The Throne of David, Treatise · Section 47
II. SAM. Chap. 22. from the 1. Verſe to the 21.
IN the former Chapters, we have ſet down Davids many victories, againſt his divers, and potent enemies both forraine, and domeſtick. After which when he enoyes peace in the end of his raigne, he praiſes and extolles the goodneſs of God towards him. So that as he began his kingdome with prayer, as his ſonne Solomon alſo did: ſo he cloſes and concludes the ſame with praiſe, theſe two religious exerciſes being the Lords prerogative, Pſalm. 50. 15. Which ſong of praiſe in this Chapter is coincident, both for matter and words, with the 18. Pſalm, in the expoſition whereof, we mind not therefore copiouſly, and accurately to inſiſt, and which we remit to the many worthy Divines, who have written upon the book of the Pſalmes, but generally to illuſtrate the matter proponed in this Chapter, ſo farre as is requiſite for the continuation, and more clearing of the hiſtory.
The purpoſe then of David in this Pſalm, is to praiſe God for his many deliverances, and victories over his Enemies: bearing the type of the trophe's, that Chriſt and his Church, ſhall in like manner obtaine over all his, and their Enemies.
And becauſe the matter proponed here is high, mixed and of great variety, and therefore hardly can be reduced to an uniforme method: yet for facility and inſtruction, we divide the ſam: into a Preface, a propoſition, a confirmation, and a concluſion.
The preface is the inſcription of the Pſalm, verſ. 1. The propoſition, is the commendation of the omnipotent power, and gracious favour of God towards him, to the 5. verſ. The confirmation, and probation thereof, is taken from two arguments, the one is from the commemoration of the power, and mercy of God, delivering him from his Enemies, amplified from the 5. verſ. to the 29. the ſecond is from the narration of the victories given to him over them, from the 29. to the 47. verſ. Whereupon he inferres the concluſion, that therefore he will praiſe God, ſerve him, and call upon his name, for all his benefits: paſt, preſent, and promiſed to his ſeed forever: and will make a perpetuall profeſſion thereof, and leave the example of the ſame, to his poſterity for their imitation.
Concerning the Preface which we ſupply, from the inſcription of the 18. Pſalm, it containes five things. 1. The Author. 2. To whom it is directed. 3. The nature thereof. 4. The time when it was compoſed. And 5. Upon what occaſion.
Firſt then, the Author is David, who albeit he had other glorious ſtyles, yet he chooſes this, as the moſt honourable: to be the Lords ſervant, profeſſing in humility and truth his ſubjection to God, whoſe Vicegerent he was over others. He is called therefore the ſervant of the Lord, in reſpect both of his publick eſtate, as all Kings are called, Rom. 13. 4. And by whom they raigne, as alſo in his private eſtate, common with all others that are Godly, and ſerve him.
2. He to whom this Pſalm is directed, is, to the chiefe muſitian, who was over the others who were appointed both by voyce, and inſtruments, to praiſe God melodiouſly in the Temple of Solomon, and thereby implying the dignity of this excellent Pſalm.
3. The nature of this Pſalm is Euchariſticall, or a ſong of thankſ-giving, uſed to be ſung after victories, or benefits received: ſuch as were the ſong of Moſes and Miriam, of Deborah and Barak, the women of Iſraell, after the killing of Goliah, the ſong of Simeon.
4. The time was when David had peace, within and without his Kingdome, which the ungodly abuſe to inſolency, luſt, eaſe, exceſſe and the like.
5. The occaſion is, his deliverance from all his Enemies, and eſpecially his moſt mighty, and capitall Enemy Saul, which occaſion wicked men would abuſe to their own glory, and oſtentation, and not to Gods onelyonly, as here doth David.
