God set forth Christ Jesus to be a propitiary through faith in his blood giving the same name to Christ Jesus which the 72. give to the legall mercy seat to which also St. John alludeth plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. John 2.2 3. saying Jesus Christ is the propitiation for our sinnes The second Reason Secondly God herein had respect to his own glory For this seeking of Gods face by frequenting the sanctuary was not only an obedience to his ordinance which was very pleasing unto him 1 Sam. 15.22 but a singular testimony of affiance in God through Christ which is the honour of the heart whereupon he accounts the neglect of this duty by his people when they go to false Gods a forsaking of him a thing whereat the very heavens should be astonished Jer. 2.12 13. nay more he accounts in their very deniall that they have any such God amongst them 2 Kings 1.6 Thirdly God herein had speciall regard to his peoples goods for this is the right way to the frâ—iâ—ion of his favours which is better then life Psal 63.3 this makes the Church to say cause thy face to shine and we shall be saved Psal 80.3.7.19 Thus they were onâ—iâ—led to three great blessings First to sâ—â—re direction in all important difficulties as 2 Sam. 21.1 Secondly to assured deliverances from all hurtfull evils as 2 Chron. 15.2.4 If you seek him he will be found of you and he that findeth him findeth life Prov. 8.33 Thus Ezra found of God a good way Ezra 8.21 23. This serves for instruction adnonition and comfort The use for instruction For instruction this charge and command of God unto his people to seek his face shewes plainly that the service of God is not a matter arbitrary to Gods people that is such a thing as they may at pleasure use or refuse without danger of Gods displeasure and of his heavy judgements thereupon Vnder the law the Iewes were straitly enjoyned to seek to the place which the Lord their God should chufe to put his name there and thither to come and bring their burnt offerings sacrifices vowes free will offerings c. and there eat and rejoyce before the Lord their God Deut. 12.5 6 7 12 17 18 26 27 28. and the Lords solemne feasts must every male observe and appear before the Lord with his gift or offering Deutr. 16.16 17. yea mark a severe threatning of judgement for the neglect of Gods worship profitically delivered in legall termes Zech. 14.17 It shall be that who will not go up of all the families of the earth unto Jerusalem to worship the King the Lord of hoastes even upon them shall be no more rain And in plain â—ormes the Apostle saith to all Christians wee reseâ—ving a Kingdome which cannot be moved let us have grace whereby we way serve God acceptably with reverence and godly sâ—an Heb. 12.28 The first Use for admonition For admonition First to informe our selves rightly in the will of God to toâ—ching his worship for as under the law so now we may not do what seems good in our own eyes 〈◊〉 12.8 but what the Lord appointeth â—lsâ— God may say to us as Christ did to the Jewes ye worship me in vain teaching for doctrines the commandements of men Mark 7.7 The true worshippers must worship the Father in spirit and truth Iohn 4.23 and that in and through the mediation of Christ Iohn 14.6 The second Use for admonition Secondly when we know how God will be sought in holy worship then we must be carefull that we be such as shall find him gracious and favourable unto us which estate requires two things of us First true repentance in regard of sinnes past for if we go on in a course of any known sinne we cannot have society with God see Psal 66.18 If I regard wickednesse in my heart God will not hear my Prayer Iohn 9.31 We know that God heareth not sinners The throne of wickednesse hath no fellowship with God Psal 94.20 2 Cor. 6.14 16. 1 John 1.6 therefore God denyeth favour to such Ezek. 20.3 4 Is 1.15 Secondly we must believe in God through Christ according to the word of the Gospell which is the word of the covenant of grace which being received by faith brings us truly into fellowship with God 1 John 1.3 4. See Heb. 11.6 The second Use for comfort For comfort this makes greatly to Gods people that make conscience of their waies in any distresse for God bids them seek his face wherein he calls them to him which is sufficient ground of comfort as the people said to the blind man whom Christ called Mark 10.49 Be of good comfort he calleth thee For so David assureth his son Solomon a little before his death 1 Chron. 28.9 If thou seek him he would be found of thee And the true God is the chiefest good so as happy are the people that be so yea blessed are the people that have the Lord for their God Psal 144.15 These people have plaid the good Merchants and found the pearle of price better then all the world beside Mat. 13.45 46. They may therefore on farre better grounds then Jacob did say I have enough my son Ioseph is yet alive Gen. 45.28 for Joseph dyed afterward but the true God whom the faithfull have for their God is the living God and in Iesus Christ their loving father who will provide for them not an earthly Goshen as Joseph did for his father and his brethren but an heavenly Canaan even the Kingdome of heaven as Christ said to his Disciples Fear not little flock it is your Fathers good pleasure to give you the Kingdome Luke 12.32 and Luke 22.29 I appoint unto you a Kingdome as my Father hath appointed unto me Worldly troubles may hasten us sooner to this happy estate but they cannot deprive us of it Rom. 8.35 Therefore though the outward man perish yet look up towards this Kingdome and lift up thy heart to the living God thy loving father in Christ and the inner man shall be renewed daily 2 Cor. 4.14 15 16. The second Observation The second thing to be observed is Davids readinesse to yeeld sincere obedience to this condition of God to seek his face hereto Davids heart answered thy face O Lord will I seek Mark here then that Davids heart was sincerely set on Gods command to seek his face that is his grace and favour in the way he had ordained in his Sanctuary Psal 42.1 2. As the hart panteth after the water brooks so panteth my soule after thee O Lord. My soule thirsteth for God even for the living God when shall I come and appeare before God Psal 119.20.58 with my whole heart have I sought thee I entreated thy favour with my whole heart The word translated favour is face in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the entreaty here meant is most earnest and importunate for the word
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
holinesse and sets them into the kingdome of Christ which is righteousnesse and peace Rom. 14.17 This serves for instruction admonition and comfort The Use for instruction For instruction first see by the contrary the fearfull case of those that give themselves to the practice of injustice and contention they are not yet called of God with an holy calling but remain in the fearfull case of corrupt nature see Rom. 1.28 29 31. The Use for admonition For admonition that as we desire the comfort and assurance of Gods salvation so we conscionably give our selves to the practise of these vertues of righteousnesse and peace towards our brethren The use for comfort For comfort to those that conscionably follow peace and righteousnesse amongst men it is a comfortable assurance that God hath bestowed on them righteousnesse and peace with Christ Vers 11. Truth shall spring out of the earth and righteousnesse shall look down from heaven The meaning of the words BEcause the graces and blessings of Christs kingdome mentioned in the former verse be of great worth and comfort and indeed do manifest the presence of his salvation therefore doth the Prophet here further insist in two of them truth and righteousnesse letting us know whence these two shall shew themselves to wit the one from earth the other from heaven For the first Truth shall spring out of the earth The truth here spoken of must needs be such as doth accompany Gods salvation in Christ and that is true and faithfull dealing both in word and deed The springing of it out of the earth is the plain and certain evidence thereof in the lives and actions of men earth being here put by a Metonymie of the subject for men that dwell thereon as if he should have said It is so certain that mercy and truth shall meet that truth in word and deed true and faithfull dealing shall be plainly and plentifully exercised among men living here on earth The first Observation Mark then that in Christs kingdome when Gods salvation comes to men true and faithfull dealing in word and deed shall be plainly and plentifully exercised here on earth between man and man Psal 15.2 Every citizen of Christs kingdome speaketh the truth in his heart Ezek. 18.9 They that look to live with God must deal truly Zech. 8.3 Jerusalem which is Gods true Church is a citie of truth 1 Cor. 5.8 The Christians Passeover is not the feast of I after Week but a life led in sinceritie and truth The first Reason The reason hereof is plain First God who sends his salvation is a God of truth Psal 31.5 Jer. 10.10 He is truth Psal 51.6 and is a teacher of all those whom he means to save Isa 54.13 John 6.35 Now this is his lesson that his people should love the truth Zech. 8.29 and speak the truth every man to his neighbour verse 16. The second Reason Secondly when God sends his salvation to men hee bestowes upon them his holy spirit which is the spirit of truth John 14.17 leading men into all truth John 16.13 whose fruit is in all truth Eph. 5.9 The third Reason Thirdly when God sends his salvation to men he gives them his word of truth both law and Gospell For the law see Mal. 2.6 The law of truth was in his mouth And the Gospell is the word of truth Eph. 1.13 This word of truth being sowen in the ground of our heaâ—ts and watered by the dew of grace springs up and growes as good seed in good ground This serves for instruction admonition and comfort The first Use for instruction For instruction First see here how powerfull the work of God is in the hearts of men in the ministery of the word blessed by the spirit it changeth their very nature which of it self is full of all unrighteousnesse and loveth lying and untruth as Rom. 1.29 The second Use for instruction Secondly see here to whom Gods salvation is come whose state God makes glorious in grace namely those that having the word of truth amongst them receive therewith that blessing of the Spirit that they love truth in their hearts and practise it in their lives Eph. 4.24 25. But as for those that make no conscience of true and upright dealing among men undoubtedly they are out of Gods Kingdome and state of grace having the devill for their God see John 8.44 Rev. 21.8 and 22.15 This doth charge a fearfull state upon the pillars of Popish Religion who maintain and practise equivocation and officious lyes See and apply to them 2 Thess 2.9 10. 1 Tim. 6.5 2 Tim. 3.8 Tit. 1.14 Gods true servants in the Ministery can do nothing against the truth but for it 2 Cor. 13.8 The Use for admonition For admonition to every one that lives in Gods Church that we labour to feele in our hearts the love of the truth and to expresse the springing and growing of it in our lives by our words and by our deeds wherein we conscionably and constantly both speak the truth and do the truth else we shall not feel nor manifest Gods salvation to be come unto us How can he say the God of truth is his God and hath taught him or that the spirit of truth is given to him which leads men into all truth whose fruit is in all truth or that the word of truth as good seed was sowen in his heart who makes no conscience of truth in word and behaviour See the Apostles pressing of this duty Eph. 4.25 upon verse 20 21 22 23 24. which shewes also the way and means whereby it must be attained The Use for comfort For consolation this makes greatly to all those that speak the truth and deale truly with their bretheren in a constant and conscionable course for this shewes that Gods salvation is come unto them that the God of truth is their God that the spirit of truth is given them and the word of truth is sanctified unto them And righteousnesse shall look down from heaven Here he shewes whence comes that true righteousnesse whereby such as fear God in the Church must be justified and saved namely from heaven This righteousnesse is the righteousnesse of Christ as mediatour who as God is from heaven and is revealed unto men in the Gospell which is a doctrine from heaven as Mat. 21.25 with Gal. 1.11 12. Mark then The second Observation When Gods salvation comes to men here on earth he shewes unto them the righteousnesse of Christ which is from heaven Rom. 3.21 22. The righteousnesse of God without the law is manifested being witnessed by the law and the Prophets Even the righteousnesse of God which is by the faith of Jesus Christ unto all and upon all them that believe The Reason This he doth for the praise of the glory of his grace in saving sinners with full satisfaction to his justice For the unrighteous as all
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
thou runnest thou shalt not stumble Prov. 4.12 These wayes of God are wayes of pleasure and all the paths thereof are paths of peace Prov. 3.17 Here nothing offends the godly Psalm 119.165 Nay here is singing of heart Psalm 138.5 with Psalm 65.14 This safety from enemies in the wayes of God the Lord assured his people Deut. 28.17 If thou shalt hearken diligently unto the voyce of the Lord thy God to observe and doe all his Commandements the Lord shall cause thine enemies that rise up against thee to be smitten before thy face c. Psalm 81.13 14. O that my people had hearkned unto me and Israel had walked in my wayes I should soon have subdued their enemies and turned mine hand against their adversaries This David found true in his own person Psalm 18.16 17 21. He sent from above he took me he drew me out of many waters He delivered me from my strong enemies For I have kept the wayes of the Lord c. This serves for instruction and admonition The Use for instruction For instruction see plainly by Davids prayer that there is more good to be had in the wayes of God then naturall men imagine else David would never have begged of God so earnestly to be taught therein Consider but some of the aforesaid reasons that moved us so to pray as his direction unto acceptable obedience wherein men are instiled unto all Gods blessings as Deut. 28.1 2 3. c. Psalm 119.1 His inward joy and consolation which is an inseparable fruit of Gods instruction Psal 119.162 I rejoyce at thy word as one that findeth great spoyl Ier. 15.16 Thy words were found I did eat them and thy word was unto mee the joy rejoycing of my heart Lastly his safety protection herein from the head of his enemies when God saith to his Church all thy children shal be taught of the Lord headdeth withall and great shal be the peace of thy children In righteousnesse shalt thou be established thou shalt be farre from oppression for thou shalt not fear c. Are not these great blessings what shall we say then of naturall men that say unto God Depart from us we desire not the knowledge of thy waies Job 21.14 Surely the God of this world hath blinded their eyes they are under that curse whereby they become like the heath in the desart and shall not see when good cometh Ier. 17.5 6. The Use for admonition For admonition it serves notably that our behaviour like Davids in praying unto God to teach us his wayes They are not undoubtedly contained in Scripture which is the perfect register of Gods revealed will shewing our duty perfectly for all things needfull to be believed and done unto eternall life In it we have expresse particular rules for all the duties of our generall calling of Christianity which requireth piety towards God justice love and mercy towards our brethren with sobriety and temperance towards our bodies and care and diligence for the gain and growth of grace in our soules as Tit. 2.12 2 Pet. 1.5 6 7. In it also we have generall rules for the well ordering and managing of our particular callings which respect the Church Common-wealth or familie For Magistrates see Ex. 18.21 22. with Deut. 17.8 9 c. 2 Chr. 19.9 10 11. For Ministers 1 Tim. 3.2 3. c. and 2 Tim. 4.1 2. For husbands and wives parents and children masters and servants their godly behaviour in generall is plainly propounded Eph. 5.22 23. c. Eph. 6.1 c. to the 10. Col. 3.18 c. Tit. 2.1 c 1 Pet. 2.13 c. And that our prayers this way may be availeable we must also labour in life to be such as God will teach Who they are whom God will teach that is first penitent persons breaking off the course of sinne Prov. 1.23 Turne you at my reproof behold I will poure out my spirit unto you I will make known my words unto you Hos 6.1 3. Come and let us return unto the Lord Then shall we know But the wicked and impenitent shall not be taught of God he will not be enquired of by them Ezek. 14.1 c. Those that are laden with sinne are ever learning and never come to the knowledge of the truth 2 Tim. 3 6 7. Secondly diligent in using Gods ordinances man holy manner Gods ordinances for knowledge are the word and prayer The word must be reverently heard read and meditated Psal 119.99 I have more understanding then all my teachers for thy testimonies are my meditation and prayer gets wisedome Jam. 1.5 The holy manner of using these ordinances is in humility and yeelding obedience to that they do know John 7.17 for such have a promise of the spirit which God hath given to them that obey him Acts 5.32 which is that annointing that teacheth all needfull things 1 John 2.20 27. The second observation The second petition which David here puts up unto God is that God would lead him in a plain path that is in a path that is right and straight wherein is no erring nor straying out of Gods way even in a path of righteousnesse as some translate it In which petition note two things the first implyed that the paths of Gods way are plain paths such as are straight and right without crooked turnings Prov. 4.11 I have taught thee in the way of wisedome I have led thee in right paths Prov. 8.6 8. The opening of my lips shall be right things All the words of my mouth are in righteousnesse there is nothing froward or perverse in them Therefore St. Paul calls them the straight wayes of God Acts 13.10 The Reason The reason is plain these paths are of Gods own tracting out being indeed nothing else but plain evidences of his will which in every thing is right and equall for Gods willing of a thing makes it good though otherwise it were most â—â—hominable if he should not require it as is most plain in the fact of Abraham when he offered up his sonne Isaac for which Abrahams faith is renowned Hebr. 11.17 and his â—ear of God approved Gen. 22.12 And on the same ground David said Therefore I esteem all thy precepts concerning all things to be right Psal 119.128 This serves for instruction admonition and comfort The use for instruction For instruction it doth plainly discover the great measure of our naturall corruption who judge many of Gods wayes unequall Ezek. 18.25 Ye say the way of the Lord is not equall And indeed in one thing or other wherein every carnall heart desires liberty to sinne we are like the evill servant who in our thoughts charge the Lord to be an hard master requiring more exact obedience then hee should Mat. 25.24 doth not every black mouth'd swearer and curser say in his heart our tongues are our own we ought to speak who is Lord over us Psal 12.4 and all prophanenesse of the
