall: for Gods willing of a thing makes it good, though otherwise it were most [...]hominable, if he should not require it: as is most plain in the fact of Abraham, when he offered up his sonne Isaac▪ for which Abrahams faith is renowned. Hebr. 11.17. and his [...]ear of God approved, Gen. 22.12. And on the same ground David said, Therefore I esteem all thy precepts concerning all things, to be right. Psal. 119.128.

This serves for instruction, admonition, and comfort.

The use for instruction.For instruction it doth plainly discover the great mea­sure [Page 98]of our naturall corruption, who judge many of Gods wayes unequall, Ezek. 18.25. Ye say, the way of the Lord is not equall. And indeed, in one thing or other, wherein every carnall heart desires liberty to sinne, we are like the evill servant, who in our thoughts charge the Lord to be an hard master requiring more exact obedience then hee should, Mat. 25.24. doth not every black mouth'd swea­rer, and curser, say in his heart, our tongues are our own, we ought to speak, who is Lord over us? Psal. 12.4. and all prophanenesse of the Lords day say the like of the solemne sanctification of it, viz. it is a wearinesse, and they snuffe at it, Mal. 1.13. And so they deale about the rest of Gods holy Commandements, in the transgression whereof their naturall hearts desire carnall liberty, verifying the Apostles saying, Rom. 8.7. The carnall mind is enmity against God: it is not subject to the law of God, neither indeed can be.

The Use for admonition.For admonition, to take speciall notice of the straight­nesse of Gods paths, as well to beat down our corruption, when we find in our selves any untowardnesse, and unwil­lingnesse to walk therein: and if we be wise for our soules, to know our own estate, we shall find the flesh fighting a­gainst the spirit, even strong corruption, called a law in our members, warring against the law of our minds, which is re­newed grace, and leading us captive to the law of sin, as Paul complaineth, Rom. 7.23. And had we not need to fight a­gainst it, by the sword of the spirit, the word of God, lay­ing it to our soules, by the hand of faith: and by humble ear­nest prayer, for the participation of Gods power, to keep us in this straight wayes of God, wherein is liberty, Psal. 119.45. For when the world and the flesh, by cor [...]ption, draw us out of these paths, we are taken captives, as Paul confesseth, and so loose our liberty. See also 2. Tim. 2.26. As also, to give all diligence, to know the straight paths of the Lord, and to walk therein. This is the Lords comman­dement, with comfortable encouragement so to doe, Jer. 6.15. Stand ye in the wayes, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall [Page 99]find rest for your soules, Luke 13.24. Strive to enter in at the strait gate: and walk in the strait way, that leadeth unto life. Mat. 7.13, 14. This was Davids behaviour, as we may see by his prayer, in this place, and many other before quoted. Consider the benefit of rest to the soule, and of pleasantnesse, and peace to be found in these wayes, Prov. 3.17. And withall think ou their fearefull state and end, that leave these straight wayes of God: see Asts 13.10. they are enemies of righteousnesse, children of the devill, and are taken captive by him at his will, till they repent, 2 Tim. 2.26. and if they hold on in their crooked paths, they shall never know peace, Is. 59.8. The Lord will lead them forth with the workers of iniquity, Psal. 125.5. even to the damnation of hell, Psal. 9.7. Mat. 7.23. For the man, that wan­dereth out of the way of understanding, shall remain in the con­gregation of the dead, Prov. 21.16.

The Use for comfort.For comfort greatly to those, that walk in Gods waies, for they are wayes of peace with God, and lead to glory e­ternall, Psal. 119.1. and Psal. 128.1. 2 Tim. 4.7, 8.

The third Observation.Secondly, here observe the thing intended and expres­sed, David begs of God to lead him in a plain path, Psal. 5.8. Lead me O Lord in thy righteousnesse, Psal. 25.5. lead me in thy truth, Psal. 139.24. Lead me in the way everla­sting.

This he doth upon the like grounds, that he prayed to be taught the wayes of God. As first,The 1. reason. upon the considerati­on of the inability of nature to walk at all in the straight paths of God: for we are dead in sinnes and trespasses, Eph. 2.1. and of no strength, Rom. 5.6. and how can such walk? And though Gods holy calling, to the state of grace gave him spirituall life, yet he had experience, and so con­science of his own weaknesse in grace, unlesse the Lord were still with him to uphold and lead him. See Psal. 30.6, 7, 8. I said in my prosperity I shall never be moved — Thou didst hide thy face, and I was troubled, Psal. 6.2. Have mercy up­on me O Lord, for I am weak, Psal. 38.17.21. I am ready to halt—forsake me not, O Lord.

The second Reason.Secondly, David had knowledge of Gods gracious pro­perty, in becoming a guide unto his children: as, Psal. 77.20. Thou leadest thy people like a flock, Psal. 80.1. Give eare, thou shepheard of Israel, that leadest Joseph like a flock: He led them with a cloudy day, and a pillar of fire by night, Ex. 13.21. Psal. 78.14. Now being in covenant, he layes claim to his favour, and begs it by prayer.

The third Reason.Thirdly, David prayeth to be led by God, for his safe­ty and security against his enemies: this reason is here ren­dered; lead me in a plain path, because of mine enemies: for when God is for him, he will not fear: what can man do unto him. Psal. 118.6. when God leadeth him, he will not fear, though he walk through the very valley of the shadow of death, Psal. 23.2, 4.

This serves for instruction, and for admonition.

The first Use for instructi­on.For instruction two wayes: First, it lets us see the true ground, of the perseverance of the godly, in the state of grace, it is not in themselves, but in and from the Lord, who is with them, and leads them in the way everlasting: he by his spirit ministers daily supply of grace, and so keeps them from falling away. See 1 John 2.20.27. John 14.16, 17. 1 John 4.4, 13. This spirit gives sap and juyce to the seed of grace, so as they cannot sin unto death, 1 Iohn 3.9. Ier. 32.40. Psal. 125.1, 2. These things we should mark, to arme our selves against the uncomfortable doctrine of Pa­pists and Arminians, that say, the true child of God may fall away from saving grace; but Iohn 4.14. The water, that I shall give him, shall be in him a well of water, springing up into everlasting life, and, John 10.27, 28.

The second Use for in­struction.Secondly, Davids practise shewes the meeknesse of wise­dome, that is in those, that be truly godly, not to trust in themselves, but humbly craving the Lords conduct, and guiding in this world, to put all their trust in the Lord.

The use for admonition.For admonition, it serves notably to move every one to labour to be such, as God will lead, and guide in the paths of life; for so shall they be sure to find rest for their soules: as Ier. 6.16.

What we must do that we may be such as God will lead.Now that we may be such, we must be carefull of foure things. First, that we stand rightly in covenant with God; being indeed his people, and having him for our God, Deut. 32.9, 10, 11, 12. The Lords portion is his people—he found him in a desart land—he led him about, he instructed him, he kept him as the apple of his eye—so the Lord alone did lead him. When David hath the Lord for his shepheard, he as­sures himselfe he will lead him by the still waters, Psal. 23.1, 2, 3. Secondly, we must be penitent persons, breaking off the course of sin: for God will not take the wicked by the hand, Iob 8.20. they that walk in darknesse cannot have fel­lowship with God, 1 Iohn 1.6. Thirdly, we must give dili­gent heed to the word of God: for that is Gods counsell, whereby he guides his people unto glory, Psal. 73.24.

Fourthly, we must daily beg this blessing of God, as Da­vid here doth, and in many other places, as is shewed be­fore.

Because of mine enemies] Davids reason of his two for­mer petitions: therefore doth he desire of God to be taught his waies, and to be led in straight paths, because he had such enemies, as continually sough his ruine and destructi­on: so that, if he were out of Gods protection, they would soon work his destruction.

This reason may be considered two wayes: First, simply by it self, for the matter which it contains: Secondly, with reference to the petitions, which it doth enforce. In the rea­son simply considered this is here plainly taken for granted, That David had enemies,The fourth Observation. who both wished and sought his overthrow. This is plain in this Psalme, verse 2. His ene­mies, and his foes came upon him, to eat up his flesh: and verse 12. they falsly accused him, and breathed our cruelty a­gainst him. Whereto we may adde, for fuller and plainer evidence. Psal. 3.1. Lord how are they encreased, that trou­ble me? Many are they, that rise up against me. Psal. 69.4. They, that hate me without a cause, are moe then the haires of mine head: they, that would destroy me, being mine enemies wrongfully, are many.

The reasons hereof, with the application in uses, are set down before, Verse 6. Observation 1. briefly to this effect.

The first Reason.First, the good will and pleasure of God, thus to make David a type of Christ, of whom it is said, Isa. 53.16. It pleased the Lord to bruise him, with Act. 4.25. &c. alledging the second Psalm true also of David the type.

The second Reason.Secondly, Davids sinnes sometimes occasioned this evill, 2 Sam. 12 9.

The third Reason.Thirdly, corruptions in the wicked, who had to doe with David, stirred them up against him two wayes. First, in ha­tred of his goodnesse, Psalm 38.19, 20. therein verifying, Gen. 3, 17. whereupon our Saviour calls the Scribes and Pha­risees Serpents, and a Generation of Vipers, Mat. 23.33. Secondly, in envie of his honour, Psalm. 4.2. Psalm. 62.4. as Dan. 6.3, 4.

By way of use it serves for instruction, and admoni­tion.

For instruction, see in David the state of the Godly in this world,The use for instruction. liable to the trouble and danger of many and cruell enemies: reason, as Luke 23.31. and as Ier. 25.9.

The Use for admonition.For admonition, to beware of rash judgment, either a­gainst others, that they are nought, because they are by so many oppressed; for so we might condemne the Godly, as Psalm. 73.15. see Ier. 15.10. or against our selves, that wee are forsaken of God, because men persecute us, as Psalm. 22.1. Indeed we must consider the cause, and make use of per­secution accordingly. Now the cause is either correction for sinne, or tryall of grace. If we find our finnes have brought enemies upon us, then wee must humble our selves under Gods hand, who useth the rage of enemies, as rods to whip his children, Isa. 10.5, 6. In this case he must smell the savour of a sacrifice, as 1 Sam. 26.19. bring unto God a contrite and broken heart, that he will not despise, Psalm. 51.17. If we finde that God would make tryall of grace in us, by the enemies he doth raise up against us, then wee must strive to give evidence of our faith in God, by patient bearing the tryall, which his providence layeth on us, whereto wee shall [Page 103]be enabled: First, by considering Gods hand herein: for a sparrow lighteth not on the ground without his will, Mat. 10.28, 29, 31. Thus David patiently bore Shemei his cur­sing, 2 Sam. 16.11, 12. with Psal. 39.9. yea thus Christ endured the crosse, and condemnation by Pilate, John 19.10, 11. Secondly, by remembring the good end; for wee shall come forth as the gold, Job. 23.10. Many are the af­flictions of the godly, but the Lord delivers them out of all, Psal. 34.19. Nay hereby our glory shall be encreased, Rom. 8.18. The sufferings of this time are not worthy to be com­pared with the glory, which shall be revealed in us: nay 2 Cor. 4.17. Our light affliction, which is but for a moment, wor­keth for us a farre more exceeding and eternall weight of glo­ry: for, if we suffer, we shall also raigne with him, 2 Tim. 2.12.

Thus Moses encouraged himself under the crosse, with respect to the recompence of reward, Heb. 11.25, 26. yea our Saviour Christ, Heb. 12.2. Who for the hope that was set before him, endured the crosse, despised the shame, and is set at the right hand of the throne of God. For he himself hereupon encouraged his Disciples, Mat. 5.10, 11, 12. Blessed are they, who are persecuted for righteousnesse sake, for theirs is the Kingdome of heaven. Blessed are yee, when men revile you — Rejoyce and be exceeding glad: for great is your re­ward in heaven.

The fifth Observation.Secondly, consider this reason with reference to the two former petitions, which it enforceth, and this is plain, That the exposition of Davids enemies moves him to bee more humble and earnest in prayer and supplication unto God. Their insurrection against him becomes his provoca­tion to flye to God, Psal. 77.2. In the day of my trouble I sought the Lord, Psal. 5.8. Lead me, O Lord in thy righ­teousnesse. because of mine enemies, Psalm 69.12, 13, 14. They that sate in the gate (that is Judges and Magi­strates) spake against mee. But as for me, my prayer is unto thee, O Lord — Let me be delivered from them that hate me, Psal. 109.2, 3, 4. The mouth of the wicked, and the [Page 104]mouth of the deceitfull, are opened against me — They com­passed me about with words of hatred, and fought against me without a cause. For my love they are mine adversaries, but I give my self unto prayer.

The first Rea­son.The reason hereof is three-fold. First, the consideration of Gods hand in the opposition of his enemies, which ever hath an overruling power in all mens actions, Is. 45.7. Amos 3.6.

The second Reason.Secondly, conscience of obedience to God, who requires to be sought in times of trouble, Psal. 50.15.

The third Reason.Thirdly, confidence in Gods helpe, grounded both on Gods property and promise: for his property, he is the true God, that heareth prayer, Psal. 65 2. He is our refuge and strength: a present help in trouble. Psal. 46.1. For his pro­mise it is plain, Psal. 91.15. He shall call upon me, and I will answer him: I will be with him in trouble, I will deliver him.

This serves for instruction, reprehension, and admoni­tion.

The use for instruction.For instruction, we may see in David a notable proper­ty of the godly, which is, to seek help and safety from the Lord, when the wicked do eagerly labour for their destru­ction in the world.

Vnto Davids practise in this place joyn the behaviour of Jehosaphat, 2 Chron. 20.2, 3, 4. who sought the Lord in solemn prayer and fasting, when Moab, Ammon, and mount Seir came against him in hostile manner. The like did Hezekiah, upon the bloody railing of Sennacherib, both by Rabshakeh and by writing, Is. 37.1. &c. Thus also did Mordecai and Esther, when Haman sought their utter ru­me, Est. 4.16. So did Christs Apostles for themselves, Acts 4.21, 30, 31. and the Church did so for Peter, Acts 12.5.

The Use for reproofe.For reproof, it makes justly to all naturall wicked men, who in opposition against them by enemies do little regard this duty, as Joram said in the strait siedge of Samaria, This evill cometh of the Lord, wherefore should I wait on the Lord [Page 105]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, [Page 106]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.

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 [Page 107]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 [Page 108]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 [Page 109]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, [Page 110]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 [Page 111]the joy and rejoycing of Jeremiahs heart. Jer. 15.16. And Paul was as a woman with child in travaile after the con­version of others, Gal. 4.10. His life was not dear unto him, so he might further the Gospell, Acts 20.24. Mark these things, and pray for understanding.

The second use for admo­nition.Secondly, if we find, that sinfull affections be our soule, that is, our desire and delight, that then we give all dili­gence for change of estate: for who would continue in the gall of bitternesse, and under the power of darknesse, if he could help it? And though it be not in our own power, for it is a new creation, 2 Cor. 5.17. and the first resurrection, Rev. 20.6. and who can bring a clean thing out of filthinesse? Not one, Iob 14.4. Can the Ethiopian change his skin, or the Leopard her spots? then may they do good, that are accusto­med to do evill, Jer. 13.23. with man this change of himself is impossible, but with God all things are possible, Mat. 19.26. He can raise up children unto Abraham of stones, Mat. 3.9. And for his working of it, the wise and powerfull God of heaven hath ordained a way & means, and prescribed the use thereof to naturall men, of the understanding whereof reason is capable. This means is the preaching of the word, sanctified by prayer, for the blessing of the spirit. The mo­rall law will discover sinne, and the danger thereof to a na­turall man: for by the law comes the knowledge of sin, Rom. 3.20. and of the danger thereof, Gal. 3.10. And by the Gospell comes the knowledge of the remedy, for it is the word of his grace, Acts 20.32. revealing mercy in Christ, Iohn 3.16. and shewing the way and means to be made par­takers of him. Iohn 3.36. And in the use of these ordinan­ces, a naturall man may exercise himself, and wait for Gods blessing: He may hear, and apply both the law and go­spell, and pray for the blessing of God upon his endeavors. Husbandmen take pains for the precious fruits of the earth, and pray for the blessing of God upon their labour. And why may not naturall men doe so much for their soules? Surely the neglect of the use of means is and will be the condemnation of many, John. 3.19.

For in the means God willeth their gathering, Mat. 23.37. and our Saviour tells the Jewes, they would not come unto him that they might have life, John 5.40. saying, that the Queen of the South should rise up in judgement against them, for her pains to hear Solomons wisedome, and yet a greater then Solomon was there, Mat. 12.42. Therefore wait in the means: as John 5.3, 4, 5. So did Cornelius fast and pray, Acts 10.3. then reverently hear Peter verse 33. The three thousand converted on the day of Pentecost, Acts 2.41. first heard Peter preach, and apply the law to the pricking of their hearts, verse 26.27. then they heard the Gospell, and gladly received it, and after continued in the Apostles doctrine. verse 41, 42. He, that had but one talent might have employed it, and is justly condemned for not so doing, Mat, 25.25. &c. The unbelieving Jewes might have heard Paul and Barnabas preach, but they would not: but put away the word, and judged themselves unworthy of eternall life. Acts 13.46.

The second observation.The second thing to be noted in this petition is, the fa­vour and kindnesse, which David craveth of God, namely, that he would not deliver him to the will of his enemies, so as they should have liberty to accomplish their bloody de­signes upon him: See Psal. 35.19, 25. Let not them, that are mine enemies, rejoyce over me—Let them not say in their hearts, ah, ah, our soule. Psal. 36.11. Let not the foot of pride come against me, and lot not the hand of the wicked re­none me. Psal. 71.4. Deliver me, O my God, out of the hands of the wicked, out of the hand of the unrighteous and cruell man. Psal. 140.1, 4, 8. Deliver me, O Lord, from the evill [...] ▪ preserve me from the violent man — keep me O Lord, from the hands of the wicked — grant not, O Lord, the desires of the wicked.

The first Reason.The reasons hereof are many. First, respecting himselfe, as the conscience of his sinnes. that deserved this evill, to be delivered into the hands of his enemies: for so hee knew God threatned to do with his own people, and had for­merly performed it, Judg. 2.14, 15. The auger of the Lord [Page 113]was kindled against Israel, and he delivered them into the hands of spoylers, and sold them into the hands of their one­mies round about them. The hand of the Lord was against them for evill, as he had said, and sworn unto them.

The second Reason.Secondly, in regard of his enemies, whom he knew, first, to be without conscience of dealing justly, and full fraught with all cruelty. This reason is rendered in this verse: for false witnesses are risen up against me, and such as breath out cruelty. verse 2. they would swallow him up: as Psal. 56.1, 2. For their strength and cruelty he resembles them to strong bulls of Bashan, Psal. 22.12. to ravening and roa­ring Lyons, verse 13. and to dogs, verse 16. Psal. 57.4. set on fire: their teeth are spears and arrowes, and their tongue a sharp sword: yea Psal. 140.3. They have sharpened their tongue like a Serpent: adders poyson is under their lips. Secondly, he knew they would vaunt and boast of their triumph over him to Gods dishonour: as Ps. 35.19, 26. Let not them, that are mine enemies wrongfully, rejoyce over me— they re­joyce at his hurt, and magnifie themselves against him: say­ing to his greatest grief, where is now thy God? Psal. 42.3.10. Herein no doubt sacrificing to their net, praising their own power, and policie: as the Philistims praised Dagon, for the conquest of Sampson, Judg. 16.23.

The third Reason.Thirdly, in regard of God; knowing, first, that his pow­er and providence over-ruled all. Psal. 135.6. whatsoever the Lord pleases, that did he in heaven, and in earth: in the seas, and all deep places. If he speak the word, it is done, Psal. 33.9. Surely, the wrath of man shall praise thee: the remainder of wrath shalt thou restrain, Psal. 76.10. he shall cut off the spirit of Princes, verse 12. He knew they would have no power over him, but by Gods permission: as John 19.11. Secondly, that by his soveraignty he might so deale with his dearest servants, either for their triall, as he dealt with Job, or to give way to the wicked, to fill up their sins, in afflicting the godly, that so his justice and power may be glorified in their destruction: so he suffered Pharo [...] to af­flict his people in Egypt, Exod. 9.16. Rom. 9.17. Third­ly [Page 114]that God having received him into covenant, stood bound to help him, as Psal. 119.94. and Psal. 89.3, 21, 22.

This serves for instruction, and admonition.

The first Use for instructi­on.For instruction three wayes. First, see here, what may be the estate of the godly, even of Gods dearest children: they may be in the hand of their enemies, under the power of their distressors: plainly by the bondage of Israel in E­gypt for a long time, Gen. 15.13. with Exod. 1.9, 10, 11, 13, 14. The three servants of God were thus cast into the fiery furnace, Dan 3.20, 21. and Daniel himself into the Lyons denne, Dan. 6.16. Jeremie felt this evill, Jer. 26.14. yea Christ himself by the wicked hands of the Jewes was taken, crucified, and slain, Acts 2.23. which we are to mark, to prevent rash judgement, as well against others, as also a­gainst our selves, in this case. A fault in which the godly themselves may fall, as well against others, Job 4.7. Remem­ber, I pray thee (saith Eliphaz to Iob) who ever perished, be­ing innocent? as also against themselves, Is. 49.14. Sion said, the Lord hath forsaken me, and my Lord hath forgotten me, Psal. 22.1. My God, my God, why hast thou forsaken me? But if we mark, every mans deserving by sinne, and Gods soveraignty over the best, it will stay our hearts and tongues, from the sinne of rash judgement.

The second Use for in­struction.Secondly, this petition shewes, that if the godly fall in­to the hands of the wicked, it is by Gods permission and dispensation: for a sparrow lighteth not on the ground, with­out the will of God. Mat. 10.29. therefore Christ saith to Pilate, thou wouldest have no power over me at all, except it were given thee from above, John 19.11. and the Church saith unto God, thou hast given us like sheep appointed for meat — thou sellest thy people for nought, Psa. 44.11, 12. Paul saith, I think that God hath set us forth the last Apo­stles, as it were appointed to death. Which is a thing very observable, as the only ground of true patience, Psal. 39.9. with 2. Sam. 16.10, 11, 12. and also of sweet comfort in the greatest persecution: for he hath said, I will not leave [Page 115]thee, nor for sake thee, Heb. 13.5. Ps. 91.15. I will be with him in trouble, Psal. 66.10, 11, 12, Thou, O God, hast pro­ved us, thou hast tryed us, as silver is tryed. Thou broughtest us into the net, thou laydest affliction upon our loynes. Thou causedst men to ride over our heads: we went through fire and through water: but thou broughtest us out into a weal­thy place. Mark the comfortable end of the troubles of the godly: as Iob 23.10. He knoweth the way, that I take; when he hath tryed me, I shall come forth as the gold. And so the story shewes, Job 42.12. So God blessed the latter end of Iob more then the beginning.

The third Use for in­struction.Thirdly, see here, that prayer is a sanctified means to ob­tain of God safety, and preservation, from the hands of those, that desire our hurt. Thus the Jewes escaped from the bloody designe of Haman, Eph. 4.16, 17. and 7.3, 4. &c. Thus Jehosaphat escaped in battaile, when the Captains of the Chariots beset him about, 2 Chron. 18.31. And thus were he and his people preserved from three Kings, that came against him, 2 Chron. 20.3, 4. &c. And thus was He­zekiah preserved from the great Army of Senacherib, Isaiah 37.21, 33, 34. And no marvaile; for as God requires the duty, so he hath made the promise, which he will perform, Psal. 50.15. Psalm 91.15.

The use for instruction.For admonition, it serves effectually to stirre up every child of God, to become a follower of David, in the per­formance of this duty, to be much and earnest with God in prayer, for the preservation of himself and the Church of God, out of the hands of their enemies. A most needfull duty in these evill times, wherein the enemies of Gods Church do band themselves, like Edom, Moab, Geball, Ammon, Amalek and the rest, Psalm 83.3, 4. &c. to root out Religion, to cut off Gods people, that the name of Israel be no more in remembrance. Consider the good successe of this duty, in this case, by the former examples:How prayer is prevalent with God a­gainst ene­mies. for it is not, as naturall men do think a vain thing to serve the Lord, & unprofitable to pray unto him. Mal. 3.14. Iob 21.15. experience shewes, that this duty is prevalent with God, [Page 116]one of these three wayes, at all times. Either it prevents their attempts, as the former examples shew fully and plain­ly: or else it procures deliverance out of the enemies hands, after some time of triall and correction by them, as it did for Peter, when he was kept in prison by Herod, with pur­pose to put him to death, Acts 12.5, 6. &c. and for Israel to procure their deliverance out of Egypt, Exod. 2.23, 24. or at least, it procures strength of grace, to bear the violence and the cruelty of the enemy, though he proceed to inflict upon them most violent death: as we may see in Steven, Acts 7.59.60. and in the Saints of God, that would not be delivered, that they might obtain a better resurrection, Heb. 11.35. For indeed, when the godly do sincerely per­form this duty, though the outward man perish, yet the in­ward man is renewed daily, 2 Cor. 4.16. and in death it self, the child of God is more then conqueror, Rom. 8.37. Let us not therefore be weary of this duty, the effectuall fer­vent prayer of a righteous man availeth much, Jam. 5.16. while Moses his hands were lifted up, Joshuah prevailed, but when they were let down, Amalek prevailed. Exod. 17.11. God is much moved by prayer, it stayes the wrath of God against his people, as Exod. 33.10, 11. &c. Psal. 106.23. Deut. 9.18, 19, 20. And therefore, when God is re­solved to bring a judgement, he forbids Jeremie to pray for the Jewes, Jer. 7.16. and 11.14. and 14.11.

Qu. Is this all we have to doe to pray in time of dan­ger?