Next in the propoſition we have. 1. Davids profeſſion of the Lords goodneſſe towards him in preſerving him from all his Enemies, exalted and amplified by eight ſeverall Epethits, whereunto he compares God, as not being able ſufficiently by one, or a few to expreſſe his thankfulneſſe, and the Lords goodneſſe. 2. We have the meanes whereby he procured the Lord to be ſo gracious, which is prayer and therefore Davids reſolution to continue in that holy exerciſe from two arguments. 1. Taken from Gods dignity as worthy to be praiſed, and therefore alſo to be prayed unto. 2. From the utility that ſhould redound to himſelf thereby, towit▪ that thereby he ſhall be ſaved from all his Enemies.
The exalting and amplifying of the Lords goodneſſe by the Epethits, which he aſcribes unto him are Metaphoricall. And 1. He calles him, his Rock. 2. His Fortreſſe. 3. His Deliverer. 4. His Shield. 5. The Horne of his ſalvation. 6. His Tower. 7. His Refuge. And 8. His Saviour, whence he gathers. 1. That therefore in him he will truſt, Verſ. 3. and 2. That he will call upon him, Verſ. 4.
Firſt then God is called a Rock, and by application of faith, his Rock. 1. Becauſe men take refuge when they are perſued to Rocks, as we ſee Judg. 20. 47. The Benjamites did to the Rock Rimmon, and ſo, Cant. 2. 14. The Spouſe is ſaid, to be in the clifts of the Rock. 2. Becauſe wiſe men who would build upon a ſure foundation, which can neither be undermined, nor overthrown by ſtorm, they build upon a Rock, which indeed is Christ Jeſus againſt which the gates of Hell ſhall never prevail, and he is alſo that Rock, ſpoken of, 1 Cor. 10. 4. Which affordeth to us in the Wilderneſſe of this World, ſpirituall drink, and refreſhment, whereof he ſpake to the woman of Samaria, Joh. 4. 14.
2. He calleth God his Fortreſſe, from a Metaphor of ſtrong holds, whereunto men have their recourſe in time of warre, placeing therein their ſafety, from their perſuing, or aſſaulting Enemy, and which the Lord proveth to be to all ſuch, who put their truſt in him.
3. David calleth God his Deliverer, from Shepherds who watch over their flocks, and when they are perſued by wilde beaſts, protect them, and deliver them from them, as David did the the ſheep of his Father, from the Paw of the Lyon and Beare, the great and good Shepherd of our ſouls, being ſo to all the ſheep of his flock, as we ſee, Pſal. 23. 4. And of which number never a one ſhall periſh.
4. He calleth God his Shield, as he is ſo called, Pſal. 84. 11. And as he ſaid to Abraham, Gen. 15. 1. Under whoſe ſhelter he was ſafe, and under the coverture whereof likewiſe laying hold by faith thereon, We are ſafe from all the fiery darts of the Divell, Eph. 6. 16.
5. David calleth God, The Horne of his ſalvation, a Metaphor from horned beaſts, whoſe hornes are their ornaments, and whereby they both defend themſelves, as alſo puſheth their Enemies: even ſo the Lord is the ornament of the ſoul, and who not onelyonly is our defence, but alſo the puſher, and deſtroyer of all our Enemies, eſpecially which are ſpirituall.
6. He calles him his Tower, by which he underſtands that it is he, who is his eminent refuge, and who exalted him to be King, and from a low degree raiſed him to an eminent place (ſuch as Towers are,) as alſo by his many Victories had exalted him, (as one in a Tower) above all his Enemies, who he had laid low and ſubdued to him.
7. David calles God his Refuge, a Metaphor from the City, of refuge in the Jewiſh Nation, to which the offender had his recourſe for ſafety from his perſuer, and avenger of blood; and to whom likewiſe when we have offended, muſt have our recourſe for ſalvation, from the perſuit of juſtice, and the wrath of the Father, and righteous Judge of the whole World.
8. He calleth God, his Saviour, as he is properly and indeed, not onelyonly from bodily Enemies, and all outward evills, or dangers but he ſaves his people from their ſinnes, as the Angell ſaid, Matth. 1. 21. And conſequently from all the evills, that ſinne hath brought on mankinde, eſpecially death everlaſting, and changing the nature of all other things that are evills of their own nature, and making them work together for their good, as Rom. 1. 28. ſhewes, and to turne to their beſt, as the hatred, and ſelling of Joſephs Brethren did unto him.