wearinesse Mal. 1.13 with 3.14 and Job 21.14 as John 5.40 Ye will not come unto me that ye might have life so Acts 13.46 Vse 2 Secondly see here the honour of Gods house and now of his holy worship above other ordinances as Micah 4.1 2. Here is the well of life and tree of life Rev. 22.1 2. all his springs are here Psal 87.7 Verse 7. They goe from strength to strength every one of them in Sion appeareth before God THe third thing whereby the Prophet doth declare the sincere affection of the godly towards Gods holy worship is their alacrity and courage which they like valiant souldiers in marching array towards the enemies do manifest in the way to Sion For the better conceiving whereof we must know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated strength doth properly signifie vigour courage alacrity power or spirit as Exod. 18.21 Jethroes Magistrates must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of courage and a woman compleat and furnished for all good parts of a wife is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulier strenua a vertuous woman a woman of all good parts for her place Ruth 3.11 Prov. 31.10 and therefore also the people of God by this word expresse their valour as Psal 60.12 Through God we shall do valiantly Psal 108.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ruth 4.11 doe thou worthily Deut. 3.18 Moses calleth men of prowesse and valour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonnes of prowesse or power And hence it is taken to signifie an army wherein power is both required and shewed Exod. 14.4 and it signifies riches and wealth because that makes men potent in the world as Psal 49.7.11 Prov. 10.15 and 18.11 and in all the book of Job for compare Job 21.7 with 2 King 15.20 and it will be plain Now in this place I take it in the first and proper sense for the alacritie vigour and prowesse which a man of spirit will shew in that thing which he desires to effect So the godly Jewes desiring to come to Sion the place of Gods worship go from strength to strength that is they do not faint or leave off through wearinesse or length of the way but ever and anon renew their courage and cheer up themselves and so go from strength to strength And the latter part of the verse shewes what it is which puts life and courage into them namely their spirituall sight or vision of God in Sion when there they appear before the ark of the covenant the pledge of his presence according to his ordinance Deut. 16.16 as was said from Abrahams time In the Mount will the Lord be seen Gen. 22.14 To come then to the first part of this verse 1 Observation therein this is plain The godly Jewes in Davids time went cheerfully and couragiously to the place of Gods worship and did encrease in strength and courage notwithstanding the wearinesse and length of the way and so went from strength to strength Psal 42.4 I had gone with the multitude I went with them to the house of God with the voice of joy and praise with a multitude that kept holyday Psal 122.1 I rejoyced in them that said unto me Let us go into the house of the Lord. Look how couragious souldiers will stirre up themselves and hearten one another unto fight so did the godly Jewes stirre up and cheer up themselves in the way to Gods worship The reason was their desire through grace to enjoy spirituall societie with God Reason which was assured unto them in the holy worship of the Tabernacle and Temple as 1 Kings 9.3 I have chosen this place here will I dwell mine eyes and mine heart shall be their continually Hence Psal 27.4 One thing have I desired c. This is the wooing place between Christ and his Church and hence is his direction prescribed to her enquiring where he did feed and make his flock to rest and her affection declared toward this place Cant. 3.4 It was but a little that I passed from them but I found him whom my soul loveth I held him and would not let him go untill I had brought him into my mothers house and into the chamber of her that conceived me And the nearer they come to God the more lively they are from faith to faith Rom. 1.17 with 13.11 This serves for instruction reproof admonition and comfort Vse 1 For instruction it lets us see First that there is a spirit of life in the faithfull under the Gospel to make them forward and couragious in their holy profession and to cheer up themselves unto Gods holy worship We have herein some more encouragements then they had under the law from the ministery of the spirit under which we live See 2 Cor. 3. from 13 to 18. Though the same God and the same Mediatour Jesus Christ to day yesterday and the same for ever Hebr. 13.8 See 2 Cor. 4.13 16 18. 1 Cor. 9.24 25 26. 2 Tim. 4.7 8. So that a Christian may say as Paul doth Acts 21.13 What do ye weeping c. Vse 2 Secondly the vigour and strength of the godly encreaseth more and more in their way of Gods worship and in the course of a godly life Prov. 4.18 The path of the just is as a shining light that shineth more and more vnto the perfect day Psal 92.13 14. Such as be planted in the house of the Lord shall flourish in the Courts of our God c. Rev. 2.19 The last works of Thyatira are more then the first adde Ephes 4.11 12 13 14 15. Vse 3 Secondly this is a just reproof of those that say they are Christians and yet have no spirit no courage no life for religion and for Gods holy worship but are dead and cold every little thing doth daunt and hinder them they have no courage for the truth nor for Gods glory Is the Lords hand shortened Is Laodicean luke-warmnesse a matter of no danger Rev. 3.16 Certainly they want the spirit of grace for it 's as fire that will break out Jer. 20.9 like new wine that will vent Job 32.18 See Prov. 6.17 Vse 4 Thirdly it must admonish us to shew life and courage in holy worship and in a godly life Hebr. 12.22 They did it going to Mount Sion we to the heavenly Jerusalem Consider what wrestlers do 1 Cor. 9.25 26. Qu. How shall we get it Answ It is a fruit of the spirit as 2 Tim. 1.7 in those that are redeemed Tit. 2.14 Rev. 3.19 Vse 5 Fourthly a comfort to the children of God against the reproach of the world which will reproach and brand them with odious names hot spirited and mad as they did our Saviour Mark 3.21 and Festus Paul Acts 26.24 The God of Gods shall be seen in Sion This is the thing that puts life and vigour into Gods servants when their way to Gods worship is long and painfull unto them God shall be seen in Sion the place appointed by himself for
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 〈◊〉 〈◊〉
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
of the Lord shall return and come to Zion with songs and everlasting joy upon their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flee away And they shall call thee the City of the Lord the Sion of the holy on of Israel Whereas thou hast been forsaken and hated so that no man went thorow thee I will make thee an eternall excellency a joy of many generations The Lord shall be thine everlasting Light and the dayes of thy mourning shall be ended Is 60.14 15 20. For your shame ye shall have double and for confusion they shall rejoyce in their portion therefore in their land they shall possesse the double ever lasting joy shall be unto them Is 61.7 See it assured by Christ himself John 16. 20 22. Ye shall be sorrowfull but your sorrow shall be turned into joy your heart shall rejoyce and your joy no man â—â—keth from you And verified in Christians Acts 2.40.47 They continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart praising God and having favour with all the people Acts 5.41 They departed from the presence of the Councell rejoycing that they were counted worthy to suffer shame for his name As 1 Pet. 1.8 Believing ye rejoyce with joy unspeakable and full of glory 1 Thess 5.16 Rejoyce evermore And rejoyce in the Lord alwayes again I say rejoyce Phil. 4.4 The true ground hereof is from the incomparable blessings of the covenant vouchsafed to the true members of his Church The first reason For first in Christ Jesus God himself doth betroath them unto him yea marry them and become their most dear and loving husband as Hos 2.19 20. Is 54.5 Now times of espousall are times of rejoycing Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come Rev. 19.7 With gladnesse and rejoycing shall they be brought they shall enter into the Kings Pallace Psal 45.15 We will be glad and rejoyce in thee we will remember thy love more then wine saith the Church to Christ Cant. 1.4 Secondly he doth fit them for his neer spirituall society by giving his own son The second Reason to be their Saviour and Redeemer washing away their sins in his blood 1 Cor. 1.30 He is made unto us of God wisdome righteousnesse sanctification and redemption Ephes 5.25.26 Christ gave himself for his Church that he might sanctifie and cleanse it and make it to himself a glorious Church c. Now the remembrance hereof is matter of exceeding great joy Luke 2.10 Therefore the blessed Virgin Mary saith My soule doth magnifie the Lord and my spirit hath rejoyced in God my saviour Luke 1.46 47. The third Reason Thirdly he bestoweth on them is holy spirit John 14.16 17. for whosoever hath not the spirit of God is none of his Rom. 3.9 Now this spirit is the fountain of joy and thereupon is called the Comforter the graces whereof he doth plentifully bestow upon them and therein gives them cause of everlasting joy The fourth Reason Fourthly God sendeth and continueth unto them his blessed word the gospell of peace and the word of their reconciliation with God and of salvation to their soules whereof the Psalmist saith Blessed are the people that know the joyfull sound Psalm 89.15 and the Apostle Paul out of the Prophet Isaiah How beautifull are the feet of them that preach the gospell of peace and bring glad tydings of good things Rom. 10.15 Solomon saith light is a pleasant thing Eccles 11.7 Now the gospell preached is a spirituall light that shineth unto those that sit in darknesse and in the shaddow of death even to guide their feet in the way of peace then which nothing can be more pleasant and joyfull see Mat. 4.16 Luke 1.77 79. The fifth Reason Fiftly Gods speciall providence is over his Church not only to preserve them from evill both corporall and spirituall which their enemies would bring upon them but also to enrich them with all needfull comforts and blessings both temporall and spirituall In that day sing ye unto her a vineyard of red wine I the Lord do keep it I water it every moment lest any hurt it I will keep it night and day Is 27.2,3 This is that keeper of Israel who doth neither slumber nor sleep who keepeth his Church from all evill The Sun shall not smite her by day nor the Moon by night The Lord shall preserve thee from all evill he shall preserve thy soule The Lord shall preserve thy going out and thy coming in from this time forth even for evermore Psal 121.3 c. This serves for instruction and for admonition The use for instruction For instruction it sheweth plainly that naturall men are fearfully blinded by the God of this world for they live in the Church among the godly yet they do not conceive of nor discern their happy estate as St. John saith the world knoweth us not 1 John3 1 They think the state of a Christian to be very forlorn and miserable void of all content and comfort therefore do they debase them in their esteem accounting them the filth of the world and the onscouring of all things 1 Cor. 4.13 They reproach and revile them with most base and odious termes as 2 Kings 9.11 What did this mad fellow with thee Acts 24.5 Wee have found this man a pestilent fellow And Festus saâ—th Paul thou art beside thy self much learning doth make thee mad Acts 26.24 Yea Christs own friends judged so of him Mark 3.21 and the Jewes said he hath a devill and is mad why hear ye him John 10.20 Now if they do this to the green tree what will they do to the dry Luke 23.31 But wisdome is justified of her children Mat. 11.19 As the things that are magnified in the world are abomination with God Luke 16.15 see it in the lukewarmnesse of the Laodiceans Rev. 3.16 17 19 So the things that are magnified with the Lord are abominable to the world as to live godly making conscience of all sin and of every good duty and being zealous of Gods glory Whereby we may see that the vaile of ignorance hangs over their eyes They can no better discern the happy state of the godly then a blind man can judge of colours The Use for admonition For admonition this serves notably to move every one to be as carefull to become a true member of the Church as he is desirous of true and lasting joy The way is hewed 1 Pet. 2.4 6. in so yeelding to Gods means of an holy calling that we forsake our sinfull waies as Is 55.7 do come to Christ by faith and as living stones be builded on him the tryed corner stone to become a spirituall house Which estate we must testifie by the properties of the godly who be true Citizens of Sion set down particularly Psal
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
