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
Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead To an inheritance incorruptible c. Mark also that true faith and regeneration do accompany each other Whosoever beleeveth that Jesus is the Christ is born of God 1 Joh. 5.1 Now true believers are children Gal. 3.26 For ye are all the children of God by faith in Christ Jesus and so free as Matth. 7.26 they are heyres Gal. 4.7 and have great prerogatives implyed John 1.12 13. expressed Ephes 2.19 Fellow-citizens with the Saints and of the houshold of God Fellow-heirs of the same body Ephes 3.6 The Reason The reason hereof is plain for this change of state in soul by regeneration is the proper fruit of the spirit of Adoption in an affectuall applying of the power and efficacie of Christs death and resurrection both which proceed from the speciall love of God the father in that saving work which actually makes them his children and so heyrs of the kingdome Rom. 8.17 joynt heires with Christ and so free for the children are free Matth. 17.26 Christ Jesus the naturall sonne doth make them free and so they are free indeed Joh. 8.36 For where the spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore the Apostle saith this begetting again is to a lively hope to an inheritance incorruptible and undefiled 1 Pet. 1.3 4. This serves for instruction admonition and comfort The first use for instruction For instruction two wayes First that mans being in the state of grace may be truly and certainly known For regeneration or the new birth may be certainly known which is the unfailing foundation of the state of grace 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God And true faith may be known 2 Cor. 13.5 Again we see naturall generation is evident by the enlivenec parts of a true humane body their view and employment doth evince naturall or corporall generation why then shall not the lively parts of the new man declare certainly our regeneration whereby we are begotten and born of God as knowledge in the minde holinesse in the will and affections and righteousnesse in life and conversation Eph. 4.21 22 23 24. compared with Rom. 6.19 Whence we may see that the Papists do erre in saying that the state of grace cannot bee certainly known but by extraordinary revelation We may well say they erre not knowing the Scripture nor the power power of God See 1 Joh. 5.13 for faith and 1 John 3.14 for love as declaring this estate The second Use for instruction Secondly that Gods children shall undoubtedly persevere in the state of grace They that be endued with true faith and repentance and other saving graces shall never lose the same True grace may be lessened or weakened in degree but not finally or totally lost For all such are regenerate by the spirit and his work abides his seed remaines so as they cannot make sinne their trade by sinning unto death or with full consent 1 Joh. 3.9 and 5.18 Objection Answer But som believe for a time Luk. 8.18 Their faith is humane acquired and got by reading hearing and other good exercises of religion without the work of the spirit it is not infused by the holy Ghost in the foresaid means Between which kindes of faith this is the true difference that acquired faith ever leaves some corner for the devill some sinne unreformed as Acts 8.13 19 23. but faith infused purifies the heart from the dominion of every sinne as Acts 15.9 The use for admonition For admonition this serves effectually to move every one to give all diligence for this estate first to get it then to keep it For the getting of it consider Christs command Luk. 13.24 Strive to enter in at the strait gate Which strift stands in two things First that we receive with meeknesse the word of God hoth the law to disecver sinne and to humble us for the same and the Gospel to cast into our hearts the seed of grace as Jam. 1.21 Receive with meeknesse the engrafted word wherein Gods spirit doth beget Jam. 1.18 Of his own will begat he us with the word of truth 1 Pet. 1.23 25. Being born again not of corruptible seed but of incorruptible by the word of God and this is the word which by the Gospell is preached unto you It is the word of faith Rom. 10.8 which doth ever accompany regeneration 1 John 5.1 Whence John â— 11 12 13. He came unto his own and his own received him not But as many as received him to them gave hee power to become the sonnes of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God Secondly that we pray unto God instantly and earnestly for Gods spirit which doth beget unto eternall life Luke 11.13 For the preserving and keeping of this estate we must do three things First