ground and cause of the former benefit and of all other that follow For the better understanding whereof we must know that there is a double trope in the words First the gates of Sion part of the building of the city upon mount Sion are put for the whole city as it was a type of Gods Church in Christ who as Mediatour here began the setled building and government of it as Psal 2.6 compared with Luke 1.32.33 Secondly Jacob is here put for his posterity the whole twelve tribes who inhabited all the land of Canaan as if he would have said The Lord indeed bears a good affection to the whole land of Canaan where his people dwell as Deut. 11.12 A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it but above all the places thereof he bears a good affection towards Mount Sion whereon his holy city is built which is the type and beginning of his true Church in Christ visibly represented in a setled choyce place In the words thus conceived note this point The observation that God loves his Church above all other states and conditions of men in the world whatsoever Mal. 1.1 2,3 The word of the Lord to Israel that is the posterity of Jacob the Church in those dayes I have loved you saith the Lord and that more then others for was not Esau Jacobs brother saith the Lord yet I loved Jacob and I hated Esau which in the most mild and favourable interpretation taking hatred for lesse love as Gen. 29.30,31 proveth the point in hand that God loves his Church above all other states and conditions of men in the world John 13.1 Having loved his own which were in the world he loved them unto the end Eph. 5.25 Husbands love your wives even as Christ loved his Church Christ Jesus in love to his Church makes himselfe a pattern to husbands to love their wives Now we know every husband should love his owne wife more then any other woman in the world and therefore wee need not to doubt but Christ doth so to his Church The greatnesse of Gods love to his Church seene in three things This will yet more plainely appeare by these three things First Gods delivery vouchsafed to his Church from evils Secondly his advancement of her to speciall estate of happinesse Thirdly the means of both which is Jesus Christ given unto her 1. In delivering her from evils For the first the greatnesse of Gods love in his delivery of his Church will plainly appear by that which is said thereof both in generall and in particular In generall Many are the afflictions of the righteous but the Lord delivereth him out of them all Psal 34.19 He visiteth and redeemeth his people and delivereth them out of the hands of all their enemies Luke 1.68.74 In particular Gods Church in her self is liable to temporall evils in this world and to evils eternall in the world to come for they were by nature the children of wrath even as others Ephes 2.3 Now from eternall evils God gives to his Church absolute and perfect deliverance There is no condemnation to them that are in Christ Jesus Rom. 8.1 On them the second death hath no power Rev. 20.6 But it is not so with others that be on t of the Church to them it will be said Depart from me ye curâ—â—d into everlasting fire Mat. 25.41 And for deliverance from temporall evils in this world whether corporall or spirituall Gods Church hath a great prerogative above others though not in absolute freedome from them for we must through many tribulations enter into the kingdome of God Acts 14.22 and the Church of God is greatly afflicted when all the earth sitteth still and is at rest Zech. 1.11 12. Yet in her sufferings the Church of God hath a great measure of deliverance which the world doth ever want namely from the curse of God which ever accompanieth temporall evils upon the men of the world as Zech. 5.3 For Christ hath redeemed his Church from the curse of the law Gal. 3.13 and. the evils that lye upon them are corrections for sinne When we are judged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11.32 or trials of grace as Jam. 1 2,3 My brethren count it all joy when ye fall into divers temptations Knowing this that the trying of your faith worketh patience 1 Pet. 1.6 7. wherein ye greatly rejoyce though now for a season if need be ye are in heavinesse through manifold temptations that the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Job 2.3 The Lord said to Satan hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evill and still he holdeth fast his integritie although thou movest me against him to destroy him without cause For the second 2. In advancing her to a speciall state of happinesse in this world Gods advancement of his Church to a speciall estate of happinesse is two fold partly in this world and principally in the world to come In this world sometime with outward peace and plenty to the admiration of the world as in the dayes of Solomon 1 Kings 10.21 c. And though many times the Church of God hath a small portion in temporall blessings for their felicitie is not in this life if in this life only we have hope in Christ we are of all men most miserable 1 Cor. 15.19 yet hath she alwaies in Christ Jesus true right unto all temporall blessings for Christ is Lord of all Mat. 28.18 and in him all things are yours whether Paul or Apollo or Cephas or the world or life or death or things present or things to come 1 Cor. 3.21 22. She hath also a sanctified use of what she enjoyes and sweet content therein whether her portion be small or great I have learned in what ever state I am therewith to be content I know both how to be abased and I know how to abound every where in all things I am instructed both to be full and to be hungry both to abound and to suffer need Phil. 4.11 12. living under that speciall providence whereby she is preserved night and day Isaiah 27.3 But in spirituall blessings is her speciall advancement above the world Blessed with all spirituall blessings in heavenly places in Christ Eph. 1.3 Eye hath not seen nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 As in effectuall calling to the state of grace wherein they have spirituall society with God in Christ Blessed is the man whom thou choosest and causest to approach unto thee that he may
