Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 6
SERMON VI.
PSALM XLII. 5, 11.
Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.
Expostulations are then most seasonable, when they have Directions going along with them. Reproofs of that which should not be, with Intimations of that which should: The Reproofs of Instruction, as we find them sometimes called, in Prov. 6.23. And this is that which the servants of God are enabled through the goodness of God to administer even to themselves. The Spirit of God in his Children, it is not only a Monitor, but an Adviser; not only a Corrector of what is amiss in them, but likewise a Counsellor to those ways which are most expedient for them. This he is here in this place to the Prophet David, the Pen-man of this Scripture. The Psalmist in the beginning of this Verse (as I have formerly shewed) had rebuked and chid himself for his present Dejection and Discouragement, which he was now lately fallen into occasionally from his present Affliction; Why art thou cast down, O my soul? and why art thou disquieted within me? But he does not rest himself satisfied in this Rebuke or Expostulation; he proceeds to a further excitement and provocation of himself to Duty, in these words which I have now read unto you, which make up unto us the Second General Part of the Verse: You may remember I noted two, The Expostulation, and the Exhortation: The former we dispatcht the last day; The latter we are now to speak to at this present time.
IN this Second General Part of the Verse, we have two Branches further considerable:
First, The Duty required.
Secondly, The Ground or Argument for it.
The Duty required, that is, Trust or hope in God.
The Ground or Argument for it, in these words, For I shall yet praise him, &c.
We begin with the first, viz. the Duty required, Hope in God; which here in this place is not to be look'd upon by us absolutely only, but relatively, that is, with respect to that which went before concerning the distraction and unquietness of his spirit; he herein prescribes himself a remedy and cure of it, whiles he stirs himself up to this reliance upon the Lord.
The Point observable is this; That the exercise of Faith is the best Remedy against trouble of spirit. This we gather here from David's practice, who was a man both of deep knowledg and much experience in spiritual affairs; one that was well acquainted both with God and his own heart; and this is the course which he puts both himself and all others upon, when he finds his soul to be dejected and disquieted within him, Hope in God. This is that which we may observe him to do upon sundry occasions, and in divers places of his Psalms. It is the constant Remedy which is both prescribed and used by him upon every turn, in every leaf. Isa. 50.10, 11, Who is, &c. let him trust in the Name of the Lord, &c.
And it is such as is very soveraign and efficacious in this respect; Because it settles upon a good foundation. Disquietness it proceeds very much from uncertainty, when a man knows not what course to take. Now Faith, it is a stablishing Grace; it fixes and determines the mind, which was before wavering and unsetled. Thus Psal. 112.7, 8, speaking of a godly man, he says, He shall not be afraid of evil tydings; and what's the reason hereof? He expresses it in the following words, His heart is fixed, trusting in the Lord; his heart is establish'd, he shall not be afraid, &c. Where trusting in God, and establishment, they are both together. Therefore Hope it is called the Anchor of the soul, which is sure and stedfast, Heb. 6.19. The Anchor it fastens the Ship in all the tossings and blustrings of the Sea; even so does Faith and Hope the soul, in all the troubles and commotions of the World, as pitching it upon a sound bottom, which hath strength and solidity in it, God himself, and especially God in Christ: He is a sure Foundation, a Foundation founded, as he is called Isa. 28.16. And Faith it does strongly run the soul into this Foundation, and fasten it in it. So that look how much Power there is in God, so much Efficacy is there answerably in Faith, which doth rest and rely upon God, and does repair and betake it self unto him.
Now the Power of God in this business is considerable, as extending it self to two things especially: First, To the Evils themselves which a Christian is subject unto. And secondly, To the Soul of a Christian which is exercised and afflicted with these Evils. God hath an influence both upon the state, and upon the mind: and in each respect is an help unto us.