keep fewell to the spark of grace cast into our hearts by regeneration which is by endeavouring that the word of God may dwell richly in us Colos 3.16 Secondly blow upon the spark when the fewell is put to which is by prayer as 1 Thess 5.17 This David did Psal 51.10 11 12. Cast me not away from thy presence and take not thy holy spirit from me Thirdly wrath against sin which is as water to quench the spirit and walk in obedience which is pleasing unto God and entitles us to Gods presence and preservation If ye continue in my word then are ye my Disciples indeed John 8.31 Whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock And the raine descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Mat. 7.24 25. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling Phil. 2.12 Seeing you have purified your soules in obeying the truth through the Spirit unto unfained love of the brethren 1 Pet. 1.22 The use for comfort For comfort this makes greatly to the regenerate for God hath begun a good work in them and will undoubtedly perfect it untill the day of Iesus Christ Phil. 1.6 herein is the riches of Gods love and mercy seen Of his love 1 John 3.1 Of his mercy 1 Pet. 1.3 4 5. Now whom he thus loves to the end he loves them John 13.1 His gifts and calling are without repentance Rom. 11.29 By regeneration we are sonnes and so heires Rom. 8.17 17. And who shall lay any thing to the charge of Gods elect Rom. 8.31.33 The fourth Observation The fourth thing here to be noted is the people and
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
they are the Temple of God God dwelleth in them and he is stronger then he that is in the world 1 Iohn 4.4 Vse 3 For admonition here learn to take notice of Gods dwelling places and to carry our selves answerable to his goodnesse and bounty therein His publick dwelling places are the holy Assemblies of Ministers and people in holy worship Towards which we must have Davids affection towards the Tabernacle Psal 42.2 3. and Psal 63.1 2. and shew forth our desire to glorifie God by provoking others to frequent the same Is 2.2 3. Mic. 4.1 2. But alas here justly we may complain as Lam. 1.4 The waies of Zion mourne few frequent these assemblies in comparison of those that run thick and threefold to sinfull and shamefull assemblies where Satan dwelleth as hee doth In places of Idolatry and impiety For comfort it makes greatly to all Gods children who are the true members of his Church they have a double assurance that Christ dwelleth in them their inward piety and their outward profession Hereon they may say as Ier. 20.11 The Lord is with me as a mighty terrible one therefore my persecutors shall stumble and they shall not prevaile they shall be greatly ashamed for they shall not prosper their everlasting confusion shall never be forgotten and with David Psal 113.5 6. Who is like unto the Lord our God who dwelleth on high who humbleth himselfe to behold the things that are in heaven and in the earth Consider Luke 11.21 22. and Iohn 14.17 18. The point purposely intended is 3. Observation that Gods Tabernacles are most lovely and amiable surpassing Davids ability to expresse Psal 268. Psal 27.4 and Psalme 122.1 Reason 1 The Reason is First Gods gracious presence as he stands in covenant with his people for so he shewes himselfe in his Sanctuary the place of his worship and his presence is lovely Psal 63.2 To see thy power and glory so as I have seene thee in thy Sanctuary this liked Moses so well that he had rather stay with it in the Wildernesse then go without it to Canaan Exodus 33. â—5 Mat. 17.2 3 4. When Christ was transfigured in the Mount in the sight of Peter Iames and Iohn Peter liked the place so well that he said Master it is good to be here and moves for liberty to build three Tabernacles Reason 2 Secondly there God doth lovingly admit communion and society with his people speaking unto them in his word as Psal 50.5.7 Is 40.1 and hearing them speak to him in prayer Psal 50.15 as Cant. 2.14 It is as we may speak with reverence the wooing place between Christ and his Church here the contract is made in the covenant of grace as 2 Cor. 11.2 here is the love of espousals Ier. 2.2 here God allowes and speaks comfort Hos 2.14 Reason 3 Thirdly here God doth shew himselfe most gracious in mercy and bounty unto his Church His gracious mercy is seene in removing evils from them as First blindnesse of mind Is 22.7 with 2 Cor. 3.14 secondly hardnesse of heart Ezek. 36.26 thirdly transgression of life Hos 14.4 His gracious bounty is seen in spirituall and heavenly gifts for where is regeneration wrought but in his Church Psalme 87.4 5. Man and man that