their enemies under the power of their distressors plainly by the bondage of Israel in Egypt for a long time Gen. 15.13 with Exod. 1.9 10 11 13 14. The three servants of God were thus cast into the fiery furnace Dan 3.20 21. and Daniel himself into the Lyons denne Dan. 6.16 Jeremie felt this evill Jer. 26.14 yea Christ himself by the wicked hands of the Jewes was taken crucified and slain Acts 2.23 which we are to mark to prevent rash judgement as well against others as also against our selves in this case A fault in which the godly themselves may fall as well against others Job 4.7 Remember I pray thee saith Eliphaz to Iob who ever perished being innocent as also against themselves Is 49.14 Sion said the Lord hath forsaken me and my Lord hath forgotten me Psal 22.1 My God my God why hast thou forsaken me But if we mark every mans deserving by sinne and Gods soveraignty over the best it will stay our hearts and tongues from the sinne of rash judgement The second Use for instruction Secondly this petition shewes that if the godly fall into the hands of the wicked it is by Gods permission and dispensation for a sparrow lighteth not on the ground without the will of God Mat. 10.29 therefore Christ saith to Pilate thou wouldest have no power over me at all except it were given thee from above John 19.11 and the Church saith unto God thou hast given us like sheep appointed for meat thou sellest thy people for nought Psa 44.11 12. Paul saith I think that God hath set us forth the last Apostles as it were appointed to death Which is a thing very observable as the only ground of true patience Psal 39.9 with 2. Sam. 16.10 11 12. and also of sweet comfort in the greatest persecution for he hath said I will not leave thee nor for sake thee Heb. 13.5 Ps 91.15 I will be with him in trouble Psal 66.10 11 12 Thou O God hast proved us thou hast tryed us as silver is tryed Thou broughtest us into the net thou laydest affliction upon our loynes Thou causedst men to ride over our heads we went through fire and through water but thou broughtest us out into a wealthy place Mark the comfortable end of the troubles of the godly as Iob 23.10 He knoweth the way that I take when he hath tryed me I shall come forth as the gold And so the story shewes Job 42.12 So God blessed the latter end of Iob more then the beginning The third Use for instruction Thirdly see here that prayer is a sanctified means to obtain of God safety and preservation from the hands of those that desire our hurt Thus the Jewes escaped from the bloody designe of Haman Eph. 4.16 17. and 7.3 4. c. Thus Jehosaphat escaped in battaile when the Captains of the Chariots beset him about 2 Chron. 18.31 And thus were he and his people preserved from three Kings that came against him 2 Chron. 20.3 4. c. And thus was Hezekiah preserved from the great Army of Senacherib Isaiah 37.21 33 34. And no marvaile for as God requires the duty so he hath made the promise which he will perform Psal 50.15 Psalm 91.15 The use for instruction For admonition it serves effectually to stirre up every child of God to become a follower of David in the performance of this duty to be much and earnest with God in prayer for the preservation of himself and the Church of God out of the hands of their enemies A most needfull duty in these evill times wherein the enemies of Gods Church do band themselves like Edom Moab Geball Ammon Amalek and the rest Psalm 83.3 4. c. to root out Religion to cut off Gods people that the name of Israel be no more in remembrance Consider the good successe of this duty in this case by the former examples How prayer is prevalent with God against enemies for it is not as naturall men do think a vain thing to serve the Lord unprofitable to pray unto him Mal. 3.14 Iob 21.15 experience shewes that this duty is prevalent with God one of these three wayes at all times Either it prevents their attempts as the former examples shew fully and plainly or else it procures deliverance out of the enemies hands after some time of triall and correction by them as it did for Peter when he was kept in prison by Herod with purpose to put him to death Acts 12.5 6. c. and for Israel to procure their deliverance out of Egypt Exod. 2.23 24. or at least it procures strength of grace to bear the violence and the cruelty of the enemy though he proceed to inflict upon them most violent death as we may see in Steven Acts 7.59.60 and in the Saints of God that would not be delivered that they might obtain a better resurrection Heb. 11.35 For indeed when the godly do sincerely perform this duty though the outward man perish yet the inward man is renewed daily 2 Cor. 4.16 and in death it self the child of God is more then conqueror Rom. 8.37 Let us not therefore be weary of this duty the effectuall fervent prayer of a righteous man availeth much Jam. 5.16 while Moses his hands were lifted up Joshuah prevailed but when they were let down Amalek prevailed Exod. 17.11 God is much moved by prayer it stayes the wrath of God against his people as Exod. 33.10 11. c. Psal 106.23 Deut. 9.18 19 20. And therefore when God is resolved to bring a judgement he forbids Jeremie to pray for the Jewes Jer. 7.16 and 11.14 and 14.11 Qu. Is this all we have to doe to pray in time of danger Answ No we must likewise serve Gods providence in the use of ordinary means and withall use prayer for Gods blessing thereon So Moses did for Joshuah when he fought against Amalek and Mordecai prayed for Esther when she went unto Ashuerus in the behalfe of the Jewes And besides these we must have due regard to our estate and behaviour when we perform this duty and pray and namely first we must see that we stand rightly in covenant with God and be his people through faith in Christ for then we have a promise of protection as Psal 89.3 â—0 21 22 and of audience in time of trouble 2 Chron. 