fulnesse thereof Psal 24.1 yet none can say but the Church of God who are his people by covenant that God doth dwell among them Secondly for the better assuring of all the blessing of the Covenant to those that be his people The 2. reason For God in Christ is the true fountain of all good things and his dwelling among them in that manner which he did ranifest in his Tabernacle gave plain evidence of his readinesse to communicate his goodnesse unto them according to all that he had promised in his Covenant This will appeare by a briefe view of the severall parts of Gods tabernacle considered with the speciall ends for which they were ordained The whole Tabernacle was made according to the patterne shewed in the mount It contained three distinct places the Court the holy place and the holy of holies and in each of these there were severall ordinances serving by their use and signification to testifie Gods readinesse who there dwelt among them to communicate his goodnesse to his people there serving him Take a view of some In the Court which signified the visible Church wherein hypocrites may have a place for outward worship was first the ministry of the word and prayer Here the Priests and Levites taught the people as it is said of Christ Luke 17.47 he taught daily in the Temple here the Scribes and Pharisees sate in Moses chaire Matthew 33.2 and here both Priests and people prayed as Luke 1.10 for my house shall be called the house of prayer Luke 19.46 Secondly here was the altar of burnt-offering a type of Christ for the altar and the twelve pillars resembled God and the 12. tribes making a covenant together with sacrifice Exod. 24.4 This altar in the Court of the Tabernacle was overlayed with brasse a strong metall to signifie that Christ God did sanctifie his manhood to be an acceptable sacrifice strengthen him to do and suffer all things needfull for our redemption and salvation Thirdly the laver for washing a type of sanctification Titus 3.5 Heb. 10.22 In the holy place were three memorable things First the altar of incense shadowing out Christs intercession in heaven Secondly the table of shew-bread signifying that standing table of the Word and Sacraments wherein God keepeth plentifull provision to feast his elect in Christ Every one had in his incense cup pure incense put upon it signifying fulnesse of joy in Christ Jesus Thirdly the golden candlestick a figure of the Church Revel 1.20 because it holdeth up the light of Gods Word The severall branches resembled particular Churches and the lights therein signified the words of the Prophets or the holy Scriptures 2 Pet. 2.19 The seven branches from one shaft all of one matter signified variety of gifts and graces proceeding from one spirit Zech. 4.2.6 In the most holy place or holy of holies was first the ark whose lidd was called the mercy seat overlaid with pure gold and within it the two tables of the covenant all shadowing Christ who is our covenant Is 49.8 and our propitiatory Rom. 3.25 1 Iohn 2.2 Over the ark did God appear between the Cherubins signifying God teaching through Christ who is attended by the ministry of Angels Secondly here were the golden censers to bring fire with incense to the mercy-seat signifying that with thâ— incense of the spirit of Christs sufferings must be mingled by Christ himselfe upon the altar with fire before that our service can be accepted Lev. 16.12 with Rev. 8.3.4 Thirdly here was the â—ot of Mannah which God gave them from heaven signifying Christ crucified the bread that came down from heaven Iohn 6.41 1 Cor. 10.3 Also Aarons rodd that budded testifying their rebellion Numb 16. yet being neer to the mercy seat was pardoned in Christ These two last Heb. 9 3 4. are said to be within the ark where * some referre the relative to the former antecedent which needs not Iun. par seeing that standing before it they were with it for nothing was within but the two tables 1 Kings 8.9 Besides these that did severally belong to some of the holy places there were some things common to all As first the annointing oyle wherewith every particular vessell and instrument was consecrate to his holy use signifying the graces of the spirit sanctifying us to God 2. the coverings for the whole tabernacle signifying Gods protection by his speciall providence over his whole Church and every member thereof as Is 4.5 6. upon all the glory shall be a defence c. Psal 27 5. Thou wilt hide me in thy Tabernacle In all these and many other he both manifested his presence among his people and also his readinesse to doe them good by communicating spirituall blessings among them If any say these things proved his presence amongst the Iewes but what are they to us I answer much They were types and shadowes of good things to come but the body is Christ Col. 2.17 who is come by a more perfect Tabernacle Heb. 9.11 and him we have among us in the word of the Gospell fully performing all that was prefigured in legall Ceremonies Quest Are our Churches and Chappels answerable to the Iewes Tabernacle and Temple for prerogative of Gods presence Answ No difference of place in respect of holinesse for Gods service is taken away by Christ in the new Testament Iohn 4.21.23 1 Tim. 2.8 But the Congregations of Gods people assembled for holy worship according to Gods ordinance have Christ present as Mat. 18.20 They are Gods house Heb. 3.16 and Gods temple 1 Pet. 2.5 Ephes 2.21 This serves for instruction admonition and comfort Vse 1 For instruction two wayes First how to judge rightly of difference of place in respect of holinesse namely if it be Gods habitation and dwelling place Thus were the Temple the Tabernacle and people of the Iewes more holy then others under the law Papists say consecrated places for holy worship be more holy then other places Bellar. de cultu Sanct. lib. 3. cap. 4. But the truth is our Churches and Chappels are as the Iewes Synagogues whereof Psal 74.8 Of which we may say as Mat. 23.16.17 Woe unto you blind guides c. or as Bernard Habent sanctitatem sed propter corpora vestra c. Churches are holy because of your bodies your bodies because of your soules your soules because of the Spirit of God As it was said of the Israelites non propter locum gentem sed propter gentem locum elegit Concil Aquisgr As Austin Quid supplicaturus Deo locum sanctum requiris Volens in Templo orare in te ora ita age semper ut Deo Templum sis ibi enim Deus exaudit ubi habitat Aug. lib. sentent And Origen Hom. 5. in Levit. Locum sanctum in terris non requiro positum sed in corde Vse 2 Secondly see whence the Church of God in generall and every true member thereof in particular have their stability even from this that
