when they are angry Exod. 32.10 Let me alone that my wrath may waxe hot against them and that I may consume them The first Observation Here then there are two things to be observed The first is implyed That in the sense before shewed God hath been wrath and fiercely angry with his own people When God heard this he was wrath and greatly abhorred Israel He was wrath with his inheritance Psal 78.59 62. The wrath of the Lord was kindled against his people insomuch that he abhorred his own inheritance Psal 106.40 The Reason The reason hereof is the sinnes of his people which many times are many and grievous such as the holy nature of God cannot but detest and in divine justice severely punish For sinne is the provocation 2 Kings 22.13 For great is the wrath of the Lord which is kindled against us because our fathers have not hearkened unto the words of this booke Jerusalem hath grievously sinned therefore shee is removed Lam. 1.8 And we have transgressed and rebelled thou hast not pardoned Thou hast covered with anger and persecuted us Lam. 3.42 c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First here we may plainly see the contrariety of sinne to the holy nature of God It is such a thing as God cannot endure no not in those that be most near and dear unto him even his own people Nay when his own sonne takes upon himself our sinnes divine justice will not spare him Gods heavy wrath makes him to sweat water and blood and to cry out my God my God why hast thou forsaken me Mat. 27.46 The second Use for instruction Secondly see that God is a God of justice against sinne he will not wink at it nor endure it no not in his own people though that be a great priviledge to be in covenant with God yet that procures not a dispensation to sinn freely much lesse will other outward things as worldly wealth and strength and honour and the like The Use for admonition For admonition to all Gods people that they beware of all sinne and especially of those that are said in Scripture to provoke the Lord to wrath whereof I will name some of the chief Speciall sinnes provoking God to 〈◊〉 As first Atheisme Zeph. 1.12 I will search Jerusalem with candles and punish the men that are setled on their lees that say in their heart the Lord will not do good neither will he do evill 2. Idolatry Psal 78.58 59. They provoked him to anger with their high places and moved him to jealousie with their graven images When God heard this he was wroth and greatly abhorred Israel 3. Witchcraft See it in Manasseh 2. Kings 21.2 3 6. He did that which was evill in the sight of the Lord c. He made his sonne passe thorow the fire and observed times and used inchantments and dealt with familiar spirits and wizards he wrought much wickednesse in the sight of the Lord to provoke him to anger With 2 Kings 23.26 His anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall 4. Opposing Christ in the gospell not receiving it Psal 2.1 2 3 4 5. Why do the heathen rage and the people imagine a vain thing The Kings of the earth set themselves and the rulers take counsell together against the Lord and against his annointed saying Let us break their bonds asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Then shall hee speak unto them in his wrath and vexe them in his sore displeasure 1. Thessal 2.16 Forbidding us to speak to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is comeupon them to the uttermost Typified in the spies and people disliking the land of Canaan Numb 14.11.23 5. False and flattering teaching Jer. 5.30 31. A wonderfull and horrible thing is committed in the land The Prophets prophecy falsly and the Priests bear rule by their means and my people love to have it so and what will yee do in the end thereof So Ezek. 13. throughout 6. Lukewarmnesse opposed to zeal Rev. 3.16 19. Because luke-warme and neither cold nor hot I will spew thee out of my mouth As many as I love I rebuke and chasten be zealous therefore and repent 7. Blessing a mans self in his sinfull course Deut. 29.19 20. If it come to passe when he heareth the words of this curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man c. 8. Rebellion against Gods Magistrates and Ministers Numb 16.30 Then shall yee understand that men have provoked the Lord. 9. Helping the wicked 2 Chron. 19.2 Shouldest thou help the ungodly and love them that hate the Lord Therefore is wrath upon thee from before the Lord. 10. Oppression of the poor Zeph. 3.1 3.8 Woe to her that is filthy and polluted to the oppressing City Her Princes within her are roaring Lions her Judges are evening wolves Therefore wait yee upon me saith the Lord untill the day that I rise up to the prey to powre out upon them mine indignation even all my fierce anger for all the earth shall be devoured with the fire of my jealousie 11. Adultery Jer. 5.7 8 9. When I fed them to the full they committed adultery c. Shall I not visit for these things saith the Lord shall not my soule be avenged on such a nation as this 12. Drunkennesse Isaiah 5.21 24. Woe unto them that are mighty to drink wine and men of strength to mingle strong drink Therefore is the anger of the Lord kindled against his people c. 13. Blasphemie against God either in common swearing or in more fearfull perjury See Jer. 23.10 Because of swearing the land mourneth the pleasant places of the wildernesse are dryed up And for perjury it puts upon God the person of the devill by calling him to be a witnesse of a lye whereof the devill is the father John 8.44 All these we must lay to heart lament and repent for that which is past and for the time to come beware of them if we look to remove and prevent the wrath and fierce anger of the Lord. The second Observation The second thing to be here observed is expressed That though God had been fiercely angry with his people yet afterward he took away his wrath and turned from the fiercenesse of his anger So Jer. 29.10 11. After seventy years be accomplished at Babilon I will visit you and perform my good word toward you c. Ier. 30.17 18. I will restore health unto thee and I will heale thee of thy
and 5.1 c. Philip. 3.20 21. The ground and reason of this course of Gods dealing in mentioning glorious things to belong to his Church is three-fold The first reason First to allure and draw naturall men to joyn themselves unto the Church that their part may be in the fruition of these glorious things as Moses allured Jethro called also Hebab to go with them into the land of Canaan Numb 10.12,32 Come thou with us and we will do thee good for the Lord hath spoken good concerning Israel And it shall be if thou go with us yea it shall be that what goodnesse the Lord shall do unto us the same will we do unto thee The second Reason Secondly to encourage the true members of the Church unto growth and perseverance in grace and obedience for in these glorious things promised we may see the reward of religion even the comforts of grace here and crown of glory hereafter as Moses on Pisgah saw all the land of Canaan Deut. 34.1 c. Herewith the Patriarchs were allured to follow the Lord and Moses to leave the honour of Pharoah 's court Heb. 11.13 24 25 26. This hastened St. Paul to his holy endeavour for perfection in grace Phil. 3.13 14. This one thing I do forgetting those things which are behind and reaching forth unto those things which are before I presse toward the mark for the price of the high calling of God in Christ Jesus The third Reason Thirdly to comfort the godly under afflictions which follow the sincere profession of the faith and are as sharp and dangerous storms to passengers by sea But in these glorious things promised we may cast anchor safely and behold the quiet harbour of rest and safety In the multitude of my thoughts within me thy comforts delight my soul Psal 94.19 Remember the word unto thy servant upon which thou hast caused me to hope This is my comfort in mine affliction for thy word hath quickened me Psal 119 49 50. See also Rom. 8.18 with 2 Cor. 4.14 16. and 1 Pet. 1 5 6. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that the happinesse of Gods Church and children must not be measured by their outward state in this world which many times is not onely very mean but miserable as the Apostle shewes 1 Cor. 15.19 If in this life onely we have hope in Christ Jesus we are of all men most miserable Their happinesse therefore must be measured by their present title to Gods favour in Christ through the covenant of grace whereby they have the Lord for their God which is true happines Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God is the Lord. And by their certain title to future glory wherein they greatly rejoyce though for a season they be in heavinesse 1 Peter 1.6 The second Use for instruction Secondly see here what a profitable and comfortable thing it is to be much conversant in Scripture which is the Great Charter of Gods Church shewing all the glorious things whereto she hath right and interest in Christ Jesus And indeed they are very great for if God spared not his own sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 He is made unto us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 Those Gentlemen that fall Wards in their minority take great delight to reade or hear of their deeds and evidences which shew what Lordships what demaines and royalties do belong unto them Why should not we so delight in Gods word The godly have so done Job 23.12 I have esteemed the words of of his mouth more then my necessary food Thy words were found and I did eat them and thy word was unto me the joy and rejoycing of mine heart Jer. 15 16. How sweet are thy words unto my taste yea sweeter then honey to my mouth Psal 119.103 I rejoyce at thy word as one that findeth great spoil Psal 119.162 The first use for admonition For admonition two wayes First that living in the Church we make sure we have good right and title to these glorious things that are spoken of her It is true these days of grace under the Gospel have accomplishment of them in good measure as 2 Cor. 6.2 Behold now is the accepted time behold now is the day of salvation But yet our personall right must be measured by the truth of our Faith for these precious promises do belong to them that have obtained like precious faith 2 Pet. 1.1 4. We must therefore prove our selves whether we be in the faith 2 Cor. 13.5 which is best known by the work of the word 2 Thess 2.13 in the sanctification of the heart Acts 15.9 and reformation of the life Acts 19.18 19. The second use for admonition Secondly that we walk worthy of the Lord and of his glorious promises in the profession of our faith The way is shewed upon this ground 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God And Coloss 1.10 c. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and encreasing in the knowledge of God c. The use for comfort For comfort this makes greatly to every true member of the Church in any misery They must call to remembrance these precious promises of future glory and so though the outward man perish yet the inward man will be renewed daily 2 Cor. 4.14 19. Thus have the godly comforted themselves in all times Rejoyce not against me O mine enemy when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 As the sufferings of Christ abound in us so our consolations also abound by Christ 2 Cor. 1.5 For if we suffer we shall also raign with him 2 Tim. 2.12 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory 2 Cor. 4.17 Hence it is said that Christ himself for the joy that was set before him endured the crosse despising the shame Hebr. 12.2 So saith St. Peter Rejoyce in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad also with exceeding joy 1 Pet. 4.13 Verse 4. I will make mention of Rahab and Babylon to them that know me Behold Philistin and Tyre with Ethiopia this man was born there The meaning of the words HEre he comes to confirm the truth of that he had said in the former Verse touching the glorious things spoken of the Church by particular instance in the calling and conversion of many forraign nations even of such as formerly
light of grace unto our souls appears three wayes First by our true repentance whereby we awake from the sleep and stand up from the death of sinne Eph. 5.14 For such as walk in darknesse and yet lay claim to fellowship with God who is pure light do but lye in their profession 1 John 1.6 Secondly by a constant and conscionable practise of new obedience according to the rule of Gods word which is doing the truth Joh. 3.21 For such have fellowship with Christ and with the true members of his Church 1 John 1.7 Thirdly if we suffer for the Gospel and for righteousnesse sake when we are called thereunto Heb. 10.32 After ye were enlightned ye endured a great fight through afflictions For to believers it is given not onely to believe but to suffer Phil. 1.29 How we may know that God is our salvation Secondly that God becomes our spirituall and eternall salvation is thus known First if he have saved us from sinne in regard of dominion so as corruption doth not raign See Matth. 1.21 with Luke 1.71 74 75. and 1 Pet. 1.18 Secondly if he have wrought in our hearts the grace of true faith whereby we rest and rely on the merits of Jesus Christ for justification and salvation See John 5.24 with 1 John 5.10 14. Thirdly if he have drawn our hearts to love the brethren 1 John 3.14 We know that we have passed from death unto life because we love the brethren How we may know that he is our strength Thirdly the Lord doth manifest himself to become our spirituall strength when he hath enabled us by grace to know and use that spirituall armour mentioned Ephes 6.10 c. Finally my Brethren be strong in the Lord and in the power of his might put on the whole armour of God the girdle of truth the brest-plate of righteousnesse shooes of peace which be Christian patience the shield of faith the helmet of salvation the sword of the spirit and prayer for strength skill and blessing in the use of all the former The second Use for admonition Secondly if we finde defect in the fore-named blessings we must give all diligence thereunto as 2 Pet. 1.5 c. to the 10. verse And the way is to get rightly into covenant with God through Christ Jesus in whom God becomes all things unto u that be needfull especially for our spirituall welfare How to get into covenant with God And to get into covenant we must both repent of our sinnes for so John prepared the way before Christ Matth. 3.3 and made ready a people for him Luk. 1.17 Also labour to get the grace of faith for that is engrafting grace Rom. 11.17 20. Now the meanes of both these is the word and prayer The law prepares the heart for grace by the sight of sinne and by working humiliation for sin as Rom. 7.11 1 Cor. 14.24 25. The Gospel is the word of his grace Acts 20.32 and by the blessing of the spirit is immortall seed 1 Pet. 1.23 25. it is the word of faith Rom. 10.8 17. and prayer obtains the spirit Luk. 11.13 which is the spirit of faith 2 Cor. 4.13 therefore the Disciples by prayer sought faith of Christ Luk. 17.5 The third Use for admonition Thirdly in the fruition of any of these blessings see whether to return the honour and praise namely to him that became all these to David And indeed thus have the godly for some one or more of these continuall cause of praise and thanks to God Therefore we must in all things give thanks 1 Thes 5.18 The Use for comfort For comfort this makes greatly to the godly who make conscience of their wayes and endeavour to keep covenant with God For God will become all these unto them as he was to David whereupon they may rejoyce as Psal 21.1 and say they shall not lack as Psal 23.1 for their God is all sufficient for them as Gen. 17.1 We have seen what God became to David now wee come to see the second thing to be noted in the verse the benefit which David reaped by having the Lord for his light and salvation and for the strength of his life namely hereby he was freed from humane slavish fear and terrour This he confidently expresseth to be certain as well by the manner of propounding it by way of question which here implyeth a more vehement negation as also by the repetition of his freedome which shewes that his heart herein was resolute as Gen. 41.32 the dreame is doubled to give certainty The second Observation Mark then Davids confidence and courage having the Lord for his God he is armed against all fear of men or other creatures Psal 118.6 The Lord is on my side I will not fear what can man do unto me Psal 23.1 4. The Lord is my shepheard c. Though I walk through the valley of the shadow of death I will fear none evill Psal 3.3 6. Thou Lord art a buckler for me I will not be afraid of ten thousand of the people that shall beset me round about The Reason The reason is because having the Lord for his God by covenant he had title to Gods power which is Almighty for his defence and safety and that upon Gods sure word and promise See Psal 91 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty I will say of the Lord he is my refuge and my fortresse my God in him will I trust Thou shalt not be afraid for the terrour by night c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here that there is great gain in true godlinesse as 1 Tim. 6.6 and much fruit in religion to those that attain to true righteousnesse as Psal 58.11 For such as be truly godly be in sure covenant with God and thereby have right and title to the great comforts and blessings which Gods own divine properties afford unto the sonnes of men as here for instance to be freed from humane servile fear by their right and interest to Gods power and might for what needs he to fear that hath Gods power for his defence The three children did hereby encourage themselves in great present danger Dan. 3.16 17. We are not carefull to answer thee in this matter Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thiâ—â— hand And for assurance hereof mark all Gods gracious promises of protection and preservation to the godly as Isa 41.14 Fear not thou worme Jacob c. Isa 43.1 2 3. Now saith the Lord that created thee O Israel fear not for I have redeemed thee and called thee by thy name thou art mine When thou passest through the water I will be with thee c. Isa 51.11 12 13. The redeemed
may get the sure shelter against it which is onely this to have God for them as Psal 118.6 The Lord is on my side I will not fear what can man do unto me For he is the safe keeper Psal 121.4 5. whereon David assures himself of safety Psal 3.3 6. and Jeremiah Jer. 20.15 Now he is ours by covenant and continues for us while we keep fast to him in uprightnesse of heart See 2 Chron. 15.2 The Lord is with you while ye be with him and Chap. 16.9 The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Now a perfect heart is discerned by an obedient life Isa 38.3 I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight with Job 1.1 That man was perfect and upright and one that feared God and eschewed evill The third Observation The third thing to be noted here is the issue and successe of the cruell attempt of Davids enemies against him They did not onely fail of their purpose against David but even themselves stumbled and fell See this plainly both in his particular combate with Goliah 1 Sam. 17.44 49. who said he would give Davids flesh to the fowles of the ayr and to the beasts of the field but it fell out otherwise Also in manifold battles that he fought against the Philistims wherof he saith in generall Psal 118.10 12. All nations compassed me about They compassed me about like Bees they are quenched as the fire of thornes The truth thereof see 1 Chron. 14.8 c. when the Philistims came up against him two severall times in great abundance and brought their Gods with them which he burnt with fire at Baal-Perazim Vers 12 c. See also Psal 37.14 15. The wicked have drawn out the sword and have bent their bowe to cast down the poor and needy and to slay such as be of upright conversation Their sword shall enter into their owne heart and their bowes shall be broken The first Reason The reason or cause hereof was in God who for just causes stood for David and set himself against Davids enemies God stood with David for these causes First hee found him out and chose him to do him service in that place and state wherein he was so mightily opposed by his enemies See Psal 89.20 21. I have found David my servant with my holy oyl have I annointed him With whom my hand shall be established mine arm also shall strengthen him c. as Acts 13.22 I have found David the sonne of Jesse a man after mine owne heart Psal 78.70 Hee chose David his servant and took him from the sheepfold The second Reason Secondly David trusted in God and so was holpen Ps 62 1 2 3. Truly my soul waiteth upon God from him cometh my salvation He onely is my rack and my salvation he is my defence I shall not greatly be moved How long will ye imagine mischief against a man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence Psal 21.7 8. The King trusteth in the Lord and through the mercy of the most high he shall not be moved c. Psal 91.1 2 9. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David prayed unto the Lord and so was preserved Psal 56.9 When I cry unto thee then shall mine enemies turn back this I know for God is for me Ps 34.4 I sought the Lord and he heard me and delivered me from all my feares Vers 6. This poor man cried and the Lord heard him and saved him out of all his troubles This duty hath Gods promise Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me The fourth Reason Fourthly David made conscience of sinne and walked in in obedience Psal 18.21 24. For I have kept the ways of the Lord and have not wickedly departed from my God Therefore hath the Lord recompensed mee according to my righteousnesse The fifth Reason Now for his enemies God would not be with them for these causes First they were not called of God nor sent by him against David Psal 10.2 pride malice and covetousnesse stir up the wicked The sixt Reason Secondly they were wicked men workers of iniquity as Vers 1. with whom God will not joyn for help and assistance Job 8.28 God will not cast away a perfect man neither will he help the evill doers Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law Psal 5.4 5 6. Thou art not a God that hast pleasure in wickednesse neither shall evill dwell with thee c. Psal 56.7 Shall they escape by iniquitie The seventh Reason Thirdly Davids enemies did neither regard Gods word nor Gods works and so could not prosprr For neglect of Gods word see Psal 119.126 It is time for thee Lord to work for they have made void thy law Psal 50.16 17. Vnto the wicked God saith what hast thou to do to declare my statutes c. seeing thou hatest instruction and castest my words behinde thee And for his works Psal 28.5 Because they regard not the workes of the Lord nor the operation of his hands he shall destroy them and not build them up The eight Reason Fourthly Davids enemies trusted in their own might and outward means Psal 3.2 Many say of my soul there is no help for him in God 2. Sam. 17.12 Therefore I counsell c. We will light upon him as the dew falleth on the ground and of him and of all the men that are with him there shall not be left so much as one Psal 21.7 8. Some trust in chariots and some in horses but wee will remember the name of the Lord our God They are brought down and faln but we are risen and stand upright Object Yet sometimes this is otherwise as the Psalmist complaineth Psal 89.38 39 43. But thou hast cast off and abhorred thou hast been wrath with thine annointed Thou hast made void the covenant of thy servant thou hast prophaned his crown by casting it to the ground Thou hast also turned the edge of his sword and hast not made him to stand in the battle The like complaint see Psal 44.9 10 c. But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turn back from the enemy and they which hate us spoyl for themselves Answ Here we must consider the nature of Gods promises for though such as concern redemption and salvation in Christ be most sure and certain yea and Amen 2 Cor. 1.10 Yet the promises of temporall blessings are conditionall and must be understood with the exception
our salvation and the strength of our life we cannot but desire to enjoy that place where wee may have society with him The evidence of good affection to Gods house Now the evidence of this good affection is First sorrow for want of liberty to Gods service as Psal 42.1 2 4. When I remember these things I powr out my soul in me c. And for want of Gods saving and sacred ordinances as Psal 74.9 Wee see not our signes there is no more any Prophet c. as Phinebas wife in travell 1 Sam. 4.19 20 21 22. The glory is departed from Israel for the Ark of God is taken c. Secondly joy in the meanes and liberty thereto as Psal 121.1 I was glad when they said unto me let us go into the house of the Lord. As when the Ark came to Bethshemesh from among the Philistims they of Bethshemesh rejoyced to see it 1 Sam. 6.13 and sacrificed sacrifices unto the Lord. Vers 15. And David danced before the Ark for joy when it was brought to the City of David 2 Sam. 6.15 16. and so Nehem. 8.12 all the people made great mirth for understanding the word and Vers 17. in keeping the Lords feast there was great gladnesse The second Use for admonition Secondly to get Davids affection to Gods house which will be had by knowing their misery that are out of it as the world drowned out of Noahs Ark and as is expressed Rev. 22.15 with 21.8 also by their happinesse that bee the living members of it see Rev. 21.7 add 22.14 for then they have God for their God and right to all the blessings of the covenant in freedome from the miseries of nature as they are curses and fruition of all needfull good in direction provision protection and remuneration as before is shewed For the sanctifying of these things considered to our hearts we must pray for the spirit which quickeneth the dead and giveth light and sight to the blinde eyes of the understanding and with all endeavour to leave sinne and to live godly that so we may be more capable of the blessings of the spirit For the spirit of God is an holy spirit and will not dwell in an unclean and filthy heart as 2 Cor. 5.14 15. Mark the place where Christ eats the Passeover with his Disciples Mark 14.15 It is a large upper room furnished and prepared so it should be with our hearts if we would have the father and Christ to come unto us and make their abode with us John 14.23 yea to sâ—p with us Revel 3.20 The second Observation Secondly in his first expressing of Davids affection towards the house of God note also the means he used and the course he took to obtain this blessing namely with earnest desire and prayer to God he joyneth other endeavour and seeketh after it by doing what he can otherwise to get this estate Here are two words used declaring Davids behaviour to obtain this blessing that he might dwell in the house of the Lord. The first doth plainly point out the duty of prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of earnest prayer such as Beggars use who are usually importunate as Prov. 20.4 The sluggard shall beg in harvest The second word though sometime it expresse seeking in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pagnin in this word M. yet often betokens the use of other means beside prayer whereby the thing desired may be gotten as labour and pains in travail and otherwise as Psal 37.32 The wicked watcheth the righteous and seeketh to slay him and therefore it is sometime expounded by pursue as Psal 34 14. Seek peace and pursue it Whereby it seemes plain that David did with prayer joyn other endeavour to get this blessing to dwell in the house of the Lord. The first Reason The reason of this behaviour is twofold First obedience to Gods ordinance who required of those that would dwell in his house three things First repentance from dead works whereby they break off the course of all sin wherein they had formerly lived see 1 John 1.6 If we say we have fellowship with him and walk in darknesse we lye Hath the throne of wickednesse fellowship with thee Psal 94.20 What fellowship hath light with darknesse c. 2 Cor. 6.14 15. David would not suffer an evill person to dwell in his house Psal 101.4.7 and shall we think that God will have his house defiled with such For reigning sinne is spirituall leprosie and though he were a temporall King yet bodily leprosie will cause him to be cast out of the Lords Sanctuary 2 Chron. 26.20 Secondly to bee beautified in soul with inward graces through regeneration as faith vertue godlinesse c. 2 Pet. 1 5 6 7 8. Heb. 11.6 He that cometh unto God must believe Thirdly to be adorned in life with new obedience Psal 15.2 3 c. Psal 24.3 4. And these things David must seek after if hee would dwell in Gods house and so no doubt he did The second Reason Secondly desire to enjoy the blessings of Godshouse wherein he knew that mans true happinesse did stand as Psal 65.4 Psal 84.4 As Paul did Phil. 3.13 14. Now in nature every thing desires the happinesse of its kinde so farre forth as the enlightning of the understanding can direct which being most perfect in Gods children they desire the fruition of the true God who is the fountain of the best happinesse This serves for instruction and for admonition The use for instruction For instruction it shews us plainly whence it is that the greatest number in the world do fail of true spirituall grace and so indeed of salvation it self sure it is not for want of desire for wicked Balaam would have his soul to dye the death of the righteous Num. 23.10 But it is because with desire in prayer they do not joyn seeking after and holy endeavour in the diligent use of other meanes ordained of God for the attaining hereof For it fares with men that live in the Church for the blessings of grace and salvation as it doth with men in the world for temporall blessings of whom Solomon saith Prov. 13.4 The soul of the sluggard desireth and hath nothing why so Because he is a sluggard and severeth diligence from desire as the opposition shews in the end of the verse but the soul of the diligent shall be made fat But the idle soul shall suffer hunger Prov. 19.15 And so it is for spirituall graces which are the treasures of wisedome heavenly riches as Christ implieth John 5.40 You will not come unto me that you might have life compared with Matth. 11.28 29. Come unto me all ye that labour c. And St. Paul shews it Acts 13 46 47. Seeing you put it from you c. and Luke 10.10 11 12. Into whatsoever city ye enter and they receive you not go your wayes out into the streets of the
same and say Even the very dust of your city which cleaveth on us wee do wipe off against you c. And it may be seen in the foolish Virgins Matth. 25.3 11 12. and in the idle servant Matth. 25.25 c. The Use for admonition For admonition all that desire to have grace and glory must here learn of David with desire in prayer to joyn diligence in the use of further means ordained of God for the obtaining of those blessings See Prov. 2.3 4. If thou criest after knowledge and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord c. There we see seeking goes with crying so Mat. 7.7 Ask and it shall be given you seek and yee shall finde c. The very heathen would say that fortune resisted sluggish prayers And see Jam. 4.3 Ye ask and receive not because ye ask amisse not joyning endeavour with prayer Consider 2 Pet. 1.5 6 7 8 9 10. Give all diligence adde to your faith vertue c. Adde 2 Pet. 3.11 12 14. and see answerable hereunto the endeavour of the godly of St. Paul 1 Cor. 9.26 27. Phil. 3.10 11 12 13. and of the Church of the Thessalonians 1 Thess 1.6 7 8 and of Ephesus Rev. 2.2 and of Thyatira Revel 2.19 The third Observation The second thing here expressing Davids sincere affection to the house of God is the length of time for which he desires to dwell therein namely all the dayes of his life No shorter time will satisfie Davids soul while he lives in the world he would dwell in the house of the Lord and therefore in the thought and assurance thereof doth he so much encourage himself Psal 23.6 Surely goodnesse and mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever The first Reason The reason hereof is threefold First for the fruition of the good things of Gods house mentioned before viz. spirituall society with God and from him deliverance from all hurtfull evils and partaking of all needfull blessings in direction provision protection and remuneration to which these mentioned in this verse do belong to behold the beauty of the Lord c. whereupon he esteemed a day in Gods courts better then a thousand elsewhere Psal 84.10 The second Reason Secondly for his better opportunity to glorifie God which thing his soul desired to do so long as he lived as see Psal 63.4 Thus will I blesse thee while I live Psal 146.2 While I live will I praise the Lord I will sing praises to my God while I have any being Now the house of God was the chiefest place for this duty Psal 29.9 In his temple doth every one speak of his glory Psal 84.4 Blessed are they that dwell in thine house they will be still praising thee The third Reason Thirdly hee knew that to bee out of Gods house was to be out of Gods favour as Cains complaint doth plainly import Gen. 4.14 and the Lords severe dealing against Israel for their sins doth plainly shew 2 Kings 17 18 20. This serves for instruction and for admonition The use for instruction What it is at this day to dwell in Gods house For instruction see plainly in David that the hearts of the godly do sincerely desire and in their loves they do faithfully strive for perseverance in the state of grace for that thing at this day is dwelling in Gods house as the phrase imports 1 John 2 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us that is in the profession and obedience of the word of faith Which is a thing worthy of our observation for our better satisfaction touching the the truth of our doctrine of the perseverance of the Saints in grace thereof we need to have the lesse doubt seeing in thâ—em all is wrought a true desire after this estate which they shew by prayer and other godly endeavour Now the Lord heareth the desires of those that fear him Psal 145.19 and Matth. 7.7 Aske and it shall bee given you The Use for admonition For admonition to those that are weary of Gods house and the exercises of religion snuffing at them and saying it is a wearinesse Maâ— 1.13 saying when will the Sabbath be gone Amos 8.5 How many have we that love the ale-house and whore-house better then Gods house as Jer. 5.7 They assembled themselves by troops in the harlots houseâ— But Lam. 1.4 The wayes of Zion do mourn because none come unto the solemn feasts Quest How should they alter their estate and do better Answ The way of man is not in himself Jer. 10.23 yet the meanes ordained of God must bee used of every one that would become like unto David which is diligence in the word and prayer and making conscience to live according to the word The third thing here to be noted in Davids expressing the fervent affection of his heart towards Gods house are the blessed ends for which David desires that favour namely first to behold the beauty of the Lord secondly to enquire in his Temple For the first the Lords beauty to be seen in his house is not the beauty of his essence for so no man can see God and live Exod. 33.18 20. Before this glorious beauty the Angels cover their faces with their wings Is 6.1 2. But it is the beauty of his ordinances wherein God doth reveal to the eyes of mens mindes enlightened by his spirit the pleasant beauty of his goodnesse justice love and mercy in Jesus Christ Mark here then The fourth Observation That in Gods house the godly do behold the pleasant beauty of the Lord in his gracious properties of goodnesse justice love and mercy in Jesus Christ Psal 63.1 2. My soul thirsteth for thee my flesh longeth for thee To see thy power and thy glory so as I have seen thee in the sanctuary See 2 Cor. 3.18 and 4.6 The Reason The reason hereof is the good pleasure of God thus to manifest his gracious properties in his own ordinances Look as in the works of the creation he shewed the eternall power and wisdome of the Godhead Rom. 1.19 20. so in the ordinances of his service he doth make known his justice goodnesse love and mercy in Jesus Christ This is most cleer in the Gospel preached and in the Evangelicall sacraments rightly administred wherein with open face we behold the glory of the Lord and are transformed into the same image 2 Cor. 3.18 The world by wisedome knew not God in the wisedome of God that is how God will shew himself wise in mans salvation 1 Cor. 1.21 Now Christ crucified in the Gospel preached is this power of God and this wisdome of God Vers 24. Herein is made known the