7.13 14. which encouraged the Church in adversity Is 63.19 we are thine thou never bearest rule over them they were not called by thy name And Jeremiah herewith moveth God to mercy Jer. 14.8 9. O the hope of Israel the saviour thereof in time of trouble why shouldest thou be as a stranger in the land as a man that cannot save yet thou O Lord art in the midst of us and we are called by thy name leave us not Secondly if we have failed by transgression for in many things we sinne all Jam. 2. then we must be carefull to renew covenant with God by renewing our
though the godly there may repent and lament See this plainly in the dayes of good King Josiah who did greatly humble himselfe 2 Kings 22. and most worthily endeavour the reformation of religion the rooting out of idolatry and impiety as 2 Kings 23. where his rare goodnesse is commended from verse 2. to 25. and yet verse 26. the Lords anger still continued And the reason we may see Zeph. 1. and Zeph. 3. where is shewed that in his dayes continued much impiety and the like we may see Ezek. 14.13 14. When the land sinneth against me by trespassing grievously c. Though these three niâ—â— Noah Daniel and Job were in it they sould deliver but their own soules by their own righteousnesse The second Reason The second reason is the continuing of scandall and reproach unto religion amongst the wicked by the grievous sinnes of Gods children Though they themselves may truly repent yet their sinnes causing the enemies of religion to blaspheme may procure the continuance of Gods anger in temporall judgements as in Davids case 2 Sam. 12.10 c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us see what a fearfull thing it is to live in impenitency or to commit sins that are scandalous to religion though we do repent for both these wayes we kindle Gods anger and who may stand when he is angry for thereupon followes destruction See Psal 2.12 Psal 76.7 The second Use for instruction Secondly hee see who be the greatest enemies to the welfare of any estate Church Common wealth or family namely the wicked who commit sinne with greedinesse and draw iniquity as it were with cart-ropes These are the persons that bring plague famine warre and other judgements For affliction followeth sinners where is lying swearing stealing c. where the Lord hath a controversie with the inhabitants Hos 4.1 c. so Jer. 23.10 because of swearing the land mourneth c. and 1 Kings 18.18 Thou art he that troubles Israel The first use for admonition For admonition two wayes First take notice of the causes for which Gods anger is kindled and doth continue that we may avoid them and when we have feare or feeling of his anger then make sure we look back towards our sinnes committed and see what repentance we have shewed and reformation and ever beware of hypocrisie and of scandalous sinnes The second Use for admonition Secondly to beware of rash judgement either against our selves or others when Gods anger doth long continue towards us or them Indeed this state causeth the godly to think themselves forsaken of God as Is 49.14 and to judge hardly of others that be in that estate as Job 4.7 but both without good ground Therefore we must do as Micha 7.8 9 10. Rejoyce not against me O mine enemy when I fall I shall arise c. The Use for comfort For comfort to them that lye long under the heavy hand of God in any affliction in soule body or outward estate wherein they cannot but apprehend Gods anger continued They must consider that herein nothing doth befall them but what hath light on Gods deere children and therefore must neither murmure nor despaire The second Observation The second thing to be observed is the behaviour of Gods people under the sense and feeling of Gods long continued anger They returne to him that smote them in humble complaint of his long continued anger toward them See Psal 44.9 10 17 23. Psal 74.1 2. So in Job Job 7.7 8 12. in David Psal 6.1 Psal 38.1 Psal 88.14 in Christ Jesus in his agony Mat. 26.38 39. The first Reason For first they know that afflictions come from God Amos. 3.6 it comes not by change Job 5.6 but by divine providence and dispensation Mat. 10.29 30. The second Reason 2. They know God sends them afflictions to make them seek unto him Hos 5.14 15. Is 26.6 as Absolom by setting on fire Joabs corne field brought Joab to come to him 2 Sam. 14.29 c. The third Reason 3. They know that till Gods anger be appeased the strongest helps do faile Job 9.13 The fourth Reason 4. That when they complain with godly sorrow God is mercifull and will heart and help Exod. 22.27 when he cryeth unto me I will heare for I am gracious Psal 22.24 He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Psal 51.17 A contrite and a broken heart O God thou wilt not despise Psal 102.17 He will regard the prayer of the destitute and not despise their prayer This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that all Gods people do conceive the true God to be not only a God of power able to deliver but a God of mercy and compassion most willing to help