is every man that is borne again was borne in her for Hierusalem is the mother of us all Gal. 4.26 Now hereby by we are made the sonnes of God heirs of heaven 1 Pet. 1.3.4 Where are all the particular saving graces of the spirit begotten in the hearts of men but in the Churchordinarily Psal 87.7 All my springs are in thee The spirit is the fountain and peculiar graces the streames that issue thence see Iohn 7.37.39 Here God begets grace in thy soule and is it not a most lovely thing to have such neer and sweet society with God It was divine joy to the Virgin Mary that the holy Ghost did overshadow her and forme the blessed body of Christ in her womb as we may see by her song Luke 1.46 47. My soule doth magnifie the Lord and my spirit hath rejoyced in God my Saviour O consider that God begetting grace in thy heart in his Church Christ is formed in thee spiritually Gal. 4.19 which should be more joyfull unto thee if more might be then Christs conception was to her because shee might have beene saved without that honour but thou canst not unlesse Christ be formed in thee here thou beholdest and art changed into the same image 2 Cor. 3.18 This serves for instruction admonition and comfort Vse 1 For instruction First that our Christian assemblies for Evangelicall worship are lovely places for what David said of the legall Tabernacle is most true of Evangelicall assemblies for the holy worship of God in Christ in the word Sacraments and prayer For Hebr. 9.11 Christ is now come an high Priest of good things to come by a greater and more perfect Tabernacle And here he is present Mat. 18.20 admitting his elect to holy society and fellowship with himself also exercising most gracious mercy and bounty in removing evils and bestowing heavenly blessings and graces upon his Vse 2 Secondly see here a reason of Davids strong affection towards the legall tabernacle and proportionably of the affection of Gods children toward Evangelicall worship he was sick for sorrow when he was debarred from it see Psal 42.1 2. and most joyfull when hee had freedome thereto Psal 122.1 The reason is the lovelinesse of the place for the presence favour and grace of God there to be enjoyed after a speciall manner The world doth account Gods children for their zeal in following the preaching of the Word brain-sick persons giddy-headed and such like But the truth is these censurers like sorry Physitians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.4 mistake the place affected as Festus did of Paul Acts 26.24 they are sick indeed yet not brain-sick but heart-sick sick of love as Cant. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Christ Whereof they need not to be ashamed for God the father loves them and Christ also Joh. 14.21 Now it is noâ— newes that those that are in love should frequent the places where they may meet with their beloved Vse 3 For admonition it serves profitably two ways First to those that can see no lovelinesse in Gods Tabernacles among us can take no delight or pleasure in the assemblies of Gods people for his holy worship Consider thine estate for certainly as yet thou hast not Davids heart and he was a man according to Gods own heart Acts 13.22 Such are first recusant Papists secondly prophane contemners of both whom we may say as Matth. 11 16 c. Whereunto shall I liken this Generation c. These have no heart for God that are weary of his worship See Mal. 1.13 Amos 8.5 It is not the May-pole dance that will draw recusants the dance about the golden Calf would draw them all Exod. 32.6 19. Jeroboans Calves at Dan and Bethel they
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
the true Members of Gods Church who have the comfort and liberty of Gods holy worship and service are blessed and happy See Psal 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Hence it followes verse 10. A day in thy Courts is better then a thousand I had rather be a door-keeper in the house of my God then to dwell in the tents of wickednesse The reason hereof is from the wonderfull rare heavenly blessings Reason which are here certainly enjoyed by the true Members of the Church and no where else Whereof the first and principall from which all the rest do flowe is the fruition of communion and fellowship with the true God one in essence three in person the Father the Sonne and the Holy Ghost who is onely in his Church to the true members thereof a God of grace and mercy and therefore they that are out of the Church are without God in the world Eph. 2.12 Here the first person is the father of mercies and God of all consolation 2 Cor. 1.3 the second person is a blessed Saviour and Redeemer Isa 9.6 unto us a childe is born unto us a Sonne is given a Saviour Luk. 2.10 11. with Isa 49.6 8. the holy Ghost is the blessed sanctifier and comforter being the spirit of grace Zech. 12.10 yet onely in his Church Joh. 14.17 Now this true God is in his Church to all the true members thereof not onely a Master farre excelling Solomon of whom the Queen of Sheba testifies that his servants were blessed 1 King 10.8 with Mat. 12.42 and such a Master as saith where I am thereshall also my servant be Joh. 12.26 with Luk. 12.37 43 44. but a father Matth. 