the Lord so deal in grace and favour as with the true members of the Church What nation is great who hath God so nigh unto them as our God is in all things that we call upon him for Deut. 4.7 he bids Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50.15 The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Vers 18. Obj. If any one say this indeed was the prerogative of the Jews that they were Gods peculiar people and chief treasure and the Lord would be enquired of by them above all other people but is it so with the Church of the new testament Answ Though there may be some difference in the manner of Gods giving answer yet for substance and reall performance the Church of the new Testament is preferred before the Jews as wee shall see in taking particular view of their meanes of enquirie of God in cases of difficultie which were especially four How the Jews enquired of God First by Prophets as 2 Kings 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him and 1 Kings 22.7 Secondly by the high Priest as Num. 27.1 Thirdly by the ordinary teachers of the Law Mal. 2.7 Fourthly in prayer Psal 50.15 wherewith was joyned fasting when they sought of God blessings of importance this way as Ezra 8.21 23. Now the Church of the new Testament at this day is not inferiour to the Church of the Jews for they sometime wanted extraordinary Prophets as Psal 74.9 And we do ever enjoy the spirituall presence of Christ Jesus the great Prophet of the Church Math. 28.20 For John Baptist was more then a Prophet Matth. 11.9 and yet not worthy to unloose Christs shooe-latchet John 1.27 He is likewise the great High-priest of our profession who by his word and spirit in all needfull truth revealeth his fathers will more plainly and fully then the High Priest did by Vrim and Thummim See Heb. 1.2 with 4.14 We have a great high Priest over the house of God Heb. 8.2 a Minister of the Sanctuary and of the true Tabernacle And for the written word wherein Gods will is to be found the great encrease of the sacred Canon by all the books of the new Testament shews our prerogative that way above the Jews And for accesse and obtaining by prayer with fasting direction from the Lord see the promise Luke 11.9 10 11 13. with John 16.24 36. and behold the successe by instance in Cornelius Acts 10.2 3 30 c. The Use for admonition For admonition it serves effectually to move every one that lives in the Church to look unto their state and carriage that it bee such as may give them some good assurance that they have right to this priviledge to enquire in the Temple To this end wee must look to two things First that we be in covenant with God else wee have no right to this prerogative as Ephes 2.12 the promise of audience is made to Gods people 2 Chron. 7.14 Secondly that we keep covenant living in conscioâ—able obedience as Psal 25.9 10. else we forfeit our right as wee may see by Gods dealing with Saul 1 Sam. 28.6 16. and Ezek. 2 3 30 31. But if we keep covenant we may claim our due of God as David doth in this 27. Psalm vers 7.9 alwayes remembring that we walk in the Lords high-way to consult with him in his word as Psal 73.17 for therein God teacheth his children as Psal 94.10 12. and Psal 119.98 99. And to call upon him by prayer adding thereto the humiliation of our souls by fasting as Ezra 8.21 23. with Acts 10 2 3 30. c. Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me up upon a rock The meaning of the words A Reason of Davids earnest desire to dwell in Gods house for ever drawn from the benefit of safety and security there to be found in time of trouble Which benefit is here expressed under a double action of God First hiding in his pavilion and secret of his tabernacle Secondly setting up upon a rock For the better conceiving whereof we must know that by Gods pavilion David meanes the Lords Tabernacle and his dwelling place in Sion And the secret of his Tabernacle was the most Holy place where the Cherubims spread their wings over the mercy seat the cover of the Ark of the covenant whither indeed David might not go personally as we may see by Heb 9.8 and Levit. 16.2 but aimeth at that which those things did shadow out namely speciall providence and protection for safety as Psal 91.1 4. and 61.3 4. Those places indeed were generally taken for places of safety as may appear by the fact of Adonijah 1 Kings 1.50 51. and of Joab 1 Kings 2.28 and by the charge of Jehoiadah the high Priest 2 Kings 11.15 The ground whereof is thought to be besides reverence of Gods presence Gods ordinance in the Wildernesse that the Tabernacle of the congregation should be a sanctuary for that time as the cities of refuge were afterward as is gathered by Exod. 21.13 14. So that here David assures himself that being a true member of Gods Church his grace and favour power and providence should be as the Lords pavilion and as the secret place of his tabernacle even a sure and safe place of safety and security to him And likewise as a rock that is high and strong doth give safety and security to him that is set thereon from the violent assault of all malicious enemies so the Lords power and favour would become the means of safety unto David who thereupon doth usually call the Lord his rocke and his salvation as Psal 18.2 Psal 42.9 In this reason thus conceived note two things the first implied touching his state liable and subject to manifold evils and troubles the second expressed and intended touching the means of his preservation and safety from the foresaid evils The first Observation For the first mark here that David makes account that while he lives here on earth he is liable and subject to manifold evils to sore and great troubles Psal 40.12 Innumerable evils have compassed me Psal 88.3 My soul is full of trouâ—les The first Reason The reason or ground hereof is fourfold First Gods divine soveraignty whereby he may do with his own what he will and dispose of his dearest children to endure both sorrow and great affliction as he dealt with Job Job 2.3 c. wherein our Saviour instructeth Peter John 21.18 22. which it seems David had learned concerning himself Psal 39.9 I was dumb I opened not my mouth because thou didst it
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
and justice and then it was well with him But thine eyes and thine heart are not but for thy covetousnesse Therefore thus saith the Lord c. This serves for instruction reprehension and admonition The use for instruction The instruction is from Davids example to all Gods people to shew them fitting behaviour towards God when they receive blessings and benefits from him namely to be thankfull unto God in praises and songs and that with joyfulnesse and gladnesse The Use for reproof For reproof it makes justly against all those that are unthankfull for Gods blessings and likewise dull and heavie hearted in Gods praises See Deut. 28.47 48. Because thou servedst not the Lord thy God with joyfulnesse and with gladnesse of hear for the aboundance of all things Therefore shalt thou serve thine enemies c. with Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise The Use for admonition For admonition that every childe of God be a follower of David both for the duty it self and for the manner of performing it with cheerfulnesse and gladnesse Consider that David studied the art of thankfulnesse Psal 116.12 13. and that upon weighty grounds respecting God respecting himself and his brethren all which we should meditate on to stir us up to the cheerfull performance of this duty of thankfulnesse The fifth Observation The second point to be observed in Davias profession of thankfull behaviour is the circumstance of place where he will offer his sacrifices namely in Gods Tabernacle David will offer his sacrifices in Gods Tabernacle so 2 Sam. 6.17 David set the Ark in his place in the midst of the Tabernacle that David had pitched for it and David offered burnt offerings and peace offerings before the Lord meaning by the hands of the Priests as 1 Chron. 16.1 The first Reason This he observed First that he might have acceptance before the Lord in this service for in observing this circumstance of place he obeyed Gods ordinance Deut. 12.11 12 13 14. and so had title to the favour of acceptance as Is 56.7 The second Reason Secondly David knew there was danger in transgressing Gods ordinance as 1 Chron. 15.13 The Lord our God made a breach upon us for that we sought him not after the due order Therefore doth he observe the place appointed by God The Use for admonition This should teach us to be followers of David in respecting and observing Gods ordinance for the place of his service It is true difference of place in respect of holinesse is now in the New Testament taken away as John 4.21 23. and therefore Paul willeth that men pray every where lifting up holy hands unto God without wrath or doubting 1 Tim. 2.8 Yet where Christ hath said where two or three meet together in ny name that is by warrant from me I am in the middle Mat. 18.20 and go teach I am with you to the end of the world Matth. 28.20 therefore must we frequent diligently and reverently use Church assemblies Consider 1 Cor. 11.22 despise ye the Church of God That is the place where Gods people come together for his service Vers 7. Hear me O Lord when I cry with my voice have mercy also upon me and answer me The meaning of the words HEre David begins the second testification of his true affiance in God by humble and earnest prayer and supplication for sundry blessings whereof the first is for mercy in audience and answer to his earnest prayers in this verse Wherein the words being plain we may observe three things First what David prayed for Secondly in what manner thirdly his esteem of Gods audience to his prayers The first Observation For the first David prayes for audience and answer to his prayers Hear O Lord when I cry and answer me So Psal 4.1 Hear me when I call Psal 5.1 2. Give ear to my words hearken to the voice of my cry Psal 28.1 Vnto thee will I cry O Lord my rock be not silent to me lest if thou be silent to me I become like them that go down into the pit Hear the voice of my supplications when I cry unto thee Psal 61.1 Hear my cry O God attend unto my prayer and Psal 141.1 Qu. What needs this prayer for audience seeing God hears every word that is spoken Psal 139.4 and it is his property to hear prayer Psal 65.2 whereto hee hath bound himself by promise Psal 50.15 Matth. 7.7 Answ The audience which David prayeth for is not the bare art of hearing in taking notice of that hee said in prayer for he knew well that would never be wanting in God towards man But by hearing he meaneth Gods favourable act of audience testified by gracious answers as he saith in thy faithfulnesse answer me Psal 143.1 The Reason The reason why David here prayeth for this gracious audience is because he knew God did many times for just causes Why God doth sometimes deny to give gracious answers to the prayers of his servants deny to give such gracious answers even to the prayers of his servants As first when he would humble them and correct them for their sins Psal 66.18 If I regard iniquity in my heart the Lord will not hear me John 9.31 God heareth not sinners For sinne separates between God and us Is 59.2 makes God say Though ye make many prayers I will not hear Isa 1.15 So as his people complain that God seems angry against their prayers Ps 80.4 Secondly when he would stirre them up to more zeal and fervency in prayer then yet they have shewed See his dealing with the woman of Canaan coming to him for her daughter Matth. 15.22 23 c. and with the father of the childe possessed with a dumb and deaf devill Mark 9.18 Thirdly when he will exercise them under some affliction either for recreation for sinne or for triall of grace as Psal 22.1 2. My God my God why hast thou forsaken me O my God I cry in the day time but thou hearest not and in the night and am not silent That was true both in David the type and in Jesus Christ the truth yet herein that is verified which Christ said to Paul my grace is sufficient for thee 2 Cor. 12.9 being as good as direct audience in particular answer for it makes them willing and able to bear the crosse which is a gracious hearing to the prayer of the afflicted Heb. 5.7 This serves for instruction and admonition The use for instruction For instruction see that the best of Gods children may be denied audience for a time to their prayers for that which befell David in the type and Jesus Christ himself as the truth may befall any other childe of God for the servant is not above the master Matthew 10.24 25. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves
or others under this dealing of God denying audience to our prayers That it is a great trouble to Gods children see Psal 80.4 Psal 22.1 2. Isa 49.14 That it opens the mouth of the wicked see Psal 71 1â— 11. Matth. 27.42 43. The second Use for admonition Secondly in this case to consider the causes of this course of Gods dealing and take them in their order begin with sinne to finde it out return into thine own heart and turn unto the Lord as 2 Chron. 6.37 be humble and earnest in prayer to God and then though God for his glory may deny thee audience in particular things yet will he be sure to give thee something as good that is the strength of patience to bear the crosse and in the end a blessed issue The second Observation The second thing to be noted here is the manner of Davids praying He cried with his voice which notes great servencie great zeal and earnestnesse David was fervent and zealous in prayer unto God he cried unto God with his voice Psal 5.2 Hearken to the voice of my cry Psal 17.1 Attend unto my cry Psal 22.1 2. Why art thou so farre from helping me and from the words of my roaring I cry in the day time Psal 142.1 5. I cried unto the Lord with my voyce with my voyce unto the LORD did I make my supplication I cried unto thee O Lord. The first Reason The reasons hereof are great First prayer is a good thing and zealous affection in a good thing is alwayes good and commendable Gal. 4.18 The second Reason Secondly zeal and fervency in prayer is very moving St. James saith the effectuall fervent prayer of a rightous man availeth much Jam. 5.16 And our Saviour Christ sheweth it by two resemblances one of the man that came to borrow bread of his neighbour by night Luk. 11.8 though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth The other of the poor widow that prevailed with the unrighteous Judge Luk. 18.1 5. The third Reason Thirdly Gods mercies testified by gracious promises and answerable performances did notably encourage him to be zealous and earnest in prayer For his promises see Psal 50.15 Call upon me in the day of trouble Exod. 22 23. If thou afflict them in any wise and they cry at all unto me I mill surely hear their cry See for his observing Gods dealing with those that cry Psal 22.4 5. Psal 107.6 13 19. Psal 6 8 9. The fourth Reason Fourthly Davids own necessities and distresses did urge and enforce him to be earnest in prayer Psal 18.4 5 6. The sorrowes of death compassed me and the floods of ungodly men made me afraid The sorrowes of hell compassed me about the snares of death prevented me In my distresse I called upon the Lord and cried unto my God This serves for instruction admonition and comfort The use for instruction For instruction it acquaints us with a property in prayer both profitable and commendable which few regard viz. to be zealous and fervent and earnest therein They that think the service of God stands in the work done as Papists and ignorant people do who therefore tye themselves to a set number of prayers so many times said over cannot much regard this property But we must know that the true God who cannot endure luke-warm professours of his true religion threatning to spew such out of his mouth Rev. 3.16 cannot like of cold or luke-warme prayers Is not prayer a good work Now Christ Jesus hath redeemed us to be zealous of good works Tit. 2.14 therefore we must not be cold in prayer The use for admonition For admonition this serves to move every childe of God to labour for this property of zeal and fervencie in prayer For which end How to get zeal and fervency in prayer we must first consider Gods commandement requiring it Rom. 12.11 12. Fervent in spirit continuing instant in prayer Luke 11.5 6 7 8. Christ bids ask seek and knock upon the resemblance of a mans importunitie prevailing with his friend to rise out of bed to lend him provision for a friend come unto him Secondly we must labour to get the spirit of God which is the spirit of grace and supplication and that will stirre up mourning with bitternesse for sinne as Zech. 12.10 and most earnest desires of grace and mercy Rom. 8.26 prayer is as incense Psal 141.2 the spirit is the fire Job 32.18 19. Jer. 20.9 Now this spirit is given in Gods meanes used in an holy manner often shewed that is in the word and prayer used by those that turn from sinne and desire grace and walk in obedience to the word Hereto we shall be well furthered by the former reasons considered whereto we may adde that naturall and heathen men have sped well with God when they have shewed zeal in prayer as Jonah 1.14 the mariners and chap. 3.8 the Ninevites The Use for comfort For comfort this makes greatly to those whose wants and miseries cause them to cry in prayer for though Gods delay may cause them to fear Gods forsaking yet if they cry unto God they are in no worse a case then David was nay then Christ Jesus was Heb. 5.7 and shall the servant think it strange to bee afflicted as his Master was Consider that he heard the rebellious Jewes when they cried Psal 106.44 with Judg. 10.10 16. The third Observation Thirdly here observe Davids esteem of this worke of God when he gives audience and answers to his prayers David accounts it a great mercy of God to have hearing and audience to his prayers Psal 4.1 Have mercy upon me and hear my prayer Psal 30.10 Hear O Lord and have mercy upon me Psal 86.3 Be mercifull unto me O God for I cry unto thee daily Psal 116.1 4 5. I love the Lord because he hath heard my voyce I called upon the name of the Lord O Lord I beseech thee deliver my soul Gracious is the Lord and righteous yea our God is mercifull Psal 119.58 I entreated thy favour with my whole heart Bee mercifull unto me according to thy word The Reason The reason is because he as every other man stood gnilty of sinne which separates between God and us Ps 59.2 The use for instruction This serves for instruction and for admonition For instruction see that David was not acquainted with the opinion of Papists that hold prayer a meritorious work for then audience should be due not of mercy but of debt The first Use for admonition For admonition First to every one to get good title to Gods mercy that would have assurance of audience to their prayers Now the way is to get into covenant with God and to walk worthy of the Lord Now wee enter covenant by believing in Christ for that
in the originall signifieth to make sick or sorrie The reasons hereof are many and great First before this time the Lord God had begun a good work in Davids heart by his holy spirit and revealed himself so far forth to David that Davids heart was inamoured with the Lord as he notably expresseth Psal 84.1 2. O how amiable are thy tabernacles My soule longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the living God as Psal 42 1 2. and Psal 143.6 7. I stretch forth my hands unto thee c. Heare mee speedily my spirit faileth hide not thy face from me And that this was the cause of Davids seeking Gods face and favour see by the like Cant 5.4 My beloved put in his hand by the hole of the doore and my bowels were moved for him The Churches beloved is Christ the Lord his hand is his power shewed by the work of his spirit with the word as Acts 11.19 20 21. when this comes the bowels earne as Peters did upon the view of Christs glory Matth. 17.2 4. The second Reason Secondly David knew that God had speciall regard unto the heart above all the parts of man as 1 Sam. 16.7 and therefore cals for the heart of every one that is his childe Prov. 23.26 and would have this part begin all the actions of his service See for hearing the word Deut. 32.46 Prov. 4.20 21. and for prayer Hos 7.14 which when it is wanting he rejecteth the service Mat. 15.8 9. The third Reason Thirdly the excellency of the blessing drew his heart unto it for Gods face is Gods favour and loving kindnesse wherein is life Psal 20.5 nay it is better then life Psal 63.1 2 3. Thereupon Psal 4.6 Lord lift up the light of thy countenance upon us and Psal 80.3 7 19. cause the face to shine and we shall be saved The fourth Reason Fourthly he knew the seeking of the heart was true and sincere seeking such as God required Ps 51.6 and such as he will speed for this and all other blessings Jer. 29.13 Ps 24.3 c. the way to joy Ps 106.3 4. to blessednesse Ps 119.2 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us plainly see the right ground and foundation of acceptable obedience unto God in every duty which he requireth namely a good heart an heart set for Gods glory therein for the heart is the fountain of the actions good or evill as Christ teacheth Mat. 12.34 35. Out of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things which we are the rather to note because wicked men though they cannot justifie their actions yet they will plead for the goodnesse of their heart they have as good an heart to Godward as the best which if it were true Christ was deceived in the place aforenamed either make the tree good and his fruit good or the tree evill and his fruit evill as also Psal 78.8 36 37. the old Iewes were a stubborn and rebellious generation a generation that set not their heart aright they scattered him with their mouth and lyed unto him with their tongue for their heart was not right with him The second Use for instruction Secondly see in David a double property of the godly First to make particular application to himself of generall commands given to all Gods people as Psal 4â— 7 So did Joseph Gen. 39.9 Secondly that the heart of the godly is set to seek the face of God to be made partaker of his grace and favour in Christ See Davids speech to Zadok when he brought out the ark 2 Sam. 15.25 26. But most plain it is in that of Paul Phil. 3.7 8 9. what things were gain to me those I counted losse for Christ c. The first Use for admonition For admonition two wayes First to get such an heart as doth minde the commandements of God and doth undertake for obedience thereto so did Davids This indeed none hath by nature for every imagination of the thoughts of mans heart is evill continually Gen. 6.5 meaning so long as the heart remaines naturall unsaâ—â—ctified Therefore they that would have a good heart like David must wait upon God in the use of means ordained by him for the bettering of mans heart That it is Gods work is plain Ezek. 36.25 26. I will take away your stony heart and give you an heart of flesh and therefore is regeneration called a new creation 2 Cor. 5.17 which is a work proper to God Yet God is pleased to do it in the use of means enjoyned to men which when we use in obedience to God we have title to his blessing Now the means to get a good heart is to be exercised much in the word and prayer for in these ordinances in the spirit given which renewes the soule as for the word is plain Acts 10.44 Gal. 3.2 and for prayer Luke 11.13 Now the obedienâ—â— manner of using the foresaid means is first to break of the course of sinne Prov. 1.23 for raigning sin and saving grace never dwell together 1 John 5.6 Secondly hunger and thirst after grace and mercy Is 55.1 and Is 44.3 Revel 21.6 Thirdly in the way of obedience unto that we know Acts 5.32 wait upon God in the foresaid means as the impotent people did at the poole of Bethesda Iohn 5.2 3 4. for they that wait upon the Lord shall renew their strength Is 40.31 The second use for admonition Secondly learn of David to set the heart on work on every action wee performe to God yea let it begin the work This was Davids care as Psal 57.7 My heart is fixed or prepared O God my hedrt is fixed Consider the reasons before named The Use for comfort For comfort this makes greatly to the upright hearted when they are not able to expresse in words what they conceive or to performe for Gods glory what they desire Let them here observe that there is sweet intercourse between the Lord and an upright heart he knowes the meaning of the sighes and groans thereof Rom. 8.26 The heart can speak to God effectually without the help of the tongue as Psal 25.1 Nehem. 2.4 and the heart can answer Gods command as in this place Verse 9. Hide not thy face farre from me put not thy servant away in anger thou hast been my help leave mee not neither forsake me God of my salvation The meaning of the words HEre David according to his holy profession in the former verse makes humble and earnest suit unto God that he may not be denyed nor deprived of the comfort of Gods favour and the light of his countenance This suit he puts up in
true repentance in forsaking all sinne in respect of dominion for Psal 119.155 Salvation is farre from the wicked 1 John 1.6 Then get the fore named graces of faith love and fear and certainly the covenant of grace in Christ shall be stable unto us Vers 10. When my father and my mother forsake me then the Lord will take me up The meaning of the words IN the former Verse the Prophet David prayed that the Lord would not leave him nor forsake him moving God thereto by this that God was the God of his salvation and here prosecuting the same matter he testifies his affiance and confidence in God for the enjoying of the blessing there prayed for which testimony he setteth forth by way of comparison preferring Gods tender care over him for his preservation before the care of his own parents both father and mother whom common nature bound to bee dearly and tenderly carefull over him saying when or although my father and my mother forsake me yet the Lord will gather or take me up Which words being plain we have in them two points to note the first implied the second expressed The thing implied is this The first Observation That Davids father and mother and so his dearest and nearest friends might leave him and forsake him in times of distresse Psal 38.11 My lovers and my friends stand aloof from my sore and my kinsmen stand afarre off Psal 88.8.18 Thou hast put away mine acquaintance farre from me thou hast made me an abomination unto them Lover and friend hast thou put farre from me and mine acquaintance into darknesse as if he should have said now I am in misery I cannot see them they will not see me The first Reason The reason hereof is twofold First their fear of Saul their King who was a furious bloody-minded man as may appear beside his inhumane carriage to David whose workes towards Saul were very good as 1 Sam. 19.4 5 10 11. by his barbarous dealing with the Lords Priests whom he put to the sword both men and women children and sucklings and oxen and asses and sheep without any just cause 1 Sam. 22.18 19. Yea further by his unnaturall dealing with his own sonne whom he did not onely shamefully revile but must unnaturally seek to slay for his love and kindnesse unto David 1 Sam. 20.30 31 33. Hereupon Davids friends might justly fear his cruell hands for they might say if he would not spare his own sonne for Davids sake what will he do to us if we shew David any kindnesse And hence no doubt it was that Davids father and mother and all their house went down to David when he was in the cave of Adullam that they might bee out of danger from Sauls fury 1 Sam. 22.1 3. The second Reason Secondly this might befall David by divine disposition for the triall of Davids faith and patience as in like case it befell Job Job 19.13 14 19. He hath put my brethren farre from me and my acquaintance are verily estranged from me My kinsfolk have failed and my familiar friends have forgotten me All my friends abhorred me and they whom I loved are turned against me This serves for instruction and for admonition The first Use for instruction For instruction two wayes First it shews most plainly how vain and uncertain the help of man is in time of need Psal 60.11 Give us help from trouble for vain is the help of man Psal 62.9 Surely men of low degree are vanity and men of high degree are a lye to be laid in the ballance they are altogether lighter then vanity A double ground of mans uncertainty The vanity and uncertainty of mans help stands upon a double ground in man first the mutability of his affection whose greatest favour may soon be changed into sore displeasure as Ahashuerus was towards Haman whom he highly honoured for a while Hest 3.1 2. but soon after caused him to be hanged upon a gallowes which Haman had prepared for Mordecai of 50. cubits high Hest 7.9 10. and in Ammon towards Tamar whose future hatred of her after he had ravished her exceeded his former love wherwith he had loved her 2 Sa. 13.15 Secondly upon the instability of his condition whereby in his best estate he is altogether vanity walking in a vain shew Ps 39.5 6. For what man liveth and shall not see death Ps 89.48 Now when death cometh he returneth to his earth in that very day his thoughts perish Ps 146.4 thē can he do nothing for himself lesse for others Secondly see in David what may be the case of Gods own dear children The second Use for instruction even to be forsaken of their nearest and dearest earthly friends in time of distresse Ps 68 9 20. I am becom a stranger unto my brethren and an alien unto my mothers children I looked for some to take pity but there was none and for comforters but I found none So Paul complains 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me Holy Job saith To him that is afflicted pitty should be shewed from his friend but he forsaketh the fear of the almighty My brethren have dealt deceitfully as a brook and as stream of brooks they passe away Job 6.14 15. Yea this was the lot and portion of our blessed Saviour at his apprehension Matth 26.56 then all the Disciples forsook him and fled The first Use for admonition For admonition it serves two wayes First that seeing father and mother may forsake us we put not our trust in men be they never so near or dear unto us in nature This is Davids counsell Psal 146.3 Put not your trust in Princes nor in the sonne of man in whom there is no help remember his mortality there mentioned Vers 4. His breath goeth forth be returneth to his earth in that very day his thoughts perish And adde thereto the consideration of his mutability in affection before mentioned with the Lords threatning of a curse to him that trusteth in man Jer. 17.5.6 Indeed we may trust to men as the meanes but not as the foundation of our help The second Use for admonition Secondly that we be not dismaid when our friends do fail us we see by Job David and our Saviour Christ that it is no strange thing Reason as Christ doth Matth. 10.24 25. The disciple is not above his master c. and Luke 23.31 If they have done these things in a green tree what shall be done in the dry The second observation The second thing to be here observed is purposely intended that when Davids nearest and dearest friends forsook him then the Lord would gather him up Psal 142.4 5 7. I looked on my right hand and behold but there was no man that would know me refuge failed me no man cared for my soul I cried unto the Lord thou art my refuge thou wilt deal bountifully with