and relieve those that be in misery Joel 2.13 The second Use for instruction Secondly see here the great impiety of those that under the sense of Gods anger in any affliction seek other help then from God as do seekers to witches and sorcerers forbidden of God Isaiah 8.19 and Papists that make intercession to Saints for deliverance from sundry evills They have fourteen helping Saints by whose intercession and merit men may be delivered from all adversity as St. George St. Blase Erasmus Panthaleon Vitus Christopher Denis c. See Tilheman Heshusius in erroribus pontificiorum loco 28. de cultu invocatione sanctorum Wherein they deale like to Ahaziah that sent to Baalzebub the God of Ekron 2. Kings 1.1 c. Adde Isaiah 9.13 The people turneth not unto him that smiteth them neither do they seek the Lord of hosts The Use for admonition For admonition that we become followers of the Saints and people of God who in time of distresse go to God and make their complaints to him See Jobs resolution in keeping close to God Job 13.15 Though he slay me yet will I trust in him The use for comfort For comfort to the godly they may go unto God for mercy and help when they feel Gods anger towards them as Psal 77.1 c. Judg. 10.10.15 Here it is true though fire be in the bush the bush consumeth not Hence 2 Cor. 4.8 We are troubled on every side yet not distressed we are perplexed yet not in despaire Verse 6. Wilt thou not receive us again that thy people may rejoyce in thee The meaning of the words THe second complaint of Gods Church and people for the long delay of his love and favour which testified by restoring them to comfortable state they esteem and accompt as life it self and therefore do complain of the want thereof as of the state of death for the change whereof they have recourse to God
saying wilt not thou receive us again moving him thereto by his good fruit and effect thereof that thy people may rejoyce in thee as if they should have said while we remain in misery under the sense of thy displeasure we are as dead men and therefore do complain to thee who by removing our miserâ—â— and renewing thy favour canst revive us whereupon will follow this good effect that we thy people shall rejoyce in thee which will be for thy glory Here then we have to consider as well the Churches complaint as her reason propounded to move God to give them relief from that misery whereof they complain The first observation In their complaint note two things the first implyed That the sense of Gods displeasure in a state of misery is to Gods people as a state of death Psal 31.9 10 11. David complaines of his trouble and misery and verse 12. saith I am forgotten as a dead man out of mind I am like a broken vessell Psal 88.3 4 5. My soule is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength Free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thine hand The Reason The reason hereof is the high esteem which Gods people have of his favour when once they have felt the joy and comfort of it in their soules as Psal 30.5 In his favour is life Psal 63.3 Thy loving kindnesse is better then life For look as the reasonable soule is a spirit of life from God quickening the body and giving unto it sense and motion Gen. 2.7 so Gods favour testified to the soule by the spirit of grace gives a lively cheerfulnesse to the heart of man which makes him leap for joy Psal 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart yea even in affliction as Acts 5.41 they rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 This serves for instruction and admonition The first Use for instruction For instruction two wayes First it gives light to the better understanding of some places of Scripture which under the termes of life and resurrection note out unto us the calling of the Jewes wherewithall God will vouchsafe unto them comfortable outward estate as Isaiah 26.19 Thy dead men shall live c. In assurance whereof was shewed to Ezekiel the vision of the dry bones raised up to a great Army Ezek. 37.1 c. there plainly shewed to belong to their restoring by the union of the two sticks to signifie the union of Judah and Israel verse 16. c. This is their resurrection from the dust of distresse Dan. 12.1 for what shall their restoring be saith St Paul but life from the dead Rom. 11 15. The second Use for instruction Secondly it lets us see a plain difference between Gods children and naturall men under affliction The child of God layes more to heart Gods displeasure towards him testified by his affliction then the affliction it self As a toward child is more grieved that his loving father is offended with him than for the smart of his correction This David shewed in his flight from Absolom when hee bade Zadock the priest carry back the ark of God into the City 2 Sam. 15.25 26. If saith he I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here I am let him do to me as seemeth good unto him Secondly they more desire the feeling of Gods favour then the removall of the affliction as Psal 51.8 after Nathan had told David The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 yet he prayes the Lord to make him to heare joy and gladnesse and verse 12. to restore him to the joy of his salvation Now naturall men in these cases deale otherwise First they look more at the outward misery then at Gods displeasure as Is 26.11 when thy hand is lifted up they will not see Psal 10.5 Thy judgements are farre above out of