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
1 Cor. 1.9 And in this estate there is no difference from outward things Where there is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Colos 3.11 It pleased the father that in him should all fullnesse dwell Colos 1.19 and all that are effectually called are compleat in him Colos 2.10 Whereupon the same Apostle saith Art thou called being a servant care not for it For hee that is called in the Lord being a servant is the Lords freeman likewise also he that is called heing free is Christs servant 1 Cor. 7.21 22. This serves for instruction admonition and comfort For instruction see plainly here that the dignity and honour of an holy calling to be a Christian is exceeding great The use for instruction their prerogatives above naturall men that remain uncalled be much every manner of way as Rom. 3.1 2. It is the high calling of God in Christ Jesus Phil. 3.14 A chosen generation a royall Priesthood an holy nation a peculiar people 1 Pet. 2.9 Now they are no more strangers and forreiners but fellow Citizens with the Saints and of the houshold of God Eph. 2.19 Fellow heires and of the same body and partakers of his promise in Christ Eph. 3.6 Vppon occasion of which spirituall and heavenly dignities undoubtedly it was that Paul a prisoner wished of God that Agrippa a King and all that heard him were altogether such as hee was that is true believers in Christ except his bonds Acts 26.29 The first use for admonition For admonition it serves two wayes First to naturall men if ever they desire true spirituall happinesse and honour to their soules they must take notice of that ordinance of God wherein he vouchsafeth unto men an holy calling and of that right manner of using the same whereby Gods ordinance may be sanctified unto them The ordinance is the holy Gospell preached That the Gentiles should be fellow heires and of the same body and partakers of his promise in Christ by the Gospell Eph. 3.6 God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth whereunto he called you by our Gospell to the obtaining of the glory of the Lord Jesus Christ 2 Thess 2.13 14. I declare unto you the Gospell which I preached unto you which also ye have received and wherein ye stand By which also ye are saved c. 1 Cor. 14.1 2. This Gospell preached is the word of faith Rom. 10.8 The immortall seed of our new birth in all saving graces 1 Pet. 1.23.25 And so the power of God unto salvation to every one that believeth Rom. 1.16 The right manner wherein we must wait in the foresaid ordinance for the blessed work of the spirit in an holy calling is this First by the law to see our miserable estate by nature which will stirre up the soule to seek mercy as Acts 2.37 they were pricked in their hearts and said Men and Brethren what shall we doe and to break off the course of sinne whereon is promised the gift of the spirit Prov. 1.23 Turn you at my reproofe behold I will porore out my spirit unto you Secondly to hunger and thirst after the work of the spirit as the dry ground doth after rain as Psal 143.6 I stretch forth my hands unto thee my soule thirsteth after thee as a thirsty land This hath the promise of the spirit Is 43.3 I will poure water upon him that is thirsty and floods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thine off-spring This carnest spirituall desire must be testified by waiting in the means for the work of the spirit as the impotent persons did at the poole of Bethesda for the moving of the waters by the Angell John 5.3 4. And also by earnest prayer to God whereto the spirit is promised Luke 11.13 If ye 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 aske him Thirdly to yeeld obedience to that we know for to such the spirit is promised Acts 5.32 We are his witnesses of these things and so is also the holy Ghost whom God hath given to them that obey him The second use for admonition Secondly all godly men professing the faith must hereby be admonished to walk worthy of their holy calling as Eph. 1.4 which if they would do they must remember their present state which is fellowship with God in Christ 1 Cor. 1.9 and their future hopes in eternall glory 2 Thess 2.13 14. Both which do call for daily and constant care and endeavour to leave sinne and to live godly as 2 Cor. 7.1 2. And every one that hath this hope purifieth himself even as he is pure 1 John 3.3 The Use for comfort For comfort this makes greatly to all godly ones that are effectually called when misery and distresse in the world shall come upon them they have wherewith to comfort themselves for God by his holy calling hath brought them into the societie of his sonne as before is shewed and nothing that befals them outwardly can seperate them from them his love but in all the afflictions of this world they are more then conquerours Rom. 8.35,37,38 This calling is of grace Gal. 1.15 And grace is a sufficient ground of comfort under the greatest buffeting 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weaknesse Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me The third obervation The third thing to be noted here is that speciall state which declares any man of any nation to be a free Denison of Gods City and a true member of his Church namely to be born there yet not by naturall generation but by spirituall regeneration whereof Christ speaking saith they must be born again or from above John3 3 borne of water and of the holy Ghost John3 5 Not of flesh nor of blood nor of the will of man but of God Joh. 1.13 Mark here then that To be born again declares any man of any nation to be a free Denison of Gods holy City and a true member of his Church This is plain by the former place Joh. 3.3 6. to all those that understand the nature and force of an exception to a generall rule which is to put the contrary to the rule It is indeed a true rule in Scripture That Gods Church is Gods kingdome into which man in the corrupt state of nature cannot enter as heir to inherit Flesh and bloud cannot inherit the kingdome of God neither doth corruption inherit incorruption 1 Cor. 15.50 But yet if such a one be born again he doth certainly enter as heyr and shall inherit as 1 Pet. 1.3.4 Blessed be the God and Father of our Lord Jesus
