Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 9
SERMON IX.
PSALM XLII. 8.
Yet the Lord will command his loving-kindness in the daytime: and in the night his song shall be with me, and and my prayer unto the God of my life.
The Life of a Christian, it is checker'd and interwoven with sundry Varieties, whereof for the most part it consists, of Trouble and of Peace, of Affliction and of Comfort, of a bad Day and a good. As it is with those that travel by Sea, they have their changes and diversities of weather, of Calm and Storm; so is it also most commonly with Gods Servants whiles they pass through this world; and it was so with David here in this present Scripture. He had in the 7th Verse of this Psalm been down in the deep, and had the waves and billows gone over him, that is, been overwhelmed with temptation, and desertion, and affliction: And yet now again in this 8th Verse, he doth conceive to himself some hope of freedom, and deliverances, and recovery from them; as he does here express it to us, Yet the Lord will command his loving-kindness, &c.
IN the Text it self there are two General Parts observable:
First, An Intimation of Gods Carriage unto David.
Secondly, An Expression of Davids Carriage again unto God.
The Carriage of God to David, that we have in those words, Yet the Lord will command his loving-kindness, &c.
The Carriage of David to God, in these, And my prayer unto the God, &c.
We begin with the former, viz. The Carriage of God to David; which is here laid forth in three particulars:
First, In the Nature of it.
Secondly, In the Conveyance.
Thirdly, In the Time or Season.
The Nature of it, that is exprest in two Terms, 1. His loving-kindness; and 2. His song.
The Conveyance of it, in two Terms more, He will command it, It shall be with me.
The Time or Season, in two Terms more, In the day-time, and in the night.
First, To speak of Gods Carriage to David, as it is exprest in the Nature of it, His loving-kindness and his song. The one, as denoting his simple Affection consider'd in it self; and the other, as denoting the discovery or impression of it upon David.
For the first, It is Gods loving-kindness: This is that which he does vouchsafe unto his people; We have thought of thy loving-kindness, O God, in the midst of thy temple, Psal. 48.9. And Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee. And again, Psal. 106.4. Remember me, O Lord, with the favour which thou bearest to thy people. And again, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do to those that fear thy Name. There is a common and ordinary kindness which God shews to all sorts of men, upon whom he causes his sun to shine, and his rain to fall: But he is peculiar in his favours towards his people, and bears special loving-kindness to them of all others besides. All the paths of the Lord are mercy and truth, to them that keep his covenant and his testimonies, Psal. 25.10. Now this peculiar loving-kindness is that which David here speaks of in this present Text.
Gods first loving-kindness of all, is his chusing us, and predestinating of us to the adoption of children by Jesus Christ unto himself, Eph. 1.4, 5. This is the kindness and love of God our Saviour, which does in time appear unto us, as it is, Tit. 3.4. And all other kindnesses besides flow from this first kindness to us, whether spiritual or temporal; this is the common and general Spring and Fountain and Source of all the rest. But here in this Scripture in hand, we are to take it as more determinate and restrain'd, namely, to Gods relieving of David in his present condition of distress; he was now (as ye have heard) in the Depths, Deep calleth unto deep, &c. But yet he does promise to himself an experience of Gods favour towards him; Yet the Lord will command his loving-kindness, &c. that is, he will do somewhat which may help me in this my Affliction, as a fruit of his loving-kindness towards me.
That which I shall chiefly here insist on from this passage before us, comes to two heads: The one is the usual manner and dealing of God himself in his Carriage towards his Servants; And the other is the Faith and Hope and Expectation of such Carriage as this from him. The former from these words consider'd simply as they lye in the Text. The other reflexively, as coming from David.
For the first, Gods usual manner of dealing, it is to relieve and comfort his Children in these distresses which are laid upon them. Gods Servants are never at such a pinch, nor in so low and forlorn a condition, but God doth prepare mercy for them, and doth shew forth loving-kindness to them; Yet the Lord will command his loving-kindness, &c. We must take these words in their Connexion with those which went before in the foregoing Verse, wherein the Psalmist had made mention of the waves and billows that went over him. These he here signifies were not so great or so many, as to exclude Gods loving-kindness from him, which notwithstanding should be manifested to him; And so affords this general Observation for all others besides.
This proceeds; First, From the sweetness of his Nature: God is full of Bowels and Compassion; he hath Mercy as well as Justice in him, and therefore does not suffer his whole indignation to arise, as he speaks, but in the midst of judgment remembreth mercy; And as he dejects and casts down with one hand, so he exalts and raises up with another; his Nature inclines him to it.