that walk in darknesse cannot have fellowship with God 1 Iohn 1.6 Thirdly we must give diligent heed to the word of God for that is Gods counsell whereby he guides his people unto glory Psal 73.24 Fourthly we must daily beg this blessing of God as David here doth and in many other places as is shewed before Because of mine enemies Davids reason of his two former petitions therefore doth he desire of God to be taught his waies and to be led in straight paths because he had such enemies as continually sough his ruine and destruction so that if he were out of Gods protection they would soon work his destruction This reason may be considered two wayes First simply by it self for the matter which it contains Secondly with reference to the petitions which it doth enforce In the reason simply considered this is here plainly taken for granted That David had enemies The fourth Observation who both wished and sought his overthrow This is plain in this Psalme verse 2. His enemies and his foes came upon him to eat up his flesh and verse 12. they falsly accused him and breathed our cruelty against him Whereto we may adde for fuller and plainer evidence Psal 3.1 Lord how are they encreased that trouble me Many are they that rise up against me Psal 69.4 They that hate me without a cause are moe then the haires of mine head they that would destroy me being mine enemies wrongfully are many The reasons hereof with the application in uses are set down before Verse 6. Observation 1. briefly to this effect The first Reason First the good will and pleasure of God thus to make David a type of Christ of whom it is said Isa 53.16 It pleased the Lord to bruise him with Act. 4.25 c. alledging the second Psalm true also of David the type The second Reason Secondly Davids sinnes sometimes occasioned this evill 2 Sam. 12 9. The third Reason Thirdly corruptions in the wicked who had to doe with David stirred them up against him two wayes First in hatred of his goodnesse Psalm 38.19 20. therein verifying Gen. 3 17. whereupon our Saviour calls the Scribes and Pharisees Serpents and a Generation of Vipers Mat. 23.33 Secondly in envie of his honour Psalm 4.2 Psalm 62.4 as Dan. 6.3 4. By way of use it serves for instruction and admonition For instruction see in David the state of the Godly in this world The use for instruction liable to the trouble and danger of many and cruell enemies reason as Luke 23.31 and as Ier. 25.9 The Use for admonition For admonition to beware of rash judgment either against others that they are nought because they are by so many oppressed for so we might condemne the Godly as Psalm 73.15 see Ier. 15.10 or against our selves that wee are forsaken of God because men persecute us as Psalm 22.1 Indeed we must consider the cause and make use of persecution accordingly Now the cause is either correction for sinne or tryall of grace If we find our finnes have brought enemies upon us then wee must humble our selves under Gods hand who useth the rage of enemies as rods to whip his children Isa 10.5 6. In this case he must smell the savour of a sacrifice as 1 Sam. 26.19 bring unto God a contrite and broken heart that he will not despise Psalm 51.17 If we finde that God would make tryall of grace in us by the enemies he doth raise up against us then wee must strive to give evidence of our faith in God by patient bearing the tryall which his providence layeth on us whereto wee shall be enabled First by considering Gods hand herein for a sparrow lighteth not on the ground without his will Mat. 10.28 29 31. Thus David patiently bore Shemei his cursing 2 Sam. 16.11 12. with Psal 39.9 yea thus Christ endured the crosse and condemnation by Pilate John 19.10 11. Secondly by remembring the good end for wee shall come forth as the gold Job 23.10 Many are the afflictions of the godly but the Lord delivers them out of all Psal 34.19 Nay hereby our glory shall be encreased Rom. 8.18 The sufferings of this time are not worthy to be compared with the glory which shall be revealed in us nay 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory for if we suffer we shall also raigne with him 2 Tim. 2.12 Thus Moses encouraged himself under the crosse with respect to the recompence of reward Heb. 11.25 26. yea our Saviour Christ Heb. 12.2 Who for the hope that was set before him endured the crosse despised the shame and is set at the right hand of the throne of God For he himself hereupon encouraged his Disciples Mat. 5.10 11 12. Blessed are they who are persecuted for righteousnesse sake for theirs is the Kingdome of heaven Blessed are yee when men revile you Rejoyce and be exceeding glad for great is your reward in heaven The fifth Observation Secondly consider this reason with reference to the two former petitions which it enforceth and this is plain That the exposition of Davids enemies moves him to bee more humble and earnest in prayer and supplication unto God Their insurrection against him becomes his provocation to flye to God Psal 77.2 In the day of my trouble I sought the Lord Psal 5.8 Lead me O Lord in thy righteousnesse because of mine enemies Psalm 69.12 13 14. They that sate in the gate that is Judges and Magistrates spake against mee But as for me my prayer is unto thee O Lord Let me be delivered from