saying wilt not thou receive us again moving him thereto by his good fruit and effect thereof that thy people may rejoyce in thee as if they should have said while we remain in misery under the sense of thy displeasure we are as dead men and therefore do complain to thee who by removing our miserâ—â— and renewing thy favour canst revive us whereupon will follow this good effect that we thy people shall rejoyce in thee which will be for thy glory Here then we have to consider as well the Churches complaint as her reason propounded to move God to give them relief from that misery whereof they complain The first observation In their complaint note two things the first implyed That the sense of Gods displeasure in a state of misery is to Gods people as a state of death Psal 31.9 10 11. David complaines of his trouble and misery and verse 12. saith I am forgotten as a dead man out of mind I am like a broken vessell Psal 88.3 4 5. My soule is full of troubles and my life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength Free among the dead like the slain that lye in the grave whom thou remembrest no more and they are cut off from thine hand The Reason The reason hereof is the high esteem which Gods people have of his favour when once they have felt the joy and comfort of it in their soules as Psal 30.5 In his favour is life Psal 63.3 Thy loving kindnesse is better then life For look as the reasonable soule is a spirit of life from God quickening the body and giving unto it sense and motion Gen. 2.7 so Gods favour testified to the soule by the spirit of grace gives a lively cheerfulnesse to the heart of man which makes him leap for joy Psal 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart yea even in affliction as Acts 5.41 they rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 This serves for instruction and admonition The first Use for instruction For instruction two wayes First it gives light to the better understanding of some places of Scripture which under the termes of life and resurrection note out unto us the calling of the Jewes wherewithall God will vouchsafe unto them comfortable outward estate as Isaiah 26.19 Thy dead men shall live c. In assurance whereof was shewed to Ezekiel the vision of the dry bones raised up to a great Army Ezek. 37.1 c. there plainly shewed to belong to their restoring by the union of the two sticks to signifie the union of Judah and Israel verse 16. c. This is their resurrection from the dust of distresse Dan. 12.1 for what shall their restoring be saith St Paul but life from the dead Rom. 11 15. The second Use for instruction Secondly it lets us see a plain difference between Gods children and naturall men under affliction The child of God layes more to heart Gods displeasure towards him testified by his affliction then the affliction it self As a toward child is more grieved that his loving father is offended with him than for the smart of his correction This David shewed in his flight from Absolom when hee bade Zadock the priest carry back the ark of God into the City 2 Sam. 15.25 26. If saith he I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here I am let him do to me as seemeth good unto him Secondly they more desire the feeling of Gods favour then the removall of the affliction as Psal 51.8 after Nathan had told David The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 yet he prayes the Lord to make him to heare joy and gladnesse and verse 12. to restore him to the joy of his salvation Now naturall men in these cases deale otherwise First they look more at the outward misery then at Gods displeasure as Is 26.11 when thy hand is lifted up they will not see Psal 10.5 Thy judgements are farre above out of his sight Secondly they more desire the removall of Gods judgements then the renewing of of his favour and therefore are said not to cry to the Lord with their hearts when they howled upon their beds They assemble themselves for corn and wine and they rebell against me Hos 7.14 If they respected Gods favour above freedome from evills and fruition of blessings they would not for these things use unlawfull means which encrease Gods displeasure as Saul did 2 Sam. 28.7 The first Use for admonition For admonition two wayes First that in all afflictions we endeavour to approve our selves to be Gods people by laying to heart Gods displeasure for our sinnes above the smart of our affliction and also desire the renewing of his favour above the removall of any outward evill or the fruition of any temporall blessing The second Use for admonition Secondly that we beware of those things which will eclipse his favour and provoke his anger against us for those are to the soule as poyson to the body Oh that we could esteem sinne in every action as the children of the Prophets did the wild vine in the pottage runne away and cry death is in the pot 2 Kings 4.40 From the deadly plague and noysome pestilence we are carefull to flye away betime and farre enough off and so should we do from the unprofitable works of darknesse which are death to the soule The second Observation Secondly here observe both in the phrase and matter therein expressed That it seems strange to Gods people that he suffers them to lye long in affliction under the sense of his displeasure Psal 13.1 2. foure times is the length of Gods delay complained of and Psal 77.7 8. by way of admiration will the Lord cast off for ever c. The first Reason The reason is in a double knowledge which they have of God First in his essentiall properties of mercy and compassion Psal 103.8 The Lord is mercifull and gracious slow to anger and plenteous in mercy Psal 86.15 Thou O Lord art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 145.9 His tender mercies are over all his works The second Reason Secondly in his gracious and faithfull promise made to his people when they enter into covenant with him Psal 50.5.15 Gather my Saints together unto me those that have made a covenant with mee by sacrifice Call upon mee in the day of trouble I will deliver thee and thou shalt glorifie me Luke 18.7 8. Shall not God avenge his own Elect which cry day and night unto him though hee bear long with them