rejoyced therein as one that findeth a great spoyle And the Lords Supper is the seale of our redemption and salvation in Christ the tydings whereof is exceeding great joy Luke 2.10 Now all these fountains are in the Church and no where else The world is without the true God by covenant of grace Eph. 2.12 and so hath nothing but dry pâ—ts and cisterns that hold no water as Jer. 2.13 And the Evangelicall ministry is not out of the Church for when it comes among the heathen it is Gods mercifull visitation to take out of them a people for his name Acts 15.14 See Psalm 147.19 20. He sheweth his word unto Jacob his statutes and his judgement unto Israel He hath not dealt so with any nation and as for his judgements they have not known them The Reason The reason hereof is Gods own good pleasure as of meer grace and favour choosing them in Christ and accepting them into covenant so vouchsafing the participation of these spirituall springs and fountains of heavenly blessings unto them that hereby they may be fitted for society and fellowship with him and become such as he may take delight and pleasure in See Ezek. 16.8 c. When I passed by thee and looked upon thee Behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine Then washed I thee with water c. If I wash thee not thou hast no part in me Iohn 13.8 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First hence will plainly follow that out of the Church there is no salvation for these springs are the wells of salvation Is 12.3 and the text saith they are all in the Church which is plain by induction They that are out of the Church are without Christ and without God in the world Eph. 2.12 And with him only in Christ is the Well of life Psal 36.9 He that hath not the sonne hath not life 1 John 5.12 And wanting Christ they cannot have the spirit John 14.17 and so cannot be sanctified nor saved The second Use for instruction Secondly see here the surpassing excellency and happinesse of the Church above all other states of people in the world The Church is as the garden of Eden wherein is a pure river of the water of life and the tree of life Rev. 22.1 2. whereas the rest of the world is as a barren wildernesse Jer. 17.6 8. The Church is like the heritage of Jacob blessed of God and the rest of the world like the Mountains of Esau which God hath cursed Mal. 1.2,3 4. The Church is the Fathers house where every servant hath meat enough the rest of the world is like the Citizens fields where husks with hogs are the best provision Luke 15.16 17. The true Church is like the land of Canaan flowing with milk and honey that drinketh water of the rain of heaven a land which the Lord himself careth for the eyes of the Lord are alwayes upon it the rest of the world is as the land of Egypt which men water with their feet Deut. 11.10 11 12. The first Use for admonition For admonition it serves two wayes First to naturall men to stirre them up to consider seriously of these priviledges of the Church to have all Gods springs in her that so they may be affected towards her as David was Psal 84.1 2. How amiable are thy Tabernacles O Lord of hoasts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 42.1 2. As the Hart panteth after the water brookes so panteth my soule after thee O God My soule thirsteth for God for the living God when shall I come and appeare before God Psal 63.1 O God thou art my God early will I seek thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Psal 122.1 I was glad when they said unto me Let us go into the house of the Lord. Yea of Sampsons mind Judg. 15.18 19. crying out after these springs as for the meanes of spirituall and eternall life The second Use for admonition Secondly to all that professe themselves to be members of the Church that they labour to give evidence of their participation of these springs of God in his Church which they shall do three wayes First by the abolishing of corruption in regard of dominion being purged from sinne and from uncleannesse by the bloud of Christ as the Corinthians were after their effectuall calling 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God Secondly by becoming fruitfull in grace and plentifull in good works by the blessing of the spirit sanctifying the ministery of the word as St. Paul testifyeth of the Churches 1 Cor. 1.5 7. In every thing ye are inriched by him in all utterance and in all knowledge So that ye come behind in no gift Phil. 1.11 Being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Colos 1.6.10 Which speaking of the Gospell is come unto you as it is in all the world and bringeth forth fruit as it doth also in you That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and encreasing in the knowledge of God And as the Lord foreshewed in the vision of waters Ezek. 47.1 c. Thirdly by joyfull and cheerfull going on in their holy profession as the Apostle commandeth Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus Phil. 3.3 The Use for comfort For comfort this makes greatly to the true members of the Church in the sorest distresses that can befall them First doth the sense of corruption and guilt of transgression make thee ugly in thine owne sight Goe to the clensing fountain and spring of Christs bloud and with the hand of faith wash and cleanse thy sinfull soule and pray the Lord to wash thee throughly as David did Psalm 51.2 wherewith if thou joyn upright endeavour after reformation in practise thou maist rest assured that the bloud of Jesus Christ shall clense thee from all thy sinnes 1 John 1 7 9. Secondly doth the barrennesse of thine heart in the want of grace make thee afraid Then get thee to the sanctifying fountain of Gods holy spirit which is the spirit of grace begg of God the good fruits of this spirit in love joy peace long-suffering faith c. Remember who made Aarons rodd to budd Numb 17. â— 8. and who can raise up
he was more in prayer and endeavour after this blessing to dwell in Gods house then after any worldly thing This he often testifieth as 1 Chron. 29.3 I have set mine affection to the house of my God Psal 26.8 Lord I have loved the habitation of thine house and the place where thine honour dwelleth Psal 122.1 I was glad when they said unto me let us go to the house of the Lord. So Psal 84.1 2 10. and Psal 42.1 2 4. This affection is the more to be marked in David because the world wonders at it in Gods children as Cant. 5.8 9. and derides them for it as 2 Sam. 6.20 therefore consider the reasons that moved him thereunto which are indeed the wonderfull rare heavenly blessings which are certainly enjoyed in Gods house The first Reason and no where else Whereof the first and principall from which all the rest do flow is the sure fruition of society and fellowship with the true God who is one in essence three in persons the father the sonne and the holy Ghost Who though the whole world be his yet onely shewes his speciall grace and favour to the true members of his Church as Psal 147.19 28. Hee sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. with Exod. 19.5 Ye shall be a peculiar treasure unto me above all people And therefore they that are out of the Church are said to be without Christ and without God in the world Ephes 2.12 and cannot receive the holy Ghost who is the true sanctifier and comforter Joh. 14.17 What the priviledge of the Church is Behold then the priviledge of the Church and of the true members thereof the true God who is one in essence three in persons as God is their Lord and King which is a great ground of their true happinesse The Queen of Sheba accounted Solomons servants happy in having a King so eminent for wisedome 1 Kings 10.8 But behold a greater then Solomon is here Matth. 12.42 a King and Master in his Church who can give deliverance by command Psal 44.4 and will honour all his faithfull servants Joh. 12.26 Where I am there also shall my servant be If any man serve me him will my father honour so Luke 12.37 43 44. More particularly God the father is in Christ their father 2 Cor. 6.18 John 20.17 even the father of mercies 2 Cor. 1.3 who will take notice of the wants of his children and make supply upon their sober and sanctified use of lawfull means if first and chiefly they seek heavenly blessings Matth. 6.32 33. and what is wanting in their temporall estate he will fully make out in their eternall Luke 12.32 Also God the sonne is in and to his Church a blessed saviour and redeemer he is the head unto his Church which is his body Eph. 1.22 23. and the saviour of his body Eph 5.23 See Luke 2.10 11. Isa 49.6.8 Yea he is an husband unto their souls Isa 54.5 Thy maker is thine husband Isa 62.4 5. Thy land shall be married As a young man marrieth a virgin and as the bridegroom rejoyceth over the bride so shall thy God rejoyce over thee And God the holy Ghost is to his Church a blessed sanctifier and comforter the spirit of grace and supplications Zech. 12.10 And because ye are sonnes God hath sent forth the spirit of his sonne into your hearts Gal. 4.6 Secondly the true God in Christ Jesus gives to all the true members of the Church freedome and deliverance from all hurtfull evils By imputing his righteousnesse unto them he doth acquit them from the whole guilt and curse of sinne both originall corruptions and actuall transgressions whereupon all the evils thereof in temporall and corporall miseries as they are curses are removed See Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us whereupon Rom. 8.1 There is no condemnation to them which are in Christ Jesus and more generally Luke 1.68 c. Acts 13.39 The third Reason Thirdly here God affordeth to his children the full and sure fruition of all needfull blessings heavenly and earthly See Ephes 1.3 for heavenly and for earthly see Math. 6.32 33. The blessings of his house are great as Psal 65.4 Here is no lack Psal 34.10 See some particulars The first blessing in Gods house First here God gives direction in every good way Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye Psal 73.24 Thou shalt guide me with thy counsell A type hereof hee shewed to his people in the wildernesse Exod. 13.21 22. in the pillar of cloud by day and fire by night The second blessing in Gods house Secondly here is plentifull provision both for soul and body Psal 34.10 For the soul see John 6.27 33 35 55 63. 1 Cor. 10.16 Here is the tree of life and the well of life Rev. 22.1 2. Psal 36.9 With thee is the fountain of life Psal 87.7 All my springs are in thee that is in the true Church For the body see Isaiah 65.13 Psal 37.3 4. The third blessing in Gods house Thirdly here is safe protection and preservation by speciall providence Psal 91.1 c. implied and assured to all the faithfull Matth. 10.29 30 31. It is said the Kings servants in ordinary cannot be arrested but by warrant from the Lord Chamberlain and ordinary attendants on Parliament-men have great freedomes but the servants of God have more see John 19.11 Job 1.10 Acts 18.10 Psal 89.22 The fourth blessing in Gods house Fourthly here is most admirable remuneration even in this life with the honour of grace and favour to be his friends Joh. 15.14 15. to be his children 1 John 3.1 and to have the attendance of the heavenly Angels Psalm 34.7 Psal 91.11 Heb. 1.13 but most aboundantly in the life to come Matth. 19.28 29. Matth. 25.21 23. Luke 12.32 This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here a plaine evidence of the great ignorance and unbelief of naturall men in the things of God for not one of a thousand hath Davids affection to Gods house and the true cause thereof is their ignorance and unbelief touching the good things of Gods house As in the like see John 4.10 and Cant. 5.9 Here it is true that the light that is in naturall men is but meer darknesse Matth. 6.23 The second Use for instruction Secondly that undoubtedly it is a wonderfull priviledge and prerogative to be a true member of Gods Church and to live in his house else David would never have so much desired it The first Use for admonition For admonition two wayes First to try our affection toward the house of God by Davids for sure it is if God be our light and
our salvation and the strength of our life we cannot but desire to enjoy that place where wee may have society with him The evidence of good affection to Gods house Now the evidence of this good affection is First sorrow for want of liberty to Gods service as Psal 42.1 2 4. When I remember these things I powr out my soul in me c. And for want of Gods saving and sacred ordinances as Psal 74.9 Wee see not our signes there is no more any Prophet c. as Phinebas wife in travell 1 Sam. 4.19 20 21 22. The glory is departed from Israel for the Ark of God is taken c. Secondly joy in the meanes and liberty thereto as Psal 121.1 I was glad when they said unto me let us go into the house of the Lord. As when the Ark came to Bethshemesh from among the Philistims they of Bethshemesh rejoyced to see it 1 Sam. 6.13 and sacrificed sacrifices unto the Lord. Vers 15. And David danced before the Ark for joy when it was brought to the City of David 2 Sam. 6.15 16. and so Nehem. 8.12 all the people made great mirth for understanding the word and Vers 17. in keeping the Lords feast there was great gladnesse The second Use for admonition Secondly to get Davids affection to Gods house which will be had by knowing their misery that are out of it as the world drowned out of Noahs Ark and as is expressed Rev. 22.15 with 21.8 also by their happinesse that bee the living members of it see Rev. 21.7 add 22.14 for then they have God for their God and right to all the blessings of the covenant in freedome from the miseries of nature as they are curses and fruition of all needfull good in direction provision protection and remuneration as before is shewed For the sanctifying of these things considered to our hearts we must pray for the spirit which quickeneth the dead and giveth light and sight to the blinde eyes of the understanding and with all endeavour to leave sinne and to live godly that so we may be more capable of the blessings of the spirit For the spirit of God is an holy spirit and will not dwell in an unclean and filthy heart as 2 Cor. 5.14 15. Mark the place where Christ eats the Passeover with his Disciples Mark 14.15 It is a large upper room furnished and prepared so it should be with our hearts if we would have the father and Christ to come unto us and make their abode with us John 14.23 yea to sâ—p with us Revel 3.20 The second Observation Secondly in his first expressing of Davids affection towards the house of God note also the means he used and the course he took to obtain this blessing namely with earnest desire and prayer to God he joyneth other endeavour and seeketh after it by doing what he can otherwise to get this estate Here are two words used declaring Davids behaviour to obtain this blessing that he might dwell in the house of the Lord. The first doth plainly point out the duty of prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of earnest prayer such as Beggars use who are usually importunate as Prov. 20.4 The sluggard shall beg in harvest The second word though sometime it expresse seeking in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pagnin in this word M. yet often betokens the use of other means beside prayer whereby the thing desired may be gotten as labour and pains in travail and otherwise as Psal 37.32 The wicked watcheth the righteous and seeketh to slay him and therefore it is sometime expounded by pursue as Psal 34 14. Seek peace and pursue it Whereby it seemes plain that David did with prayer joyn other endeavour to get this blessing to dwell in the house of the Lord. The first Reason The reason of this behaviour is twofold First obedience to Gods ordinance who required of those that would dwell in his house three things First repentance from dead works whereby they break off the course of all sin wherein they had formerly lived see 1 John 1.6 If we say we have fellowship with him and walk in darknesse we lye Hath the throne of wickednesse fellowship with thee Psal 94.20 What fellowship hath light with darknesse c. 2 Cor. 6.14 15. David would not suffer an evill person to dwell in his house Psal 101.4.7 and shall we think that God will have his house defiled with such For reigning sinne is spirituall leprosie and though he were a temporall King yet bodily leprosie will cause him to be cast out of the Lords Sanctuary 2 Chron. 26.20 Secondly to bee beautified in soul with inward graces through regeneration as faith vertue godlinesse c. 2 Pet. 1 5 6 7 8. Heb. 11.6 He that cometh unto God must believe Thirdly to be adorned in life with new obedience Psal 15.2 3 c. Psal 24.3 4. And these things David must seek after if hee would dwell in Gods house and so no doubt he did The second Reason Secondly desire to enjoy the blessings of Godshouse wherein he knew that mans true happinesse did stand as Psal 65.4 Psal 84.4 As Paul did Phil. 3.13 14. Now in nature every thing desires the happinesse of its kinde so farre forth as the enlightning of the understanding can direct which being most perfect in Gods children they desire the fruition of the true God who is the fountain of the best happinesse This serves for instruction and for admonition The use for instruction For instruction it shews us plainly whence it is that the greatest number in the world do fail of true spirituall grace and so indeed of salvation it self sure it is not for want of desire for wicked Balaam would have his soul to dye the death of the righteous Num. 23.10 But it is because with desire in prayer they do not joyn seeking after and holy endeavour in the diligent use of other meanes ordained of God for the attaining hereof For it fares with men that live in the Church for the blessings of grace and salvation as it doth with men in the world for temporall blessings of whom Solomon saith Prov. 13.4 The soul of the sluggard desireth and hath nothing why so Because he is a sluggard and severeth diligence from desire as the opposition shews in the end of the verse but the soul of the diligent shall be made fat But the idle soul shall suffer hunger Prov. 19.15 And so it is for spirituall graces which are the treasures of wisedome heavenly riches as Christ implieth John 5.40 You will not come unto me that you might have life compared with Matth. 11.28 29. Come unto me all ye that labour c. And St. Paul shews it Acts 13 46 47. Seeing you put it from you c. and Luke 10.10 11 12. Into whatsoever city ye enter and they receive you not go your wayes out into the streets of the