is the Lord. Psal 144.15 The Use for admonition For admonition it serves effectually to move every one that desires this comfortable state that when dearest and nearest friends do forsake him yet then the Lord may take him up to give all diligence both to get and preserve those graces in his soul and also to testifie that behaviour in life which did entitle David to this happy estate as namely to get truly into covenant with God to trust in the Lord and to shew the truth hereof by new and true obedience Men in the world will serve hard Prentiships for temporall and worldly freedomes in corporations and priviledged places how much more should wee take paines for this great priviledge of the citizens of Sion to have the Lord for our God The Use for comfort For comfort this makes greatly to the godly in times of distresse they must call to minde this property in God to be more firm and faithfull to those that be his then naturall parents are to their dearest children For which besides this text see Isa 49.14 15. Sion said the Lord hath forken me c. with Luke 11.13 If ye then being evill know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him Let us make sure that we be rightly in covenant with God and then we may say with David The Lord is on my side I will not fear what can man do unto me Psal 118.6 The Lord is my shepheard I shall not want Yea though I walk thorovgh the valley of the shadow of death I will feare none evill for thou art with me Psal 23.1 4. Vers 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Vers 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out crueltie The meaning of the words IN these two Verses the Prophet David returnes again unto prayer and begs of God both instruction and direction in regard of his enemies Vers 11. and also preservation out of their hands in regard of their unconscionable dealing and cruell minds towards him Vers 12. For instruction and direction thus he prayes Teach me thy way O Lord and lead me in a plain path because of mine enemies For the meaning Gods way in Scripture is taken diversly sometime for his own administrrtion and doing or working as Job 26.14 Lo these are part of his wayes having spoken of many of his marvellous workes in the former verses 7 8 c. as afterward Behemoth is called the chief of the wayes of God that is of his works Job 40.19 Psal 77.19 Thy way is in the sea and thy path in the great waters thy footsteps are not known which hath reference to Vers 14 15. Thou art the God that dost wonders c. Psal 103.7 He made known his wayes unto Moses his acts unto the children of Israel Otherwhile and most commonly Gods way is that wherein he would have man to walk that is the course of life and dealing which he would have men to take as Jethro saith to Moses Exod. 18.20 Thou shalt teach them ordinances and laws and shalt shew them the way wherein they must walk and the work that they must do See Jer. 42.3 Herein David desires to be instructed of God Yea further hee would have God not onely to teach him the way but to lead him in a plain path that is such a path as is right and strait without any crookednesse and such is the way of Gods word the course and behaviour which God there prescribes them as Pro. 8.6 The opening of my mouth shall be right things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which is here used further expounded Vers 8 9. All the words of my mouth are in righteousnesse c. And this favour he desires because of his enemies that is of such as did observe and watch him for advantage to doe him hurt The first Observation In the words thus understood note two things First his double request made to God secondly the reason of them both For his requests the first is this David beseecheth God to teach him that way of his wherein he would have him to walk So Psal 5.8 Lead me O Lord in thy righteousnesse make thy way plain before my face Psal 25.4 Shew me thy wayes O Lord Psal 143.8 Cause me to know the way wherein I should walk Psal 86.11 Teach me thy way O Lord. The reasons hereof are three First in regard of God The 1. reason to glorisie him by seeking unto him for this blessing for God undertakes to teach the godly that be in covenant with him as it is written in the Prophets and they shall be all taught of God John 6.45 Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go Prov. 4.11 I have taught thee in the way of wisedome The second Reason Secondly in regard of himself sundry wayes First because of his own inability of himself to know them without Gods teaching for the light of nature is but darknesse in the wayes of God Matth. 6.23 For the naturall man receiveth not the things of the spirit of God they are foolishnesse unto him he cannot know them meaning of himself because they are spiritually discerned This is manifest by the Eunuch Acts 8.30 31. Vnderstandest thou what thou readest saith Philip to him he answers by deniall How can I except some man should guide me Secondly for his better enabling to obedience for knowledge goes before doing John 13.17 If yee know these things happy are ye if ye do them Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein Thirdly for his spirituall joy and comfort for knowledge is a spirituall light 2 Cor. 4.6 and so very pleasing and comfortable to those that without it are in darknesse as Eccles 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sunne Hence we reade that many have greatly rejoyced when they have been taught the knowledge of Gods wayes Nehem. 8.12 All the people went their way to eat and to drink and to make great mirth because they had understood the words that were declared unto them So the Eunuch went his way rejoycing after he had been instructed and baptized by Philip Acts 8.39 and there was great joy in Samaria after they were converted to the faith by Philip Acts 8.6 8. The third Reason Thirdly because of his enemies as here he saith in plain words for in Gods wayes there is safety here Gods Angels have charge to keepe the godly Psalm 91.11 When thou goest in this way thy steps shall not be straightned and when
thou runnest thou shalt not stumble Prov. 4.12 These wayes of God are wayes of pleasure and all the paths thereof are paths of peace Prov. 3.17 Here nothing offends the godly Psalm 119.165 Nay here is singing of heart Psalm 138.5 with Psalm 65.14 This safety from enemies in the wayes of God the Lord assured his people Deut. 28.17 If thou shalt hearken diligently unto the voyce of the Lord thy God to observe and doe all his Commandements the Lord shall cause thine enemies that rise up against thee to be smitten before thy face c. Psalm 81.13 14. O that my people had hearkned unto me and Israel had walked in my wayes I should soon have subdued their enemies and turned mine hand against their adversaries This David found true in his own person Psalm 18.16 17 21. He sent from above he took me he drew me out of many waters He delivered me from my strong enemies For I have kept the wayes of the Lord c. This serves for instruction and admonition The Use for instruction For instruction see plainly by Davids prayer that there is more good to be had in the wayes of God then naturall men imagine else David would never have begged of God so earnestly to be taught therein Consider but some of the aforesaid reasons that moved us so to pray as his direction unto acceptable obedience wherein men are instiled unto all Gods blessings as Deut. 28.1 2 3. c. Psalm 119.1 His inward joy and consolation which is an inseparable fruit of Gods instruction Psal 119.162 I rejoyce at thy word as one that findeth great spoyl Ier. 15.16 Thy words were found I did eat them and thy word was unto mee the joy rejoycing of my heart Lastly his safety protection herein from the head of his enemies when God saith to his Church all thy children shal be taught of the Lord headdeth withall and great shal be the peace of thy children In righteousnesse shalt thou be established thou shalt be farre from oppression for thou shalt not fear c. Are not these great blessings what shall we say then of naturall men that say unto God Depart from us we desire not the knowledge of thy waies Job 21.14 Surely the God of this world hath blinded their eyes they are under that curse whereby they become like the heath in the desart and shall not see when good cometh Ier. 17.5 6. The Use for admonition For admonition it serves notably that our behaviour like Davids in praying unto God to teach us his wayes They are not undoubtedly contained in Scripture which is the perfect register of Gods revealed will shewing our duty perfectly for all things needfull to be believed and done unto eternall life In it we have expresse particular rules for all the duties of our generall calling of Christianity which requireth piety towards God justice love and mercy towards our brethren with sobriety and temperance towards our bodies and care and diligence for the gain and growth of grace in our soules as Tit. 2.12 2 Pet. 1.5 6 7. In it also we have generall rules for the well ordering and managing of our particular callings which respect the Church Common-wealth or familie For Magistrates see Ex. 18.21 22. with Deut. 17.8 9 c. 2 Chr. 19.9 10 11. For Ministers 1 Tim. 3.2 3. c. and 2 Tim. 4.1 2. For husbands and wives parents and children masters and servants their godly behaviour in generall is plainly propounded Eph. 5.22 23. c. Eph. 6.1 c. to the 10. Col. 3.18 c. Tit. 2.1 c 1 Pet. 2.13 c. And that our prayers this way may be availeable we must also labour in life to be such as God will teach Who they are whom God will teach that is first penitent persons breaking off the course of sinne Prov. 1.23 Turne you at my reproof behold I will poure out my spirit unto you I will make known my words unto you Hos 6.1 3. Come and let us return unto the Lord Then shall we know But the wicked and impenitent shall not be taught of God he will not be enquired of by them Ezek. 14.1 c. Those that are laden with sinne are ever learning and never come to the knowledge of the truth 2 Tim. 3 6 7. Secondly diligent in using Gods ordinances man holy manner Gods ordinances for knowledge are the word and prayer The word must be reverently heard read and meditated Psal 119.99 I have more understanding then all my teachers for thy testimonies are my meditation and prayer gets wisedome Jam. 1.5 The holy manner of using these ordinances is in humility and yeelding obedience to that they do know John 7.17 for such have a promise of the spirit which God hath given to them that obey him Acts 5.32 which is that annointing that teacheth all needfull things 1 John 2.20 27. The second observation The second petition which David here puts up unto God is that God would lead him in a plain path that is in a path that is right and straight wherein is no erring nor straying out of Gods way even in a path of righteousnesse as some translate it In which petition note two things the first implyed that the paths of Gods way are plain paths such as are straight and right without crooked turnings Prov. 4.11 I have taught thee in the way of wisedome I have led thee in right paths Prov. 8.6 8. The opening of my lips shall be right things All the words of my mouth are in righteousnesse there is nothing froward or perverse in them Therefore St. Paul calls them the straight wayes of God Acts 13.10 The Reason The reason is plain these paths are of Gods own tracting out being indeed nothing else but plain evidences of his will which in every thing is right and equall for Gods willing of a thing makes it good though otherwise it were most â—â—hominable if he should not require it as is most plain in the fact of Abraham when he offered up his sonne Isaac for which Abrahams faith is renowned Hebr. 11.17 and his â—ear of God approved Gen. 22.12 And on the same ground David said Therefore I esteem all thy precepts concerning all things to be right Psal 119.128 This serves for instruction admonition and comfort The use for instruction For instruction it doth plainly discover the great measure of our naturall corruption who judge many of Gods wayes unequall Ezek. 18.25 Ye say the way of the Lord is not equall And indeed in one thing or other wherein every carnall heart desires liberty to sinne we are like the evill servant who in our thoughts charge the Lord to be an hard master requiring more exact obedience then hee should Mat. 25.24 doth not every black mouth'd swearer and curser say in his heart our tongues are our own we ought to speak who is Lord over us Psal 12.4 and all prophanenesse of the
in this place joyn the behaviour of Jehosaphat 2 Chron. 20.2 3 4. who sought the Lord in solemn prayer and fasting when Moab Ammon and mount Seir came against him in hostile manner The like did Hezekiah upon the bloody railing of Sennacherib both by Rabshakeh and by writing Is 37.1 c. Thus also did Mordecai and Esther when Haman sought their utter rume Est 4.16 So did Christs Apostles for themselves Acts 4.21 30 31. and the Church did so for Peter Acts 12.5 The Use for reproofe For reproof it makes justly to all naturall wicked men who in opposition against them by enemies do little regard this duty as Joram said in the strait siedge of Samaria This evill cometh of the Lord wherefore should I wait on the Lord any longer 2 Kings 5.33 looking altogether to worldly and humane help as the wicked Jewes sometimes did who asked not at Gods mouth but would strengthen themselves in the strength of Pharoah and trust in the shadow of Egypt Is 30.2 yea though they had been told the Lord would not have them to go down thither saying the strength of Pharoah shall be your shame and the shadow of Egypt your confusion yet against the Lords expresse revealed will they would needs go thither Jer. 42.14 But woe vnto them saith the Lord c. Is 31.1 2. Nay cursed be the man that trusteth in man and maketh flesh his arme Jer. 17.5 When the heart is truly turned to the Lord they will say Ashur shall not save us we will not ride upon horses for in thee the fatherlesse findeth mercy Hos 14.3 The Use for admonition For admonition it serves effectually to move every one to become followers of David Let mens opposition against us be our provocations to seek the Lord so shall wee not onely shew our selves to be godly but also reap good from that which our enemies intend to be hurtfull unto us which is a speciall favour shewing that the Lord is with us as he was with Joseph when his brethren sold him into Egypt for God was with him and turned it to his great honour and advancement as Gen. 45.5 7 8 and Gen. 50 20. And as he was with his people in the Wildernesse when Balack hyred Balaam to curse them but God turned it into a blessing Numb 23.8 9 11. and Numb 24.10 And for further encouragement hereto we must meditate on the reasons that moved David so to do for Gods soveraignty is the same over our enemies and over us that it was over David and his enemies he may justly exercise us under such affliction as he did David either for correction for sinne or tryall of grace and if we be in covenant with him as David was we have the like interest in his property and promise of help that David had And if we put our trust in him and call upon him he will be likewise our defender and deliverer Mark and apply his speech to Joshuah after Moses was dead to give him encouragement in his place Josh 1.5 6 7 8. As I was with Moses so will I be with thee I will not faile thee nor forsake thee which promise the Apostle extends to every Christian Heb. 13.5 only let us look to the obedience which God requires of us in our places as he did of Joshuah in his and then we shall with him prosper and have good successe for wee flye to God by the prayer of faith and the Lord is with us if we be with him and then we may boldly say The Lord is my helper I will not fear what man can do unto me Heb. 13.6 Verse 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty The meaning of the words A Further petition of David unto God for mercy in regard of his enemies enforced by a strong motive The mercy he requires is that God would not deliver him over to the will of his enemies the motive he propounds to move God to grant that request is drawn from the behaviour of his enemies whereof some stood up to witnesse falshood against him and some breathed out violent wrong or cruelty For the first the word translated enemies betokeneth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by violent persecution seek to bring into an inevitable strait as they doe that besiege a place in warre according to the use of the word in Scripture Deut. 28.52 He shall besiege thee in all thy gates and verse 55.57 Siege and straitnesse and distresse causing men and women to eat their own children are there joyned together in the threatning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also the word translated will properly signifieth the soule which is often put for will lust or desire when those faculities or passions are eager strong and violent in men as here they were in David enemies after his mine So as his meaning in this petition is this in the words implying that he had such enemies as with all their hearts and soules most eagerly did desire to bring him into an inevitable strait for utter ruine hee beseecheth the Lord that he would not give him into their hands to have their soules satisfied with his destruction The first Observation metonymia subjecti In this petition so understoood rote two things First the sacred trope or rhetoricall phrase which David here useth to expresse the unsatiable desire of his enemies to work his overthrow he calls it their very soule as also Psal 35.25 Let them not say in their hearts ah ah our soule that is our full desire so we would have it and Psal 41.2 Thou wilt not deliver him to the soule of his enemy that is to the will and desire where we see he puts the soule that is the seat and subject for the will and desire that is seated therein The Reason The reason whereof seems to be this hereof to manifest more plainly the excessive measure of spite and malice which was in Davids enemies which seemed to him no lesse then if their very soules had been framed and composed thereof This serves for instruction and for admonition The first Use for instruction For instruction three wayes First it shewes the lawfull use of the art of Rhetorick if it be without vain assertation of wit and eloquence even in the dispensation of Gods Word and withall the necessity of some competent knowledge therein for right interpretation of the same The second Use for instruction Secondly here see that men indued and guided by Gods holy spirit when they speak of corrupt affections in the soules of naturall men do not mince the matter with qualifying termes to make them seem small things of little or no danger but do rather aggravate the same by significant terms and phrases which may plainly shew that sin therein is for measure exceeding great for a danger damnable why else should David stile the
born again not of flesh nor of blood nor of the will of man but of God John 1.13 even by his spirit blessing the word unto our effectuall calling into his holy mountain his true Church where the wolfe shall dwell with the lambe and the leopard lye down with the kidd c. Is 11.6 c. where most cruell and bloody minded men as Saul was before his conversion Acts 9.1 shall lay aside their cruell nature and live most lovingly and peaceably with the children of God as Acts 9.26 and 20.24 Now this holy calling is wrought by God in the use of means ordinarily even in the word preached the law to discover sinne Rom. 3.20 and the gospell to sow the seeds of grace Acts 20 24. Herein must we exercise our selves as Cornelius did Acts 10.33 and as Lydia did Acts 16.14 and sanctifie our endeavour therein by prayer to God for the blessing of his spirit for by prayer the spirit is obtained Luke 11.13 of those that by repentance turn from sin Prov. 1.23 and by new obedience endeavour to adorn the gospell of Christ Acts 5.32 Thus waiting on the Lord we may with comfort expect his blessing as the poor impotent people did for their bodily cure at the poole of Bethesda by the Angells moving of the water John 5.1 c. Verse 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living Vers 14. Wait on the Lord be of good courage and he shall strengthen thine heart Wait I say on the Lord. The meaning of the words THese two last verses contain the third and last part of the Psalm which is this Vpon acknowledgement of the great benefit he received by believing he doth notably encourage and stirre up himself and others to wait still on God by faith The acknowledgement of the great benefit of his believing on Gods promise is verse 13. the encouragement to his own soule and others also by faith to wait on God is in the last verse The sentence in the originall setting down the acknowledgement of the great benefit David had by believing Aposioposis is for some words though not in sense defective and imperfect requiring some supply which the scope and circumstances of the place do shew must be either what his enemies would have done if he had not believed namely they had prevailed and overthrown him and so (a) Juuius and Piscator some supply the defect or what he himself should have done if he had believed namely fainted and sunk under the burthen of violent persecution as vatablus whom our translations follow For we must not leave out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. except as the Papists do saying it was left out by the Septuagint because it was of no great moment Following therefore the supply which is rightly made in our bibles the words bear this sense as if he should have said so great was my persecution that I had fainted and so the enemy had prevaited against me unlesse I had believed to see the goodnesse of the Lord that is to enjoy those good things both temporall and spirituall which the Lord hath promised me of his goodnesse and bounty So the phrase is taken Eccles 2.1 Enjoy pleasure in the Hebrew it is see good as also verse 24. and 3.13 and 5.18 In the land of the living that is in this world here on earth where the living are so with the scope of the Prophet here the use of the phrase generally in Scripture doth shew it must be taken and understood as shall be fully shewed afterward In the words thus understood note two things First the name or title which the holy ghost gives to this world Secondly that in this world God vouchfases to impart his goodnesse unto the sonnes of men Thirdly that David for his part believed to enjoy Gods goodnesse here on earth Fourthly that by believing he was upheld from fainting in himself and from ruine by his enemies The first observation For the first God by the mouth of David here calleth this world the land of the living This habitable place of the earth wherein men live a naturall life is the land of the living in the stile and and phrase of the holy Ghost This is plain and certain by the ordinary use of this phrase in Scripture See Job 28.12 The place of wisedome is not found in the land of the living that is among living men in this world for it were absurd to say the place of understanding were not to be found in heaven seeing it is there said God understandeth the way thereof verse 23. See also Psal 52.5 David foretelling the destruction of Deeg saith God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living not out of heaven where he never was planted nor grew but of this world where he grew as a great tree till God plucked him up and rooted him out by death and destruction Is 38.11 I said I shall not see the Lord even the Lord in the land of the living that is among the living here on earth for who can imagine that Hezekiah meant he should not see the Lord in heaven But here on earth the godly saw him in his ordinances as Psal 63.2 and 68.25 and his meaning he further cleareth in the end of the verse I shall behold men no more with the Inhabitants of the world The same phrase in the same sense is used Is 53.8 Ezek. 26.20 and 32.23 Psal 116.9 and 142.2 Jer 11.9 and in the same sense is the like phrase taken the light of the living Job 33.30 Psal 56.13 The Reason The reason why this habitable word is called the land of the living is because God created it and doth maintain and preserve it for mans habitation while he lives a naturall life in this world Psal 115.16 The heaven even the heavens are the Lords the earth hath he given to the children of men And opposeth hereunto the place of the dead calling it a land of darknesse and the shaddow of death a land of darknesse as darknesse it self and of the shaddow of death without any order and where the light is as darknesse Job 10.22 23. a land of forgetfulnesse Psal 88.12 This serves for instruction and for admonition The use for instruction For instruction see here plainly that it is an errour and mistaking to take the land of the living for the Kingdome of heaven as generally the Papists do following herein the ancient fathers who * Hieron in Ps 26. August in Ps 26. Cassiodorus many of them doe so expound it Which I do therefore note to shew how uncertain a rule it is to tye our selves for the right understanding of Scriptures to the exposition thereof made to the ancient fathers for in very many things they differ in judgement one from another as the
Job 1.8 Prov. 14.2 Thus shall we be surely entitled to Gods blessings Psal 25.12 13 14. What man is he that feareth the Lord His soule shall lodge in goodnesse or dwell at ease as it is translated The secret of the Lord is with them that fear him and he will shew them his covenant Psal 31.19 O how great is thy goodnesse which thou hast layd up for them that fear thee and wrought for them that trust in thee even before the sonnes of men Thirdly we must walk in obedience in well doing according to the duties of our places labouring in all things to keep a good consciente both towards God and men Herein stands the power of godlinesse which hath the promise of the life that now is and of that which is to come 1 Tim. 4.8 No good thing shall be lacking to him that walketh uprightly Psal 84.11 What man is hee that desireth life and loveth many dayes that he may see good Keep thy tongue from evill and thy lips from speaking guile Depart from evill and do good seek peace and pursue it Psal 34.12 13. Yea to them that by continuance in well-doing seek for glory and honour and immortality shall be eternall life glory honour and peace to every man that worketh good Rom. 2.7.10 The thiâ—d Use for admonition Thirdly when we enjoy any good we must remember whence it comes and stirre up our selves to true thankfulnesse 1 Thess 5.18 In all things give thankes Psal 50.23 He that offereth praise and thanks honoureth him Therefore we must with David study the art of thankfulnesse as Psal 116.12 What shall I render unto the Lord for all his benefits towards me and call upon our soules for the performance of this duty as Psal 103.1 2. Blesse the Lord O my soule c. remembring the Samaritan Luke 17.15 19. who upon his thanksgiving was sent away with a better blessing for his soule then he obtained for his body by humble supplication For comfort this makes greatly to all the godly in any want or distresse The Use for comfort for surely their God is kind to the unkind and in temporall blessings very liberall even to the wicked as we may see Psal 73.3 4 5. c. The wicked have proserity there are no bands in their death their strength is fiâ—m c. Psal 17.14 They have their portion in this world their bellies God filleth with his hid treasure Now all they have are but effects and fruits of his common favour what then do we think hath he in store for those whom he loves in Christ Surely for them he hath a worthy dowry as 1 Sam. 1.5 Consider Mat. 6.26 c. Behold the fowles of the ayre for they sow not neither do they reap nor gather into barnes yet your heavenly father feedeth them are not you much better then they c. when a gentleman keepeth his dogs and his hogs fat and faire shall we think he will suffer his children to starve for want of food and raiment Nay nay though deer parents may sometimes prove unnaturall and a mother forget her sucking child yet will not God forget his children Is 49.15 The third Observation The third thing to be noted here is this David believed that he should enjoy the goodnesse of the Lord in this world Psal 116.9 10. I will walk before the Lord in the land of the living I believed therefore have I spoken and more plainly Psal 23.1 5 6. The Lord is my shepheard I shall not lack Thou preparest a table before me in the presence of mine enemies thou annointest my head with oyle my cup runneth over Surely goodnesse and mercy shall follow me all the daies of my life The Reason The reason of this his perswasion was the goodnesse of God to David both making promises of these blessings unto David and also enabling him by grace to rest and rely thereon as he confesseth unto God Psal 119.40 Remember the word unto thy servant upon which thou hast caused me to hope The promises of God to David were twofold First generall which are good to all Gods people that be truly in covenant with God and make conscience of obedience which are at large set down Levit. 26.3 4 c. to 14. and Deut. 28.1 c. to 15. and fully though briefly Psal 34.9 there is no want to those that fear him Psal 37.3 Trust in the Lord and do good so shalt thou dwell in the land and verily thou shalt be fed Secondly more particular and personall unto David himself alone for the honour of the Kingdome over Israel assured by speciall promise Psal 89.20 21 22. and ratified by holy annoynting 1 Sam. 16.13 and for the building and blessing of his house 1 Sam. 7.11.27 This serves for instruction and for admonition For instruction The use for instruction see here plain evidence of the great use and benefit of faith it serves to entitle us not only unto spirituall and heavenly blessings in Christ but even to the good things of this world in temporall blessings as here David layes hold on Gods goodnesse promised in this world So did Noah by faith build the ark for the saving of his houshold in the flood Heb. 11.7 So did Paul receive safety to himself and those that sailed with him in his dangerous voyage Acts 27.24 25. Thus Asa and his people received victory in time of battell 2 Chron. 18.8 and Jehosaphats preservation from assault 2. Chron. 20.20 And what shall I more say saith the Apostle for the time would faile me to tell of Gideon of Barack of Sampson of Jephta of Samuel David and the prophets who through faith subdued Kingdomes c. Heb. 11.32 33 34. So as we may well say of faith what the Apostle doth of godlinesse 1 Tim. 4.8 that it is profitable for all things and hath the promise of all kind of blessings for true faith is the prime grace of godlinesse to the sure entitling of us to the best blessings as Gal. 5.6 Here indeed every Christian must wisely and rightly consider the different nature of blessings promised and according to the Lords meaning intitle themselves thereunto For some promises concern blessings simply necessary to true happinesse as be justification and sanctification other promises are made of blessings both spirituall and temporall which are very good and comfortable but not simply necessary to salvation as be peace of conscience and joy in the holy ghost and all degrees of spirituall graces above that which shewes the truth and life thereof as abundance of knowledge strong faith fervent love and the likeâ— which high degrees of grace some have had as Abraham Rom. 4.19 20. the Centurion Luke 7.9 and the woman of Canaan Mat. 15.28 whereas the disciples themselves were for a good while men of little faith Mat. 6.30 and 16.8 and the Church of Philadelphia had a little strength Rev. 3.8 Now the promises of blessings simply necessary
to true happinesse are made absolutely in Christ to true believers without any other condition as Acts 16 31. John 3.16 but the promises of blessings not simply necessary to salvation must be understood to be made with the exception of the crosse which is this That God out of his soveraignty over his dearest children may deny the accomplishment of these promises either for correction or prevention of sin or tryall of grace which well considered prevents much perplexity and distresse in soule to those that labour to walk honestly and yet are more under the crosse then some of Gods children be with whom they live For admonition The Use for admonition this serves notably to stirre up every one to get true faith for every one desires to enjoy Gods goodnesse many say who will shew us any good Psal 4.6 Now the way is to get faith which entitles us to all Gods promise and the right course herein is to begin with the main promise in Christ to get that faith in him which may intitle us to his righteousnesse for in him we are restored to sanctified right in the creature and in him all things are ours things present and things to come 1 Cor. 3.21 22. All the promises of God are in him yea and in him amen 2 Cor. 1.20 Therefore Christ himself bids his Disciples First seek the King dome of God and his righteousnesse and then all these things pertaining to food and rayment shall be ministred unto us Mat. 6.33 For if God spared not his own some but gave him for us how shall he not with him give us all things also Rom. 8.32 Now this true faith is never severed from true repentance not new obedience for by sight and sorrow for sinne the way is prepared for Christ and his Kingdome Mal. 3.1 and Mat. 21.32 And new obedience in eschewing evill and doing good is that behaviour which comes from love a fruit of the spirit by which faith worketh Gal. 5.6 22. The fourth and last point to be here observed is The fourth Observation the benefit which David received by believing Gods word and promise hereby he was preserved from fainting in himself and from being foyled by his enemies in their most violent opposition for one or both of these evills he confesseth would have befallen him if he had not believed see Psal 3.3 6. Thou Lord art a buckler for me there is his saith I will not be affraid of ten thousand of the people that have set themselves against mee round about there is his security from faith Psal 57.1 3. My soule trusteth in thee yea in the shaddow of thy wings will I make my refuge till these calamities be overpast He shall send from heaven and save me c. The reason hereof is plain The Reason for his faith intitled him to Gods power and providence for protection and safety in time of danger from whence sprang that courage which upheld him from fainting in the depth of distresse whereas if he had wanted faith he had indeed been out of covenant with God and so void of title to Gods power and providence and so must needs have fainted when worldly power and refuge had wholy failed him This Davids enemies knew well and therefore thinking that God had forsaken him they do thereupon encourage themselves to persecute him with assurance to take him Psal 71.11 This serves for instruction The first Use for instruction and for admonition For instruction two wayes First it lets us plainly see the great evill of unbelief for it takes away heart and courage in time of persecution This we may seeby Nabal whose heart dyed within him when he heard of deadly danger already past 1 Sam. 25.37 and in Saul when the Philistines came upon him he was sore troubled at the sight of that huge Army 1 Sam. 28.5 and afterwards fainted when he heard by the witch of Endors means the heavy tydings of his approaching ruine verse 20. and the day following desperately fell upon his own sword when the Philistines pressed near unto him 1 Sam. 31.4 Hence Ahaz and his peoples hearts were shaken as a leaf when they heard that Syria and Ephraim were conspired against him Is 7.2 at which time the Lord promised him mercy but withall tells him of the hurt of unbelief verse 9. If yee will not believe yee shall not be established Secondly here again see the great benefit of faith The second Use for instruction both for courage and comfort in time of danger for the righteous is bold as a Lyon Prov. 28.1 when the wicked flye and no man pursueth and also for safety and deliverance while it is a blessing to them See Psalm 31.19 20. Psalm 91.1 2 9. For admonition The Use for admonition it serves notably to move every one to get the grace of true faith and to set the same a working in the time of danger This world is full of evills and troubles as the Sea is of stormes and waves now faith is as the sterne that guides and the anchor that holds fast against the greatest blasts and billowes Heb. 6.19 this intitles us to Gods power and providence which is like the pillar of a cloud by day and fire by night to guide and keep us as it did Israel Exod. 13.21 22. and 14.19 This gave courage to the three children Dan. 3.16 17 18. Verse 14. wait on the Lord be of good courage and he shall strengthen thine heart wait I say on the Lord. THese words are the Prophets zealous exhortation and encouragement The meaning of the words both to his own soule and to others to wait on God and be of good courage meaning in time of trouble and affliction Vnto which good duties he doth stirre up himself and others by the benefit they shall receive thereby viz. God will strengthen their hearts and afterward repeats the first duty again for waiting on God to shew the necessity of it So that here in generaâ—l we have to handle the duties propounded and the reason to enforce them The duties are two both of them respecting our behaviour in time of affliction First to wait on God secondly to be of good courage For the first to wait on God is patiently to tarry the Lords leisure for the things we desire whether it be to be freed from evills or made partakers of blessings or both though here the exhortation hath speciall conference to expectation of deliverance from evills So that the first thing we have here to note is this That every child of God The first Observation who is under any evills of body or mind or both must stirre up his heart to wait the Lords good pleasure and leisure for deliverance Psal 130.6 Let Israel hope in the Lord Luke 21.19 By your patience possesse your selves when you are betrayed by parents kinds folks and friends now waiting on God is the holy art or work of patience Rom.