not his own divine essentiall righteousnesse for that indeed is infinite and incommunicable but it is the righteousnesse of Christ as he is Mediatour God and man which he fulfilled for his redeemed and is accepted of God as theirs that do truly believe Consider Heb. 7.2 Phil. 3.9 2 Cor. 5.21 1 Cor. 1.30 Jer. 23.6 And Gods peace sweetly accompanying the same is peace of conscience a sweet perswasion of reconciliation and so of love and favour with God in Christ Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 His kingdome stands not in meat and drink but in righteousnesse and peace The Reason The reason hereof is in God alone First he bestowes on his Church righteousnesse in Christ to make a way for his mercy by the satisfying of his justice for all have sinned and so in themselves are unable of glory Rom. 3.23 The unrighteous cannot inherit the kingdome of God 1 Cor. 6.9 Therefore God intending in mercy to free his elect from hell which their sins did deserve and to bring them to heaven which for want of righteousnesse they of themselves could never attain unto doth bestow upon them Christs perfect righteousnesse as he is Mediatour both active and passive that by his sufferings they might be freed from hell Gal. 3.13 and by his obedience in doing all that the law required for them might be made righteous and so worthy of life Rom. 5.19 and 8.30 and 10.4 Then with righteousnesse hee gives peace of conscience by the work of his Holy Spirit that those who feare him may have confidence and boldnesse with God in prayer 1 John 3.19.21 and also may have in them matter of stay and comfort against the hatred and contempt and persecution of the world John 16.33 This serves for instruction admonition and comfort The first Use for instruction For instruction first see the bountifulnesse of God in Christ Jesus towards those that fear him he multiplies heavenly blessings in great varietie and abundance he addes grace to grace and that by couples mercy and truth righteousnesse and peace Well may we say with the Prophet Psal 33.5 The earth is full of the loving kindnesse of the Lord. Psal 86.15 Thou art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 130.7 With the Lord is mercy with him is plenteous redemption The riches of his grace and mercy in Christ are unsearchable Ephes 3.8 That which he said to Moses Exod. 33.19 he doth fully accomplish in Christ I will make all my goodnesse passe before thee It pleased the father that in him should all fulnesse dwell Col. 1.19 And if he spared not his own sonne but gave him for us how shall not he with him give us all things also Rom. 8.32 Qu. What shall we say to these things Rom. 8.31 Answ Surely we must labour to walk worthy of the Lord unto all pleasing Col. 1.10 and in some measure labour to answer Gods bounty which requires first conversion from sinne Rom. 2.4 secondly love to the word of grace 1 Pet. 2.2 3. Thirdly that we admire Gods goodnesse Psal 31.9 Psal 116.12 Fourthly that we praise him for it Psal 136. throughout and Psal 145.1 7 c. Ephes 1.3 Fiftly that we order our lives a right Rom. 12.1 This hath the promise of Gods salvation Psal 50.23 The second Use for instruction Secondly see here plain evidence of the miserable state of all unrighteous persons that keep a course in sinne undoubtedly Gods salvation is not come unto them for he that is the servant of sinne is quit or freed from righteousnesse Rom. 6.20 and salvation is farre from such Psal 119.155 neither can they have any true peace Is 48.22 The third Use for instruction Thirdly here see both evidence and assurance for those that fear God and believe in him through Christ of their blessed and happy estate of salvation for Gods righteousnesse and Gods peace do kisse in their souls By faith they are made righteous in Christ Rom. 3.28 Gal. 3.11 24. and when they are justified they have peace with God Rom. 5.1 For God gives both joy and peace in believing Rom. 15.13 Papists call it a doctrine of presumption to lay claim to the knowledg and assurance of salvation by ordinary grace But Wisdome is justified of her children Math. 11.19 If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his sonne He that believeth on the sonne of God hath the witnesse in himself And this is the witnesse that God hath given to us eternall life These things have I written unto you that believe on the name of the Sonne of God that ye may know that ye have eternall life 1 John 5.9 10 11 13. Adde 1 Cor. 2.12 with Rom. 6.23 and Rom. 8.16 17. And by effects 1 John 3.14 2 Pet. 1.5 c. The Use for admonition For admonition this serves effectually to move all those that desire in their soules the true comfort of peace with God to labour to be partakers of Gods righteousnesse for righteousnesse and peace do kisse one another He that is made righteous by faith in Christ shall likewise by the same faith have peace with God through Christ for he is our peace Eph. 2.14 he makes peace by the bloud of his crosse Colos 1.20 therefore at his birth the Angels sung Glory to God on high and in earth peace Luke 2.14 Now Christs righteousnesse is made ours by faith Gal. 2.16 Knowing that a man is not justified by the works of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ Now this faith is the work of the spirit 2 Cor. 4.13 in the ministery of the Gospel Rom. 10.17 and sheweth it self to be true by good works of love to God and to our brethren Gal. 5.6 The Use for comfort For comfort this makes greatly to those that truly fear God professing the Gospel they undoubtedly be righteous before God and in him they shall have peace John 16.33 Isa 57.1 2. The fourth Observation Secondly here note that Christian righteousnesse and peace are conscionably exercised between man and man of all those that fear God living in his Church see Isa 11.6 7 9. The Wolf shall dwell with the Lamb none shall hurt nor destroy in all my holy mountain see instance Acts 2.44 46. and in Paul Acts 9.1 c. with vers 26. and chap. 20. vers 24. Phil. 2.17 The Reason The reason hereof is in the powerfull work of Gods spirit which gives them an holy calling and therein doth subdue corruption so farre that sinne shall not raign in them to keep them in the practise of injustice and contention and also doth renew the graces of Gods image in the soul which stands in righteousnesse and true