First, Upon the State and Condition. It is God that hath the whole ordering and disposing of that, and thereby doth quiet the soul. A good state is in a good forwardness to a quiet mind. When a man is well for his condition, what should hinder but he should be well also in his spirit? Now the Lord he hath the regulating and framing of all conditions: He makes comforts to be truly comforts; and he makes evils to cease to be evil: And therefore it is good relying upon him; and they that do so, shall not miss their mark. Thus Psal. 46.1, 2, &c. God is our refuge and strength, a very present help in time of trouble; therefore will we not fear though the earth be removed, and though the Mountains be carried into the midst of the sea. What matter though the earth be removed, so long as God who is the Lord of the Earth stands by us, and is ready to support us. The Name of the Lord is a strong Tower, the righteous run into it and are safe, Prov. 18.10. The Scripture delights to express him to us by such kind of terms as do import safety and security in them; as a Tower and a Fort, and a Castle, and a strong-hold, and such as these; to signifie that what is in these as the common means and conveyances of safety to us, the same and in a more eminent manner, is in God as the Author and Original. He is our Rock and our Defence, from whom cometh our Salvation, Psal. 62.12. He has an influence, first, upon our State and condition.
Secondly, As upon the State, so upon the Mind, which must be taken in with it. A Man may be in a good Condition for the nature of the thing it self, and yet not have Contentment in it, because his Soul and Spirit is out of frame. Now therefore does God also order the Spirit, and therefore hope in him. Hope in him that alone can heal and cure this Distemper which is upon thee. It is he that made the Soul, and that formeth the spirit of man within him, Zach. 12.1. Therefore in all discomposure of Spirit it is the safest way to have recourse to him, as David here has. Our own Spirits are not able to settle themselves without his Spirit setting in with them. Indeed we are ready sometimes to think they can; to work peace out of our own brains, and our own thoughts; but God will have us sometimes to see how we are mistaken in so thinking; it is he alone that can quiet the risings and turbulencies of Spirit; He that stilleth the waves of the Sea, and the tumults of the People, he alone can compose the Thoughts. And because he can do it, it is therefore a very good experiment to depend upon him.
The Ʋse which we are to make of this Observation is to put it in practice, as we have occasion for it. Christians in all perplexities they should stir up their confidence in God for the quieting and composing of themselves, as David here does. I say they should excite it, and stir it up, for that is further here observable. It is not Faith in the Habit that comforts, but Faith in the Exercise. Indeed it is a comfort to have Habitual Faith, so far forth as in the nature of it, it tends to improvement. But it is Actual Faith that brings Actual Peace and Tranquillity with it. For which reason does this holy Man draw it forth, and call it out to activity, O my Soul trust in God; i. e. actually relie upon him, as knowing that this would have such a comfortable effect with it being daily performed. When we can once bring our hearts to trust in God, we shall have very much peace thereupon.
And according to this fruit and the effect of it may we judg of our Faith it self, what it is. If it be such as it should be, it will have this quieting vertue with it more or less: Though Believers may for a time be disquieted, yet so far forth as they are Believers, this disquieting will by degrees vanish or diminish in them. Therefore for Christians to be as full of dejections and distractions as other Men, notwithstanding the rich and gracious Promises of God unto them, it does argue that their Faith is very little or none in them. For true Faith it scatters disquietings as the Sun scatters the mists. But so much of the First Branch in the Text, which is the Duty it self here required, Hope in God.
The Second is the Ground or Argument for it, in these words, For I shall yet praise him, who is the health of my countenance, and my God. Wherein we have two particulars more: First, The main Reason it self: And secondly, The Enlargement and further Amplification of that Reason. The Reason it self, For I shall, &c. The Enlargement, Who is, &c.
First, There's the Reason it self, For I shall yet praise him. This again is to be understood two manner of ways: Either first, in regard of the occasion, I shall praise him; that is, I shall have matter to praise him, as being holpen and deliver'd by him: Or else secondly, in regard of the performance, I shall praise him; that is, I shall actually return thanks and acknowledgments to him.