the Lord so deal in grace and favour as with the true members of the Church What nation is great who hath God so nigh unto them as our God is in all things that we call upon him for Deut. 4.7 he bids Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 50.15 The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Vers 18. Obj. If any one say this indeed was the prerogative of the Jews that they were Gods peculiar people and chief treasure and the Lord would be enquired of by them above all other people but is it so with the Church of the new testament Answ Though there may be some difference in the manner of Gods giving answer yet for substance and reall performance the Church of the new Testament is preferred before the Jews as wee shall see in taking particular view of their meanes of enquirie of God in cases of difficultie which were especially four How the Jews enquired of God First by Prophets as 2 Kings 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him and 1 Kings 22.7 Secondly by the high Priest as Num. 27.1 Thirdly by the ordinary teachers of the Law Mal. 2.7 Fourthly in prayer Psal 50.15 wherewith was joyned fasting when they sought of God blessings of importance this way as Ezra 8.21 23. Now the Church of the new Testament at this day is not inferiour to the Church of the Jews for they sometime wanted extraordinary Prophets as Psal 74.9 And we do ever enjoy the spirituall presence of Christ Jesus the great Prophet of the Church Math. 28.20 For John Baptist was more then a Prophet Matth. 11.9 and yet not worthy to unloose Christs shooe-latchet John 1.27 He is likewise the great High-priest of our profession who by his word and spirit in all needfull truth revealeth his fathers will more plainly and fully then the High Priest did by Vrim and Thummim See Heb. 1.2 with 4.14 We have a great high Priest over the house of God Heb. 8.2 a Minister of the Sanctuary and of the true Tabernacle And for the written word wherein Gods will is to be found the great encrease of the sacred Canon by all the books of the new Testament shews our prerogative that way above the Jews And for accesse and obtaining by prayer with fasting direction from the Lord see the promise Luke 11.9 10 11 13. with John 16.24 36. and behold the successe by instance in Cornelius Acts 10.2 3 30 c. The Use for admonition For admonition it serves effectually to move every one that lives in the Church to look unto their state and carriage that it bee such as may give them some good assurance that they have right to this priviledge to enquire in the Temple To this end wee must look to two things First that we be in covenant with God else wee have no right to this prerogative as Ephes 2.12 the promise of audience is made to Gods people 2 Chron. 7.14 Secondly that we keep covenant living in conscioâ—able obedience as Psal 25.9 10. else we forfeit our right as wee may see by Gods dealing with Saul 1 Sam. 28.6 16. and Ezek. 2 3 30 31. But if we keep covenant we may claim our due of God as David doth in this 27. Psalm vers 7.9 alwayes remembring that we walk in the Lords high-way to consult with him in his word as Psal 73.17 for therein God teacheth his children as Psal 94.10 12. and Psal 119.98 99. And to call upon him by prayer adding thereto the humiliation of our souls by fasting as Ezra 8.21 23. with Acts 10 2 3 30. c. Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me up upon a rock The meaning of the words A Reason of Davids earnest desire to dwell in Gods house for ever drawn from the benefit of safety and security there to be found in time of trouble Which benefit is here expressed under a double action of God First hiding in his pavilion and secret of his tabernacle Secondly setting up upon a rock For the better conceiving whereof we must know that by Gods pavilion David meanes the Lords Tabernacle and his dwelling place in Sion And the secret of his Tabernacle was the most Holy place where the Cherubims spread their wings over the mercy seat the cover of the Ark of the covenant whither indeed David might not go personally as we may see by Heb 9.8 and Levit. 16.2 but aimeth at that which those things did shadow out namely speciall providence and protection for safety as Psal 91.1 4. and 61.3 4. Those places indeed were generally taken for places of safety as may appear by the fact of Adonijah 1 Kings 1.50 51. and of Joab 1 Kings 2.28 and by the charge of Jehoiadah the high Priest 2 Kings 11.15 The ground whereof is thought to be besides reverence of Gods presence Gods ordinance in the Wildernesse that the Tabernacle of the congregation should be a sanctuary for that time as the cities of refuge were afterward as is gathered by Exod. 21.13 14. So that here David assures himself that being a true member of Gods Church his grace and favour power and providence should be as the Lords pavilion and as the secret place of his tabernacle even a sure and safe place of safety and security to him And likewise as a rock that is high and strong doth give safety and security to him that is set thereon from the violent assault of all malicious enemies so the Lords power and favour would become the means of safety unto David who thereupon doth usually call the Lord his rocke and his salvation as Psal 18.2 Psal 42.9 In this reason thus conceived note two things the first implied touching his state liable and subject to manifold evils and troubles the second expressed and intended touching the means of his preservation and safety from the foresaid evils The first Observation For the first mark here that David makes account that while he lives here on earth he is liable and subject to manifold evils to sore and great troubles Psal 40.12 Innumerable evils have compassed me Psal 88.3 My soul is full of trouâ—les The first Reason The reason or ground hereof is fourfold First Gods divine soveraignty whereby he may do with his own what he will and dispose of his dearest children to endure both sorrow and great affliction as he dealt with Job Job 2.3 c. wherein our Saviour instructeth Peter John 21.18 22. which it seems David had learned concerning himself Psal 39.9 I was dumb I opened not my mouth because thou didst it
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
second Reason Secondly with the favour of acceptance into covenant God vouchsafed to work in Davids heart such inward graces as did maintain and continue unto David sure title to Gods salvation as first trust and affiance in God Psal 86.2 Save thy servant that trusteth in thee Psal 25.2 O my God I trust in thee Secondly love unfeigned whereby his heart did cleave to God Psal 18.1 2. I will love thee O Lord my strength The Lord is my rock Thirdly David did fear God and reverence him in his heart Psal 119 12â— My flesh trembleth for fear of thee I am afraid of thy judgements Now he will fulfill the desire of them that fear him he will hear their cry and save them This serves for instruction and for admonition and for comfort The Use for instruction For instruction see that it is a right and priviledge of them that be truly Godly by particular and speciall faith to apply Gods blessings of the covenant to themselves so David did ordinarily and Paul Gal. â— 20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himself for me 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Now herein he is a pattern to believers 1 Tim. 1.16 Which is the rather to be marked because Papists deny there is any such speciall faith for particular and personall assurance of the great blessings of the covenant but onely a generall applying of them as they belong to Gods Church But so the truly godly should go no further then wicked men nay then the very devils do for they know that there is a God and believe his goodnesse in Christ belongs to his Church Neither is it true that particular assurance of the many blessings of the covenant is onely a fruit of speciall and extraordinary revelation for the Scriptures testifie it comes from true particular ordinary saving graces as faith 1 Joh. 5.13 and love 1 John 3.14 The use for admonition For admonition every one that desires the comfort of this estate must labour to testifie the truth of being in covenant with God by those graces that did entitle David to the great blessings of the covenant even true faith in God through Christ true love and true fear of God The getting of faith is in the reverend exercise of the Word Rom. 10.17 to pray humbly and earnestly for the work of the spirit which is the worker of this grace 2 Cor. 4.13 The grace of love to God in our hearts is a fruit of the spirit Gal. 5.22 and so gotten in and by the reverend use of the same means the word and prayer whereby the spirit is given with which we must also joyn endeavor to feel the love of God in Christ towards us in justification and sanctification and then shall we out of doubt love him as 1 Joh. 4.19 And the grace of reverence and fear is a fruit of the same spirit Isa 11.2 so gotten as the other when by the word we are taught rightly to conceive of God and of our selves The Use for comfort For comfort this makes greatly to those that being in covenant with God do testifie the truth of their faith in Christ of their love and fear of God which is rightly done by the fruits of these graces according to Christs rule The tree is known by his fruits Matth. 12.33 Now the sure fruit of true faith is the saving work of the word 1 Thes 2.13 The fruit of love is obedience in doing good for Gods glory 1 John 5.3 The fruit of fear is obedience to God in eschewing evill Exod. 20.20 Prov. 8.13 Prov. 14.27 Secondly consider Davids claim to have God for the God of his salvation with the end for which he doth here make it which is to move God not to hide his face from him nor to leave him nor forsake him and then this is plain The sixt Observation That they that have God for the God of their salvation have a good ground of assurance that he will not forever hide his face from them nor leave them nor forsake them I say forever because for a long time God may hide his face and seem to leave and forsake as Psal 13.1 2. How long wilt thou forget me O Lord for ever How long wilt thou hide thy face c. And Psal 77.7 8. Will the Lord cast off for ever Is his mercy clean gone But if they be his by covenant he will certainly return and shew mercy see Psal 30.5 His anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning See Isa 49.14 15 16. Zion saith the Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her sucking childe c. Isa 54.7 8. For a small moment have I forsaken thee but in great mercies will I gather thee c. The reason is from Gods faithfulnesse The reason in the covenant of grace in Christ which is established in the very heavens Psal 89.2 Faithfull is he that calleth you who will also do it 1 Thes 5.24 If we believe not yet he abideth faithfull he cannot deny himself 2 Tim. 2.13 If we mark well the causes of Gods forsaking those that be truly in covenant are ever temporary answerable whereunto mâ—st the forsaking it self be to wit correction for sinne and triall of grace for they that are effectually called are born of God and so cannot sinne unto death 1 John 3.9 and 5.18 unto whom Gods corrections are with instruction the way of life for thereby God humbles them for their sins and so brings them to repentance as Jer. 31.18 19. And the end which God made with Job shews that Gods trials of grace make them come forth as gold Job 23.10 This serves for instruction and for admonition The use for instruction For instruction see here a plain evidence of great gaine in true godlinesse as 1 Tim. 4.8 and 6.6 for their piety gives evidence of their being in covenant and then their troubles though they may be many and grievous yet certainly they are but temporary as Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all Psl 37.7 Mark the perfect man and behold the upright for the end of that man is peace so that a man shall say verily there is fruit for the righteous Psal 58.11 The Use for admonition For admonition to every one that lives in the Church to give diligence to get this estate to have the true God for the God of our salvation then we may be sure Gods leaving and forsaking will not bee overlong Psal 119.8 Now this requires first
is the Lord. Psal 144.15 The Use for admonition For admonition it serves effectually to move every one that desires this comfortable state that when dearest and nearest friends do forsake him yet then the Lord may take him up to give all diligence both to get and preserve those graces in his soul and also to testifie that behaviour in life which did entitle David to this happy estate as namely to get truly into covenant with God to trust in the Lord and to shew the truth hereof by new and true obedience Men in the world will serve hard Prentiships for temporall and worldly freedomes in corporations and priviledged places how much more should wee take paines for this great priviledge of the citizens of Sion to have the Lord for our God The Use for comfort For comfort this makes greatly to the godly in times of distresse they must call to minde this property in God to be more firm and faithfull to those that be his then naturall parents are to their dearest children For which besides this text see Isa 49.14 15. Sion said the Lord hath forken me c. with Luke 11.13 If ye then being evill know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him Let us make sure that we be rightly in covenant with God and then we may say with David The Lord is on my side I will not fear what can man do unto me Psal 118.6 The Lord is my shepheard I shall not want Yea though I walk thorovgh the valley of the shadow of death I will feare none evill for thou art with me Psal 23.1 4. Vers 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Vers 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out crueltie The meaning of the words IN these two Verses the Prophet David returnes again unto prayer and begs of God both instruction and direction in regard of his enemies Vers 11. and also preservation out of their hands in regard of their unconscionable dealing and cruell minds towards him Vers 12. For instruction and direction thus he prayes Teach me thy way O Lord and lead me in a plain path because of mine enemies For the meaning Gods way in Scripture is taken diversly sometime for his own administrrtion and doing or working as Job 26.14 Lo these are part of his wayes having spoken of many of his marvellous workes in the former verses 7 8 c. as afterward Behemoth is called the chief of the wayes of God that is of his works Job 40.19 Psal 77.19 Thy way is in the sea and thy path in the great waters thy footsteps are not known which hath reference to Vers 14 15. Thou art the God that dost wonders c. Psal 103.7 He made known his wayes unto Moses his acts unto the children of Israel Otherwhile and most commonly Gods way is that wherein he would have man to walk that is the course of life and dealing which he would have men to take as Jethro saith to Moses Exod. 18.20 Thou shalt teach them ordinances and laws and shalt shew them the way wherein they must walk and the work that they must do See Jer. 42.3 Herein David desires to be instructed of God Yea further hee would have God not onely to teach him the way but to lead him in a plain path that is such a path as is right and strait without any crookednesse and such is the way of Gods word the course and behaviour which God there prescribes them as Pro. 8.6 The opening of my mouth shall be right things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which is here used further expounded Vers 8 9. All the words of my mouth are in righteousnesse c. And this favour he desires because of his enemies that is of such as did observe and watch him for advantage to doe him hurt The first Observation In the words thus understood note two things First his double request made to God secondly the reason of them both For his requests the first is this David beseecheth God to teach him that way of his wherein he would have him to walk So Psal 5.8 Lead me O Lord in thy righteousnesse make thy way plain before my face Psal 25.4 Shew me thy wayes O Lord Psal 143.8 Cause me to know the way wherein I should walk Psal 86.11 Teach me thy way O Lord. The reasons hereof are three First in regard of God The 1. reason to glorisie him by seeking unto him for this blessing for God undertakes to teach the godly that be in covenant with him as it is written in the Prophets and they shall be all taught of God John 6.45 Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go Prov. 4.11 I have taught thee in the way of wisedome The second Reason Secondly in regard of himself sundry wayes First because of his own inability of himself to know them without Gods teaching for the light of nature is but darknesse in the wayes of God Matth. 6.23 For the naturall man receiveth not the things of the spirit of God they are foolishnesse unto him he cannot know them meaning of himself because they are spiritually discerned This is manifest by the Eunuch Acts 8.30 31. Vnderstandest thou what thou readest saith Philip to him he answers by deniall How can I except some man should guide me Secondly for his better enabling to obedience for knowledge goes before doing John 13.17 If yee know these things happy are ye if ye do them Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein Thirdly for his spirituall joy and comfort for knowledge is a spirituall light 2 Cor. 4.6 and so very pleasing and comfortable to those that without it are in darknesse as Eccles 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sunne Hence we reade that many have greatly rejoyced when they have been taught the knowledge of Gods wayes Nehem. 8.12 All the people went their way to eat and to drink and to make great mirth because they had understood the words that were declared unto them So the Eunuch went his way rejoycing after he had been instructed and baptized by Philip Acts 8.39 and there was great joy in Samaria after they were converted to the faith by Philip Acts 8.6 8. The third Reason Thirdly because of his enemies as here he saith in plain words for in Gods wayes there is safety here Gods Angels have charge to keepe the godly Psalm 91.11 When thou goest in this way thy steps shall not be straightned and when