Secondly, As from his Nature, so from his Covenant: God hath made a gracious Promise to his Servants, to continue his loving-kindness still to them in his greatest corrections of them. As we have it in Psal. 89.33. If they break my statutes, &c. Then will I visit their transgression with a rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from them, &c.
Thirdly, From his Wisdom and prudent Dispensation: That he may prevent his Servants from Temptation, which otherwise they would be subject unto, as it is intimated in Psal. 125.3. The rod of the ungodly shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity. God will not break the bruised reed, nor add sorrow to sorrow, lest his Servants should be thereby too much discouraged, and be put upon indirect courses for the expediting of themselves from it. For these and the like considerations doth God vouchsafe his loving-kindness to them in their greatest Afflictions.
And secondly, As he doth so for the thing it self, so he doth it also as to their Hopes and Expectations of the doing of it; As we may see here in Davids profession, and looking upon the words in their Reflexion: The Psalmist was here perswaded, that however it was with him now for the present, yet God would in time be gracious to him, The Lord will command his loving-kindness, &c. Thus doth God preserve in his Servants a Spirit of Faith in the midst of their sorest and saddest Desertions. Indeed sometimes they seem as if they had no hope at all; as Psal. 13.1. How long wilt thou forget me, O Lord, for ever? &c. And again, Psal. 77.7. Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Hath God forgotten to be gracious? But then they recover themselves again, as he did, I said, this is my infirmity; but I will remember, &c. And so the Church, Mic. 7.7, 8. Therefore I will look unto the Lord, I will wait for the God of my salvation; my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise: when I sit in darkness, the Lord shall be a light unto me. Thus she promises her self comfort aforehand.
The ground of this Hope in Gods Servants, is founded in what we mention'd before, Gods Nature, and his Promise: They know him to be a gracious God, full of mercy and loving-kindness, and therefore they hope they shall have a share and portion in it themselves. And they consider also the Promises which God hath made to his people in such cases; and they apply them, and bring them home to their own particular persons, which it is the nature of Faith to do.
Besides, To this they add their Experiences, and what he hath done in former times already. They consider what is his usual and ordinary manner of dealing, and they uphold themselves by that. Experience, it works hope, as the Apostle speaks in Rom. 5.4.
The Use which we are to make of both these Points together, is from hence to encourage our selves in such cases as these are. If God should bring any of us into Depths, as he did here his Servant David, and hath done many others of his Servants besides; not to be dejected or cast down in our minds, but to maintain a Spirit of Hope in our selves, and say, The Lord will command his loving-kindness, however at present it is with me.
We should be careful to have good thoughts of God in the worst conditions that can happen unto us, and be well perswaded of his favour towards us, as well as we can▪ not to say, when any evil befals us, it will always be thus, it will never be otherwise: No, but there will a change come, when God sees sitting and most expedient for us. God hath a Spring of loving-kindness in him, and this it will stream it self forth in answerable expressions from him, and that sutable to our occasions, and the conditions in which we are. If we be such as belong to him, we may assure our selves of so much from him, and he will not be wanting to us in it; he never fails those that wait upon him. And this is the first Term or Expression of the Nature of Gods Carriage, to wit, His Loving-kindness, or Favour, The Lord will command his loving-kindness.
The Second is his song: And in the night his song shall be with me. By his song we may understand those comfortable expressions of Gods loving-kindness to David's soul, which caused him even to sing for joy. Thus Job 35.10, None saith, Where is God my Maker, that giveth songs in the night? that is, who secretly comforteth his children in the midst of their greatest afflictions. And Psal. 32.7, Thou shalt compass me about with songs of deliverance. This is that which God does for his servants, He makes them even to sing for joy in the midst of their greatest troubles, as silling their hearts with the inward sense and feeling of his love. Thus we read of Paul and Silas, That they sang praises to God in the prison at midnight, Act. 16.25. How did they come to do so? Even from that enlargement of soul which was upon them. It is a thing which cannot be exprest, the great comfort which the people of God find and feel oftentimes from him at such times as the world looks upon them as in a miserable condition, whiles he does secretly whisper to their souls many sweet and gracious intimations.