First, Take it as to the matter or occasion of praise, I shall praise him; that is, I shall have cause to praise him; namely, as one who shall in due time be rescued by him out of this sad and distressed condition wherein I now am. David by a spirit of Faith does foresee this Goodness of God towards him, as a ground for him to depend upon him, I shall yet praise him. That is, as bad as it is at present with me, yet I know it will not always be so; there will a day of deliverance and refreshment happen unto me, which will be matter of my due acknowledgment. Or at least, I shall have strength to bear the present evil and affliction which is upon me, and have it order'd and sanctified to me for my good: Either of which will be matter of praise for me.
There's a double kind of Faith or Hope in Gods Servants of his Deliverance of them, or of doing good unto them, either General or Particular: General, whereby they are perswaded of Gods Goodness to them at large; Particular, whereby they are perswaded of such a mercy and favour in particular.
First, For the General. This is that which the People of God know, that for the General it shall be well with them in all Conditions; and so can say aforehand, that they shall praise him, however for the present it may be with them. Thus does David here, he grounds his Faith upon general apprehensions; What were they? We may reduce them to these Heads.
First, The Nature of God consider'd in himself, together with his relation to them, and theirs to him. We see how it is amongst Men, where we have to deal with persons who are naturally of a sweet Disposition, we do commonly expect all candidness and favour, and respect, and good usage from them upon the account of that general Goodness which is in their Nature; why, thus now also the Servants of God in their expectations from him, in the ways of his Providence towards them; they expect all good from him, because of his sweet and gracious Disposition, who cannot but do like himself in all whatsoever he does.
Especially, if we shall further consider and take in with it his Relation joyn'd unto it, that he who is thus good in himself is theirs, (as it follows afterwards in the Text) and we shall speak more fully of it there); this makes so much the more for them. Though God be indeed in his own nature merciful and gracious, and abundant in Goodness, &c. yet we through sin and by the fall of Man have forfeited our Communication of this Goodness, and are become Children of wrath, till we come to a new Agreement. And this is that which is the priviledg of all Believers, there is a gracious Covenant made with them in Christ, who hath brought them into favour and acceptance; in so much that God now being reconciled will deal graciously with them, and accordingly they both do, and may expect also as much from him.
Secondly, Besides Gods General Nature, there are also his General Promises which do lay a ground for this General Faith, as we have divers of them in Scripture; As, that he will never leave nor forsake us, Heb. 13.5. That he will lay no more upon us than he will inable us to endure, 1 Cor. 10.13. That he will with-hold no good thing from us, Psal. 84.11. That all things shall work together for good unto us, Rom. 8.28. And many such-like as these are, these do lay ground to Gods Servants for the expectation of mercy and favour in general from him.
And then thirdly, Their own sense and experience for time, which is already past. We are apt for the most part to expect as we feel; now the Servants of God they have found him gracious to them formerly, and therefore they hope he will be so likewise to them for time to come; and so we may translate it (if we please), I shall still praise him; that is, I shall continue to receive mercies and favour from him hereafter, as I have received mercies and favours from him already. These and the like Considerations are Grounds and Arguments to the Servants of God for their Faith in general.
But secondly, Besides this General, there is sometimes in some special cases, and to some of the Servants of God by special Dispensation, a Faith in particular; whereby as they are comfortably perswaded of Gods Goodness to them at large, from his Nature, his Interest, his Promises, and their own Experiences, so likewise of his Goodness to them in such a particular case and condition; That God will free them from such a particular Evil, or bestow such a particular Good upon them. God is pleased sometimes so far to gratifie and also honour many of his Servants in this behalf as to vouchsafe such gracious hints and intimations to them aforehand, for the comfort both of themselves and others. Such was that of St. Paul, when he was assured of the safety both of himself and the rest in the Ship in that great Tempest, Act. 27.34. And so of his continuance in the World still with the Philippians, I know that I shall abide and continue with you all for your furtherance and joy of Faith, Phil. 1.25. And such was this of Davids here in this place, when he says, I shall yet praise him; God gave him some peculiar hint of his rescue and deliverance of him, whereupon he grounded his Hope. But however if he did not so yet he had enough in the general to support him, and to comfort his heart; from whence he might well say even at a venture, I shall yet praise him; that is, Indeed he shall deliver me. And that's the first Explication, by taking it for matter of Praise.