them that hate me Psal 109.2 3 4. The mouth of the wicked and the mouth of the deceitfull are opened against me They compassed me about with words of hatred and fought against me without a cause For my love they are mine adversaries but I give my self unto prayer The first Reason The reason hereof is three-fold First the consideration of Gods hand in the opposition of his enemies which ever hath an overruling power in all mens actions Is 45.7 Amos 3.6 The second Reason Secondly conscience of obedience to God who requires to be sought in times of trouble Psal 50.15 The third Reason Thirdly confidence in Gods helpe grounded both on Gods property and promise for his property he is the true God that heareth prayer Psal 65 2. He is our refuge and strength a present help in trouble Psal 46.1 For his promise it is plain Psal 91.15 He shall call upon me and I will answer him I will be with him in trouble I will deliver him This serves for instruction reprehension and admonition The use for instruction For instruction we may see in David a notable property of the godly which is to seek help and safety from the Lord when the wicked do eagerly labour for their destruction in the world Vnto Davids practise
the foundation of these evils for affliction followes sinners as Jer. 9.12 c. Who is the wise man that may understand this and who is he to whom the mouth of the Lord hath spoken that he may declare it for what the land perisheth and is burnt up like a wildernesse that none passeth through And the Lord said Because they have forsaken my law which I set before them and have not obeyed my voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 danum neither walked therein c. Sinne brings in death it selfe and all evils that forerunne or accompany the same By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.12 Yet Gods dear and fatherly love to his Church comes in as a moving cause of the Churches afflictions that thereby he may bring them to repentance and to escape condemnation see Rev. 3.19 As many as I love I rebuke and chaster whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12.16 For this cause many are weak and sickly among you and many sleep When we are judged we are chastened of the Lord that wee should not be condemned with the world 1 Cor. 11.30,32 Herein it is with our heavenly Father as Solomon saith of earthly parents Prov. 13.24 He that spareth his rod hateth his son but he that loveth him chasteneth him betimes Hence David pronounceth them blessed whom the Lord correcteth Psal 94.12 and acknowledgeth it was good for him and that God did it of very faithfulnesse Psal 119.67.71 75. Before I was afflicted I went astray but now have I kept thy word c. This we are to note to prevent rash judgement against our selves and others under the crosse whereto how apt we are against our selves see Is 49.14 Zion said The Lord hath forsaken me and my Lord hath forgotten mee against others If. 53.3.12 He is despised and rejected of men a man of sorrowes and acquainted with griefe and we hid as it were our faces from him he was despised and wee esteemed him not Hee was numbred with the transgressours The first use for admonition For admonition two wayes First to give all diligence to become true members of the Church that so wee may have part in Gods speciall love wherein stands true happinesse And hereto two things are required first that we know the true Church and secondly that we be not only in it but of it For the first where the true Church of God is what people professing religion be Gods true Church is a great question of large extent and much disputed between Protestants and Papists For our direction and resolution briefly let us learn this That the true Church is Christs mysticall body Eph. 1.22 23. Gave him that is Christ to be the head over all things to the Church which is his body That spirituall building which consist of spirituall living stones built upon the foundation Iesus Christ 1 Pet. 2.5 6 7. Mat. 16.18 1 Cor. 3.9 That is such professours of the the faith of the Gospell as by the work of the spirit are indued with true faith and adorn their profession with new obedience Now then those that professe Religion and have communion and fellowship with Christ through the work of the spirit in grace undoubtedly are true members of Christs Church But those that be evidenced to want fellowship with Christ through faith are no Church of God nor true members thereof Now they of the Church of Rome are cut off from this fellowship by their ido atry Col. 2.18 19. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up by his fleshly mind and not holding the head c. By their opinion of justification by works Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Gal. 5.4 By making the Pope the head of the Church for he is Antichrist and those that so hold are Antichristian the true Church hath not two heads The way to become true members of Christs Church for sure title to Gods speciall love is humbly and reverently to receive the word of the covenant and conscionably to yeeld obedience thereunto as Deut. 33.3 Mark 16.26 The right receiving is by faith 1 Pet. 2.7 And the truth thereof must be testified by obedience For true faith worketh by love Gal. 5 6. And this is the love of God that wet keep his Commandements 1 Iohn 5.3 The second use for admonition Secondly the wicked of the world must hereby be admonished to beware of wronging Gods children for God that loves them above others will require and requite it Psal 10.14 as Psalm 105.14 15. He suffered no man to do them wrong yea he reproved Kings for their sakes saying Touch not mine annointed and do my Prophets no harme He that toucheth you toucheth the apple of mine eye