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
was penned by David in the foresaid Gath. Also a City of the Levites was called Gath-Rimmon Iosh 21.25 whereon Obed Edom the Levite is called the Gittite 2 Sam. 6.10 and so by Gittith here may be meant either such instruments as was used by Obed Edoms posterity the Gittite or that these Psalmes were made upon occasion of transporting the Ark from Kiriath-Iearim to Ierusalem namely the eight when it was brought to the house of Obed Edom the 81. upon the death of Vzza the 84. when it was brought to Zion It is most probable it was a musicall Instrument The lesse to be stood upon because this musick was typicall and in their time the instruments of God 1 Chron. 16.42 but now as Iohn 4.21.23 Ye shall neither in this mountain nor yet at Hierusalem worship the Father but the true worshipper shall worship the father in spirit and in truth singing and making melody in your heart to the Lord Eph. 5.19 For the sons of Korah These sons of Korah were the posterity of that rebellious Levite who with Dathan and Abiram rebelled against Moses and Aaron Numb 16. which Korah was consumed with fire ver 35. with 17. Howbeit there were of his sonnes that dyed not Numb 26.11 departing as it seemeth from their fathers tent as all were commanded Numb 16.24.26 and of these is numbred a family of the Korathites Num. 26.58 of whom came Samuel the Prophet and Heman his Nephew 1 Chron. 6 33. a great singer chap. 25.4.5 In this Dedication note two things first King Davids employment in troublesome times 1. Observation he composed and penned Psalmes of speciall purpose for the publick worship and service of God 1 Chron. 16.7 The dedication of sundry Psalmes to the chief Musician shewes the same The reason The reason hereof was his holy zeale for gods glory Ps 69.9 and fervent desire thus to testifie his thankefulnesse to God that had highly advanced him Psal 78.71 72. Therefore he argues the matter with his owne heart that he may do it effectually Psal 116.12 Here see that neither dignity nor distresse should exempt men from the zealous pursuit of Gods holy worship Vse 1 If either one or both would have afforded a good excuse David needed not to have taken such pains about Gods service as to pen speciall Psalmes for the solemne and publick use thereof A good president for every man in his place Vse 2 especially for Magistrates and superiours to further Gods worship to the uttermost of their power Too many are of Michals mind that it is too base a thing for David to be seen among the Levites dancing before the Ark especially clothed with a linnen Ephod 2 Sam 6.20 But them that honour me saith God I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 Was it not Davids speciall honour that he was a type of Christ And herein among other things did he prefigure him that he was zealous for the house of God as Psal 69.9 with Iohn 2.17 But alas how few follow David and Christ herein David give liberally toward the Temple 1 Chron. 29.3 4 5. Christ whipped buyers and sellers out of the Temple because he would not have his fathers house made a den of theeves now many take liberally and so bring theeves and robbers into the Church and of others we may say as Mat. 23.4 They bind heavy burthens and grievous to be born but they themselves will not move them with one of their fingers Secondly 2. Observation here note that the sonnes that is the posterity of wicked and rebellious Korah have an honourable place in Gods sacred and solemne service for to them sundry of Davids Psalmes are commended as Psal 42.44 45 46 c. No doubt David saw them The reason being by place and birth Levites to be faithfull and diligent in their place and thus renownes them to all posterity that he composeth speciall Psalmes for their ministry in the solemne service of God Vse 1 Here see the verifying of Gods word for the comfort of all godly children that the sonne shall not bear the iniquity of the father Ezek. 18.14.17.20 if he see his fathers sinnes and turn from them But Exod. 20.5 God saith he is a jealous God 1. Objection visiting the iniquities of the fathers upon the children That is enquiring for the sinne of the fathers among the children Answer and if there he find it then payes he them home Achans sonnes and daughters and stoned and burnt for the fathers sacriledge 2. Objection Iosh 7.24.25 and Dathans and Abirams little children are swallowed up Numb 16.27 For ought we know they might be of years of discretion Answer and privie to their fathers stealth When little ones dye in the punishment of the sathers sin God layes not the punishment of the fathers sin upon the children but to make the fathers sinne more odious doth then bring upon the children the fruit of their own originall corruption which is death determined upon all flesh as appears Gen. 2.17 with Rom. 5.12 As a creditor that hath both the father and the sonne debtors unto him by bond may upon the fathers provocation lay the forfeiture upon both being both in his danger Secondly Vse 2 here is speciall encouragement to the children of wicked parents to become godly and faithfull in their places In some sense they are the sons of strangers for Psal 58.3 The wicked are estranged fromt he womb yet if they leave their fathers sinnes and become faithfull to the Lord here is comfort for them in the honour of Korah's posterity See Is 56.3 Let not the sonne of the stranger that hath joyned himself to the Lord speak saying The Lord hath separated me from his people for ver 6.7 The sons of the stranger that joyned themselves to the Lord to serve him and to love the name of the Lord Even them will I bring to my holy Mountain and make them joyfull in my house of prayer c. for 1 Sam. 2.30 Them that honour me I will honour saith the Lord. Verse 1. Verse 1 How amiable are thy Tabernacles O Lord of Hosts THe matter of this Psalme is a most solemne and patheticall expressing of Davids high esteem of the place of Gods publick worship with his ardent and earnest desire to have freedome and liberty to enjoy the same which a Musculus Piscator some think and that probably he penned in the time of Absoloms rebellion when he sled for his life out of Ierusalem 2 Sam. 15.14 for he mentioneth appearing in Zion before the Lord verse 7. which was after the ark of the covenant was brought thither which was not in Sauls life-time but after 2 Sam. 7. about the 13. year of his reigne Or as b Mollerus others in the troublesome times of his great wars wherby he was detained from the publick place of Gods worship for that Absoloms rebellion was not
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
like well 1 Kings 12.28 29. and to set their posts by the Lords as Ezek. 43.8 But wisedome is justified of her children Matth. 11.19 These men professing themselves to be wise become fools see Rom. 1.22 23 24. Mark well till thou hast an heart for Gods worship thou hast no soul fit for heaven How canst thou be a pillar in Gods house and never brought to the framing place In the materiall Temple there were three places so publike assemblies are for regeneration and glory For motives think on Joh. 3.5 Except a man bee born of water and of the spirit he cannot enter into the kingdome of God Vse 4 Secondly to Gods children are they lovely to thee Let thine actions towards Gods worship declare the truth of thine affections Men of authority and wealth must apply both for the mgintenance and furtherance of Gods worship so did David 1 Chron. 29.2 3. I have prepared with all my might for the house of my God c. Because I have set my affection to the house of my God c. Ministers especially must shew love unto and delight in the Lords worship by negligence they conceale the knowledge of God see Mat. 23.13 Luke 11.52 The shew bread must be set upon the table in the Tabernacle every Sabbath new Lev. 24.8 By prophanenesse they cause the Lords Tabernacle and service to be forsaken and loathed 1 Sam. 2.17 people also must call one on another Is 2.2 3. and all both Magistrates Ministers and people must pray for the Lords power and providence in maintaining his pure worship The next week being the time of ordination of Ministers it is not unfit to take notice of it to do that which Christ enjoyned Mat. 9.38 Pray ye therefore the Lords of the harvest that he will send forth labourers into his harvest Though Papists observe such times superstitiously yet we may do as Gideon who sacrificed to the Lord that which was prepared for Baal Iudg. 6.26 Vers 2. Verse 2 My soule longeth yea even fainteth for the courts of the Lord my heart and my flesh cryeth out for the living God IN the former verse David by way of admiration acknowledgeth unto the Lord the louelinesse of his Tabernacles In this verse he doth in his owne person verifie his former confession by discovering his owne ardent and earnest affection first to the place of Gods worship then to God himselfe for whose sake he so affected the place His fervent affection towards the place is in these words My soule longeth yea even fainteth for the Courts of the Lord. The Courts of the Lord were two one was the great Court that place whither the people came the other was for the Priests 2 Chron. 4.9 For this Davids soule longed and fainted he had as great a desire after it as a woman with child hath after the things she longeth for and being deprived hereof his soule â—ainted as women will do when they misse of the things they long for His vehement desire after God himselfe is in the latter branch My heart and my flesh cryeth our for the living God In the words note two points First Davids earnest and ardent affection towards the places of Gods publick worship 1. Observation his soule longed and fainted after them his affection towards this place was like the appetite of a woman with child who is apt to desire some things inordinately see Psal 27.4 Ps 42.1 Ps 63.1 The reason hereof stands on a double ground First the sense of his owne estate in soule for some spirituall wants Reoson 1. and 2. His estate in soule was this first hee had a true spirituall hunger and thirst after heavenly things as Psal 107.5 which things were onely to be had in the Tabernacles of God His case was like the prodigall childs Luke 15.17 he was hunger-starved and there was bread enough at his fathers house for the Tabernacles of God are Beth-lehem the house of Bread Matth. 2.6 Here Christ is borne the true bread of life John 6.48.50 It might well be called the house of bread for antiently it was Ephath or Ephratha a place of fruitfulnesse Gen. 48.7 and at Bethlehem was an excellent Well after which David longed 2 Sam. 23.15 so in Gods Tabernacles is the river of his pleasures the fountain of life Hither apply Ezek. 47.1 the waters of the Sanctuary and Zech. 13.1 a fountain for uncleannesse Secondly David was in love which affection will grow to be strong strong as death Cant. 8.6 7. Now the party he loved was here and here onely to bee enjoyed for speciall spirituall society 1 Kings 9.3 See Canticles 1.7 8. Thirdly Davids soule was with child he had spiritually conceived Chist Now longing is ordinary to women Plin. lib. 23. cap. 6. with child its gravidarum malacia and the thing he longed for was in the courts of the Lord. Vse 1 This serves for instruction admonition and comfort For instruction touching the good or bad estate of mens soules for if our soules be in good estate we must be affected towards Evangelicall worship as Davids was towards legall for hunger and thirst love and longing after heavenly things In Evangelicall worship is our communion and fellowship with Christ and his benefits and indeed in this world herein only and chiefly because of Gods ordinances If thou say with Naaman Are not Abana and Parphar rivers of Damascus better then all the waters of Israel 2 Kings 5.12 thou must keep thy leprosie of sinne unlesse thou change thy mind for all Gods springs are here Psal 87.7 Now after tryall it will be found true that many neither hunger nor thirst love nor long but say as Mal. 1.13 It is a wearinesse and as Amos 8.5 when will the new Moon and Sabbath be gone as Iob. 21.14 they say unto God depart from us and as the mixt multitude Numb 11.6 Our soule is dryed away there is nothing at all besides this Manna before our eyes Vse 2 For admonition to labour to have our hearts affected towards Evangelicall worship as Davids was towards legall The way is to informe our selves of our naturall misery in our selves for which there is no remedy but in the Lords Tabernacles his Bethesda Iohn 5.2 c. where whosoever first after the troubling of the water stepped in was made whole of whatsoever disease he had Our misery is spirituall in blindnesse of mind hardnesse of heart c. Now here onely is the Lords eye-salve Rev. 3.18 and the spirit that takes away the stony heart and gives an heart of flesh Ezek. 36.26 Vse 3 For comfort it makes generally to those that truly desire and delight in Evangelicall worship if herein they deale sincerely they cannot but be acceptable to God and he will give testimony to them as he did to David I have found David the sonne of Iesse a man after mine owne heart Acts 13.22 of them it may be said as Mat. 13.16 Blessed are your eyes for they
the true Members of Gods Church who have the comfort and liberty of Gods holy worship and service are blessed and happy See Psal 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Hence it followes verse 10. A day in thy Courts is better then a thousand I had rather be a door-keeper in the house of my God then to dwell in the tents of wickednesse The reason hereof is from the wonderfull rare heavenly blessings Reason which are here certainly enjoyed by the true Members of the Church and no where else Whereof the first and principall from which all the rest do flowe is the fruition of communion and fellowship with the true God one in essence three in person the Father the Sonne and the Holy Ghost who is onely in his Church to the true members thereof a God of grace and mercy and therefore they that are out of the Church are without God in the world Eph. 2.12 Here the first person is the father of mercies and God of all consolation 2 Cor. 1.3 the second person is a blessed Saviour and Redeemer Isa 9.6 unto us a childe is born unto us a Sonne is given a Saviour Luk. 2.10 11. with Isa 49.6 8. the holy Ghost is the blessed sanctifier and comforter being the spirit of grace Zech. 12.10 yet onely in his Church Joh. 14.17 Now this true God is in his Church to all the true members thereof not onely a Master farre excelling Solomon of whom the Queen of Sheba testifies that his servants were blessed 1 King 10.8 with Mat. 12.42 and such a Master as saith where I am thereshall also my servant be Joh. 12.26 with Luk. 12.37 43 44. but a father Matth. 23.9 Joh. 20.17 Yea an husband Isa 54.5 Thy Maker is thine husband and Isa 62.4 5. Thy land shall be married As a young man marrieth a Virgin as the Bridegroome rejoyceth over the bride so shall thy God rejoyce over thee Ier. 3.14 I am married unto you Hos 2.19 20. I have betroathed thee unto me for ever c. Secondly this true God in Christ gives to all the true members of his Church freedome and deliverance from all the miseries of nature that is from the whole guilt and curse of sinne in originall corruption and actuall transgressions See Luke 1.68.74 Gal. 3.13 Rom. 8.1 Acts 13.39 Thirdly here is afforded the full fruition of all needfull blessings as Eph. 1.3 who blesseth us with all spirituall blessings in heavenly things in Christ And not only so but even with all needfull temporall blessings Matth. 6.32 33. These blessings may be reduced to foure heads First to direction in all the wayes wherein they ought to walke Psal 32.8 I will instruct thee and teach thee in the way that thou shalt goe Psal 73.24 Thou shalt guide me with thy counsell If the good houswife order the wayes of her houshold Prov. 31.27 how much more God Secondly to provision both for soule and body for Psal 34.10 They that seeke the Lord shall not want any good thing for soule John 6.33.35.55.63 1 Cor. 10.16 Here is Christ the tree of life and the well of life whereon Psal 87.7 All my springs are in thee Rev. 22.1 2. And heaven for an inheritance Luke 12.32 1 Pet. 1.3 4. For temporall see Is 65.13 Psal 37.3 4. Thirdly to protection and preservation by speciall providence Psal 25.5 and Psal 91.1 implyed and assured to all the faithfull Mat. 10.29 30 31. The Kings servants in ordinary may not be arrested but upon warrant from the Lord Chamberlain but Gods servants have a greater priviledge God himself must grant the warrant else they may not be medled with Job 1.10 John 19.11 Acts 18.10 Psal 89.22 Fourthly to remuneration both here with honour of grace to be his friends John 15.14 15. 