Answ. No, we must likewise serve Gods providence in the use of ordinary means, and withall use prayer, for Gods blessing thereon. So Moses did for Joshuah, when he fought against Amalek: and Mordecai prayed for Esther, when she went unto Ashuerus in the behalfe of the Jewes. And besides these, we must have due regard to our estate, and be­haviour, when we perform this duty, and pray: and name­ly, first we must see, that we stand rightly in covenant with God, and be his people, through faith in Christ for then we have a promise of protection, as Psal. 89.3, [...]0, 21, 22 [Page 117]and of audience in time of trouble, 2 Chron. 7.13, 14. which encouraged the Church in adversity, Is. 63.19. we are thine, thou never bearest rule over them: they were not called by thy name: And Jeremiah herewith moveth God to mercy, Jer. 14.8, 9. O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land? — as a man that cannot save? yet thou, O Lord, art in the midst of us, and we are called by thy name, leave us not. Secondly, if we have failed by transgression (for in many things we sinne all, Jam. 2.) then we must be carefull to renew cove­nant with God, by renewing our 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 [...]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. 25.1 [...]. all [Page 118]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 [Page 119]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 [Page 120]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, [Page 122] 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 [Page 123]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 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 [Page 124]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.

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 soJuuius and Piscator. some sup­ply [Page 125]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, [Page 126]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, whoHieron. 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 learned do plainly shew.Whitak. de Script. in­terpret. Con­trov. 1. quaest. 5. cap. 8. Rey­nolds & Hart. And they them­selves, in differences, doe disclaime the authority of men, [Page 127]though never so learned, and send us to the Scripture. See August. Ep. 19. Iren. 4. adversus haeres. cap. 63.

The Use for admonition.For admonition, that we consider Gods providence o­ver us herein, causing us to have our time in the land of the living, which we cannot deny to bee a great favour: and therefore should endeavor to walk worthy of this blessing which after the example of Christ is, to work the works of him that sent us, John 9.4. First, that we repent of our sins, Mat. 3.2. Luke 13.3, 5. Secondly, that we believe on Jesus Christ, whom God hath sent to be our Saviour, John 6.28. This God commandeth to all, that would be saved, 1 John 3.21. with 5.13. Thirdly, that we work out our salvation with fear and trembling, Phil. 2.12. which is then done, when with reverence to God, who worketh all grace, we do humbly and constantly exercise our selves in the meanes thereof, ever making conscience of sinne, till we receive the end of our faith, which is the salvation of our soules, 1 Pet 1.9.

The second Observation.The second point to be here observed is this, That in the land of the living, that is in this world, God doth bounti­fully impart his goodnesse to the sonnes of men: this is here taken for granted, and else-where plainly affirmed, Psal. 33.5. The earth is full of the goodnesse of the Lord, Psal. 119.64. The earth is full of thy mercy, Psal. 145.9. The Lord is good to all: even the brute creatures do daily tast of his boun­ty, Psal. 104.27.28. They all wait upon him, he gives them their meat in due season. That he giveth they gather: he ope­neth his hand, and they are filled with good.

The first Reason.The reason hereof is two-fold. First, because in nature and essence he is goodnesse it self, love it self, and bounty it self, and so can no more detain his goodnesse from the crea­tures, then the sun can his light from the world, when it is risen: and indeed by the exercise of goodnesse and bounty doth he manifest this essentiall property: as Psalm 119.68. Thou art good, and dost good. Jam. 1.17. By his good gifts and perfect givings he is seene to bee the father of lights.

The second Reason.Secondly, by his free and abundant communication of goodnesse he binds every creature unto him, and man particularly to honour him: for even temporall benefits are his witnesses, that he, from whom they come, is the true God, and that he must be honoured for them: see Acts 14.17. Hereupon the godly do stirre up themselves to due and daily thankfulnesse: as Psal. 103.1, 2. and 116.12.

This serves for instruction, admonition and comfort.

The first Use for in­struction.For instruction two wayes. First, this shews plainly, that the true God is not known, as he ought to be, no not in this property of goodnesse. That which Pharaoh pro­fessed of himself without fear, Exod. 5.2. who is the Lord? I know not the Lord: is true of all naturall men: for if they rightly knew this one property of goodnesse and bounty, in the communication of blessings, their hearts would cleave unto him, in an unfaigned desire to be his by covenant: for every man is a friend to him that giveth gifts. Prov. 19.6. while they therefore say, who is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? Job 21.15. they shew themselves worse, then the devill himself, who said, doth Job serve God for nought? hast thou not made an hedge about him? Thou hast blessed the work of his hands, Job 1.9, 10.

The second Use for in­struction.Secondly, this shewes, what manner of persons all those ought to be, who call God father, namely, free and for­ward in doing good: so we shall resemble our heavenly father: which is enjoyned us. Mat. 5.44, 55. This was Christ Jesus his property, while he was on earth, he went about doing good, Acts 10.38. And it is commanded, and commended to us all, Eph. 5.1. Be followers of God as dear children, and walk in love, Heb. 13.16. To doe good, and to communicate forget not.

The first Use for admoni­tion.For admonition, it serves three wayes. First, in the want of any good thing to go to God by prayer, for he is the fa­ther of lights from whom all good cometh, and for the obtai­ning thereof, with the use of lawfull means, joyn prayer to him, that saith, ask and ye shall have, Mat. 7.7. But with­all [Page 129]we must look, that we go not on in a course of sinne, for that withholds good things, Jer. 5.25. and causeth God not to hear our prayers, Ps. 66.18.

The second use for admo­nition.Secondly, this must move us to labour to be such, as shall surely partake of Gods best blessings: For God is the great housekeeper, that makes provision for children, for ser­vants, yea for bruit creatures, even for his very dogs. And answerable to his greatnesse in provision, is his justice, and wisedome in distribution: he gives not to all alike, but to every one his portion, and will not have childrens bread gi­ven to dogs, Matth. 15.26. Indeed for temporall blessings he many times gives a larger portion to the wicked, then to his children, as wee may see by the outward state of Divet and Lazarus, Luke 10.19, 20. as great housekeepers will many times feast strangers more liberally, then their owne children. Yet God hath better things for his own, then for the world, as Mat. 3.11, 16. And the right way to par­take of the best blessings is,The right way to partake of the best bles­sings. first in generall to make sure we be in covenant wich God through faith in Christ Jesus: for he that cometh unto God must believe, Heb. 11.6. yea be­lieve in Christ, for he is the way, the truth, and the life, no man cometh to the Father but by him, John 14.6. Now be­ing thus in covenant, all is ours, whether things present▪ or things to come, 1 Cor. 3.21, 22. we partake hereby of his fatnesse and sweetnesse, Rom. 11.17. and God will prevent us with blessings of goodnesse, Psal. 21.5. In particular, to testifie the truth of our faith, we must get and manifest the grace of love: for this is a sure companion of faith, Gal. 5.6. and a sure fruit of the same sanctifying spirit, Gal. 5.22. and this entitles us unto Gods best blessings, 1 Cor. 2.9. What eye hath not seen, eare hath not heard, nor heart concei­ved, hath God prepared for them that love him, 1 John. 3.14. We know we have passed from death to life, because we love the bretheren.

Secondly, we must fear God with a filiall feare: by the consideration of Gods power and presence, seeking to bring our hearts to true conscience of eschewing evill, and doing [Page 130]good, wherein his grace is certainly made evident, as 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 thi [...]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 [Page 131]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 fi [...]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. [Page 132]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 [Page 133]that which shewes the truth and life thereof, as abun­dance of knowledge, strong faith, fervent love, and the like [...] 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 [Page 134]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 [Page 135]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.

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 [Page 136]shew the necessity of it. So that here in genera [...]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. 8.25. The examples of Gods children, professing the practice of this duty, are many: as of Jacob. Gen. 49.10. I have waited for thy salvation, O Lord. Job 14.4. All the daies of mine appointed [...]ime will I wait. David. Psal. 130.5.6. I wait for the Lord, yea, my soule doth wait, my soule waiteth for the Lord, more then they that watch for the morning. Yea, this is the practise of the Church it self, Is. 25.9. It shall be said in that day, loe, this is our God, we have waited for him, and he will save us. This is the Lord, we have waited for him. All which are an excellent cloud of faithfull witnesses, shewing plainly, that the duty is required of God, and that the performance of it is acceptable in his sight.

The reasons hereof are plain.The first R [...]. First, all afflictions come by Gods disposing and ruling providence: a [...] Is. 45.7. I create peace and evill. Amos 3.6. Is there evill in the City, and the Lord hath done it? and the removing of them is his doing also: for he doth heale and bind up, as well as teare and smile, Hos. 6.2. Jer. 33.6. Therefore it is wisedome to go to him that smitteth, and to wait upon sin for help.

Secondly, waiting on God is a work of faith,The second Reason. Is. 28.16. and ascribes unto God the honour of the blessing we wait for: when as refusing to wait on God bew [...] aies an evill heart of unbelief: as 2 Kings 6.33. Wherefore should I wait on the Lord any longer?

Thirdly,The third Reason. by waiting on God we are surely intitled to singular benefits, Lam. 3.25. The Lord is good unto them that wait for him. See this his goodnesse in sundry particular blessings. First, they shall inherit the earth, that is, every good and comfortable blessing in this world, Psalm 37.9. Secondly, God will save them from their enemies, Prov. 20.22. Thirdly, he heareth their cry and prayer, Psal. 40.1. Fourthly, they shall never be ashamed, Psal. 25.3. Is. 49.23. Fifthly, they shall renew their strength, Is. 40.30. Sixtly, God prepareth for them blessings spirituall in Christ, which surpasse the conceit and reach of man, Is. 64.4.

This serves for instruction, and for admonition.

For instruction, it may well informe us to conceive,The use for instruction. what is like to be our estate in this world, in regard of troubles: namely, seeing we must wait upon God for deliverance from them, it seems he would have us to resolve, they may be our portion, here on earth. When an earthly King en­joyns all his subjects to prepare arms, and be in readinesse, they will easily conceive they shall have warres. And thus deales the Lord with his children, he bids them wait upon him, for deliverance from troubles, when they come. Now patient waiting is the act of hope in God for his help: which is one part of defensive a [...]our in time of trouble: as Luke 21.19. by your patience possesse your soules, Eph. 6.15. And your feet shod with the preparation of the gospell of peace: which needed not but for afflictions, which are plain­ly foretold, John 16.33. Acts 14.22.2 Tim. 2.12. and pre­paration for them enjoyned Luke 14.26, 27 amplified [...]here by two resemblances. verse 28. &c.

For admonition,The Use for admonition. it serves effectually to stirre up every godly man, to make sure he be end [...]ed with these graces and [Page 138]give himself to that behaviour, which may enable him with patience to wait on the Lord, in the time of affliction. E­very good husband is provident in summer to make provisi­on for winter: and shall not Christians be wise for their soules in the like?The way to Christian pa­tience. The sure way to Christian patience is this.

First, to break off the course of every sin by true repentance, for the guilt of sinne takes away peace of conscience, unlesse it be seared: and they, that are in that estate and case, are like the troubled Sea, when it cannot rest, whose waters cast out mire and dirt, Is. 57.20. who can rightly wait on God for nothing, but judgements: for while they go on in sinne, they have no title to mercy, and therefore it is said the hope of the ungodly shall perish, Prov. 10.28. it shal be like the giving up of the ghost, Job 11.20. but if they repent, putting iniquity farre away, as Job 11.14. then there is hope. verse 18.

Secondly, they must believe in God through Christ: for this they are justified and have peace with God, Rom. 5 1. and this faith is the ground of things hoped for, Heb. 11.1. and when it is tryed in affliction it bringeth forth patience, Jam. 1.3. the perfect work whereof is this waiting on God here enjoyned.

Thirdly, they must fear God, by remembring his hand and providence in these evills that lye upon them: for a sparrow lights not on the ground without his will, Mat. 10.29. This will check and suppresse both repining and grudging towards God, as Luke 23.34.49. and envy, and desire of revenge against men, and give us hope of a comfor­table end. Prov. 23.17, 18. Let not thine heart envy sinners, but be thou in the fear of the Lord all the day long: for sure­ly there is an end, and thine expectation shall not bee cut off.

Fourthly, they must walk in obedience, Psal. 7, 34. wait on the Lord, and keep his may, and he shall exalt thee to inhe­rit the earth.

Be of good courage] The second duty, whereunto Da­vid [Page 139]stirres up himself, and others in the time of affliction: namely, they must not suffer themselves to be daunted, dis­mayed, or faint-hearted, but stirre up themselves, encourage their hearts, and keep fast the confidence of their hope, even in the depth of distresse: this is the meaning. Mark then,The third Observation. Gods children must not suffer themselves to be dismaid, or daunted in time of affliction, but cheer up their hearts, and encourage themselves in the Lord their God. See Psal. 31.24. Be of good courage, Is. 35.3. strengthen the weak hands, and confirme the feeble knees, 1 Pet. 3.4. not being dismaid with any terrour: even as David did, when his own men would have stoned him, he encouraged himself in the Lord his God. 1 Sam. 30.6. and this is the meaning of the A­postles charge. 1 Cor. 16.3. Stand fast in the faith, quit you like men, be strong.

The reasons hereof are plain, and of great impor­tance.

The first Reason.First, to be fearfull and faint-hearted in affliction comes, either from the want, or at least from the weaknesse of grace, even of that most excellent and needfull grace of faith: as Solomon saith, If thou be faint in the day of adver­sity, thy strength is small, Prov. 24.10. even thy faith: as Christ told his Disciples, in a great storme upon the Sea, Matth. 8.26. Why are yee fearfull, O yee of little faith?

Now there is great danger herein, for hence comes Apo­stacy in Religion, when men withdraw themselves, for fear of persecution. In those the Lords soule takes no pleasure: such 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. [Page 140]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, [...]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 [Page 141]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. [Page 142]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,

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 [Page 144]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 al [...] 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, [...]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 [Page 145]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 [...]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 [Page 148]any other gospell unto you, then that ye have r [...]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.

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, whichMusculus Piscator. some think, and that probably, he penned in the time of Absoloms rebellion, when he sled for his [Page 6]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 asMollerus 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. [Page 7]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 [Page 8]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. 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 fulnesse thereof, Psal. 24.1. yet none can say, but the Church of God, who are his people by covenant, that God doth dwell among them.

Secondly, for the better assuring of all the blessing of the Covenant to those that be his people.The 2. rea­son. For God in Christ is the true fountain of all good things: and his dwelling among them, in that manner which he did ra­nifest in his Tabernacle, gave plain evidence of his readi­nesse to communicate his goodnesse unto them, according to all that he had promised in his Covenant. This will [Page 10]appeare by a briefe view of the severall parts of Gods ta­bernacle, considered with the speciall ends for which they were ordained. The whole Tabernacle was made ac­cording to the patterne shewed in the mount: It contai­ned three distinct places, the Court; the holy place, and the holy of holies, and in each of these, there were severall or­dinances, serving by their use and signification to testifie Gods readinesse, who there dwelt among them, to com­municate his goodnesse to his people there serving him.

Take a view of some: In the Court (which signified the visible Church, wherein hypocrites may have a place for outward worship) was first the ministry of the word and prayer: Here the Priests and Levites taught the people, as it is said of Christ, Luke 17.47. he taught dai­ly in the Temple; here the Scribes and Pharisees sate in Moses chaire, Matthew 33.2. and here both Priests and people prayed, as Luke 1.10. for my house shall be called the house of prayer, Luke 19.46. Secondly, here was the altar of burnt-offering, a type of Christ: for the altar and the twelve pillars resembled God and the 12. tribes, making a covenant together with sacrifice, Exod. 24.4. This altar in the Court of the Tabernacle was overlayed with brasse a strong metall, to signifie that Christ God did sanctifie his manhood to be an acceptable sacrifice, & strengthen him to do and suffer all things needfull for our redemption and salvation: Thirdly, the laver for washing, a type of sanctification, Titus 3.5. Heb. 10.22.

In the holy place were three memorable things: First, the altar of incense, shadowing out Christs intercession in heaven; Secondly, the table of shew-bread, signifying that standing table of the Word and Sacraments, where­in God keepeth plentifull provision to feast his elect in Christ: Every one had in his incense cup pure incense put upon it, signifying fulnesse of joy in Christ Jesus.

Thirdly, the golden candlestick, a figure of the Church, Revel. 1.20. because it holdeth up the light of Gods [Page 11]Word; The severall branches resembled particular Churches; and the lights therein signified the words of the Prophets, or the holy Scriptures, 2 Pet. 2.19. The seven branches from one shaft, all of one matter, signi­fied variety of gifts and graces, proceeding from one spi­rit, Zech. 4.2.6.

In the most holy place, or holy of holies was first the ark, whose lidd was called the mercy seat, overlaid with pure gold, and within it the two tables of the covenant, all shadowing Christ, who is our covenant, Is. 49.8. and our propitiatory, Rom. 3.25. 1 Iohn 2.2. Over the ark did God appear between the Cherubins, signifying God teaching through Christ, who is attended by the ministry of Angels.

Secondly, here were the golden censers, to bring fire with incense to the mercy-seat, signifying that with th [...] incense of the spirit of Christs sufferings must be mingled by Christ himselfe upon the altar with fire, before that our service can be accepted, Lev. 16.12. with Rev. 8.3.4.

Thirdly, here was the [...]ot of Mannah, which God gave them from heaven, signifying Christ crucified, the bread that came down from heaven, Iohn 6.41. 1 Cor. 10.3. Also Aarons rodd that budded, testifying their rebellion, Numb. 16. yet being neer to the mercy seat was pardo­ned in Christ: These two last, Heb. 9, 3, 4. are said to be within the ark; where * some referre the relative to the former antecedent, which needs not,Iun. par. seeing that stan­ding before it they were with it; for nothing was within but the two tables, 1 Kings 8.9.

Besides these, that did severally belong to some of the holy places, there were some things common to all. As first, the annointing oyle, wherewith every particular ves­sell and instrument was consecrate to his holy use, signify­ing the graces of the spirit, sanctifying us to God. 2. the co­verings for the whole tabernacle, signifying Gods protecti­on, by his speciall providence over his whole Church and [Page 12]every member thereof, as Is. 4.5, 6. upon all the glory shall be a defence, &c. Psal. 27 5. Thou wilt hide me in thy Tabernacle.

In all these, and many other, he both manifested his presence among his people, and also his readinesse to doe them good by communicating spirituall blessings among them. If any say, these things proved his presence amongst the Iewes, but what are they to us? I answer, much. They were types and shadowes of good things to come; but the body is Christ, Col. 2.17. who is come by a more perfect Tabernacle, Heb. 9.11. and him we have among us in the word of the Gospell, fully performing all that was prefigured in legall Ceremonies.

Quest. Are our Churches and Chappels answerable to the Iewes Tabernacle and Temple for prerogative of Gods presence?

Answ. No difference of place in respect of holinesse for Gods service is taken away by Christ in the new Te­stament, Iohn 4.21.23. 1 Tim. 2.8. But the Congre­gations of Gods people, assembled for holy worship ac­cording to Gods ordinance, have Christ present, as Mat. 18.20. They are Gods house, Heb. 3.16. and Gods tem­ple, 1 Pet. 2.5. Ephes. 2.21.

This serves for instruction, admonition and com­fort.

Vse 1 For instruction two wayes: First, how to judge rightly of difference of place in respect of holinesse, name­ly, if it be Gods habitation and dwelling place. Thus were the Temple, the Tabernacle, and people of the Iewes more holy then others under the law. Papists say consecrated places for holy worship be more holy then other places, Bellar. de cultu Sanct. lib. 3. cap. 4. But the truth is, our Churches and Chappels are as the Iewes Synagogues, whereof, Psal. 74.8. Of which we may say, as Mat. 23.16.17. Woe unto you blind guides, &c. or as Bernard. Habent sanctitatem, sed propter corpora vestra, &c. Chur­ches are holy because of your bodies, your bodies because [Page 13]of your soules, your soules because of the Spirit of God. As it was said of the Israelites, non propter locum gentem, sed propter gentem locum elegit, Concil: Aquisgr. As Austin, Quid supplicaturus Deo locum sanctum requiris? Volens in Templo orare in te ora, & ita age semper ut Deo Templum sis: ibi enim Deus exaudit, ubi habitat. Aug. lib. sentent. And Origen. Hom. 5. in Levit. Locum san­ctum in terris non requiro positum, sed in corde.

Vse 2 Secondly, see whence the Church of God in generall, and every true member thereof in particular, have their stability, even from this that 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 [Page 14]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. [...]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 [Page 15]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 [Page 16]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 no [...] 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 like well, 1 Kings 12.28, 29. and to set their posts by the Lords, as Ezek. 43.8. But wisedome is justified of her children, Matth. 11.19. These men profes­sing themselves to be wise become fools: see Rom. 1.22, 23, 24. Mark well, till thou hast an heart for Gods worship thou hast no soul fit for heaven. How canst thou be a pillar in Gods house, and never brought to the framing place? In the materiall Temple there were three places: so publike assemblies are for regeneration and glory. For motives, think on Joh. 3.5. Except a man bee born of water and of the spirit, he cannot enter into the kingdome of God.

Vse 4 Secondly, to Gods children, are they lovely to thee? Let thine actions towards Gods worship declare the truth of thine affections.

Men of authority and wealth must apply both for the mgintenance and furtherance of Gods, worship, so did Da­vid, 1 Chron. 29.2, 3. I have prepared with all my might for the house of my God, &c. Because I have set my affection to the house of my God, &c. Ministers especially must shew love unto and delight in the Lords worship, by negligence they conceale the knowledge of God, see Mat. 23.13. Luke. 11.52. The shew bread must be set upon the table in the Taber­nacle every Sabbath new, Lev. 24.8. By prophanenesse they cause the Lords Tabernacle and service to be forsaken and loathed, 1 Sam. 2.17. people also must call one on another, Is. 2.2, 3. and all both Magistrates, Ministers and people must pray for the Lords power and providence in maintai­ning his pure worship. The next week being the time of or­dination of Ministers, it is not unfit to take notice of it, to do that which Christ enjoyned, Mat. 9.38. Pray ye there­fore the Lords of the harvest, that he will send forth labourers into his harvest.

Though Papists observe such times superstitiously, yet we may do as Gideon, who sacrificed to the Lord that which was prepared for Baal, Iudg. 6.26.

IN the former verse David by way of admiration ac­knowledgeth unto the Lord the louelinesse of his Taber­nacles. In this verse he doth in his owne person verifie his former confession by discovering his owne ardent and earnest affection, first to the place of Gods worship, then to God himselfe, for whose sake he so affected the place. His fervent affection towards the place is in these words, My soule longeth, yea, even fainteth for the Courts of the Lord. The Courts of the Lord were two: one [Page 18]was the great Court, that place whither the people came, the other was for the Priests, 2 Chron. 4.9. For this Da­vids soule longed and fainted; he had as great a desire af­ter it, as a woman with child hath after the things she long­eth for, and being deprived hereof his soule [...]ainted, as wo­men will do, when they misse of the things they long for: His vehement desire after God himselfe is in the latter branch, My heart and my flesh cryeth our for the living God.

In the words note two points: First, Davids earnest and ardent affection towards the places of Gods publick worship,1. Observa­tion. his soule longed and fainted after them, his affe­ction towards this place was like the appetite of a woman with child, who is apt to desire some things inordinately, see Psal. 27.4. Ps. 42.1. Ps. 63.1.

The reason hereof stands on a double ground: First, the sense of his owne estate in soule for some spirituall wants:Reoson 1. and 2. His estate in soule was this, first, hee had a true spirituall hunger and thirst after heavenly things, as Psal. 107.5. which things were onely to be had in the Tabernacles of God: His case was like the prodigall childs, Luke 15.17. he was hunger-starved, and there was bread enough at his fa­thers house, for the Tabernacles of God are Beth-lehem, the house of Bread, Matth. 2.6. Here Christ is borne, the true bread of life, John 6.48.50. It might well be called the house of bread, for antiently it was Ephath, or Ephratha a place of fruitfulnesse, Gen. 48.7. and at Bethlehem was an excellent Well, after which David longed, 2 Sam. 23.15. so in Gods Tabernacles is the river of his pleasures, the foun­tain of life: Hither apply Ezek. 47.1. the waters of the Sanctuary, and Zech. 13.1. a fountain for uncleannesse.

Secondly, David was in love, which affection will grow to be strong strong as death, Cant. 8.6, 7. Now the party he loved was here, and here onely to bee enjoyed, for spe­ciall spirituall society, 1 Kings 9.3. See Canticles 1.7, 8.

Thirdly, Davids soule was with child, he had spiritual­ly [Page 19]conceived Chist: Now longing is ordinary to women,Plin. lib. 23. cap. 6. with child, its gravidarum malacia: and the thing he long­ed for was in the courts of the Lord.

Vse 1 This serves for instruction, admonition and comfort.

For instruction, touching the good or bad estate of mens soules, for if our soules be in good estate, we must be affe­cted towards Evangelicall worship, as Davids was to­wards legall, for hunger and thirst, love and longing after heavenly things. In Evangelicall worship is our communi­on and fellowship with Christ and his benefits, and indeed in this world herein only and chiefly because of Gods ordi­nances: If thou say with Naaman, Are not Abana and Parphar, rivers of Damascus, better then all the waters of Israel? 2 Kings 5.12. thou must keep thy leprosie of sinne unlesse thou change thy mind, for all Gods springs are here, Psal. 87.7.

Now after tryall it will be found true, that many neither hunger nor thirst, love nor long, but say, as Mal. 1.13. It is a wearinesse, and as Amos 8.5. when will the new Moon and Sabbath be gone, as Iob. 21.14. they say unto God, depart from us, and as the mixt multitude, Numb. 11.6. Our soule is dryed away, there is nothing at all besides this Manna before our eyes.

Vse 2 For admonition, to labour to have our hearts affected towards Evangelicall worship, as Davids was towards legall. The way is to informe our selves of our naturall mi­sery in our selves, for which there is no remedy but in the Lords Tabernacles his Bethesda, Iohn 5.2, &c. where who­soever first after the troubling of the water stepped in, was made whole of whatsoever disease he had: Our misery is spirituall in blindnesse of mind, hardnesse of heart, &c. Now here onely is the Lords eye-salve, Rev. 3.18, and the spirit, that takes away the stony heart, and gives an heart of flesh, Ezek. 36.26.