From which acknowledgment of Gods goodneſſe to him, and deliverance of him, he gathers two concluſions. 1. That therefore he will truſt in him, and ſo make uſe of his by gone experience for the time to come, as he did when he encountred with Goliah. And 2. that as by prayer and calling upon God, he had formerly found favour, and deliverance from his Enemies, ſo he would therefore continue, upon theſe two grounds. 1. Becauſe the Lord is worthy to be praiſed for his deliverances, which he giveth; and therefore worthy to be prayed unto, and that deliverance be ſtill ſought from him, as we are taught to do, Pſal., 50. 15. 2. Becauſe of the good that he ſhould reap thereby which is, ſafety from all his Enemies.
Thirdly, The confirmation of the propoſition is taken from four arguments. 1. From his extreame, and deſperatelike miſeries, from the 5. verſe to the 7. 2. From three degrees of Gods benefits to him, the one, the hearing of his prayers in his adverſity, the other in the wonderfull teſtification of his preſence to his comfort, and deſtruction of his Enemies, from the 7. verſe to the 17. And the third is from the work of his deliverance, from the 17. verſe to the 21.
Firſt then he ſets forth his miſeries ranking them in four ſorts, or expreſſions. 1. The waves of death compaſſed me. 2. The floods of ungodly men made me afraid. 3. The ſorrowes of Hell, (or as ſome tranſlate the grave) compaſſed me about. And 4. The ſnares of death prevented me. By the waves of death, meaning his frequent, and deadly like dangers, wherein he was, and which as one wave followes on the back of another did in like manner follow one after another and aſſault him; ſo that one danger of death was no ſooner paſt, eſpecially in Sauls time, but another followed in the place thereof.
Next, by the floods of ungodly men is underſtood the multitude of his wicked Enemies, and their furious rage, which like ſpouts of waters did terrify him. 3. By the ſorrowes of Hell, is meant ſuch as might bring one to deſpaire, and pit of deſtruction. And 4. by the ſnares of death is underſtood, ſuch ſnares as craftily were laid for his life, and did threaten aſſuredly death unto him. Whereof the giving unto him Michal Sauls Daughter was one, 1 Sam. 18. 21. And his imployment of David for a dowry to get him a hundred foreskins of the Phili…tims, that he might fall by their hands, and having thus deſcribed his miſeries, & ſeverall dangers wherein he was, he amplifies the ſame in moſt pithy, and patheticke words, they compaſt me, they terrified me, they incloſed me about, and they prevented me, and ſo, as he uſed an aggravating of words to ſet forth Gods goodneſſe towards him, ſo in the ſame manner doth he amplify his own dangers and miſery.
Hereafter he recounts again the Lords mercies and benefits towards him by their degrees, the firſt whereof he makes to be the Lords hearing of his prayer, which by the word crying he ſhewes was earneſt, and by ſaying, He called on the Lord in his diſtreſſe and cryed, he ſhewes that the ſame was frequent.
The ſecond degree is taken from the arguments of Gods preſence, whereby he declares the ſame to the comfort of David, and the Godly, and to the terrour, and confuſion of his, and their Enemies, and this he doth in a Poeticke and Patheticke manner, the force whereof is, that as God by the ſudden impreſſions in the Elements declares his power and preſence; ſo by many evidences he likewiſe declares the ſame in delivering his own from dangers, and bringing on their Enemies dreadfull deſtruction: ſo that when we ſee, or hear theſe meteors, they may ſerve as books of inſtruction, to teach us the mighty Majeſty, and power of God, for the protection of his own, and overthrow of their Enemies, and the manifeſtation of his love to the one, and of his wrath againſt the other, expreſt by an Allegoricall manner of ſpeech, and as by a fearfull tempeſt and ſtorm raiſed againſt them.