his sight Secondly they more desire the removall of Gods judgements then the renewing of of his favour and therefore are said not to cry to the Lord with their hearts when they howled upon their beds They assemble themselves for corn and wine and they rebell against me Hos 7.14 If they respected Gods favour above freedome from evills and fruition of blessings they would not for these things use unlawfull means which encrease Gods displeasure as Saul did 2 Sam. 28.7 The first Use for admonition For admonition two wayes First that in all afflictions we endeavour to approve our selves to be Gods people by laying to heart Gods displeasure for our sinnes above the smart of our affliction and also desire the renewing of his favour above the removall of any outward evill or the fruition of any temporall blessing The second Use for admonition Secondly that we beware of those things which will eclipse his favour and provoke his anger against us for those are to the soule as poyson to the body Oh that we could esteem sinne in every action as the children of the Prophets did the wild vine in the pottage runne away and cry death is in the pot 2 Kings 4.40 From the deadly plague and noysome pestilence we are carefull to flye away betime and farre enough off and so should we do from the unprofitable works of darknesse which are death to the soule The second Observation Secondly here observe both in the phrase and matter therein expressed That it seems strange to Gods people that he suffers them to lye long in affliction under the sense of his displeasure Psal 13.1 2. foure times is the length of Gods delay complained of and Psal 77.7 8. by way of admiration will the Lord cast off for ever c. The first Reason The reason is in a double knowledge which they have of God First in his essentiall properties of mercy and compassion Psal 103.8 The Lord is mercifull and gracious slow to anger and plenteous in mercy Psal 86.15 Thou O Lord art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 145.9 His tender mercies are over all his works The second Reason Secondly in his gracious and faithfull promise made to his people when they enter into covenant with him Psal 50.5.15 Gather my Saints together unto me those that have made a covenant with mee by sacrifice Call upon mee in the day of trouble I will deliver thee and thou shalt glorifie me Luke 18.7 8. Shall not God avenge his own Elect which cry day and night unto him though hee bear long with them
apprehension and conceit of that which is evill and hurtfull to us which whatsoever it is comes from sinne that is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Prov. 1.33 Gen. 3.10 The cause of confidence and affiance is sure title to that which is good which none have but the righteous As Ps 37.17 The Lord upholdeth the righteous Vers 39. The salvation of the righteous is of the Lord. Hence Solomon saith The righteous is bold as a lion Prov. 28.1 Now the way to be freed from sinne is by true repentance as Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out And the way to become truly righteous is to beleeve in God through Christ who is the end of the law for righteousnesse Rom. 10.4 which is never severed from righteousnesse renewed in sanctification as 1 Cor. 1.30 After these two graces must we give all diligence in the use of means the word and prayer in and by which the Holy Ghost worketh these and all other needfull graces in the hearts of Gods elect And for motives consider the present evill times in the common troubles of the Church abroad which if they befall as without repentance and faith we shall shrink under them Adde hereto the meditation of the terrour of death to them that want repentance and faith But most of all the horrour and terrour of the day of judgement The second Observation The thing expressed is this That Davids heart was confident and free from slavish fear of hurt from the strongest opposition and malice of all his enemies See Psal 3.6 I will not be afraid of tenne thousands of people that have set themselves against me round about The Reason The reason hereof was his being truly in covenant with God whereby he had title to Gods power and providence for his preservation See Psal 91.9 10 11. Because thou hast made the Lord which is my refuge even the most high thy habitation There shall no evill befall thee neither shall any plague come nigh thy dwelling For he shall give his Angels charge over thee c. So Psal 3.3 and Psal 118.6 Obj. David wanted this confidence before Achish 1 Sam. 21.12 13. Answ Hee had then the habit of faith in God in his heart but failed somewhat in that particular act as Peter did more when he denied his master Luk. 22.60 with 32. Which we must observe to restrain rash judgement against our selves or others for particular fals For as wee have sanctification in part and not perfectly so we may fail in many particular acts Which yet must not encourage any to go on in a course of sinne seeing raigning sinne and saving grace cannot stand together See Rom. 6.1 to 15. This serves for instruction and for admonition The use for instruction For instruction see the great fruit of godlinesse in giving courage and boldnesse in his greatest distresse as is said in generall 1 Tim. 4.8 Godlinesse is profitable unto all things Psal 58.11 Verily there is a reward for the righteous The Use for admonition For admonition to labour to be such as David was if we desire to have the like courage Now David stood rightly in covenant with God and kept covenant testifying the same by new obedience See Psal 18.21 22 23. I have kept the wayes of the Lord and have not wickedly departed from my God c. And say not this sampler is too high see Jam. 5.10 Take my brethren the Prophets who have spoken in the name of the Lord for an ensample of suffering affliction and of patience Nay Matth. 