Vse 3 For comfort, it makes generally to those, that truly de­sire and delight in Evangelicall worship; if herein they deale sincerely, they cannot but be acceptable to God, and he will [Page 20]give testimony to them as he did to David, I have found David the sonne of Iesse, a man after mine owne heart, Acts 13.22. of them it may be said, as Mat. 13.16. Blessed are your eyes, for they see, and your eares, for they heare, and as Mat. 16.17. Blessed art thou Simon Bar-Iona, for flesh and blood hath not reveiled it unto thee, but my father which is in heaven.

My heart and my flesh cryeth out for the living God.] The second sentence, declaring Davids vehement desire af­ter the true God, here called the living God: Hee names both heart and flesh to shew the truth of his affection, as it was conceived in his soule, so it was expressed and mani­fest in his body, in voyce and gesture, looking towards it and crying out for it: so the word is translated, Prov. 1.20. Wisedome cryeth without, she uttereth her voyce in the streets, Lam. 2.19. Arise, cry out in the night, Psal. 17.6. I have called upon thee, Ps. 78.65. Like a mighty man that shouteth.

Here note the description of God, and Davids affection towards him.

For the first,2. Observa­tion. The true God is the living God: So Psal. 42.2. Ier. 10.10. and in other places: For the better un­derstanding whereof wee must consider, first in generall what the life of God is, and then more particularly, what those speciall properties are, whereby God shewes himself indeed to be a living God.

For the first,Reason 1. the life of God is an essentiall property of the divine nature, whereby it is, and is conceived of us to be, in perpetuall action, living and moving in it felfe and of it selfe. To give a reason hereof a priori, by way of cau­sality, it is impossible; but a posteriori, or from the effect, we may argue thus: If God had not life in himselfe, hee could not give life and being unto other things. But in him we live, we move, and have our being: yea, he giveth unto all life and breath and all things, Acts 17.23.25. There­fore he is a living God.

For the second, the speciall properties, whereby God [Page 21]shewes himselfe indeed to be a living God, are three, his wisdome, his power, and his will. His wisedome, whereby in and of himself he doth know both him self, and all things else, both universall and particular, that either have been, are, or shall be, yea that might have been or may be: His pow­er, whereby he effectually doth whatsoever he will, and is able to doe whatsoever he can will, both how, and when, and where he will: His will, whereby he doth, most free­ly and justly, by one eternall immutable act, will his owne glory, as the end of all things, and all things else, as the meanes of that end: Hee that hath these properties,Reason 2. and exerciseth these effects of life, must needs bee a living God, which consideration may serve for a second reason of the point.

By way of use, it serves for instruction, admonition and comfort.

Vse 1 For instruction, it serves to distinguish between the true God and idols: That which lives not at all, or lives not of it selfe, cannot be God; this use the Prophet Ieremiah makes of it, Ier. 10.10. and the Apostle Barnabas and Paul, Acts 14.15. and 1 Thess. 1.9.

Vse 2 For admonition, to the end, we may have the like affe­ction towards God as David had, we must imitate him in his esteem of God, and labour to have our hearts well set­led in this perswasion, that the true God is indeed a living God. Otherwise, as he were not worth the crying after, so would it not be easie to induce us to it: For were he not a living God, how loud soever we should cry, hee could not heare, and then we might conceive it as good to besi­lent, a deaf God and a dumb Religion may do well enough together.

But (as the Psalmist intimates, Ps. 65.2. when he saith, Thou art the God that hearest prayer, unto thee shall all flesh come) hope of audience is that which oneneth the mouth of invocation: For how shall they call on him in whom they have not believed? Rom. 10.14. and how shall men believe in any but a living God? what good can a dead god doe them?

Vse. 3 For comfort, they that are the servants of the true God, are the servants of the living God, and whilest God lives they need not fear to lack any thing that is good for them, they need not fear falling into any temptation, out of which they may not assuredly expect a comfortable issue, This use Darius seemes to have made of this consideration, Dan. 6.20.26, 27. and God himselfe may be thought to aime at and intend the same, when to confirme the faith of his ser­vants, in the assured certainty of his promises, he sweareth by his owne life, as Is. 49.18. and teacheth his people so to sweare, Ier. 4.2. and when they commemorate his mercies unto them to make mention of his life, Ier. 23.7, 8. as the Psalmist doth, Psal. 18.48.

To this description of the true God, the Psalmist addes this expression of his affection towards him, my heart and my flesh cryeth out: as much as to say, I do not only earnestly desire to enjoy Gods presence in his sacred ordinances, but likewise outwardly, in all the parts of my body, I give evi­dence of that earnest desire:3. Obsorva­tion. The observation will be this. They, that have the same esteem of the true God that Da­vid had, will earnestly in their hearts desire, and diligently in their actions and behaviours, endeavour to expresse and give evidence of that desire: The like expression is used, Psal. 73.25, 26. whom have I in heaven but thee? and there is none upon earth that I desire besides thee: my flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.

Reason 1 The reason is: First, because they make account that in communion with, and fruition of the true God consists their happinesse.

By him they expect to be freed from all evill, and made partakers of all good things: as the Psalmist expresseth more at large in the foure and five, the eleven and twelve verses.

Reason 2 Secondly, because an earnest desire in the heart is as sappe in the root, which in the branches will budde and breake forth into leaves and fruit: As the oyntment in the hand will [Page 23]not be hid, but bewrayeth it self, Prov. 27.16. So grace in the heart will discover it selfe in the words of the mouth, and the actions of the life: Out of the abundance of the heart the mouth speaketh, Mat. 12.34. and if the heart be indi­ting a good matter, the tongue will be as the penne of a ready writer, Psal. 45.1. I believed, saith the Plalmist, therefore have I spoken, Psal. 116.10. we also believe, saith the Apostle, and therefore speake, 2 Cor. 4.13.

By way of use it serves for reproof and admonition.

Vse 1 First, for reproofe of them, that pretend they believe the true God to be the living God, yet neither with their hearts nor with their flesh cry out for him, who if they have any desires at all to be made happy in fruition of him and com­munion with him, yet even those desires are so remisse and cold, so faint and 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, [Page 24]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.

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 [Page 25]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 [...] ­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 Al [...]r was, which to his soule was as an house and nest to the Sparrow and Swallow, and whereto hee had right and interest, [Page 26]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 [Page 27]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.

Ʋse 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.

Ʋse 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 [Page 28]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.

Ʋse. 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.

Ʋse. 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.

Ʋse 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 sp [...]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.

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 [Page 30]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 true Members of Gods Church, who have the comfort and liberty of Gods holy worship and service, are blessed and happy. See Psal, 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts. Hence it followes, verse 10. A day in thy Courts is better then a thousand. I had rather be a door-keeper in the house of my God, then to dwell in the tents of wickednesse.

The reason hereof is, from the wonderfull, rare, heaven­ly blessings,Reason. which are here certainly enjoyed, by the true Members of the Church, and no where else. Whereof the first and principall, from which all the rest do flowe, is the fruition of communion and fellowship with the true God, one in essence, three in person; the Father, the Sonne, and the Holy Ghost: who is onely in his Church to the true members thereof a God of grace and mercy: and there­fore they that are out of the Church, are without God in the world, Eph. 2.12. Here the first person, is the father of mercies, and God of all consolation, 2 Cor. 1.3. the second person is a blessed Saviour and Redeemer, Isa. 9.6. unto us a childe is born, unto us a Sonne is given, a Saviour, Luk. 2.10, 11. with Isa. 49.6, 8. the holy Ghost is the blessed sanctifier, and comforter, being the spirit of grace, Zech. 12.10. yet onely in his Church, Joh. 14.17. Now this true God is in his Church, to all the true members thereof, not onely a Master, farre excelling Solomon, of whom the Queen of Sheba testifies, that his servants were blessed, 1 King. 10.8. with Mat. 12.42. and such a Master as saith, where I am, thereshall also my servant be, Joh. 12.26. with Luk. 12.37, 43, 44. but a father, Matth. 23.9. Joh. 20.17. Yea, an husband, Isa. 54.5. Thy Maker is thine husband, and Isa. 62.4, 5. Thy land shall be married. [Page 31]As a young man marrieth a Virgin—as the Bridegroome rejoyceth over the bride, so shall thy God rejoyce over thee, Ier. 3.14. I am married unto you, Hos. 2.19, 20. I have be­troathed thee unto me for ever, &c.

Secondly, this true God in Christ gives to all the true members of his Church, freedome and deliverance from all the miseries of nature; that is, from the whole guilt and curse of sinne in originall corruption, and actuall trans­gressions. See Luke 1.68.74. Gal. 3.13. Rom. 8.1. Acts 13.39.

Thirdly, here is afforded the full fruition of all needfull blessings, as Eph. 1.3. who blesseth us with all spirituall blessings in heavenly things in Christ. And not only so, but even with all needfull temporall blessings, Matth. 6.32, 33. These blessings may be reduced to foure heads:

First, to direction in all the wayes wherein they ought to walke, Psal. 32.8. I will instruct thee and teach thee in the way that thou shalt goe, Psal. 73.24. Thou shalt guide me with thy counsell. If the good houswife order the wayes of her houshold, Prov. 31.27. how much more God?

Secondly, to provision both for soule and body: for Psal. 34.10. They that seeke the Lord shall not want any good thing, for soule, John 6.33.35.55.63. 1 Cor. 10.16. Here is Christ the tree of life, and the well of life, whereon Psal. 87.7. All my springs are in thee, Rev. 22.1, 2. And heaven for an inheritance, Luke 12.32. 1 Pet. 1.3, 4. For temporall, see Is. 65.13. Psal. 37.3, 4.

Thirdly, to protection and preservation by speciall pro­vidence, Psal. 25.5. and Psal. 91.1. implyed and assured to all the faithfull, Mat. 10.29, 30, 31. The Kings ser­vants in ordinary may not be arrested but upon warrant from the Lord Chamberlain: but Gods servants have a greater priviledge, God himself must grant the warrant, else they may not be medled with, Job 1.10. John 19.11. Acts 18.10. Psal. 89.22.

Fourthly, to remuneration, both here with honour of grace to be his friends, John 15.14, 15. 1 John 3.1. and [Page 32]attendance of Angels, Psal. 34.7. Psal. 91.11. and here­after, Mat. 25.21.23. Luke 19.17, &c. Mat. 19.28, 29.

Is it such a blessing to dwell in Gods house? then it is a great curse to dwell out of it: Vse. 1 for so they should be de­prived of all the forenamed blessings: This made David to say, Woe is me that I sojourne in Meshech, that I dwell in the tents of Kedar, Psal. 120.5. and 1 Sam. 26.19. If they be the children of men, cursed be they before the Lord: for they have driven me out this day from abiding in the inheritance of the Lord, saying, Goe, serve other Gods. The ancient re­semblance of Gods Church to Noahs Arke is true, and fit for this place.

Vse 2 Secondly, wee must examine whether wee be such as dwell in Gods house, as true members of the Church: and such onely are true believers in Christ, for no man cometh to the Father but by him, John. 14.6. Whereby will bee excluded all Gentiles, who are without Christ, E­phesians 2.12. and Turkes and Jewes, who though they acknowledge the God that made the world, and brought Israel out of Aegypt, yet not believing Christ Jesus the son of the Virgin Mary, to be the sonne of God and saviour of the world, they shall dye in their sinnes, John 8.24. Luke 13.28.

Yea, besides them Papists holding the Doctrine esta­blished in the Councell of Trent, who do not onlyRhem. on Rom. 3.22. de­ride, butConc. Trid. Sess. 6. can. 10. accuse the Doctrine of justification by imputed righteousnesse, will be found Ismaelites, the sonnes of the bondwoman, such as must be put out of the house, Gal. 4.21.30. and such guests as want the wedding garment, which is Christs righteousnesse imputed and received by faith; see 2 Cor. 5.20. Rev, 3.18. Our white rayment to cover our filthy nakednesse of sin must be had of Christ: also by their Idolatry they hold not the head, Col. 2.18, 19. Al­so they, that professe the truth, and yet content them­selves with a dead faith, are not dwellers in Gods house; that is such as have a shew of godlinesse, but want the pow­er thereof, 2 Tim. 3.5. who professe they know God, but [Page 33]by their works deny him, Tit. 1.16. Of such St. James speakes, James 2.18.20. Shew mee thy faith without thy workes, &c. He that must abide in the house for ever, must be a sonne, John 8.35. which we all are through faith in Christ, Gal. 3.26. and by regeneration, 1 John 5.1. for of such the Apostle saith, Thou art no more a servant, but a sonne, Gal. 4.7. Therefore whosoever would certainely know himselfe to be in Gods house, and to continue there­in must get true faith, and keep it, and shew the truth of it by works of love, Gal. 5, 6. and of obedience to Gods word, 1 Thess. 2.13.

Vse 3 As we desire the assurance of true happinesse, we must ap­prove our selves dwellers in Gods house, that is, such as con­tinue and abide the true servants and children of God. Our holy calling to the faith of the Gospell gives us entrance and admittance into the family of God, 1 Cor. 1.2.9. Eph. 2.18. and 3.12. and our perseverance and continuance in the same faith is it that doth manifest our abode and dwel­ling in Gods house, 1 John 2.19. Now this faith is one, Eph. 4.5. as God is one, and if it be true it worketh by love, Gal. 5.6. and is seen by obedience, wherein we must be constant, Phil. 2.12. Mat. 24.13. and herein we must aporove our selves dwellers in Gods house, having our eares boared, Ex. 21 6. Psal. 40.6. endeavouring as, 1 Tim. 1.19. to keepe faith and a good conscience, and 2 Tim. 1.13. holding fast the holsome word in faith and love: In great houses here on earth, we see great men make use of retainers, which are not servants in ordinary at bed and board, but have houses of their own, where for the most part they live, and look to their own businesse; only at good times, as they say, and on some speciall occasions, they come to their Lord and ma­ster, and wait upon him in his livery, and are welcome to him, and well accepted as his servants: but in the Church of God, which is the house of the living God, the Lord of heaven and earth, it is not so; all, whom he owneth and acknowledgeth for his servants, are servants in ordinary, they dwell in his house, Psal. 65.4. performing the ser­vice [Page 34]of prayer and thanksgiving, and the works of obedi­ence every day: he hath no retainers acknowledged by him for his servants, I mean, such as take liberty to live as they list, and for the service of God, like retainer, thinke now and then, as on high dayes, and once on the Sabbath is well enough.

Indeed such attendance will serve for a retainer, but God acknowledgeth none such for his seruants, see Jer. 7.9, 10, 11. He knoweth, that is acknowledgeth, those that be his, John 10.14. but such as be workers of iniquitie hee knowes them not, as Mat. 7.23. So wee may say for idola­ters, as Papists be, in the worship of Saints, and of their breaden God, they have another master then God, name­ly vaine idols, 1 Thess. 1.9. Now none can serve two ma­sters, Mat. 6.24. Time servers are in the same rank, which be, first such as make conscience of sinne at Communion times, but afterward live as they list: also such as embrace and hold true Religion, only because the authority under which they live doth enjoyn it, and if it should alter by the will of man, they would turn with it: Thirdly, Church Papists, who now and then come to our service and ser­mons, to answer the law, but in their hearts they are for Romish superstition, like the carnall Israelites, whose hearts turned back into Aegypt. Of these we may say, as 1 Kings 18.21. How long halt yee betweene two opi­nions, &c.

Vse 4 A great comfort and encouragement to them that per­severe in the faith, and go on in obedience: they are blessed, and shall certainly if they go on be glorified, see Matth. 24.13. Revel. 2.10. and 3.12. Every one that is such shall be made a pillar in Gods house, and shall go no more out. Therefore in generall let all bee encouraged to follow the good servants that improve their masters takents, Matth. 25.21.23. and the Apostle Paul, 2 Tim. 4.7, 8. In speci­all let Ministers, who are stewards and disposers of the my­steries of God, look to their behaviour, shewing all good faithfulnesse. 1 Cor. 4.2. This fidelity is set downe, Luke [Page 35]12.42, 43, 44. with 1 Pet. 5.1, 2, 3, 4.

Thus much for their happy estate:2. Observa­tion. their holy behaviour is answerable, they will be still praising thee, Gods children and servants, who have the happinesse to dwell in Gods house, will be much and constant in praising God, see Psal. 135.1, 2. Praise the Lord, yee servants of the Lord, &c.— and verse 19. Blesse the Lord, O house of Israel, blesse the Lord, O house of Aaron, 20. Blesse the Lord, o house of Levi, ye that feare the Lord, blesse the Lord, Psal. 145.1, 2. I will extoll thee, my God and my King: I will blesse thy name for ever and ever. Every day will I blesse thee, Ps. 126.1. Halle­lujah: Praise the Lord, o my soule, 2. while I live I will praise the Lord.

Reason 1 The reasons hereof are two: First, the sacred Ordi­nance of God and his holy Commandement, Psa. 50.15. 1 Thess. 5.18. This makes it pleasant and comely, Ps. 147.1.

Reason 2 Secondly, the power of his grace given to his children and servants, which making them mindfull of the Lord, of his word, and of his works and benefits, stirres them up to praise God: True grace is enforcing, as 2 Cor. 5.14. and hence it is with Gods servants in the matter of praising God, as it was with the Apostles for preaching, Acts 4.20. and as Luke 19.40. If these should hold their peace the stones would immediately cry out.

This by way of use serves,

Vse 1 First, to let us see that praising God is not a thing in­different, but a necessary duty. Hence the want of it brings the wrath of God, as on Hezekiah, 2 Chron. 32.25.

Vse 2 Secondly, we may see by this that they have slender te­stimony that they be of Gods house who faile of this duty. A usuall thing for many to have no prayers nor praising God in their families; as also to go out of Church when singing Psalmes begin: as though praise were no part of that service, the performance whereof appertains unto them who dwell in Gods house, and would be blessed there.

Thirdly, this should serve as a most forcible motive to endeavour this duty, which we shall the rather do, if we consider the motives in God, in his properties, his workes, for his Church and against his enemies: also what our be­haviour in heaven should be, whereto we should begin to inure our selves here upon earth.

HEre the Prophet proceedeth in the commendation of the state of Gods people, whom hee doth expresly affirme to be blessed, and likewise plainly and particular­ly describeth them by their true and certain properties: which are of two sorts: First, they are such as are strong in the Lord.

Secondly, they do sincerely and earnestly affect the ho­ly worship of God; which property is here fully expres­sed by three things, first, their hearts are set upon the high wayes that lead to the Lords Sanctuary, verse 5. Second­ly, they do couragious and comfortably endure and break through all difficulties in the way, verse 6. They increase in number and strength in their journey, and all of them in troopes appeare before the Lord in Zion, verse 7.

For the first: Blessed is the man whose strength is in thee] To bee blessed is to be in an happy estate, wherein a man enjoyeth the true and chiefest good, which is the true God in his speciall favour, as Psal. 144.15. But who do so?

Answ. First, the man whose strength is in the Lord, that is, who resteth not nor relyeth upon himselfe, but on the Lord, and by him is made strong against enemies both corporall and spirituall, and also enabled for every good du­ty, [Page 37]which the Lord requireth at his hands. And thus un­derstanding the words, the point is cleer to be observed: That man is in a blessed and happy estate, whose strength is in the Lord; that is, who trusteth not to himself, or to any other person or thing; for his safety from evills and ability to do well, but only on the Lord his God, on whom he resteth, and resteth by true faith and confidence, see Proverbs 16.20. who so trusteth in the Lord is happy, and Jer. 17.7, 8. Blessed is the man that trusteth in the Lord, Psal. 125.1.146.5. Happy is he that hath the God of Jacob for his helpe.

Reason 1 The reasons are: First, no man is or can be strong by his owne power: This is true both in things per­taining to the body, Deut. 8.17, 18. and to the soule, John 15.5.

Reason 2 Secondly, no enemy shall be able to hurt him that is strong in the Lord. This is true both for corporall and spi­rituall enemies: For corporall, see Psal. 89.21, 22. With whom mine hand shall bee established, mine arme also shall strengthen him. The enemy shall not exact upon him, nor the sonne of wickednesse afflict him, 23. I will beate downe his foes before his face. Hence Psalme 3.6. I will not be afraid of ten thousands of people, that have set them­selves against me round about, and Psal. 27.1, 2, 3. The Lord is my light and my salvation: whom shall I feare? &c. Jer. 20.11.

Reason 3 Thirdly, no work nor duty, which God requires at his hand, shall be hard for him who is strong in the Lord, see 2 Cor. 3.5. and 12.10. Phil. 4.12, 13.

This serves for instruction, admonition and comfort.

For instruction: First, in the way to true happinesse: it stands not in any outward thing, Ʋse 1 as naturall men thinke, but in the fruition of the true God, for he is the chiefest good, whomsoever enjoyes can lack nothing that is good; for hee is all in all to those that are his: Hence Psalme 33.12. Blessed is the nation whose God is the Lord, and the people whom hee hath chosen for [Page 38]his owne inheritance, Gen. 15.1. Feare not Abraham, I am thy shield, and thy exceeding great reward: and 17.1. I am the Almighty God, walke before mee, and be perfect. Hence Exod, 33.15.19. If thy presence goe not with me, carry us not up hence, &c.

He communicates his goodnesse to those that enjoy him, as 2 Chron. 16.9. Psalme 28.8. Hence Jer. 9.23, 24. Let not the wise man glory in his wisedome, &c.

Ʋse. 2 Secondly, see here who be miserable and accursed, name­ly, all such as are not strong in the Lord, but in themselves, or something beside the Lord: See Jer. 17.5. Cursed bee the man that trusteth in man, and maketh flesh his arme, whose heart departeth from the Lord: Now such are many as well for earthly as for heavenly things. For earthly all such as use unlawfull means to procure earthly blessings, as lying, fraud, stealing, oppression, &c. Can these say as Ps. 44.3. thy right hand and thine arme, &c.

Nay as 1 Kings 21.19. Hast thou killed and also taken possession, &c. And for heavenly, they that trust to their owne righteousnesse, as Papists doe, the Jewes did, Rom. 10.3.

Ʋse 3 Thirdly, this should admonish us to be as carefull to be strong in the Lord as we are desirous to be truly happy: for the man is blessed whose strength is in him.

To this end wee must give all diligence for three things:

• First, that we stand truly in covenant with God in Christ, which is by believing on him, so Psal. 125.1.
• Secondly, that we be upright hearted, dealing truly and sincerely with him in our profession, 2 Chron. 16.9.
• Thirdly, that we be constant in obedience. 2 Chron 15, 2. Psal. 81.13.

Ʋse. 4 Fourthly, this serves for comfort to the upright hearted trusting in God, and walking in obedience, see Psal. 91.1. Let such assure themselves the Lord will be their strength: see Psal. 68.28.35. Psal. 28.6, 7. They may say as Ps. 3.6. [Page 39]and 27.1, 2, 3. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid?

The high wayes are in their heart] Here the second pro­perty of those that are Gods true people is expressed, they do sincerely and truly affect the holy worship of God, as is manifest by their behaviour in three branches: First, the wayes to Gods house are in their heart, that is, they love and like, and in heart desire and delight in the ways that lead to Gods house.

They that be truly Gods people,2 Observa­tion. have their hearts set upon the way and means of Gods worship, see Psal. 122.1. Psalm 26.8.

Because by those ways,Reason. they come to enjoy the presence of God, society and fellowship with him in whom they place all their happinesse.

Ʋse 1 This serves first to let us see what we may think of those, that have no love nor liking to the ways of Gods house, but think it is a wearinesse, as Mal. 1.13. that say of the Lords day, as Amos 8.5. when will it be gone? And of the word and worship of God, as Job 21.14. Depart from us: we desire not the knowledge of his wayes. Certainly these are in a cursed estate, as Acts 13.10. as Elymas the Sorcerer was; see Acts 19.9.

Ʋse 2 Secondly, it is a matter of great comfort to those that desire and delight in the meanes wherein they may have so­ciety with God in Christ: Surely flesh and bloud hath not revealed it unto them, Matth. 16.17. Let these consider, Luke 11.22.

Ʋse 3 Thirdly, it is a good caveat to labour with our selves, that the wayes to Gods house may be in our hearts, that we may desire and delight in them, love and like them. Now as we have another Tabernacle and Sanctuary, which is Christ Jesus. Hebr. 8.2. so our ways are not materiall but spirituall, which we must love and minde: and that is the Evangelicall worship, by which we come to have socie­tie and fellowship with God: See Acts 24.14. and 19.9. [Page 40]This is called the Lords high-way, Isa. 358. [...] and 11.16, and 49.11, and 40.3, and 19.23, and 62.10. Jer. 31.21.

THe second evidence of Gods peoples sincere and ear­nest affection towards his holy worship; they do cou­ragiously and comfortably endure and break through all difficulties and troubles in the way.

That we may conceive so much by the words, we must know that the word Baca signifieth a Mulberry tree, [...] 2 Sam. 5.23, 24. which loves to grow in dry places that be sandy and barren: Now they whose hearts be set upon.Or, 1 Chron. 14.14, 15. [...] Gods house and holy wor­ship, when they go thitherward through a sandy, dry, bar­ren valley, do make it a well, that is, repute and count it as a well: the word signifieth to put or set, as Gen. 3.15. Psal. 21.6, 12. Psal. 83.11, 13. For thus will they say with themselves, thinking upon the comfort of Gods favour to whom they go, that it shall be to them as the rain of bles­sings, a plentifull and liberall rain upon the dry ground: Or, as Tremellius, and Junius, Wilcocks, &c. whom also the rain of blessing falleth much upon, that is, they sometime endure the trouble of the way, when abundance of rain fal­leth upon them. If we follow our own translation, the rain also filleth the pools, that is, where springs are not, the people dig, and make pits and places to receive rain water, and therewith refresh themselves in their way to Sion: though I most encline to the first of them. The 70 Inter­preters, [...]. In the valley of teares, in the place which he hath set▪ [...]: for the Law-giver shall give a blessing. The Chaldee Paraphrast, Peccatores autem transibunt in profundum gehennae planctum plangent, sicut fontem ponent illum: atqui benedictione amici [...]stur qui in­sudunt, us discant legem tuam.