even fear where no fear is Ps 53.5 it makes the heart to faile Luke 21.26 Secondly that we are truly in covenant with God not only receiving the seales thereof for outward admittance and assurance as Baptisme and the Lords supper but humbly receiving and obeying the word of the covenant Christs holy gospell which when we do the Lord will say feare thou not for I am with thee he not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse Is 41.10 Thirdly that by faith we rest and rely upon Gods mercy in Christ Jesus This is the ground of hope whereby we wait on God which hath the promise of being strengthened as when it is said that by faith some of weak were made strong Heb. 11.34 as Abraham was strong in the faith Rom. 4.20 This faith unites us unto â—od in Christ Gal. 2.20 and Gods promise is to strengthen such in the Lord Zech. 10.12 Fourthly that we be upright hearted towards God for the Lord makes himself strong for such 2 Chron. 16.9 This we may see by his promise and dealing with David who was upright before him Psal 18.23 and Gods hand was established with him his arme did streng then him Ps 89.21 The fourth observation The fourth and last point here to be noted is the repetition of the first duty here prescribed Wait I say on the Lord that is even after the Lord hath strengthened thine heart yet wait still on God and abide his leisure for thy full deliverance The like repetition we may see in the same case Jam. 5.7.8 Be patient therefore brethren unto the coming of the Lord behold the husbandman waiteth for the precious fruit of the earth Be yee also patient stablish your hearts for the coming of the Lord draweth neer The Reason The reason of such repetitions is to shew the necessity of this duty of waiting upon God in the time of afflictions for tribulations are like to continue to the godly in this world as Christ told his Disciples John 16.33 in regard of the malice of the devill and his instruments who being the seed of the Serpent do bear continuall enmity to the godly which are the seed of the woman The wicked ordinarily are many and mighty as David complaineth Psal 69.4 They that hate me without a cause are more then the haires of mine head they that would destroy me being mine enemies wrongfully are mighty So as the godly had need with the same prophet to say and do as Psal 59.9 Because of his strength will I wait upon thee for God is my defence The use for instruction This serves to justifie a profitable ministeriall practise in the zealous pressing of needfull duties by often repetition Many have itching ears ever desirous to hear novelties like the Athenians who spent the time in nothing else but to tell or heare some new thing Acts 17.21 But wisedome is justified of her children They that mind to be Christs Disciples are desirous to hear needfull things again and again as John 9.29 Wherefore would you heare it again and again will yee also be his Disciples Acts 13.42 The Gentiles besought that these words might be preached unto them the next Sabbath For which purpose Paul saith To Write to you the same things is not indeed grievous to me but for you it is safe Phil. 3.1 as his often practise of it plainly shewes in the same chapter verse 18. Many walk of whom I have told you often and now tell you weeping that they are the enemies of the Crosse of Christ Gal. 1.8 9. Though we or an Angell from heaven preach unto you any other gospell then that which we have preached unto you let him be accursed As we said before so say I now again If any man preach any other gospell unto you then that ye have râ—ceived let him be accursed And our blessed Saviour about materiall duties took the same course as we may see in his often repeated woes against the Scribes and Pharisees Mat 23.13 14 15 16. c. and his pressing the duty of watching on his Disciples by this often repetition Mark 13.33 Take ye heed watch and pray verse 35. watch yee therefore 37. What I say unto you I say unto all men watch The Use for admonition Secondly this repitition of the duty shewing the importance of it must stirre up our diligence in the constant and conscionable use of such means as God hath ordained for the a taining of this vertue Which way and means is plainly prescribed in the use of admonition where this duty is handled in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVIDS Hearts desire OR AN EXPOSITION Of the 84. Psalme By Mr. THOMAS PIERSON Late Pastour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. AN EXPOSITION of the 84. Psalme Psalme 84. To the chiefe Musician upon Gittith A Psalme for the Sonnes of Korah THis Psalme may not unfitly be called Davids hearts desire for though his name be not prefixed as it is to sundry others yet the matter of it being well weighed doth most fitly accord to his troublesome estate under persecution whereby he was debarred from safe accesse to the place of Gods solemn and publike service and most fully expresse his hearts desire after the house of God which was in him both frequent and unfeigned Psal 27.4 in regard of the blessings there to be enjoyed Psal 65.4 which is matter profitable for Gods children for that which being denyed will prove the hearts desire should being enjoyed become the hearts delight and that is the pure and holy publike worship of God In the handling of this Psalme we have first the Dedication of it in the title prefixed then the Psalme it selfe The Dedication The Dedication was to the chief Musician or Master of the Quier For 1 Chron. 16.4 David ordered a Quier to sing thankesgiving and penned Psalmes for that end which he delivered to the Master of the Quier vers 7. Of their ordering see 1 Chron. 25.1.7 Vpon Gittith Three Psalmes hath this word Gittith in the title viz. 8.81.84 the meaning whereof is difficult being much controverted amongst interpreters The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro â—orcularibus which the a Euthymius August in Psal 8. ancients Allegorizing expound of particular Churches where Christ is the vine believers are branches and faith and other graces are grapes which yield that wine which cheereth God and man Iudg. 9.13 Others following the 72. yet referre it to the time of vintage thus celebrated The Chaldee Paraphrast b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes it for a musicall instrument which David brought from Gath where he remained in his exile from Saul with King Achish Rabbi David Kimhi takes it to note and signifie that this Psalme
so long He begins with the high esteem he had of the place of Gods publick worship which by way of admiration he doth acknowledge unto God to be most lovely and amiable verse 1. In the handling whereof we have these two things First the description of the person unto whom the acknowledgement is made Secondly the matter that is acknowledged The description of the person is the Lord of Hosts 1. Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the point is this The true God is the Lord of hosts The reason So verse 3.8.12 Ps 24.10 He is so called because all creatures in Heaven and Earth are at the Lords command as souldiers in an Army at the command of the Generall ready prest to doe his will Hence all creatures in heaven and earth are called the host of heaven and earth Vse 1 Gen. 2.1 This title shewes the Lords power and soveraignty over all creatures he may command and set their places and stations at his pleasure as generals do their Souldiers in an Army See 1 Kings 22.19 20. And hence are those strange events in warre that the weaker do conquer as Deut. 32.30 One chase a thousand and two put ten thousand to flight So 1 Sam. 14.6.13 Ionathan and his armour-bearer smote a whole garrison of the Philistines Vse 2 For admonition it serves three waies First for feare and reverence towards Gods Majestie he is the Lord of hosts having all creatures at his beck Ps 50.1.4 The mighty God even the Lord hath spoken and called the earth from the rising of the Sunne unto the going down thereof He shall call to the heavens from above and to the earth that he may judge his people Jer. 5.22 Feare ye not mee saith the Lord will ye not tremble at my presence Mat. 10.28 Feare him which is able to destroy both soule and body in hell Secondly that we take heed of abusing any of Gods creatures for be they never so mean God can make Armies of them to destroy the wicked Consider his wonders in Aegypt of haile of frogs of flyes of lice Exod. 8.9 c. his dealing with Herod Acts 12. Reason as Isaiah 36.9 c. How wilt thou turne away the face of one Captain of the meanest of my Masters servants A terrour to the wicked Thirdly That we make sure we fight under his banner for he is the Lord of hosts and hath his spirituall armies and weapons See Psal 110.3 Eph. 6.10 c. and 2 Cor. 10.5 See Psal 24.7 c. Lift up your heads O ye gates and be ye lifted up ye everlasting doores and the King of glory shall come in that is the Ark. Then the Lord himselfe into mens hearts 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you Rev. 3.20 Behold I stand at the doore and knock if any man heare my voice and open the doore I will come in to him and sup with him and hee with me Vse 3 For consolation sundry waies First to those that fight the Lords battels stand in defence of his Church See Psal 46.7.11 As he is the Lord of hosts so he hath made Jesus Christ the Captain of his host Iosb 5.14 No weapon that is formed against thee shall prosper If. 54.17 Secondly to any child of God in his particular distresse for he hath all creatures at command to serve and save his children and to destroy their enemies See Exod. 14.28 29. the waters of the red Sea are a wall unto the Israelites but drown the Egyptians Dan. 3. fire save the three servants of God and kills them that cast them in So do the Lions Daniel Dan. 6. dest thou want the Ravens shall feed thee 1 Kings 17.4.6 or Angels Psal 78.23 Art thou in the Sea a Whale shall bring thee to land Ionah 1.17 and 2.10 The matter acknowledged is the lovelinesse of Gods Tabernacles which surpassing Davids ability to expresse he propounds by way of admiration implying that they were to him most lovely and amiable far surpassing his ability to expresse For our better understanding hereof we are to search out as well the place as the property for which David doth admire it The place is Gods Tabernacles or dwelling places whereby he meaneth that speciall place of Gods publick and solemn worship which God had chosen for himselfe among his people in Davids time promising there to be present with them and to dwell among them Exod. 25.8 Levit. 26.12 Qu. But why doth he use a word of the plurall number saying Tabernacles whereas Moses erected but one for the Lord neither did the Lord allow of any other till the Temple was built by Solomon Au. a Iunius Piscator Some think he hath reference to the divers places where God was worshipped at the time for the Tabernacle was at Gibeon and the Ark at Mount Meriah 2 Chron. 1.3 4. But it is more probable that he hath respect to the severall parts and places of the Tabernacle which were made distinct by Gods appointment The Court was for the people as verse 2. the holy place was for the Priests and the holy of holies was for the high Priest once every yeare as Heb. 9.2.3.6 7. In all of which God dwelt though not inclusively as men do in their houses for so the heavens of heaven cannot contain him 1 Kings 8.27 But in regard of more speciall manifestation testifying his favourable respect unto their worship and service as 1 King 9.9 The property ascribed to this place is lovely or amiable 2 Observation that is such as drawes the best affections of the heart unto it Here then note two points one taken for granted the other purposely inteuded The point taken for granted is That God hath his Tabernacles or dwelling places where he doth in speciall manner abide among his people so as wee may say The Tabernacle of God is with men and he will dwell with them Rev. 21.3 Vnder the Law he had a materiall building called the Tabernacle of the Congregation erected by Moses at his appointment Exod. 25.8 and 40.34.35 which place was movegble and continued for Gods worship till God had given rest unto his people round about and then he caused Solomon to build him a Temple 1 Kings 6.1 2. Vnder the Gospell he hath a spirituall building 1 Pet. 2.5 Ye as lively stones are built up a spirituall house whose house are we speaking of all the faithfull who believe in God through Christ Heb. 3.6 who are the Temple of the living God in whom he dwels 1 Cor. 3.16 whether we conceive them joyntly altogether Eph. 2.21 or divided into particular holy assemblies Matth. 18.20 or personally considered 1 Cor. 3.16 17. and 6.19 The reason hereof is two-fold First The 1. reason the deerer evidence of his especiall favour and respect unto them above all the people of the world for the whole world is his and the
like well 1 Kings 12.28 29. and to set their posts by the Lords as Ezek. 43.8 But wisedome is justified of her children Matth. 11.19 These men professing themselves to be wise become fools see Rom. 1.22 23 24. Mark well till thou hast an heart for Gods worship thou hast no soul fit for heaven How canst thou be a pillar in Gods house and never brought to the framing place In the materiall Temple there were three places so publike assemblies are for regeneration and glory For motives think on Joh. 3.5 Except a man bee born of water and of the spirit he cannot enter into the kingdome of God Vse 4 Secondly to Gods children are they lovely to thee Let thine actions towards Gods worship declare the truth of thine affections Men of authority and wealth must apply both for the mgintenance and furtherance of Gods worship so did David 1 Chron. 29.2 3. I have prepared with all my might for the house of my God c. Because I have set my affection to the house of my God c. Ministers especially must shew love unto and delight in the Lords worship by negligence they conceale the knowledge of God see Mat. 23.13 Luke 11.52 The shew bread must be set upon the table in the Tabernacle every Sabbath new Lev. 24.8 By prophanenesse they cause the Lords Tabernacle and service to be forsaken and loathed 1 Sam. 2.17 people also must call one on another Is 2.2 3. and all both Magistrates Ministers and people must pray for the Lords power and providence in maintaining his pure worship The next week being the time of ordination of Ministers it is not unfit to take notice of it to do that which Christ enjoyned Mat. 9.38 Pray ye therefore the Lords of the harvest that he will send forth labourers into his harvest Though Papists observe such times superstitiously yet we may do as Gideon who sacrificed to the Lord that which was prepared for Baal Iudg. 6.26 Vers 2. Verse 2 My soule longeth yea even fainteth for the courts of the Lord my heart and my flesh cryeth out for the living God IN the former verse David by way of admiration acknowledgeth unto the Lord the louelinesse of his Tabernacles In this verse he doth in his owne person verifie his former confession by discovering his owne ardent and earnest affection first to the place of Gods worship then to God himselfe for whose sake he so affected the place His fervent affection towards the place is in these words My soule longeth yea even fainteth for the Courts of the Lord. The Courts of the Lord were two one was the great Court that place whither the people came the other was for the Priests 2 Chron. 4.9 For this Davids soule longed and fainted he had as great a desire after it as a woman with child hath after the things she longeth for and being deprived hereof his soule â—ainted as women will do when they misse of the things they long for His vehement desire after God himselfe is in the latter branch My heart and my flesh cryeth our for the living God In the words note two points First Davids earnest and ardent affection towards the places of Gods publick worship 1. Observation his soule longed and fainted after them his affection towards this place was like the appetite of a woman with child who is apt to desire some things inordinately see Psal 27.4 Ps 42.1 Ps 63.1 The reason hereof stands on a double ground First the sense of his owne estate in soule for some spirituall wants Reoson 1. and 2. His estate in soule was this first hee had a true spirituall hunger and thirst after heavenly things as Psal 107.5 which things were onely to be had in the Tabernacles of God His case was like the prodigall childs Luke 15.17 he was hunger-starved and there was bread enough at his fathers house for the Tabernacles of God are Beth-lehem the house of Bread Matth. 2.6 Here Christ is borne the true bread of life John 6.48.50 It might well be called the house of bread for antiently it was Ephath or Ephratha a place of fruitfulnesse Gen. 48.7 and at Bethlehem was an excellent Well after which David longed 2 Sam. 23.15 so in Gods Tabernacles is the river of his pleasures the fountain of life Hither apply Ezek. 47.1 the waters of the Sanctuary and Zech. 13.1 a fountain for uncleannesse Secondly David was in love which affection will grow to be strong strong as death Cant. 8.6 7. Now the party he loved was here and here onely to bee enjoyed for speciall spirituall society 1 Kings 9.3 See Canticles 1.7 8. Thirdly Davids soule was with child he had spiritually conceived Chist Now longing is ordinary to women Plin. lib. 23. cap. 6. with child its gravidarum malacia and the thing he longed for was in the courts of the Lord. Vse 1 This serves for instruction admonition and comfort For instruction touching the good or bad estate of mens soules for if our soules be in good estate we must be affected towards Evangelicall worship as Davids was towards legall for hunger and thirst love and longing after heavenly things In Evangelicall worship is our communion and fellowship with Christ and his benefits and indeed in this world herein only and chiefly because of Gods ordinances If thou say with Naaman Are not Abana and Parphar rivers of Damascus better then all the waters of Israel 2 Kings 5.12 thou must keep thy leprosie of sinne unlesse thou change thy mind for all Gods springs are here Psal 87.7 Now after tryall it will be found true that many neither hunger nor thirst love nor long but say as Mal. 1.13 It is a wearinesse and as Amos 8.5 when will the new Moon and Sabbath be gone as Iob. 21.14 they say unto God depart from us and as the mixt multitude Numb 11.6 Our soule is dryed away there is nothing at all besides this Manna before our eyes Vse 2 For admonition to labour to have our hearts affected towards Evangelicall worship as Davids was towards legall The way is to informe our selves of our naturall misery in our selves for which there is no remedy but in the Lords Tabernacles his Bethesda Iohn 5.2 c. where whosoever first after the troubling of the water stepped in was made whole of whatsoever disease he had Our misery is spirituall in blindnesse of mind hardnesse of heart c. Now here onely is the Lords eye-salve Rev. 3.18 and the spirit that takes away the stony heart and gives an heart of flesh Ezek. 36.26 Vse 3 For comfort it makes generally to those that truly desire and delight in Evangelicall worship if herein they deale sincerely they cannot but be acceptable to God and he will give testimony to them as he did to David I have found David the sonne of Iesse a man after mine owne heart Acts 13.22 of them it may be said as Mat. 13.16 Blessed are your eyes for they
feeble that others can perceive no evidence and may well make a question whether they themselves be sensible of them Perhaps they may say as the Psalmist tells us many doe who will shew us any good Psal 4.6 but with him to cry out for the living God is a thing they think not of such spirituall sluggards the world hath too many whose soules desire and have nothing Prov. 13.4 nay whose desires kill them because their hands refuse to labour Prov. 21.25 Vse 2 For admonition unto all that as ever they desire to assure themselves or to testifie to others that they have the same esteem of the true God and of his sacred service that David had to believe him indeed to be the living God and account his Tabernacles amiable that they labour with him to stirre up both their hearts and their flesh to cry out for him that they earnestly desire the fruition of him and communion with him that they diligently endeavour by all good meanes to expresse and give evidence of that desire To move them the rather hereunto let them consider that God is so delighted with his servants importunities and loves the loudnesse of their voice so well that of purpose sometimes he takes upon him as it were to be a sleep or hard of hearing and will not be seen to take notice of their desires untill they attain to such an height of fervency that he cannot rest for them as the phrase is by the Prophet Isaiah Is 62.6 7. The effectuall fervent prayer of a righteous man a vaileth much Jam. 5.16 Feruency makes much to the efficacy of desires amongst men much more with God as our Saviour shewes plainly in the Parable of the importunate widdow and the unjust judge Luke 18.1 c. To weary men is but a small thing in comparison of wearying God Is 7.13 If we walke after the Lord as Hos 11.10 we are never so like to overtake him as when we have wearied him A memorable example to this purpose we have in the woman of Canaan Mat. 15.21 c. who as if she had meant to try masteries with our Saviour wrestled first with his silence by her importunity crying after him so that his Disciples besought him to send her away and then with his speech by her faith making such advantage of his arguments against her for her own behoof that with reverence we may say she got the better of him and went away with an ample commendation and grant of her desire to the full Verse 3. Verse 3 Yea the sparrow hath found her in house and the swallow a nest for her selfe where shee may lay her young thine Altars O Lord of hosts my King and my God HAving in the first verse by way of admiration acknowledged unto God the lovelinesse of his Tabernacle the place of his holy worship and in the second verifyed the same by discovering his own ardent affection first to the place of Gods holy worship then to God himselfe for whose sake he so affected the place in his third he proceedeth in the former discovery of his hearts desire towards the place of Gods worship by debasing his present estate as worse then the condition of the Sparrow and Swallow the one whereof finds her an house the other a 〈◊〉 where she may lay her young but he wanted liberty of accesse to the Lords Altars that is to the Lords Tabernacle where his altar was the holy place of his solemne worship which was to Davids soule as the house to the Sparrow and the nest to the Swallow This application he enfoldeth in an Aposiopasis an interrupted exclamation unto God of his Altars concealing some words which should expresse his full meaning from the passionate affection of his soule which kind of speaking is most frequent and fit to manifest fervent desires I am not ignorant that the Chaldee paraphrase hath other names of birds viz. the dove and the turtle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow and the Turtle whom the vulgar latine followes but the proper signification of the words is as our English Bible hath them Besides interpreters differ in applying the latter part of the verse some referre it by opposition to the former as though the Lords Altars were the place where these birds did build their nests which yet some others not without cause doe dislike because though in the Temple Sparrowes and Swallowes might build their nests it being very spacious yet it is not like they did build them in the Tabernacle which was the place of Gods worship when David penned this Psalme Now the application which I make in a sacred Aposiopaesis prevents that scruple and yet prefers the condition of these birds before Davids for outward liberty which way soever we refer it Though I conceive the true meaning of the prophet to be this that the Sparrow and Swallow had liberty to build their nests and breed their young in houses which went â—â—longing to others whether neer unto or far off from the Tabernacle it matters not all houses were alike to them yet in houses they desired to build and were permitted wherein these birds had their desire but David was debarred from the Lords Tabernacle where his Alâ—r was which to his soule was as an house and nest to the Sparrow and Swallow and whereto hee had right and interest having the Lord of hosts for his King and his God In the words thus explained and taken note these points First 1. Observation that David prefers the outward condition of silly little birds as the Sparrow and Swallow before himselfe to his sense and feeling their outward estate was better then his They had liberty to enjoy the place of their desire even other mens houses to rest and nestle in whose birds they were not Reason but he was debarred from the Lords Sanctuary the only resting and nestling place for his soule though he had title thereto by speciall covenant having the Lord of hosts for his King and his God Vse 1 This serves for instruction admonition and comfort For instruction thus that Gods speciall favour must not be measured by outward things we must not judge them rejected from Gods favour whose outward estate is mean and miserable for so shall we offend against the generation of Gods children Ps 35.15 David was a man according to Gods heart own Acts 13.22 a patterne of piety to all succeeding Kings of Judah and Israel as 1 Kings 3.14 to Solomon and 1 Kings 11.38 to Jeroboam yet for outward estate he was very miserable 1 Sam. 26.20 hunted as a flea or a partridge Ps 102.6 7. as a Pellican an owle and a Sparrow Yea Christ himself the sonne of Gods love Col. 1.13 had not whereon to lay his head This his mean and miserable estate made the people in his time to judge rashly of him See Isaiah 53.3 Vse 2 For admonition beware
of rash judgement either against our selves or others Consider beside David and Christ before mentioned the parable of Dives and Lazarus Luk. 16. and the state of many whom the world was not worthy of Heb. 11.37 38. which is a needfull thing in these troublesome times of the Church of God beware of rash judgement consider that judgement must begin at the house of God 1 Pet. 4.17 Vse 3 For consolation this makes greatly to the afflicted and panished Consider Davids case at this time nay the case of Christ who had not whereon to lay his head Mat. 8.20 Now the servant is not above the Master if it were so with the green tree what may it be with the dry Luke 23.31 In such case we must say as Christ of his kingdome so we of our comfort It is not of this world Joh. 18.36 In this case and state nothing doth befall us but that which appertaineth to man and God will give the issue 1 Cor. 10.13 Consider the case of Christs Apostles who were near and dear unto him yet 1 Cor. 4.11 Such as did both hunger and thirst were naked were buffeted and had no certain dwelling place Secondly here see 2. Observation that to Davids soul the Lords altars were as house and nest to little Birds the place of Gods worship was the place of his chief desire Psalm 27.4 Psal 137.5 6. For the good things which were there to be enjoyed Reason which are fully set down in the next verse Vse 1 Vses First see he had good cause of this grievous complaint birds will mourn in their kinde when they are driven from their nest Vse 2 Secondly see a notable evidence of the state of man before God to discover whether he be acceptable to God as David was for then undoubtedly his heart cleaveth to the place of Gods worship as Davids did here and vers 10. Oh Lord of Hostes my King and my God These titles serve to amplifie Davids complaint The first Lord of Hosts shewes what God is in himself and hath been handled in the first verse The two later my King and my God are titles of relation shewing what God was unto David namely his King and his God as he stood in covenant with him In calling God his King he doth not onely acknowledge his absolute soveraignty whereby he is King of all creatures as Psal 103.19 Dan. 4.32 but his speciall Regiment by his word and spirit which he doth exercise in his Church on earth which is his kingdome of grace wherein David was a subject being a member of his Church and so speaks to God as to his King So likewise calling the Lord his God he meanes not onely by creation and preservation in generall but also by speciall covenant wherein God requiring faith and obedience of his creatures doth undertake to afford unto them all the blessings of the covenant as well pertaining to this life as to the life to come see Exod. 23.22 Deut. 30.15 19. Here observe 3. Observation that David a King acknowled geth God to be his King as likewise he doth Psal 5.3 So that God is King of Kings Dan. 2.47 Nebuchadnezzar confesseth it Of a truth it is that your God is a God of gods and a Lord of Kings The reason is Reason because he hath the rule and command over Kings as Kings have over their subjects Vse 1 This serves for admonition First to superiours directing them to use equitie justice and conscience in all their dealings with their inferiours for they themselves have a superiour in heaven By this argument the Apostle perswades Masters to use moderation towards their servants Eph. 6.9 And if this were thought upon it would prevent negligence and injustice the bane of superiority Vse 2 Secondly to inferiours directing them to obey their superiours not absolutely but in the Lord. So in a family servants obey the steward not against the will of the Lord when they know it Hence that of Shadrach Meshach and Abednego Dan. 3.16 17 18. and that of the Apostles Acts 4.19 and 5.29 Vse 3 Thirdly to all teaching us humility and reverence in every action of worship we perform to God How do men carry themselves in petitioning unto their King They put up their petitions on their knees What then are we that we should not bow to the King of Kings Consider Psal 95.6 children asking blessing kneel to their bodily fathers how much more should we to the father of spâ—rits And reason to that purpose as the Apostle doth for patient suffering of correction Hebr. 12.9 For howsoever kneeling be not of absolute necessitie yet humility in gesture is necessary Vers 4. Blessed are they that dwell in thine house they will be still praising thee Selah IN these words the Psalmist expresseth the state and behaviour of the true members of Gods Church who have the free and comfortable fruition of Gods holy worship and service their estate is happy and their behaviour godly and comfortable which doth notably justifie the equitie of Davids complaint who by trouble and persecution was debarred from this happy and comfortable estate in which regard he preferres the condition of silly birds before himself vers 3. This verse doth naturally branch it self into two parts or propositions whereof the first shews the happy estate the second the holy and comfortable behaviour of the true members of Gods Church For the first he saith Blessed are they that dwell in thine House Gods house in Davids time was the place where the Lords Tabernacle was as Psal 26.8 unto which till the Temple was built God had appropriated his holy solemne worship whereof see 1 King 9.3 But now in the new Testament difference of place in respect of holinesse is taken away John 4.21 and the true Church of God is the house of God 1 Tim. 3.15 that is such companies and assemblies as meet together in Christs name Mat. 18.20 that is by warrant and authority from him and according to his will revealed in his word worship God in the right and reverent use of his holy Ordinances the holy Word and Sacraments sanctified by prayer 1 Pet. 2.5 To dwell in Gods house is to abide and continue a true member of Gods Church enjoying the comfort and liberty of Gods holy worship and service either in the place of the ministery or of one of Gods people for though the Priests and the Levites made speciall abode there 1 Sam. 3.2 and Psal 134. yet others of the people who did diligently frequent and freely enjoy the liberty of Gods worship might be said to dwell therein else David would not have used that phrase praying for himself Ps 27.4 which I say because some Interpreters would limit the first branch to the Priests and Levites Piscat Junius but the 15 Psalme doth enlarge the benefit to all the godly The thing then to be observed in the first branch of the verse is this 1. Observation that
his speciall favour as Psal 144.15 But who do so Answ First the man whose strength is in the Lord that is who resteth not nor relyeth upon himselfe but on the Lord and by him is made strong against enemies both corporall and spirituall and also enabled for every good duty which the Lord requireth at his hands And thus understanding the words the point is cleer to be observed That man is in a blessed and happy estate whose strength is in the Lord that is who trusteth not to himself or to any other person or thing for his safety from evills and ability to do well but only on the Lord his God on whom he resteth and resteth by true faith and confidence see Proverbs 16.20 who so trusteth in the Lord is happy and Jer. 17.7 8. Blessed is the man that trusteth in the Lord Psal 125.1.146.5 Happy is he that hath the God of Jacob for his helpe Reason 1 The reasons are First no man is or can be strong by his owne power This is true both in things pertaining to the body Deut. 8.17 18. and to the soule John 15.5 Reason 2 Secondly no enemy shall be able to hurt him that is strong in the Lord. This is true both for corporall and spirituall enemies For corporall see Psal 89.21 22. With whom mine hand shall bee established mine arme also shall strengthen him The enemy shall not exact upon him nor the sonne of wickednesse afflict him 23. I will beate downe his foes before his face Hence Psalme 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about and Psal 27.1 2 3. The Lord is my light and my salvation whom shall I feare c. Jer. 20.11 Reason 3 Thirdly no work nor duty which God requires at his hand shall be hard for him who is strong in the Lord see 2 Cor. 3.5 and 12.10 Phil. 4.12 13. This serves for instruction admonition and comfort For instruction First in the way to true happinesse it stands not in any outward thing Vse 1 as naturall men thinke but in the fruition of the true God for he is the chiefest good whomsoever enjoyes can lack nothing that is good for hee is all in all to those that are his Hence Psalme 33.12 Blessed is the nation whose God is the Lord and the people whom hee hath chosen for his owne inheritance Gen. 15.1 Feare not Abraham I am thy shield and thy exceeding great reward and 17.1 I am the Almighty God walke before mee and be perfect Hence Exod 33.15.19 If thy presence goe not with me carry us not up hence c. He communicates his goodnesse to those that enjoy him as 2 Chron. 16.9 Psalme 28.8 Hence Jer. 9.23 24. Let not the wise man glory in his wisedome c. Vse 2 Secondly see here who be miserable and accursed namely all such as are not strong in the Lord but in themselves or something beside the Lord See Jer. 17.5 Cursed bee the man that trusteth in man and maketh flesh his arme whose heart departeth from the Lord Now such are many as well for earthly as for heavenly things For earthly all such as use unlawfull means to procure earthly blessings as lying fraud stealing oppression c. Can these say as Ps 44.3 thy right hand and thine arme c. Nay as 1 Kings 21.19 Hast thou killed and also taken possession c. And for heavenly they that trust to their owne righteousnesse as Papists doe the Jewes did Rom. 10.3 Vse 3 Thirdly this should admonish us to be as carefull to be strong in the Lord as we are desirous to be truly happy for the man is blessed whose strength is in him To this end wee must give all diligence for three things First that we stand truly in covenant with God in Christ which is by believing on him so Psal 125.1 Secondly that we be upright hearted dealing truly and sincerely with him in our profession 2 Chron. 16.9 Thirdly that we be constant in obedience 2 Chron 15 2. Psal 81.13 Vse 4 Fourthly this serves for comfort to the upright hearted trusting in God and walking in obedience see Psal 91.1 Let such assure themselves the Lord will be their strength see Psal 68.28.35 Psal 28.6 7. They may say as Ps 3.6 and 27.1 2 3. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid The high wayes are in their heart Here the second property of those that are Gods true people is expressed they do sincerely and truly affect the holy worship of God as is manifest by their behaviour in three branches First the wayes to Gods house are in their heart that is they love and like and in heart desire and delight in the ways that lead to Gods house They that be truly Gods people 2 Observation have their hearts set upon the way and means of Gods worship see Psal 122.1 Psalm 26.8 Because by those ways Reason they come to enjoy the presence of God society and fellowship with him in whom they place all their happinesse Vse 1 This serves first to let us see what we may think of those that have no love nor liking to the ways of Gods house but think it is a wearinesse as Mal. 1.13 that say of the Lords day as Amos 8.5 when will it be gone And of the word and worship of God as Job 21.14 Depart from us we desire not the knowledge of his wayes Certainly these are in a cursed estate as Acts 13.10 as Elymas the Sorcerer was see Acts 19.9 Vse 2 Secondly it is a matter of great comfort to those that desire and delight in the meanes wherein they may have society with God in Christ Surely flesh and bloud hath not revealed it unto them Matth. 16.17 Let these consider Luke 11.22 Vse 3 Thirdly it is a good caveat to labour with our selves that the wayes to Gods house may be in our hearts that we may desire and delight in them love and like them Now as we have another Tabernacle and Sanctuary which is Christ Jesus Hebr. 8.2 so our ways are not materiall but spirituall which we must love and minde and that is the Evangelicall worship by which we come to have societie and fellowship with God See Acts 24.14 and 19.9 This is called the Lords high-way Isa 358. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 11.16 and 49.11 and 40.3 and 19.23 and 62.10 Jer. 31.21 Vers 6. They going through the valley of Baca make it a Well even with blessings shall the rain cover THe second evidence of Gods peoples sincere and earnest affection towards his holy worship they do couragiously and comfortably endure and break through all difficulties and troubles in the way That we may conceive so much by the words we must know that the word Baca signifieth a Mulberry tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5.23 24. which loves to grow
his holy worship or as our translation hath it Every one of them in Zion appeareth before God both one in substance for when God is seen in Sion they that see him appear before him The reason of the different manner of translation is the divers acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is a praeposition signifying ad to unto otherwhile it is a noun signifying strong and so noteth the mighty God the ordinary difference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus is written with 〈◊〉 a long ē but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad a praeposition with a short e and so most Hebrew Books with pricks have it here which moved our new translatours to take it for a praeposition wherein many others godly and learned do joyn with them Which yet others as learned stick not at because they say that vowel is there short because of Maccaph which joyneth two words together and usually doth abreviate the precedent vowel And so the most ancient Greek and Latine translations take it Sept. and Vulg. and divers learned modern Writers as Pagnin Calvin Mollerus and our old Church-Bibles But sith in sense and substance both come to one I will herein follow the ancients and so note in the words two things first that the true God is the God of Gods secondly that this true God shall be seen in Sion the place where the Temple was built For the first The true God is the God of Gods 2 Observation Jos 22.22 The God of gods the Lord Psal 50.1 and 136.2 The mighty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 11.36 The Lord of lords and King of kings Rev. 17.14 and 19.16 1 Tim. 6.15 The reason of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his divine soveraignety over all those that do partake with him in his name Reason as Angels and Magistrates Angels Psal 97.7 with Heb. 1.6 and Psal 8.6 with Hebr. 2.7 and Magistrates Ps 82.1 Exod. 22.8 9 28. Joh. 10.34 35. And false Gods though unlawfully for they are vanities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Gods soveraignty over them is plain for Angels Hebr. 1.7 with Job 1.6 and for Magistrates 1 Tim. 6.15 and for idols Exod. 12.12 Dagon fals down before the Ark hath his head and hands cut off 1 Sam. 5.3 4. This serves for instruction admonition and comfort Vse 1 For instruction see the blessed estate of those that have the God of Gods for their God as Psal 33.12 Blessed is the nation whose God is the Lord and Psal 144.15 For he hath power over Angels and Kings and Divel Vse 2 For admonition First to choose the God of Gods for our God herein following Rahab Josh 2.9 11. and Joshuah chap. 24.15 and Naaman 2 Kings 5.15 17. Now our way is through Christ John 14 6. Mat. 11.27 Vse 3 Secondly to sanctifie him in our hearts and let him be our fear and dread Isaiah 8.13 Remember the Angels before his glorious Majestie cover their faces with their wings Isaiah 6.2 Vse 4 For comfort to those that stand rightly in covenant with God they need not be dismaid for any terrour as 1 Pet. 3.6 as Psal 23.1 4. and Psal 3.6.8 and Psal 116.7 8. and Psal 118.6 as Dan. 3.16 17. and hereon as Rom. 8.31 what shall we say to these things If God be for us who can be against us The second thing to be noted here is 2 Observation That in Sion the holy hill the seat of his Sanctuary will God be seen This was so well known that from Abrahams naming of it Jehovah-jireh when there he should have sacrificed his son it became a Proverb and common saying In the Mount will the Lord be seene and so Musculus acknowledgeth that all the late writers do translate it though he himself do not very well like of it saying that if he durst he would thinke that those who put pricks to the Bible in Hebrew did without need change the verbe active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will see into the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be seen But Mercerus a most learned and judicious man for the Hebrew text judgeth it was done by divine providence that posterity might know that there God would place his Sanctuary and therein appeare unto his people and there also have Christ the Lord to be seen and the 72. do translate it by the verb passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for proofe see Psal 87.2 The Lord loveth the gates of Sion more then all the dwellings of Jacob. It s the Mountaine of his holinesse beautifull for scituation the joy of the whole earth is Mount Sion where God is known Psal 48.1 2 3. and Psal 50.2 Out of Sion the perfection of beauty hath God shined When Solomon had built his Temple here according to Gods direction then God said I have chosen this place here will I dwell c. 1 Kings 9.3 Quest How was God seen in Sion Answ Not in essence for so no man hath seen God at any time John 1.18 But first in his sacred ordinances which were pledges of his presence as the ark of the covenant Numb 10.35 2 Chr. 6.41 Psal 132.9 Arise O Lord God into thy resting place c. also the cloud sometime filling the house Exod 40.34 2 Chron. 7.2 1 Kings 8.10 11. and the fire consuming the sacrifices Lev. 9.24 1 Kings 18.36 38 39. Secondly and chiefly in his sonne incarnate as Mal. 3.1 with Luke 2.26 27 28. For in Christ the father shewes himself as John 14.9 10. This God was pleased to do Reason 1. First for the honour and advancement of his people Israel as Deut. 3.7 what nation is so great that hath God so nigh unto them Secondly to beautifie his Sanctuary as Hag. 2.7 I will fill this house with glory Hence it is called high 1 Kings 9.8 Thirdly Reason 3. and chiefly to stirre up his people to desire and delight to come to his sanctuary as Ps 42.1 2. Quest What is this to us This place belonged to the Jewes Ans See Is 2.2 Mic. 4.1 It was a type of the Church of Christ as Heb. 12.22 which is therefore called the holy City new Hierusalem Rev. 21.3.10 and thereof its true Mat. 28.19 20. with 18.20 This serves for instruction reprehension admonition and comfort Vse 1 For instruction it lets us see that though difference of place in respect of holinesse of the places be taken away in the new testament as John 4 21.23 yet in respect of Gods facred ordinances there used some places have an honour above others at least for the time when those ordinances are in hand as Mat. 18.20 And so M. Calvin acknowledgeth that there is a beauty belonging to temples and Churches in the new Testament which should draw the affections of the faithfull unto them Vse 2 Secondly a just reproofe of wilfull Recusants and prophane Protestants thar care not for the place of Gods