11.29 our Saviour himself saith learn of me And St. Paul Phil. 2.5 Let this minde be in you which was also in Christ Jesus Ephes 5.1 Be ye followers of God as dear children Vers 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his temple The meaning of the words HAving in the former verses plainly expressed the singular benefits he received by having the true God for his God as namely that he himself was encouraged in the greatest assaults of his enemies Vers 1 3. and on the other side his enemies were daunted and dismayed Vers 2. Here in this verse he shews his ardent affection towards the place of Gods worship being indeed the onely way for his soul to enjoy society with God who was his light and salvation and the strength of his life This affection of David towards the place of Gods worship is here notably expressed three ways First by this that he makes it the onely matter of his speciall suit unto God which both formerly he had desired and would yet also still seek after one thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord. Secondly by the length of time for which he would enjoy that benefit namely all the dayes of his life Thirdly by the comfortable ends for which he desires it which here are these two first to behold the beauty of the Lord secondly to enquire in his temple For the first the Lords house in Davids time was the Tabernacle of the Congregation to which he had appropriated the ordinances of divine service for the performance whereof his people did thither assemble themselves while it stood and to the Temple built by Solomon afterward whereto God made the promise of his presence 1 Kings 9.3 whither the Tribes went up Psal 122.4 unto which place Davids heart was truly addicted as Psal 26.8 Lord I have loved the habitation of thy house and the the place where thine honour dwelleth 1 Chron. 29.3 I have set my affection to the house of my God But now in the new testament difference of place in respect of holinesse is taken away Joh. 4.21 and Gods house is his Church 1 Tim. 3.15 that is such companies and assemblies of people as be in covenant with God and meet together in Christs name to perform worship and service unto God as Mat. 18.20 For the godly are Gods temple and Gods house 1. Cor. 3.16 2 Cor. 6.16 1 Pet. 2.5 Now to dwell in Gods house is to continue a true member of Gods Church a true believer enjoying the liberty and comfort of Gods holy worship and service wherein though the Priests and Levites had a speciall priviledge whose calling was to do service in the sanctuary as Psal 134.1 yet it was not peculiar to them alone as appeares by Psal 15.1 and last compared with Luke 2.36.37 where men and women that are truly godly are said to dwell in Gods house The first Observation Here then in this first expression of Davids affection towards the house of God note two things First that Davids heart was set upon the house of God above all other things
his Church See Psal 46.5 6 7. God is in the midst of her i. e. his Church she shall not bee moved God shall help her and that right early The heathen raged the kingdomes were moved he uttered his voyce the earth melted The Lord of hosts is with us the God of Jacob is our refuge Psal 48.3 8 12 13 14. God is known in her palaces for a refuge As wee have heard so have we seen in the City of the Lord of hosts in the City of our God God will establish it for ever Walk about Sion and go round about her tell the towres thereof For this God is our God for ever and ever he will be our guide even unto death See Isa 33.20 21 22. Look upon Sion the City of our solemnities thine eyes shall see Jerusalem a quiet habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken But there the glorious Lord will be unto us a place of broad rivers and streames For the Lord is our Judge the Lord is our Law-giver the Lord is our King he will save us Isa 37.35 I will defend this City to save it for mine own sake and for my servant Davids sake that is for my promise sake to David in Christ as Psal 132.11 13 14 17. The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy throne c. There will I make the horn of David to bud Now David he continued a true member of Gods house being carefull to keep in covenant with God as he both professed in word and testified by godly behaviour upon which he grounds his assurance of Gods especiall protection His profession of being in covenant see Psal 116.16 O Lord truly I am thy servant I am thy servant Psal 23.1.4 The Lord is my shepheard I shall not want Though I walk through the valley of the shadow of death I will fear none evill His godly behaviour whereon hee grounds his assurance of Gods speciall protection is threefold First he puts his trust and hope in God as Psal 21.7 For the King trusteth in the Lord and thorow the mercy of the most high he shall not be moved Psal 11.1 In thee O Lord put I my trust how say ye to my soul flye as a Bird to your mountain Psal 16.1 Preserve me O God for in thee do I put my trust Psal 86.2 O thou my God save thy servant that trusteth in thee Secondly he testified