As first, Of his acceptance of their persons, and of that favour in which they are with him. This is one part of the Song which he sings unto them, and whereby he makes them to sing themselves; as the Angel to Daniel, O Daniel, thou art greatly beloved, Dan. 9.23. There is such a thing as this which God doth signifie to the hearts of his people, and whereby he puts joy into them, whilst he does by his spirit bear witness to their spirits that they are his Children; and does seal unto them their Adoption and state in Grace. How joyful must that soul needs be, which does partake of such a priviledg as this! Now this is such as God is pleased to vouchsafe.
Secondly, His observation of their condition, and the Affliction under which they are; he does hint also that unto them: I have seen, I have seen the affliction of my people, and I know their sorrows, Exod. 3.7. It is a great comfort to any in trouble, to be owned and pitied in it. Now this is that which God does for his servants in such cases as these are; he does signifie his regard unto them, and minding of them in their present condition, which is very comfortable.
Thirdly, Hope of their freedom and deliverance from it: God does also sometimes suggest this; He does give them some grounds to expect such a Mercy as this from him, and this must needs be a rejoycing to them; and he does support their hearts by it in the midst of their trouble. In these and the like ways does God speak peace and comfort to his people in their saddest conditions.
Now this therefore may be a great encouragement to them, and support them against the fear of trouble. It pleases God sometimes (as ye have formerly heard) to cast his servants into straits and sad conditions, but yet he does not leave them in them, but provides comfortably for them. His loving-kindness and his songs; This is that which David professes upon his own experience. And that's the first thing here considerable in God's carriage to David, to wit, The Nature of it.
The Second is the Conveyance of it, exprest in two terms more; He will command it; and, it shall be with me. The former, of his loving-kindness; the latter, of his Song.
First, He will command it, as relating to his loving-kindness. This is such an expression as we sometimes meet withal in other places besides, as Psal. 44.4, Thou art my King, O command deliverance for Jacob. And Psal. 68.28, Thy God hath commanded thy strength; strengthen O God that which thou hast wrought for us.
Whiles it is said here, That God will command his loving-kindness, there are divers things which are implied in this expression; but that which seems principally to be intended, is, the Efficacy of it; He will command it, therefore it shall take effect. The commands of God are with power, as we see in the first Creation; He spake, and it was done; he commanded, and it stood fast Psal. 33.9. When he said, Let there be light, there was light; even so it is here in the comfort of his servants when they are in sad conditions; if he does but say the word, all their sadness vanishes presently, and passes away. And this is that which he undertakes for them, answerable to the particular nature and quality of the trouble it self which they are exercised withal. I have shewed you heretofore a three-fold Depth which the servants of God are exercised withal: The Depth of Temptation, the Depth of Desertion, and the Depth of Affliction. Now according to either of these does God command his loving-kindness for them; and that effectually.
First, As to matter of Temptation and Corruption, which they are exercised with: God commands his loving-kindness here; and that in the giving of them strength for the resisting and subduing of it. It is not in the power of any man himself to get victory over his own heart, unless the Lord put to his help. It is he that scatters the Corruption of Nature in us at first; and it is he also that must scatter all consequent Corruptions in us. God that commanded the light to shine out of darkness, hath shined in our hearts, says the Apostle, 2 Cor. 4.6. And no less than that will do it; an authoritative and over-powering word from him. Indeed we are to use our endeavour, to lay restraints and commands upon our selves, as David here does in this Psalm, when he finds himself out of tune, Why art thou cast down, &c. But still we must expect the success from the Commands of God, and desire him to joyn in with us, without which all our endeavour will be but to very little purpose, and this it will be sure to prevail. My grace is sufficient for thee, as the Lord spoke to Paul.
Secondly, As to matter of Desertion, and trouble of Spirit; the Lord will command his Loving-kindness here also, with the same success. He that commands the raging of the Sea, and says to the winds, Peace and be still; He can command also the raging of the Conscience, and can cause a calmness and tranquillity of spirit, whensoever he pleases. He can command Satan not to tempt, and when he does tempt, he can command the Temptation; yea, and he will do it, as David here signifies, when he sees it fitting, and best to be done.
So Thirdly, As to matter of Affliction and outward Calamities, which is another of the Depths before-mentioned. It is God likewise that commands these, and has the mastery of them. There's no Affliction which befals the Saints but it is under the power and command of God. And if he does but send out his Commission to discharge it, it's presently gone. As it comes by vertue of Gods Command, it is he that sends it; so it goes also by vertue of Gods Command. It is he that dismisses it, and that gives a prohibition unto it. Thus in all the extremities of Gods People does he command his loving-kindness for them.