prayer 2 Chron. 20.7 Vse 2 For admonition remember that whatsoeveâ— was written afore-time was written for our learning that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 We therefore must read the Scripture with observation and thus encourage our selves in prayer to prevail with God for his Church and for our selves For comfort in prayer remember the true God is the God of Jacob he will be prevailed with by prayers and teares but follow and imitate Jacob leave not off give not over till he answer as Isa 62.1 2. Vers 9. Behold O God our shield and look upon the face of thine anointed IN the former verse David did most earnestly begge of God audience to his prayer In this verse continuing the same duty of prayer he begs of God whom he calleth their shield with like earnest affection for he doubleth his request the favour and kindnesse to be beheld and looked upon moving the Lord thereto by the honourable state whereunto God had advanced him in anointing him to be a King so as he was the Lords anointed In this Petition note three things first the title which he gives to God secondly the favour he crave of God thirdly the reason whereby he would move the Lord to to grant that favour For the first the title he gives to God is their shield O God our shield A shield we know is a part of armour for defence serving to keep off and award the hurts and blowes which an enemy might give and so by fit resemblance shewes what God becomes to those that be his namely a sure defence and saveguard from all hurtfull assaults of their enemies Mark then in this title 1. Observation that God is a shield for his children that is their sure and safe protectour and defender from the hurts of all their enemies Psal 3.3 Thou Lord art a shield for me Psal 18.2 The Lord is my rock and my fortresse my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation Psal 33.20 He is oâ—â— help and our shield Psal 59.11 Bring them down O Lord our shield and as it followeth in this Psalm vers 11. The Lord God is a Sunne and shield The reason hereof Reason is his own free grace and favour in Christ to those that be truly in Covenant with him as Gen. 15.1 This serves for instruction admonition and comfort Vse 1 For instruction two wayes First to let us plainly see the great happinesse of the godly that though they have many and mighty enemies both corporall and spirituall yet their God is an all-sufficient safe buckler and shield of defence against them all see Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy helpe Psal 144.15 Happy are the people that be so yea happy is that people whose God is the Lord. Vse 2 Secondly this shewes how Magistrates should shew themselves toward the godly when any wrong is offered unto them namely as the Lord himself is whose name they beare Psal 82.6 so they should become shields that is sure protectors and defenders of the godly so Job was Iob 29.11 when the eare heard me it blessed me and when the eye saw me it gave eare to me 12. Because I delivered the poore that cryed and the fatherlesse and him that had none to helpe him 13. The blessing upon him that was ready to perish came upon me and I caused the widdowes heart to sing for joy 14 15 16 17 c. Magistrates are called shields Ps 47.9 Hos 4.18 and therefore should become protectors of the good unlesse they will have their owne names to rise up in judgment against them Vse 3 For admonition it serves effectually to move every one to labour carefully for that estate wherein they may truly have the Lord for their shield Hereunto three things are necessary First that we stand rightly in covenant with God having avouched him for our God not onely by receiving the seales of the covenant in being baptized and comming to the Lords Table which Hypocrites may do but especially by reverend receiving the word of the covenant and humbly submitting our selves thereto as God required when he avouched Israel to be his people Deut. 26.16 17 18. and they performed when they sate down at his feet every one receiving his word Deut. 33.3 Secondly we must see that our hearts be endued with true faith whereby we trust in God unfeignedly resting and relying upon his promise for all the blessings of the covenant This grace entitles us to have God for our shield Prov. 30.5 Every word of God is pure he is a shield to those that trust in him Psal 18.30 The word of the Lord is tried he is a buckler to those that trust in him Psal 28.7 The Lord is my strength and my shield my heart trusted in him and I am helped also Psal 33.18 19. 20. Thirdly we must walk uprightly before him making conscience of all sinne and leading a godly life This God required of Abraham to whom he promised to become a shield Gen. 17.1 with Gen. 15.1 and Solomon gives assurance hereof Prov. 2.7 He is a buckler to them that walk uprightly that is to those that look in all things to please God and lean neither to this sinne nor that And to move us hereunto let us consider the evils of the times in the abundance of iniquity which cry to heaven for most heavie judgements let us think upon the troubles of other nations and our own present danger sundry wayes especially from divisions both in Church and state Now in times of trouble nothing can be better for us then to have the Lord for our shield for then we need not fear what can man do unto us Psal 118.6 Vse 4 For comfort this makes greatly to all that be in covenant with God and testifie the truth of their faith by upright walking before him for God is their shield what need they feare Consider Psal 27.1 2. The Lord is my light and my salvation whom shall I feare c Jer. 20.11 The Lord is with me like a mighty terrible one therefore all mine enemies shall be confounded but I shall not be confounded This made David not to feare ten thousand of the people that should beset him round about Psal 3.6 nor walking through the shadow of death Psal 23.4 This made the three servants of the Lord not fear the hot fiery furnace nor the fiercenesse of the King Dan. 3.16 17. c. Now consider that God is without shadow of change Jam. 1.17 and he was a shield to Abraham David Jeremie and others let us therefore labour to be like them and we may with like confidence rest assured of Gods protection as the Lord promised 1 Kings 9.4 5. and as the godly do comfortably expect Psal 22.4 5. The second thing to be noted here is the favour
which he begs and craves of God namely 2 Observation that God would behold and look upon his face that is look upon him favourably taking gracious notice of his estate and desire Psal 142.4 looke upon my right hand and see so the words are in the originall as the marginall reading hath it Psal 119.132 Look upon me and be mercifull unto me Psal 80.14 Look down from heaven and behold so Is 63.15 Look down from heaven and behold from the habitation of thy holinesse and of thy glory Reason 1 The reasons hereof are two First because Gods looking upon his face was a comfortable signe of his favour and kindnesse as Psal 80.3.7.19 Cause thy face to shine and we shall be saved Psal 31.36 Make thy face to shine save me for thy mercies sake This is more plain by the contrary Gods hiding of his face which is in scripture a plain signe of Gods anger and displeasure Deutr. 31.17 18. Then shall mine anger be kindled against them and I will forsake them and I will hide my face from them and Psal 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me Reason 2 Secondly David desired God to look upon his face because conceived it might be a speciall means to move to mercy For David no doubt shewed in his very countenance a godly sorrow for his restraint from Gods sanctuary as also an earnest desire of that favour that he might safely frequent the place of Gods worship see Psal 42.1 2. for his earnest desire and verse 3 4.9 for his sorrow and mourning This serves for instruction and for admonition Vse 1 For instruction two wayes First the forme of words and phrase here used shew a notable way to stirre up and move compassion towards others namely to look upon and behold their miseries for therefore no doubt doth David entreat the Lord to look upon his face that the view of his mournfull countenance might stirre up compassion towards him so Lam. 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like my sorrow Vse 2 Secondly see here that the favour of God is to the child of God a thing of high esteem else the smallest signe thereof in a cheerfull countenance and lovely look would not be so earnestly desired indeed with naturall men it is not so they say unto God depart from us what can the Almighty doe for us Job 22.17 But with the godly it is otherwise Psal 30.5 In his favour is life nay Psal 63.3 His loving kindnesse is better then life which made David to bid Zadock to bring back the ark of God unto his place saying If I have found favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he say I have no delight in thee behold here I am let him doe to me as seemeth him good 2 Sam. 15.25 26. Vse 3 For admonition it serves three wayes First to imitate David in our prayers labouring in our very countenance to expresse truly the good affections of our hearts by mournfull looks in confession of sins as Psal 55.2 Attend unto me and heare me I mourne in my complaint and make a noise and by cheerfull countenance in thankesgiving so serving the Lord with a cheerfull and glad heart for his good blessing as Deut. 28.47 Vse 4 Secondly to learn of David how to stirre up our hearts to charitable compassion towards them that be in misery namely exercise our senses upon the objects of mercy Hitherto belongs the charge Is 58.7 Hide not thy self from thine own flesh That was the uncharitable practice of the Priest and Levite to turne away from the wounded man Luke 10.31 32 33. Vse 5 Thirdly this must teach us with David to make high account of Gods favour esteeming it as our own life as David did And for the sure obtaining of it labour to be found in Christ in whom only it is to be had John 14.6 with Ezek. 39.29 Neither will I hide my face any more from them Also to beware of all sinne whereby it is certainly lost as Deut. 31.17 18. Ezek. 39.23 24. And in particular seeing the want of faith and obedience the chief fruits of the word of the Kingdome cause God to take it from us Mat. 21.43 therefore in speciall manner we must give all diligence to make our calling and election sure 2 Pet. 1.5 6 c. The third thing to be noted here is the reason or argument implyed in the title which David gives to himself to move God to shew favour unto him namely because he is the Lords annointed It is most true that the son of God the second person in Trinity was at this time and from the beginning of the world in Gods purpose and promise the Lords annointed as he is called the lamb slain Rev. 13.8 whereon he is called the Messias or annointed long before his incarnation Dan. 9.24 25. whose coming was expected by all the Jewes as John 4.25 And it may be David in this title had reference to his mediation in whose alone merits and worthinesse the godly in all ages have audience with God as Dan. 9.17 Cause thy face to shine upon thy sanctuary for the Lords sake that is for the Lord Christ Jesus sake And so from David we must learn to beg all blessings of God for Christs sake as John 16.23 24. with John 14.6 Yet withall we must know that David stiles himself Gods anointed with speciall reference to that high favour and honour whereto God had advanced him when he anointed him by Samuel to be King over his people as 1 Sam. 16.12 Psal 89.20 whereby he made him not onely a type but an honourable progenitour of Christ as that same Psalm implies vers 26 27 28 29. And upon consideration of that great and extraordâ—nary favour he begs that which is lesse even a gracious respect for freedome and liberty in Gods holy sanctuary as the next verse which propounds the reason of his earnest desire doth plainly import Mark then 3 Observation that because David was the Lords anointed therefore he begs that grace and favour to enjoy with freedome the Ordinances of God in his holy Sanctuary To the same effect he prayes Psal 132.10 For thy servant Davids sake turn not away the face of thine anointed Reason 1 The reason hereof is plain First because the very externall unction was an high honour and a rare favour as is implied 1. Sam. 15.17 When thou wast small and little in thine owne eyes wast thou not made the head of the tribes of Israel and the Lord anointed thee King over Israel But being joyned with the thing signified even the inward graces of the spirit as it was in David 2 Samuel 23.1 2. where he is said to be the man that was raised up on high the anointed of the LORD endued with
us to shame and goest not forth with our armies verse 9. The first Reason The reason is two fold First to shew themselves thankfull for blessings received for so God is honoured Psal 50.23 Who so offereth praise glorifyeth me which is very profitable as Luke 17.17 18 19. The second Reason Secondly to lay a ground of assurance of deliverance in present evills For hereby their hearts are setled in assurance of Gods power and further in the love of his mercy as appears by that of David 1 Sam. 17.34 c. The Lord that delivered me out of the paw of the Lyon and out of the paw of the bear he will deliver me out of the hand of this Philistine This serves for instruction and for admonition For instruction The use for instruction see a difference between the wicked and the godly under crosses and afflictions The godly we see here doth guide his affaires with discretion as hee looks with one eye on Gods present judgements so with the other he beholds precedent mercies See Job 1.21 The Lord gave and the Lord hath taken away blessed be the name of the Lord and Job 2.10 What shall we receive good at the hand of God and shall we not receive evill But the wicked are like Haman all his honour is nothing while Mordecai sits in the Kings gate Est 5.13 The godly are like David 1 Sam. 30.5 6. who when the people spake of stoning him encouraged himself in the Lord his God but the wicked like Nabal in distresse whose heart dyed within him and hee became as a stone 1 Sam. 25.37 or like Saul that when God would not answer him consulted with a witch 2 Sam. 28.7 Seek me a woman that hath a familiar spirit that I may go to her and enquire For admonition The Use for admonition labour to become followers of Gods Church and people in this godly behaviour We have just cause so to do in this land every true member of Gods Church Gods favour hath been great unto us in preventing the designs of our enemies and in withdrawing the heavy judgement of plague and pestilence from our bretheren and that not once alone but often the remembrance of which mercies no present judgements should be able to deprive us of Now particularly in the Churches acknowledgement of Gods great favour and mercy to them we have sundry things to note First the Prophet calls Judea wherein the people of Israel dwelt The second Observation Gods land Thou hast been favourable to thy land So Psal 10.16 The Lord is King for ever and ever the heathen are perished out of his land that is the Canaanites and the rest of the nations that once possessed it are now destroyed Jer. 2.7 Ye defiled my land and made mine heritage an abomination Ezek. 36.5 God is angry with all those heathen that appoint his land into their possession and verse 20. these are the people of the Lord and are gone forth out of his land and Ezek. 36.5 I will bring thee against my land Hos 9.3 They shall not dwell in the Lords land Joel 1.6 A Nation is come upon my land The first Reason The reason or ground hereof is threefold First God chose this land for his own people wherein he promised to dwell among them See Lev. 26.11 Psal 47.4 Psal 48.1 2 3. Psal 76.1.2 Ezek. 20.6 Ezek. 37.26 The second Reason Secondly he became King over this land Zechar. 14.9 Judah was his sanctuary and Israel his dominion Psalm 114.2 The third Reason Thirdly he undertook to be protector and blesser of this land and that in an extraordinary manner as Deut. 11.11 12. The land whither thou goest to possesse it is a land of hills and valleyes c. A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it Experience whereof may be seen by example 1 Sam. 7.10 11 12. 2 Kings 19.32 33. In these respects the land of Jurie was as it were Gods peculiar enclosure hedged in from his commons which was the whole earth This serves for instruction admonition and comfort The use for instruction For instruction it shewes plainly that some lands and people have a priviledge above others for sure title and interest unto the true God namely those that do receive believe and obey the word of the covenant as did the Jewes under the law and all Christian nations under the gospell It is true that by creation and common providence all lands and all people are the Lords as Psal 50.12 The world is mine and the fulnesse thereof yet they onely are his by bond of covenant and so entitled to his speciall mercies that truly receive believe and obey his holy word See Exod. 19.5 6. Deut. 10.14 15. Psal 65.1 The first Use for admonition For admonition it serves two wayes First to those that as yet are without not called nor brought into the bond of the covenant with God that if ever they desire true happinesse for their soules they labour to become rightly entitled to the true God by speciall covenant through Christ Jesus for happy are the people that have the Lord for their God Psal 144.15 Now for this end they themselves must seek unto Gods ministers and say as a man of Macedonia did unto Paul in a vision come and help us Acts 16.9 they must enquire of them as the â—unuch did of Philip I pray thee of whom speaketh the Prophet this Acts 8.34 Nay they must study in the word themselves and search the Scriptures daily by the example of the noble Bereans Acts 17.11 And above all they must desire of God that he will teach them to do that which is pleasing unto him as Psal 143.10 The second Use for admonition Secondly to us in this land who by our holy profession do entitle our selves to the true God and say as Psal 48.14 This God is our God for ever we must look unto it that we do truly and sincerely receive believe and obey the word of the covenant and take heed of those things which tend to separate between God and his people Amongst which we are most in danger of these two first the idolatry of Popery Secondly prophanenesse in Christianity Popery is a false faith and prophanenesse in the profession of the true religion argues a dead faith For Popery it is at this day amongst Gods people in comparison of true religion as the worship of the golden calves erected by Jeroboam at Dan and Bethel was to the true worship appointed by God himself at Jerusalem 1 Kings 12.26 28 29. c. For Papists worship God in images as they did now the danger thereof see 2 Chron 15.13 Israel without a true God and 2 Chron. 25.7 The Lord is not with Israel Therefore if we desire the continuance of this priviledge to have our land to be Gods land we must set our selves against Popery lament
and repent that it hath any corner and closet by allowance among us yea we must by prayer to God seek the removalll of it Consider Psal 81.8 9. Heare O my people and I will testifie unto thee O Israel if thou wilt hearken unto me There shall no strange God be in thee neither shalt thou worship any strange God Then for prophanenesse among the professors of true religion this argues a dead faith for such deny the power of true Religion 2 Tim. 3.5 Now Gods Kingdome is not in word but in power 1 Cor. 4.20 And this is a spreading evill amongst us as Gods judgements shew See Jer. 23.10 The land is full of adultery and because of oaths the land mourns Also Hos 4.1 2 3. The Lord hath a controversie with the land c. The same sinnes are rife amongst us whereof we must take speciall regard against the day of humiliation The Use for comfort For comfort this makes greatly to any land or people that keep covenant with God when they are oppressed with idolatrous enemies or wicked men as usually the true Church is they must remember their interest in the true God and in the time of danger with Hezekiah Is 37.6 29. humble themselves in earnest prayer and with Jehosaphat fast and pray 2 Kings 20.3 4 12. and then they shall receive a gracious answer as he did verse 14. and good successe as Abijah did 2 Chron. 13.8 10 12. The third Observation Secondly note here as taken for granted That Jacob that is the Jewes who were the posterity of Jacob had been taken captive For the Churches thankfulnesse for their bringing back is an acknowledgement of their carrying out The truth hereof is manifest by plain and manifold relation in the holy story See 2 Kings 24.10 11. Dan. 1.1 2. for the beginning of it in part in the raigne of Jehojakim and for the accomplishment thereof see 2 Kings 25.2 8 11. Jer. 39.2 3 c. and Jer. 52.4 c. The reason hereof was their grievous sinnes againd God Lam 1.8 Jerusalem hath grievously finned therefore she is removed according to Gods threatning Levit. 26.14 15 25 33. Deut. 28.15 20. Jer. Wherefore hath the Lord pronounced all this great evill against us verse 11. thou shalt say because your fathers have forsaken me verse 12. and ye have done worse then your fathers verse 13. therefore wil I cast you out of this land This serves for instruction admonition and comfort The use for instruction For instruction see plainly that Gods own people for the sinnes committed among them may lye under most heavy and grievous judgements as here we see they are led into captivitie among whom were Daniel Shadrach Meshuch and Abednego Dan. 1. also Mordecai and Esther Est 2.5 6. yea Zerobabell and Jehoshuah Yea see Psal 44.9 10. c. to the 18. The first Use for admonition For admonition two wayes First to beware of rash judgement either against our selves or others for the greevous calamities that lye upon us and them for God saith many are the afflictions of the righteous Psal 34 19. Whosoever will live godly must suffer persecution 2 Tim. 3.12 Through manifold afflictions we must enter into the Kingdom of heaven Acts 14.22 The second use for admonition Secondly hereby learn to know to repenâ— of for the time past and to beware of for the time to come those sinnes that brought the captivitie which are these In generall the transgressing of Gods Commandements as Lev. 26.14 15 25. In particular idolatry 2 Chron. 7.19.20 Sabbath breaking Nehem. 13.15 16 17. Covetuousnesse Jer. 6.12 13. Soothing teaching Jer. 6.14 c. The Use for comfort For comfort to the godly in the times of their great affliction Consider that nothing befalls thee which hath not light on Gods deer children whatever thine affliction be whether inward in mind or outward in body See 1 Cor. 10.13 Consider the state of Job Jeb 1. and 2. chapters and of David Psal 77.2.4 My soar ran in the night and â—easednot my foule refused to be comforted Thou holdest mine eyes waking I am so troubled that I cannot speak yet I cryed unto God with my voyce even unto God with my voyce and he gave eare unto me verse 1. Consider also the restauration of Israel in this text and Zeph. 3.14 c. Is 12.1 c. Is 54.1 c. Micah 4.6 7. The fourth observation The third particular thing to be here observed is expressed namely that God brought back his people that had brought back his people that had been led into caprivitie This is plain for the captivity of Babilon in the first and second chapters of Ezra where both time and means and persons that did return are set down particularly and at large The first Reason The reason hereof is twofold First and chiefly in God who of meer grace and favour undertook this great work and bound himself thereto by promise See Jer. 27.22 They shall be carried to Babilon and there shall they be untill the day that I visit them then will I bring them up and restore them to this place Jer 29.10 After seventy years be accomplished at Babilon I will visit you and performe my good word towards you in causing you to return to this place 2 Chron. 36.22 Now in the first year of Cyrus King of Persia that the word of the Lord by the mouth of Jeremiah might be accomplished the Lord stirred up the spirit of Cyrus that he made a Proclamation thorow out all his Kingdome and put it also in writing saying c. The second Reason Secondly God herein had respect to the godly behaviour of his children in true repentance and earnest prayer whereunto he did enable them by his grace that so he might perform his good word unto them For that was Solomons request at the dedication of the temple 2 Chron. 6.36 37 38. assented unto chapt 7.1 by signe of fire consuming the sacrifice and by voyce verse 12. I have heard thy prayer And so we find that Daniel did Dan. 9. according as God had said the godly should do Jer. 29.12 c. Then shall you call upon me and go and pray unto me and I will hearken unto you and ye shall seek me and find me I will be found of you and turn away your captivitie This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see that God doth actually for his Church exceeding abundantly above all that men can ask or think Eph. 3.20 with Psal 126.1 When the Lord turned again the captivitie of Sion we were like them that dream Such was Peters deliverance both to himself and others of the Church Acts 12.9.15 16. The second Use for instruction Secondly here see a plain difference between Gods dealing with his own people and with the wicked when hee enters into judgement with them His
quite cleared from his own corruption Rom. 8.1 with Rom. 7.24 25. The thing here expressed is The second Observation that God forgives the iniquity of his people and covers all their sinnes When God describes himself to Moses he makes this a part of his name one of his speciall properties to forgive iniquity transgression and sinne Ex. 34.7 The Lord is long suffering and of great mercy forgiving iniquity and transgression Numb 14.18 Who forgiveth all thine iniquity Psal 103.3 The Reason The reason hereof is principally in God even his mercy and truth which go before his face Psal 89.14 Mercy moves him to pitty those that be in misery as all are that stand guilty of sinne and therefore he is said to pardon iniquity and to passe by transgression and not to retain his anger for ever because he delighteth in mercy Mich. 7.18 Also his truth causeth him to perform covenant with those that be his people in Christ which is to pardon their sinnes for the merit of his death and passion when they do repent and beg mercy and pardon whereunto he doth enable them and extite and stirre them up by his word and works as Levit. 26.40 41 42. If they shall confesse their iniquity and the iniquity of their fathers c. If then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity Then will I remember my covenant c. Likewise Jer. 32.39 c. I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them c. So will I bring upon them all the good that I have promised them Quest Why doth Moses say he will not pardon your transgression Exod. 23.21 and Joshua He is a jealous God and will not forgive your transgressions nor your sinnes Jos 24.19 Answ The circumstances of those places shew the true meaning namely if men provoke him and forsake him by idolatry serving other Gods and if they sinne presumptuously despising the word so Numb 15.30 31. The soule that doth ought presumptuously the same reproacheth the Lord and that soule shall be cut off from among his people Because he hath despised the Word of the Lord and hath broken his commandement that soule shall utterly be cut off his iniquity shall be upon him This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the excellency of the true God above all false Gods as Mic. 7.18 who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage Yea and above all creatures for who can forgive sinne but God onely Mark 2.7 which will better appear if we consider the way which God makes for the satisfying of his justice in this work of mercy namely he gives his sonne to become man that so he may be righteousnesse and redemption to his people 1 Cor. 1.30 and gives his gospell to reveal that mercy 2 Tim. 1.10 And his holy spirit to teach and sanctifie the soules of his elect and to furnish them with those graces that may entitle them to Gods mercy in Christ Zech. 12.10 2 Cor. 4.13 That the Ephesians might have the knowledge hereof Paul bowed his knees to God Eph. 3.14.18 The second Use for instruction Secondly see here a prerogative of Gods people above all others For they that stand rightly in covenant with God are the proper subject of this great blessing to have from God the pardon of their sinnes wherein we know stands true happinesse Psal 32.1 2. and in that regard especially though not only are those people said to be blessed above others that have the Lord for their God Psal 144.15 Psal 33.12 The first use for admonition For admonition two wayes First to all naturall men that are yet strangers from the covenant of grace as wanting true faith and true repentance that they give all diligence to the blessing of forgivenesse of sinnes from God See Esther 8.17 Many of the people of the land became Jewes upon the view of a temporall blessing Rahab embraced the Jewes religion upon the notice of Gods power and mercy in the delivery of Israel out of Egypt c Jos 2.9 c. And shall not we upon evidence of greater power and mercy be induced to enter into covenant with God Obj. But what is this to us we are all in covenant with God already Answ As He is not a Jew that is one outwardly c. Rom 8.28 29. so Rev. 2.1 thou hast a name that thou livest and art dead Consider Simon Magus Acts 8.13 21 22. though said to believe and be baptized yet in the gall of bitternesse and in the bond of iniquity See Psal 94.20 and 1 John 1.6 The second Use for instruction Secondly Gods own people must hereby learn to feare and love the true God For fear see Psal 130.4 There is forgivenesse with thee that thou maist be feared And for love Luke 7.47 Many sinnes are forgiven her for she loved much Now true fear makes a man eschew evill Job 1.1 Prov. 8.13 Prov. 14 27. And true love moves to obedience in keeping Gods word as John 14.21 23. 1 John 5.3 Yea they must with David pray against presumptuous sinnes Psal 19.13 and give themselves daily to the exercises of faith and repentance which entitle them truly to this blessing of forgivenesse The Use for comfort For comfort it makes greatly to Gods children that do repent and believe in God through Christ for then this prerogative belongs unto them wherein stands true happinesse Even as David also imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Rom. 4.6 7. Sonne be of good comfort thy sinnes are forgiven thee Verse 3. Thou hast taken away all thy wrath thou hast turned thy self from the fiercenesse of thine anger The Use for comfort THe last effect of Gods favour to his people here acknowledged For the understanding whereof we must search out two things First whether wrath and fierce anger be in God properly for they are often ascribed unto God in Scripture Secondly in what sense they are ascribed unto God For the first wrath and fierce anger are strong sudden passions and perturbations of the mind caused by things offensive and displeasing Now to speak properly they are not in God as Isay 27.4 Fury is not in me For the second the Scripture speaking of God by way of resemblance unto men ascribeth these passions to God for two causes First to acquaint us with the inward constant disposition of his nature against sinne namely that he distasteth and disliketh the impurity and impiety thereof as man doth the most hatefull things Secondly to let us know the course of his actions in punishing sinne namely that it shall be with that severity which men use
admonition and comfort For instruction see the prerogative of Gods Chuâ—â—â— and people above all other states and conditions in the world they being by covenant the people of God have him to be unto them the God of salvation See Deut. 32.31 Their rock is not as our rock even our enemies themselves being judges Jer. 3.23 Truly in vain is salvation hoped for from the hills and from the multitude of mountains truly in the Lord our God is the salvation of Israel The second Use for instruction Secondly see here the impiety of Popery that sets up other Saviours among them then the true God both for temporall and spirituall safety The first Use for admonition For admonition two wayes First to take heed of those sinnes that deprive a people of this prerogative to have the true God to be the God of their salvation And those are especially two First Idolatry when men either worship a false God as the heathen did and do or else worship the true God in a false manner as did Jeroboam and his successors 1 Kings 12.28 and as the Papists do at this day for which sinne see God forsaking Judg. 3.8 compared with 10.13 yee have forsaken me and served other Gods wherefore I will deliver you no more Secondly Impiety when men hold the truth in unright eousnesse Rom. 1.18 have a forme of godlinesse but deny the power thereof 2 Tim. 3.5 for the Kingdome of God is not in word but in power 1 Cor. 4.20 The second Use for admonition Secondly we must all labour to become such as are truly intitled to Gods power and mercy for salvation that he which is the God of salvation may become our God for assurance whereof we must look to these things First that we become the children of Abraham for to such salvation comes Luke 19.9 Now such may be known by doing the works of Abraham John 8.39 He is the father of the faithfull Rom. 4.11 who by faith first forsook his own people and his fathers house Heb. 11.8 9. compared with Gen. 12.1 4. secondly commanded his houshold to serve God Gen. 18.19 thirdly made intercession to God for the sparing of Sodom no doubt for the elects sake that he hoped had been therein Gen. 18.23 c. fourthly by faith offered his own sonne yea his only sonne Isaac for an offering upon Gods command Gen. 21.1 c. Heb. 11 17. In all these we must labour to shew our selves to be the sonnes of Abraham Consider all and look especially at the mortification of corruption the sinnes of our hearts and soules See Rom. 8.12 Gal. 5.24 Col. 3.5 we should be ashamed to hear that we love our sinnes better then Abraham did his only sonne Secondly the true God is a saviour unto every one that is a true member of Christs body Eph. 5.23 Now true members are joyned to their head by the spirit 1 Cor. 12.13 and by vertue thereof receive life and sense from Christ spiritually as Rom. 8.11 Now such with Christ 1. leave the grace of sinne Rom. 6.17 18 2. they converse with the godly Acts 10.40 41. 3. they walk in the spirit Gal. 5.25 4. they talk and speak religiously Col. 4.6 Prov. 31.26.5 they tast spirituall food with delight the Word and Sacraments Thirdly God will save those that trust in him Psal 17.7 Psal 91.1 c. they shall be as mount Zion Psal 125.1 Now they that trust in the Lord will not use unlawfull meanes to help themselves out of misery but will wait his leisure as Isaiah 28.16 He that beleeveth shall not make hast Fourthly he that would be delivered by God must be upright hearted Psal 7.10 Now such lean not to sinne but as Isaiah 38.3 can say to God with Hezekiah Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight The use for comfort For comfort to Gods children in trouble and misery they have a saviour and deliverer see Psal 23.1 4. and Dan. 3.17 The second Observation The second point to be here observed is the practise of the Church towards God in their trouble namely they go to God in prayer for salvation and deliverance See Psal 79.9 Help us O God of our salvation for the glory of thy name and deliver us and purge away our sinnes for thy names sake and Psal 80.1 3. Give eare O shepheard of Israel thou that leadest Joseph as a flock thou that dwellest between the Cherubins shine forth Turn us again O God and cause thy face to shine and we shall be saved Psal 118.5 I called upon the Lord in distresse c. The reasons which induce them to do so are these The first Reason First Gods command Psal 50.15 Call upon me in the day of trouble The second Reason Secondly Gods property to hear and help Psal 65.2 O thou that hearest prayer unto thee shall all flesh come Psal 46.1 God is our aefuge and strength a very present help in trouble See this in the heathen Mariners Jonah 1.14 15. The third Reason Thirdly God stands bound by promise and covenant to hear and help his Church in distresse see 2 Chron. 7.14 If my people which are called by my name shall humble themselves and pray and seek my face and turn from their wicked wayes then will I hear from heaven and will forgive their sinne and will heale their land Psal 91.15 He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honoâ—r him The fourth Reason Fourthly observation of the successe of this duty in others before them as Psal 32.3 4 5 6. Psal 1.3 3 4 5. Psal 99.6 8 9 and in their own persons as Psal 56.14 Thou hast delivered my soule from death wilt not thou deliver my feet from falling The use for instruction First this serves to discover a threefold impiety as contrary to the practise of the Church of Atheists Witches and Idolaters 1. Atheists in their hearts say there is no God and therefore make no conscience of this practise of the Church to call upon God See Psal 14.1 4. The foole hath said in heart there is no God They call not upon God Psal 10.4 God is not in all his thoughts Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 22.17 which say unto God depart from us and what can the Almighty do for them 2 Witches wisards and conjurers for a shew and colour may have the name of God in their mouths but sure the affiance of their hearts is in the devill with him they are in league and socieay all their spells charms circles and incantations are prayers homage and service done to him And like unto these though not in so high degree are all they that seek unto