In the words note two points: First,1 Observa­tion. what manner of way some of, Gods people had to go to the publike solemn worship of God: secondly, how the godly esteemed of it; and cheer up themselves in it. For the way, it was the valley of Baca, that is, of Mulberry trees, and so dry, and barren, and sandy, which is very wearisome: some say the vale of misery, others vale of teares, of weeping: all import pain­full and troublesome way.

The reason was the providence and ordinance of God▪ Reason. his providence in their situation by lot, for so Joshuah divi­ded the land to Gods people, Jos. 14.12. and his ordinance in appointing them to come to that place, which he should choose, Deut. 12.5. which was Jerusalem, Mount Sion.

See then here,Ʋse. that God in his providence may dispose so of the estate of his children, that it shall be troublesome and painfull for them to go to the place of Gods publike and solemn worship: so it was to those that dwelt farre from Jerusalem, in the latter end of the dayes of David; and afterward. And so he dealt upon his soveraigntie, to teach them, and all after them, that there is but one Christ, in whom we can come to the father, John 14.6. for parta­king of whom, he may in his providence dispose that it may be farre more troublesome and painfull for some then o­thers, as it was among the Jews, for partaking of his spe­ciall worship: which we must take notice of to acknow­ledge Gods soveraignty over us and our estate, as John 21.22, with 18. as also Job. 21.23, 25.

In the second place,2 Observa­tion. observe how the godly deal about the troubles of the way unto Gods solemn worship, they put it for a well: now in those countries, wells were cheer­full and refreshing places, Judges 1.15. So as the godly among the Jewes, esteemed the troublesome and pain­full way to Gods solemne worship, pleasant and cheer­full.

The reason was,Reason. the great desire they had unto the ser­vice of God, and the true delight they took therein: this made the wearisome way seem pleasing. They looked al [...] [Page 42]the comfort they should enjoy in the presence of God, and therewith refreshed themselves against the wearisomnesse of the way: as Jacob was affected with his seven years ser­vice for Rachel, Gen. 29.20.

This serves for instruction, admonition, and comfort.

Ʋse 1 For instruction two wayes: First, see here the power and strength of the grace of love to God, and to his holy worship: neither paines nor cost can stand before it: See Cant. 8.7. Many waters cannot quench love. For paines here we see it: and for cost in David, 2 Samuel 24.24. 1 Chron. 29.3, 4. Nay it breaks through wordly credit and esteem, which is a strong let, as John 12.42. Yet Luke 19.2, 3, 4. we see it had little force in Zaccheus, and in David, 2 Sam. 6.20, 21, 22.

Ʋse 2 Secondly, see here what to think of our selve; and others, when ease, pleasure, and worldly profit or repute, will hin­der from Gods service: Can wee say they are blessed? Saist thou a Lion is in the way? Then art thou Solomons simple one, whom ease slayeth, Prov. 1.32. and 13.4. and 20.4. So Prov. 24.10. If thou faint in the day of adver­sitie, thy strongth is small. Consider Matth. 12.42. and 11.22, 23.

Ʋse 3 For admonition: labour to come to this abilitie of grace in the high esteem of Gods worship. For which end know, that it is the ordinary way and meanes of societie with God.

Ʋse 4 For comfort to those that have this affection: to them it may be said, as Matth. 13.16. Blessed are your eyes for they see, and your ears for they hear.

Even with blessings shall the rain cover: Or, the rain of blessings shall even cover.] This translation I take to be most proper, and agreeable to the words and matter in hand.

In these words the Prophet propounds the very thought and meditation of the godly going up to Gods worship, whereby they doe cheere up their hearts against the weari­nesse of the dry and hot sandy way: They say thus within [Page 43]themselves in their greatest wearinesse, The raine of blessing shall even cover: thinking upon the grace and favour, which God showreth downe upon his servants in his holy wor­ship, which as comfortably and sweetly refresheth their soules in any wearinesse, as a plentifull rain doth the dry ground: For the better conceiving whereof we must know that it is usuall with God in Scripture to resemble the sweet comfort of his grace and favour vouchsafed to the soules of his servants in his holy worship to the sweet refreshing that rain and showers give to the dry ground; see Deut. 32.2. My Doctrine shall drop as the raine, my speech shall distill as the dew, as the small raine upon the tender herbe, and as the showres upon the grasse, Psalme 72.6. He [that is, Christ in his doctrine, as the truth, and also Solomon, as the type, in his wise and righteous judgment] shall come down as rain upon the mowen grasse, & as showers the dispersed moisture of the earth, Hos. 6.3. He shall come to us as the raine, as the latter and former raine upon the earth. No marvaile then if the godly do in such phrase and words expresse their thoughts and meditations upon Gods grace and favour vouchsafed to his children in his holy worship, especially in the time of their bodily wearinesse through heat & drought in a sandy way.

Now then thus taking the words of the Prophet, to ex­presse the thoughts of the godly in their wearisome way, to be set upon the comfort of Gods grace and favour, where­with in his holy worship, hee plentifully refresheth their soules, as a plentifull rain doth the dry ground, in them we may plainly note and observe three things; two expressed, and the third necessarily implyed: The two things here ex­pressed are, first, their gracious thoughts and meditations in their wearisome way: secondly, the esteem and accompt they make of Gods grace and favour: The thing implyed or presupposed is the means and place wherein they make account to enjoy the same.

For the first,3. Observa­tion. The godly Jewes that dwelt far from Je­rusalem, in their wearisome way to Sion, do set their hearts [Page 44]to think upon the sweet and plentifull refreshing of Gods grace and favour, which shall be showred upon their soules in his holy worship: We are now, say they, parched and scor­ched with heat in this dry and barren wildernesse, but when we come before the Lord, our soules shall be plentifully re­freshed with the showring down of his grace, we shall be satisfied with the goodnesse of his house, even of his holy Temple, Psal. 65.4.

This they do to strengthen and hearten themselves,Reason. to endure the toyle and paines of their wearisome way, even as in nature Merchants do hearten themselves by the hope of gain, to endure the toyle and terrour of the troublesome Seas; and husbandmen, by the hope of harvest, do readily undertake the labour of seed-time.

This serves for instruction, admonition, and comfort.

For instruction two wayes: First, it lets us see plainly the right way to sound comfort, Ʋse 1 and so to true patience in any outward distresse, or bodily misery (which is a great matter to Gods children, who through manifold tribula­tions must enter into the Kingdome of heaven, Acts 14.22.) namely, to bring the heart to feel, and feed upon, Gods spirituall and heavenly blessings and graces, which be contrary to our misery; as in worldly poverty and want, to set thy meditation upon the heavenly treasure, and ri­ches of Gods grace in Christ, Mat. 6.20. Col. 1.27. where­by the poorest in the world may by true faith be made rich to God, Jam. 2.5. for by it thou purchasest the field where­in the treasure is his, Mat. 13.44, 45. and buyest the pearle of price, and so art rich to God, Luke 12.21. So in imprisonment of body, by faith to meditate on our Chri­stian liberty, and enlargement from spirituall bondage by Christ Jesus: In banishment and exile from our friends and country on earth, to meditate upon our heavenly home, and consider that our heavenly father is with us leading us, Ps. 107.4.7. In bondage to hard masters, to remember we are Christs free-men, 1 Cor. 7.22. In danger, to remember Gods presence and providence, Psal. 118.6, 7. In sick­nesse, [Page 45]to meditate on the health of the soule, in the pardon of sin in Christ, as Mat. 9.2. In blindnesse, to meditate on the spirituall light, and sight of grace, which Christ gives, Luke 4.18. Yea, in death it self, either naturall or violent, both which be the losse of life, to meditate upon our spiri­tuall life in grace, and of eternall life hid with Christ in God, Col. 3.4. And so for any worldly want, or hurt, or losse, we may see there is a spirituall and heavenly supply, Mat. 19.29. Luke 18.29, 30. Thus we shall see Gods ser­vants have done in former times, Abraham, Isaac, and Ja­cob, Heb. 11.8, 9. by faith they so journed in the land of promise as in a strange country, looking for a City, whose builder and maker is God.

Thus Job did in his losses consider Gods providence and hand, Job 1.22. and in deepest distresse meditates on the resur­rection to life, Job 19.19, 20, 21, 25. Thus did David, Ps. 27.13. I had fainted unlesse I had believed to see the good­nesse of the Lord in the land of the living: And hereupon in distresse he stirs up his soule to wait upon God, Psal. 42.11. Psal. 43.5. and prayes to God, as Psal. 116.3, 4. The sor­rowes of death compassed me, the paines of bell gate hold upon me; Then called I upon the name of the Lord, yea he saith, Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my soule, and Ps. 23.4. Though I walke through the valley of the shadow of death, I will feare none e­vill, for thou art with me, thy rod and thy staffe comfort me: Therefore see, Zech. 11.7. Thus did the godly under the persecution of Antiochus. Heb. 11.35. 2. Mac. 7.7. Thus did Paul, 2 Cor. 4.16, 17, 18. and chap. 5.1. yea, the son of God in our nature did thus, Heb. 12.2.

Ʋse 2 Secondly, this lets us see the true reason or ground of the different behaviour and carriage of Gods children from naturall men, in two things:

First, in times of danger, wherein the righteous are bold as a Lyon, but the wicked flee when none pursueth, Prov. 28.1. As we may see in David at Ziklag, 1 Sam. 30.6. and Nabal hearing of a danger past, 1 Sam. 25.37. Surely [Page 46]the godly have an heart indued with grace, which is as an hand to lay hold on Gods mercy and providence, and so have hope even in death, whereas the wicked is driven away in his wickednesse, Prov. 14.32. The wicked are men with­out hope, 1 Thess. 4.13. Now hope is the anchor of the soule, sure and stedfast, Heb. 6.19.

Secondly, about Gods worship and service they greatly differ. Gods child takes great delight in pains about Gods service, as here we see, and Psal. 122.1. and in cost also, as 1 Chron. 29.9. the people rejoyced at their great gifts, and David rejoyced with great joy, and 2 Sam. 24.24. yea, though it cost them their lives, Acts 20.24. and Phil. 2.17. But the wicked count it a wearinesse, Mal. 1.13. and with the Gaderens had rather want Christ and his go­spell, then their hogs, Mat. 8.32.34.

And no marvaile, for they think it a vain thing to serve God, Mal. 3.14.

Vse 3 For admonition it serves two wayes: First, with these religious Jewes to give our selves to meditate and think up­on the true and sweet comfort, which the blessings of grace bestowed in Gods holy worship will bring to our soules; for certainly herein is plentifull spirituall supply to all wants, as is implyed, Luke 4.18. whereof if we were resolved, we would watch at the posts of wisedome, Prov. 8.34. and hang upon this ordinance, as the impotent per­sons did at the poole of Bethesda, John 5.3, 4. The want hereof causeth contempt of Gods worship in some, Mal. 3.14. and formall usage in the most, as John 4.11. Acts 28.22.

Ʋse. 4 Secondly, labour for that estate in grace, whereby wee have stay and comfort for our soules in times of distresse: The way is to get and practise true faith in Christ; for thereby we shall live in want, Phil. 4.12, 13. in persecuti­on, Heb. 10.38. yea resist the Devill, 1 Pet. 5.9. and quench all his fiery darts, Eph. 6.16. But know it works by love, Gal. 6.5. purging the heart, Act. 15.9. and reforming the ife, Act. 19.19.

Ʋse 5 For comfort, this practise of the godly shewes plainly, that the child of God is never left of God in misery, with­out true ground of stay and comfort. God may hide his face and we may be troubled, Psal. 30.7. and 69.2, 3. but as Ps. 43.5. wait, for Heb. 13.5. he hath said. I will never leave thee, nor forsake thee; and consider, 2 Cor. 4.8, 9. Wee are troubled on every side, yet not distressed: we are perplexed, but not in despaire: persecuted, but not forsaken: cast downe, but not destroyed, verse 16. Though the outward man perish, yet the inward is renewed daily, while wee look not at things that are seen, but at things which are not seen.

The second thing to be noted here,4. Observa­tion. is the high esteem and account which the godly Jewes did make of Gods blessings of grace to be received in his holy worship; namely, that they are to their soules as the rain of blessings that cove­reth, that is, as a plentifull raine, which abundantly re­fresheth the dry and thirsty land. This may be seen in Da­vids desire and acknowledgement answerable to the matter in hand, Psal. 63.1, 2. My soule thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is. To see thy power and thy glory, so as I have seen thee in thy Sanctuary. What benefit should David reap by this? ver. 5. My soule shall be satisfied as with marrow and fatnesse, for Christ in grace comes downe into mens hearts as rain upon the mowen grasse, as showers that water the earth, Psal. 72.6. In his dayes shall the righteous flourish, verse 7. So Hos. 6.3.

Reason 1 Now thus they expresse their esteem of Gods grace, partly, because the remembrance hereof did notably serve to cheer up their soules in their dry, sandy, and wearisome way, as is said before.

Reason 2 And principally, because they knew out of Gods word, and by experience in themselves, having tasted formerly of Gods good work of grace, that Gods graces were to mans soule, that which plentifull seasonable rain is to the dry ground; which is evident by the state of the soule, as well wanting grace, as being endued therewith. In the [Page 48]want of grace, what is the soule but as dry barren ground without raine or water, Jer. 17.5, 6. Hee whose heart de­parteth from the Lord shall be like the heath in the desart, and shall not be seen when good cometh, but shall inhabit the par­ched places in the wildernesse, in a salt land, and shall not a­bide [...] But the soule stored with grace is like a field which the Lord hath blessed with plentifull rains, viz. both fruitfull in it self, and pleasing and profitable to the owner, see Ps. 72.6.16. When Christ comes downe like showers, there shall be an handfull of corne upon the top of the Mountaines, the fruit thereof shall shake like Libanon, and they of the City shall flourish like grasse of the earth, Ezek. 34.26. I will make them and the places round about my hill a blessing I will cause the shower to come downe in his season, there shall he the show­ers of blessing, and the tree of the field shall yeeld her fruit, and the earth shall yeeld her increase.

This serves for instruction, for admonition and com­fort.

Ʋse. 1 For instruction two wayes: First, see in this resemblance the absolute necessity of grace to the welfare of the soule; for so is the moisture of rain or water to the earth, that it may be fruitfull, and so pleasant and profitable unto man, as we may see by the cursed vineyard, Is. 5.6. and by the Mountains of Gilboa, whereon Saul and Jonathan fell, 2 Sam. 1.21, which is a most materiall point for every mans heart to be resolved of.

Ʋse 2 Secondly, this resemblance doth plainly and sweetly il­lustrate this materiall and weighty point in Christian Re­ligion, viz. that saving grace to the soule is a supernaturall gift of God, neither is it in the power of man of himself to get saving grace; see John 3.27. A man can receive no­thing except it be given him from heaven, as before, verse 3. Except a man be born from above he cannot see the Kingdome of God, with verse 7.8. Can the earth be fruitfull without moysture? and can it of it self cause the clouds to drop downe raine upon it? No such thing.

Ʋse 3 For admonition, it serves notably to move every one to [Page 49]set his heart to think seriously on this resemblance, as Deut. 32.46. with reference to verse 2. that so wee may labour to bring them to be affected to Gods saving graces, as dry ground is toward rain and moisture, which we see doth chop and gape after moysture, and so in its kind cry to the clouds for showers.

This was in David, Ps. 143.6. with 63.1. But alas this thirst is rare to be found. Worldly thirsts there are in ma­ny, the drunkards thirst, Deut. 29.19. the worldlings thirst, Hab. 2.5. the Epicures thirst, whose belly is his God, Phil. 3.19. the ambitious mans thirst, Diotrephes, 3 John 9. and the malicious mans thirst, the blood-thirsty, Psal. 5.6. Thirst after these things doth keep away this thirst after grace, without which we shall never escape Dives thirst in hell, Luke 16.24. If we have a godly thirst, it will appear by diligence in frequenting the place and means of grace, Prov. 8.34. bruit beasts for want of water will break thorow hedges, and grace-thirsty soules will make their wayes thorow all incumberances to come where they may have satisfaction; secondly, we will delight herein, as Da­vid did, Psal. 4.7. thirdly, we will receive satisfaction, and shew it.

Ʋse 4 For comfort, it serves to encourage them that find them­selves so affected to the blessings of grace as the Jewes did here, viz. to esteem them as the rain of blessings, they may assure themselves that they likewise shall find the like fruit and effect of them, to be covered, that is, to be abundantly refreshed by them.

The third point to be noted here is implyed,5. Obser­vation. viz. the place and meanes wherein they assure themselves of these blessings, namely, in the holy worship of God, which he ordained in his Tabernacle, which made David to long and to thirst after them, verse 2. see Is. 2.3. Let us goe up to the Mountain of the Lord, to the house of the God of Jacob, Psal. 65.4. Blessed is the man whom thou choosest, &c.

The reason hereof is Gods sacred ordinance,Reason. who hath here assured the blessing and life, for 1 Kings 9.3. his eyes [Page 50]and his heart are there perpetually, and so as elsewhere it is not to be had, Zech. 13.17, 18. Now the gospell prea­ched is to us Gods tabernacle, Rev. 21.3. as Acts 15.16.

This serveth for instruction, and that two wayes:

Ʋse. 1 First, see one main cause of the want of grace in mens soules, they do not love Gods house, nor wait upon him in his ordinances, but count them a wearinesse. Mal. 1.13. with 3.14. and Job. 21.14. as John 5.40. Ye will not come unto me, that ye might have life, so Acts 13.46.

Ʋse 2 Secondly, see here the honour of Gods house, and now of his holy worship above other ordinances, as Micah. 4.1, 2. Here is the well of life, and tree of life, Rev. 22.1, 2. all his springs are here, Psal. 87.7.

THe third thing whereby the Prophet doth declare the sincere affection of the godly towards Gods holy wor­ship is their alacrity and courage, which they like valiant souldiers in marching array towards the enemies do mani­fest in the way to Sion: For the better conceiving whereof we must know, that the word [...], here translated strength, doth properly signifie vigour, courage, alacrity, power, or spirit, as Exod. 18.21. Jethroes Magistrates must be [...] men of courage, and a woman com­pleat and furnished for all good parts of a wife is [...] mulier strenua, a vertuous woman, a woman of all good parts for her place, Ruth. 3.11. Prov. 31.10. and therefore also the people of God by this word expresse their valour, as Psal. 60.12. Through God we shall do valiantly, Psal. 108.13. [...] And Ruth. 4.11. doe thou worthily, Deut. 3.18. Moses calleth men of prowesse and valour, [...] sonnes of prowesse or power. And hence it is taken to signifie an army wherein power is both requi­red and shewed, Exod. 14.4. and it signifies riches and wealth, because that makes men potent in the world, as [Page 51] Psal. 49.7.11. Prov. 10.15. and 18.11. and in all the book of Job: for compare Job 21.7. with 2 King. 15.20. and it will be plain.

Now in this place I take it in the first and proper sense, for the alacritie vigour and prowesse, which a man of spirit will shew in that thing which he desires to effect. So the godly Jewes desiring to come to Sion the place of Gods worship, go from strength to strength, that is, they do not faint or leave off through wearinesse, or length of the way, but ever and anon renew their courage, and cheer up them­selves, and so go from strength to strength. And the latter part of the verse shewes what it is which puts life and cou­rage into them, namely, their spirituall sight or vision of God in Sion, when there they appear before the ark of the covenant, the pledge of his presence, according to his ordi­nance, Deut. 16.16. as was said from Abrahams time, In the Mount will the Lord be seen, Gen. 22.14.

To come then to the first part of this verse,1 Observa­tion. therein this is plain.

The godly Jewes in Davids time, went cheerfully and couragiously to the place of Gods worship, and did en­crease in strength and courage, notwithstanding the wea­rinesse and length of the way, and so went from strength to strength. Psal. 42.4. I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday. Psal. 122.1. I rejoyced in them that said unto me, Let us go into the house of the Lord. Look how couragious souldiers will stirre up themselves, and hearten one another unto fight, so did the godly Jewes stirre up and cheer up themselves in the way to Gods worship.

The reason was their desire through grace to enjoy spi­rituall societie with God,Reason. which was assured unto them in the holy worship of the Tabernacle and Temple, as 1 Kings 9.3. I have chosen this place, here will I dwell: mine eyes and mine heart shall be their continually. Hence Psal. 27.4. One thing have I desired, &c. This is the wooing place be­tween [Page 52]Christ and his Church; and hence is his direction prescribed to her, enquiring where he did feed, and make his flock to rest? and her affection declared toward this place. Cant. 3.4. It was but a little that I passed from them, but I found him whom my soul loveth: I held him and would not let him go, untill I had brought him into my mothers house, and into the chamber of her that conceived me. And the nearer they come to God, the more lively they are: from faith to faith, Rom. 1.17. with 13.11.

This serves for instruction, reproof, admonition, and comfort.

Ʋse 1 For instruction, it lets us see: First, that there is a spirit of life in the faithfull under the Gospel, to make them forward and couragious in their holy profession, and to cheer up themselves unto Gods holy worship. We have herein some more encouragements then they had under the law, from the ministery of the spirit under which we live. See 2 Cor. 3. from 13, to 18. Though the same God, and the same Mediatour Jesus Christ, to day, yesterday, and the same for ever, Hebr. 13.8, See 2 Cor. 4.13, 16, 18. 1 Cor. 9.24, 25, 26. 2 Tim. 4.7, 8. So that a Christian may say as Paul doth Acts 21.13. What do ye weeping, &c.

Ʋse 2 Secondly, the vigour and strength of the godly encrea­seth more and more in their way of Gods worship, and in the course of a godly life. Prov. 4.18. The path of the just is as a shining light, that shineth more and more vnto the per­fect day. Psal. 92.13, 14. Such as be planted in the house of the Lord shall flourish in the Courts of our God, &c. Rev. 2.19. The last works of Thyatira are more then the first: adde Ephes. 4.11, 12, 13, 14, 15.

Ʋse 3 Secondly, this is a just reproof of those that say they are Christians, and yet have no spirit, no courage, no life for re­ligion, and for Gods holy worship, but are dead and cold, every little thing doth daunt and hinder them, they have no courage for the truth, nor for Gods glory. Is the Lords hand shortened? Is Laodicean luke-warmnesse a matter of no danger? Rev. 3.16. Certainly, they want the spirit of [Page 53]grace, for it's as fire that will break out, Jer. 20.9. like new wine that will vent, Job 32.18. See Prov. 6.17.

Ʋse 4 Thirdly, it must admonish us to shew life and courage in holy worship, and in a godly life.Hebr. 12.22. They did it going to Mount Sion, we to the heavenly Jerusalem. Consider what wrestlers do, 1 Cor. 9.25, 26. Qu. How shall we get it? Answ. It is a fruit of the spirit, as 2 Tim. 1.7. in those that are redeemed, Tit. 2.14. Rev. 3.19.

Ʋse 5 Fourthly, a comfort to the children of God, against the reproach of the world, which will reproach and brand them with odious names, hot spirited, and mad, as they did our Saviour, Mark 3.21. and Festus, Paul, Acts 26.24.

The God of Gods shall be seen in Sion.] This is the thing that puts life and vigour into Gods servants, when their way to Gods worship is long and painfull unto them, God shall be seen in Sion, the place appointed by himself for his holy worship: or, as our translation hath it, Every one of them in Zion appeareth before God: both one in substance, for when God is seen in Sion, they that see him appear be­fore him. The reason of the different manner of transla­tion, is the divers acception of the word [...], [...] which some­time is a praeposition signifying ad, to, unto: otherwhile it is a noun, signifying strong, and so noteth the mighty God: the ordinary difference is, [...] Deus, is written with [...] a long ē, but [...] ad, a praeposition, with a short e: and so most Hebrew Books with pricks have it here, which moved our new translatours to take it for a praeposition: wherein many others godly and learned do joyn with them. Which yet others as learned stick not at, because they say that vowel is there short because of Maccaph, which joyn­eth two words together, and usually doth abreviate the precedent vowel. And so the most ancient Greek and La­tine translations take it,Sept. and Vulg. and divers learned modern Wri­ters, as Pagnin, Calvin, Mollerus, and our old Church-Bi­bles. But sith in sense and substance both come to one; I will herein follow the ancients, and so note in the words [Page 54]two things; first, that the true God is the God of Gods; secondly, that this true God shall be seen in Sion, the place where the Temple was built.

For the first. The true God is the God of Gods, 2 Observa­tion. Jos. 22.22. The God of gods the Lord, Psal. 50.1. and 136.2. The migh­ty God, [...] Dan. 11.36. The Lord of lords; and King of kings, Rev. 17.14. and 19.16. 1 Tim. 6.15.

The reason of this title, [...] is his divine soveraignety over all those that do partake with him in his name,Reason. as An­gels, and Magistrates: Angels, Psal. 97.7. with Heb. 1.6. and Psal. 8.6. with Hebr. 2.7. and Magistrates, Ps. 82.1. Exod. 22.8, 9, 28. Joh. 10.34, 35. And false Gods though unlawfully, for they are vanities, [...]. Now Gods soveraignty over them is plain: for Angels, Hebr. 1.7. with Job 1.6. and for Magistrates, 1 Tim. 6.15. and for idols, Exod. 12.12. Dagon fals down before the Ark, hath his head and hands cut off, 1 Sam. 5.3, 4.

This serves for instruction, admonition, and comfort.

Ʋse 1 For instruction, see the blessed estate of those that have the God of Gods for their God, as Psal. 33.12. Blessed is the nation whose God is the Lord? and Psal 144.15. For he hath power over Angels, and Kings, and Divel.

Ʋse 2 For admonition. First, to choose the God of Gods for our God: herein following Rahab, Josh. 2.9, 11. and Jo­shuah, chap. 24.15. and Naaman, 2 Kings 5.15, 17. Now our way is through Christ, John 14, 6. Mat. 11.27.

Ʋse 3 Secondly, to sanctifie him in our hearts, and let him be our fear and dread, Isaiah 8.13. Remember the Angels before his glorious Majestie, cover their faces with their wings, Isaiah 6.2.

Ʋse 4 For comfort to those that stand rightly in covenant with God, they need not be dismaid for any terrour, as 1 Pet. 3.6. as Psal. 23.1, 4. and Psal. 3.6.8. and Psal. 116.7, 8. and Psal. 118.6. as Dan. 3.16, 17. and hereon as Rom. 8.31. what shall we say to these things? If God be for us who can be against us?