23.9 Joh. 20.17 Yea an husband Isa 54.5 Thy Maker is thine husband and Isa 62.4 5. Thy land shall be married As a young man marrieth a Virgin as the Bridegroome rejoyceth over the bride so shall thy God rejoyce over thee Ier. 3.14 I am married unto you Hos 2.19 20. I have betroathed thee unto me for ever c. Secondly this true God in Christ gives to all the true members of his Church freedome and deliverance from all the miseries of nature that is from the whole guilt and curse of sinne in originall corruption and actuall transgressions See Luke 1.68.74 Gal. 3.13 Rom. 8.1 Acts 13.39 Thirdly here is afforded the full fruition of all needfull blessings as Eph. 1.3 who blesseth us with all spirituall blessings in heavenly things in Christ And not only so but even with all needfull temporall blessings Matth. 6.32 33. These blessings may be reduced to foure heads First to direction in all the wayes wherein they ought to walke Psal 32.8 I will instruct thee and teach thee in the way that thou shalt goe Psal 73.24 Thou shalt guide me with thy counsell If the good houswife order the wayes of her houshold Prov. 31.27 how much more God Secondly to provision both for soule and body for Psal 34.10 They that seeke the Lord shall not want any good thing for soule John 6.33.35.55.63 1 Cor. 10.16 Here is Christ the tree of life and the well of life whereon Psal 87.7 All my springs are in thee Rev. 22.1 2. And heaven for an inheritance Luke 12.32 1 Pet. 1.3 4. For temporall see Is 65.13 Psal 37.3 4. Thirdly to protection and preservation by speciall providence Psal 25.5 and Psal 91.1 implyed and assured to all the faithfull Mat. 10.29 30 31. The Kings servants in ordinary may not be arrested but upon warrant from the Lord Chamberlain but Gods servants have a greater priviledge God himself must grant the warrant else they may not be medled with Job 1.10 John 19.11 Acts 18.10 Psal 89.22 Fourthly to remuneration both here with honour of grace to be his friends John 15.14 15. 1 John 3.1 and attendance of Angels Psal 34.7 Psal 91.11 and hereafter Mat. 25.21.23 Luke 19.17 c. Mat. 19.28 29. Is it such a blessing to dwell in Gods house then it is a great curse to dwell out of it Vse 1 for so they should be deprived of all the forenamed blessings This made David to say Woe is me that I sojourne in Meshech that I dwell in the tents of Kedar Psal 120.5 and 1 Sam. 26.19 If they be the children of men cursed be they before the Lord for they have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other Gods The ancient resemblance of Gods Church to Noahs Arke is true and fit for this place Vse 2 Secondly wee must examine whether wee be such as dwell in Gods house as true members of the Church and such onely are true believers in Christ for no man cometh to the Father but by him John 14.6 Whereby will bee excluded all Gentiles who are without Christ Ephesians 2.12 and Turkes and Jewes who though they acknowledge the God that made the world and brought Israel out of Aegypt yet not believing Christ Jesus the son of the Virgin Mary to be the sonne of God and saviour of the world they shall dye in their sinnes John 8.24 Luke 13.28 Yea besides them Papists holding the Doctrine established in the Councell of Trent who do not only a Rhem. on Rom. 3.22 deride but b Conc. Trid. Sess 6. can 10. accuse the Doctrine of justification by imputed righteousnesse will be found Ismaelites the sonnes of the bondwoman such as must be put out of the house Gal. 4.21.30 and such guests as want the wedding garment which is Christs righteousnesse imputed and received by faith see 2 Cor. 5.20 Rev 3.18 Our white rayment to cover our filthy nakednesse of sin must be had of Christ also by their Idolatry they hold not the head Col. 2.18 19. Also they that professe the truth and yet content themselves with a dead faith are not dwellers in Gods house that is such as have a shew of godlinesse but want the power thereof 2 Tim. 3.5 who professe they know God but by their works deny him Tit. 1.16 Of such St. James speakes James 2.18.20 Shew mee thy faith without thy workes c. He that must abide in the house for ever must be a sonne John 8.35 which we all are through faith in Christ Gal. 3.26 and by regeneration 1 John 5.1 for of such the Apostle saith Thou art no more a servant but a sonne Gal. 4.7 Therefore whosoever would certainely know himselfe to be in Gods house and to continue therein must get true faith and keep it and shew the truth of it by works of love Gal. 5 6. and of obedience to Gods word 1 Thess 2.13 Vse 3 As we desire the assurance of true happinesse we must approve our selves dwellers in Gods house that is such as continue and abide the true servants and children of God Our holy calling to the faith of the Gospell gives us entrance and admittance into the family of God