them and use their help Isaiah 8.19 when they shall say unto you seek unto those that have familiar spirits and unto wizards that peep and that mutter should not a people seek unto their God When Ahaziah King of Israel sent unto Baalzebub the god of Ekron to enquire whether he should recover of his disease the Lord by Elijah tells his messengers Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the God of Ekron 2 Kings 1.2 3. Lastly Idolaters say to Saints and Idolls here us help us pray for us as 1 Kings 18.26 This we know is the common practise of Papists to the Virgin Mary and to all the Saints But herein they shew themselves not to be Gods people but such as have forsaken the fountain of living waters and hewed them out broken cisterns that can hold no water Jer. 2.11 12 13. The Use for admonition For admonition that we observe and remember this practise of the Church of God and conscionably endeavour to conforme our selves thereto in the day of our trouble to seek the Lord remember God and complain as Psal 77.2 3. to say with the godly man whom have I in heaven but thee Psal 73.25 and with the Church Isaiah 63.16 Though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our father our redeemer thy name is from everlasting Psal 20.7 Some trust in charets and some in horses but we will remember the name of the Lord our God Hos 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands ye are our gods for in thee the fatherlesse finde mercy Consider the reasons of this duty as before and the successe as Psal 20.8 They are brought down and fallen but we are risen and stand upright Psal 118.5 c. I called upon the Lord in distresse the Lord answered me and set me in a large place c. Thus much of him to whom they pray the things for which they pray are two 1. That God would turn them 2. That God would cause his anger toward them to cease For the first when they beseech God to turne them they mean from the evills under which they lay whether of sin or punishment unto a comfortatble state for so largely doth the use of the word extend sometime therewith is begged conversion from sinne Jer. 31.18 19. Turne thou me and I shall be turned after that I was turned I repented c. sometime restitution to comfortable outward state which is turning from punishment as Psal 126.4 Turne again our captivitie O Lord. And though here the latter is specially aimed at yet we may not exclude the former because without turning from sinne the ceasing of Gods wrath would not be expected Psal 7.12 c. If he turne not he will whet his sword c. The third Observation Mark then Gods people do beg of God the blessing of conversion from evills under which they lay whether of sinne or punishment see Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned renew our daies as of old Psal 80.3 7 20. Turn thou us again O Lord God of hostes cause thy face to shine and we shall be saved The Reason The reason is infoulded in the title which here they give to God namely that he is the God of their salvation both for soule and body He restoreth the soule Psal 23.3 the same word is there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he preserveth and delivereth the body and outward estate Psal 91.15 I will be with him in trouble I will deliver him Job 5.19 He shall deliver thee in sixe troubles yea in seven there shall no evill touch thee He is almighty and so all-sufficient nothing is too hard for him Jer. 32.27 and this power he puts forth for the good of his people This serves for instruction admonition and comfort The use for instruction For instruction touching the author of true conversion to the soule The practise of the Church shewes her judgement herein she prayes to God to be turned from evills whether spirituall or corporall and therefore no doubt acknowledged him to be the sole author thereof It is true in temporall evills man by nature hath some ability to discern and endeavour the way and means of his deliverance but in spirituall evills of corruption and sinne it is not so for therein man naturally is dead and so wants abilitie of himself to conceive and act the things that belong to the life of grace see Acts 26.9 The wisdome and will of nature is to oppose the meanes of conversion I verily thought with my selfe saith the Apostle that I ought to do many things contrary to the name of Jesus of Nazareth For to be carnally minded is death because the carnall minde is enmitie against God Rom. 8.6 7. Therefore hereof men do not become Gods children John 1.13 which will be plaine if we consider that the Scripture calls regeneration a new creation 2 Cor. 5.17 and the first resurrection Revel 20.6 1. Quest Why then doth God bid men turne as Ezek. 18.30 Repent and turne your selves from all your transgressions Ans First to shew us our dutie not our abilitie what we ought not what we are able of our selves to do For John 15.5 Without me ye can do nothing We are not sufficient of our selves to thinke any thing as of our selves 2 Cor 3 5. No man can come to me except the father which hath sent me draw him John 6.44 Believers are borne not of bloud nor of the will of the flesh nor of the will of man but of God John 1.13 Secondly God in these commandements hath an aime at the outward actions wherein he desires reformation whereto naturally man hath some power as we may see by Ahabs humiliation 1 Kings 21.27 Thirdly God requiring of us the grace of conversion means we should endeavour our selves in the outward meanes thereof to get abilitie thereto of God Though grace be Gods gift yet is the use of meanes in our power 2. Quest Are not such commands unjust or vaine Ans No not unjust because in Adam we were able to any thing God should require of us And vaine they are not because they are meanes of conversion in Gods elect as to Lydia Acts 16.14 whose heart the Lord opened that she attended unto the things which were spoken of Paul Deut. 32.46 47. Set your hearts unto all the words which I testifie amongst you for it is not a vaine thing for you 2 Cor. 2.15 16. For we are unto God a sweet savour of Christ in them that are saved and in them that perish To the one wee are the savour of death unto death and to the other the savour of life unto life And they leave the wicked without excuse because they yeeld not such obedience as nature enables them
all his benefits The very blinde heathen have done this for the honour of their idols as Judg. 16.23 Dan. 5.4 Shall not Gods people much more do it to the true God Thirdly to use the blessings wherein we rejoyce to Gods glory stirring up our selves thereby to walk more obediently to Gods commandements Psal 116.8 9. Thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the land of the living Verse 7. Shew us thy mercy O Lord and grant us thy salvation The meaning of the words HEre the Church doth return again unto humble petition or supplication and that for two things First that the Lord would shew them his mercy Secondly give them his salvation For the first when they say Shew us thy mercy O Lord they do plainly imply that his mercy or loving kindnesse was hid from them and yet for all that they do not leave the Lord in that estate but humbly begge the sight and evidence of his mercy So that in this first petition we have to note two things the miserable state of Gods Church for a time and the godly behaviour of the Church in that estate The first Observation For the first the miserable estate of Gods Church is this for a time they are without the sense and feeling of Gods mercy and kindnesse else they would not desire to see it Psal 74.1 9. O God why hast thou cast us off for ever We see not our signes to wit of thy mercy towards our help Psal 77.8 9. Is his mercy clean gone for ever Hath God forgotten to be gracious Psal 89.49 Lord where are thy former loving kindnesses The first Reason The reason hereof is First triall of grace as in Job Job 13.24 Wherefore hidest thou thy face and holdest me for thine enemy Vers 20. Thou writest bitter things against me The second Reason Secondly correction for sins which stir up Gods anger against his people and so hide his mercy and kindnesse from them Lam. 3.42 43 44. We have transgressed and have rebelled thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slain thou hast not pitied Thou hast covered thy selfe with a cloud that our prayer should not passe through This is acknowledged in Salomons prayer 2 Chron. 6.36 If they sinne against thee for there is no man which sinneth not and thou be angry with them c. Psal 106.39 40. Thus were they defiled with their own works and went a whoring with their own inventions Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his own inheritance This serves for instruction and for admonition The first Use for instruction For instruction two wayes First touching the true God this state of the Church wanting the sense of Gods mercy teacheth us to conceive and know that though God be to his Church a God of mercy in Christ and so delight therein that his mercy is said to be above all his works Psal 145.9 and that he would be known to delight therein Jer. 9.23 yet withall that he is a God of severity and justice not sparing his own people when they sinne against him Thus he describes himselfe Exod. 34.6 7. Though be keep his mercy for thousands yet he will by no means cleare the guilty How did he punish his own people the Jewes see Lam. 1.12 and his own dearest servants for sinne David 2 Sam. 12.10 c. Asa and others nay his own son when he bore our sinnes Which well considered will be the ground of Gods fear in our hearts Exod. 23.20 21. I will send mine Angell which shall keep thee in the way c. Beware of him ohey his voyce provoke him not for he will not pardon your transgressions for my name is in him Heb. 12.28 29. Let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire Jer. 5.22 Feare ye not me saith the Lord will ye not tremble at my presence Jer. 10.7 Who would not feare thee O King of nations for unto thee doth it appertaine The second Use for instruction Secondly touching Gods people see here that they may truly belong to God by covenant in Christ and yet for a time be without the sense and feeling of his mercy kindnesse as Psal 74.1 19. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture Forget not the congregation of thy poore for ever Psal 77.8 9. Is his mercy clean gone for ever doth his promise faile for evermore Hath God for gotten to be gracious hath he in anger shut up his tender mercies Ob. Where then is the truth of his promise Isaiah 54.10 The Mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee c. Whereupon Psal 23.6 Mercy and kindnesse shall follow me all the daies of my life for Psal 89.28 My mercie will I keep for him for ever Psal 126. twenty sixe times in every verse once For his mercie endureth for ever Answ We must put a difference between Gods mercy and kindnesse conceived in himselfe and vouchsafed to his children and people and the expressing and manifestation thereof The former once begun is ever continued towards those that be in Christ John 13.1 Having loved his own which were in the world he loved them unto the end Rom. 11.29 For the gifts and calling of God are without repentance But the manifestation thereof is many times restrained for good causes as either tryall of grace or correction for sinne which liberty we give to naturall parents towards their children and therefore must take heed we deny it not to God The first use for admonition For admonition two wayes First that we take heed of all those things that cause the Lord to hide his favour from us which indeed is all sinne and only sinne that seperates Isaiah 59.2 even pride and haughtinesse upon the fruition of his favour as Psal 30.6 7. In my prosperity I said I shall never be moved Lord by thy favour thou hadst made my mountain to stand strong thou didst hide thy face and I was troubled The second Use for admonition Secondly not to be dismayed or to despaire under the sense of Gods displeasure for it is the state of the godly sometimes to feel it We must say with the Church I will bear the wrath of the Lord because I have sinned against him Micah 7.9 we must humble our selves and wait for mercy as Psal 42.11 and then know that his favour shall be renewed They that wait upon the Lord shall renew their strength We must learn to walk by faith and not by sight 2 Cor. 5.7 to live by faith and not by sight Hab. 2.4 for Psal 89.30 c. If his thildren forsake my law and walk not
in my judgements If they break my statutes and keep not my commandements Then wil I visit their transgression with the rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile c. The second Observation The second thing here to be noted is the behaviour of Gods people in this their miserable estate here plainly expressed when they want the sense and feeling of Gods mercy and kindnesse they leave not God but go to him by humble and earnest prayer for some evidence thereof Psal 77.2 In the day of my trouble I sought the Lord Psal 40.11 12. Withhold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me For innumerable evills have compassed me about c. Psal 42.7 8 9. All thy waves and thy billowes are gone over me Yet the Lord will command his loving kindnesse in the day time and in the night his song shall be with me and my prayer unto the God of my life I will say unto God my rock why hast thou forgotten me c. Psal 44.17 24. All this is come upon us yet have we not forgotten thee wherefore hidest thou thy face and forgettest our affliction The first Reason The reason of this their behaviour is partly in their knowledge but principally in their faith in God For their knowledge by Gods word they are certainly assured that mercy is essentiall in God Psal 62.12 Also unto thee O Lord belongeth mercy He is plenteous in mercy Psal 103.8 His mercy is great above the heavens Psal 108.4 The earth is full of his goodnesse Psal 33.5 His tender mercies are over all his works Psal 145.9 Also they know he takes pleasure in those that hope in his mercy Psal 147.11 Now will they that know this do lesse to God then Benhadads servants did to the King of Israel 1 Kings 20.31 32. we have heard that the Kings of the house of Israel are mercifull Kings c. The second Reason Secondly they trust in God and therefore haue recourse unto him in misery and under the sense of his anger Psal 13.3 5. Consider and heare I have trusted in thy mercy Psal 22.1 4 5. My God my God why hast thou forsaken me Our fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded This serves for instruction and for admonition The Use for instruction For instruction it lets us see a difference both in judgement and practise between the godly and the wicked For judgement even about prayer in affliction the wicked ☜ think it unprofitable to pray Job 21.15 Mal. 3.14 But the godly know it is otherwise James 5.16 For practise the wicked call not uoon God but only for shew Psal 14.4 Hos 7.14 But the godly are much in this duty Psal 5.3 My voice shalt thou heare in the morning c. Psal 55.17 Evening and morning and at noon will I pray and cry aloud Psal 119.164 Seven times a day do I praise thee Yea herein they offer an holy violence unto God as Jacob held the Angell and would not let him go till he blessed him Gen. 32.24 26. and Moses as it were held God from destroying the Israelites when they had made the golden calfe Exod. 32.10 c. The Use for admonition For admonition that we endeavour to approve our selves to be Gods people and true members of his Church by following them in this godly practise even then to presse upon the Lord by our humble and earnest prayers when he seemeth to oppresse us with his judgements when he hides his mercy from us we must by our prayers sue and seek to find mercy with him as David did 2 Sam. 24.14 Quest how shall we be enabled hereunto Answ By doing two things First we must informe our hearts rightly in the nature of God for mercy and compassion as is shewed in the first reason and in the gracious promises made to his people even when they are in misery Secondly fit our selves to have good title to the same which requires two things at our hands 1. True and unfeigned repentance whereby our sinnes be removed and so a way made to his mercy Jer. 18.7 8. 2. The getting and exercising of those graces of the spirit which testifie we stand rightly in covenant with God As 1. Faith in God through Christ rely upon him for the pardon of sinne and saving of our soules and we shall not distrust for lesser deliverances as Psal 56.13 Thou hast delivered my soule from death wilt thou not deliver my feet from falling 2. Feare God in heart and shew it by eschewing evill and doing good in life Psal 25.12 14. What man is he that feareth the Lord him shall he teach in the way that he shall choose The secret of the Lord is with them that feare him and he will shew them his covenant Psal 103.11 For as the heaven is high above the earth so great is his mercy toward them that feare him 3. Exercise mercy toward our bretheren so shall we find the Lord mercifull unto us Psal 18.25 With the mercifull thou wilt shew thy self mercifull For on the contrary Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy and Psal 109.12 16. Let there be none to extend mercy unto him c. Because that he remembred not to shew mercy c. 4. Be much in prayer to God in the name of Christ for whatsoever we lack Phil. 4.6 See encouragements Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me and Psal 86.5 Thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee And grant us thy salvation The second benefit which Gods Church and people here beg of God as a fruit and evidence of his mercy and kindnesse namely to give them his salvation that is deliverance from that troubles of their enemies and from all other evills that lay upon them for that is the salvation here meant as Exod. 14.13 Stand still and behold the salvation of the Lord which he will work for you The third Observation In this petition note two things 1. The place and order in which this blessing is sought 2. What kind of salvation they desire namely that which comes from God grant us thy salvation For the first note Gods people seek Gods salvation after they have sought his mercy first they beg mercy at his hands and then deliverance from evils Psal 40.11 With-hold not thou thy tender mercies from me O Lord let thy loving kindnesse and thy truth continually preserve me Psal 6.2 Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed First mercy then healing Psal 30.10 Have mercy upon me O
ground First in generall in this verse then more particularly in the rest of the Psalm Her behaviour is in these words I will heare what God the Lord will speak meaning by way of answer to my complaint and prayer Wherein we have to note two things 1. How she stileth God in this place 2. What duty she undertaketh towards him The first Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first the titles here given to God by the Church are two God the Lord the first notes out his power the second his performance of what he hath promised as Exod. 6.3 I appeared unto Abraham Isaac and Jacob by the name of God almighty but by my name Jehovah was I not known unto them verse 6. wherefore say unto them I am the Lord I will bring you out And this is used by the Church and godly elsewhere as Psal 118.27 God is the Lord who hath given us light The Reason The reason of this practise of the Church is to strengthen her self to the better performance of the duty she undertakes which is to wait for Gods answer to her prayers whereto she shall be the better encouraged and enabled by considering that God is Jehovah one that not only hath being of himself but gives being to his promises Now being God he is able and being Jehovah he is faithfull as Heb. 10.23 He is faithfull that promised 1 Thes 5.24 He will also do it And for his promise see Psal 50.15 The first use for admonition This should teach us to labour to understand the holy titles whereby God is stiled in Scripture that so we may the better make a right use of them both to terrifie us from sin and to encourage us in faith and obedience As for terrour to consider that he is called an everlasting burning and devouring fire Is 33.14 For encouragement in difficult cases to consider that he is the maker of heaven and earth great in counsell mighty in work Jer. 32.17.19 for mercy the good God 2 Chron. 30.18 for encouragement in prayer Our father which art in heaven Mat. 6.9 which layes a ground both of confidence in that he is our father and of fear and humilitie in that he is in heaven The second Use for admonition Secondly is God the Lord then those that call him so must fear him in regard of his power Jer. 5.25 Mat. 10.28 obey him as their Lord. Luke 6.46 and rest upon him by faith because he makes good his gracious promises 2 Cor. 1.20 The second Observation The duty which the Church here undertakes to perform to God is this she will patiently attend for Gods gracious answer to her complaint and prayer So doth Job Job 14. All the daies of my appointed time will I wait till my change come Psal 40.1 I waited patiently for the Lord Psal 130.5 6. I wait for the Lord my soul doth wait The Reason The reason hereof is from the work of Gods spirit in his children enabling them by faith 1. To reverence his command enjoyning them so to doe Psal 27.14 Wait on the Lord be of good courage 2. To rely upon his promise to hear and help 2 Chron. 7.14 wherein they know he will not fail because he is a God of power able to do whatsoever he will Psal 115.3 and of mercy exceeding abundant above all that we can ask or think Ephes 3.20 This serves for instruction and for admonition The use for instruction For instruction it acquaints us with a plain difference between the godly who are believers and the wicked who are unbelievers the godly do not onely pray to â—od but wait also for an answer when they have made their prayer as Psal 42.5 11. Isaiah 28.16 But the wicked either pray not as Psal 14.4 or if they do pray yet they will not wait as 2 Kings 6.33 What should I wait upon the Lord any longer They deal with their prayers as the Oftrich doth with her eggs which she leaveth in the earth c. Job 39.14 c. because God hath deprived them of uunderstanding as punishment of their contempt of the meanes of grace else they would not account the exercise of prayer unprofitable as Job 21.15 Mal. 3.4 The use for admonition For admonition that we endeavour to approve our selves to be Gods people by waiting upon God for a gracious answer to our prayers This we should do every day according to the practise of the Church in this place whereunto if we did indeed set our selves we would make conscience of all sinne that we might keep our selves in the love of God without which we cannot comfortably expect a gracious answer from him to our prayers Now to enable us to wait and listen for a gracious answer when we have prayed we must be well exercised in godly consideration and practise The consideration needfull hereto is three fold First of Gods promise made to those that pray unto him for it is presumption to wait for that which God hath not promised to give True expectation is a fruit of faith which ever looks at Gods word of promise Secondly of Gods power and mercy for as his power will assure us that he is able so his mercie will shew that he is most ready and willing to grant our requests Thirdly we must consider his manner of answer it is three-fold Sometime by giving that particular blessing we ask as 1 Sam. 1.27 For this childe I prayed and the Lord hath given me my Petition which I asked of him Sometime by giving some other thing answerable to the blessing as 2 Cor. 12.9 My grace is sufficient for thee And sometimes by giving patience and strength to bear the evils which we would have removed as Heb. 5.7 The godly practise hereto needfull is threefold First to stir up our hearts to lay hold on Gods promises by faith as Psal 43.5 And herein we must shew godly judgement in labouring to trust perfectly for spirituall blessings simply needfull to salvation as 2 Tim. 1.12 I am not ashamed for I know whom I have believed c. But for spirituall blessings lesse necessary as also for all temporall blessings to submit our wils to Gods will Secondly we must hold on in the way of obedience Psal 37.34 Wait on the Lord and keep his way and he shall exalt thee to inherit the land Thirdly continue in prayer Col. 4.2 Keep not silence give the Lord no rest Isaiah 62.6 7. For he will speak peace to his people and to his Saints The reason or ground whereby the Church doth encourage her self to the former godly practise drawn from Gods gracious dealing with his people in giving comfortable answer to their prayers for peace in Scripture doth oftentimes note out all manner of welfare as Exod. 18.7 Psal 122.6 Psal 35.27 In this reason we have two things to note First the honourable title whereby Gods people here be stiled namely that they are his
Saints Secondly the speciall favour which God will shew unto them in answer to their prayers he will speak peace unto them The third Observation For the first they are his Saints even gracious Saints such as he doth prosecute with speciall grace and favour as we speak the Lords favourites Psal 30.4 Sing unto the Lord O ye Saints of his Psal 31.23 O love the Lord yee his Saints for the Lord preserveth the faithfull I salm 37.28 Hee forsaketh not his Saints The Reason The reason and ground of this happy and honourable estate is in God alone 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive First in God the father electing and chusing them to be holy Eph. 1.4 According as he hath chosen us in him before the foundation of the word that we should be holy and without blame before him in love Secondly in God the Sonne redeeming them from sinne washing and cleansing them with the washing of water by the word that he might present them to himself without spot or wrinckle or any such thing but that they might be holy and without blemish Eph. 5.25 26 27. Thirdly in the work of the Holy ghost applying the merit and power of Christs death unto them for the abolishing of corruption and the renewing of the graces of his holy image 1 Pet. 1.22 Ye have purified your selves in cheying the truth through the spirit Fourthly in a work of all three persons vouchsafing unto them an effectuall calling 1 Con. 1.2 Called to be Saints This serves for instruction admonition and comfort The first Use for instruction For instruction First it lets us plain y see that God hath his Saints in this world such as from election through redemption and sanctification are holy and pure in his sight Numb 23.21 He hath not beheld iniquity in Jacob. It is not as Papists say that there are none but in heaven for here they have their beginning and now are truly though not perfectly holy The second Use for instruction Secondly here see how farre the prephane do deceive themselves when they lay claim to be Gods people Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law 2 Cor. 6.14 c. What fellowship hath righteousnesse with unrigh cousnesse c. 1 Job 1.6 If we say that we have fellowship with him and walk in darknesse welye and do not the truth The first Use for admonition For admonition First that if we lay claim to be Gods people we labour after holinesse Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord and see how furre forth in all manner of conversation 1 Pet. 1.15 For this cause we must â—â—ercise our selves in the word and prayer the Lords ordinances sanctified to his elect for the beginning of holinesse and encrease thereof in their soules The second Use for admonition Secondly that we learn to delight in the godly Psul 16.2 3. My goodnesse extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts as the Lord doth Psal 147.11 The Lord taketh pleasure in them that feare him in those that hope in his mercy The use for comfort For comfort it makes greatly against the contempt of the world 1 Sam. 2.9 He will keep the feet of his Saints and the wicked shall be silent in darknesse Deut 33.2 3. Cant. 2.14 Psal 149.9 The fourth Observation For the second God will speak peace to his people he will give a comfortable and gracious answer to their complaints and prayers Psal 29.11 The Lord will blesse his people with peace Psal 12.5 For the oppression of the poor for the sighing of the needy I will up saith the Lord and set him at liberty Psal 50.15 Call upon me in the day of trouble I will deliver thee Isaiah 26.12 Lord thou wilt ordain peace for us Isaiah 40.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem Thus he answered Daniels prayer Dan. 9.20 21 23. The first Reason The reason hereof is twofold First his covenant of grace made with his people in Christ through whom it becomes the covenant of peace is 54.10 for Christ is the Prince of peace Is 9.6 yea our peace Eph. 2.14 in whom we have peace John 16.33 The second Reason Secondly because his Saints be endued with those graces and vertues which give them title to true peace as faith in God Rom. 5.1 and love to Gods law Psal 119.165 and obedience to his commandements Is 48.18 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the sweet fruit and benefit of true piety in the profession of Gods holy religion It is not as wicked men think a vain thing to serve God Job 21.15 Mal. 3.14 but undoubtedly there is fruit for the righteous Psal 58.11 Godlinesse is great gain 1 Tim. 6.6 It is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 This will more plainly appear if we consider the extent of this peace which God promiseth to his people It is not only 1. The peace of God that is Gods favour and love which passeth all understanding Eph. 3.19 which Christ giveth to those that be godly John 14.27 but 2. Peace of conscience Rom. 5.1 which is a continuall feast Prov. 15.15 and gives boldnesse with God in prayer 1 John 3.21 and 3. Peace with the good Angels in heaven Psal 34.7 and 9.10 Heb. 1.14 4. Peace with Gods Church Acts 4.32 yea 5. Peace with all earthly creatures for their comfortable use and service Job 5.23 Hos 2.18 even 6. With wicked men as Joseph had in Potiphars house and Pharoahs Court Gen. 39.2 c. and 41.37 c. and Daniel in the Kings Courts of Babel and Persia Dan. 2. and 5. and 6. and 7. With hurtfull creatures when it makes for Gods glory in the good of his Church as we may seeby the three children in the fire Dan. 3. by Daniel in the Lions den Dan. 6. by Jonah in the Whales belly Jonah 2. and by Paul among the Barbarians when he shook of the viper Acts 28.2 c. And are not all these great blessings and priviledges The second Use for instruction Secondly this teacheth Magistrates and Ministers how they ought to carry themselves in their places for they are both in the place of God sent and set in by him as Rom. 13.1 4.2 Cor. 5.20 and Magistrates bear the name of God Psal 82.1 6. John 10.34 35. Therefore they must be followers of God speak peace to the godly deal
are by nature Rom. 3.9 10. cannot inherit the Kingdome of God therefore what the law could not do because we could not fulfill it God provides to be done for his elect in Christ Rom. 8.3 and when they believe makes them partakers of it that so he that rejoyceth might rejoyce in the Lord. 1 Cor. 1.30 31. for boasting is taken away by the law of faith Rom. 3.27 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes unto us the unspeakable riches of Gods wisdome grace and goodnesse in Christ Jesus to his elect of wisdome in finding out this way of justification to a sinner which no created nature could of it self ever conceive 1 Cor. 2.7 9. of grace and goodnesse in bestowing the same freely on his elect 1 Cor. 1.30 2 Cor. 5.21 The second Use for instruction Secondly this shewes us the fearfull judgement of blindnesse of mind lying on the Church of Rome at this day who are so farre from beholding this righteousnesse which looks down from heaven that they deride it calling it a new no-justice a phantasticall apprehension of that which is not a false faith and untrue imputation Rhem. on Rom. 3.22 Nay they shew such enmity unto it that they pronounce them accursed who by true faith rest and rely upon it alone for justification before God Concil Trid. Sess 6. can 9.10 11 12. Of them is that spitituall judgement verified Rom. 11.8 God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare They like Israel following after the law of righteousnesse have not attained to the law of righteousnesse Why Because they seek it not by faith but as it were by the works of the law Rom. 9 31. They being ignorant of Gods righteousnesse and going about to stablish their own righteousnesse have not submitted themselves to the righteousnesse of God for Christ is the end of the law for righteousnesse to every one that believeth Rom. 10.3 4. Well therefore may we say of them Hear ye despisers and wonder and vanish away the vaile hangs over your eyes when the Gospell is read unto this day God hath sent upon them strong delusions to believe lyes because they have not received the love of the truth 2 Thess 2.9 10. The use for admonition For admonition it serves very effectually to all that live in the Church of Christ to take notice of this bounty of God in revealing by the Gospell this righteousnesse of Christ that we may endeavour to walk worthy of the same First in labouring to conceive rightly of this righteousnes of Christ which God causeth to look down from heaven Secondly in giving all diligence to be made partakers thereof both these see in Paul Phil. 3.9 10 11. Indeed they are both the gift of God but yet in the use of meanes the word and prayer wherein we must wait for the work of the spirit as the poor did at the pool of Bethesda for the moving of the water John 5.1 2 3. The Use for comfort For comfort it makes greatly to those that know Christ crucified and do rest and rely upon his merits for justification and salvation Oh God hath done great things for them see Mat. 13.16 Blessed are your eyes for they see and your eares for they heare Verse 12. Yea the Lord shall give that which is good and our land shall yeeld her encrease The meaning of the words HEre the Prophet proceedeth in expressing further blessings that accompany Gods salvation in the Kingdome of grace The blessings here mentioned are of two sorts First from the Lord then from the earth From the Lord in these words yea the Lord will give that which is good here he meaneth whatsoever gift or blessing is good for his people whether it be spirituall or temporall for so largely is the word here used taken in Scripture as we shall see in the confirmation of the point here to be observed which is this The first Observation When God sends among men his salvation in Christ he will give to such as fear him whatsoever is good for them both for their soules and bodies See this confirmed first in generall Exod. 32.19 I will make all my goodnesse passe before thee Psal 34.10 They that seek the Lord shall not lack any good thing Then particularly for blessings temporall Deut. 28.11 12. The Lord shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattell and in the fruit of thy ground The Lord shall open unto thee his good treasure the heaven to give thee rain unto thy land in his season and to blesse all the work of thine hand Also for blessings heavenly and spirituall Eph. 1.3 He blesseth us with all spirituall blessings in heavenly places or things in Christ even with the gift of the Holy Ghost which is the good thing indeed for the soul Psal 143.10 Thy spirit is good and it is Gods gift in the kingdome of grace Acts 2.16 and 10.44 45. This is it which makes the souls of Gods people like a watered garden Jer. 31.12 Herewith doth he satiate the souls of the Priests with fatnesse and satisfie the people with goodnesse vers 14. as Paul was perswaded of the Romans that they were full of goodnes Rom. â—5 14 and of the Corinthians that in every thing they were enriched by him and came behinde in no gift 1 Cor. 1.5.7 The first Reason The reason hereof is threefold First to make known the riches of his mercy and goodnesse in Christ how well he is pleased in him that with him he will gâ—ve all manner of blessings Rom. 8.32 The second Reason Secondly to draw men unto him by beholding the abundance of blessings which accompany the receiving of Christ by faith for though many times they want the possession yet the right of all Gods blessings belong to them that are in Christ 1 Cor. 3.21 22 23. Thus was Simon Magus drawn to be baptized Acts 8.13 As Hest 8.17 The Jewes had joy and gladnesse a feast and a good day and many of the people of the land became Jewes The third Reason Thirdly to keep those with him that come in sincerity and to move them to cleave fast unto the Lord in faith and love as John 6.68 To whom shall we go thou hast the words of eternall life So Paul reasoneth Rom. 8.31 32 35. What shall we say to these things c. who shall separate us from the love of Christ c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it opens unto us the true and right way whereby we may receive from God that which is good Few men doubt of his sufficiencie and ability but how they should be interested thereunto and partake thereof they know not
in opposition and enmitie against Christ for Christ is God and so it is a fearfull thing to fall into his hand Heb. 10.31 Who hath hardened himself against God and hath prospered Job 9.4 Now it is true that all sinne seperates Is 59.2 and therefore they must break off the course of every sinne and in particular in a more speciall manner both repent of for the time past and for the time to come beware of these foure sinnes First ignorance of God in Christ for in the knowledge of him stands eternall life John 15.3 and therefore not to know him must needs be dangerous not only shamefull 1 Cor. 15.34 but damnable 2 Thess 1.7 8. Secondly hardnesse of heart to be obstinate in sinne as Deut. 29.19 20. see Mark 3.5 He looked round about upon them with anger being grieved for the hardnesse of their hearts Such have not Gods spirit which takes away the stony heart Ezek. 36.26 and so are none of his Rom. 8.9 Thirdly persecuting Gods holy Religion or the professours of it Acts 9.4 5. 1 Thess 2.15 16. Fourthly Idolatry that stirres up jealousie in the Lord against men 1 Cor. 10.22 What husband can endure the adultery of his Wife See Prov. 6.34 35. Jealousie is the rage of a man c. what then is the Lords jealousie which he professeth is kindled by idolatry Exod. 20.5 The second Use for admonition Secondly to those that professe the faith and lay claim to redemption salvation by Christ Jesus they must endeavour themselves to walk worthy of the Lord unto all pleasing Col. 1.10 And for this end they must first labour to partake of the main benefits of Christs incarnation which are redemption adoption justification and sanctification in this life Now our redemption is shewed by leaving sinne 1 Pet. 1.18 for we are redeemed from our vain conversation And here consider and eschew the ordinary abuse of the time set apart to celebrate the memory of our Saviours nativity how unworthy it is of the Lords coming nay clean contrary see 1 John 3.8 and 1 Pet. 4.3 Our adoption comes hence Gal. 4.5 Now such as God takes to be his sonnes should live in obedience unto him 1 Pet. 1.14 c. 2 Cor. 7.1 2. Our justification is by faith which purifies the heart Acts 15.9 and brings peace with God Rom. 5.1 Our Sanctification is by the spirit which reneweth the soule into the graces of Gods image Gal. 5.22 The first Use for comfort For comfort First against temptation for Gods work is perfect Deut. 32.4 and in him we are compleat Col. 1.10 and therefore neither need to despaire through guilt of sinne nor want of righteousnesse The second Use for comfort Secondly against persecution Consider 2 Tim. 2.12 if we suffer we shall also raigne with him Acts 18.9 10. Be not afraid but speak and hold not thy peace for I am with thee and no man shall set on thee to hurt thee And doe as they did Dan. 3.16 17. say we are not carefull to answer thee in this matter Our God whom we serve is able to deliver us and he will deliver us Remember Rom. 8.18 The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glorie The second observation The second thing here to be considered is purposely intended That righteousnesse doth ever accompany Christ Jesus where he brings salvation it goes before him and he sets her steps in the way that he walks Is 9.7 He sits upon the throne of David to order it and to establish it with judgement and with justice for ever Is 11.4 5. with righteousnesse shall he judge the poore Righteousnesse shall be the girdle of his loynes Heb. 1.8 A Scepter of righteousnesse is his Scepter Psal 96.10 13. He shall judge the world righteously with righteousnesse therefore he tells John the Baptist let it be so now for so it becometh us to fulfill all righteousnesse Mat. 3.15 that is to do every thing required of us by God The first Reason The reason hereof is twofold First because Christ is Jehovah true and very God and so must needs be ever attended with righteousnesse which is an essentiall and insepearable property of the true God Psal 145.17 The Lord is righteous in all his wayes Rom. 3.4 5. Is God unrighteous God forbid The second Reason Secondly Christ as mediatour God man is called of God the father in righteousnesse Is 42.6 and he is faithfull unto him that called him Heb. 3.2 being even in his manhood filled with the gifts and graces of the spirit above measure Is 42.1 John 3.34 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that the ordinances of Religion which are instituted by Christ in his Church and the observance thereof required both of Ministers and people be all most just and righteous When Moses the servant of the Lord had delivered to the Jewes lawes and ordinances from the Lord he commends them all for righteous and thereupon presseth the people to conscionable obedience saying What nation is there so great that hath statutes and judgements so righteous as all this law which I set before thee this day Only take heed to thy selfe and keep thy soule diligently lest thou forget c. Deut. 4.8 9. Why then may we not say the same of the ordinances of Christ who is faithfull as Moses in all the house of God and herein above Moses a servant that he is a sonne over his own house Heb. 3.2 3 6. Now Christs ordinances for salvation are the ministery of the word the administration of the Sacraments and prayer with Church discipline See Mat. 28.18 19 20. All power is given unto me in heaven and in earth therefore go and teach all nations baptizing them in the name of the Father the Sonne and the Holy Ghost there he enjoyneth the preaching of the word and baptisme The Lords Supper or holy Communion he had instituted a little before his passion Mat. 26.26 c. And the exercise of publike prayers to sanctifie Gods ordinances in obtaining blessings and removing judgements and praising God he appointed himself Mat. 18.19 20. John 16.23 24. Mat. 7.7 and by his Apostles 1 Tim. 2.1.2 I will that prayers and supplications c. be made for all men For discipline see Mat. 18.15 c. And for the right and reverend use of these he gave gifts unto men by his spirit some to be Prophets some Apostles for the planting of the Church others to be Pastours and Teachers for the going on of that building the foundation whereof is Jesus Christ See Eph 4.8 9 11 12. 1 Cor. 12.28 These are Christs ordinances and the observance hereof both by Ministers and people is plainly
