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
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
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
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
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
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
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
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
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