The second is by taking it for the performance in the apprehending of this matter and occasion. David joyns both together, the Mercy and the Duty; yea he expresses the Mercy by the Duty, Deliverance by Praise or Thanksgiving. There are two things which we may take notice of from this Expression: First, The Connexion of these two in their own nature. And secondly, The Connexion of them in the Minds and Affections, and Practices of the Servants of God themselves, who are concern'd in them.
First, Here's the Connexion of these two things in their own nature, Mercy and Praise; where God vouchsafes any special Blessing, there is acknowledgment due for that Blessing. This is clear from this Expression, where the Psalmist intending to signifie Gods future deliverances of him, expresses it by his praising of God. This he does, I say, from the immediate Connexion which is betwixt them in the nature of the things themselves. Praise it is a tribute due for the receiving of any mercy from God, and any remarkable deliverance more especially. Thus Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me. Where as Deliverance follows upon Prayer as the proper consequent and effect of that; so Thanksgiving also follows upon Deliverance as the proper appurtenance and result of that. As God delivers us when we call upon him, so we answerably should glorifie God when he delivers us.
This we should do the rather, as indeed we can do nothing else by way of compensation. Praise is so far due from us to God for his Goodness towards us, as we can do nothing else but praise him (if we can do that), it is all the return we can make him for his favours to us. And so we find David to signifie in another place, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of Thanksgiving and call upon the name of the Lord. He instances in this as that alone, which he was able to do in lieu of Gods mercies.
Therefore those which receive mercies, and do not return due Praises for them, they do but do things by halves, they take things by pieces and asunder, which are to be joyn'd and put together. For these are relative one to the other, and connex one with the other, as we may see from this expression in the Text, where they are put one for the other, praise in stead of deliverance.
Secondly, As in this manner of expression, we have the connexion of these two, in the nature of the things themselves, so likewise in the heart and affections of the people of God; they do join them, and put them together in their own practice. This we may also learn here from the Psalmist. David, his mind is upon the duty more than upon the mercy; upon the duty as it is a matter of Grace, more than upon the mercy as it is a matter of Sense. And therefore by an happy mistake, his tongue slips, as men are wont to do in such cases, and he puts one for the other; when he should say, I shall receive mercy from God, he says, I shall give praise to him.
This is the difference now betwixt the Servants of God and other people. Carnal men, and men of the world, they are all for taking from God, nothing for returning to him; as much of deliverance as he will, but as little of thanksgiving as he needs. Like the nine Lepers in the Gospel, which could be content to receive a Cure from Christ, but cared not to return to give thanks for the Cure which they had received: Even just so is the temper and disposition of most sorts of men, to be very slack in their returns of praise and thanksgiving for the mercies which they have received: But holy men, they join them both together, as David does here in the Text. And that's the second thing which we learn from this Expression.
But yet further, Here's somewhat more considerable of us, and that is not only Davids thankful Affection, and the disposition which was in him to praise God; but likewise the Delight which he took in the Reflexion upon this in himself; and also the Improvement which he makes of it, for expectation of future deliverance, to be given him from the hands of God. Each of which were the Argument and Testimony of a gracious and faithful heart.