required For Ministers see 1 Cor. 4.2 Moreover it is required of the disposers or stewards that a man be found faithfull which faithfulnesse stands in giving unto every one his portion in due season Luke 12.42 43.46 That is judgements to the wicked and mercies to the godly after instruction See 2 Tim. 2.25 26. and 4.1 2. for instruction for rebuke 1 Tim. 4.20 with Psal 11.6 and 75.8 and for comforting the godly see Isaiah 40.1 2. Colos 4.8 1 Thes 5.14 warn the unruly comfort the feeble minded and for necessity 1 Cor. 9.16 Then for the people the necessity of their subjection and observance is plain Luke 10.10 13 16. with Prov. 13.13 who so despiseth the word shall be destroyed Prov. 28.9 He that turneth away his ear from hearing the law even his prayer shall be abhominable The charge of Christ in all his Epistles to the seven Churches of Asia that he that hath an ear to hear must hear what the spirit saith unto the Churches Rev. 2.7 c. shewes the same besides the allurement from benefits thereby as Isa 55.3 Hear and your soul shall live Rom. 10.17 Faith cometh by hearing and hearing by the word of God it is the word of his grace Acts 10.32 And for the sacraments the legall commination for neglect or contempt of circumcision Gen 17.14 and of the Passeover Exod. 12.24 with Numb 9.13 shewes in equitie the necessitie of due partaking of the â—â—vangelicall Sacraments And for prayer the neglect thereof is the brand of Atheist Psal 14.1.4 and a sinne liable to a grievous curse Psal 79.6 Powr out thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy name And he that shall refuse subjection to the censure of the Church must be cast out as an heathen Matth. 18.17 The weight of their censure following Gods word see Verse 18. Verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven 1 Cor. 5.3 4 5. I have judged already in the name of our Lord Jesus Christ to deliver such a one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus The second Use for instruction Secondly see here also that the difference observed by Christ Jesus as well about the meanes of grace denying it some and vouchsafing it to others at least for a time as Matth. 10.5 6. Go not into the way of the Gentiles and into any city of the Samaritans enter ye not But go rather to the lost sheep of the house of Israel and Act 16.6 they were forbidden of the Holy Ghost to preach the word in Asia but vers 9 10. they endeavoured to go into Macedonia assuredly gathering that the Lord had called them to preach the Gospel there as also for the gift of grace it self to some and the deniall of it to others amongst whom the meanes is sent as we may see Mat. 13.11 It is given to you to know the mysteries of the Kingdome of heaven but to them it is not given See I say that in both these is divine justice for they are the wayes of Christ and therefore just The first Use for admonition For admonition two wayes First to the wicked that they consider their fearfull and dangerous state wherein they stand being indeed enemies to righteousnesse both in the affections of their hearts and the actions of their lives as Paul told Elymas Acts 13.10 Thou childe of the devill thou enemy of all righteousnesse Now if Christs wayes be righteous wayes which they oppose then will it be a righteous thing with God to judge them as he threatneth 1 Cor. 6.9 Know ye not that the unrighteous shall not inherit the Kingdome of God They must know that if in this life they do not by true repentance prevent it hereafter under Gods severe judgements they shall with Pharaoh when it is too late acknowledge the righteousnesse thereof Exod. 9.27 I have sinned this time the Lord is righteous I and my people are wicked The second use for admonition Secondly to the godly that they give evidence of their approbation of the righteousnesse of Christs ordinances and thereon so subject themselves thereto that they approve themselves wise Virgins who have the oyl of grace in the vessels of their hearts Matth. 25.4 and good and faithfull servants who have well improved their masters talents vers 16 17. with 20 23. moved thereto by the fearfull state of the foolish Virgins vers 8 9. and the idle servant vers 24 c. The use for comfort For comfort this makes greatly to all those that suffer persecution for righteousnesse sake for as God is righteous in this kinde of tryall and correction upon his children Psal 119.75 I know O Lord that thy judgements are right and that thou in very faithfulnesse hast afflicted me so he will approve himself righteous in an happy deliverance Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with us 2 Thes 1.6 7. THE GREAT CHARTER OF THE CHURCH CONTAYNING A Catalogue of gracious Priviledges granted unto it by the King of HEAVEN OR AN EXPOSITION OF THE LXXXVII Psalm By Mr. THOMAS PIERSON late Rectour of Brompton-Brian in the County of Hereford LONDON Printed for Philemon Stephens at the gilded Lyon in Pauls Church-yard 1647. TO THE RIGHT VERTVOVS and religious my most honoured Ladie the Ladie ANNE WHITNEY MADAM ALthough the eminence of your well known worth will admit no addition from any expressions that I by my tongue or pen can make yet I hope your Ladiship will give me leave as well as I can to improve the evidence of mine own unfeigned thankfulnesse by a publick acknowledgement of the dutifull respect wherein I stand obliged unto you for your many undeserved favours unto me and mine whereof I may sooner cease to be then suffer ingratefull oblivion to blot the memorie out of my mind Nor will it I am confident be any grief of heart or occasion of offence unto your Ladiship that I take this opportunitie at once both to tell the world how much I am indebted unto you and to intitle your Ladiship in a speciall manner unto a part of his works of whom you not only had a reverend esteem whilest he lived but likewise still preserve his memorie as precious I doubt not but you and manie others have long agoe thought it high time that he whose happie hand was an instrument to bring many posthume works of Mr. Perkins to the Presse and after to reduce the scattered pieces into three large velumes should have the like measure measured unto him again wherewith he had meted to another And so it had been but that there were some obstructions in the passage to the Presse the womb of printed
books Those rubs being now removed and his Expositions of foure select Psalmes readie to be offered to the publike view I am bold to present this unto you and under your name to commend it to the use of all those children of the Church who enjoying the comforts are willing to maintain the credit of those great priviledges that are granted to it and would be as loth to forfeit as they are to forgoe their Charter Amongst whom your Ladiships sincere affection and zeale to religion entitles you to so high an esteem that they unto whom you are best knowne will soonest conceive that it is not resolution onely but reason also which moveth me to bind your name as a frontlet on the forehead of this book and to underwrite my selfe Your Ladiships most humble servant CHRISTOPHER HARVEY AN EXPOSITION Of the 87 Psalme Psalme 87. A Psalme or song for the sons of Korah Verse 1. His foundation is in the holy Mountaines c. IN this Psalme the holy Ghost doth plainly set out sundry Priviledges and prerogatives of Gods Church The scope and generall division of the whole Psalm wherein she hath surpassing advancement above all other places states and conditions of the people in the world beside Whether it were penned after the return of the people from the captivity of Babilon for their encouragement being but very few and for their comfort being under great contempt from enemies round about them as some godly and learned interpreters do think is not set down and so not certain Yet sure it is this Psalme was penned for the comfort and encouragement of the godly in such times as the Church is in danger misery and calamity by the consideration of her founder which is the Lord Jehovah verse 1. of his speciall affection towards her werse 2. of the glorious things which are spoken of her verse3 as great encrease and enlargement by the calling and conversion of forrain nations verse 4. great honour by the regeneration or effectuall calling of many in her and great safety by the Lords own establishment of her verse 5. and great renown by inrowling her true members in his book verse 6. Lastly joy and comfort unspeakable by the cheerfull service of God and the well-springs or fountains of saving graces in her The Title of the Psalm explained verse 7. Before this Psalme is this title A Psalme or song for the sonnes of Korah Which Title shewes two things the use of it in Gods service and the parties by whom it should be used For the use it is a Psalme or Song or a Psalme and Song that is an holy hymne which was both to be played on their musicall instruments and to be sung with voice together And here the musicall instruments were to lead the voyce as Psalme 67.1 and 68.1 Sometime the voyce was to lead the instruments as Psalme 48.1 A Song or Psalme Hereon we need not long insist because this kind of singing was peculiar to the Tabernacle and Temple and so ended in Christ as Heb. 7.11 with 19. as Colos 2.17 Yet thus much it sheweth 1. Observation That God required joy and gladnesse in his service therefore would he have instruments of joy used in his service which David prepared 1 Chron 23.5 and 1 Chron. 25.1 And he bids all his people to rejoyce in their feasts Deut. 16.11.14 which feasts did represent the lives of Christians And in Evangelicall worship he requires making melody to the Gord in their hearts Ephes 5.19 The reason is great for in Gods service we have society with God The Reason which is a just cause of exceeding joy Herein God vouchsafeth us evidence of his speciall favour and if we shall take no delight therein it argues fearfell contempt which God cannot endurt without revenge as Deut. 27.47 48. Because thou servâ—â—st not the Lord thy God with joyfulnesse and with gladnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies which the Lord shall send against thee in hunger and in thirst and in nakednesse and in want of all things and he shall put a yoak of iron upon thy neck untill he have destroyed thee Whereto adde Amos 8.5.11 The Vse This should move us to stirre up in our hearts and to expresse in our behaviours this spirituall joy in Gods service To this end we have need of the spirit to sanctifie us which will make us to rejoyce in Gods Word as one that findeth a great spoyle Psal 119.162 And conceiving it to be the food of our soules let us labour to hunger and thirst after it and then with Job shall we esteem it above our appointed food Job 23.12 And when we know God to be our God and the fountain of blessing to us we shall come before him with gladnesse in prayer Psal 100.2 and our mouth shall praise him with joyfull lips Psalme 63.5 The second thing to be noted in the dedication is the parties by whom it is to be used The sonnes of Korah These sonnes 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 verse 35. compared 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 16.24.29 And of these is numbred a family of the Korathites Numb 26.58 of whom came Samuel the Prophet and Heman his Nephew 1 Chron. 6.33 a great singer 1 Chron. 25.4 5. Here then we may observe 2. Observation 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. which is no small honour The Reason No doubt David saw them 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 solemn 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 1. Objection the Lord is a jealous God visiting the iniquities of the Fathers upon the children Exod. 20.5 That is Answer enquiring for the sinne of the Fathers among the children and if he find it there then payes he them home Achans sonnes and daughters are stoned and burnt for their fathers sacriledge 2. Objection Josh 7.24 25. and Dathans and Abirams little children are swallowed up Numbers 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 their fathers sin God layes not the punishment of the fathers sinne 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 compared with Rom. 5.12 As a creditor that hath both the father and the sonne debtors unto him may upon the fathers provocation lay the forfeiture upon both being both in his danger Vse 2 Secondly here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sonnes of strangers for the wicked are estranged from the womb Psal 58.3 yet if they have their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See Isai 56.3 6 7. Let not the son of the stranger that joyneth himself to the Lord say the Lord hath utterly separated me from his people For the sonnes of the stranger that joyned themselves to the Lord to serve him and to love the name of the Lord to be his servants c. Even them will bring to my holy Mountain and make them joyfull in my house of prayer c. For them that honour me I will honour saith the Lord 1 Sam. 2.30 Thus much for the Title the Psalme it selfe followeth Verse 1. His foundation is in the holy Mountaines The meaning of the words THat is God founded his holy City and Sanctuary among the holy Mountains of Judea even on Mount Moriah 2 Chron. 3.1 and Mount Sion Psal 48.2 For the relative here used hath the Lord named in the next verse for his antecedent to which it is most fitly and properly referred according to our translation wherewith among variety of references by interpreters I rest best satisfied In the words so understood two things are contained First the author and founder of the Church shadowed out by the holy City and Sanctuary at Jerusalem Secondly the seat thereof For the first The true Church 1. Observation typified by the holy City and Temple at Jerusalem is a spirituall building of Gods own founding and making Here it is called his foundation And in regard of him founding it it is called his Tabernacle Rev. 21.3 and the holy City coming down from heaven Rev. 21.2 Jerusalem from above Gal. 4.26 This is that City in the glory of it which the Patriarchs sought whose builder and maker is God Heb. 11.10 This is most plain if wee consider 1. the foundation Christ Iesus For other foundation can no man lay saith St. Paul 1 Cor. 3.11 and God himself saith he layeth this Isaiah 28.16 Thus saith the Lord God Behold I lay in Zion for a foundation a stone a tryed stone a precious corner stone a sure foundation 2. The upper building Christians 1. Pet. 2.4.5 To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious ye also as living stones are built up a spirit all house 2. The builders both efficient and instrumentall God and his Ministers 1 Cor. 3.9 For we are labourers together with God ye are Gods husbandry ye are Gods building The reason is The Reason the praise of the glory of his grace among his elect and chosen people For here God sets his name Deutr. 14.24 and will be glorified in his people Isaiah 49.3 This serves for instruction concerning the stability of the Church The use for instruction not only in the whole as Gods building against which the gates of hell shall not be able to prevaile Mat. 16.18 but in every true member of it as Gods workmanship in Christ Iesus Ephes 2.10 For it is God that establisheth us in Christ 2 Cor. 1.21 Christ as a shepheard will not loose one sheep My sheep hear my voice and I know them and they follow me And I give unto them eternally life and they shall never perish Neither shall any man pluck them out of my hand Iohn 10.27 28. while I was with them in the world I kept them in thy name those that thou gavest mee I have kept and none of them is lost but the soune of perdition Iohn 17.12 He being their head and they being his members 1. Cor. 12.27 will he suffer them to be pulled away Nay he is the saviour of his body Ephes 5.23 The first use for admonition It serves for admonition likewise First for Ministers in regard of their doctrine whereby they are workers together with God 1 Cor. 3.9 compared with 2 Cor. 6.1 They must not be ignorant nor negligent but wise and faithfull in this great work of spirituall building The foundation being laid which is Iesus Christ they must take heed what they build thereupon for every mans work shall bee made manifest the day shall declare it of what sort it is 1 Cor. 3.10 c. The second use for admonition Secondly for Gods people every one must suffer himselfe to be wrought upon in the ministry of the word to be hewen and squared and fitted to lye upon Christ which we then are when we be brought to leave sinne by true repentance to live in Christ by true faith and to walk in new obedience in the course of our lives thereby testifying the truth of our faith and repentance Therefore with St. Paul Heb. 13.22 I beseech you brethren suffer the word of exhortation The second thing to be here observed is the seat of Gods building where he layes the foundation of his holy City and Temple namely in the holy mountains which may be understood generally of the land of Canaan which was a mountainous country Deut. 11.11 Gods inheritance chosen for his own people Psal 97.1 compared with Psal 47.4 called his holy border Psal 78.54 that land which he bordered out for his people Numb 34.3 c. Or more particularly of the Mountains Sion and Moriah whereon God by his speciall providence caused Jerusalem his holy City and the Temple his holy Sanctuary to be seated and built And these mountains are called holy not for any holinesse or sanctity inherent in the soyle or ground but first from Gods presence who chose chiefe hills for his seat to dwell in as Psal 68.16 Psal 74.2 Psal 132.13 Is 8.18 and Zechar. 8.3 Thus saith the Lord I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the Mountain of the Lord of hosts The holy Mountain Secondly from that holy use and employment whereto he put these mountains for hereon was built the holy City Dan. 9.16 and the holy Sanctuary or Temple 2 Chron. 3.1 Psalme 78.68 69. Mark then God builds Jerusalem the holy city and the Temple his holy sanctuary on the holy mountains Sion 2. Observation and Moriah the places before quoted shew it plainly with Psal 122.1 c. The reason hereof is two-fold First Reason 1. to let his people know that their God with whom they enter
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
the foundation of these evils for affliction followes sinners as Jer. 9.12 c. Who is the wise man that may understand this and who is he to whom the mouth of the Lord hath spoken that he may declare it for what the land perisheth and is burnt up like a wildernesse that none passeth through And the Lord said Because they have forsaken my law which I set before them and have not obeyed my voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 danum neither walked therein c. Sinne brings in death it selfe and all evils that forerunne or accompany the same By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.12 Yet Gods dear and fatherly love to his Church comes in as a moving cause of the Churches afflictions that thereby he may bring them to repentance and to escape condemnation see Rev. 3.19 As many as I love I rebuke and chaster whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12.16 For this cause many are weak and sickly among you and many sleep When we are judged we are chastened of the Lord that wee should not be condemned with the world 1 Cor. 11.30,32 Herein it is with our heavenly Father as Solomon saith of earthly parents Prov. 13.24 He that spareth his rod hateth his son but he that loveth him chasteneth him betimes Hence David pronounceth them blessed whom the Lord correcteth Psal 94.12 and acknowledgeth it was good for him and that God did it of very faithfulnesse Psal 119.67.71 75. Before I was afflicted I went astray but now have I kept thy word c. This we are to note to prevent rash judgement against our selves and others under the crosse whereto how apt we are against our selves see Is 49.14 Zion said The Lord hath forsaken me and my Lord hath forgotten mee against others If. 53.3.12 He is despised and rejected of men a man of sorrowes and acquainted with griefe and we hid as it were our faces from him he was despised and wee esteemed him not Hee was numbred with the transgressours The first use for admonition For admonition two wayes First to give all diligence to become true members of the Church that so wee may have part in Gods speciall love wherein stands true happinesse And hereto two things are required first that we know the true Church and secondly that we be not only in it but of it For the first where the true Church of God is what people professing religion be Gods true Church is a great question of large extent and much disputed between Protestants and Papists For our direction and resolution briefly let us learn this That the true Church is Christs mysticall body Eph. 1.22 23. Gave him that is Christ to be the head over all things to the Church which is his body That spirituall building which consist of spirituall living stones built upon the foundation Iesus Christ 1 Pet. 2.5 6 7. Mat. 16.18 1 Cor. 3.9 That is such professours of the the faith of the Gospell as by the work of the spirit are indued with true faith and adorn their profession with new obedience Now then those that professe Religion and have communion and fellowship with Christ through the work of the spirit in grace undoubtedly are true members of Christs Church But those that be evidenced to want fellowship with Christ through faith are no Church of God nor true members thereof Now they of the Church of Rome are cut off from this fellowship by their ido atry Col. 2.18 19. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind and not holding the head c. By their opinion of justification by works Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Gal. 5.4 By making the Pope the head of the Church for he is Antichrist and those that so hold are Antichristian the true Church hath not two heads The way to become true members of Christs Church for sure title to Gods speciall love is humbly and reverently to receive the word of the covenant and conscionably to yeeld obedience thereunto as Deut. 33.3 Mark 16.26 The right receiving is by faith 1 Pet. 2.7 And the truth thereof must be testified by obedience For true faith worketh by love Gal. 5 6. And this is the love of God that wet keep his Commandements 1 Iohn 5.3 The second use for admonition Secondly the wicked of the world must hereby be admonished to beware of wronging Gods children for God that loves them above others will require and requite it Psal 10.14 as Psalm 105.14 15. He suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine annointed and do my Prophets no harme He that toucheth you toucheth the apple of mine eye Zech. 2.8 Therefore it will be good to regard and follow the counsell of Gamaliel Acts 5.38 Refrain from these men and let them alone lest we be found fighters against God and it be said to us as it was unto Paul Acts 9.4 5. Saul Saul why persecutest thou me c. For consolation it makes greatly to every true member of Gods Church in any distresse for certainly they have a speciall part and portion in Gods love from which no afflictions can separate them see Rom. 8.35,37,38,39 Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things we are more then conquerours through him that loved us c. Having loved his owne which were in the world hee loved them unto the end John 13.1 Therefore even in affliction they may say Rejoyce not against me O mine enemie when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 Verse3 Glorious things are spoken of thee thou City of God The meaning of the words A Third thing setting out the happinesse of the Church that though her present outward state be not alwayes comfortable and glorious yet even then her future hopes upon divine prophecies and promises are great and excellent In the words note two things First the description of the place Secondly the declaration of her happinesse in the ground of her hopes For the first the place here spoken of is Jerusalem thus described thou City of God so called because of Gods sanctuary here seated on Mount Sion which place God chose and desired for his habitation saying This is my rest for ever here will I dwell for I have desired it Psal 132.13 14. Whereupon in the new Testament it is called the City of the great King Mat. 5.35 Now the earthly Jerusalem
had been cruell enemies of Gods people For the better conceiving whereof we must search out two things First the countries or people here spoken of Secondly how their calling or conversion to the Church is expressed The Countries here named by which we must understand the people inhabiting them are in a double rank First Rahab and Babylon By Rahab we must understand not the harlot Rahab that received the Spies Jos 2. as many of the ancient Fathers do viz. Jerome Austin Theodoret Euthymius Cassiodorus and others For first her name in the originall is written with a dense aspirate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this word is written with a milde aspirate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly the conjoyned names do shew that by Rahab here is meant a nation or people rather then one particular person whereby we may see how injurious and prejudicall to truth it is to make the unanimous or generall consent of Fathers the right rule of interpreting the Scripture whereto we should tye our selves for the understanding of it as the Councell of Trent doth in the fourth Session But by Rahab wee must here understand Egypt as in many other places it is certainly taken Thou hast broken Rahab in pieces as one that is slain Psal 89.10 Art thou it that hath cut Rabab and wounded the dragon Isa 51.9 Where Rahab is Egypt and the dragor is Pharaoh the King thereof as the Verse following doth plainly intimate Why Egypt is called Rahab is very probable from some City so called or rather as I conceive from her conceited strength wherein she did pride her self whereto some think allusion is made Isa 30.7 Babylon is the chief City of Assyria as Gen. 10.10 here put as Rahab or Egypt also is for the inhabitants thereof And their calling into the Church or enfranchising into the City of God is thus expressed God will make mention of them or cause them to be remembred to those that know him that is to his own people of Israel who being the Lords by covenant both knew the Lord and were known of him Philistia also and Tyre with Ethiopia are places often mentioned in Scripture and as the former are here put for the inhabitants thereof Their calling also to be Gods people is thus expressed This man was born there That is any one of the fore-named countries was born by spirituall regeneration in Gods Church among them In the words thus understood note these things The first observation First the description of Gods people the Israelites by this good quality or property that they know God where this is plainly taken for granted that those that be the Lords people having true society and acquaintance with him do undoubtedly know the Lord Israel shall cry unto me my God we know thee Hos 8.2 They shall all know me from the least of them to the greatest of them Jer. 31.34 The reason hereof is plain for whomsoever God accepteth into society and fellowship with himself by covenant unto them doth he reveal and make known himself that thereby they may be enabled to walk worthy of him as John 10.14 I am the good shepheard I know my sheep and am known of mine He that loveth me shall be loved of my Father and I will love him and will manifest my self unto him John 14.21 Thus he dealt with the Jewes when he took them into covenant with himself Exod. 3.6.13 14 15 16. And so he dealt with the Gentiles when hee called them into the fellowship of his sonne as St. Pauls speech to the Galatians plainly sheweth Gal. 4.8 9. When ye knew not Gad ye did service unto them which by nature are no Gods But now after ye have known God or rather are known of God how turn ye again c. The use for instruction This serves for instruction admonition and comfort For instruction it shewes plainly the miserable condition of all ignorant people that know not God it is a fearfull signe they are not the Lords by covenant of grace They that want the knowledge of God are like horse and mule Psal 32.9 worse then the oxe or asse Is 1.3 Which is not only a state of shame For some have not the knowledge of God I speak this to your shame 1 Cor. 15.34 but of wofull danger for the Lord hath a controversie with them Hos And will come in flaming fire rendring vengeance to them 2 Thess 1.8 The first use for admonition For admonition it serves effectually two wayes First to try our estate touching this knowledge of God whether we have so much as may intitle us to his society that we are his by covenant whereunto is required not only a right conceiving of God in our minds that he is one in essence and three in persons most holy wise eternall and infinite in power and essence creator and governour of all things but also affiance of heart whereby we acknowledge him and rest and rely upon him for all the blessings of the covenant of grace in Christ which is indeed a justifying and saving knowledge whereof see Is 53.11 John 17.3 The second use for admonition Secondly in the want hereof to give all diligence to attain unto it exercising our selves in his word and works and sanctifying our endeavour by prayer for the blessing of Gods spirit to bring us to this saving knowledge and acknowledgement of God by which an entrance shall bee made unto us abundantly into his everlasting Kingdome of grace here and of glory hereafter This saving knowledge of God is fruitfull ever joyned with other graces as faith vertue patience temperance c. which who so lacketh is blind and cannot see a farre off 2 Pet. 1.5 6 7 8. The use for comfort For comfort this makes greatly to all those that thus rightly know the Lord and acknowledge him for if herein they persevere undoubtedly the Lord will one day own them and acknowledge them before his father Whosoever shall confesse me before men him shall the sonne of man also confesse before the Angels of God Luke 12.8 The greatnesse of which benefit will appear by the misery of the want of it which see Mat. 7.23 I never knew you Depart from me ye that work iniquity Mat. 7.23 and 25.12 The second Observation The second thing to be observed here is the favour of God to these heathen people in their conversion The Lord will remember them or make favourable and loving mention of them to his people or among his people as some understand the place Which is plainly confirmed Is 19.24 25. In that day shall Israel be the third with Egypt and with Assyria even a blessing in the midst of the Land whom the Lord of hosts shall blesse saying Blessed be Egypt my people and Assyrta the work of my hands and Israel mine inheritance The Reason The reason is plain Gods holy and effectuall calling brings men into the fellowship and society of his sonne
Thirdly they must walk before them in the example of a godly life as St. Peter exhorteth Christian wives to do before their heathen husbands 1 Pet. 3.1 2,3 Ye Wives be in subjection to your husbands that if any obey not the Word they also may without the word bee wonne by the conversation of the wives c. This godly life hath a gracious promise Prov. 16.7 When a mans wayes please the Lord he maketh even his enemies to be aâ— peace with him The Use for comfort For comfort this makes greatly to the godly in the strongest opposition by malitious enemies let them look up to God and consider what he can do either for the confusion or conversion of their enemies For confusion see what hath been said before and adde the consideration of Gods dealing with the two Captains 2 Kings 1.10 12. and for Gideon against the Midianites Judg. 7.22 and for Jehosaphat against the three Kings of Moab Ammon and mount Seir 2 Chron. 20.22 23. For conversion of enemies God can do it either to temporall outward kindnesse as in Laban towards Jacob Gen. 31.29 in Esau toward Jacob Gen. 33.1 4. or to true sincere and unfeigned love as in Darius Dan. 6. and in Saul that was afterward called Paul towards the Church Acts 9.26 Verse 5. And of Sion it shall he said This and that man was born in her and the highest himself shall establish her The meaning of the words HEre the Psalmist proceeds in the confirmation of that he had said of the City of God in the third verse that glorious things were spoken of her namely that beside the conversion of many unto her out of forrain Nations which had formerly been her greatest enemies verse 4. she should enjoy within her self a double honour first the calling and conversion of many within her secondly confirmation and establishment from the most high For the first the calling and conversion of many within her is thus expressed Of Sion it shall be said this and that man was born in her Where by birth as hath been said verse 4 we must understand not naturall birth by corporall generation but spirituall birth in regeneration And the phrase this and that man or man and man as it is in the Hebrew and the Greeks do so render it may note out every man meaning that is converted as the like words are taken Est 1.8 and so Paul saith Jerusalem which is above is the mother of us all Gal. 4.26 Or in regard that the phrase man and man here used is opposed to the like phrase in the former verse this man was born there it seems likest that here he denoteth the conversion of moe in Zion then in other particular places The first observation Mark here then that it is and shall be Sions glory and renown to have man man born in her that is many men of all sorts and conditions born of God called and converted in her to the true faith See Is 54.1 Sing O harren thou that didst not bear break forth into singing and cry aloud thou that didst not travell with child for moe are the children of the desolate then the children of the married wife saith the Lord. Which place is best expounded by Gal. 4.27 Sarah long barren and her sonne did prefigure Jerusalem from above the heavenly Jerusalem Mount Sion Heb. 12.22 Hagar and Ismael prefigured the people of the Jewes that clave to the covenant of works given in Mount Sinai which gendreth unto bondage see Gal. 4.22 26. This glorious thing foreshewed of Gods City received accomplishment partly in the Apostles time when even in Jerusalem moe were converted unto the faith at one or two sermons then we read of in any other place three thousand Acts 2.41 five thousand Acts 4.4 Believers were the more added to the Lord multitudes both of men and women Acts 5.14 But chiefly it shall be accomplished in the second calling of the Jewes when all Israel shall hee saved Romanes 11.26 The reason is plain For multitude of converts is a manifest evidence of Gods speciall favour The Reason in the blessing of saving grace which is the greatest renown that can bee as we may see by Christs own rejoycing in it Heb. 2.13 Behold I and the children which God hath given me In ancient time it was counted a great renown to have many children as Gen. 30.20 Leah said God hath endued me with a good dowry now will my husband dwell with mee because I have born him sixe sonnes And of O bed Edom that he had eight sonnes because God blessed him 1 Chr. 26.5 How much more then is it an honour to bring forth children unto God This serves for instruction and for admonition For instruction see here what is the true renown of any Kingdome The use for instruction County City Parish or Family namely to have man and man born of God there that is many people effectually called and converted unto God as Acts 19 10. There be many things that will commend men in the world as honour wealth beauty power c. but none of these nor all of them without an holy calling will commend men unto God The use for admonition For admonition it serves effectually both to Ministers and to people that they give all diligence in Gods means for the attaining of this estate Ministers must endeavour both for themselves and others and for this end must receive into their own hearts and dispense to others the pure word of God which is the immortall seed of this new birth as it is called Jam. 1.18 1 Pet. 1.23 25. For their diligence in faithfull dispensation see 2 Tim. 4.1 1 Cor. 9.16 1 Cor. 4.2 And because all their endeavour without Gods blessing is nothing therefore they must pray instantly and earnestly for the blessing of the spirit to sanctifie the word as St. Paul doth Ephes 3.14 c. For this cause I how my knee unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is named That he would grant you according to the riches of his glory to be strengthened with might by his spirit in the inner man That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height And to know the love of Christ which passeth knowledge that ye might be filled with all the fulnesse of God And that they may have better title to audience they must endeavour to walk before God uprightly and and honestly For God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth John 9.31 And the people seeing the benefit is theirs must conscionably exercise themselves in the same Christian duties viz. hearing the Word praying unto God and a godly living For the word it is the seed therefore
them who then can weaken or overthrow their comfortable state If God be for us who can be against us Rom. 8.31 The steps of a good man are ordered by the Lord and he delighteth in his way Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.23 24. weâ—l therefore may it be said of them as Psal 144.15 Happy is that people that is in such a case yea happy is that people whose GOD is the Lord. The second Use for instruction More particularly this is a sure ground of perseverance to every true child of God in the state of grace for they are true members of that Church which God himself will stablish The use for admonition For admonition this must stirre up every one effectually to labour to be truly born again in Gods Church for the Devill goes about like a roaring lyon seeking whom hee may devoure 1 Pet. 5.8 And only they that be truly regenerate shall be able to withstand his assaults for they only have the Lord with them and for them Now true regeneration contains a totall change both in mind heart and life and is indeed the work of God by his spirit yet in the means the word and prayer wherein we must exercise our selves in an holy manner and beware we doe not quench the spirit or coole any good motion begun thereby Verse 6. The Lord shall count when he writeth up the people that this man was born there Selah The meaning of the words THis verse setteth out another great priviledge of Sion Gods true Church in regard of the honour and happinesse of every true member of it namely that when God writeth down the names of the people that belong unto him he doth count and reckon those for his that be born again in the Church For the better understanding whereof we must know that the Prophet doth here speak of God after the manner of great personages who use to write and enrowle in a book the names of those that they accept and receive into their houses and families as members thereof to any place of service for which see Gen. 40.20 Pharoah on his birth day making a feast unto all his servants lifted up the head of his chief butler and of his chief baker among his servants that is taking a view of all his servants according to their names written in his book as the same phrase is used Numb 31.49 there translated taking the sum which in Genesis is rendred lifting up the head he reckoned his chief butler and chief baker among his servants In like manner the scripture calleth the Church the house of the living God 1 Tim. 1.15 and for our better conceiving of his certain and perfect knowledge remembrance both of all things that ever were are or shall be in the world and also of all those persons that in a speciall manner belong unto him as true members of his Church on earth whom he means to glorifie in heaven doth tell us of certain books which God hath even three in number which we may not uafitly thus distinguish by name First the book of his eternall prescience Psal 139.16 Thine eyes did see my substance yet being unperfect and in thy book all my members are written which in continuance were fashioned when as yet there was none of them This is nothing else but his perfect eternall foresight of all things before they were whereby he knew them as perfectly as if they had been actually written in a book The second is the book of his actuall providence whereby he doth most perfectly take actuall knowledge of and remember all things whatsoever even every thought word and deed of every man Hereof see Psal 139.1 2,3 O Lord thou hast searched me and known me Thou knowest my down sitting and mine uprising thou understandest my thought a farre off c and Psalm 56.8 Thou tellest my wanderings put thou my tears into thy bottle are they not in thy book and according to this he will judge the world Rev. 20.12 I saw the dead both small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works The third is the book of life which is Gods eternall purpose for the saving of his elect by Christ actually declared by their effectuall calling or regeneration by the holy ghost in this life in which estate they are referved and kept for glory This book may be said to betwice written in First from all eternity in Gods purpose whereof see Rev. 13.8 whose names are not written in the book of life of the Lamb slain from the foundation of the world Secondly actually in Gods work of effectuall calling or regeneration in the time of naturall life which is termed Gods calling according to purpose Rom. 8.28 And indeed of this latter writing in the book of life by regeneration or effectuall calling is this place to be understood As if he should have said That the Church hath great honour and the true members of it great happinesse is hereby apparent that when God writes up the people actually in the book of life that be is he reckons those for his that be regenerate and born again in his Church In the words thus understood note two things First Gods work of speciall mercy to the true members of the Church Secondly the quality and condition of those persons to whom the foresaid work of mercy is certainly vouchsafed The first observation For the first Gods speciall work of mercy to the true members of the Church is this he actually writes their names in the book of life and then reckons and accounts them to be his own This is plainly shewed in his golden chain Rom. 8.29 40 Whom he did foreknow he also did predestinate to be conformed to the image of his son that he might be the first born among many brethren Moreover whom he did predestinate them he also called and whom he called them hee also justified and whom he justified them he also glorified Vpon this effectuall calling he bids his Disciples rejoyce that their names were written in heaven Luke 10.20 and upon the good effects and signs of effectuall calling he saith of certain teachers that were zealous of Gods glory in the Church of Philippi that their names were in the book of life Phil. 4.3 The reason hereof may be two wayes confidered The first Reason First of the fact it self in God writing mens names in the book of life and that is only Gods good pleasure According as he hath chosen us in him before the beginning of the world that we should be holy and without blame before him in love Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Eph.