The Consideration of this Point is very much both for the comfort and direction of the People of God. For their Comfort, First, As to satisfie them, and hold up their hearts in their greatest distresses, and especially such as they are ready to think to be irrecoverable. When they are sunk into such and such depths which we spake of before, they are ready to think it is almost impossible for them to get out and to be freed from them. Yea, but if they shall consider, that God can command his loving-kindness for them, this will soon put an end to such fears and distractions and perplexities in them. Alas! what is there too hard for God, where he will put forth his power to help us?
Again Secondly, As to the Direction of Gods Servants for the course which is to be taken by them in any distress or extremity whatsoever, even to go to God for his Command, and his Warrant for the discharge of it, whether it be Temptation or Dejection, or Affliction, or whatsoever it be. We are apt sometimes to think that we shall conquer these by somewhat in our selves, our own Reason, our own Grace, our own Endeavour. But alas! without Gods Command all is in vain. When he gives quietness, who then can make trouble? And when he hides his face, who then can behold him, whether it be done against a Nation, or against a Man only? as Elihu sometimes expostulated, Job 34.29. There's nothing which can do us either hurt or good without him. That's the first Term; Command.
The Second is, Shall be with me; which does denote the promptness and readiness of it at hand: When trouble is near to afflict, Comfort shall then be near to support, and to uphold against Trouble. God is our refuge and strength, a very present help in trouble, Psal. 46.1. Because God himself is with us, therefore his Songs shall be with us also, as coming from him.
This is the Difference betwixt God and Men; As for Men, though they be willing to comfort, yet their Comforts are not always with us, because themselves are not always with us. But as for God, he is always at hand. The Lord of Hosts is with us. The God of Jacob is our refuge, Selah; as the Psalmist concludes that Psalm, Psal. 46.11. That's the second Particular in the first General, to wit, the conveyance of Gods carriage.
The Third is the time and season, which is also double, in the Day-time, and the Night. These two divide our whole time, Day and Night, and they do both of them still tender us somewhat of Gods Goodness; His loving-kindness in the day-time; His song in the night; the one as the time for the Performance, the other as the time for considering and meditating upon it.
First, His loving-kindness in the day-time, the Lord will command that. The Day it is the time for action, wherein we do things our selves, and are commonly sensible of what is done unto us; and this does God make choice of for the manifesting of his Loving-kindness in the day-time; that is, all the day, (for so we must take it in its full extent) from morning to night: Gods Favours are spread through the whole day unto us.
The Businesses of the Day are commonly of two sorts, our Imployments and our Refreshments, and in either of these do we partake of the Loving-kindnesses of the Lord.
First, In our Imployments, by way of Assistance, as he does enable us to the performance of them; and by way of success, as he does give a blessing and efficacy to them. It is the Lord that works all our works in us and for us, as the Prophet speaks, Isa. 26.12. Alas, being left to our selves our work would go on but very slowly; but it is he that commands strength and enablement to us; that teaches the Plowman to sow, and the Warrior to fight, and the Councellor to advise, and the Merchant to trade, and the Minister to preach.
And as to the performance of these works, so likewise to the success; it is he also which commands this: That these endeavours they be not in vain, but that they come to some good issue and effect, it is all from him, both the one and the other.
So likewise as to our Refreshments, it is he which puts a comfort into them, without which they could not be so refreshing and comfortable unto us. Thus there's nothing which passes through the day but we have experience of Gods Goodness in it, by taking the day here in the extent of it, for the whole time and compass of the day.
But further we may take it more restrainedly. The Day, for the beginning of the day, and that is the Morning, God …ll command his loving-kindness then. This is that which we find David to pray for expresly in another place, Psal. 143.8. Cause me to hear thy loving-kindness in the morning, for in thee do I trust, &c. That which he there prays for he here enjoys; or at least promises to himself the enjoyment of it, that God would vouchsafe to do so much for him. This it does especially denote among other things the speediness of it. The Morning it is the first part of the day, and the soonest of it; now therefore for God to command his loving-kindness then, is to command it betimes. This is that which God doth graciously undertake to do for his Servants, even to speed his mercies and deliverances to them. Thus 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. And so Psal. 46.5. speaking concerning the Church, God is in the midst of her, she shall not be moved: God shall help her, and that right early. In the Hebrew-Text it is lifnosh Boker, that is, before the morning appeareth, or when the morning appeareth. This is that which was eminently done in the Resurrection of Christ: God there commanded his loving-kindness in the morning, very early, at the rising of the Sun, Mark 16.2, as soon as possibly it could be; he would not stay longer than needs; and so in every thing else.