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
holinesse and sets them into the kingdome of Christ which is righteousnesse and peace Rom. 14.17 This serves for instruction admonition and comfort The Use for instruction For instruction first see by the contrary the fearfull case of those that give themselves to the practice of injustice and contention they are not yet called of God with an holy calling but remain in the fearfull case of corrupt nature see Rom. 1.28 29 31. The Use for admonition For admonition that as we desire the comfort and assurance of Gods salvation so we conscionably give our selves to the practise of these vertues of righteousnesse and peace towards our brethren The use for comfort For comfort to those that conscionably follow peace and righteousnesse amongst men it is a comfortable assurance that God hath bestowed on them righteousnesse and peace with Christ Vers 11. Truth shall spring out of the earth and righteousnesse shall look down from heaven The meaning of the words BEcause the graces and blessings of Christs kingdome mentioned in the former verse be of great worth and comfort and indeed do manifest the presence of his salvation therefore doth the Prophet here further insist in two of them truth and righteousnesse letting us know whence these two shall shew themselves to wit the one from earth the other from heaven For the first Truth shall spring out of the earth The truth here spoken of must needs be such as doth accompany Gods salvation in Christ and that is true and faithfull dealing both in word and deed The springing of it out of the earth is the plain and certain evidence thereof in the lives and actions of men earth being here put by a Metonymie of the subject for men that dwell thereon as if he should have said It is so certain that mercy and truth shall meet that truth in word and deed true and faithfull dealing shall be plainly and plentifully exercised among men living here on earth The first Observation Mark then that in Christs kingdome when Gods salvation comes to men true and faithfull dealing in word and deed shall be plainly and plentifully exercised here on earth between man and man Psal 15.2 Every citizen of Christs kingdome speaketh the truth in his heart Ezek. 18.9 They that look to live with God must deal truly Zech. 8.3 Jerusalem which is Gods true Church is a citie of truth 1 Cor. 5.8 The Christians Passeover is not the feast of I after Week but a life led in sinceritie and truth The first Reason The reason hereof is plain First God who sends his salvation is a God of truth Psal 31.5 Jer. 10.10 He is truth Psal 51.6 and is a teacher of all those whom he means to save Isa 54.13 John 6.35 Now this is his lesson that his people should love the truth Zech. 8.29 and speak the truth every man to his neighbour verse 16. The second Reason Secondly when God sends his salvation to men hee bestowes upon them his holy spirit which is the spirit of truth John 14.17 leading men into all truth John 16.13 whose fruit is in all truth Eph. 5.9 The third Reason Thirdly when God sends his salvation to men he gives them his word of truth both law and Gospell For the law see Mal. 2.6 The law of truth was in his mouth And the Gospell is the word of truth Eph. 1.13 This word of truth being sowen in the ground of our heaâ—ts and watered by the dew of grace springs up and growes as good seed in good ground This serves for instruction admonition and comfort The first Use for instruction For instruction First see here how powerfull the work of God is in the hearts of men in the ministery of the word blessed by the spirit it changeth their very nature which of it self is full of all unrighteousnesse and loveth lying and untruth as Rom. 1.29 The second Use for instruction Secondly see here to whom Gods salvation is come whose state God makes glorious in grace namely those that having the word of truth amongst them receive therewith that blessing of the Spirit that they love truth in their hearts and practise it in their lives Eph. 4.24 25. But as for those that make no conscience of true and upright dealing among men undoubtedly they are out of Gods Kingdome and state of grace having the devill for their God see John 8.44 Rev. 21.8 and 22.15 This doth charge a fearfull state upon the pillars of Popish Religion who maintain and practise equivocation and officious lyes See and apply to them 2 Thess 2.9 10. 