The second thing to be noted here is,2 Observa­tion. That in Sion, the [Page 55]holy hill, the seat of his Sanctuary, will God be seen. This was so well known, that from Abrahams naming of it Jehovah-jireh, when there he should have sacrificed his son, it became a Proverb and common saying, In the Mount will the Lord be seene; and so Musculus acknowledgeth, that all the late writers do translate it, though he himself do not very well like of it, saying, that if he durst he would thinke that those who put pricks to the Bible in Hebrew, did with­out need change the verbe active [...] will see, into the passive [...] will be seen. But Mercerus a most learned and judicious man for the Hebrew text, judgeth it was done by divine providence, that posterity might know that there God would place his Sanctuary, and therein appeare unto his people, and there also have Christ the Lord to be seen; and the 72. do translate it by the verb passive [...]. And for proofe, see Psal. 87.2. The Lord loveth the gates of Si­on, more then all the dwellings of Jacob. Its the Mountaine of his holinesse, beautifull for scituation, the joy of the whole earth is Mount Sion, where God is known, Psal. 48.1, 2, 3. and Psal. 50.2. Out of Sion the perfection of beauty hath God shined. When Solomon had built his Temple here according to Gods direction, then God said, I have chosen this place, here will I dwell, &c. 1 Kings 9.3.

Quest. How was God seen in Sion? Answ. Not in es­sence; for so no man hath seen God at any time, John 1.18. But first, in his sacred ordinances, which were pledges of his presence, as the ark of the covenant, Numb. 10.35. 2 Chr. 6.41. Psal. 132.9. Arise, O Lord God, into thy resting place, &c. also the cloud sometime filling the house, Exod, 40.34. 2 Chron. 7.2. 1 Kings 8.10, 11. and the fire consuming the sacrifices, Lev. 9.24. 1 Kings 18.36, 38, 39.

Secondly, and chiefly in his sonne incarnate, as Mal. 3.1. with Luke 2.26, 27, 28. For in Christ the father shewes himself, as John 14.9, 10.

This God was pleased to do;Reason 1. First, for the honour and advancement of his people Israel, as Deut. 3.7. what na­tion is so great, that hath God so nigh unto them?

Secondly, to beautifie his Sanctuary, as Hag. 2.7. I will fill this house with glory. Hence it is called high, 1 Kings 9.8.

Thirdly,Reason 3. and chiefly, to stirre up his people to desire and delight to come to his sanctuary, as Ps. 42.1, 2.

Quest. What is this to us? This place belonged to the Jewes.

Ans. See Is. 2.2. Mic. 4.1. It was a type of the Church of Christ, as Heb. 12.22. which is therefore called the ho­ly City, new Hierusalem, Rev. 21.3.10. and thereof its true, Mat. 28.19, 20. with 18.20.

This serves for instruction, reprehension, admonition, and comfort.

Ʋse. 1 For instruction, it lets us see that though difference of place in respect of holinesse of the places, be taken away in the new testament, as John 4 21.23. yet in respect of Gods facred ordinances there used, some places have an honour a­bove others, at least for the time when those ordinances are in hand, as Mat. 18.20. And so M. Calvin acknowled­geth, that there is a beauty belonging to temples and Chur­ches in the new Testament, which should draw the affecti­ons of the faithfull unto them.

Ʋse 2 Secondly, a just reproofe of wilfull Recusants, and pro­phane Protestants, thar care not for the place of Gods wor­ship; they are far from Davids mind, Psal. 26.8. with Psal. 42.1, 2. and Psal. 122.1. and verse 1, 2. of this Psalme, nay they are as those, Job. 21.14. that say unto God, depart from us.

Ʋse 3 Thirdly, this should stirre up all, that have care of the true welfare of their soules, to love Gods house, and Gods worship, the house for the worship, as David did: Con­sider his comfort in death, Psal. 31.5. which will be con­trary to the wicked, as Mat. 25.41.

Ʋse 3 Fourthly, for comfort to the godly; their love to Gods house for grace is an entrance to his house of glory, as 2 Pet. 1.9, 10.

HEre he returnes to praye for audience to his request for free and safe fruition of the place of Gods wor­ship; in which he shewes the more earnestnesse by doubling his requests, and enforcing them by severall titles given to God to whom he prayes, which may strengthen his heart in his assurance to obtain his requests.

The first title is, O Lord God of hosts, which he hath gi­ven to God twice before in this Psalme, viz. verse 1.3. yet here it is repeated with more emphasis by addition of the title God:1. Observa­tion. which shewes that the godly in prayer do not faint but encrease in zeal and fervency, till they obtain their requests, as Dan. 9.19.

Reason 1 For they are enabled to this duty by the spirit, which helpeth their infirmities, being neither weary nor faint, Rom. 8.26.

Reason 2 Also they know that God liketh importunity, Luke 18. 1.6.7. and fervency, James 5.16.

Which should be a president and encouragement to us in prayer,Ʋse. to shew fervency and constancy therein.

For the first description of God by these titles, O Lord of hostes, it hath been handled in the first verse, with the ap­plication thereof:

The point is this, The true God is the Lord God of hosts, 2. Observa­tion. &c.

The matter he here prayes for is audience,3. Obser­vation. heare my pray­er, give eare: the doubling hath its emphasis, and shewes his fervency and earnestnesse for audience: Mark then, The holy Prophet prayeth earnestly to have his prayers heard, see Psal. 5.1, 2. and Psal. 13.1, 2.

This he doth,Reason. because to his seeming God did too long delay to satisfie his desire; for David longed and fainted like a woman with child, verse 2. whose case will hardly admit delay.

Ʋse. 1 This serves for instruction, and admonition.

For instruction see this, that sometime God useth long delayes in answering the prayers of his children, see Psal. 22.2. Psal. 77.7, 8, 9. Psal. 80.4.

Quest. How can this be, seeing he saith, Aske and yee shall have? Mat. 7.7.

Answ. First, the sinnes of Gods children may hinder this blessing, as Psal. 66.18. John 9.31. Is. 59.2. as 2 Sam. 12.16, &c.

Secondly, God may delay to answer for a time to kin­dle zeale in his children, as Mat. 15.22, 23, to 28. as our Saviour dealt with the father of the child that was posses­sed with a dumbe and deaf spirit, Marke 9.18, 22, &c.

Thirdly, to expresse their patience under the crosse, as 2 Cor. 12.19.

Fourthly, to teach them to rest contented with scuh supply as God ministreth, for he heareth and answereth not alwaies in that particular men begge, but sometime in that which is more for Gods glory, and as good for his children, as Heb. 5.7.

Ʋse 2 For admonition, every child of God must marke Gods dealing herein with his dearest servants, that by Gods de­layes they neither be dismayed in this duty, nor doubt of Gods favour; for this was Davids case, and Christs: we should wisely consider the reasons of Gods delay, and make use thereof.

The latter title he gives to God is, O God of Jacob, which he propounds upon his second and more earnest request for audience.

Mark then,4. Observa­tion. that when David would fain have audience with God in prayer, he calls him the God of Jacob.

The reason of this title here is; First, in regard of the co­venant which God made with Jacob and his posterity,Reason 1. who are often stiled by the name of Jacob, as Psal. 59.13. God ruleth in Jacob; and Is. 43.1. But now saith the Lord that created thee, O Jacob, and he that formed thee, O Israel; and 44.1. Hear now, O Jacob my servant, and Israel whom [Page 59]I have chosen, I am the Lord thy God the holy one of Israel, Is. 43.3. Feare not, O Jacob my servant, and thou Jesurun whom I have chosen, Is. 44.2. Now this is a great ground of assurance of audience, that the God to whom he prayed, was his God by covenant; for God saith of this people, O Jacob and Israel, thou art my servant, I have formed thee, thou shalt not be forgotten of me, Is. 44.21.

Secondly, and more especially,Reason 2. in regard of the speciall favour that God shewed to Jacob when hee changed his name to Israel, in suffering himself to be overcome by Ja­cob when he wrestled with him, Gen. 32.24, 26, 28. as a Prince, saith he, hast thou power. Hosea saith, chap. 12.3. By his strength he had power with God, verse 4. yea, he had power over the Angell (that is, Christ the Angell of the covenant) he wept and made supplication unto him; mark the means of his prevailing, prayers and tears. Now David remembers this, and calls him the God of Jacob, to encou­rage himself in prayer, and to get assurance of prevailing: For the God of Jacob is hee that suffers himselfe to be pre­vailed with in prayer, and he is without shadow of tur­ning, Iam. 1.17. to day, yesterday, and the same for ever, Heb. 13.8.

This serves for instruction, admonition, and comfort.

Ʋse 1 For instruction, see here a gracious practise of Gods ser­vants, both to mark and mention in their prayers, such dealing of God with their fore-fathers, as may encourage them in this duty, and strengthen their faith in assurance to prevail. It's here plain in David, when he calls God the God of Jacob: but more plain in Elisha. 2 Kings 2.14. when coming back to the waters of Jordan, with the man­tle that fell from Elijah, wherewith Elijah had a little be­fore made a way through the river on dry ground, verse 8. he doth the like thing that Elijah did, using these words, where is the God of Elijah: as if he should have said, sure he can do to me as he did to him. This thing moved the Church of God often to mention Gods gracious dealing with their forefathers, as Psal. 44.1, 2, 3, 4. Psal. 99.6, [Page 60]7, 8. See Psal. 74.13, 14. and Isa. 51.9. Awake, awake, put on strength, O arm of the Lord: awake as in the an­cient dayes: Art thou not he that hath cut Rahab? (that is, Egypt) and wounded the Dragon in the waters? (that is, Pharaoh) and verse 10. Art not thou he which hath dried up the sea, &c. Meaning, that he can do so still. So Jehoshaphat in his prayer, 2 Chron. 20.7.

Ʋse 2 For admonition, remember that whatsoeve [...] was writ­ten afore-time was written for our learning that wee through patience and comfort of the Scriptures, might have hope, Rom. 15.4. We therefore must read the Scripture with observation, and thus encourage our selves in prayer to prevail with God for his Church, and for our selves.

For comfort, in prayer remember the true God is the God of Jacob, he will be prevailed with by prayers and teares: but follow and imitate Jacob, leave not off, give not over till he answer, as Isa. 62.1, 2.

IN the former verse, David did most earnestly begge of God audience to his prayer. In this verse, continuing the same duty of prayer, he begs of God (whom he calleth their shield) with like earnest affection (for he doubleth his request) the favour and kindnesse to be beheld and looked upon: moving the Lord thereto by the honourable state whereunto God had advanced him, in anointing him to be a King, so as he was the Lords anointed.

In this Petition note three things: first, the title which he gives to God; secondly, the favour he crave of God: thirdly, the reason whereby he would move the Lord to to grant that favour. For the first, the title he gives to God is their shield, O God our shield. A shield we know is a part of armour for defence, serving to keep off and award the hurts and blowes which an enemy might give: and so by fit resemblance shewes what God becomes to those that [Page 61]be his, namely, a sure defence and saveguard from all hurt­full▪ assaults of their enemies. Mark then in this title,1. Observa­tion. that God is a shield for his children, that is, their sure and safe protectour and defender from the hurts of all their ene­mies, Psal. 3.3. Thou Lord art a shield for me, Psal. 18.2. The Lord is my rock, and my fortresse, my deliverer, my God, my strength, in whom I will trust: my buckler, and the horn of my salvation. Psal. 33.20. He is o [...] help and our shield, Psal. 59.11. Bring them down, O Lord our shield: and as it followeth in this Psalm, vers. 11. The Lord God is a Sunne and shield.

The reason hereof,Reason. is his own free grace and favour in Christ to those that be truly in Covenant with him, as Gen. 15.1.

This serves for instruction; admonition, and comfort.

Ʋse 1 For instruction two wayes: First, to let us plainly see the great happinesse of the godly, that though they have many and mighty enemies, both corporall and spirituall, yet their God is an all-sufficient safe buckler, and shield of de­fence against them all, see Deut. 33.29. Happy art thou O Israel, who is like unto thee? O people saved by the Lord, the shield of thy helpe, Psal 144.15. Happy are the people that be so, yea happy is that people whose God is the Lord.

Ʋse 2 Secondly, this shewes how Magistrates should shew them­selves toward the godly, when any wrong is offered unto them, namely as the Lord himself is, whose name they beare, Psal. 82.6. so they should become shields, that is, sure protectors and defenders of the godly, so Job was, Iob 29.11. when the eare heard me it blessed me, and when the eye saw me, it gave eare to me, 12. Because I delivered the poore that cryed, and the fatherlesse, and him that had none to helpe him, 13. The blessing upon him that was ready to perish came upon me, and I caused the widdowes heart to sing for joy, 14, 15, 16, 17, &c. Magistrates are called shields, Ps. 47.9. Hos. 4.18. and therefore should become protectors of the good, unlesse they will have their owne names to rise up in judgment against them.

Ʋse 3 For admonition, it serves effectually to move every one to labour carefully for that estate, wherein they may truly have the Lord for their shield. Hereunto three things are necessary.

First, that we stand rightly in covenant with God, having avouched him for our God, not onely by recei­ving the seales of the covenant, in being baptized and com­ming to the Lords Table, which Hypocrites may do, but especially by reverend receiving the word of the covenant, and humbly submitting our selves thereto, as God requi­red, when he avouched Israel to be his people, Deut. 26.16, 17, 18. and they performed, when they sate down at his feet, every one receiving his word, Deut. 33.3.

Secondly, we must see that our hearts be endued with true faith, whereby we trust in God unfeignedly, resting and relying upon his promise for all the blessings of the co­venant. This grace entitles us to have God for our shield. Prov. 30.5. Every word of God is pure, he is a shield to those that trust in him. Psal. 18.30. The word of the Lord is tried, he is a buckler to those that trust in him. Psal. 28.7. The Lord is my strength and my shield, my heart trusted in him, and I am helped: also, Psal. 33.18, 19. 20.

Thirdly, we must walk uprightly before him, making conscience of all sinne, and leading a godly life. This God required of Abraham, to whom he promised to become a shield, Gen. 17.1. with Gen. 15.1. and Solomon gives assu­rance hereof, Prov. 2.7. He is a buckler to them that walk uprightly, that is, to those that look in all things to please God, and lean neither to this sinne nor that. And to move us hereunto, let us consider the evils of the times in the abundance of iniquity, which cry to heaven for most heavie judgements: let us think upon the troubles of other nations, and our own present danger sundry wayes, espe­cially from divisions both in Church and state. Now in times of trouble, nothing can be better for us, then to have the Lord for our shield, for then we need not fear, what can man do unto us? Psal. 118.6.

Ʋse 4 For comfort, this makes greatly to all that be in cove­nant with God, and testifie the truth of their faith by up­right walking before him: for God is their shield what need they feare. Consider Psal. 27.1, 2. The Lord is my light and my salvation, whom shall I feare, &c, Jer. 20.11. The Lord is with me like a mighty terrible one, therefore all mine enemies shall be confounded, but I shall not be confounded. This made David not to feare ten thousand of the people that should beset him round about, Psal. 3.6. nor walking through the shadow of death, Psal. 23.4. This made the three servants of the Lord not fear the hot fiery furnace, nor the fiercenesse of the King, Dan. 3.16, 17. &c.

Now consider that God is without shadow of change. Jam. 1.17. and he was a shield to Abraham, David, Je­remie, and others; let us therefore labour to be like them, and we may with like confidence rest assured of Gods pro­tection, as the Lord promised, 1 Kings 9.4, 5. and as the godly do comfortably expect, Psal. 22.4, 5.

The second thing to be noted here, is the favour which he begs and craves of God, namely,2 Observa­tion. that God would be­hold and look upon his face, that is, look upon him favou­rably, taking gracious notice of his estate and desire, Psal. 142.4. looke upon my right hand and see, so the words are in the originall as the marginall reading hath it, Psal. 119.132. Look upon me and be mercifull unto me, Psal. 80.14. Look down from heaven and behold, so Is. 63.15. Look down from heaven and behold from the habitation of thy holinesse, and of thy glory.

Reason 1 The reasons hereof are two: First, because Gods looking upon his face was a comfortable signe of his favour and kindnesse, as Psal. 80.3.7.19. Cause thy face to shine and we shall be saved, Psal. 31.36. Make thy face to shine, save me for thy mercies sake. This is more plain by the contrary Gods hiding of his face, which is in scripture a plain signe of Gods anger and displeasure, Deutr. 31.17, 18. Then shall mine anger be kindled against them, and I will forsake them, and I will hide my face from them: and Psal. 13.1. [Page 64] How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me?

Reason 2 Secondly, David desired God to look upon his face, be­cause conceived it might be a speciall means to move to mercy. For David no doubt, shewed in his very counte­nance a godly sorrow for his restraint from Gods sanctua­ry, as also an earnest desire of that favour, that he might safely frequent the place of Gods worship, see Psal. 42.1, 2. for his earnest desire, and verse 3, 4.9. for his sorrow and mourning.

This serves for instruction and for admonition.

Ʋse. 1 For instruction two wayes: First, the forme of words and phrase here used shew a notable way to stirre up and move compassion towards others, namely, to look upon and behold their miseries: for therefore no doubt doth David entreat the Lord to look upon his face, that the view of his mournfull countenance might stirre up compassion towards him, so Lam. 1.12. Is it nothing to you, all ye that passe by? Behold and see if there be any sorrow like my sor­row.

Ʋse 2 Secondly, see here that the favour of God is to the child of God a thing of high esteem, else the smallest signe there­of in a cheerfull countenance and lovely look would not be so earnestly desired; indeed with naturall men it is not so; they say unto God, depart from us, what can the Almighty doe for us? Job 22.17. But with the godly it is otherwise, Psal. 30.5. In his favour is life, nay Psal. 63.3. His loving kindnesse is better then life, which made David to bid Za­dock to bring back the ark of God unto his place, saying, If I have found favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation. But if he say, I have no delight in thee, behold, here I am, let him doe to me, as seemeth him good, 2 Sam. 15.25, 26.

Ʋse 3 For admonition it serves three wayes: First, to imitate David in our prayers, labouring in our very countenance to expresse truly the good affections of our hearts, by mourn­full [Page 65]looks in confession of sins, as Psal. 55.2. Attend un­to me, and heare me, I mourne in my complaint and make a noise, and by cheerfull countenance in thankesgiving; so ser­ving the Lord with a cheerfull and glad heart for his good blessing, as Deut. 28.47.

Ʋse 4 Secondly, to learn of David how to stirre up our hearts to charitable compassion towards them that be in misery, namely, exercise our senses upon the objects of mercy. Hi­therto belongs the charge, Is. 58.7. Hide not thy self from thine own flesh. That was the uncharitable practice of the Priest and Levite to turne away from the wounded man, Luke 10.31, 32, 33.

Ʋse 5 Thirdly, this must teach us with David to make high account of Gods favour, esteeming it as our own life, as David did. And for the sure obtaining of it, labour to be found in Christ, in whom only it is to be had, John 14.6. with Ezek. 39.29. Neither will I hide my face any more from them. Also to beware of all sinne, whereby it is cer­tainly lost, as Deut. 31.17, 18. Ezek. 39.23, 24. And in particular, seeing the want of faith and obedience, the chief fruits of the word of the Kingdome, cause God to take it from us, Mat. 21.43. therefore in speciall manner we must give all diligence to make our calling and election sure, 2 Pet. 1.5, 6, &c.

The third thing to be noted here is, the reason or argument implyed in the title, which David gives to himself to move God to shew favour unto him, namely, because he is the Lords annointed. It is most true, that the son of God the second person in Trinity was at this time, and from the be­ginning of the world in Gods purpose and promise, the Lords annointed, as he is called the lamb slain, Rev. 13.8. whereon he is called the Messias or annointed long before his incarnation, Dan. 9.24, 25. whose coming was expe­cted by all the Jewes, as John 4.25. And it may be David in this title had reference to his mediation, in whose alone merits and worthinesse the godly in all ages have audience with God, as Dan. 9.17. Cause thy face to shine upon thy [Page 66]sanctuary for the Lords sake, that is, for the Lord Christ Jesus sake. And so from David, we must learn to beg all blessings of God for Christs sake, as John 16.23, 24. with John 14.6. Yet withall we must know, that David stiles himself Gods anointed, with speciall reference to that high favour and honour whereto God had advanced him. when he anointed him by Samuel, to be King over his peo­ple, as 1 Sam. 16.12. Psal. 89.20. whereby he made him not onely a type, but an honourable progenitour of Christ, as that same Psalm implies, vers. 26, 27, 28, 29. And up­on consideration of that great and extraord [...]nary favour, he begs that which is lesse, even a gracious respect for free­dome and liberty in Gods holy sanctuary, as the next verse, which propounds the reason of his earnest desire, doth plainly import.

Mark then,3 Observa­tion. that because David was the Lords anointed, therefore he begs that grace and favour to enjoy with free­dome, the Ordinances of God in his holy Sanctuary. To the same effect, he prayes, Psal. 132.10. For thy servant Davids sake, turn not away the face of thine anointed.

Reason 1 The reason hereof is plain. First, because the very exter­nall unction was an high honour and a rare favour, as is implied, 1. Sam. 15.17. When thou wast small and little in thine owne eyes, wast thou not made the head of the tribes of Israel, and the Lord anointed thee King over Israel? But being joyned with the thing signified, even the in­ward graces of the spirit, as it was in David, 2 Samuel 23.1, 2. where he is said to be the man that was raised up on high, the anointed of the LORD, endued with the Spirit, thus it did entitle him to GODS spe­ciall mercy, as Psalm 89.20, 28. GOD promised, say­ing, I have found David my servant, with my holy oyle have I anointed him — My mercy will I keep for him for ever: and David acknowledgeth, Psalm 18.50. Great deliverances giveth he to his King: He sheweth mercy to his anointed.

Reason 2 Secondly, David propounds this motive to God, to be­stow [Page 67]upon him this favour, because hereby he should be better enabled to walk worthy of the honour conferred upon him, in his anointing: as see Isaiah 2.3. here God teacheth his wayes for their enabling to walk in his paths.

This serves for instruction, and for admonition.

Ʋse 1 For instruction two wayes. First, it lets us see a com­mendable property in the godly, to observe and mark Gods favours towards them, for their better encourage­ment to depend upon him, and to pray unto him for fur­ther blessings. See 2 Sam, 17.34, 37. Thy servant kept his fathers sheep, &c. Psal. 56.13. Thou hast delivertd my soul from death: wilt thou not deliver my feet from falling? So did Sampson in his great thirst, Judg. 15.18. This we should the rather mark, for our example in following the godly herein, both because God requires it for our good, Psal. 111.4. He hath made his wonderfull works to be re­membred: and verse 2. they are sought out of all them that pleasure therein. Michah 6.5. Remember now, O my people, what Balak King of Moab consulted, and what Balaam the sonne of Beor answered him, from Shit­tim unto Gi [...]gal, that ye might know the righteousnesse of the Lord. And also blames those that forget his works and dealing towards them, as Psal. 106.7. Our fathers un­derstood not thy wonders in Egypt, they remembred not the multitude of thy mercies: but provoked him at the sea, verse 13. They soon forgate his workes, they waited not for his counsell, verse 21. They forgate God their Saviour For this, good King Asa is blamed, 2 Chron. 16, 8. Were not the Ethiopians, &c.

Ʋse 2 Secondly, here behold a great prerogative and privi­ledge of all the godly that be true believers, for they have e­ver in themselves, though not of themselves but from the Lord; a comfortable ground of encouragement to go to God in prayer for any needfull blessing: which is, beside his command and promise, Psalm 50.5.15. the honour of holy unction, they are the Lords anointed ones, though not [Page 68]with materiall oyle (the use whereof ended in Christ, as all legall types did, Col. 2.17. Heb. 10.6.) yet with the graces of the holy Ghost, which are spirituall oyle, as 1 John 2.20.27. By which they are made Kings and Priests unto God, Rev. 1.6. an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ; whereon they are called Christs fellowes, Psal. 45. yea Christ himself is not ashamed to call them brethren, Heb. 2.11. And so they are indeed by the grace of faith, as Gal. 3.26, [...] John 5.1. Christ indeed hath the preheminence, for he is the naturall sonne, as he is the second person in Trinity, the only begot­ten, John 1.14. and as incarnate, made man the son of God also, Mat. 3.17. by the grace of personall union.

For admonition two wayes to every one that would pray with comfort.

Ʋse 3 First, to make tryall whether we be the Lords annoin­ted spiritually, which is, by endowment with such graces of the spirit, as declare us to be made of Christ, Priests un­to God, to offer up spirituall sacrifices, which are; First, our selves in soules and bodies through faith in Christ, as Rom. 6.13. yeeld up your selves unto God, Rom. 12.1. which is known by sanctification joyned with profession of faith, as Rom. 15.16.

Secondly, our prayers and praises, as Psal. 141.2. Let my prayer be set forth as incense, and Heb. 13.15. the sacri­fice of praise, the fruit of the lips, or as Hos. 14.2. the calves of our lips.

Ʋse 4 Secondly, in the want of assurance of this honourable state to give all diligence in the saving and holy use of Gods means to attain unto it, which requires, first, leaving the world, though not for habitation, yet for behaviour and condition; for the world receives not this annointing, John 14.17. whence Christ told his Disciples he had chosen them out of the world, John. 15.19. meaning by his holy calling, whereto Paul exhorteth the Romanes, chap. 12.2. Fashion not your selves, &c. The worlds fashion to be left is sinne, in generall, 1 John 5.19. and in particular the lusts [Page 69]of the flesh, the lust of the eye, and pride of life, 1 John 2.16. Now this is by true repentance, whereon the spirit is promised, Prov. 1.23. with Acts 2.38. Secondly, wait for this gift of the spirit in the sacred ordinances of the word and prayer, the word Acts 10.44. Gal. 3.2. and prayer, Luke 11.13. do herein as the people did at Bethes­da, John 5.3, 4. yet let us look to the affections of our hearts towards this annointing in the use of meanes; for we must do it with an holy desire, Is. 44.3. and ever joyn obedience with our endeavour, Acts 5.32.