15. and Psal 24.3 4. And so we shall find that a day in Gods Courts is better then a thousand elsewhere Psalme 84.10 Better to be a door-keeper here then a Commander elsewhere For here is the true comforter and no where else the world cannot receive him John 14.17 This seemes to be otherwise by a double affliction that doth follow the Church Objection and the true members of â—t one from the world in persecution as Christ foretold John 16.33 the other from the Lord in terrour of soule and sorrow for sins as Job 3.24 26. Wherefore hidest thou thy face and holdest me for thine enemy For thou writest bitter things against me and makest me to possesse the iniquities of my youth And Psal 38.3 4. There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne For mine iniquities are gone over my head as an heavy burden they are too heavy for me The first affliction from men Answer hindereth not the fruition of this spirituall joy as Acts 5.41 They went away from the Councell rejoycing that they were counted worthy to suffer shame for his name Ye rejoyce in the faith though for a time ye be in heavinesse through manifold temptations I Pet. 1.6 Whereupon St. James bids them count it exceeding great joy when they fall into sundry temptations Jam. 1.2 And our saviour Christ bids the godly rejoyce and be exceeding glad when they are persecuted and reviled for righteousnesse sake Mat. 5.10 11 12. And the second affliction from the hand of God in terrour of soule is but a temporary bitter preparative unto everlasting joy The Lord for their true and through humiliation doth visit upon them the dayes of Baalim but afterward he will betroath them to himself as Hos 2.13 14.18 19. Though they sow in teares they shall reap injoy c. Psal 126.5 6. Thus are they chastened of the Lord that they might not be condemned with the world 1 Cor. 11.32 Say therefore with the Church I will bear the indignation of the Lord â—ecause I have sinned against him untill he plead my cause and execute judgment for me He will bring me forth to the light and I shall behold his righteousnesse Mic. 7.9 The second observation All my springs are in thee The last prerogative of the Church that in it be all the well-springs and fountains of all Gods spirituall and heavenly blessings Springs wee know are such places whence water doth flow out of the earth constantly and continually for the refreshing of man and beast and by fit resemblance the Lord would have us to conceive that in his Church he doth provide plenty and store of all spirituall and heavenly blessings Two spirituall springs of blessings in the true Church This will more plainly appear if we consider what spirituall fountaines and springs of blessings be in â—he true Church and no where else The first and chief well-spring of all blessings is the true God 1. The true God who is therefore called the fountain of living waters Jer. 2.23 And according to the threefold use of water-springs to the sonnes of men may we well conceive the true God to bee the fountaine of blessings to his Church First water springs serve for washing cleansing and purifying So God in Christ Jesus doth open a fountain to the house of David and to the inhabitants of Jerusalem which is his true Church for sinne and for uncleannesse Zechar. 13.1 The blood of Jesus Christ cleanseth us from all sinne 1 John 1.7 Secondly water springs serve to make fruitfull both herbs and plants that grow thereby So God in Christ by his spirit maketh the hearts and soules of his children fruitfull in grace I will poure water upon him that is thirsty and stoods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thine of-spring And they shall spring up as among the grasse as willowes by the water courses Is 44.3 4. Thirdly springs of waters are very comfortable and yeeld great refreshing both to man and beast especially in hot countries and time of drought see Gen. 21.15 19. Judg. 15.18 19. Psal 104.10 11 12. So God in Christ by his spirit which is the comforter becomes the everlasting fountain of spirituall refreshing to the hearts and soules of all his children O God my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Because thy loving kindnesse it better then life my lips shall praise thee Psal 63.1,3 If any man thirst let him come unto me and drink He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living waters This spake he of the spirit which they that believe on him should receive John 7.37,38 39. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4.14 2. The Evangelicall Ministry The second spring of blessings in the Church is the Evangelicall ministry even the gospell preached and Sacraments administred sanctified by prayer for the blessing of the spirit Hereof the Lord saith A fountain shall come forth out of the house of the Lord and shall water the valley of Shittim Joel 3.18 And to the same end serves the vision of waters coming from under the door threshold of the sanctuary Ezek. 47.1 c. both which may be well expounded by Is 2.3 for out of Sion shall go forth the law and the word of the Lord from Jerusalem Now this derived well-spring of the Evangelicall ministry serveth instrumentally in the Church First for washing and cleansing the foule from the filth of sinne Therefore hath God ordained Baptisme to represent our spirituall washing in Christs blood by the holy ghost whereof also with the word it becomes a gracious instrument when this free spirit pleaseth John 3.8 The 〈◊〉 bloweth where it listeth So is every one that is born of the spirit Not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost Tit. 3.5 That he might sanctifie and cleanse it with the washing of water by the word Secondly for making the heart fruitfull in grace Therefore is the gospell called the work of his grace Acts 20.32 and is said to bring forth fruit Colos 1.6 Thirdly for ministring spirituall joy and refreshing to the soule therefore is the whole Evangelicall ministry called the ministry of the spirit which is the Comforter 2 Cor. 3.8 because it worketh therewith 1 Cor. 3.5 and is given therein Gal. 3.2 And we through patience and comfort of the Scripture have hope Rom. 15.4 Gods words to Jeremie were the joy and rejoycing of his heart Jer. 15.16 David
Worship Neither dignity nor distresse should exempt men from the zealous pursuit of Gods holy worship 84.3 Till we have hearts for Gods worship we have â—o souls fit for heaven 84.16 Wrath. WHat sinnes especially provoke God to wrath â—5 20 21 22. Z. Zeal HOw to get zeal and fervency in prayer 27.58 59. Zion How God was seen in Zion 84 55. Zion a type of the Church 84.56 A Table of some places of Scripture explained or vindicated in these Expositions of the 27.84.85 and 87. Psalmes   Psal Page Genesis 2 1 THe Host of Heaven and earth 84 6 6 5 heart evill continually 27 68 40 20 Pharaoh lifted up the head of the chief Butler 87 122 Exod. 20 3 Before me 27 62 20 5 Visiting iniquities of fathers on children 84 4 21 13 14 Take him from mine Altar that he may dye 27 39 23 21 Will not pardon your transgression 85 16 24 4 Twelve Pillars Twelve Tribes 84 10 Joshua 24 19 Will not forgive the transgression 85 16 Judges 2 16 Jud es which delivered them 85 25 1 Sam. 21 12 13 David feigned himself mad 27 22 22 15 Did I then begin to enquire for him 27 36 2 Sam. 6 17 David set the Ark in his place 27 54 2 King 2 14 Where is the God of Elijah 84 59 2 Chron. 7 14 Seek my face 27 63 Job 26 14 Lo these are parts of his wayes 27 93 28 13 Wisdome not in the land of the living 27 125 40 19 Chief of Gods wayes 27 93 Psalm 10 16 Heathen perished out of Gods land 85 6 18 28 Thou wilt light my candle 27 3 18 48 From the violent man 27 118 24 7 The King of glory shall come in 84 7 25 19 Cruell or Hatred of violence 27 120 35 25 Ah so â—ould we have it 27 107 37 9 They shall inherit the earth 27 137 37 32 The wicked watcheth the righteous 27 29 38 5 Because of my foolishnesse 85 66 41 2 Wilt not deliver him to the soul or will of his enemy 27 107 46 4 Though the earth be removed 87 120 46 5 God is in the midst of her 27 43 52 5 Root thee out of the land of the living 27 126 53 4 They eat up Gods people as bread 27 13 Psalm Vers Psalm Page 69 12 They that sate in the gate 27 103 72 11 All nations shall serve him 87 111 72 6 My doctrine shall drop as the rain 84 33 74 9 We see not our signes 85 49 77 19 Thy way is in the sea 27 93 88 18 My kinsmen stand afarre off 27 86 89 10 Broken Rahab in pieces 87 102 89 15 Blessed that know the joyfull sound 27 52 103 7 He made known his wayes unto Moses 27 93 105 4 Seek the Lord and his strength 27 63 119 58 I entreated thy favour with my whole heart 27 66 140 4 Preserve me from the violent man 27 118 Proverbs 2 7 A buckler to them that walk uprightly 84 62 13 4 The sluggard desireth and hath nothing 27 30 19 6 A friend to him that giveth gifts 85 91 22 15 Foolishnesse in the heart of a childe 85 66 26 11 As a dog to his vomit so a fool 85 66 Canticies 5 4 My beloved put in his hand 27 67 Isaiah 11 6 The wolf shall dwell with the lamb 27 123 30 26 Light of the Moon as the light of the Sun 87 98 37 35 For my own sake and Davids sake 27 44 38 11 In the land of the living 27 126 51 9 Hath cut Rahab wounded the Dragon 87 102 Ezekiel 47 1 Waters issued from under the threshold 87 133 Daniel 9 17 Cause thy face to shine for the Lords sake 84 65 66 Hoseah 12 4 He had power over the Angel 84 59 Joel 3 18 A fountain forth of the Lords house 87 133 Zechariah 13 1 A fountain for sinne and uncleannesse 87 132 Malachi 1 1 2,3 The word of the Lord to Israel 87 85 Matthew 3 15 To fulfill all righteousnesse 85 99 5 29,30 If thy right eye offend pluck it out 85 15 6 9 Our father which art in heaven 85 59 18 20 Meet together in my name 27 55 23 33 Generation of Vipers 27 102 23 37 I would have gathered you but you would not 87 113 Luke 1 6 Righteous before God 85 14 8 18 From him shall be taken what he seemeth to have 87 109 10 10 Rejoyce that your names are written in heaven 87 124 John 3 21 He that doth truth cometh to the light 27 5 4 14 In him a Well of water springing up 27 90 7 37 39 If any man thirst let him come to me and drink 84 15 10 14 Workers of iniquity he knowes not 84 34 John 15 19 I have chosen you out of the world 84 68 Acts 7 51 Ye do alwaies resist the Holy Ghost 87 113 Romanes 7 20 No more I but sin that dwelleth in me 27 91 Romanes Vers Psalm Page 7 23 Captivity to the Law of sinne 27 98 12 2 Fashion not your selves 84 68 69 1 Corinthians 1 21 The world by wisdome knew not God 27 33 11 22 Despise ye the Church of God 27 55 2 Corinthians 4 1 As we have received mercy we fains not 85 80 6 15 What concord hath Christ with behall 27 119 Gal. 4 27 The desolate hath more children then c. 87 116 Philip. 2 11 Work out your own salvation with fear and trembling 27 127 4 3 Whose names are in the booâ— of life 87 124 1 Timothy 4 16 Thou shalt save thy self 85 25 Hebrewes 11 10 A City whose builder and maker is God 87 79 James 1 15 Lust conceiving bringeth forth sinne 27 109 110 1 Peter 2 5 Ye also as living stoves are built up c. 87 93 2 Peter 1 19Vntill the day Star arise in your hearts 27 34 1 John 2 4 The truth is not in him 85 14 2 19 They would have continued with us 27 32 Revel 7 9 Clothed with white robes and palmes in their hands 87 89 13 8 Whose names are not written in the book of life 87 123 20 12. And the bookes were opened 87 122 Materiall faults escaped in Printing the Expositions of the 27. 84 85 and 87. Psalmes fit to be amended before reading IN the Epistle to Sir Robert Hatley page 2. line 28. for effect read affect In the Exposition of the 17. Psalme p. 6. l. 5. for prayer râ—pray l. 11 for uâ—r us p. 55 l. 22 for recreation r. correction p. 61 l. 8. for so r. sow l. 7. after evils r. as 2 Chron. 7 13 14. Thirdly to the comfortable fruition of all needfull good l. 26 after worship r. under the Gospel prophetically p. 66 l. 23 for 20 r. 10 p. 68. l. 7. for scattered r. flattered p. 80. l. 30 for need r. deep p. 81 l 14 for carnall r. corporall p. 82. l. 6 for bed r. God p. 87 〈◊〉 last r. the stream l. 34. for head r. hand p. 97. l. 8. after humility r. and meeknesse Psal 25.9 the meek will he teach his way p. 103. l. 28 for exposition read opposition p 107. l. 33 after great r and for danger p. 125. l. 2. r. had not p. 131. l. 3. r. prosperity p. 136. l. 9. for conferenâ—â—â—r reference l. 34. r. hath not p. 142. l. 24 r the Prophet In the Exposition of the 84 Psalm p. 17 l. 5. r. maintenance p. 37. l. 34 r. whom whosoever p 4â— l. 4. r. shall not see In the Epistle to Sir Robert Whitney l. 4. r. Sir In the Exposition of the 85 Psalm p. 4. l 32. r. the Lord p. 5. l 11. r. blessings they have received from him though notwithstanding those blessings they lye p. 11 l. 6. Dele brought back his people that had p. 14. l. 12. r. this life p. 17 l. â—â— after diligence r. hereunto to become Gods people that so they may have title p. 18. l. 18. after also r. describeth the blessednesse of the man unto whom God l. 19. after 7. r. See Mat. 9 â— p. 2â— l. 10. in the margin read to wrath p. 21. l. 17 r. these men p. 25. l. 10. for Pal. r. verse l. 22. r. got not p. 73 l. 3. for serve r. fear p. 76. l. 10. r. and those that follow l. 12. r. raciows p. 101. l. 25. r. an Atheist In the Exposition of the 87. Psalm p 98. l 20. r. Hobab p. 108. l. 18. r. effectuall p. 110. l. 21. for wrath r. watch p. â—â—â— l. 33. after for r the conversion of Rebels First they must endeavour in p. 115. l. 30. r. and renown p. 118. l. 4. r. belliever l. 7 â—â— instant p. 126. l. 16. for word r. work Iâ—â—â—â—â— faults are left to the Readers ingenuity FINIS
God set forth Christ Jesus to be a propitiary through faith in his blood giving the same name to Christ Jesus which the 72. give to the legall mercy seat to which also St. John alludeth plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. John 2.2 3. saying Jesus Christ is the propitiation for our sinnes The second Reason Secondly God herein had respect to his own glory For this seeking of Gods face by frequenting the sanctuary was not only an obedience to his ordinance which was very pleasing unto him 1 Sam. 15.22 but a singular testimony of affiance in God through Christ which is the honour of the heart whereupon he accounts the neglect of this duty by his people when they go to false Gods a forsaking of him a thing whereat the very heavens should be astonished Jer. 2.12 13. nay more he accounts in their very deniall that they have any such God amongst them 2 Kings 1.6 Thirdly God herein had speciall regard to his peoples goods for this is the right way to the frâ—iâ—ion of his favours which is better then life Psal 63.3 this makes the Church to say cause thy face to shine and we shall be saved Psal 80.3.7.19 Thus they were onâ—iâ—led to three great blessings First to sâ—â—re direction in all important difficulties as 2 Sam. 21.1 Secondly to assured deliverances from all hurtfull evils as 2 Chron. 15.2.4 If you seek him he will be found of you and he that findeth him findeth life Prov. 8.33 Thus Ezra found of God a good way Ezra 8.21 23. This serves for instruction adnonition and comfort The use for instruction For instruction this charge and command of God unto his people to seek his face shewes plainly that the service of God is not a matter arbitrary to Gods people that is such a thing as they may at pleasure use or refuse without danger of Gods displeasure and of his heavy judgements thereupon Vnder the law the Iewes were straitly enjoyned to seek to the place which the Lord their God should chufe to put his name there and thither to come and bring their burnt offerings sacrifices vowes free will offerings c. and there eat and rejoyce before the Lord their God Deut. 12.5 6 7 12 17 18 26 27 28. and the Lords solemne feasts must every male observe and appear before the Lord with his gift or offering Deutr. 16.16 17. yea mark a severe threatning of judgement for the neglect of Gods worship profitically delivered in legall termes Zech. 14.17 It shall be that who will not go up of all the families of the earth unto Jerusalem to worship the King the Lord of hoastes even upon them shall be no more rain And in plain â—ormes the Apostle saith to all Christians wee reseâ—ving a Kingdome which cannot be moved let us have grace whereby we way serve God acceptably with reverence and godly sâ—an Heb. 12.28 The first Use for admonition For admonition First to informe our selves rightly in the will of God to toâ—ching his worship for as under the law so now we may not do what seems good in our own eyes 〈◊〉 12.8 but what the Lord appointeth â—lsâ— God may say to us as Christ did to the Jewes ye worship me in vain teaching for doctrines the commandements of men Mark 7.7 The true worshippers must worship the Father in spirit and truth Iohn 4.23 and that in and through the mediation of Christ Iohn 14.6 The second Use for admonition Secondly when we know how God will be sought in holy worship then we must be carefull that we be such as shall find him gracious and favourable unto us which estate requires two things of us First true repentance in regard of sinnes past for if we go on in a course of any known sinne we cannot have society with God see Psal 66.18 If I regard wickednesse in my heart God will not hear my Prayer Iohn 9.31 We know that God heareth not sinners The throne of wickednesse hath no fellowship with God Psal 94.20 2 Cor. 6.14 16. 1 John 1.6 therefore God denyeth favour to such Ezek. 20.3 4 Is 1.15 Secondly we must believe in God through Christ according to the word of the Gospell which is the word of the covenant of grace which being received by faith brings us truly into fellowship with God 1 John 1.3 4. See Heb. 11.6 The second Use for comfort For comfort this makes greatly to Gods people that make conscience of their waies in any distresse for God bids them seek his face wherein he calls them to him which is sufficient ground of comfort as the people said to the blind man whom Christ called Mark 10.49 Be of good comfort he calleth thee For so David assureth his son Solomon a little before his death 1 Chron. 28.9 If thou seek him he would be found of thee And the true God is the chiefest good so as happy are the people that be so yea blessed are the people that have the Lord for their God Psal 144.15 These people have plaid the good Merchants and found the pearle of price better then all the world beside Mat. 13.45 46. They may therefore on farre better grounds then Jacob did say I have enough my son Ioseph is yet alive Gen. 45.28 for Joseph dyed afterward but the true God whom the faithfull have for their God is the living God and in Iesus Christ their loving father who will provide for them not an earthly Goshen as Joseph did for his father and his brethren but an heavenly Canaan even the Kingdome of heaven as Christ said to his Disciples Fear not little flock it is your Fathers good pleasure to give you the Kingdome Luke 12.32 and Luke 22.29 I appoint unto you a Kingdome as my Father hath appointed unto me Worldly troubles may hasten us sooner to this happy estate but they cannot deprive us of it Rom. 8.35 Therefore though the outward man perish yet look up towards this Kingdome and lift up thy heart to the living God thy loving father in Christ and the inner man shall be renewed daily 2 Cor. 4.14 15 16. The second Observation The second thing to be observed is Davids readinesse to yeeld sincere obedience to this condition of God to seek his face hereto Davids heart answered thy face O Lord will I seek Mark here then that Davids heart was sincerely set on Gods command to seek his face that is his grace and favour in the way he had ordained in his Sanctuary Psal 42.1 2. As the hart panteth after the water brooks so panteth my soule after thee O Lord. My soule thirsteth for God even for the living God when shall I come and appeare before God Psal 119.20.58 with my whole heart have I sought thee I entreated thy favour with my whole heart The word translated favour is face in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the entreaty here meant is most earnest and importunate for the word
rejoyced therein as one that findeth a great spoyle And the Lords Supper is the seale of our redemption and salvation in Christ the tydings whereof is exceeding great joy Luke 2.10 Now all these fountains are in the Church and no where else The world is without the true God by covenant of grace Eph. 2.12 and so hath nothing but dry pâ—ts and cisterns that hold no water as Jer. 2.13 And the Evangelicall ministry is not out of the Church for when it comes among the heathen it is Gods mercifull visitation to take out of them a people for his name Acts 15.14 See Psalm 147.19 20. He sheweth his word unto Jacob his statutes and his judgement unto Israel He hath not dealt so with any nation and as for his judgements they have not known them The Reason The reason hereof is Gods own good pleasure as of meer grace and favour choosing them in Christ and accepting them into covenant so vouchsafing the participation of these spirituall springs and fountains of heavenly blessings unto them that hereby they may be fitted for society and fellowship with him and become such as he may take delight and pleasure in See Ezek. 16.8 c. When I passed by thee and looked upon thee Behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine Then washed I thee with water c. If I wash thee not thou hast no part in me Iohn 13.8 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First hence will plainly follow that out of the Church there is no salvation for these springs are the wells of salvation Is 12.3 and the text saith they are all in the Church which is plain by induction They that are out of the Church are without Christ and without God in the world Eph. 2.12 And with him only in Christ is the Well of life Psal 36.9 He that hath not the sonne hath not life 1 John 5.12 And wanting Christ they cannot have the spirit John 14.17 and so cannot be sanctified nor saved The second Use for instruction Secondly see here the surpassing excellency and happinesse of the Church above all other states of people in the world The Church is as the garden of Eden wherein is a pure river of the water of life and the tree of life Rev. 22.1 2. whereas the rest of the world is as a barren wildernesse Jer. 17.6 8. The Church is like the heritage of Jacob blessed of God and the rest of the world like the Mountains of Esau which God hath cursed Mal. 1.2,3 4. The Church is the Fathers house where every servant hath meat enough the rest of the world is like the Citizens fields where husks with hogs are the best provision Luke 15.16 17. The true Church is like the land of Canaan flowing with milk and honey that drinketh water of the rain of heaven a land which the Lord himself careth for the eyes of the Lord are alwayes upon it the rest of the world is as the land of Egypt which men water with their feet Deut. 11.10 11 12. The first Use for admonition For admonition it serves two wayes First to naturall men to stirre them up to consider seriously of these priviledges of the Church to have all Gods springs in her that so they may be affected towards her as David was Psal 84.1 2. How amiable are thy Tabernacles O Lord of hoasts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 42.1 2. As the Hart panteth after the water brookes so panteth my soule after thee O God My soule thirsteth for God for the living God when shall I come and appeare before God Psal 63.1 O God thou art my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Psal 122.1 I was glad when they said unto me Let us go into the house of the Lord. Yea of Sampsons mind Judg. 15.18 19. crying out after these springs as for the meanes of spirituall and eternall life The second Use for admonition Secondly to all that professe themselves to be members of the Church that they labour to give evidence of their participation of these springs of God in his Church which they shall do three wayes First by the abolishing of corruption in regard of dominion being purged from sinne and from uncleannesse by the bloud of Christ as the Corinthians were after their effectuall calling 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God Secondly by becoming fruitfull in grace and plentifull in good works by the blessing of the spirit sanctifying the ministery of the word as St. Paul testifyeth of the Churches 1 Cor. 1.5 7. In every thing ye are inriched by him in all utterance and in all knowledge So that ye come behind in no gift Phil. 1.11 Being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Colos 1.6.10 Which speaking of the Gospell is come unto you as it is in all the world and bringeth forth fruit as it doth also in you That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and encreasing in the knowledge of God And as the Lord foreshewed in the vision of waters Ezek. 47.1 c. Thirdly by joyfull and cheerfull going on in their holy profession as the Apostle commandeth Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus Phil. 3.3 The Use for comfort For comfort this makes greatly to the true members of the Church in the sorest distresses that can befall them First doth the sense of corruption and guilt of transgression make thee ugly in thine owne sight Goe to the clensing fountain and spring of Christs bloud and with the hand of faith wash and cleanse thy sinfull soule and pray the Lord to wash thee throughly as David did Psalm 51.2 wherewith if thou joyn upright endeavour after reformation in practise thou maist rest assured that the bloud of Jesus Christ shall clense thee from all thy sinnes 1 John 1 7 9. Secondly doth the barrennesse of thine heart in the want of grace make thee afraid Then get thee to the sanctifying fountain of Gods holy spirit which is the spirit of grace begg of God the good fruits of this spirit in love joy peace long-suffering faith c. Remember who made Aarons rodd to budd Numb 17. â— 8. and who can raise up