We will speak of them distinctly: And first take notice of the former, viz. Davids rejoicing in this his present Affection and Disposition to Thankfulness; for so we must take these words, not only as simply exprest, but also with some kind of Affection and Delight in the Expression of them. David, he was glad at his heart, that he could find in his heart to praise God for his mercies towards him. A gracious Soul, it rejoices in a gracious frame and disposition of Spirit; and more particularly in a disposition to thankfulness. Thus we shall find it to have been with this holy man in another place; as in 1 Chron. 29.14. when he and his people did so cheerfully offer to the preparing of the Temple, he was much pleas'd with this Affection which was in them; Who am I, O Lord, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, and of thine own have we given thee. He blesses God for gracious Affections in himself and his people, and rejoices in them. And so here now in the Text, I shall praise God; he speaks of it with some kind of exultation.
And the Reason of it is this, Because that this indeed is the chiefest of all, To have grace to use a mercy with fruitfulness, and to have grace to acknowledg a mercy with thankfulness, it is a greater mercy than the mercy it self, which we either use or acknowledg; And if we had minds to discern it, we should accordingly be sensible of it, as David here was. We should be thankful for dispositions to thankfulness.
Especially, If we shall consider how hard and difficult a matter it is, to bring the heart in frame to it; It is one of the difficultest businesses in all Christianity, to have an heart enlarged to praise God, and such as is commonly most irksom and tedious to us; therefore, when we can once perswade and get our selves to do it, we have the more cause to be glad, and to rejoice in it; as those good things which are hardest to come by, when we have them they are the welcomest to us.
But secondly, As here's Davids Delight, which he takes in his present affection and disposition to the praising of God; so here is likewise his improvement of it for expectation of future deliverance; Hope thou in God; Why? For I shall yet praise him. David, because he found in his heart an inclination to the praising of God upon the supposal of his deliverance, therefore did he hopefully conclude, That he should be delivered. From whence we may observe thus much, That we are so far in hope of a Mercy before we have received it, as we are disposed to thankfulness for it after we have received it. Thankfulness, it is a kind of Fore-runner and Prognostication as it were of Success, in any thing that we expect at Gods hands.
The Reason of it is this, Because God never does any thing without us, but he does commonly somewhat within us, as answerable and preparatory thereunto. I speak of such especially as are his Servants, and which do maintain Communion with him. The Works of Gods Providence, and of his Spirit, they are for the most part reciprocal, and accommodate one to the other, in those which are his people. Where he will bring Evils upon them, he prepares them with a Spirit of fear, and tenderness, and humiliation, as sutable to such a condition. Again, Where he will bring Mercies upon them, he prepares them with a Spirit of hope, and expectation, and thankfulness, as sutable to such an estate as that; the one is so fitted to the other, as it may be seen in the other.
Therefore we should search and examine our hearts in this particular, and observe how it is with us. When at any time we desire, or look for deliverances from God, consider what inclinations we have in us to the praising of God upon the supposition of those deliverances. Indeed, we are many times very much mistaken, and do deceive our selves in this respect; we think sometimes, if God would do such a thing for us, or take away such an evil from us, we should then be exceedingly full of thankfulness and acknowledgment to him for it; but upon trial it proves otherwise with us; and we who before we had it, thought we should be much the better for it; when we enjoy it, it is far otherwise with us. Therefore we had need to search our hearts the more diligently, that we may have the comfort of this present observation.
Take one thing more from this Expression here before us; namely, Davids confidence of God in his present condition, so also in his expected. David hoped for freedom from this sadness under which he lay: But he did not hope for it, as to come from himself, but from the hand of God, I shall praise him. And he expected it in the use of lawful means for the accomplishment of it, which was most consistent with a Spirit of Praise. When men go about to free themselves from Affliction, in any sinful or indirect way, as they cannot so cheerfully pray to God for his assistance and concurrence with them in it; so they cannot neither so easily praise God for the accomplishment of it: But when they resolve to praise God, they do (if they understand themselves) resolve to walk in such ways as are pleasing to him.