The third degree of his confirmation of the propoſition is from the work of the Lords deliverance of him, as is ſaid of the Godly, many are the troubles of the righteous, but the Lord deliver's them out of them all. And this he propones under the ſimilitude. 1. Of one that was ready to drown, and periſh in a River of waters, whereby troubles are meant, according to the Phraſe, that is uſuall in Scripture, out of which he acknowledgeth his deliverance was from above, that is, from Heaven when all earthly hope, or help failed, and therefore that as Pharaoh Daughter preſerved Moſes by drawing him out of the waters, even ſo did the Lord preſerve him by delivering him from all theſe troubles. 2. He amplifies this deliverance from the perſons, and their quality, from whom he was delivered, towit. 1. Poſitively, that they were ſtrong Enemies, that hated him (this being the ground of their Enmity.) 2. Comparatively, that they were much ſtronger than he, and therefore by his own ſtrength could not be delivered from them, but by his, who is omnipotent, and is ſtronger, than they. Next, he amplifies his deliverance from the vigilancy, and craftineſſe of his Enemies, whereby they prevented him in the day of his calamity, and ſought to ſurpriſe him before he was awar, or could provide ſufficiently for his own defence: as we ſee in his own Sonne Abſoloms inſurrection, but the Lord was his ſtay, whereupon he did rely, & truſt. And laſtly, when he was redacted to great ſtraits, and knew no outget, nor what to doe, except that (with good Hezekias) his eyes were towards the Lord, and as he ſaid to Jonathan, 1 Sam. 20. 3. When there was but a ſtep between him, and death. Then the Lord brought him forth as out of a priſon, and delivered him, for no merite of his, as the impulſive cauſe, although he was a man according to Gods own heart, but becauſe of the Lords free love, and that he delighted in him.
OBSERVATIONS.
1. DAvid calleth himſelf a Servant to the Lord, being a great King over men. Which ſhould be an example to teach all men, and eſpecially thoſe who are in great places the vertue of humility, and that the chief point of their office is to ſerve God, and to uſe their power for him, as the ſame is from him, which while any neglect, as glorious and proud Tyrants do, they become baſe ſlaves to Satan, and their own beaſtly appetites.
2. From the nature of this ſong of praiſe, we learn out of the ſame inſcription, Pſal. 18. And firſt verſe of this Chapter. Where beſide the generall deliverance from all his Enemies he particularizes, Saul. That as it is the duty of all men to be thankfull to God for all his benefits, in generall, as we ſee, Pſal. 103. 2. So likewiſe in the ſame Pſalme, and elſewhere, to recount, and be thankfull for ſome of the chiefeſt, which we have receaved in particular.
3. From the time of peace, and tranquillity wherein David doth this; when the Lord had delivered him from the hand of all his Enemies; We obſerve what ſhould be the right uſe of peace and proſperity, towit, to expreſſe our thankfulneſſe to God for the ſame both by word, and deed in the courſe of a Godly converſation, and neither to be lulled aſleep thereby, like Laiſh in a carnall ſecurity, nor to pamper our bodies, like the rich glutton, nor to glory thereof, and confide therein, with the rich fool in the Goſpell.
4. We ſee here likewiſe, that albeit David uſed the ſecondary, and ordinary means of his deliverance from his Enemies, yet he attributes the ſame onelyonly to God, and his bleſſing of the means, without which all had been in vain, which he could have uſed, as we ſee, Pſal. 127. 1. 1 Cor. 3. 6. And elſewhere, and therefore in all our enterpriſes, this ſhould be ſought, and in all our ſucceſſes this ſhould be acknowledged.
5. Verſ. 2. From Davids amplifying of the Lords goodneſſe to him, by ſo many, and diverſe Epethites, which afford comfort and inſtruction. We ſee that a Godly and ſenſible ſoul of the Lords mercies, can never ſufficiently enlarge it ſelf in the expreſſion of, and acknowledgment of the ſame, and when it hath expatiated it ſelf, and done all it can, it thinks that it is deficient in duty, and can never enough magnify the riches of the Lords mercy, and glory of his grace and goodneſſe.