What does all this teach us? But accordingly to answer God in his dealings with us in all particulars; In the nature of his Carriage, in the Conveyance, and in the Time.
First, For the nature of it, it is loving-kindness; so should our carriage be to him, and to one another for his sake: To himself, we should deal kindly with him (for he is pleased sometimes to condescend to such an expression as this in our behalf), and on the contrary, charges us with unkindness: There's the kindness of our Espousals.
And so for one another; We should be kind one to another, as God is to us: Eph. 4.32, Be ye kind and tender-hearted one to another. And Col. 3.12, Put on as the elect of God, bowels of mercy, kindness, &c. And 1 Joh. 4.11, Beloved, if God so loved us, we ought also to love one another. This is that which follows from it.
Secondly, For the conveyance; we should command it, and it should be ready at hand. We should put our selves upon acts of kindness and goodness in such cases as we find our selves unapt and indisposed to them, as sometimes we are.
And then thirdly, for the time, in the day-time, all the day; and in the morning, the prime of the day. We should neglect no season or opportunity for the expressing of our thankfulness to God, but close with all occasions which are at any time offered and administred unto us.
And especially in the beginning of the day, the morning, let us lay hold on that. My voice shalt thou hear in the morning, O Lord. In the morning will I direct my prayer unto thee, and will lookup, Psal. 5.3. And Psal. 63.1. O God, thou art my God, early will I seek thee. And so Isa. 26.9. the like expression. And that's the first season here mentioned and specified, namely, the day-time.
The second is the night; And in the night his song shall be with me. Look as Davids tears had been his meat day and night in the third Verse, so was Gods favour his refreshment day and night in this. As of old to the Israelites God went before them in a pillar of Cloud by day, and in a pillar of Fire by night; so also here, his loving-kindness in the day-time, his song in the night.
His song in the night] These words here, his song, they may be taken two manner of ways: Either as denoting Gods song to David, or else Davids song to God; which might be said to be his song, as either the object or subject of it; and each of them to be in the night, as it is here exprest unto us in the Text, as the time for the exhibiting of them; In the night his song shall be with me.
First, Take it of Gods Song to David: This was in the Night and close of the Day, that is, the Evening; or in the Night, that is, in the dead of Night, at Midnight. The Night is a time of horror, and dreadfulness, and fear; yea but then have the Servants of God his Songs with them; and he refreshes them with gracious intimations when they lye awake in the Night. Look, as that's the the time wherein Conscience is most stirring, so then also are there sweetest impartments and communications of the Comforts of God, to those which have Communion with him.
Secondly, Take it of Davids Song to God, or of God: This it was also in the Night; as one who took an advantage from the quietness and stilness of that time and season, to frame himself to Divine Meditations, and to reflect upon Gods goodness to him. The Night, it eccho's to the Day, as I may so express it. Those things which are done in the Day-time, in the Night we have impressions of them upon us. And so as to Gods mercies and loving-kindnesses, a Christian Soul then ponders upon them; whereas others spend their thoughts in vanity, good Christians do in such things as these. And so I have done with the First General Part of the Text, viz. The Carriage of God to David, The Lord will command his loving-kindness, &c.
The Second is the Carriage of David to God, And my prayer unto the God of my life. Which words do carry a double notion or emphasis with them: Either first, The notion of a Duty; Or secondly, The notion of a Priviledg.
First, The notion of a Duty; My prayer shall be to the God of my life. | David was now at present in distress, in the Depths, as he had before told us; and here now he tells us what course is taken by him in this condition, namely, praying and calling upon God; this was the best means he could use. And so it is the best likewise | that any other can use besides in such a case as that was; therefore it is that which the Servants of God have still taken up upon all occasions. Thus David in another place, I will cry unto God most high, unto God that performs all things for me. And Nehemiah, Neh. 2.4. So I prayed unto the God of heaven. And Jonah, ch. 2. v. 1. it is said, He prayed unto the Lord his God out of the fishes belly.
And there is very good reason for it; Because this owns God in all his Dispensations towards us, in his Justice, Power, and Providence, and all his Attributes. Whiles we pray to him, we give honour unto him, and improve all that is in him.