This accordingly should teach us what to do in the like conditions; We should never go about any thing, wherein we dare not pray to God for his giving of success to us in it, nor praise him there where he has given it. Success in sin, is neither matter of prayer nor praise. And so much may be spoken of the first Particular in this Second General, to wit, The Reason it self, which David assigns for his hoping in God; taken from the Mercy which he did justly expect from him, and the Duty he should perform to him, For I shall yet praise him.
The Second is the Amplification of this Reason, which consists of two Branches more: First, His Experience of God, He is the help, or health, of my countenance. Secondly, His Relation to God, and Interest in him, And my God.
First, David comforts himself in this hopeful Expectation, by considering what God hath hitherto been to him, The health of his countenance. The words have a different Reading, according to the variety of Interpreters and Translators of them: But there are two which I will fasten upon, and both of our own English Translations; the one is the Marginal Exposition, and the other is the Textual. The Marginal Exposition, that reads it, His presence is salvation. The Textual Exposition, that reads it, He is the help or health of my countenance.
First, To take notice of the Marginal Translation, His presence is salvation. David was now at this time destitute of Gods visible Presence in the enjoyment of the publick Ordinances, (as we have formerly shew'n out of the Psalm), and now he here speaks honourably and highly concerning this Presence, calling it Salvation it self. The Presence of God, it is Salvation; In his favour is life, Psal. 30.5. Nay, it is better than life, as we have it in another place, Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee. Gods loving-kindness, and especially that manifested, is better than life it self; His Countenance, it puts a cheerfulness into ours. And so the Expressions agree both together, in both Verses of this Psalm, the 5th and the 11th. In the 5th Verse, it is the help of his countenance, Panau; in the 11th Verse, it is the health of my countenance, Panai. And the latter flows from the former; The help of Gods countenance, it is the health of ours; Thou hast put gladness into my heart, &c. How? By lifting up the light of thy countenance upon me, Psal. 4.7.
Which brings us to the Translation in the Text, which is the second, He is the help of my countenance, or the Salvation, as the word in the Original properly signifies. Whiles it is said here, The help, or health, or salvation of my countenance, we are to take it as a Metonymical Expression, for that Salvation which appears in the Countenance. God is the Author of Salvation to his People; and this his Salvation, it does manifest and shew it self in their countenance, in that cheariness, and liveliness, and comfort which it does beget there.
First, I say, He is the Author of Salvation to his people; therefore frequently call'd in Scripture, not only their Saviour, but for greater Emphasis, even Salvation it self. Especially God in Christ, in whom alone he doth properly save us; Here he is Salvation it self indeed, and so call'd; as old Simeon, when he took him up in his Arms a young Child, Mine eyes have seen thy Salvation, Luk. 2.39. The Virgin Mary, she said, My spirit rejoiceth in God my Saviour, in the Chapter before, Luk. 1.47. Yea, but Simeon calls him, even Salvation it self, here in this; and so does he likewise call himself in another place, as in that expression of his to Zacheus, Luk. 19.9. when he came to be entertained by him, This day is Salvation come to this house; which is to be taken not only really, but personally; not only as the means of Salvation were brought in Christs Discourse with them, but also as the Author of Salvation in Christ himself, God; And God especially (I say) in Christ is the Salvation of his people. Lo, this is our God, and he will save us: This is the Lord, and we will rejoice in his salvation, Isa. 25.9. And again, He that is our God, is the God of salvation, in Psal. 68.19, 20. Salvation is of the Lord, Psal. 3.8.
To make it still further more Emphatical; In the Hebrew Text, it is carried in the plural, and is exprest by Salvations, to signifie the variety of them, answerable to the variety of Dangers which in this life we are subject unto. We are in manifold hazard, and therefore have need of manifold Salvation; And this is that which God affords unto us, not only in one kind, but in another; Temporal, Spiritual, Eternal; from Death, Sin, Wrath. There's a common salvation, which is common to all men; and there's a special salvation, which is peculiar to all Believers; which is also in its sense call'd the common salvation, Jude 3. Thus 1 Tim. 4.10. We trust in the living God, who is the Saviour of all men, especially of those that believe. God is the Saviour of all men in a way of common Providence, as he gives to them all life, and breath, and all things, Act. 17.25. But God is the Saviour of Believers in a way of special Grace, as he gives unto them all things pertaining unto life and godliness, 2 Pet. 1.3. Freeing them both from many evils and dangers here, and from Hell hereafter.