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
Lords day say the like of the solemne sanctification of it viz. it is a wearinesse and they snuffe at it Mal. 1.13 And so they deale about the rest of Gods holy Commandements in the transgression whereof their naturall hearts desire carnall liberty verifying the Apostles saying Rom. 8.7 The carnall mind is enmity against God it is not subject to the law of God neither indeed can be The Use for admonition For admonition to take speciall notice of the straightnesse of Gods paths as well to beat down our corruption when we find in our selves any untowardnesse and unwillingnesse to walk therein and if we be wise for our soules to know our own estate we shall find the flesh fighting against the spirit even strong corruption called a law in our members warring against the law of our minds which is renewed grace and leading us captive to the law of sin as Paul complaineth Rom. 7.23 And had we not need to fight against it by the sword of the spirit the word of God laying it to our soules by the hand of faith and by humble earnest prayer for the participation of Gods power to keep us in this straight wayes of God wherein is liberty Psal 119.45 For when the world and the flesh by corâ—â—ption draw us out of these paths we are taken captives as Paul confesseth and so loose our liberty See also 2. Tim. 2.26 As also to give all diligence to know the straight paths of the Lord and to walk therein This is the Lords commandement with comfortable encouragement so to doe Jer. 6.15 Stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your soules Luke 13.24 Strive to enter in at the strait gate and walk in the strait way that leadeth unto life Mat. 7.13 14. This was Davids behaviour as we may see by his prayer in this place and many other before quoted Consider the benefit of rest to the soule and of pleasantnesse and peace to be found in these wayes Prov. 3.17 And withall think ou their fearefull state and end that leave these straight wayes of God see Asts 13.10 they are enemies of righteousnesse children of the devill and are taken captive by him at his will till they repent 2 Tim. 2.26 and if they hold on in their crooked paths they shall never know peace Is 59.8 The Lord will lead them forth with the workers of iniquity Psal 125.5 even to the damnation of hell Psal 9.7 Mat. 7.23 For the man that wandereth out of the way of understanding shall remain in the congregation of the dead Prov. 21.16 The Use for comfort For comfort greatly to those that walk in Gods waies for they are wayes of peace with God and lead to glory eternall Psal 119.1 and Psal 128.1 2 Tim. 4.7 8. The third Observation Secondly here observe the thing intended and expressed David begs of God to lead him in a plain path Psal 5.8 Lead me O Lord in thy righteousnesse Psal 25.5 lead me in thy truth Psal 139.24 Lead me in the way everlasting This he doth upon the like grounds that he prayed to be taught the wayes of God As first The 1. reason upon the consideration of the inability of nature to walk at all in the straight paths of God for we are dead in sinnes and trespasses Eph. 2.1 and of no strength Rom. 5.6 and how can such walk And though Gods holy calling to the state of grace gave him spirituall life yet he had experience and so conscience of his own weaknesse in grace unlesse the Lord were still with him to uphold and lead him See Psal 30.6 7 8. I said in my prosperity I shall never be moved Thou didst hide thy face and I was troubled Psal 6.2 Have mercy upon me O Lord for I am weak Psal 38.17.21 I am ready to halt forsake me not O Lord. The second Reason Secondly David had knowledge of Gods gracious property in becoming a guide unto his children as Psal 77.20 Thou leadest thy people like a flock Psal 80.1 Give eare thou shepheard of Israel that leadest Joseph like a flock He led them with a cloudy day and a pillar of fire by night Ex. 13.21 Psal 78.14 Now being in covenant he layes claim to his favour and begs it by prayer The third Reason Thirdly David prayeth to be led by God for his safety and security against his enemies this reason is here rendered lead me in a plain path because of mine enemies for when God is for him he will not fear what can man do unto him Psal 118.6 when God leadeth him he will not fear though he walk through the very valley of the shadow of death Psal 23.2 4. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First it lets us see the true ground of the perseverance of the godly in the state of grace it is not in themselves but in and from the Lord who is with them and leads them in the way everlasting he by his spirit ministers daily supply of grace and so keeps them from falling away See 1 John 2.20.27 John 14.16 17. 1 John 4.4 13. This spirit gives sap and juyce to the seed of grace so as they cannot sin unto death 1 Iohn 3.9 Ier. 32.40 Psal 125.1 2. These things we should mark to arme our selves against the uncomfortable doctrine of Papists and Arminians that say the true child of God may fall away from saving grace but Iohn 4.14 The water that I shall give him shall be in him a well of water springing up into everlasting life and John 10.27 28. The second Use for instruction Secondly Davids practise shewes the meeknesse of wisedome that is in those that be truly godly not to trust in themselves but humbly craving the Lords conduct and guiding in this world to put all their trust in the Lord. The use for admonition For admonition it serves notably to move every one to labour to be such as God will lead and guide in the paths of life for so shall they be sure to find rest for their soules as Ier. 6.16 What we must do that we may be such as God will lead Now that we may be such we must be carefull of foure things First that we stand rightly in covenant with God being indeed his people and having him for our God Deut. 32.9 10 11 12. The Lords portion is his people he found him in a desart land he led him about he instructed him he kept him as the apple of his eye so the Lord alone did lead him When David hath the Lord for his shepheard he assures himselfe he will lead him by the still waters Psal 23.1 2 3. Secondly we must be penitent persons breaking off the course of sin for God will not take the wicked by the hand Iob 8.20 they