Therefore this justly meets with all such as are neglective of this performance, who restrain prayer before God, Job. 15.4. There are many who when any evil befals them, think of prayer last of any thing else; when they have used all means else besides, then it may be they will make use of this, and that in some slight and careless fashion. Yea but David makes this to be the chief means which is used by him. Yea and he uses it at such time as he expects the Promise to be accomplish'd to him. He knows that God will do thus and thus for him, that he will command his loving kindness, &c. but yet he will not neglect prayer notwithstanding, but makes use of that, as a means which God hath sanctified for the obtaining of favour from him. God (says he) will do this and this for me, but I will pray to him for the accomplishment of it; The Lord will command his loving-kindness, and my prayer shall be, &c. Thus in the Notion of a Duty.
Secondly, We may take it also in the Notion of a Priviledg; My prayer shall be, &c. David speaks of it here triumphantly, as he did of all the rest, and mentions it as a great relief to him in his present distress.
There are two ways in respect whereof Prayer is very comfortable, and a very great advantage to Gods Servants, which make Conscience of it: First, In the Act and Performance; And secondly, In the Issue and Effect.
In the Act and Performance; First, It is a comfort and advantage so; Gods Children do find very great refreshment in the very making of their Prayers unto him. It doth very much ease their hearts when they have poured forth their complaints unto him, and have laid their state and condition before him. Thus it is noted of Hannah, that when she had prayed to God, her countenance was no more sad, 1 Sam. 1.18. And so the Apostle, Phil. 4.6, 7. Be careful for nothing, but in every thing by prayer and supplicacation with thankfulness let your request be made known unto God: And the peace of God, which passeth all understanding, shall keep your hearts, &c. Forasmuch as Prayer, in the proper nature of it, is a kind of Colloquy and Discourse with God, therefore do the Servants of God find much sweetness and contentment from it, by virtue of their Communion with him in it.
Secondly, As Prayer is comfortable in the Performance, so moreover in the Issue and Effect. And so doth David here rejoice in it, My prayer shall be to the God of my life; he speaks of it with some kind of exultation and rejoicing in it; not only as to the performance, but as to the concomitants and consequents of it; both that he should have liberty of access to God, and should prevail with him. This is another thing observable in the people of God, as to make much of Prayer for the performance, so to give much to it for the success and issue of it. Thus have the Martyrs and Confessors done of ancient times. Oh, if they could but get into a Corner and pray, they then thought they were safe, though they were otherwise in the midst of depths and waves themselves. And so should Gods Children do still, and prefer it above any thing else.
And for this purpose, labour to keep up and preserve this Spirit of Prayer in themselves; to be always in such a frame of heart wherein they may at least with an holy freedom of mind make known their requests unto God; to regard no iniquity in their hearts, nor to admit of any guilt upon their Consciences as may obstruct this liberty to them.
There's one thing more, with which I will conclude, and that is the Epithet which is here put upon God; The God of my life]. There's a threefold life whereof we partake, and God is the God of each unto us.
First, The life of Nature; he is the God of this life unto us, Act. 17.25. He giveth to all life, and breath, and all things. And ver. 28. In him we live, move, and have our being. We live, namely, this natural life. His hands have made and fashioned us. It is he hath made us, and not we our selves. This life, both in the first bestowing of it and preservation of it, is still from him.
Secondly, The life of Grace; he is the God of this life also to us, therefore called the God of all Grace, 1 Pet. 5.10. Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13.
Thirdly, The life of Glory; he is the God of this also. Col. 3.3. You are dead, and your life is hid with Christ in God; when Christ who is our life shall appear, ye shall also appear with him in glory. Thus in all these respects is God the God of our life.
Now therefore accordingly should we improve it to our best advantage, and especially to the strengthening of our Faith in all particulars, as David here doth in the Text; who from hence encourages himself:
First, As to Temporal dangers, such as concern our natural life: Let us go to God, who is the God of this life; and he that hath given it at first, will continue it still unto us.
Secondly, As to Spiritual dangers, and the decays of Grace in us: Go to him that first wrought these holy and gracious Principles in us.
Thirdly, As to Eternal dangers, and the doubtings of coming to Glory: Go to him that hath prepared it for us, and us for it; Who hath made us meet to be partakers of the inheritance of the Saints in light; And who hath begotten us again to a lively hope, by the resurrection of Jesus Christ, &c. To an inheritance, &c.
So much for that, and so also of the whole Text before us, Yet the Lord will command his loving-kindness, &c.