THe Prophet having sundry wayes expressed his zealous affection towards the house of God, first, by way of admiration, verse 1.2. By plain discovery of his affection, verse 2.3. By lamentation, verse 3.4. By instruction, touching the happinesse of the Priests and Levites, verse 4.5. By humble and earnest supplication for audience and fa­vour to enjoy the blessing he so much desired, verse 8, and 9. doth in this verse (to prevent the admiration of some, and the derision of others, who would account this holy longing to be but foolish doting) render a good reason of his earnest affection towards the Lords Sanctuary, drawne from the surpassing benefit of time spent there above any other place in the world; for a day in thy Courts (saith he) is better then a thousand, any where else; speaking of the Sanctuary, as the spouse doth of Christ, Cant. 5.9, 10. to give a reason of her ardent affection toward him, she saith, He is the chiefest of ten thousand. And because the greater number might perhaps be otherwise affected, therefore he doth make instance in himself, because hee best knew his own heart, and plainly professeth that his affection did more cleave to the Lords sanctuary then to any other place, saying, I had rather be a doore-keeper, &c. like as Joshuah [Page 70]had done before about the worship of the true God, Josh. 24.15.

To begin with Davids reason; it stands upon this ground. Mans heart for earnest desire and delight should be there set where most and best good is to be received; this is according to the Apostles councell, 1 Cor. 12.31 Covet earnestly the best gifts, and 1 Thess. 5.2. Prove all things, hold that which is good.

There [...] must needs sometimes be [...]: for wee must not only choose good before evill, but of divers good things the best, as the very heathen have well prescribed. Now the Prophet David doth here assume. But a day in Gods Courts is better then a thousand elsewhere. Tull: Off. lib. 1. And there­fore do I desire it.

In this, which the Prophet assumeth, this must be re­membred for the meaning, that by Gods courts here is not meant heaven the place of glory, but the place of his solemn worship here on earth even his sanctuary, which to Davids religious heart was heaven upon earth. And so the point to be observed is this;

That time bestowed in Gods holy worship and service is better then a thousand times so much spent elsewhere.1. Observa­tion. This is here plainly affirmed, and to gain our more cheer­full assent, mark the reasons following;

Reason 1 First, here only is the certain perfect cure of all spirituall evils and maladies in the soule.

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 us to shame: and goest not forth with our armies. verse 9.

The first Reason.The reason is two fold. First, to shew themselves thank­full for blessings received: for, so God is honoured, Psal. 50.23. Who so offereth praise glorifyeth me, which is very profitable, as Luke 17.17, 18, 19.

The second Reason.Secondly, to lay a ground of assurance of deliverance in present evills: For, hereby their hearts are setled in assu­rance of Gods power, and further in the love of his mercy, as appears by that of David, 1 Sam. 17.34. &c. The Lord, that delivered me out of the paw of the Lyon, and out of the paw of the bear, he will deliver me out of the hand of this Phi­listine.

This serves for instruction, and for admonition.

For instruction,The use for instruction. see a difference between the wicked and the godly under crosses and afflictions. The godly, we see here, doth guide his affaires with discretion: as hee looks with one eye on Gods present judgements, so with the other he beholds precedent mercies. See Job 1.21. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord: and Job 2.10. What? shall we receive good at the hand of God, and shall we not receive evill? But, the wick­ed are like Haman, all his honour is nothing, while Mor­decai sits in the Kings gate, Est. 5.13. The godly are like David, 1 Sam. 30.5, 6. who, when the people spake of stoning him, encouraged himself in the Lord his God: but the wicked like Nabal in distresse, whose heart dyed within him, and hee became as a stone; 1 Sam. 25.37. or, like Saul, that, when God would not answer him, consulted with a witch, 2 Sam. 28.7. Seek me a woman, that hath a familiar spirit, that I may go to her and enquire.

For admonition:The Use for admonition. labour to become followers of Gods Church and people in this godly behaviour. We have just cause so to do in this land, every true member of Gods Church, Gods favour hath been great unto us, in preven­ting the designs of our enemies, and in withdrawing the heavy judgement of plague and pestilence from our brethe­ren, and that, not once alone, but often; the remembrance of which mercies no present judgements should be able to deprive us of.

Now particularly in the Churches acknowledgement of Gods great favour and mercy to them, we have sundry things to note.

First, the Prophet calls Judea, wherein the people of Is­rael dwelt.The second Observation. Gods land, Thou hast been favourable to thy land. So Psal. 10.16. The Lord is King for ever and ever: the heathen are perished out of his land: that is, the Canaa­nites, and the rest of the nations, that once possessed it, are now destroyed. Jer. 2.7. Ye defiled my land, and made mine heritage an abomination. Ezek. 36.5. God is angry with [Page 7]all those heathen, that appoint his land into their possessi­on: and verse 20. these are the people of the Lord, and are gone forth out of his land. and Ezek. 36.5. I will bring thee against my land, Hos. 9.3. They shall not dwell in the Lords land, Joel 1.6. A Nation is come upon my land.

The first Reason.The reason, or ground hereof, is threefold. First, God chose this land for his own people, wherein he promised to dwell among them. See Lev. 26.11. Psal. 47.4. Psal. 48.1, 2, 3. Psal. 76.1.2. Ezek. 20.6. Ezek. 37.26.

The second Reason.Secondly, he became King over this land, Zechar. 14.9. Judah was his sanctuary, and Israel his dominion. Psalm 114.2.

The third Reason.Thirdly, he undertook to be protector and blesser of this land, and that in an extraordinary manner, as Deut. 11.11, 12. The land, whither thou goest to possesse it, is a land of hills, and valleyes, &c. A land, which the Lord thy God ca­reth for: the eyes of the Lord thy God are alwaies upon it. Experience whereof may be seen by example, 1 Sam. 7.10, 11, 12. 2 Kings 19.32, 33.

In these respects the land of Jurie was, as it were, Gods peculiar enclosure, hedged in from his commons, which was the whole earth.

This serves for instruction, admonition and comfort.

The use for instructionFor instruction: it shewes plainly, that some lands and people have a priviledge above others, for sure title and in­terest unto the true God: namely, those, that do receive, believe and obey the word of the covenant, as did the Jewes under the law, and all Christian nations under the gospell, It is true, that, by creation and common providence, all lands, and all people are the Lords: as Psal. 50.12. The world is mine, and the fulnesse thereof: yet, they onely are his by bond of covenant, and so entitled to his speciall mer­cies, that truly receive, believe and obey his holy word, See Exod. 19.5, 6. Deut. 10.14, 15. Psal. 65.1.

The first Use for admoni­tion.For admonition, it serves two wayes. First, to those, that as yet, are without, not called, nor brought into the bond of the covenant with God, that, if ever they desire [Page 8]true happinesse for their soules, they labour to become right­ly entitled to the true God, by speciall covenant through Christ Jesus: for happy are the people, that have the Lord for their God, Psal. 144.15. Now, for this end, they them­selves must seek unto Gods ministers, and say, as a man of Macedonia did unto Paul in a vision, come and help us, Acts 16.9. they must enquire of them, as the [...]unuch did of Philip, I pray thee, of whom speaketh the Prophet this, Acts 8.34. Nay; they must study in the word themselves, and search the Scriptures daily, by the example of the noble Be­reans, Acts 17.11. And, above all, they must desire of God, that he will teach them to do that which is pleasing unto him: as Psal 143.10.

The second Use for ad­monition.Secondly, to us in this land, who by our holy professi­on, do entitle our selves to the true God, and say, as Psal. 48.14. This God is our God for ever: we must look unto it, that we do truly and sincerely receive, believe and obey the word of the covenant, and take heed of those things, which tend to separate between God and his people A­mongst which, we are most in danger of these two: first, the idolatry of Popery.

Secondly, prophanenesse in Christianity. Popery is a false faith, and prophanenesse in the profession of the true religion argues a dead faith.

For Popery, it is at this day, amongst Gods people, in comparison of true religion, as the worship of the golden calves, erected by Jeroboam at Dan and Bethel, was to the true worship, appointed by God himself at Jerusalem, 1 Kings 12.26, 28, 29. &c.

For, Papists worship God in images, as they did: now, the danger thereof see, 2 Chron, 15.13. Israel without a true God: and 2 Chron. 25.7. The Lord is not with Israel. Therefore, if we desire the continuance of this priviledge, to have our land to be Gods land, we must set our selves a­gainst Popery, lament and repent, that it hath any corner and closet by allowance among us, yea, we must, by prayer [Page 9]to God, seek the removalll of it. Consider, Psal. 81.8, 9. Heare, O my people, and I will testifie unto thee: O Israel, if thou wilt hearken unto me. There shall no strange God be in thee, neither shalt thou worship any strange God.

Then, for prophanenesse, among the professors of true religion, this argues a dead faith: for such deny the power of true Religion, 2 Tim. 3.5. Now, Gods Kingdome is not in word, but in power, 1 Cor. 4.20. And this is a spreading evill amongst us, as Gods judgements shew. See Jer. 23.10. The land is full of adultery, and because of oaths the land mourns. Also, Hos. 4.1, 2, 3. The Lord hath a con­troversie with the land, &c.

The same sinnes are rife amongst us, whereof we must take speciall regard against the day of humiliation.

The Use for comfort.For comfort, this makes greatly to any land or people, that keep covenant with God, when they are oppressed with idolatrous enemies, or wicked men, as usually the true Church is: they must remember their interest in the true God, and in the time of danger, with Hezekiah, Is. 37.6, 29. humble themselves in earnest prayer, and with Jehosaphat, fast and pray, 2 Kings 20.3, 4, 12. and then, they shall receive a gracious answer, as he did. verse 14. and good successe, as Abijah did, 2 Chron. 13.8, 10, 12.

The third Observation.Secondly, note here, as taken for granted, That Ja­cob, that is, the Jewes, who were the posterity of Jacob, had been taken captive. For, the Churches thankfulnesse, for their bringing back, is an acknowledgement of their car­rying out.

The truth hereof is manifest by plain and manifold relation in the holy story. See 2 Kings 24.10, 11. Dan. 1.1, 2. for the beginning of it, in part, in the raigne of Jehojakim: and for the accomplishment thereof, see 2 Kings 25.2, 8, 11. Jer. 39.2, 3; &c. and Jer. 52.4. &c.

The reason hereof was their grievous sinnes againd God. [Page 10] Lam, 1.8. Jerusalem hath grievously finned, therefore she is removed: according to Gods threatning, Levit. 26.14, 15, 25, 33. Deut. 28.15, 20. Jer. Wherefore hath the Lord pronounced all this great evill against us? verse 11. thou shalt say, because your fathers have forsaken me, verse 12. and ye have done worse then your fathers. verse 13. therefore wil I cast you out of this land.

This serves for instruction, admonition and comfort.

The use for instruction.For instruction: see plainly, that Gods own people, for the sinnes committed among them, may lye under most heavy and grievous judgements, as here we see, they are led into captivitie, among whom were Daniel, Shadrach, Me­shuch and Abednego. Dan. 1. also, Mordecai and Esther. Est. 2.5, 6. yea, Zerobabell and Jehoshuah. Yea see, Psal 44.9, 10. &c. to the 18.

The first Use for admoni­tion.For admonition two wayes. First, to beware of rash judgement, either against our selves or others, for the gree­vous calamities, that lye upon us and them: for, God saith, many are the afflictions of the righteous, Psal. 34 19. Whoso­ever will live godly must suffer persecution, 2 Tim. 3.12. Through manifold afflictions we must enter into the Kingdom of heaven, Acts 14.22.

The second use for admo­nition.Secondly, hereby learn to know, to repen [...] of for the time past, and to beware of for the time to come, those sinnes that brought the captivitie; which are these. In ge­nerall, the transgressing of Gods Commandements: as, Lev. 26.14, 15, 25. In particular. idolatry, 2 Chron. 7.19.20. Sabbath breaking. Nehem. 13.15, 16, 17. Covetuous­nesse, Jer. 6.12, 13. Soothing teaching, Jer. 6.14. &c.

The Use for comfort.For comfort, to the godly, in the times of their great affliction. Consider, that nothing befalls thee, which hath not light on Gods deer children, whatever thine affliction be, whether inward in mind, or outward in body. See 1 Cor. 10.13. Consider the state of Job, Jeb 1. and 2. chapters; and of David, Psal. 77.2.4. My soar ran in the night, and [...]easednot: my foule refused to be comforted. Thou holdest mine eyes waking, I am so troubled, that I cannot speak, yet, [Page 11]I cryed unto God with my voyce, even unto God with my voyce, and he gave eare unto me verse 1. Consider also the restauration of Israel, in this text, and Zeph. 3.14. &c. Is. 12.1. &c. Is. 54.1. &c. Micah 4.6, 7.

The fourth observation.The third particular thing to be here observed, is expres­sed: namely, that God brought back his people that had brought back his people, that had been led into caprivitie. This is plain, for the captivity of Babilon, in the first and second chapters of Ezra, where both time, and means, and persons that did return, are set down particularly, and at large.

The first Reason.The reason hereof is twofold. First, and chiefly in God, who of meer grace and favour undertook this great work. and bound himself thereto by promise: See Jer. 27.22. They shall be carried to Babilon, and there shall they be, un­till the day that I visit them: then will I bring them up, and restore them to this place, Jer 29.10. After seventy years be accomplished at Babilon, I will visit you, and performe my good word towards you, in causing you to return to this place, 2 Chron. 36.22 Now in the first year of Cyrus King of Per­sia (that the word of the Lord by the mouth of Jeremiah might be accomplished) the Lord stirred up the spirit of Cyrus, that he made a Proclamation thorow out all his Kingdome, and put it also in writing, saying, &c.

The second Reason.Secondly, God herein had respect to the godly behavi­our of his children, in true repentance, and earnest prayer, whereunto he did enable them by his grace, that so he might perform his good word unto them. For that was Solomons request, at the dedication of the temple, 2 Chron. 6.36, 37, 38. assented unto, chapt. 7.1. by signe of fire consuming the sacrifice, and by voyce, verse 12. I have heard thy pray­er. And so we find, that Daniel did, Dan. 9. according as God had said the godly should do, Jer. 29.12. &c. Then shall you call upon me, and go, and pray unto me, and I will hearken unto you: and ye shall seek me, and find me; I will be found of you, and turn away your captivitie.

This serves for instruction, and for admonition.

The first Use for in­struction.For instruction two wayes. First see, that God doth actually for his Church exceeding abundantly, above all that men can ask, or think, Eph. 3.20. with Psal. 126.1. When the Lord turned again the captivitie of Sion, we were like them that dream. Such was Peters deliverance, both to himself, and others of the Church, Acts 12.9.15, 16.

The second Use for in­struction.Secondly, here see a plain difference, between Gods dea­ling with his own people, and with the wicked, when hee enters into judgement with them. His people, we see here, do return, but the wicked are cut off, and cast off for ever, Is. 27.7, 8. Hath he smitten him, as he smote those that smote him? &c.

The first Use for admo­nition.For admonition, two wayes. First, to the wicked, that they insult not over Gods children in their affliction and misery: for God will one day restore comfort to his chil­dren, and judge the wicked. See Mich. 7.8. Rejoyce not against me, O mine enemy: when I fall, I shall arise, when I sit in darknesse, the Lord shall be a light unto mee. And for judging the wicked, see Psal. 137.7, 8, 9. and Zeph. 2.8, 9.

The second Use for ad­monition.Secondly, to the godly in affliction, that they bee not dismaid with any terrour, for peace and deliverance shall come. See, Psal. 23.4. Jam. 5.7, 11. Acts 2.24. Christ now is made both Lord and King, though once crucified, Acts 2.36. declared to be the sonne of God, with power, ac­cording to the spirit of holinesse, by the resurrection from the dead. Rom. 1.4.

The meaning of the words.HEre the Prophet proceeds, in the further acknowledge­ment of Gods favour to his people: and doth instance in this great blessing, the remission and forgivenesse of their sins, which were the cause of his judgements, that formerly sight upon them.

In expressing whereof he useth variety of phrase, for the greater comfort of his people: intimating thus much, that whether their sinnes were small or great, yet God had par­doned them, and hid them out of his sight.

In this confession note two things. The first implyed, That Gods own people have their iniquities and their sins. The second expressed, that God forgives the iniquity of his people, and covers all their sinnes.

For the first, Gods own people, that are his by covenant have their iniquities and their sinnes.The first Observation. 2 Chron. 6.36. If they sinne against thee (for there is no man that sinneth not.) Prov. 20.9. Who can say, I have made mine heart clean: I am pure from my sinne? Eccles. 7.20. There is not a just man upon earth, that doth good, and sinneth not, Jam. 3.2. In many things we sinne all, 1 John 1.8. If we say, we have no sinne, weé deceive our selves, and the truth is not in us. Consider the best that have lived, Noah, Abraham, Job, Moses, David, Peter, &c. who, though they were most worthy men, yet were not pure and free from sinne.

The reason hereof is their originall corruption, furthe­red by the malice of Satan, and the deceitfulnesse of the world.

And touching this corruption,The Reason. which is in every man the seed of his sinne, thus much we must know, that it is in Gods people in a different manner and measure, according to their estate before God. For, among Gods people, some are his by a generall calling only, and outward profession, and in them corruption raigneth: for, the grace they have as yet is restraining only, which keepeth them from the ser­vitude of some grosse sinnes only. Others are his also by effectuall calling, and inward sanctification, in whom, though corruption do not raign, and hold them captive under the bondage of sinne, yet doth it remain in them, and allure and draw them, many a time to commit iniquity and sinne.

Thus much Paul confesseth, speaking of himself regenerate, Rom. 7.

Now there he saith (to expresse the strength of his cor­ruption remaining) what I hate, that do I: verse 15. Now then, it is no more I that do it, but sinne that dwelleth in me: For, I know that in me, that is, in my flesh dwelleth no good thing. The good that I would I do not: but, the evill which I would not that do I: I see a law in my members war­ring against the law of my mind, &c. verse 17, 18, 19, 23.

This serves for instruction, admonition and comfort.

The first Use for instructionFor instruction two wayes. First, that originall sinne is not quite taken away by Baptisme. True it is, they that rightly believe in the Lord Jesus, and are regenerate by the holy ghost, are both freed from the guilt of originall sinne, and have corruption though not quite removed, yet so weakened and lessened, that sinne shall not raign in them: yet some part thereof remains, and thence proceed actuall transgressions, as St. Paul confesseth, Rom. 7.21.

The second Use for in­structionSecondly, here see the errour of the more ancient Here­tiques, as the Catharists, the Novatians and Donatists, who held a man might live in a state of purity and perfection in life. From whom the Papists do not much differ, who doe not only hold the totall removall of originall corruption by Baptisme, but also, that the child of God may keep Gods Commandements. For proof whereof they arge, 1 John 2.4. and do inst ance in Zachary and Elizabeth, Luke 1.6. But they erre, mistaking evangelicall obedience there spo­ken of, as though it were legall.

The first Use for admoni­tion.For admonition two wayes. First, to the wicked, that they beware of the common stumbling block, whereat ma­ny naturall men do fall, that is, to mislike true religion, be­cause of the faults and sinnes of those that be the professors of it. For, Gods people have their iniquities, they have their sinnes.

There is a woe to them that give that offence, yet thou [Page 15]shalt not be excused that takest it. For, wee be to the world because of offences. Mat. 18.7.

Secondly,The second Use for ad­monition. the godly have hence to consider their estate of subjection to commit iniquity and sin; that thereby they may be moved to daily repentance for their sinnes past, and to watchfulnesse against sinnes to come: For which end they must remember Christs charge of pulling out the right eye. &c. Mat. 5.29, 30. and beware of the sinnes, which their constitution of body, and their calling, or state of life doth tempt them unto: for there especially is this right eye, that must be plucked out, and right hand that must be cut off. And against all sinne we must labour daily to put on the whole armour of God, prescribed, Eph. 6.12, 14, 16. And also, ever labour to weaken corruption, and to renew and strengthen grace in our soules: for which end we must be much exercised and conversant in the word and pray­er.

For comfort,The use for comfort. it makes greatly to those, that be in Christ Jesus, and yet be troubled for their iniquities and for their sinnes.

Quest. wherein then doe they differ from naturall men?

Answ. In the servitude of sinne, whereto naturall men give themselves willingly, and with delight, if they may so do with safety from mens lawes: but the child of God is grieved for them, and doth watch against them, and strive to leave them, and so walks not after the flesh, but after the spirit, whereby he is freed from condemnation, in Christ, though he be not quite cleared from his own corruption, Rom. 8.1. with Rom. 7.24, 25.

The thing here expressed is,The second Observation. that God forgives the iniqui­ty of his people, and covers all their sinnes. When God de­scribes himself to Moses, he makes this a part of his name, one of his speciall properties, to forgive iniquity, transgres­sion and sinne. Ex. 34.7. The Lord is long suffering, and of great mercy, forgiving iniquity and transgression, Numb. 14.18. Who forgiveth all thine iniquity. Psal. 103.3.

The Reason.The reason hereof is principally in God, even his mercy and truth, which go before his face. Psal. 89.14. Mercy moves him to pitty those that be in misery as all are that stand guilty of sinne: and therefore he is said to pardon ini­quity and to passe by transgression, and not to retain his an­ger for ever, because he delighteth in mercy, Mich. 7.18.

Also, his truth causeth him to perform covenant with those that be his people in Christ: which is to pardon their sinnes, for the merit of his death and passion, when they do repent and beg mercy and pardon, whereunto he doth enable them, and extite and stirre them up, by his word and works: as Levit. 26.40, 41, 42. If they shall confesse their iniquity, and the iniquity of their fathers, &c. If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my co­venant, &c. Likewise, Jer. 32.39. &c. I will give them one heart, and one way, that they may fear me for ever, for the good of them and of their children after them, &c. So will I bring upon them all the good, that I have promised them.

Quest. Why doth Moses say, he will not pardon your transgression, Exod. 23.21. and Joshua, He is a jealous God, and will not forgive your transgressions, nor your sinnes, Jos. 24.19:

Answ. The circumstances of those places shew the true meaning: namely, if men provoke him, and forsake him by idolatry, serving other Gods: and if they sinne presumptu­ously, despising the word: so Numb. 15.30, 31. The soule that doth ought presumptuously, the same reproacheth the Lord: and that soule shall be cut off from among his people. Because he hath despised the Word of the Lord, and hath bro­ken his commandement, that soule shall utterly be cut off: his iniquity shall be upon him.

This serves for instruction, admonition and comfort.

The first Use for in­struction.For instruction two wayes. First, it shewes the excellen­cy of the true God, above all false Gods: as Mic. 7.18. who is a God like unto thee, that pardoneth iniquity and passeth [Page 17]by the transgression of the remnant of his heritage? Yea, and above all creatures: for, who can forgive sinne, but God one­ly? Mark 2.7. which will better appear, if we consider the way, which God makes for the satisfying of his justice, in this work of mercy: namely, he gives his sonne to become man, that so he may be righteousnesse and redemption to his people, 1 Cor. 1.30. and gives his gospell to reveal that mercy, 2 Tim. 1.10. And his holy spirit, to teach and san­ctifie the soules of his elect, and to furnish them with those graces, that may entitle them to Gods mercy in Christ, Zech. 12.10. 2 Cor. 4.13. That the Ephesians might have the knowledge hereof, Paul bowed his knees to God, Eph. 3.14.18.

The second Use for in­struction.Secondly, see here a prerogative of Gods people, above all others: For they, that stand rightly in covenant with God, are the proper subject of this great blessing, to have from God the pardon of their sinnes, wherein we know stands true happinesse, Psal. 32.1, 2. and in that regard especially, though not only, are those people said to be bles­sed above others, that have the Lord for their God, Psal. 144.15. Psal. 33.12.

The first use for admo­nition.For admonition two wayes. First, to all naturall men, that are yet strangers from the covenant of grace, as wan­ting true faith and true repentance, that they give all dili­gence to the blessing of forgivenesse of sinnes from God. See Esther 8.17. Many of the people of the land became Jewes upon the view of a temporall blessing. Rahab embraced the Jewes religion, upon the notice of Gods power and mercy in the delivery of Israel out of Egypt, &c Jos. 2.9. &c. And shall not we, upon evidence of greater power and mercy be induced to enter into covenant with God?

Obj. But what is this to us? we are all in covenant with God already?

Answ. As, He is not a Jew, that is one outwardly, &c. Rom 8.28, 29. so Rev. 2.1. thou hast a name, that thou livest, and art dead. Consider Simon Magus, Acts 8.13. 21, 22. though said to believe, and be baptized; yet in the [Page 18]gall of bitternesse, and in the bond of iniquity. See Psal. 94.20. and 1 John 1.6.

The second Use for in­struction.Secondly, Gods own people must hereby learn to feare and love the true God. For fear, see Psal. 130.4. There is forgivenesse with thee, that thou maist be feared. And for love, Luke 7.47. Many sinnes are forgiven her, for she lo­ved much.

Now, true fear makes a man eschew evill, Job 1.1. Prov. 8.13. Prov. 14, 27. And true love moves to obedience in keeping Gods word, as John 14.21, 23. 1 John 5.3. Yea, they must, with David, pray against presumptuous sinnes, Psal. 19.13. and give themselves daily to the exercises of faith and repentance, which entitle them truly to this bles­sing of forgivenesse.

The Use for comfort.For comfort, it makes greatly to Gods children, that do repent and believe in God through Christ: for then this prerogative belongs unto them, wherein stands true happi­nesse. Even, as David also imputeth righteousnesse, without works, saying, Blessed are they, whose iniquities are forgiven, and whose sinnes are covered, Rom. 4.6, 7. Sonne, be of good comfort, thy sinnes are forgiven thee.

The Use for comfort.THe last effect of Gods favour to his people, here ac­knowledged. For the understanding whereof, we must search out two things: First, whether wrath and fierce anger be in God properly, for they are often ascribed unto God in Scripture: Secondly, in what sense they are ascri­bed unto God.

For the first, wrath and fierce anger are strong sudden passions and perturbations of the mind, caused by things offensive and displeasing. Now, to speak properly, they are not in God: as Isay 27.4. Fury is not in me.