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
malitious will and desire of his enemies by the very name of the soule it self whose steps St. Paul doth plainly follow speaking of the corruption of our nature which Divines do call concupiscence that it may seem in measure fearfull he calleth it the old man and body of sinne Rom. 6.6 yea a body of death Rom. 7.24 having many and strong earthly members as fornication uncleannesse and the like Col. 3.5 And that it may seem strong and forcible he ascribeth great power and might unto it in all naturall men Rom. 7.5 When we were in the flesh the motions of sinne which were by the law had force in our members to bring forth fruit unto death it hath a kind of spirituall soveraignty in them it raigneth unto death Rom. 5.21 where mark their sins dominion is for the soules damnation the trouble and terrour whereof in the godly is acknowledged by Paul in his owne person Rom. 7.23 but I see another law in my members warring against the law of my mind and bringing me into captivity unto the law of sinne This terrour I say that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men That blessed Apostle cryes out of his misery by reason of this corruption yet dwelling in him Rom. 7.24 though then it had received in him a deadly wound by the power of Christs death effectually applyed unto him by Gods holy spirit at the time of his conversion Oh what slavish bondage then are all naturall men under that have in their soules originall corruption the devils task-master to keep them close under the drudgery of sinne for which they shall receive the wages of eternall death The third Use for instruction Thirdly this very phrase rightly understood gives plain evidence where corruption bears dominion for look where the motions of sinne for force and strength to bring forth evill actions are as availeable as the soule is in the body for the effecting of naturall actions How to know where corruption bears dominion there undoubtedly sinne reigneth and corruption beareth sway The soule we know gives life to the body and sets every part a work about those things it liketh so as we may soundly argue that he is endued with a reasonable soule who doth constantly mannage his humane affayres with good discretion In like manner doth inbred corruption quicken sinfull motions in the soule and gaining consent of will draweth the parts of the body to become the tooles of the mind for the execution of sinfull actions Look therefore where we see a course held in the practise of sinne there we may be sure that corruption bears dominion when the motions of sinne hath force in their members to bring forth fruit unto death then men are in the flesh Rom. 7.5 This raigning power of sinne is the law of the members warring against the law of the mind and bringing man into captivity of the law of sin Rom. 7.23 This raigning corruption shewes it self in man when his mind is set in evill works Col. 2.21 and he minds the things of the flesh Rom. 8.5 when his heart is fully set in him to do evill Eccles 8.11 when his tongue proclaimes his resolution for sinne as Jer. 44.17 we will certainly doe whatsoever thing goeth out of our own mouth Psal 12.4 with our tongue we will prevaile our lips are our own who is Lord over us If. 56.12 Come yee say they I will fetch wine and we will fill our selves with strong drink and when he cannot endure to be checked or crossed in his evill course This cuts them to the heart Acts 7.54 stirres them up to rage and fury as Acts 7.57 58. Gen. 19.9 1 Sam. 20.30 whereby they plainly shew themselves to be brutish Prov. 12.1 and sensuall having not the spirit Jude 19. The first Use for admonition For admonition it serves two wayes First to observe in our selves the force and strength of corruption in sinfull motions and desires after things forbidden of God for if to enjoy them be our soule so we would have it as Psal 35.25 then certainly we are wholy carnall sold under sin and if we so die we perish eternally for where sinne raigneth it is unto death Rom. 5.21 And that we deceive not our selves in a matter of so great importance besides the evidence of this estate given in the last instruction which is very plain if we examine our selves thereby The dominion of sinne illustrated by resemblance mark some other resemblances that give further illustration St. James Iam. 1.15 speaks of a strange conception in the foule brought forth in life when lust hath conceived it bringeth forth sinne Mans sinne is the child born there spoken of mans soule as it is carnall is the wombe wherein it is conceived the Suggestion of Satan with mans own evill concupiscence are the seed whereof it is formed and so farre forth is mans sinne begotten of the devill and hath him for the father as he is called the father of lyes John 8.44 for he put it into Judas heart to betray his master Iohn 13.2 filled Ananias his heart that he lyed unto God Asts 5.3 and so became in them the father of those grievous sinnes treachery in Judas and hypocrisie in Ananias Now to try our estate for the dominion of sinne by this resemblance do we say of any sinne as Rachel did of naturall children to Iacob Gen. 30.1 give me children or else I dye doth lust make thee sick as it did Ammon 2 Sam. 13.1 2. doest thou like the whorish woman with an impudent face allure others to sinne Prov. 7.13 18. Is it pastime to thee to do wickedly Prov. 18.23 doest thou not sleep except thou have done mischief Prov. 4.16 Doest thou devise iniquity and work evill upon thy bed and when morning is light doest thou practice it because there is power in thine hand c Mich. 2.1 c. upon all these and the like the dominion of sinne may be concluded he that saith of evill doing aha my soule is as yet undoubtedly in his soule void of saving grace Psal 36.1 The transgression of the ungodly saith within my heart there is no feare of God before his eyes This is likewise evident by the contrary affections in the godly in whom grace is renewed to get grace and to practise obedience is their soule as Christ told his disciples My meat is to do the will of him that sent me John 4.34 As the hart panteth after the water brooke so panteth my soule after thee O God My soule thirsteth for God Psal 42.1 2. My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 84.2 The word of God was to David as his soule the soule we know quickeneth the body and Gods word quickened his soule Psal 119.50.93 They were the joy and rejoycing of Jeremiahs heart Jer. 15.16