his trust in God by prayer Psal 7.1 O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Psal 116.3 4. The sorrows of death compassed me and the paines of hell gat hold upon me I found trouble and sorrow Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Thirdly he made conscience of a godly and upright life and thereon grounds his assurance of speciall protection Psal 4.3 Know that the Lord hath set apart him that is godly for himself the Lord will hear when I call upon him Psal 18.17 20. He delivered me from my strong enemy The Lord rewarded me according to my righteousnesse c Vers 21 22 23. For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgements were before me and I did not put away his statutes from me I was also upright before him and I kept my self from mine iniquity c. Psal 41.2 Thou upholdest me in mine integrity and settest me before thy face for ever This serves for instruction and for admonition and for comfort The use for instruction For instruction see here with David the true and right way of safery in time of trouble Get to dwell in Gods house and then Gods speciall providence shall be over us as the former testimonies do plentifully testifie But here a doubt a riseth where we shall finde this house and how to get a place therein Where to finde Gods house and how to get a place therein Answ In the dayes of grace and times of the new Testament the Tabernacle of God is with men and he dwels with them they are his people and God himself shall be with them and be their God Rev. 21.3 But is this common to all as they are men or is there some speciall work of God required in them and among them that be his house Answ John 6.44 No man can come to me except the father which hath sent me draw him that is give him grace so to do from above Vers 65. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Those that believe on his name are born not of bloud nor of the wil of the flesh nor of the wil of man but of God John 1.13 For it is God which worketh in you both to will and to do of his good pleasure Phil. 2.13 But what hath man then to do sith our conversion and regeneration is Gods work Answ It is indeed Gods work yet in the use of outward meanes which he gives to reasonable creatures that therein they may wait for and receive Gods work of grace in an holy calling which both amongst Jewes and Gentiles doth distinguish the elect from the reprobate as Acts 2.39 Now this calling is in the Gospel preached sanctified by prayer 2. Thes 13.14 and therein are men made Gods house Heb. 3.6 1 Pet. 2.5 1 Cor. 3.16 But may every man in the use of the Gospel preached attain to this calling Answ For ought that either Minister or people do know to the contrary every one may be called that lives under the Gospel the fault is their own if they be not as Christ saith Light is come into the world and men love darknesse rather then light because their deeds are evill 1 John 3.19 For men undoubtedly do first rebell against the word and refuse Gods mercy offered in the meanes of grace before that God with-draw his grace or take away from them the use of the means In regard whereof Christ complains of the Jews that when he would have gathered them they would not Matth. 23.37 For though the best employment and improvement of nature be insufficient to get the true habit of grace without the work of the spirit as Rom. 9.16 yet sure it is men are first wanting to themselves in the use of means before the blessing of the spirit be denied unto them Their own hearts can tell them they have failed in turning from sinne as Prov. 1.23 in hungring after grace Isaiah 44.3 and in doing the good they know Acts 5.32 The Use for admonition For admonition as we desire safety and shelter in time of trouble so we must with David strive and endeavour after a sure place in
was penned by David in the foresaid Gath. Also a City of the Levites was called Gath-Rimmon Iosh 21.25 whereon Obed Edom the Levite is called the Gittite 2 Sam. 6.10 and so by Gittith here may be meant either such instruments as was used by Obed Edoms posterity the Gittite or that these Psalmes were made upon occasion of transporting the Ark from Kiriath-Iearim to Ierusalem namely the eight when it was brought to the house of Obed Edom the 81. upon the death of Vzza the 84. when it was brought to Zion It is most probable it was a musicall Instrument The lesse to be stood upon because this musick was typicall and in their time the instruments of God 1 Chron. 16.42 but now as Iohn 4.21.23 Ye shall neither in this mountain nor yet at Hierusalem worship the Father but the true worshipper shall worship the father in spirit and in truth singing and making melody in your heart to the Lord Eph. 5.19 For the sons of Korah These sons of Korah were the posterity of that rebellious Levite who with Dathan and Abiram rebelled against Moses and Aaron Numb 16. which Korah was consumed with fire ver 35. with 17. Howbeit there were of his sonnes that dyed not Numb 26.11 departing as it seemeth from their fathers tent as all were commanded Numb 16.24.26 and of these is numbred a family of the Korathites Num. 26.58 of whom came Samuel the Prophet and Heman his Nephew 1 Chron. 6 33. a great singer chap. 25.4.5 In this Dedication note two things first King Davids employment in troublesome times 1. Observation he composed and penned Psalmes of speciall purpose for the publick worship and service of God 1 Chron. 