6. From his comparing him to a Rock, a Fortreſſe, a Horne, and a Tower, &c. We ſee that from every thing a Godly man can gather a leſſon of comfort, or duty, as the Bee can gather Hony from every flowre, therefore ungrate Iſraell, Iſai. 1. Is ſent to the Ox, and Aſſe to learn, and the ſluggard to the Bee and Ant, and ſuch as are onelyonly Verball Profeſſors, to the fruitleſſe Figtree that was curſed, and the unprofitable ſervant, and hider of the Talent, as alſo wicked livers to the Vineyard ſpoken of, Iſa. 5.
7. Verſ. 3. From the concluſion which he makes upon all the former Epethites, that therefore in God he will truſt. We ſee the uſe, that the Godly make of the Lords by paſt goodneſſe, or mercies towards them, towit, from their bygone experience they reſolve ſtill to truſt, and put their confidence in God for future favours, and manifeſtation of his care, and kindneſſe towards them, as we ſee in Davids reaſoning from the Lyon, and Beares overthrow, to the like of Goliah.
8. Verſ. 4. Davids next reſolution after truſting in God, is, That he will call upon him ſtill as he had done formerly. Which ſhewes unto us not onelyonly that as we truſt in God, for his mercy, & goodneſſe, ſo we muſt ſeek the ſame by prayer, but alſo that we muſt be conſtant in the exerciſe of this holy duty, praying alwayes (as the Apoſtle exhorts us) and upon all occaſions, amongſt all the benefits of God, there being none greater then this, the moving of our heart, to call upon God, and pouring upon us the Spirit of grace and ſupplication, and then (which we can have no greater aſſurance of obtaining our requeſts, then when we get a heart to ſeek the ſame earneſtly at the Lords hands,) wherefore he ſubjoynes, ſo ſhall I be ſaved from my Enemies.
9. In like manner where David ſayes, he will call upon the Lord, who is worthy to be praiſed. We ſee that prayer is onelyonly to be made to God, and neither to Sainct nor Angell, for as the Apoſtle ſayes, Rom. 10. 14. How ſhall they call upon him, in whom they have not believed? That ſeeing we muſt onelyonly believe in God, therefore ſayes our Saviour (proving thereby himſelf to be God) Joh. 14. 1. Ye believe in God, believe alſo in me, therefore it will follow that we muſt onelyonly call upon God, theſe two being the Lords prerogatives royall (as it were) religious prayer, and praiſe, as we are taught here, as alſo, Pſal. 50. 15.
10. Verſ. 5. By the waves of death that compaſſed David, and the floods of wicked men, that made him afraid. We ſee that the Godly are not onelyonly vexed with outward Enemies, but alſo exerciſed ſometimes with inward troubles, and diſquietings, as we ſee Job was, Job 16. 12. and 18. 10, 11. And David, Pſal. 22. 1, 14, 15. And therefore none, who are ſo exerciſed with ſuch inward wreſtlings ſhould think the ſame uncouth, or unuſuall.
11. Where in like manner we ſee that David ſayes, That the floods, or multitude of wicked men made him afraid. We obſerve that the beſt of men have their infirmities, and their beſt graces a mixture there with. So that although David truſted in the Lord, to be ſaved from all his Enemies, as he profeſſeth, Verſ. 3. and 4. Yet this his confidence we ſee is not without fear, the Spirit bidding him truſt in God; but the fleſh cauſing him to fear man, ſuch is the battle in the Godlieſt between the fleſh, and the Spirit, and there being no perfection in this life, that ſo, we may watch, pray, and be humble, working out our ſalvation in fear and trembling.
12. By the rehearſall which David makes of his miſeries, calamities, and dangers wherein he was, and out of which the Lord to the glory of his grace delivered him. We learn that the chief way to glorify God, and be pertaker of his mercy, is, to be ſenſible, and underſtand our own miſery, and ſeriouſly, and truly to acknowledge the ſame, as we ſee, Revel. 3. 17, 18.