Now let us lay both these together; This one word Salvations, it hath a twofold efficacy in it; The one, that it does denote God to be Salvation in the abstract; and the other, that it does denote God to be the variety and plurality of Salvation in all particulars. Each of which hath an Use and Inference of very great comfort unto us, and may serve to support our hearts against all inordinate fears which are in us. There are two things which we are here apt to call in question; The one is the sufficiency of our Salvation, whether we shall be saved effectually: And the other is the constancy of our Salvation, whether we shall be saved continually. Now each of these is here answer'd in this Expression which we have now before us, to wit, Salvations. Whiles God is Salvation it self, he must in this case needs save us, it's a word of efficacy. And whiles God is Salvations, he must needs save us continually, it is a word of variety.
Therefore whatever danger we are in, whatever evil we are subject unto, let us repair to this refuge for comfort, and we cannot fail, but shall be sure to obtain our desires; He is one that will save to the uttermost those that come to him; and will perfect this work unto us, one time after another. In six troubles he shall deliver thee, and in seven, &c. in a variety of dangers. Thus is God the Salvation of his People in the thing it self, which is the first thing considerable.
But secondly, He is the Salvation or Health of their Countenance; that's another thing which is here exprest: That is, which does shew and express it self in their Countenance as such things use to do. A Man which hath been lately in some danger and fear of destruction, as ye might have seen ruin in his Countenance, whiles he remained in that dangerous condition; so ye may now also see Salvation in his Countenance when he is freed and deliver'd from it. And thus is God also to his People, he saves them, and he makes them also sensible of his Salvation of them. And he does it in its several steps and gradations. First, He saves their Estates in the thing it self. Secondly, He saves their hearts, which are comforted from the enjoyment of Salvation. And thirdly, He saves their Countenances which are cheer'd from the experience of this Comfort. Whiles God is here said to be the Salvation of his Peoples Countenance, we may understand it two manner of ways; namely, either Objectivè, or Effectivè. He is the Salvation of our Countenance Objectively, so far forth as we do see and behold his Salvation; he is the Salvation of our Countenance Effectively, so far forth as his Salvation does appear in our Countenance
First, I say, he is so Objectivè; so far forth as we do behold it, as he inables us to do. God saves us not only secretly and privately (as he many times does) saves us there where we do not see or take notice of his Salvation of us, but he saves us also oftentimes conspicuously, and apparently, and openly to our view; Stand still and see the Salvation of the Lord, Exod. 14.13. Mine eyes have seen thy Salvation, in the place before alledged. Salvation to the Servants of God it is not only the Object of their Hope and of their Faith but also of their sight, as which is really accomplisht to them; and the Salvation of their Countenance so.
But secondly, which is chiefly here meant. He is the Salvation of their Countenance effectivè; so far forth as they shew it in their Countenance by that cheerfulness and liveliness which is upon them. We beholding the Countenance of God in Christ working Salvation for us, have our Countenances refresht with this spectacle; 2 Cor. 3.18. We all beholding in a glass, &c. and reflect again comfortably upon him. The cheerful looks of the Servants of God they are not forced or affected, but natural, as proceeding from a real ground and cause, and occasion which is in them for it. As for wicked and worldly Men, they have many times cheerful Countenances when they have sad hearts, or, at least, when they have cause to have. Even in laughter the heart is sorrowful, and the end of that mirth is. heaviness, as Solomon speaks, Prov. 14.13. They sometimes put a good face on it to the World, when they have the gnawings and bitings of Conscience tormenting of them. But the Children of God now, their Countenances are cheerful from their Condition; Chearful upon a good ground, and in the right method of Chearfulness, as we have it here exprest in the Text, The Salvation of my Countenance. That Man that hath interest in Salvation, especially Spiritual and Eternal Salvation, that Mans Countenance may be chearful indeed, and upon the point none but he. To have Countenance without the state is very preposterous and inconsistent indeed.