1 John 3.1 and attendance of Angels Psal 34.7 Psal 91.11 and hereafter Mat. 25.21.23 Luke 19.17 c. Mat. 19.28 29. Is it such a blessing to dwell in Gods house then it is a great curse to dwell out of it Vse 1 for so they should be deprived of all the forenamed blessings This made David to say Woe is me that I sojourne in Meshech that I dwell in the tents of Kedar Psal 120.5 and 1 Sam. 26.19 If they be the children of men cursed be they before the Lord for they have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other Gods The ancient resemblance of Gods Church to Noahs Arke is true and fit for this place Vse 2 Secondly wee must examine whether wee be such as dwell in Gods house as true members of the Church and such onely are true believers in Christ for no man cometh to the Father but by him John 14.6 Whereby will bee excluded all Gentiles who are without Christ Ephesians 2.12 and Turkes and Jewes who though they acknowledge the God that made the world and brought Israel out of Aegypt yet not believing Christ Jesus the son of the Virgin Mary to be the sonne of God and saviour of the world they shall dye in their sinnes John 8.24 Luke 13.28 Yea besides them Papists holding the Doctrine established in the Councell of Trent who do not only a Rhem. on Rom. 3.22 deride but b Conc. Trid. Sess 6. can 10. accuse the Doctrine of justification by imputed righteousnesse will be found Ismaelites the sonnes of the bondwoman such as must be put out of the house Gal. 4.21.30 and such guests as want the wedding garment which is Christs righteousnesse imputed and received by faith see 2 Cor. 5.20 Rev 3.18 Our white rayment to cover our filthy nakednesse of sin must be had of Christ also by their Idolatry they hold not the head Col. 2.18 19. Also they that professe the truth and yet content themselves with a dead faith are not dwellers in Gods house that is such as have a shew of godlinesse but want the power thereof 2 Tim. 3.5 who professe they know God but by their works deny him Tit. 1.16 Of such St. James speakes James 2.18.20 Shew mee thy faith without thy workes c. He that must abide in the house for ever must be a sonne John 8.35 which we all are through faith in Christ Gal. 3.26 and by regeneration 1 John 5.1 for of such the Apostle saith Thou art no more a servant but a sonne Gal. 4.7 Therefore whosoever would certainely know himselfe to be in Gods house and to continue therein must get true faith and keep it and shew the truth of it by works of love Gal. 5 6. and of obedience to Gods word 1 Thess 2.13 Vse 3 As we desire the assurance of true happinesse we must approve our selves dwellers in Gods house that is such as continue and abide the true servants and children of God Our holy calling to the faith of the Gospell gives us entrance and admittance into the family of God
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
Saints Secondly the speciall favour which God will shew unto them in answer to their prayers he will speak peace unto them The third Observation For the first they are his Saints even gracious Saints such as he doth prosecute with speciall grace and favour as we speak the Lords favourites Psal 30.4 Sing unto the Lord O ye Saints of his Psal 31.23 O love the Lord yee his Saints for the Lord preserveth the faithfull I salm 37.28 Hee forsaketh not his Saints The Reason The reason and ground of this happy and honourable estate is in God alone 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive First in God the father electing and chusing them to be holy Eph. 1.4 According as he hath chosen us in him before the foundation of the word that we should be holy and without blame before him in love Secondly in God the Sonne redeeming them from sinne washing and cleansing them with the washing of water by the word that he might present them to himself without spot or wrinckle or any such thing but that they might be holy and without blemish Eph. 5.25 26 27. Thirdly in the work of the Holy ghost applying the merit and power of Christs death unto them for the abolishing of corruption and the renewing of the graces of his holy image 1 Pet. 1.22 Ye have purified your selves in cheying the truth through the spirit Fourthly in a work of all three persons vouchsafing unto them an effectuall calling 1 Con. 1.2 Called to be Saints This serves for instruction admonition and comfort The first Use for instruction For instruction First it lets us plain y see that God hath his Saints in this world such as from election through redemption and sanctification are holy and pure in his sight Numb 23.21 He hath not beheld iniquity in Jacob. It is not as Papists say that there are none but in heaven for here they have their beginning and now are truly though not perfectly holy The second Use for instruction Secondly here see how farre the prephane do deceive themselves when they lay claim to be Gods people Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law 2 Cor. 6.14 c. What fellowship hath righteousnesse with unrigh cousnesse c. 1 Job 1.6 If we say that we have fellowship with him and walk in darknesse welye and do not the truth The first Use for admonition For admonition First that if we lay claim to be Gods people we labour after holinesse Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord and see how furre forth in all manner of conversation 1 Pet. 1.15 For this cause we must â—â—ercise our selves in the word and prayer the Lords ordinances sanctified to his elect for the beginning of holinesse and encrease thereof in their soules The second Use for admonition Secondly that we learn to delight in the godly Psul 16.2 3. My goodnesse extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts as the Lord doth Psal 147.11 The Lord taketh pleasure in them that feare him in those that hope in his mercy The use for comfort For comfort it makes greatly against the contempt of the world 1 Sam. 2.9 He will keep the feet of his Saints and the wicked shall be silent in darknesse Deut 33.2 3. Cant. 2.14 Psal 149.9 The fourth Observation For the second God will speak peace to his people he will give a comfortable and gracious answer to their complaints and prayers Psal 29.11 The Lord will blesse his people with peace Psal 12.5 For the oppression of the poor for the sighing of the needy I will up saith the Lord and set him at liberty Psal 50.15 Call upon me in the day of trouble I will deliver thee Isaiah 26.12 Lord thou wilt ordain peace for us Isaiah 40.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem Thus he answered Daniels prayer Dan. 9.20 21 23. The first Reason The reason hereof is twofold First his covenant of grace made with his people in Christ through whom it becomes the covenant of peace is 54.10 for Christ is the Prince of peace Is 9.6 yea our peace Eph. 2.14 in whom we have peace John 16.33 The second Reason Secondly because his Saints be endued with those graces and vertues which give them title to true peace as faith in God Rom. 5.1 and love to Gods law Psal 119.165 and obedience to his commandements Is 48.18 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the sweet fruit and benefit of true piety in the profession of Gods holy religion It is not as wicked men think a vain thing to serve God Job 21.15 Mal. 3.14 but undoubtedly there is fruit for the righteous Psal 58.11 Godlinesse is great gain 1 Tim. 6.6 It is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 This will more plainly appear if we consider the extent of this peace which God promiseth to his people It is not only 1. The peace of God that is Gods favour and love which passeth all understanding Eph. 3.19 which Christ giveth to those that be godly John 14.27 but 2. Peace of conscience Rom. 5.1 which is a continuall feast Prov. 15.15 and gives boldnesse with God in prayer 1 John 3.21 and 3. Peace with the good Angels in heaven Psal 34.7 and 9.10 Heb. 1.14 4. Peace with Gods Church Acts 4.32 yea 5. Peace with all earthly creatures for their comfortable use and service Job 5.23 Hos 2.18 even 6. With wicked men as Joseph had in Potiphars house and Pharoahs Court Gen. 39.2 c. and 41.37 c. and Daniel in the Kings Courts of Babel and Persia Dan. 2. and 5. and 6. and 7. With hurtfull creatures when it makes for Gods glory in the good of his Church as we may seeby the three children in the fire Dan. 3. by Daniel in the Lions den Dan. 6. by Jonah in the Whales belly Jonah 2. and by Paul among the Barbarians when he shook of the viper Acts 28.2 c. And are not all these great blessings and priviledges The second Use for instruction Secondly this teacheth Magistrates and Ministers how they ought to carry themselves in their places for they are both in the place of God sent and set in by him as Rom. 13.1 4.2 Cor. 5.20 and Magistrates bear the name of God Psal 82.1 6. John 10.34 35. Therefore they must be followers of God speak peace to the godly deal
works of sinne The first Reason The reasons hereof are foure First sinne being the deadly disease of the soule as Rom. 5.12 and 6.23 turning back thereto must needs be a spirituall relapse and so more dangerous then corporall by how much spirituall death is worse then corporall Hereupon Salomm saith He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy Prov. 29.1 The second Reason Secondly returning unto sinne is not only foolishnesse but indeed most base and brutish behaviour and therefore is resembled by the Holy Ghost to the dogs returning to the vomit and the sowes wallowing again in the myre after she hath been washed 2 Cor. 2.21 22. Prov. 26.11 The third Reason Thirdly sinne provokes the Lord to anger Jer. 5.16 17 18 19. and so takes away peace between God and us Psal 38.3 for it makes us wicked and there is no peace to the wicked Is 48.22 It shall not go well with the wicked Eccles 8.13 A man cannot harden himself against God and prosper Job 9.4 What peace saith Jehu whilest the whoredomes of Jezabel remain yet in great number 2 Kings 9.22 The fourth Reason Fourthly as sinne brings us into bondage 2 Tim. 2.26 so returuing unto it doth renew and strengthen this spirituall bondage under the dominion of Satan as Mat. 12. 43 44 45. When the unclean spirit is gone out of a man and returneth again he taketh with him seven other spirits more wicked then himself and they enter in and dwell there and the last state of that man is worse then the first And therefore St. Peter speaking of such saith better for them never to have known the way of righteousnesse then to turn from the holy Commandement given unto them 2 Pet. 2.21 This serves for instruction and for admonition The first Use for instruction For instruction First here see the fearfull measure of mans corruption in blindnesse of mind and hardnesse of heart that notwithstanding this divine charge upon such weighty grounds of fearfull evills accompanying relapse unto sinne yet wicked men do judge it both pleasing and profitable so to do In the committing of it sinne is sweet unto them Job 20.12 Hereby they have their wealth Acts 19.15 and hereupon grow desperate in sinne as Jer. 44.16 17. This they would not doe if they did see or feare the evill of sinne The second Use for instruction Secondly this lets us see the main and generall cause of warre abroad and of the fear thereof and of other evills at home in our own land surely either they and we have not turned from our evill wayes or upon some outward shew thereof have made revolt and relapse thereinto again This we should consider to stirre up our hearts to sound conversion from our sinnes and to constant resolution against relapse thereinto The use for admonition For admonition every child of God must yeeld obedience to this holy charge and beware of turning back to sin and to arme their soules against relapse lay to heart the foure former grounds or reasons It is no small matter to transgresse any commandement of God Psal 50.16 17. God disavoweth such from laying claim to covenant with him and will cast them away as he did Saul 1 Sam. 15.23 yea destroy them Prov. 13.13 Adde also this consideration that Gods favour is better then life Psal 63.3 and shall we loose it for the pleasure of sinne Then are we not like Moses who chose rather to suffer affliction with Gods people then to enjoy the pleasure of sinne for a season Heb. 11.25 nor like Paul who had rather dye then loose his rejoycing in the furtherance of the gospell by abstaining from a thing lawfull which was outward maintenance for preaching 1 Cor. 9.19 what then could have drawn him to disgrace the gospell by returning unto sinne If we well consider of these things we shall say with Joseph Gen. 39.9 How can we do this great wickednesse and sinne against God Verse 9. Surely his salvation is nigh them that fear him that glory may dwell in our land The meaning of the words IN this verse and the rest to the end of this Psalm are propounded the speciall branches of that peace and welfare which God vouchsafeth to his people and Saints not returning unto folly The first of these is salvation here undoubtedly assured to be nigh to those that fear God and also amplified by the end for which God gives it to his people viz. that glory may dwell amongst them By salvatition the blessing prayed for in the seventh verse is here meant deliverance and freedome from all those evills and miseries that any way lay upon them which blessing is here undoubtedly assured to those that fear God So as in the first part of the verse this point is plain The first Observation Gods salvation is undoubtedly nigh to those that feare him God will certainly vouchsafe to such as truly feare him both temporall deliverance and preservation from evils and spirituall and eternall salvation in heaven Prov. 19.23 The feare of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with evill Psal 25.12 13. His soule shall dwell at ease Psal 33.18 19. The eye of the Lord is upon them that feare him to deliver their soule from death and to keep them alive in famine Psal 31.19 20. How great is thy goodnesse which thou hast layd up for them that fear thee Thou shalt hide them in the secret of thy presence from the pride of man c. The first Reason The reason hereof is plain First the true fear of God is a fruit of his holy spirit Isaiah 11.2 which unites us unto Christ 1 Cor. 6.17 and entitles us unto covenant with him in the nearest bond of mysticall union 1 Cor. 12.13 The secret of the Lord is with them that feare him he will shew them his covenant Psal 25.14 Now they that are truly in covenant with God have true title to all the blessinsg thereof even to preservation on earth and salvation in heaven for there is no want to them that fear him Psa 34.9 The second Reason Secondly the true fear of God moves a man to eschew evill Job 1.1 Prov. 14.27 and to cleave unto God in holy obedience Jer. 32.40 Now to such belong the salvation of the Lord Acts 13.26 Whosoever amongst you feareth God unto you is the word of this salvation sent This serves for instruction admonition and comfort The Use for instruction For instruction it shews the miserable condition of those that want the fear of God for salvation must needs be far from them For they that want the fear of God are wicked Psal 36.1 and salvation is far from them Psal 119.155 Howsoever it be true in the world that they who work wickednesse are set up yet it is not so with God he puts a
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