13. Verſ. 7. David ſayes; That in his diſtreſſe he called upon the Lord. Whereby we learn, that ſanctified troubles drive us to God, as the hardſhip which the prodigall indured drove him home to his Father, and as we may ſee in the book of the Judges at large, Judg. 3. 9. And elſewhere, as the bodily diſeaſes alſo which Chriſt cured brought the ſick unto him, and as the ſtorm, Matth. 8. 24. drove Peter to come to Chriſt, and pray to him for ſafety.
14. David alſo ſayes; That he called upon the Lord, and he cryed, which ſhewes unto us two things, towit, the frequency of his prayer, as alſo by crying, the fervency of his prayer, which like a loud cry ſounds in Gods ears, whereby we are taught in like manner to be frequent in prayer, asking, ſeeking, and knocking, and as our Saviour prayed in the Garden, and we are exhorted, Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As alſo to be fervent in prayer, and not tepid, or luke warme, but as the importunate Widdow, and friend, and as the Cananitiſh Woman for her Daughter to be carneſt, wreſtling with Jacob. t…ll we get the bleſſing, for as the Apoſtle ſayes; The prayers of the Godly availe much if they be fervent, and therefore it is ſaid, Act. 12. 5. That the Church made earneſt prayer to the Lord for Peter.
15. David in like manner ſayes, not onelyonly that he called upon the Lord, but alſo I cryed (ſayes he) to my God. Whereby we ſee the application, which faith makes, as David made in his greateſt diſtreſs, Pſal. 22. 1. And as Thomas ſaid, my God, and my Lord. Which application and appropriation, (as it were) excites the Godly to prayer, emboldens them in prayer, and gives them a holy aſſurance after prayer of obtaining their requeſts.
16. He alſo ſaies, that the Lord did heare him, and his cry entred into his eares, thereby ſignifying what a comfortable returne, the Lord made of his prayer. Whereby we are taught not only that we ſhould pray, but alſo that we ſhould try, what returne is made of our prayers: as when we pray for grace, mortification, and other ſpirituall gifts, that are neceſſary to ſalvation, the defect of which triall, makes our prayers to be more out of formality then fruitfull. As likewiſe this is an argument that prayer ſhould be made only to God, and to no other: becauſe this is his property, that he heares the prayers of the Godly, whereſoever they are: which no creature can do, who is not omnipreſent, and omniſcient as the Lord is, and who heares not only vocall, but mentall prayers: as we ſee, Exod. 14. 15. and 1 Sam. 1. 13. Therefore ſaies the Pſalmiſt, Pſal. 65. 2. O thou that heareſt prayer, untō thee ſhall all fleſh come, and conſequently to no other.
17. Verſ. 8. This allegoricall expreſſion of the manifeſtation of the Lords preſence for the terrour of his foes, verſ. 15. And comfort of his own, verſ. 17. Shewes how many waies the Lord hath, for the confuſion of the Enemies of his Church, and the deliverance of his own from their rage, and all other danger. When we behold then theſe meteors, and mutations in the elements, albeit there be naturall cauſes thereof, yet we ſhould aſcend higher than nature, to ſupernaturall conſiderations, and deeply contemplate in them, the might and Majeſty, the power, and preſence in them of the creator, for the ends forenamed.
18. If the manifeſtation of the Lords preſence be ſo terrible to his foes, as by ſuch …empeſts, that are temporary, and but tranſient, here as is expreſt, and as we ſee was at the giving of the law in Sinaj. How much more unſpeakably terrible, ſhall the Lords preſence be as a dreadfull judge to malefactours, when he ſhall come at the laſt day, to exact a ſtrict account of the breach of his law, and when the tempeſt of his dreadfull wrath, and dint thereof ſhall reſt upon them, unto all eternity.