And so again on the other side, to have the state without the Countenance, it is not so suitable nor comely neither. Those to whom God is Salvation, he should be also the Salvation of their Countenance; that is, they should frame themselves to such an outward carriage and deportment of themselves, as may signifie them to have such a blessing as this belonging unto them. They should (so far forth as will consist with humane infirmity) labour both to be of a cheerful heart, as the Wise-man tells us, Prov. 15.13. A merry heart maketh a cheerful countenance, but by the sorrow of the heart the spirit is broken. This cheerful Countenance proceeding from a merry heart upon good grounds, God delights his Servants should have.
There's a double Use of the cheerfulness of the Countenance in the Servants of God; the one in reference to their Brethren, and the other in reference to their Enemies.
First, In reference to their Brethren, to make them so much the cheerfuller with them, and for their sakes. Cheerfulness it begets Cheerfulness, as Sadness, Sadness. Those which are lumpish themselves, they make all lumpish about them, which are the sadder in reference to them. But those on the other side, which are cheerful and comfortable, and whose Countenances do carry cheerfulness in them, they make others to be cheerful which are near them, for which reason God would have them to be so themselves, even to communicate comfort to their Brethren.
And secondly, Also for their Enemies, that they might not triumph over them, as they are ready to do. Wicked Men are glad to see the Countenances of Gods People to fall, because then they hope they are fallen in their Conditions. Now therefore as much as may be should they prevent this Insultation in them by a contrary cheerfulness. This did David here in the Text labour himself, he chides himself out of his present lumpishness and disquietness, and spirit of dejection; whereby as he was uncomfortable to himself and others whom he converst withal; so he likewise gave occasion of reproach to the Enemies, which hereupon askt, Where was his God, as we have heard out of the words before. So that there's great use of such a temper as this is. And so ye have the first Branch of the Amplification, taken from his Experience, Who is the health, &c.
The second is taken from his Interest or Relation, And my God. This is a Point which we often meet withal in Scripture; and so I shall be the briefer in it, and but name it as it were unto you. There are divers things included in it, we'l reduce them to these three; First, It's a word of Interest, My God, as in Covenant with him. Secondly, It is a word of Complyance, My God, as submitting to him. And thirdly, It is a word of Affection, My God, as taking delight and rejoycing in him.
First, It is a word of Interest, My God, as in Covenant with him. Thus it was the voice of Faith. A good Christian he lays claim to God as his, because he has taken him for his, and God also has again taken him; this is the ground of all which went before; this is the ground of trusting in God, and this is the ground of praising him. Hope in God? Why? and upon what acquaintance? For he is My God; So long as God is an enemy or a stranger, there's no relying upon him. It is propriety which is the ground of trust, and so likewise of praise; it is the foundation of each of these Duties.
Secondly, It is a word of Compliance, My God, as submitting to him. Thus it is the voice of obedience: God is not only our God to serve us, but to be serv'd by us. Relations are mutual businesses, and matters of Reciprocation. And so here, wherein as God takes notice of us and owns us, so we also take notice of him and own him, and yield and submit our selves to him to be ruled and governed by him.
Thirdly, It is a word of Affection, My God, as glorying and rejoycing in him, the voice of joy. David was now at this time in a condition of sadness and affliction; he was dejected and cast down in himself, and full of disquietness; how does he now revive and lift himself up again? Why he does it by this comfortable reflexion, that God is his God; this is enough of it self to cheer up his drooping spirits. And he makes use of it to this purpose, He is the health of my Countenance, and my God. So much for that, and so much also of the whole Verse it self.