covenant is a most holy God for the very place of his spirituall abode and of his holy solemn service is an holy place Psal 99.9 Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Josh 24.19 Ye cannot serve the Lord for he is an holy God Reason 2 Secondly to prefigure and shew forth in plain type the inseparable property of Gods true Church namely that it is holy and sanctified As the holy Temple was built upon the holy hill Moriah so is Gods Church built upon Christ Jesus all holy Christ Iesus as the foundation and fountain that holy thing Luke 1.35 the holy one of God Mark 1.24 Christians thorough his redemption and the sanctification of the spirit holy ones Eph. 5.25.26 27. Christ loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the word That hee might present it to himself a glorious Church not having spot or blemish Hence is that of the Apostle 1 Cor. 3.16 17. Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are And 2 Cor. 6.16 17. What agreement hath the Temple of God with Idols for ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch not the uncleane thing and I will receive you And 1 Pet. 2.5 9. Ye also as lively stones are built up a spirituall house an holy Priesthood a chosen generation a royall Priesthood an holy nation a peculiar people This serves for instruction admonition and comfort The use for instruction For instruction It plainly discovers the fearfull estate of all prophane and wicked persons as idolaters swearers Sabbath-breakers drunkards adulterers and the like For though they have beene baptized and do come to the Lords service yea to his holy table yet certainly they are no true and lively members of the Church but like Cham in Noah's ark Gen. 9.18.25 an accursed person in a godly family like chaffe among the corn on the barn-floore Mat. 3.12 like tares among the wheat in the field Mat. 13.38 like drosse among the good fish in the net Mat. 13.47 48.49 like Simon Magus though baptized yet in the gall of bitternesse and bond of iniquity Acts 8.13.23 For every true member of the Church must needs have fellowship with Christ Iesus the true foundation being built upon him But shall the throne of iniquity have fellowship with thee Psal 94.20 What fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Belial or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6.14 15 16. If we say that we have fellowship with him and walk in darknesse we lye and do not the truth 1 Iohn 1.6 The use for admonition For admonition a most effectuall motive unto holinesse as well to get it into our hearts as also to expresse the truth of it in our lives This duty is commanded Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord. And 2 Cor. 7.1 Having therefore these promises let us clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God Now though the worker of this holinesse be God alone by his spirit for who can bring a clean thing out of an unclean Job 14.4 Yet ordinarily he doth it in means wherein God requireth that naturall men should exercise themselves For want hereof he complaineth of the Jewes that therein he would have gathered them as an hen doth her chicken under her wings but they would not Matthew 23.37 They would not come to him that they might have life John 5.40 Therefore he saith The Queen of the South shall rise up in judgement against this generation and shall condemn it for shee came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Mat. 12.42 Gods meanes for holinesse Gods means for holinesse enjoyned to man is twofold the word and prayer The word is the feed even the immortall seed of our new birth wherein corruption is abolished and grace renewed 1 Pet. 1.23 John 17.17 And prayer obtains the spirit Luke 11.13 which is the author of holinesse in the hearts of Gods children 1 Pet. 1.22 whereupon David prayes to be washed thoroughly to bee purged and washed to have a clean heart created and a right spirit renewed in him Psal 51.2 7 8 and how they must be used Yet every kind of exercise in these ordinances doth not intitle unto holinesse but such as is joyned with reformation of life Prov. 1.23 with true earnest desire after holinesse Is 51.1 with conscionable endeavour of obedience to that we know Acts 5.32 In all which we must wait upon the Lord for that we do desire and not limit him either for time or measure as Coloss 4.2 Continue in prayer and watch in the same with thankesgiving And then if we wait patiently God will hear as Psal 40.1 I waited patiently for the Lord and he inclined unto me and heard my cry Now holinesse must be expressed The carefull expressing of holinesse in life must be in all manner of conversation As he which hath called you his holy so be ye holy in all manner of conversation 1. Pet. 1.15 seeing then all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse 2 Pet. 3.11 that is as well in the duties of our civill callings as in the exercises of Religion else we have shew of godlinesse but deny the power of it 2 Tim. 3.5 The use for comfort For comfort this makes greatly to all that be truly godly living in the Church for they are living stones surely built upon Christ Iesus the tryed foundation they are pillars in the house of the Lord and shall go no more out Rev. 3.13 Now the truth of our piety and holinesse must be expressed according to Christs direction Luke 6.47 48. to come and hear and doe so shall our building stand against all assaults and blasts of temptations from the world the flesh and the dewill Verse 2. The Lord loveth the gates of Zion more then all the dwellings of Jacob. A Second evidence of the Churches happinesse in being the chief object of Gods speciall love The meaning of the words having a greater part and portion therein then any other state or condition of men in the world beside Which indeed was the true
nations in whom he gives instance pointing them out by name with command of speciall observance that by effectuall calling and regeneration shall become true members of his Church namely the Egyptians Babilonians Philistims men of Tyre and Ethiopians under whom he comprehendeth other Gentiles yet nameth such as were well known unto the Jewes then Gods only people formerly to have shewed themselves their greatest enemies Egypt and Babilon were the places of Israels bondage and captivity The Philistims likewise were sore oppressours and Lords over them Judg. 15.11 even forty years together Judg. 13.1 The men of Tyre were bitter enemies delivering up the whole captivity to Edom and remembred not the brotherly covenant Amos 1.9 Their cruelty see further Joel 3.4 6. and Psal 83.7 The Ethiopians were likewise grievous enemies as their bloody assault with a huge Army did plainly shew 2 Chron. 14.9 Yet for all this Behold saith the Lord these shall be converted and become friends to the Church free Denisons of Sion for all Nations shall serve him meaning Christ prefigured by Solomon Psal 72.11 The Gentiles shall come to thy light The abundance of the Sea shall he converted unto thee the forces of the Gentiles shall come unto thee Is 60.3 5. That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord Acts 15.17 In particular of Egypt and Babilon see Is 19.19 21 25. In that day shall there be an Altar to the Lord in the midst of the land of Egypt And the Lord shall be known to Egypt and the Egyptians shall know the Lord in that day and shall doe sacrifice and oblation yea they shall vow a vow unto the Lord and performe it And Blessed be Egypt my people and Assyria the work of my hands And of Tyre Psal 45.12 The daughter of Tyre shall be there with a gift And of Ethiopia Psal 68.31 Princes shall come out of Egypt Ethiopia shall soon stretch out her hands unto God But why doth he instance in these nations especially when as in them he intends to shew the conversion of the Gentiles The first Reason This he doth for three causes First to shew the greatnesse of his power who can not only confound but even convert the greatest enemies of his Church For their confounding see Exod. 14 27 28. and Numb 16. And for conversion see Acts 9.1 c. The second Reason Secondly this he doth to manifest even to enemies his great love unto his Church as he saith Revel 3.9 I will make them of the Synagogue of Satan which say they are Jewes and are not but do lye behold I will make them to come and worship before thy feet and to know that I have loved thee Thirdly for the encouragement of his Church and children unto faith and patience The third Reason in the times of opposition by mighty enemies For the true God who is God of the Church can either confound or convert them at his pleasure or if he do neither of those things yet he can cause the wrath of his enemies to turn to his praise Psal 76.10 as is plain in the rage of Nabuchadnezzar against his servants Dan. 3.19 20 28 29. This serves for Instruction with confutation admonition and comfort The use for instruction For instruction In the conversion of these mighty enemies we may plainly see that when God is pleased to shew mercy in Christ the gracious work of his holy spirit is irresistible corruption indeed is strong but yet the grace of the spirit is stronger as is said 1 John 4.4 Greater is he that is in you them he that is in the world The Devill indeed is the strong man armed that keeps the house of every naturall heart but yet Christ by his spirit is stronger and can come in and cast out the strong man Luke 11.21 22. This is plainly shewed in fit resemblances Is 11.6 The wolfe shall dwell with the lamb and the leopard shall lye down with the kidd c. which was truly verified in Saul that of a most bloody persecutor was made a zealous preacher Acts 9. according to that of our Saviour John 6.37 All that the Father giveth me shall come unto mee Though none can come except the Father draw John 6.44 yet when God drawes they runne Cant. 1.4 By which it is plain that they grosly erre that hold Gods saving work of grace man be resisted by mans corruption for who hath resisted his will that can raise up children unto Abraham of very stones Rom. 9.19 Mat. 3.9 Indeed our Saviour saith to the rebellious Jewes Mat. 23.37 How often would I have gathered you as an heme gathereth her chickens under her wings but you would not And St. Stephen telleth the rebellious Jewes they had ever resisted the holy Ghost Acts 7.51 But they both speak of resistance made to the outward Ministry not to the inward powerfull work of the spirit The use for admonition For admonition it serves profitably both to godly Ministers and people not to despaire of any mans conversion though never so refractory or rebellious to Gods ordinance till they manifest their rejection of God by committing the unpardonable sinne whereof St. John speaks 1 John 9.16 For he can make a Paul of Saul and cause the Lyon and the Lamb to live together quietly This indeed ought to be their behaviour that wish and wait for the means of grace according to their places in instruction exhortation admonition and the like as a Tim. 2.24 25 26. in publike if they be Ministers and in private if they be private Christians as Mat. 18.15 c. If thy brother shall trespasse against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother c. For private Christians may be be means of conversion Jam. 5.19 20. Brethren if any of you do erre from the truth and one convert him let him know that he which converteth the sinner from the errour of his way shall save a soule from death and shall hide a multitude of sinnes Secondly they must pray earnestly to God for the work of his spirit 1 John 5.16 If any man see his brother sin a sinne which is not unto death he shall aske and he shall give him life for them that sinne not unto death From unfeigned desire as Paul did Rom. 10.1 My hearts desire and prayer to God for Israel is that they might be saved And Rom. 9.2,3 I have great heavinesse and continuall sorrow in my heart For I could wish that my selfe were accursed from Christ for my brethren my kinsmen according to the flesh Consider Davids behaviour for the naturall life of his child 2 Sam. 12.16 David besought God for the child and David fasted and went in and lay all night upon the earth And shall not the spirituall life of the soule be esteemed much more precious
them who then can weaken or overthrow their comfortable state If God be for us who can be against us Rom. 8.31 The steps of a good man are ordered by the Lord and he delighteth in his way Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Psal 37.23 24. weâ—l therefore may it be said of them as Psal 144.15 Happy is that people that is in such a case yea happy is that people whose GOD is the Lord. The second Use for instruction More particularly this is a sure ground of perseverance to every true child of God in the state of grace for they are true members of that Church which God himself will stablish The use for admonition For admonition this must stirre up every one effectually to labour to be truly born again in Gods Church for the Devill goes about like a roaring lyon seeking whom hee may devoure 1 Pet. 5.8 And only they that be truly regenerate shall be able to withstand his assaults for they only have the Lord with them and for them Now true regeneration contains a totall change both in mind heart and life and is indeed the work of God by his spirit yet in the means the word and prayer wherein we must exercise our selves in an holy manner and beware we doe not quench the spirit or coole any good motion begun thereby Verse 6. The Lord shall count when he writeth up the people that this man was born there Selah The meaning of the words THis verse setteth out another great priviledge of Sion Gods true Church in regard of the honour and happinesse of every true member of it namely that when God writeth down the names of the people that belong unto him he doth count and reckon those for his that be born again in the Church For the better understanding whereof we must know that the Prophet doth here speak of God after the manner of great personages who use to write and enrowle in a book the names of those that they accept and receive into their houses and families as members thereof to any place of service for which see Gen. 40.20 Pharoah on his birth day making a feast unto all his servants lifted up the head of his chief butler and of his chief baker among his servants that is taking a view of all his servants according to their names written in his book as the same phrase is used Numb 31.49 there translated taking the sum which in Genesis is rendred lifting up the head he reckoned his chief butler and chief baker among his servants In like manner the scripture calleth the Church the house of the living God 1 Tim. 1.15 and for our better conceiving of his certain and perfect knowledge remembrance both of all things that ever were are or shall be in the world and also of all those persons that in a speciall manner belong unto him as true members of his Church on earth whom he means to glorifie in heaven doth tell us of certain books which God hath even three in number which we may not uafitly thus distinguish by name First the book of his eternall prescience Psal 139.16 Thine eyes did see my substance yet being unperfect and in thy book all my members are written which in continuance were fashioned when as yet there was none of them This is nothing else but his perfect eternall foresight of all things before they were whereby he knew them as perfectly as if they had been actually written in a book The second is the book of his actuall providence whereby he doth most perfectly take actuall knowledge of and remember all things whatsoever even every thought word and deed of every man Hereof see Psal 139.1 2,3 O Lord thou hast searched me and known me Thou knowest my down sitting and mine uprising thou understandest my thought a farre off c and Psalm 56.8 Thou tellest my wanderings put thou my tears into thy bottle are they not in thy book and according to this he will judge the world Rev. 20.12 I saw the dead both small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works The third is the book of life which is Gods eternall purpose for the saving of his elect by Christ actually declared by their effectuall calling or regeneration by the holy ghost in this life in which estate they are referved and kept for glory This book may be said to betwice written in First from all eternity in Gods purpose whereof see Rev. 13.8 whose names are not written in the book of life of the Lamb slain from the foundation of the world Secondly actually in Gods work of effectuall calling or regeneration in the time of naturall life which is termed Gods calling according to purpose Rom. 8.28 And indeed of this latter writing in the book of life by regeneration or effectuall calling is this place to be understood As if he should have said That the Church hath great honour and the true members of it great happinesse is hereby apparent that when God writes up the people actually in the book of life that be is he reckons those for his that be regenerate and born again in his Church In the words thus understood note two things First Gods work of speciall mercy to the true members of the Church Secondly the quality and condition of those persons to whom the foresaid work of mercy is certainly vouchsafed The first observation For the first Gods speciall work of mercy to the true members of the Church is this he actually writes their names in the book of life and then reckons and accounts them to be his own This is plainly shewed in his golden chain Rom. 8.29 40 Whom he did foreknow he also did predestinate to be conformed to the image of his son that he might be the first born among many brethren Moreover whom he did predestinate them he also called and whom he called them hee also justified and whom he justified them he also glorified Vpon this effectuall calling he bids his Disciples rejoyce that their names were written in heaven Luke 10.20 and upon the good effects and signs of effectuall calling he saith of certain teachers that were zealous of Gods glory in the Church of Philippi that their names were in the book of life Phil. 4.3 The reason hereof may be two wayes confidered The first Reason First of the fact it self in God writing mens names in the book of life and that is only Gods good pleasure According as he hath chosen us in him before the beginning of the world that we should be holy and without blame before him in love Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Eph.