For the second: the Scripture speaking of God, by way of resemblance unto men, ascribeth these passions to God, [Page 19]for two causes. First, to acquaint us with the inward con­stant disposition of his nature against sinne: namely, that he distasteth and disliketh the impurity and impiety thereof, as man doth the most hatefull things. Secondly, to let us know the course of his actions in punishing sinne: namely, that it shall be with that severity, which men use, when they are angry, Exod. 32.10. Let me alone, that my wrath may waxe hot against them, and that I may consume them.

The first Observation.Here then there are two things to be observed. The first is implyed: That, in the sense before shewed, God hath been wrath and fiercely angry with his own people. When God heard this, he was wrath, and greatly abhorred Israel: He was wrath with his inheritance, Psal. 78.59, 62. The wrath of the Lord was kindled against his people: insomuch, that he abhorred his own inheritance. Psal. 106.40.

The Reason.The reason hereof is the sinnes of his people, which many times are many and grievous, such as the holy nature of God cannot but detest, and in divine justice severely punish. For sinne is the provocation. 2 Kings 22.13. For great is the wrath of the Lord, which is kindled against us, because our fathers have not hearkened unto the words of this booke. Jerusalem hath grievously sinned: therefore shee is remo­ved, Lam. 1.8. And, we have transgressed, and rebelled, thou hast not pardoned. Thou hast covered with anger, and per­secuted us, Lam. 3.42. &c.

This serves for instruction, and for admonition.

The first Use for instructi­on.For instruction two wayes. First, here we may plainly see the contrariety of sinne to the holy nature of God. It is such a thing as God cannot endure, no, not in those that be most near and dear unto him, even his own people. Nay, when his own sonne takes upon himself our sinnes, divine ju­stice will not spare him: Gods heavy wrath makes him to sweat water and blood, and to cry out, my God, my God, why hast thou forsaken me, Mat. 27.46.

The second Use for in­struction.Secondly see, that God is a God of justice against sinne, he will not wink at it, nor endure it, no, not in his own peo­ple: though that be a great priviledge to be in covenant [Page 20]with God, yet, that procures not a dispensation to sinn freely: much lesse will other outward things, as worldly wealth, and strength, and honour, and the like.

The Use for admonition.For admonition, to all Gods people, that they beware of all sinne, and especially of those, that are said in Scripture to provoke the Lord to wrath, whereof I will name some of the chief.

Speciall sinnes provoking God to [...]As first, Atheisme, Zeph. 1.12. I will search Jerusalem with candles, and punish the men that are setled on their lees, that say in their heart, the Lord will not do good, neither will he do evill.

2. Idolatry, Psal. 78.58, 59. They provoked him to an­ger with their high places: and moved him to jealousie with their graven images. When God heard this, he was wroth, and greatly abhorred Israel.

3. Witchcraft. See it in Manasseh, 2. Kings 21.2, 3, 6. He did that which was evill in the sight of the Lord, &c. He made his sonne passe thorow the fire, and observed times, and used inchantments, and dealt with familiar spirits, and wizards: he wrought much wickednesse in the sight of the Lord, to provoke him to anger. With 2 Kings 23.26. His anger was kindled against Judah, because of all the provoca­tions, that Manasseh had provoked him withall.

4. Opposing Christ in the gospell, not receiving it, Psal. 2.1, 2, 3, 4, 5. Why do the heathen rage, and the people imagine a vain thing? The Kings of the earth set themselves, and the rulers take counsell together, against the Lord, and against his annointed, saying, Let us break their bonds asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh, the Lord shall have them in derision. Then shall hee speak unto them in his wrath, and vexe them in his sore dis­pleasure, 1. Thessal. 2.16. Forbidding us to speak to the Gen­tiles, that they might be saved, to fill up their sinnes alway; for the wrath is comeupon them to the uttermost. Typified in the spies and people disliking the land of Canaan. Numb. 14.11.23.

5. False and flattering teaching. Jer. 5.30, 31. A won­derfull [Page 21]and horrible thing is committed in the land. The Pro­phets prophecy falsly, and the Priests bear rule by their means, and my people love to have it so: and what will yee do in the end thereof? So Ezek. 13. throughout.

6. Lukewarmnesse, opposed to zeal, Rev. 3.16, 19. Because luke-warme, and neither cold, nor hot, I will spew thee out of my mouth. As many as I love I rebuke and chasten: be zealous therefore and repent.

7. Blessing a mans self in his sinfull course, Deut. 29.19, 20. If it come to passe, when he heareth the words of this curse, that he blesse himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to adde drunkennesse to thirst: The Lord will not spare him, but then the anger of the Lord, and his jealousie shall smoak a­gainst that man, &c.

8. Rebellion against Gods Magistrates, and Ministers, Numb. 16.30. Then shall yee understand, that men have provoked the Lord.

9. Helping the wicked. 2 Chron. 19.2. Shouldest thou help the ungodly, and love them, that hate the Lord? There­fore is wrath upon thee from before the Lord.

10. Oppression of the poor. Zeph. 3.1, 3.8. Woe to her that is filthy and polluted, to the oppressing City. Her Princes within her are roaring Lions: her Judges are evening wolves. Therefore wait yee upon me, saith the Lord, untill the day, that I rise up to the prey — to powre out upon them mine in­dignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousie.

11. Adultery. Jer. 5.7, 8, 9. When I fed them to the full they committed adultery, &c. Shall I not visit for these things, saith the Lord? shall not my soule be avenged on such a nation as this?

12. Drunkennesse, Isaiah 5.21, 24. Woe unto them that are mighty to drink wine, and men of strength, to mingle strong drink. Therefore is the anger of the Lord kindled against his people, &c.

13. Blasphemie against God, either in common swea­ring, [Page 22]or in more fearfull perjury. See Jer. 23.10. Because of swearing the land mourneth, the pleasant places of the wil­dernesse are dryed up. And for perjury, it puts upon God the person of the devill, by calling him to be a witnesse of a lye, whereof the devill is the father, John 8.44.

All these we must lay to heart, lament and repent for that which is past, and for the time to come beware of them, if we look to remove and prevent the wrath and fierce anger of the Lord.

The second Observation.The second thing to be here observed is expressed: That, though God had been fiercely angry with his people, yet af­terward he took away his wrath, and turned from the fiercenesse of his anger. So, Jer. 29.10, 11. After seventy years be accomplished at Babilon, I will visit you, and per­form my good word toward you, &c. Ier. 30.17, 18. I will restore health unto thee, and I will heale thee of thy wounds — I will bring again the captivitie of Jacobs tents, &c.

The Reason.The reason hereof was not any merit or worthinesse in them, but indeed Gods own mercy, and work of grace, bringing them by his judgements to be humbled, and by his grace to repent, to pray, and to rely upon him for delive­rance. See Ezek. 36.32, 33. compared with verse 25. &c. to 31. according to the promise, Deut. 30.1, 2, 3, 4.

This serves for instruction, admonition and comfort.

The use for instruction.For instruction: it doth acquaint us with the gracious disposition and sweet mercy of God towards his children. His anger endureth but a moment. Psal. 30.5. He will not alwayes chide, neither will he keep his anger for ever, Psalm 103.9.

The Use for admonition.For admonition: consider what it is in us, that turns a­way Gods anger, that so we may conscionably exercise our selves therein. As first, true and unfeigned repentance, where­by we consider our own wayes in our hearts,Speciall means to turn away Gods anger. confesse our sinnes with godly sorrow, and turn from the evill of them. Jer. 18.7, 8. At what instant I shall speak concerning a na­tion, and concerning a Kingdome, to pluck up and to pull down, and to destroy it. If that nation, against whom I have pronoun­ced, [Page 23]turn from their evill, I will repent of the evill, that I thought to do unto them, Ezek. 18.30. Repent and turn your selves from all you transgressions: so iniquity shall not be your ruine. Even Ahabs legall repentance turned away a tem­porall judgement for a time, 1 Kings 21.29.

Secondly, earnest and effectuall prayer for mercy and deliverance. Joel 1.14. and 2.16, 17. Gather the people, &c. Then will the Lord be jealous for his land, and pitty his people. There it is commanded, and was notably practised by Moses. Deut. 9.25, 26. &c. Psal. 106.23.

Thirdly, justice must be exercised in the punishment of sinners, that provoke Gods wrath: as did Phinezas on Zimri and Cazbi, Psal. 106.29, 30. and Jonah, that trou­bled the ship, was cast into the sea, and so it was calm, Jonah 1.12, 15.

The Use for comfort.For comfort to the godly in trouble and affliction: for peace shall come, Psal. 34.19. Many are the afflictions of the righteous, but the Lord delivereth them out of them all, Psal. 112.4. Ʋnto the upright there ariseth light in dark­nesse, Psal. 37.37. Mark the perfect man, and behold the up­right: for the end of that man is peace.

The meaning of the words.IN this verse, and the three next, we have the second part of this Psalm, containing the Churches petitions and complaints about the great miseries, that yet lay heavy on them. The petitions are propounded in this fourth verse and the seventh; the complaints are inserted between them verse 5, 6.

This fourth verse contains two requests: First, that God would turn them: Secondly, that he would cause his anger toward them to cease: Both which blessings they beg of the true God, whom they call the God of their salvation, that is, the God who saves and delivers them from the evills and miseries that lye upon them.

Here then in this verse we have to note both, to whom they pray, and for what. They pray to God, whom they call the God of their salvation: and therein we have two things to be observed: First, what God is to his Church, namely, the God of their salvation. Secondly, what they do to God in that regard, namely, pray unto him for that blessing.

The first observation.For the first, note. God is the God of salvation to his Church, Psal. 3.8. Salvation belongeth unto the Lord, Psal. 68.19, 20. Blessed be the Lord — the God of our salva­tion. He that is our God is the God of salvations. The word in the originall is of the plurall number, shewing that all manner of salvation belongs to God, both of body and soule, [...] temporall and eternall, in this world and in the world to come. So Psal. 74.12. God is my King of old, working salvations in the midst of the earth. See admirable instance of temporall saving. Exod. 14.13. &c. of Israel at the red sea: and Dan. 3.17, 27, 28. of the three servants of God out of the fiery furnace: and undoubted assurance of eter­nall. Tit. 3.4, 5. Rev. 19.1. Mat. 1.21. Jesus shall save his people from their sinnes: and this is the great salvation, Heb. 2.3.

The Reason.The reason hereof is Gods power and mercy, which in him are infinite: as we may see, for power, Psal. 115.3. and 136 6. whatsoever the Lord pleased, that did he in hea­ven, and in earth: in the Seas, and in all deep places. And for his mercy, it is as large. Psal. 119.64. The earth, O Lord, is full of thy mercy, Psal. 145.9. His render mercies are over all his works. Now, both these God doth put forth for those that be truly in covenant with him: as Exod. 33.19. I will make my goodnesse passe before thee, Psal. 89.17. Thou art the glory of their strength: and in thy favour our hom shall be exalted.

Ob. 1. But sometimes Gods people are not saved from temporall evills: as Psal. 79.1, 2. &c. O God, the heathen are come into thine inheritance—The dead bodies of thy ser­vants have they given to be meat unto the fowles of the hea­ven, &c.

Answ. Outward and bodily safety is but a temporall blessing, and thereof must be understood with exception of the crosse: so as, when God will either correct them for their sinnes, or make tryall of his graces in them, then they may want outward safety. But, though the outward man perish, yet the inward man is preserved and renewed day by day, 2 Cor. 4.16. nay their eternall glory is hereby increa­sed. verse 17, As Revel. 7.9.14. an infinite number cloa­thed with white robes and palmes in their hands came out of great tribulation.

Obj. 2. But, the Scripture acknowledgeth other saviours beside the true God, both for temporall and eternall salva­tion: as Judges 2.16. for temporall, and Obadiah, Psal. 21.1 Tim. 4.16. for eternall

Answ. Vnderstand them to be insirumentall saviours un­der God, not sole, or principall: as 1 Cor. 3.5, 9. And know that it pleaseth God sometime to ascribe the effect to the instrument, as Jam. 5.20. to teach us not to contemne the means, which is a fearfull tempting of God, as Acts 13.46. and otherwhile to deny it to the means, as 1 Cor. 3.6. that we should not trust in it, Psal. 44.3, 6, 7. They got the land in possession with their own sword, neither did their own arme save them: but thy right hand, and thine arm, and the light of thy countenance—For I will not trust in my bow, neither shall my sword save me. But thou hast saved us from our enemies, and hast put them to shame [...] [...]hated us.

The Use for in­struction.This serves for instruction, admonition and comfort.

For instruction: see the prerogative of Gods Chu [...] and people, above all other states and conditions in the world: they, being by covenant the people of God, have him to be unto them the God of salvation. See Deut. 32.31. Their rock is not as our rock, even our enemies them­selves being judges, Jer. 3.23. Truly, in vain is salvation hoped for from the hills, and from the multitude of mountains: truly, in the Lord our God is the salvation of Israel.

The second Use for in­struction.Secondly, see here the impiety of Popery, that sets up o­ther Saviours among them then the true God, both for temporall and spirituall safety.

The first Use for admoni­tion.For admonition two wayes. First, to take heed of those sinnes, that deprive a people of this prerogative, to have the true God to be the God of their salvation. And those are especially two: First, Idolatry, when men either wor­ship a false God, as the heathen did and do; or else wor­ship the true God in a false manner, as did Jeroboam and his successors, 1 Kings 12.28. and as the Papists do at this day: for which sinne see God forsaking, Judg. 3.8. com­pared with 10.13. yee have forsaken me, and served other Gods: wherefore I will deliver you no more. Secondly, Im­piety, when men hold the truth in unright eousnesse. Rom. 1.18. have a forme of godlinesse, but deny the power there­of, 2 Tim. 3.5. for the Kingdome of God is not in word, but in power, 1 Cor. 4.20.

The second Use for ad­monition.Secondly, we must all labour to become such, as are truly intitled to Gods power and mercy for salvation: that he, which is the God of salvation, may become our God: for assurance whereof we must look to these things.

First, that we become the children of Abraham: for to such salvation comes. Luke 19.9. Now, such may be known by doing the works of Abraham, John 8.39. He is the fa­ther of the faithfull, Rom. 4.11. who by faith, first, for­sook his own people, and his fathers house, Heb. 11.8, 9. compared with Gen. 12.1, 4. secondly, commanded his houshold to serve God. Gen. 18.19. thirdly, made inter­cession to God for the sparing of Sodom, no doubt for the elects sake, that he hoped had been therein, Gen. 18.23. &c. fourthly, by faith offered his own sonne, yea his only sonne Isaac, for an offering upon Gods command, Gen. 21.1. &c. Heb. 11, 17. In all these we must labour to shew our selves to be the sonnes of Abraham. Consider all, and look espe­cially at the mortification of corruption, the sinnes of our hearts and soules. See Rom. 8.12. Gal. 5.24. Col. 3.5. we [Page 27]should be ashamed to hear, that we love our sinnes better, then Abraham did his only sonne.

Secondly, the true God is a saviour unto every one, that is a true member of Christs body, Eph. 5.23. Now, true members are joyned to their head, by the spirit, 1 Cor. 12.13. and by vertue thereof receive life and sense from Christ spiritually, as Rom. 8.11. Now such with Christ 1. leave the grace of sinne, Rom. 6.17, 18, 2. they converse with the godly, Acts 10.40, 41. 3. they walk in the spirit, Gal. 5.25. 4. they talk and speak religiously, Col. 4.6. Prov. 31.26.5. they tast spirituall food with delight the Word and Sacraments.

Thirdly, God will save those that trust in him. Psal. 17.7. Psal. 91.1. &c. they shall be as mount Zion, Psal. 125.1. Now they, that trust in the Lord, will not use un­lawfull meanes to help themselves out of misery, but will wait his leisure, as Isaiah 28.16. He that beleeveth shall not make hast.

Fourthly, he, that would be delivered by God, must be upright hearted. Psal. 7.10. Now such lean not to sinne, but, as Isaiah 38.3. can say to God with Hezekiah. Re­member now, O Lord, I beseech thee, how I have walked be­fore thee in truth and with a perfect heart, and have done that which is good in thy sight.

The use for comfort.For comfort to Gods children in trouble and misery: they have a saviour and deliverer: see Psal. 23.1, 4. and Dan. 3.17.

The second Observation.The second point to be here observed is the practise of the Church towards God in their trouble, namely, they go to God in prayer for salvation and deliverance: See Psal. 79.9. Help us, O God of our salvation, for the glory of thy name, and deliver us, and purge away our sinnes for thy names sake: and Psal. 80.1, 3. Give eare, O shepheard of Israel, thou that leadest Joseph as a flock, thou that dwellest between the Cherubins shine forth. Turn us again, O God: and cause thy face to shine, and we shall be saved. Psal. 118.5. I cal­led upon the Lord in distresse, &c.

The reasons which induce them to do so are these.

The first Reason.First, Gods command, Psal. 50.15. Call upon me in the day of trouble.

The second Reason.Secondly, Gods property to hear and help, Psal 65.2. O thou that hearest prayer, unto thee shall all flesh come. Psal. 46.1. God is our aefuge and strength, a very present help in trouble: See this in the heathen Mariners, Jonah 1.14, 15.

The third Reason.Thirdly, God stands bound by promise and covenant to hear and help his Church in distresse: see 2 Chron. 7.14. If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked wayes: then will I hear from heaven, and will for­give their sinne, and will heale their land. Psal. 91.15. He shall call upon me, and I will answer him: I will be with him in trouble, I will deliver him, and hono [...]r him.

The fourth Reason.Fourthly, observation of the successe of this duty in o­thers before them: as Psal. 32.3, 4, 5, 6. Psal. 1.3, 3, 4, 5. Psal. 99.6, 8, 9 and in their own persons, as Psal. 56.14. Thou hast delivered my soule from death, wilt not thou deliver my feet from falling?

The use for instruction.First, this serves to discover a threefold impiety, as con­trary to the practise of the Church, of Atheists, Witches, and Idolaters. 1. Atheists, in their hearts, say there is no God, and therefore make no conscience of this practise of the Church to call upon God: See Psal. 14.1, 4. The foole hath said in heart there is no God. They call not up­on God, Psal. 10.4. God is not in all his thoughts, Job 21.15. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? Job 22.17. which say unto God, depart from us, and what can the Almighty do for them? 2 Witches, wisards and conjurers, for a shew and colour, may have the name of God in their mouths, but sure the affiance of their hearts is in the devill, with him they are in league and socieay: all their spells, charms, circles, and incantations are prayers, homage and service done to him. And like unto these, though [Page 29]not in so high degree, are all they, that seek unto them, and use their help, Isaiah 8.19. when they shall say unto you, seek unto those that have familiar spirits, and unto wizards, that peep and that mutter: should not a people seek unto their God? When Ahaziah King of Israel sent unto Baalzebub the god of Ekron, to enquire whether he should recover of his disease, the Lord by Elijah tells his messengers, Is it not be­cause there is not a God in Israel, that ye go to enquire of Baal­zebub the God of Ekron? 2 Kings 1.2, 3. Lastly, Idolaters say to Saints and Idolls, here us, help us, pray for us: as 1 Kings 18.26. This we know is the common practise of Pa­pists, to the Virgin Mary, and to all the Saints. But, here­in they shew themselves not to be Gods people, but such, as have forsaken the fountain of living waters, and hewed them out broken cisterns, that can hold no water, Jer. 2.11, 12, 13.

The Use for admonition.For admonition, that we observe and remember this practise of the Church of God, and conscionably endeavour to conforme our selves thereto, in the day of our trouble, to seek the Lord, remember God and complain: as Psal. 77.2, 3. to say with the godly man, whom have I in heaven but thee? Psal. 73.25. and with the Church Isaiah 63.16. Though Abraham be ignorant of us, and Israel acknowledge us not: thou O Lord, art our father, our redeemer, thy name is from everlasting, Psal. 20.7. Some trust in charets, and some in horses, but we will remember the name of the Lord, our God. Hos. 14.3. Ashur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, ye are our gods: for in thee the fatherlesse finde mer­cy. Consider the reasons of this duty, as before, and the suc­cesse, as Psal. 20.8. They are brought down, and fallen: but we are risen, and stand upright. Psal. 118.5. &c. I called upon the Lord in distresse, the Lord answered me, and set me in a large place, &c.

Thus much of him to whom they pray, the things for which they pray are two. 1. That God would turn them. 2. That God would cause his anger toward them to cease. [Page 30]For the first, when they beseech God to turne them, they mean from the evills under which they lay, whether of sin or punishment, unto a comfortatble state: for so largely doth the use of the word extend: sometime therewith is begged conversion from sinne, Jer. 31.18 19. Turne thou me, and I shall be turned — after that I was turned, I re­pented, &c. sometime restitution to comfortable outward state, which is turning from punishment: as Psal. 126.4. Turne again our captivitie, O Lord. And though here the latter is specially aimed at, yet we may not exclude the for­mer, because, without turning from sinne, the ceasing of Gods wrath would not be expected, Psal, 7.12 &c. If he turne not, he will whet his sword, &c.

The third Observation.Mark then, Gods people do beg of God the blessing of conversion from evills, under which they lay, whether of sinne or punishment: see Lam. 5.21. Turn thou us unto thee, O Lord, and we shall be turned: renew our daies as of old, Psal. 80.3, 7, 20. Turn thou us again, O Lord God of hostes: cause thy face to shine, and we shall be saved.

The Reason.The reason is infoulded in the title, which here they give to God; namely, that he is the God of their salvation, both for soule and body. He restoreth the soule, Psal. 23.3. the same word is there used. [...] And he preserveth and delivereth the body and outward estate, Psal. 91.15 I will be with him in trouble, I will deliver him, Job 5.19. He shall deli­ver thee in sixe troubles, yea, in seven there shall no evill touch thee. He is almighty, and so all-sufficient, nothing is too hard for him, Jer. 32.27. and this power he puts forth for the good of his people.

This serves for instruction, admonition and comfort.

The use for instruction.For instruction, touching the author of true conversion to the soule. The practise of the Church shewes her judge­ment herein: she prayes to God to be turned from evills, whether spirituall, or corporall, and therefore no doubt ac­knowledged him to be the sole author thereof. It is true, in temporall evills, man by nature hath some ability, to discern and endeavour the way and means of his deliverance: but [Page 31]in spirituall evills, of corruption and sinne, it is not so: for therein man naturally is dead, and so wants abilitie of him­self to conceive and act the things that belong to the life of grace, see Acts 26.9. The wisdome and will of nature is to oppose the meanes of conversion: I verily thought with my selfe saith the Apostle, that I ought to do many things contra­ry to the name of Jesus of Nazareth. For to be carnally mind­ed is death: because the carnall minde is enmitie against God, Rom. 8.6, 7. Therefore hereof men do not become Gods children, John 1.13. which will be plaine, if we consider that the Scripture calls regeneration a new creation, 2 Cor. 5.17. and the first resurrection, Revel. 20.6.

1. Quest. Why then doth God bid men turne? as Ezek. 18.30. Repent and turne your selves from all your transgressions.

Ans. First, to shew us our dutie, not our abilitie, what we ought, not what we are able of our selves to do. For John 15.5. Without me ye can do nothing. We are not suffi­cient of our selves to thinke any thing, as of our selves, 2 Cor 3, 5. No man can come to me, except the father, which hath sent me draw him, John 6.44. Believers are borne, not of bloud, nor of the will of the flesh, nor of the will of man, but of God, John 1.13.

Secondly, God in these commandements hath an aime at the outward actions, wherein he desires reformation, where­to naturally man hath some power, as we may see by Ahabs humiliation, 1 Kings 21.27.

Thirdly, God requiring of us the grace of conversion, means; we should endeavour our selves in the outward meanes thereof; to get abilitie thereto of God. Though grace be Gods gift, yet is the use of meanes in our power.

2. Quest. Are not such commands unjust, or vaine?

Ans. No: not unjust, because in Adam we were able to any thing; God should require of us. And vaine they are not, because they are meanes of conversion in Gods elect, as to Lydia, Acts 16.14. whose heart the Lord opened, that she attended unto the things which were spoken of Paul. Deut. [Page 32]32.46, 47. Set your hearts unto all the words which I testifie amongst you—for it is not a vaine thing for you, 2 Cor. 2.15, 16. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one wee are the savour of death unto death, and to the other the savour of life unto life. And they leave the wicked without excuse, because they yeeld not such obedience, as nature enables them unto. Luke 10.10, 11.

The Use for admonition.For admonition, this serves to move every one, under a­ny evill or misery, corporall or spirituall, to become a fol­lower of Gods Church, in beseeching God to give delive­rance from it. This Christ teacheth in the Lords prayer, de­liver us from evill, Mat. 6.13. Is any man afflicted? let him pray. Jam. 5.15. Herein we must continue and watch, Col. 4.2. yea, pray and not faint. Luke 18.1. Remember the many sharp repulses which Christ gave to the woman of Ca­naan. Mat. 15. in the 23. verse, he is silent: in the 24, he de­nyes he was sent to such: in the 26, he likens her to a dog: but in the 28. there is this happy conclusion, O woman, great is thy faith: be it unto thee, even as thou wilt.

Obj. But naturall men cannot pray.

Answ. Not so well as they ought, but let them do so well as they can: as did the Ninevites, Jonah 3.8. and get others to pray for them, as Simon Magus did, Acts 8.24. do, as the sick of the palsey did, Mar. 2.3. who got foure men to bear him, being not able of himself to come to Christ.

The Use for comfort.For comfort, this shewes that Gods Church hath no e­vill to befall them, from which they have not an all-suffici­ent deliverer, to whom they may go: as Dan. 3.17. And this door cannot be shut up against them: as 2 Cor. 4.8. We are troubled on every side, yet not distressed [...] therefore re­member and apply the precept, Phil. 4.6. Be carefull for no­thing: but in every thing, by prayer and supplication with thankesgiving, let your request be made known unto God.

And cause thine anger towards us to cease. The second request of the Church, here made unto God, for the ceasing of his anger, that is, for the removall of his judgemets, which [Page 33]they conceive to come from his anger, provoked by their sinnes.