16.7 The dedication of sundry Psalmes to the chief Musician shewes the same The reason The reason hereof was his holy zeale for gods glory Ps 69.9 and fervent desire thus to testifie his thankefulnesse to God that had highly advanced him Psal 78.71 72. Therefore he argues the matter with his owne heart that he may do it effectually Psal 116.12 Here see that neither dignity nor distresse should exempt men from the zealous pursuit of Gods holy worship Vse 1 If either one or both would have afforded a good excuse David needed not to have taken such pains about Gods service as to pen speciall Psalmes for the solemne and publick use thereof A good president for every man in his place Vse 2 especially for Magistrates and superiours to further Gods worship to the uttermost of their power Too many are of Michals mind that it is too base a thing for David to be seen among the Levites dancing before the Ark especially clothed with a linnen Ephod 2 Sam 6.20 But them that honour me saith God I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 Was it not Davids speciall honour that he was a type of Christ And herein among other things did he prefigure him that he was zealous for the house of God as Psal 69.9 with Iohn 2.17 But alas how few follow David and Christ herein David give liberally toward the Temple 1 Chron. 29.3 4 5. Christ whipped buyers and sellers out of the Temple because he would not have his fathers house made a den of theeves now many take liberally and so bring theeves and robbers into the Church and of others we may say as Mat. 23.4 They bind heavy burthens and grievous to be born but they themselves will not move them with one of their fingers Secondly 2. Observation here note that the sonnes that is the posterity of wicked and rebellious Korah have an honourable place in Gods sacred and solemne service for to them sundry of Davids Psalmes are commended as Psal 42.44 45 46 c. No doubt David saw them The reason being by place and birth Levites to be faithfull and diligent in their place and thus renownes them to all posterity that he composeth speciall Psalmes for their ministry in the solemne service of God Vse 1 Here see the verifying of Gods word for the comfort of all godly children that the sonne shall not bear the iniquity of the father Ezek. 18.14.17.20 if he see his fathers sinnes and turn from them But Exod. 20.5 God saith he is a jealous God 1. Objection visiting the iniquities of the fathers upon the children That is enquiring for the sinne of the fathers among the children Answer and if there he find it then payes he them home Achans sonnes and daughters and stoned and burnt for the fathers sacriledge 2. Objection Iosh 7.24.25 and Dathans and Abirams little children are swallowed up Numb 16.27 For ought we know they might be of years of discretion Answer and privie to their fathers stealth When little ones dye in the punishment of the sathers sin God layes not the punishment of the fathers sin upon the children but to make the fathers sinne more odious doth then bring upon the children the fruit of their own originall corruption which is death determined upon all flesh as appears Gen. 2.17 with Rom. 5.12 As a creditor that hath both the father and the sonne debtors unto him by bond may upon the fathers provocation lay the forfeiture upon both being both in his danger Secondly Vse 2 here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sons of strangers for Psal 58.3 The wicked are estranged fromt he womb yet if they leave their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See Is 56.3 Let not the sonne of the stranger that hath joyned himself to the Lord speak saying The Lord hath separated me from his people for ver 6.7 The sons of the stranger that joyned themselves to the Lord to serve him and to love the name of the Lord Even them will I bring to my holy Mountain and make them joyfull in my house of prayer c. for 1 Sam. 2.30 Them that honour me I will honour saith the Lord. Verse 1. Verse 1 How amiable are thy Tabernacles O Lord of Hosts THe matter of this Psalme is a most solemne and patheticall expressing of Davids high esteem of the place of Gods publick worship with his ardent and earnest desire to have freedome and liberty to enjoy the same which a Musculus Piscator some think and that probably he penned in the time of Absoloms rebellion when he sled for his life out of Ierusalem 2 Sam. 15.14 for he mentioneth appearing in Zion before the Lord verse 7. which was after the ark of the covenant was brought thither which was not in Sauls life-time but after 2 Sam. 7. about the 13. year of his reigne Or as b Mollerus others in the troublesome times of his great wars wherby he was detained from the publick place of Gods worship for that Absoloms rebellion was not