19. Where it is ſaid, that the earth ſhook, (being without ſenſe and ſo great a body) when the Lord was wroth, and that it trembled, and that the very foundations of the heaven alſo moved and ſhook, which is a farre greater, and glorious fabrick then the earth. O then, when the Lord is angry for ſinne, how ſhould the greateſt, and moſt high, and glorious Kings, and others on the earth, who are but the duſt thereof, and aſhes, tremble and ſhake, and feare to offend ſo dreadfull a Majeſty, and ſo almighty a God, and if his wrath be kindled but a little, (as is ſaid Pſalm. 2. 12. How reſtleſs ſhould they be, till by humble ſubmiſſion, they pacify his anger.
20. Verſ. 11. It is ſaid, That the Lord rode upon a Cherub and did flie, and was ſeen upon the wings of the wind. All which Allegoricall ſpeeches are uſed, to expreſs the Lords celerity which he uſes for deliverance of his own people, when they are in ſtraits or in danger. As we ſee when his people were purſued, by Pharaoh at the red ſea: were alſo in danger of an univerſall maſſacre, by the procurement of Haman. How many wayes, and from how many dangers David was delivered, Daniel from the Lyons den, the three Children from the fiery furnace, Peter from the priſon, and imminent death, Act. 12. The Lords people in this Iſland, from the Spaniſh Armado in 88. And the Powder treaſon 1605. Which ſhould make us in dangers, or diſtreſs, not only to go to God, (as David ſpeaks) who is our preſent help and our ſhield; but alſo to wait upon him, and have our eyes towards him, who aſſuredly will come, and not tarry, and make our extremity to be his opportunity.
21. Verſ. 12. By darkneſs which he made his pavilion, dark waters, and thick clouds, (though he dwelleth in unacceſſible light) is purtrayed out unto us, as he comes with ſpeed for the comfort, and deliverance of his own, in the former verſe… ſo here how he comes to execute his judgments upon the wicked, to wit, as it were in darkneſs, unſeen or perceived by them, till they light upon them unawarres, as we ſee in the deſtruction of Pharaoh, and his Army in the red ſea, and of Herod, Act. 12. Haman, Achab, Jeſabell, Eglon, the Sodomites, Midianites, Judg. 7. and others. And as is threatned againſt that Myſticall whoore of Babylon, Revel. 18. 8. Therefore dreame of impunity as they pleaſe, and let them put the day of evill, as farre from them as they liſt, (Gods judgments being farre above their heads, and therefore unſeen by their blinded minds) yet aſſuredly the Lord in juſtice ſhall ſurpriſe them with his puniſhments, while they are like the people of Laiſh, lying in deepeſt ſecurity, or as Zebul ſaid to Gaal, Judg. 9. 38. While they think that Gods threatnings are but ſhadowes or ſcarecrowes.
22. Verſ. 17. Where it is ſaid, That he ſent from above, and drew him out of many waters, (whereby troubles are uſually underſtood) David hereby ſhewes, that (as has been ſaid) Many are the troubles of the righteous, but the Lord delivers them out of them all: and therefore as their deliverance is from above, ſo their eyes are to him, who is above, and ſeeing their troubles are not few, but many, which they have in this life, therefore they loath this … and long for a better, wherein are no troubles at all, but reſt forever, Rev. 14. 13. With fulneſs of joy, and pleaſures for evermore, Pſal. 16. 11.
23. Verſ. 18. He ſhewes that as his Enemies are many, ſo they are ſtrong, and too ſtrong for him. Whereby we obſerve, that worldly power, or ſtrength is not on the Godlies, or Church of Gods ſide, but rather on their enemies, wherein therefore they glory, as in multitude, riches, power, and worldly grandure, as we ſee Rev. 17. But therein is the comfort of the Godly, that as Eliſha ſaid to Gehezj concerning the hoſt of Angells, there are more for them, than againſt them, and he who is for them is ſtronger, than they who are againſt them, they being but as the pot in the hands of the potter. As we ſee in the example of David and Goliah, Gideon, and the Midianites, Iſraell, and Pharaohs Army, and others. Therefore though we be but like ſimple and weake ſheep, and our enemies be as ſtrong Lyons and Beares, yet let us not faint, diffide, or deſpaire, ſeeing our ſecurity▪ and ſafety ſtands not in our own ſtrength, but in his watchfull care, and ſtrength who is our ſhepheard, and who as David overcame the Lyon and Beare, and delivered his Fathers ſheep from being their prey: ſo will he who is the ſonne of David ſubdue, and hath ſubdued all our Enemies, and has delivered us from being their prey, and ſo will, even to the end.