children unto Abraham of stones as Mat. 3.9 to whom all things are possible Mat. 19.36 and nothing is too hard Jer. 32.27 Lastly doth heavinesse and deadnesse of heart oppresse thee Then get thee to the comforter even to God in Christ by his holy spirit who is the God of hope that can fill thee with all joy in believing Rom. 15.13 FINIS A Table of some speciall matters contained in these Expositions of the 27.84.85 and 87. PSALMES The first number hath reference to the Psalme the second to the Page A. Abraham HOw the Sonnes of Abraham may be known 85.26 Affliction How to be so prepared for afflictions as that we may glorifie God under them 27.42 43. How the godly may comfort themselves in afflictions 27.47 All affliction comes by divine dispensation 85.36 The difference between Gods children and naturall men under affliction 85.43 44. Anger Anger what it is how and why ascribed unto God in Scripture 85.18 19. Speciall means to turn away Gods anger 85.22 23. Gods anger may continue long towards his own people and why 85.37,38,39 Anointed All true believers are Gods anointed 84.67 68. What we must do that we may be of the number of Gods anointed ones 84.68 69. Answer Why God doth sometimes deny to give gracious answers to the prayers of his servants 27.56 What we must do that we may be enabled to to wait and listen for a gracious answer when we have prayed 85.60.61 What is required of men that they may walk worthy of the Lord and labour in some measure to answer his bounty 85.92 Apostasie They that end in Apostasie began in hypocrisie or at least had only an humane acquired faith 27.89 90. Assembly Christian Assemblies for Evangelicall worship are lovely places 84.15 B. Behave HOw Gods children must behave themselves when he hides his face from them 27.73 Mens behaviour and carriage towards their brethren will discover and manifest their estate and condition before God 85.89 Blessing The right way to partake of the best blessings 27.129 130. What it is to be blessed 84.36 The difference between Gods children and naturall men in the fruition of temporall blessings 85.48 Though many times they want the possessions yet the right of all Gods blessings belongs to them that are in Christ 85.90 They that live in sinne and want faith have no part in the best blessings have starved souls though in pampered and well clad bodies 85.92 There is small hope of Gods blessing to accompany the devils getting 85.92 The earthly blessings of Gods providence are attendants on the heavenly blessings of his grace 85.93 Book God hath three Books and what they are 87.122 C. Calling HOw men must wait upon the Gospel preached for an holy calling 87.106 Effectuall calling is actually writing in the book of life 87.125 Captivitie What sins brought the Captivity 85.10 Censure He that shall refuse subjection to the censure of the Church must be cast out as an heathen 85.101 Charmes Conjurers charmes are prayers to the devill 85.28 Church What wonderfull blessings are certainly enjoyed in Gods house his Church and no where else 27.25 26 27. In the visible Church hypocrites may have a place for outward worship 84.10 Gods Church on earth is fitly compared to the Moon and why 85.34 Gods true Church seeking Gods salvation pleads mercy not merit 85.56 The true Church is a spirituall building of Gods own founding and making 87.79 The inseparable property of Gods true Church is that it is holy and sanctified 87.82 Prophane and wicked persons are no true and lively members of the Church 87.82 83. God loves his Church above all other states and conditions of men in the world whatsoever 87.85 The greatnesse of Gods love to his Church seen in three things 87.86 87 88 89 90. How to know the true Church and how to become true members of it 87.93 The true Church of God is his own city 87.95 Gods Church is as Noahs Ark unto which all must come that look to be saved from the deluge of damnation 87.96 What the way into Christs Church is ibid. Why God doth mention glorious things to belong to his Church 87.98 99. The outward state of Gods Church in this world is many times not onely mean but miserable 87.99 The happinesse of Gods Church and children must be measured by their present title to Gods favour in Christ and their certain title to suture glory ibidem Gods Church is Gods kingdom into which man in the corrupt state of nature cannot enter as heir to inherit 87.107 By what titles Gods Church is his more then any other people in the world 87.120 The Church of God is the onely place for spirituall joy 87.127 What incomparable blessings God vouchsafeth to his Church which makes it the place for spirituall joy 87.128.129 Out of the Church no salvat on and why 87. â—34 â—35 The Church of God is surpassing excellent and happy above all other states of people in the world 87.135 Comfort True courage and comfort in evill times is the Lords gift 27.9 The right way to sound comfort and true patience in any distresse or bodily misery 84.44 45. Contempt Gods people sometimes are in great contempt and why 85.74 Conversion No mans conversion is to be despaired of 87.113 What they must do that wish and wait for the conversion of rebels 87.113 114. Multitude of converts is an evidence of Gods speciall favour 87.116 Corruption Naturall corruption judgeth many of Gods wayes unequall 27.98 The terrour that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men 27.108 How to know where corruption bears dominion 27.108 â—09 110. Corruption of nature in the heart bewrays its dominion in naturall men by their ordinary practise of sinne in life 27.122 123. Originall corruption is in Gods people in a different manner and measure according to their estate before God 85.13 14. Originall corruption is not quite taken away by baptisme 85.14 Covenant They that stand rightly in covenant with God are in an happy estate 27.4 How to get into Covenant with God 27.6 Countenance We should labour in our countenances to expresse truly the affections of our hearts 84.64 65. Courage The way to get spirituall courage 27.141 142. Courts Gods Courts are the place of his solemn worship here on earth 84.70 D. Delay WHy God sometimes useth long delayes in answering the prayers of his children 84.58 Deliverance Deliverance by unlawfull meanes is not of God but the devill 85.58 Disease Sinne is a deadly disease in the soul to which turning back is a spirituall relapse more dangerous then a corporall 85.68 Displeasure The sense of Gods displeasure in a state of misery is to Gods people as a state of death and why 85.42 43. Doubling Doubling requests in prayer shewes fervency and earnestnesse for audience 84.57 Dwell What it is to dwell in Gods house 27.24,32 Three things required of them that would dwell in Gods
house 27.29 Gods publike dwelling places are the holy assemblies of ministers and people in holy worship 84.13 E. Egyptian BY Egyptian bondage was figured the servitude of sin to which there must be no returning back 85.68 Enemies Gods dâ—â—rest children 〈◊〉 be in the hand of their enemies 27.114 Wicked men are the greatest enemies to the welfare of any estate Church Commonwealth or family 85.39 By what sinnes in a speciall manner men stand in enmity a ainst Christ 85.97 98. Gods power is such that he cannot onely confound but even convert the greatest enemies of his Church 87.112 Enquire What benefits come by enquiring of God 27.36 The Church of the new Testament is not inferiour to the Church of the Jewes but preferred before it for meanes to enquire of God 27.37,38 Example It is a dangerous thing to neglect good example 27.53 Experience Experience of Gods â—elp in former evils is a ground of prayer for present favour in renewed troubles 27.79 Extremitie Mans extremity is Gods oportunity 27.78 F. Faith FAith is profitable for all things 27.132 True faith is never severed from true repentance and new obedience 27.133 What faith is 27.141 The difference between acquired and infused faith 87.109 Favour Gods speciall favour must not be measured by outward things 84.26 Gods favour is highly to be esteemed 84.65 How to obtain Gods favour ibidem Fear That the godlies fear comes from the weaknesse of their faith 27.8 Servile fear was not in Adâ—m till hee sinned against God 27. â—â—0 What they must do that desire to be freed from fear and endued with confidence 27.21 Guilt of sinne brings fearfulnesse 27.141 Salvation is far from them that want the fear of God 85.71 The marks of them that truly fear God ibidem How to get the fear of God 85.71 72. Fervency Fervency makes much to the efficacie of desires 84.24 Folly Sinne is folly and why 85.66 Foundation When we are squared and fitted as living stones to lye upon Christ as our foundation 87.81 Fountain God is a fountain of blessings to his Church and why 87.132 Friends The truest friends to the peace and prosperity of any place as Kingdome Town or family are such as fear God 85.75 Fruitfull How we may be fruitfull to God for his salvation in Christ 85.95 G. Gifts GOod gifts from God both temporall and spiritual accompany his salvation in Christ and why 85.89 90. Glory Wherein the great glory of Gods people doth consist 85.74 What things move God to take away glory from a land 85.75 Where true glory dwels 85.77 Godlinesse Great gain in true godlinesse 27.85 Goodnesse They that have received good things from God must be carefull to continue in Gods goodnesse 85.92 Grace Grace in the heart will discover it selfe in the words of the mouth and the actions of the life 84.23 Grace absolutely necessary to the welfare of the soule 84.48 Saving grace to the soule is a supernaturall gift of God not in the power of man himself to get ibidem Mans being in the state of grace may be truly and certainly known 87.108 126. Guilt How the child of God under the guilt of sinne differeth from the unregenerate 27.90 H. Hearing TO make them able and willing to bear the crosse is a gracious hearing to the prayer of the afflicted 27.56 Heart God hath speciall regard unto the heart above all the parts of man 27.67 There is sweet intercourse betweene the Lord and an upright heart 27.69 Helper How we may have the true God for our helper 27.78 Hid. The fignes of Gods favour may be hid sometimes from Gods dearest servants 27.81 Gods hiding his face is a sign of his anger 84.63 Holinesse Gods mean for holinesse and how they must be used 87.84 How holinesse must be expressed ibidem Hope Hope of audience is that which openeth the mouth of invocation 84.21 I Jacob. VVHy God is called the God of Jacob. 84.58 59. Idolatrie Idolatry and impiety deprive a people of this prerogative to have the true God to be the God of their salvation 85.26 Immutable The true God is immutable not only in his essence but also in his love towards his elect 27.79 Importunity God is delighted with his servants importunities 84.23 Incarnation What the main benefits of Christs incarnation are 85.98 Iniquity Gods own people that are his by covenant have their iniquities 85.13 Instrument It pleaseth God sometimes to ascribe the effect to the instrument and why 85.25 Joy Affliction from men hindereth not the fruition of spirituall joy 87.131 Irresistible The gracious work of Gods Holy Spirit is irresistible 87.112 113. Judea Judea called Gods Land and why 85.6 7. Justice What way God makes for the satifying of his justice in forgiving the inquities of his people 85.17 K. Knowledge WHat is required to such a knowledge of God as may entitle us to his society 87.103 L. Lead WHat we must do that we may be such as God will lead 27.101 Light Where God is the light of grace and comfort to the soule he will be the light of joy and gladnesse to the heart 27.4 How it may appear that God is become the light of grace unto our soules 27.5 The light of nature is but darknesse in the wayes of God 27.94 Lock To look upon the miseries of others is a meanes to move compassion towards them 84.64 M. Magistrates MAgistrates should shew themselves towards the godly as shields 84 61. Malice Malice hatred against the godly shewes wicked men to be the children of the Devill 27.14 Meanes Neglect of the use of the means of grace is and will be the condemnation of many 27.111 112. Meet Where mercy and truth doe meet together 85.88 Members How to know who are true Members of Christ 85.27 Mercy Mercy and kindnesse in God is the moving cause of his saving us both temporally and eternally 85.55 They that have no good title to Gods mercy can have no good assurance of Gods salvation 85.36 What Gods mercy is 85.76 Musick Vocall Musick in the times of legall service did prefigure the joy of the Holy Ghost under the Gospell 87.127 N. Naturall WHerein the child of God differs from naturall men 85.15 Naturall men that cannot pray so well as they should must pray as they can and get others to pray for them 85.32 Nature The wisdome and will of nature is to oppose the means of conversion 85.31 O. Obstinate WHen men grow obstinate in sin God becomes resolute in purishment 85.38 Operative Gods graces and blessings towards his children are operative it them towards their brethren 85.89 Ordinances The Ordinances of Religion instituted by Christ in his Church and the observavance thereof required both of Ministers and people are all most just and righteous 85.100 P. Pardon WHen God hath pardoned sinne he doth not behold it 27.120 Pardon of sinne is the prerogative of Gods people above all others 85.17 Patience How we may be enabled to give evidence of our faith in God by