ground and cause of the former benefit and of all other that follow For the better understanding whereof we must know that there is a double trope in the words First the gates of Sion part of the building of the city upon mount Sion are put for the whole city as it was a type of Gods Church in Christ who as Mediatour here began the setled building and government of it as Psal 2.6 compared with Luke 1.32.33 Secondly Jacob is here put for his posterity the whole twelve tribes who inhabited all the land of Canaan as if he would have said The Lord indeed bears a good affection to the whole land of Canaan where his people dwell as Deut. 11.12 A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it but above all the places thereof he bears a good affection towards Mount Sion whereon his holy city is built which is the type and beginning of his true Church in Christ visibly represented in a setled choyce place In the words thus conceived note this point The observation that God loves his Church above all other states and conditions of men in the world whatsoever Mal. 1.1 2,3 The word of the Lord to Israel that is the posterity of Jacob the Church in those dayes I have loved you saith the Lord and that more then others for was not Esau Jacobs brother saith the Lord yet I loved Jacob and I hated Esau which in the most mild and favourable interpretation taking hatred for lesse love as Gen. 29.30,31 proveth the point in hand that God loves his Church above all other states and conditions of men in the world John 13.1 Having loved his own which were in the world he loved them unto the end Eph. 5.25 Husbands love your wives even as Christ loved his Church Christ Jesus in love to his Church makes himselfe a pattern to husbands to love their wives Now we know every husband should love his owne wife more then any other woman in the world and therefore wee need not to doubt but Christ doth so to his Church The greatnesse of Gods love to his Church seene in three things This will yet more plainely appeare by these three things First Gods delivery vouchsafed to his Church from evils Secondly his advancement of her to speciall estate of happinesse Thirdly the means of both which is Jesus Christ given unto her 1. In delivering her from evils For the first the greatnesse of Gods love in his delivery of his Church will plainly appear by that which is said thereof both in generall and in particular In generall Many are the afflictions of the righteous but the Lord delivereth him out of them all Psal 34.19 He visiteth and redeemeth his people and delivereth them out of the hands of all their enemies Luke 1.68.74 In particular Gods Church in her self is liable to temporall evils in this world and to evils eternall in the world to come for they were by nature the children of wrath even as others Ephes 2.3 Now from eternall evils God gives to his Church absolute and perfect deliverance There is no condemnation to them that are in Christ Jesus Rom. 8.1 On them the second death hath no power Rev. 20.6 But it is not so with others that be on t of the Church to them it will be said Depart from me ye curâ—â—d into everlasting fire Mat. 25.41 And for deliverance from temporall evils in this world whether corporall or spirituall Gods Church hath a great prerogative above others though not in absolute freedome from them for we must through many tribulations enter into the kingdome of God Acts 14.22 and the Church of God is greatly afflicted when all the earth sitteth still and is at rest Zech. 1.11 12. Yet in her sufferings the Church of God hath a great measure of deliverance which the world doth ever want namely from the curse of God which ever accompanieth temporall evils upon the men of the world as Zech. 5.3 For Christ hath redeemed his Church from the curse of the law Gal. 3.13 and. the evils that lye upon them are corrections for sinne When we are judged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11.32 or trials of grace as Jam. 1 2,3 My brethren count it all joy when ye fall into divers temptations Knowing this that the trying of your faith worketh patience 1 Pet. 1.6 7. wherein ye greatly rejoyce though now for a season if need be ye are in heavinesse through manifold temptations that the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Job 2.3 The Lord said to Satan hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evill and still he holdeth fast his integritie although thou movest me against him to destroy him without cause For the second 2. In advancing her to a speciall state of happinesse in this world Gods advancement of his Church to a speciall estate of happinesse is two fold partly in this world and principally in the world to come In this world sometime with outward peace and plenty to the admiration of the world as in the dayes of Solomon 1 Kings 10.21 c. And though many times the Church of God hath a small portion in temporall blessings for their felicitie is not in this life if in this life only we have hope in Christ we are of all men most miserable 1 Cor. 15.19 yet hath she alwaies in Christ Jesus true right unto all temporall blessings for Christ is Lord of all Mat. 28.18 and in him all things are yours whether Paul or Apollo or Cephas or the world or life or death or things present or things to come 1 Cor. 3.21 22. She hath also a sanctified use of what she enjoyes and sweet content therein whether her portion be small or great I have learned in what ever state I am therewith to be content I know both how to be abased and I know how to abound every where in all things I am instructed both to be full and to be hungry both to abound and to suffer need Phil. 4.11 12. living under that speciall providence whereby she is preserved night and day Isaiah 27.3 But in spirituall blessings is her speciall advancement above the world Blessed with all spirituall blessings in heavenly places in Christ Eph. 1.3 Eye hath not seen nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 As in effectuall calling to the state of grace wherein they have spirituall society with God in Christ Blessed is the man whom thou choosest and causest to approach unto thee that he may