the Spirit thus it did entitle him to GODS speciall mercy as Psalm 89.20 28. GOD promised saying I have found David my servant with my holy oyle have I anointed him My mercy will I keep for him for ever and David acknowledgeth Psalm 18.50 Great deliverances giveth he to his King He sheweth mercy to his anointed Reason 2 Secondly David propounds this motive to God to bestow upon him this favour because hereby he should be better enabled to walk worthy of the honour conferred upon him in his anointing as see Isaiah 2.3 here God teacheth his wayes for their enabling to walk in his paths This serves for instruction and for admonition Vse 1 For instruction two wayes First it lets us see a commendable property in the godly to observe and mark Gods favours towards them for their better encouragement to depend upon him and to pray unto him for further blessings See 2 Sam 17.34 37. Thy servant kept his fathers sheep c. Psal 56.13 Thou hast delivertd my soul from death wilt thou not deliver my feet from falling So did Sampson in his great thirst Judg. 15.18 This we should the rather mark for our example in following the godly herein both because God requires it for our good Psal 111.4 He hath made his wonderfull works to be remembred and verse 2. they are sought out of all them that pleasure therein Michah 6.5 Remember now O my people what Balak King of Moab consulted and what Balaam the sonne of Beor answered him from Shittim unto Giâ—gal that ye might know the righteousnesse of the Lord. And also blames those that forget his works and dealing towards them as Psal 106.7 Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea verse 13. They soon forgate his workes they waited not for his counsell verse 21. They forgate God their Saviour For this good King Asa is blamed 2 Chron. 16 8. Were not the Ethiopians c. Vse 2 Secondly here behold a great prerogative and priviledge of all the godly that be true believers for they have ever in themselves though not of themselves but from the Lord a comfortable ground of encouragement to go to God in prayer for any needfull blessing which is beside his command and promise Psalm 50.5.15 the honour of holy unction they are the Lords anointed ones though not with materiall oyle the use whereof ended in Christ as all legall types did Col. 2.17 Heb. 10.6 yet with the graces of the holy Ghost which are spirituall oyle as 1 John 2.20.27 By which they are made Kings and Priests unto God Rev. 1.6 an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ whereon they are called Christs fellowes Psal 45. yea Christ himself is not ashamed to call them brethren Heb. 2.11 And so they are indeed by the grace of faith as Gal. 3.26 â— John 5.1 Christ indeed hath the preheminence for he is the naturall sonne as he is the second person in Trinity the only begotten John 1.14 and as incarnate made man the son of God also Mat. 3.17 by the grace of personall union For admonition two wayes to every one that would pray with comfort Vse 3 First to make tryall whether we be the Lords annointed spiritually which is by endowment with such graces of the spirit as declare us to be made of Christ Priests unto God to offer up spirituall sacrifices which are First our selves in soules and bodies through faith in Christ as Rom. 6.13 yeeld up your selves unto God Rom. 12.1 which is known by sanctification joyned with profession of faith as Rom. 15.16 Secondly our prayers and praises as Psal 141.2 Let my prayer be set forth as incense and Heb. 13.15 the sacrifice of praise the fruit of the lips or as Hos 14.2 the calves of our lips Vse 4 Secondly in the want of assurance of this honourable state to give all diligence in the saving and holy use of Gods means to attain unto it which requires first leaving the world though not for habitation yet for behaviour and condition for the world receives not this annointing John 14.17 whence Christ told his Disciples he had chosen them out of the world John 15.19 meaning by his holy calling whereto Paul exhorteth the Romanes chap. 12.2 Fashion not your selves c. The worlds fashion to be left is sinne in generall 1 John 5.19 and in particular the lusts of the flesh the lust of the eye and pride of life 1 John 2.16 Now this is by true repentance whereon the spirit is promised Prov. 1.23 with Acts 2.38 Secondly wait for this gift of the spirit in the sacred ordinances of the word and prayer the word Acts 10.44 Gal. 3.2 and prayer Luke 11.13 do herein as the people did at Bethesda John 5.3 4. yet let us look to the affections of our hearts towards this annointing in the use of meanes for we must do it with an holy desire Is 44.3 and ever joyn obedience with our endeavour Acts 5.32 Verse 10. For 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 Prophet having sundry wayes expressed his zealous affection towards the house of God first by way of admiration verse 1.2 By plain discovery of his affection verse 2.3 By lamentation verse 3.4 By instruction touching the happinesse of the Priests and Levites verse 4.5 By humble and earnest supplication for audience and favour to enjoy the blessing he so much desired verse 8 and 9. doth in this verse to prevent the admiration of some and the derision of others who would account this holy longing to be but foolish doting render a good reason of his earnest affection towards the Lords Sanctuary drawne from the surpassing benefit of time spent there above any other place in the world for a day in thy Courts saith he is better then a thousand any where else speaking of the Sanctuary as the spouse doth of Christ Cant. 5.9 10. to give a reason of her ardent affection toward him she saith He is the chiefest of ten thousand And because the greater number might perhaps be otherwise affected therefore he doth make instance in himself because hee best knew his own heart and plainly professeth that his affection did more cleave to the Lords sanctuary then to any other place saying I had rather be a doore-keeper c. like as Joshuah had done before about the worship of the true God Josh 24.15 To begin with Davids reason it stands upon this ground Mans heart for earnest desire and delight should be there set where most and best good is to be received this is according to the Apostles councell 1 Cor. 12.31 Covet earnestly the best gifts and 1 Thess 5.2 Prove all things hold that which is good There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs sometimes be 〈◊〉 〈◊〉