This petition may be considered two wayes. First, with reference to the confession, made in the former verse: se­condly, by it selfe.

In the former verse we have this confession, Thou hast taken away all thy wrath, and turned thy selfe from the fierce­nesse of thine anger: yet here the Church intreats, that God would cause his anger toward them to cease. How do these things agree? well enough, if we referre the confession to the time of their return out of Babilon, caused by Cyrus, Ezra 1. Psal. 126.1, 3. and this supplication to some time of trou­bles, that befell them after their return, as under Cambyses, Artaxerxes, or Antiochus Epiphanes, in which times the adversaries did sore vexe Gods people. Now then in this reference see plainly.

The fourth Observation.That Gods Church and people, who have formerly felt his great favour and love, may afterward come to the sense and feeling of his bitter anger and displeasure. This thing is plain in this Psalme, by comparing the first verse with the fift and sixt; also, in the 29. and 30. chapters of the book of Job: and in David, Salomon, Asa, Jehosaphat, Heze­kiah and many others, both for their own persons, and the people of God under their government. For Davids per­son, see Psal 30.6, 7. I said in my prosperity, I shall never be moved — thou didst hide thy face, and I was troubled. And for the estate of Gods people under him, Psal. 89.20, 28. compared with the 38. and 39. verses: in his time were warre, famine and pestilence. For Salomon, his peace, pow­er and plenty are at large set down, 1 Kings 10.27. &c. his troubles, chapt. 11.11. &c. For Asa, his power and peace, see 2 Chron. 14.6. his great conquest over the Ethiopians, verse 9. the joy of his people renewing covenant with God, chap. 15.15. but, chap. 16.8, 9. a great change. So for Jehosaphat, 2. Chron. 17.3. the Lord was with him: and ver. 5. he had riches and honour in great abundance: yet, chapter 19.2. [Page 34]wrath from the Lord was toward him: and chap 20. fear­full warre was made against him. So for Hezekiah; the Lord was with him, and he prospered whithersoever hee went forth, 2 Kings 18.7. and, by restoring of religion, he brought great joy to Gods people at Jerusalem, 2 Chron. 30.26. and dealing uprightly, he prospered, 2 Chron. 31.21. but, chap. 32. troubles come upon him by Senacherib: and yet, upon Gods deliverance, he was magnified in the sight of all nations, verse 22, 23. but, verse 24. he is sick un­to death: from which being extraordinarily delivered, he was lifted up with pride, and so wrath was toward him, verse 25.

The first Reason.The reason hereof is twofold, First, and most usually, correction for sinne, as we may see in the forenamed exam­ples of David, Salomon, Asa, Jehosaphat and Hezekiah. So Psal. 89.31, 32. If they break my statutes, and keep not my commandements. Then will I visit their transgressions with the rodde, and their iniquities with stripes.

The second Reason.Secondly, God doth it sometime for the triall of grace: as is plain in Job, by Gods own confession, Job 2.3. Still he holdeth fast his integrity, although thou movest me against him, to destroy him without cause.

This serves for instruction, admonition and comfort.

The Use for instruction.For instruction: see here, that the Church of God, here on earth, is very fitly resembled to the moon, not only, for receiving all the light of knowledge and comfort she hath from Christ, but even because of change and alteration in estate. As the moon is sometimes in the wane and eclipse, and sometimes in the full, so is Gods Church here on earth. Though outward prosperity, with the sense and feeling of Gods favour, do most properly belong to Gods Church and people; yet they are not so intailed upon them infalli­bly, but that many times, instead of prosperity, they have great misery.

Christ is to his Church, for joy and comfort, the sunne of righteousnesse; but yet, sometimes the lig [...]t of his coun­tenance doth not appear for many dayes.

The first use for admo­nition.For admonition it serves two wayes. First, in the dayes of peace and comfort to take heed of all sinne, as being the true cause of eclipsing the light of Gods favour: as we may see in generall, Lam. 3.39. Wherefore doth a living man com­plain? a man for the punishment of his sinnes? verse 42. we have transgressed, and have rebelled, thou hast not pardoned. If we would know the causes of Gods anger more particu­larly, in those speciall sinnes that stirre up his wrath, see before in the third verse, the use of admonition upon the first observation.

The second Use for ad­monition.Secondly, when Gods favour is any way eclipsed to­wards his Church or any member of it, hence learne to en­quire into the true cause thereof, which ordinarily is some sinne, or sinnes: for the finding out whereof we must use Gods law, as Joshuah did the lot to find out Achan with the execrable thing, Jos. 7.18. and the Mariners did to find out Jonah, Jonah 1.7.

This concerns every one for the true peace of his own soule, that hereby they may be brought to repentance and reformation, and so shall Gods favour be restored unto them.

The use for comfort.For comfort, this makes greatly to those, that find and feele Gods anger towards them, either in outward crosses, or in inward terrors. Herein consider, thy state is no worse then Gods dearest children have been in, as Job, David, &c. doe therefore, as they have done, repent of thy sinnes, pray for mercy, and wait by faith and patience, and peace shall come.

The fift Observation.The Petition, considered in it self, sets before us this pra­ctise of Gods Church and children. That, when they lye under any evill or misery, they pray for the removall of Gods anger towards them. See Psal. 74.1. O God, why hast thou cast us off for ever? why doth thine anger smoak against the sheep of thy pasture? Psal. 79.1. &c. O God, the heathen are come into thine inheritance, thy holy temple have they de­filed, they have laid Jerusalem on heaps, &c. Psal. 89.46. How long Lord, wilt thou hide thy self for ever? shall thy [Page 36]wrath burn like fire? So did David, Psal. 38.1. &c. O Lord, rebuke me not in thy wrath: neither chasten me in thy hot dis­pleasure, &c.

The reason.The reason is, because they know, that all affliction comes by divine dispensation, and ordinarily is the proper fruit of Gods anger provoked by our sinnes: see Job. 5.6. Afflicti­on cometh not forth of the dust, neither doth trouble spring out of the ground. It is a thing of Gods sending, Isaiah 45.7. I forme the light, and create darknesse, I make peace, and create evill. I the Lord do all these things. Amos 3.6. Is there e­vill in the City, and the Lord hath not done it? Mat. 10.29. A sparrow shall not fall on the ground without your father. The sword, the famine, the noysome beasts, and the pesti­lence are Gods foure sore judgements, Ezek. 14.21.

The first Use for in­struction.This serves for instruction and for admonition.

For instruction two wayes. First, it lets us see the blind­nesse of some, that in miseries never consider Gods anger, but only look at second causes: hereof the prophet Isaiah doth complain, Isaiah. 26.11. Lord, when thy hand is lif­ted up, they will not see. This provokes to anger, and desire of private revenge, which is a brutish part: the dog bites at the stone, without regard to him that threw it.

The second Use for in­struction.Secondly see, what a desperate course they take, that un­der miseries use unlawfull means to help themselves: as e­specially they do, that go to wizards and witches: they en­crease the wrath of God against themselves, as Saul did by this course, 1 Chron. 10.13, 14. See Isaiah 8.19.

The first Use for admo­nition.For admonition three wayes. First, in every misery we must do as Gods Church here doth, lift up our thoughts to Gods anger against us provoked by our sinnes. For ordina­rily misery is a fruit of Gods anger against our iniquity: and therefore, if we desire the removall of the evill, we must take a course for the appeasing of Gods anger: which is only to be done through Christ his sonne, whom God hath set forth to be a propitiation for sinne, Rom. 3.5. 1 John 2.2.

The second Use for ad­monition.Secondly, as we desire to escape evills, we must beware [Page 37]of provoking the Lord to anger, 1 Cor. 10.22. Do we pro­voke the Lord to jealousie? are we stronger then he? Jer. 7.19. Do they provoke me to anger, saith the Lord? do they not pro­voke themselves, to the confusion of their own faces?

The third Use for ad­monition.Thirdly, that under every misery, we follow the Church in prayer to God, for the appeasing of his anger. This will prevaile, if it be joyned with true humiliation. See 2 Chron. 6.36, 37. compared with chap. 7.13, 14. and consider how farre Ahab prevailed. 1 Kings 21.27, 29.

The meaning of the words.THese words containe the Churches humble complaint unto God for two great evills: first, the long conti­nuance of his anger toward them: secondly, the long delay of his favour from them.

The long continuance of his anger is twise propounded, verse 5. to expresse their deeper sense thereof, & their more earnest desire to have it removed. The delay of his favour is lamented, in the sixt verse, and there amplified by the good effect of his renewing thereof, namely, their rejoycing in him.

In their double complaint of his anger continued note two things.

The first Observation.First, that Gods anger may long continue towards his own children and people. This is the matter of their com­plaint in this place: and so, Psal. 74.1. O God, why hast thou cast us off for ever? why doth thine anger smoak against the sheep of thy pasture. Verse 10. O God, how long shall the adversacy reproach? shall the enemy blaspheme thy name for ever? Psalm 77.7, 8, 9. Will the Lord cast off for ever? and will he be favourable no more? Is his mercie cleane gone for ever? doth his promise faile for evermore? Hath God forgotten to be gracious? hath he in [Page 38]anger shut up his tender mercies? Psal. 79.5. How long, Lord, wilt thou be angry for ever? shall thy jealousie burne like fire? Lament. 5.20, 22. Wherefore doest thou forget us for ever, and forsake us so long time. Thou hast utterly re­jectedus: thou hast been very wroth against us.

The first Reason.The reason hereof is twofold. First, the committing of sinne, and omitting of repentance, either in generall, as Isaiah 9.13. The people turneth not unto him that smiteth them: neither do they seek the Lord of hosts. [...]4. Therefore the Lord will cut off from Israel head and taile, branch and rush in one day. 17. Every one is an hypocrite, and an evill doer, and every month speaketh folly: for all this his anger is not turned away, but his hand is stretched out still. 18. For wickednesse burneth as the fire, &c. When men grow ob­stinate in sinne, God becomes resolute in punishment: see Jer. 6.17.18, 19. The watchmen say, hearken to the sound of the trumpet: the people answer, we will not hearken. There­fore heare, ye nations — behold, I will bring evill upon this people. 21. Fathers and sonnes together shall fall, &c. Jer. 7.13, 15, 16, 19. I speak unto you, rising up early and spea­king, but ye heard not: and I called you, but you answered not. Therefore will I cast you out of my sight. Pray not thou for this people—for I will not heare thee. Do they provoke me to anger, saith the Lord? do they not provoke themselves to the confusion of their own faces? Or they repent not in sin­cerity, Is. 58, 2, 3, 6. Or repentance is not practised in par­ticular, by the sinners themselves amongst Gods people, though the godly there may repent and lament. See this plainly in the dayes of good King Josiah, who did greatly humble himselfe, 2 Kings 22. and most worthily endeavour the reformation of religion, the rooting out of idolatry and impiety: as 2 Kings 23. where his rare goodnesse is commended, from verse 2. to 25. and yet, verse 26. the Lords anger still continued. And the reason we may see, Zeph. 1. and Zeph. 3. where is shewed, that in his dayes con­tinued much impiety: and the like we may see, Ezek. 14.13, 14. When the land sinneth against me, by trespassing grie­vously, [Page 39]&c. Though these three ni [...], Noah, Daniel, and Job were in it, they sould deliver but their own soules by their own righteousnesse,

The second Reason.The second reason is the continuing of scandall and re­proach unto religion, amongst the wicked, by the grievous sinnes of Gods children. Though they themselves may tru­ly repent, yet their sinnes, causing the enemies of religion to blaspheme, may procure the continuance of Gods anger in temporall judgements: as in Davids case, 2 Sam. 12.10. &c.

This serves for instruction, admonition and comfort.

The first Use for in­struction.For instruction two wayes. First, it lets us see, what a fearfull thing it is to live in impenitency, or to commit sins that are scandalous to religion, though we do repent, for both these wayes we kindle Gods anger, and who may stand when he is angry? for thereupon followes destructi­on. See Psal. 2.12. Psal. 76.7.

The second Use for in­struction.Secondly, hee see who be the greatest enemies to the welfare of any estate, Church, Common wealth or family: namely, the wicked, who commit sinne with greedinesse, and draw iniquity as it were with cart-ropes These are the persons, that bring plague, famine, warre and other judge­ments. For affliction followeth sinners: where is lying, swea­ring, stealing, &c. where the Lord hath a controversie with the inhabitants, Hos. 4.1. &c. so Jer. 23.10. because of swea­ring the land mourneth, &c. and 1 Kings 18.18. Thou art he that troubles Israel.

The first use for admo­nition.For admonition two wayes. First, take notice of the causes, for which Gods anger is kindled, and doth continue, that we may avoid them: and when we have feare or fee­ling of his anger, then make sure we look back towards our sinnes committed, and see what repentance we have shewed and reformation: and ever beware of hypocrisie and of scan­dalous sinnes.

The second Use for ad­monition.Secondly, to beware of rash judgement, either against our selves, or others, when Gods anger doth long continue towards us, or them. Indeed this state causeth the godly [Page 40]to think themselves forsaken of God; as Is. 49.14. and to judge hardly of others, that be in that estate: as Job 4.7. but both without good ground. Therefore we must do, as Mi­cha 7.8, 9, 10. Rejoyce not against me, O mine enemy: when I fall, I shall arise, &c.—

The Use for comfort.For comfort to them, that lye long under the heavy hand of God in any affliction, in soule, body, or outward estate, wherein they cannot but apprehend Gods an­ger continued. They must consider, that herein nothing doth befall them, but what hath light on Gods deere children, and therefore must neither murmure, nor de­spaire.

The second Observation.The second thing to be observed, is the behaviour of Gods people, under the sense and feeling of Gods long continued anger, They returne to him, that smote them, in humble complaint of his long continued anger toward them. See Psal. 44.9, 10, 17, 23. Psal. 74.1, 2. So in Job, Job 7.7, 8, 12. in David, Psal. 6.1. Psal. 38.1. Psal. 88.14. in Christ Jesus, in his agony, Mat. 26.38, 39.

The first Reason.For first, they know that afflictions come; from God, Amos. 3.6. it comes not by change, Job 5.6. but by divine providence and dispensation, Mat. 10.29, 30.

The second Reason.2. They know God sends them afflictions, to make them seek unto him, Hos. 5.14, 15. Is. 26.6. as Absolom, by setting on fire Joabs corne field, brought Joab to come to him, 2 Sam. 14.29. &c.

The third Reason.3. They know that, till Gods anger be appeased, the strongest helps do faile, Job 9.13.

The fourth Reason.4. That, when they complain with godly sorrow, God is mercifull, and will heart and help, Exod. 22.27. when he cryeth unto me, I will heare, for I am gracious, Psal. 22.24. He hath not despised, nor abhorred the affliction of the afflicted, neither hath he hid his face from him: but, when he cryed unto him, he heard, Psal. 51.17. A contrite and a broken heart, O God, thou wilt not despise, Psal. 102.17. He [Page 41]will regard the prayer of the destitute, and not despise their prayer.

This serves for instruction, admonition and comfort.

The first Use for in­struction.For instruction two wayes. First, that all Gods people do conceive the true God to be, not only a God of power, able to deliver, but a God of mercy and compassion, most willing to help and relieve those, that be in misery, Joel 2.13.

The second Use for in­struction.Secondly, see here the great impiety of those, that un­der the sense of Gods anger, in any affliction, seek other help, then from God: as do seekers to witches and sorce­rers, forbidden of God, Isaiah. 8.19. and Papists, that make intercession to Saints, for deliverance from sundry evills. They have fourteen helping Saints, by whose intercession and merit men may be delivered from all adversity: as St. George, St. Blase, Erasmus, Panthaleon, Vitus, Christopher, Denis, &c. See Tilheman. Heshusius in erroribus pontificio­rum, loco 28. de cultu & invocatione sanctorum. Wherein they deale like to Ahaziah, that sent to Baalzebub the God of Ekron. 2. Kings 1.1. &c. Adde Isaiah 9.13, The peo­ple turneth not unto him that smiteth them, neither do they seek the Lord of hosts.

The Use for admonition.For admonition, that we become followers of the Saints, and people of God, who in time of distresse go to God, and make their complaints to him. See Jobs resolution in keeping close to God, Job 13.15. Though he slay me, yet will I trust in him.

The use for comfort.For comfort to the godly, they may go unto God for mercy and help, when they feel Gods anger towards them: as Psal. 77.1. &c. Judg. 10.10.15. Here it is true, though fire be in the bush, the bush consumeth not. Hence 2 Cor. 4.8. We are troubled on every side, yet not distressed: we are perplexed, yet not in despaire.

The meaning of the words.THe second complaint of Gods Church and people, for the long delay of his love and favour, which, testified by restoring them to comfortable state, they esteem and ac­compt as life it self; and therefore do complain of the want thereof, as of the state of death: for the change whereof they have recourse to God, saying, wilt not thou receive us again? moving him thereto by his good fruit and effect thereof, that thy people may rejoyce in thee: as if they should have said, while we remain in misery, under the sense of thy displeasure, we are as dead men, and therefore do complain to thee, who by removing our miser [...] and renewing thy favour, canst revive us; whereupon will follow this good effect, that we thy people shall rejoyce in thee, which will be for thy glo­ry.

Here then we have to consider, as well the Churches complaint, as her reason, propounded to move God to give them relief from that misery, whereof they complain.

The first observation.In their complaint note two things: the first implyed, That the sense of Gods displeasure, in a state of misery, is to Gods people, as a state of death, Psal. 31.9 10, 11. David complaines of his trouble and misery, and verse 12. saith, I am forgotten, as a dead man out of mind: I am like a bro­ken vessell, Psal. 88.3, 4, 5. My soule is full of troubles: and my life draweth nigh unto the grave. I am counted with them, that go down into the pit: I am as a man that hath no strength. Free among the dead, like the slain, that lye in the grave, whom thou remembrest no more: and they are cut off from thine hand.

The Reason.The reason hereof is, the high esteem, which Gods peo­ple have of his favour, when once they have felt the joy and comfort of it in their soules: as, Psal. 30.5. In his favour is life, Psal. 63.3. Thy loving kindnesse is better then life. For look, as the reasonable soule is a spirit of life from God, [Page 43]quickening the body, and giving unto it sense and motion, Gen. 2.7. so, Gods favour, testified to the soule, by the spi­rit of grace, gives a lively cheerfulnesse to the heart of man, which makes him leap for joy, Psal. 32.11. Be glad in the Lord, and rejoyce, ye righteous, and shout for joy all ye that are upright in heart: yea, even in affliction; as, Acts 5.41. they rejoyce with joy unspeakable, and full of glory, 1 Pet. 1.8.

This serves for instruction and admonition.

The first Use for instructi­on.For instruction two wayes. First, it gives light to the bet­ter understanding of some places of Scripture, which under the termes of life and resurrection, note out unto us the cal­ling of the Jewes, wherewithall God will vouchsafe unto them comfortable outward estate; as, Isaiah 26.19. Thy dead men shall live, &c. In assurance whereof, was shewed to Ezekiel the vision of the dry bones, raised up to a great Army, Ezek. 37.1. &c. there plainly shewed to belong to their restoring, by the union of the two sticks, to signifie the union of Judah and Israel, verse 16. &c. This is their re­surrection, from the dust of distresse, Dan. 12.1. for, what shall their restoring be, saith St, Paul, but life from the dead. Rom. 11, 15.

The second Use for in­struction.Secondly, it lets us see a plain difference, between Gods children, and naturall men under affliction. The child of God layes more to heart Gods displeasure towards him, testified by his affliction, then the affliction it self. As a to­ward child is more grieved, that his loving father is offen­ded with him, than for the smart of his correction. This David shewed in his flight from Absolom, when hee bade Zadock the priest carry back the ark of God into the City, 2 Sam. 15.25, 26. If, saith he, I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation. But, if he thus say, I have no delight in thee, behold here I am, let him do to me, as seemeth good unto him. Secondly, they more desire the feeling of Gods favour, then the removall of the affliction: as Psal. 51.8. after Nathan had told David, The Lord hath put away thy sinne, thou [Page 44]shalt not dye. 2 Sam. 12.13. yet, he prayes the Lord to make him to heare joy and gladnesse: and, verse 12. to restore him to the joy of his salvation. Now, naturall men in these cases deale otherwise: First, they look more at the outward misery, then at Gods displeasure: as Is. 26.11. when thy hand is lifted up, they will not see, Psal. 10.5. Thy judgements are farre above out of his sight. Secondly, they more desire the removall of Gods judgements, then the renewing of of his favour: and therefore are said, not to cry to the Lord with their hearts, when they howled upon their beds. They as­semble themselves for corn and wine, and they rebell against me, Hos. 7.14. If they respected Gods favour, above free­dome from evills, and fruition of blessings, they would not for these things use unlawfull means, which encrease Gods displeasure: as Saul did, 2 Sam. 28.7.

The first Use for admo­nition.For admonition two wayes. First, that in all afflictions, we endeavour to approve our selves to be Gods people, by laying to heart Gods displeasure for our sinnes, above the smart of our affliction, and also desire the renewing of his favour, above the removall of any outward evill: or the frui­tion of any temporall blessing.

The second Use for ad­monition.Secondly, that we beware of those things, which will e­clipse his favour, and provoke his anger against us: for those are to the soule, as poyson to the body. Oh, that we could esteem sinne in every action, as the children of the Prophets did the wild vine in the pottage, runne away, and cry, death is in the pot, 2 Kings 4.40. From the deadly plague, and noysome pestilence, we are carefull to flye away betime, and farre enough off: and so should we do from the unprofitable works of darknesse, which are death to the soule.

The second Observation.Secondly here observe, both in the phrase, and matter therein expressed, That it seems strange to Gods people, that he suffers them to lye long in affliction, under the sense of his displeasure, Psal. 13.1, 2. foure times is the length of Gods delay complained of, and Psal. 77.7, 8. by way of admira­tion, will the Lord cast off for ever, &c.

The first Reason.The reason is, in a double knowledge which they have of God. First, in his essentiall properties of mercy and com­passion, Psal. 103.8. The Lord is mercifull, and gracious: slow to anger, and plenteous in mercy: Psal. 86.15. Thou, O Lord, art a God full of compassion, and gracious: long suffering, and plenteous in mercy and truth. Psal. 145.9. His tender mercies are over all his works.

The second Reason.Secondly, in his gracious and faithfull promise made to his people, when they enter into covenant with him, Psal. 50.5.15. Gather my Saints together unto me: those that have made a covenant with mee by sacrifice. Call upon mee in the day of trouble, I will deliver thee, and thou shalt glorifie me. Luke 18.7, 8. Shall not God avenge his own Elect, which cry day and night unto him, though hee bear long with them? I tell you, that he will avenge them spee­dily.

This serves for instruction, admonition, and comfort.

The first Use for instructi­on.For instruction two wayes. First, this their admiration doth presuppose their good, and commendable informati­on in the knowledge of God, for his gracious disposition towards his children, and the truth of his promises, assured in covenant with them: else, they would never have thought it strange, it should be otherwise with them. And there­fore, men should take heed, how they lay claime to be Gods people, and yet be ignorant of his properties, and promises. 1 Cor. 15.34. Some have not the knowledge of God, I speak this to your shame.

The second Use for in­struction.Secondly, their admiration shewes plainly, that there is a justice and wisedome in God; even in the course of his providence over the state and wayes of men, which many times surpasseth the reach of Gods children, to discern and finde out, till it please God of himself, to reveal the rea­son and cause of his dealing: as Jer. 12.1, 2. Righteous art thou, O Lord, when I plead with thee: yet, let me talk with thee of thy judgements: wherefore doth the way of the wicked prosper? &c. Who can but admire, that the wicked Benjamites should twice prevaile in fight [Page 46]against their brethren, that came for the execution of ju­stice upon the sonnes of Belial, that had committed villa­ny with the Levites concubine, Judges 20.18, &c.

The Use for admonition.For admonition, it serves very fitly to move us to god­ly behaviour under long affliction, that we carefully sup­presse in our selves, all thoughts of hard or unjust deal­ing in God towards us therein, bringing ou [...] hearts to this resolution with Jeremy; that God is righteous, even then, when his dealing seems most strange unto us.

Qu. How shall we be able so to do?

Answ. By evincing our hearts of four things in God; justice, soveraignty, wisedome, and power. First, of justice, to do right to all, and wrong to none. This is so essentiall in God, that he may as soon cease to be God, as not to do right, Gen. 18.25. Psal. 145.17. Jer. 12.1. Job 34.10.23. And therefore, the godly under affliction must not be worse, than Pharaoh, who confesseth, Exod. 9.27. I have sinned. The Lord is righteous, I and my people are wic­ked. Secondly, we must lay to heart God; soveraignty; whereby he may do with his own what he will: he may ex­ercise his under the crosse, not onely for correction for sin, but also for triall of grace, as he did Job, Job 2.3. We grant this liberty to men, over their goods and cattle, which are the gifts of Gods providence unto them, and shall we de­ny it to the Lord over man, who hath absolute soveraign­ty over him, both by creation and providence?

Thirdly, we must bethink our selves of Gods wisedome, which indeed is infinite, Psal. 147.5. and therefore may in himself perfectly discern, that that affliction which he continues upon his children, is most for his own glory, and best for their good, though they conceive the contrary; as children do under the rod, in the hand of their parents. Lastly, consider his Almighty power, he can bring light out of darknesse, 2 Cor. 4.6. and so he useth to do to his chil­dren, Psal. 112.4. so as they shall confesse it is good for them that they have been afflicted. Psal. 119.71. And in­deed, whosoever considereth the end, which God brought [Page 47]unto Job, to David, and the rest, whom he exercised under great affliction, will confesse no lesse. These things, well considered, will make us know our duty, and acknowledge, that repining against Gods correction continued, is ever a fruit of corruption, which reigneth in naturall men, and ma­keth them to blaspheme under Gods judgments, Rev. 16.9.

The Use for comfort.For comfort, it makes greatly to Gods children under long affliction, to consider that such an estate may conti­nue upon his own children and servants, by the rule of his justice, soveraignty, wisedome and power: and therefore, they need not to murmure or despair; when nothing be­fals them, but that which hath befaln their betters in grace, as Job, David, &c.