1 Tim. 6.5 2 Tim. 3.8 Tit. 1.14 Gods true servants in the Ministery can do nothing against the truth but for it 2 Cor. 13.8 The Use for admonition For admonition to every one that lives in Gods Church that we labour to feele in our hearts the love of the truth and to expresse the springing and growing of it in our lives by our words and by our deeds wherein we conscionably and constantly both speak the truth and do the truth else we shall not feel nor manifest Gods salvation to be come unto us How can he say the God of truth is his God and hath taught him or that the spirit of truth is given to him which leads men into all truth whose fruit is in all truth or that the word of truth as good seed was sowen in his heart who makes no conscience of truth in word and behaviour See the Apostles pressing of this duty Eph. 4.25 upon verse 20 21 22 23 24. which shewes also the way and means whereby it must be attained The Use for comfort For consolation this makes greatly to all those that speak the truth and deale truly with their bretheren in a constant and conscionable course for this shewes that Gods salvation is come unto them that the God of truth is their God that the spirit of truth is given them and the word of truth is sanctified unto them And righteousnesse shall look down from heaven Here he shewes whence comes that true righteousnesse whereby such as fear God in the Church must be justified and saved namely from heaven This righteousnesse is the righteousnesse of Christ as mediatour who as God is from heaven and is revealed unto men in the Gospell which is a doctrine from heaven as Mat. 21.25 with Gal. 1.11 12. Mark then The second Observation When Gods salvation comes to men here on earth he shewes unto them the righteousnesse of Christ which is from heaven Rom. 3.21 22. The righteousnesse of God without the law is manifested being witnessed by the law and the Prophets Even the righteousnesse of God which is by the faith of Jesus Christ unto all and upon all them that believe The Reason This he doth for the praise of the glory of his grace in saving sinners with full satisfaction to his justice For the unrighteous as all
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
advanced from a Shepheards crook to a Scepter Psal 78.70 71. and raised him on high 2 Sam. 23.1 and gave him great substance as 1 Chron 29.3 4. But more apparantly to Salomon while he continued upright with God see 1 Chron. 29.25 and 2 Chron. 1.12 14 15. And to Jehoshaphat who walked in the wayes of David God gave riches and honour in abundance And the right hereof still continueth to all the godly All are yours 1 Gor. 3.21 22. If at any time it be otherwise with Gods people it is either for correction of sinne as Jer. 5.25 or for triall of grace as in Job The second Use for instruction Secondly see here the errour of many worldlings who do not once think that the yearly encrease of fruit from the earth and from trees doth depend upon the speciall will and providence of God appointing the same every year but either like meer naturallists ascribe it to that vertue and power which God gave them by creation or more prophanely attribute it to the aspects and influences of starres and planets It is true God gave vertue and power in the beginning to the earth and to fruitfull trees to bring forth fruit according to their kind Gen. 1.11 12. And the sunne moon and starres by heat and light do work upon the earth and trees that grow thereon but not so as that some of them by a more favourable aspect should cause plenty and others by a malignant aspect should cause scarcity No no mens behaviour in sinne or in obedience do work more powerfully for scarcitie and plenty then any stars as is plain Deut. 28. For admonition it makes two wayes The first Use for admonition First that they who look for plentifull encrease from the earth and trees in the place where they live do break off the course of sinne which brings scarcitie Psal 107.34 Jer. 5.25 and labour to become truly godly in receiving believing and obeying the Word of God which doth give title to the blessing of plenty as Levit. 26.2 3 4. 