24. David alſo ſets down the ground of their enmity againſt him▪ to be their hatred of him: not that he had done any wrong to them, to procure their enmity, but rather he had done good offices to them, as he did to Saul, and loved them though they hated him, as he did Abſolom: but their hatred of him without a cauſe, was only from that root, of that proclaimed enmity in paradiſe, that the ſeed of the ſerpent, ſhould hate the ſeed of the woman, the wicked, and the world ever hating the Godly for Godlineſs ſake, as they hated our Saviour, and as he foretells, that the world would alſo hate his diſciples. Therefore let none now adaies think it uncouth, that they are either hated for piety, for which they are beloved of God, and the Godly, or as Micholl derided David, and deſpiſed him, that they are likewiſe mocked and contemned.
25. Verſ. 19. As his Enemies were many, and ſtrong, ſo David in like manner ſhewes that they were ſubtile, and ſedulous, crafty, and vigilant, preventing him in the day of his …mity, that ſo they might ſurpriſe him before he was aware, … could ſufficiently provide for his own ſafety. As we ſee in the Counſell of Achitophell, Chap. 17. 1, 2. Such are the enemies of Chriſt Church many for multitude, ſtrong for power, and crafty for Counſell, as Pharaoh ſaid, Let us work wiſely, and ſuch are the ſpirituall enemies, with whom every Chriſtian has to encounter with; but this is our comfort, in place of many enemies, we have one (as the people ſaid of David) more worth than ten thouſand of them, and for ſtrength is the almighty God, and Creator, by whoſe word he made all things, and upholds them by his power; and in place of their craftineſs, he who is wiſdome it ſelfe, derides them from heaven, and as he did Achitophells, can turne their wiſdome to folly: therefore moſt juſtly as David profeſſes here, does the Godly make him their ſtay.
26. Verſ. 20. David aſcribes here his liberty or enlargement, his life and preſervation thereof, and all other his benefits, which he had received from God, only to his free love and favour: as the Prophet ſpeaks, Hoſ. 14. 4. And not to any merit of his, though he was a man according to Gods heart. Which ſhould teach all men the like humble acknowledgment, for what have we (as the Apoſtle tells us) but what we have received, and therefore why ſhould we glory, as if we had not received the ſame? and when we have done all that we ſhould do, (if it were poſſible) our Saviour hath taught us, no leſs truly then humbly, to acknowledge our ſelves to be but unprofitable ſervants, as we ſee alſo David acknowledgeth, Pſal. 16. 2. And Eliphaz declares, Job. 22. 2. And Elihu, Job. 35. 7.
27. We may ſee here in like manner matter both of admiration, and inſtruction. Admiration of the Lords free love, that he ſhould paſs by the fallen Angells, who were created glorious ſpirits, and that he ſhould delight in the ſonnes of men, ſinfull duſt and aſhes, ſo that we may juſtly cry out with David, what is man that thou ſhould ſo regard him, or the ſonne of man, that thou ſhould be mindfull of him? no cauſe of any ſuch delight being on mans part, but the contrary, as we ſee at large Ezek. 16. Next we may ſee matter of inſtruction, that if God delight in man, therefore man ſhould in like manner delight in God, his ſervice, and ordinances, and not (as many do) in the ſervice, or rather ſlavery of ſinne, Satan, and (like the prodigall that fed ſwine,) in their own beaſtly luſts and fulfilling thereof.