mountain First the Churches acknowledgement of Gods favour and mercy in the removall of former evills verse 1.2 3. Secondly her humble and earnest prayer for the perfecting of that mercy begun by the removall of some heavy judgements which were renewed upon them for their sinnes verse 4.5 6 7. Thirdly her godly behaviour in waiting for mercy in a gracious answer to her prayers with the sure grounds thereof verse 8. c. The title of the Psalm explained These are the generall parts of this Psalm which I will handle in order But first a word or two of the title prefixed which sheweth the dedication thereof To the chiefe Musician and pointeth out the persons that were specially to be employed in the singing thereof namely the sons of Korah The dedication is to the chief Musician or master of the Quier For 1 Chron. 16.4 David ordered a Quier to sing thanksgiving and penned Psalmes for that end which he delivered to the master of the Quier verse 7. Of their ordering See 1 Chron. 25.1 7. The parties by whom it is to be used are the sons 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. with 17. Howbeit there were of his sonnes that dyed not Numb 26.11 departing as it seemeth from their fathers tent as all were commanded Numb 16.24 26. And of these is numbred a family of the Korathites 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. The first Observation In this title observe two things First that God required joy and gladnesse in his service which David prepared 1 Chron. 23.5 and 25.1 and bids all his people to rejoyce in their feasts Deut. 16.11.14 which feasts did represent the life of Christians And in Evangelicall worship he requires making melody to the Lord in their hearts Ephes 5.19 The Reason The reason is great For in Gods service we have society with God which is a just cause of exceeding joy Herein God vouchsafeth evidence of speciall favour and if we should take no delight therein it argues fearfull contempt which God cannot endure without revenge as Deut. 28.47.48 whereto adde Amos 8.5 11. The Use This should make us to stirre up in our hearts and to expresse in our behaviour 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 finds a great spoyle Psal 119.162 and conceiving it to bee the food of our soules 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 blessings to us we shall come before him with gladnesse in prayer Psal 100.2 and our mouth shall praise him with joyfull lips Psal 63.5 The second Observation Secondly here note that the sonnes that is the posterity of wicked and rebellious Korah have an honourable place in Gods sacred and solemne service for to them sundry of Davids Psalmes are commended as Psal 42.44 45 46. c. 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 The use for instruction 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 Obj. Exod. 20.5 Visiting the iniquities of the fathers upon the children Answ That is inquiring for the sinne of the fathers among the children and if he find it there then payes hee them home Obj. Achans sonnes and daughters are stoned and burnt for the fathers sacriledge Josh 7.24 25. And Dathans and Abirams little children are swallowed up Numb 16.27 Answ For ought we know they might be of years of discretion and privy to their fathers stealth When little ones dye in the punishment of their fathers sinne 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 Gen. 2.17 with Rom. 5 12. As a creditor that hath both the father and the sonne debtors unto him The Use for comfort may upon the fathers provocation lay the forfeiture upon both being both in his danger 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 leave their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See If. 56.3 Let not the sonne of the stranger that joyneth himself to the Lord say the Lord hath utterly separated me from his people for verse 6 7. the sonnes of strangers that joyn themselves to the Lord to serve him and to love the name of the Lord shall be brought unto his holy mountain and made joyfull in his house of prayer for them that honour me I will honour saith the Lord. 1 Sam. 2.30 Thus much of the title the Psalm it self followeth Verse 1. Lord thou hast been favourable to thy land thou hast brought again the captivitie of Jacob. The meaning of the words IN this and the two next verses are contained the Churches acknowledgement of Gods great favour and mercy here propounded not only to testifie their thankfulnesse for the blessings they enjoyed but also to be a ground of encouragement unto their new requests in the 4 5 6 and 7. verses And so conceived we may therein observe one thing in generall viz The first Observation That Gods Church doth think upon and acknowledge the blessings they lye still in other things under some heavy judgements Compare the three first verses with the 4 and 5 which will well agree either to the times of Ezra and Nehemiah when notwithstanding their return from Babilon the people were in great distresse at Jerusalem as Nehem. 1.3 or to the more heavy times when Antiochus Epiphanes did tyrannize over them as the book of Maccabees shewes more at large 1 Marcab 1.25 36. c. Like unto this is Psal 44.1 c. We have heard with our eares O God our fathers have told us what works thou didst in their dayes in the times of old c. Thou hast saved us from our enemies and put them to shame that hated us verse 7. But thou hast cast off and put
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
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
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 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
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
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