1 Tim. 4.8 The second Use for admonition Secondly that we who live in Gods Church where the word of salvation is made known beware of being barren in grace lest the earth and trees that grow thereon rise up in judgement against us for they by Christs coming in the gospel received by faith become more fruitfull unto men Psal 67.5 6. How then shall we escape if we continue barren of grace in heart and obedience in life towards God Consider Christs cursing the barren fig-tree Mat. 21.19 and his command to cut that down which kept the ground barren Luke 13.6 7. also the fearfull state of those that be barren ground to the Lord Heb. 6.7 8. adde also Matth. 11.21 23. If any ask how we may be fruitfull to God for his salvation in Christ I answer by labouring to adde grace unto grace as 2 Pet. 1.5 7 9. And amongst other fruits of godlinesse beseeming the gospel look to these two First the maintenance of Gods worship and service which hath the promise of plenty Prov. 3.9 10. Hag. 2.17 18 19. compared with Hag. 1.9 11. Mal. 3.10 Secondly the charitable relieving of the poor Deut. 15.10 11. Prov. 11.24 25. Heb. 6.10 2 Cor. 9 6 10. The Use for comfort For comfort this makes greatly to all those that conscionably receive and obey the word of salvation the holy gospel undoubtedly the outward blessings of Gods providence shall be ministred unto them so farre as it is good for them See Psal 23.1 2 5 6. Psal 34.10 37.3 And when there shall be any defect or want for temporall things God will make supply unto them by the comforts of his favour in Christ and grace of his spirit see Jam. 1.9 and 2.5 Whereupon with Paul they are taught both to be full and to be hungry both to abounc and to suffer need c. Phil. 4.13 Vers 13. Righteousnesse shall go before him and he shall set her steps in the way The meaning of the words IN these words he doth the third time give instance in a speciall vertue accompanying Gods salvation in Christ namely justice or righteousnesse which Vers 10. he said kissed with peace First in Christ who is the true Melchisedech and King of Salem Heb. 7.2 that is King of righteousnesse and of peace then in all those that are his redeemed and saved Rom. 5.1 Secondly lest men should mistake in a grace and vertue of that necessitie and worth Vers 11. he shews whence it shews it self namely from heaven and so it is not a meer humane civill righteousnes but the righteousnes of God in Christ as Rom. 10.3 4. Phil. 3.9 with the fruit thereof inherent righteousnesse renewed by the spirit Thirdly that men might better know the excellency of Gods salvation in Christ and discern where it comes here he shews that this vertue shall shew it self in Christs kingdome going before him and ever accompanying him where he brings salvation Righteousnesse shall go before him that is the publishing of justice and righteousnesse shall go before Christ when he brings salvation He shall set her steps in the way that is Christ shall set the steps of righteousnesse in the way that he goes with salvation which seems to import both evidence and setled continuance of the practise of vertue in the kingdom of Christ where Gods salvation comes The first Observation Here then mark these two points First by collection from this verse compared with the former that Christ Jesus who brings salvation to his Church is Jehovah that is true and very God for he before whose face righteousnesse walketh is he that bringeth salvation that this verse saith compared with the 9 and he is Jehovah vers 12. for to no other can the affixe here used be referred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jer. 23.6 and 33.16 in the title there given to Christ it is most plain The Lord our righteousnesse and 1 John 5.20 Is 9.6 Rom. 9.6 Christ is over all God blessed for ever The Reason And needs he must be so because he was to justifie to sanctifie and so to save else none could be saved as 1 Cor. 6.9 Rev. 21.27 Now no creature could doe these things Rom. 8.3.33 therefore Is 43.11 I the Lord and beside me no Saviour This serves for instruction admonition and comfort The first Use for instruction For instruction First against the Arrians that denyed Christ to be God But Jehovah is God Now Christ is Jehovah The second Use for instruction Secondly it shewes us the depth of mans misery that by no created power could be delivered Acts 4.12 Is 63.5 The resemblance of a captive unransomable but by the bondage of the Kings only sonne doth plainly illustrate our naturall misery For admonition two wayes First to the wicked that they take heed of such a course of life The first Use for admonition whereby they stand
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
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