Zech. 2.8 Therefore it will be good to regard and follow the counsell of Gamaliel Acts 5.38 Refrain from these men and let them alone lest we be found fighters against God and it be said to us as it was unto Paul Acts 9.4 5. Saul Saul why persecutest thou me c. For consolation it makes greatly to every true member of Gods Church in any distresse for certainly they have a speciall part and portion in Gods love from which no afflictions can separate them see Rom. 8.35,37,38,39 Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things we are more then conquerours through him that loved us c. Having loved his owne which were in the world hee loved them unto the end John 13.1 Therefore even in affliction they may say Rejoyce not against me O mine enemie when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Micah 7.8 Verse3 Glorious things are spoken of thee thou City of God The meaning of the words A Third thing setting out the happinesse of the Church that though her present outward state be not alwayes comfortable and glorious yet even then her future hopes upon divine prophecies and promises are great and excellent In the words note two things First the description of the place Secondly the declaration of her happinesse in the ground of her hopes For the first the place here spoken of is Jerusalem thus described thou City of God so called because of Gods sanctuary here seated on Mount Sion which place God chose and desired for his habitation saying This is my rest for ever here will I dwell for I have desired it Psal 132.13 14. Whereupon in the new Testament it is called the City of the great King Mat. 5.35 Now the earthly Jerusalem
Gods house become true members of Gods Church The way is First to leave and break off the course of all known sinne for that prevents society with God as 2 Cor. 14.15 16. and thereupon the exhortation is unto repentance Chap. 7.1 Secondly to labour for true faith in Christ for that joyns us unto Christ to make us living stones to be built up a spirituall house as 1 Pet. 2.4 5 6 7. for Ephes 3.17 Christ dwelleth in our hearts by faith Thirdly to walk in new obedience performing every good duty which the Lord requireth as Isaiah 56.3 4 5 6 7. Let not the sonne of the stranger that hath joyned himself to the Lord speak saying the Lord hath utterly separated me from his people neither let the Eunuch say behold I am a dry tree For thus saith the Lord unto the Eunuches that keep my Sabbaths and chuse the things that please me and take hold of my covenant Even unto them will I give in mine house and within my walles a place and a name better then of sonnes and daughters c. The Use for comfort For comfort this makes greatly to all true believers in times of trouble for certainly they have right and title to this immunity of Gods house Indeed outward peace ease and plenty are but temporall blessings and the promise therof must be understood with the exception of the crosse so as God for triall of grace and correction for sinne may exercise them in afflictions as he did Job and David yet this is their comfort therein First How the godly may comfort themselves in afflictions that God will not fail them nor forsake them Heb. 13.5 6. and therefore they may boldly say The Lord is mine helper I will not fear what man shall do unto me as Psal 91.15 He shall call upon me and I will answer him I will deliver him in trouble I will be with him and honour him Secondly that God will cause their troubles to work for their good as Rom. 8.28 Heb. 12.10 Thirdly God will give an issue with the triall that they may be able to bear it 1 Cor. 10.13 Vers 6. And now shall mine head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. The meaning of the words IN the beginning of this Verse the Prophet addes another reason of his earnest desire to dwell in Gods house expressed vers 4. drawn from the benefit of honour and dignity whereto God would now shortly advance him and lift up his head above his enemies round about him whereupon he solemnly professeth that he would glorifie God with the sacrifices of joy and sing praises unto God Here then we have two things to handle First Davids prediction of his dignity and honour secondly his solemn profession of his thankfull behaviour The prediction of his honour is in the first part of the verse set out metaphorically and comparatively and amplified by the circumstance of time when it shall be Metaphorically thus my head shall be lifted up that is I shall be advanced in dignity and honour and so to cheerfull and comfortable estate for men dejected and humbled hang down the head when therefore they are advanced and cheered then are they said to have their head lifted up as Gen. 40.17 Pharaoh shall lift up thine head and restore thee to thy place Jer. 52.31 32. Evilmerodach the King of Babylon lifted up the head of Jehojakin King of Judah and brought him forth out of prison and kindly spake unto him and set his throne above the throne the Kings that were with him in Babylon Comparatively he saith his head shall bee lifted up above his enemies round about him And the time when it shall be is now the time present which makes it the more comfortable As if hee should have said though I have been long and much dejected yet now shall I be advanced and cheered above mine enemies round about me The first Observation In this prediction of his honour and comfort note these things First implied and taken for granted respecting Davids dangerous estate He had enemies round about him Psal 3.1 2. Lord how are they encreased that trouble me many are they that rise up against me Many there be which say of my soul there is no help for him in God Psal 69.4 They that hate me without a cause are moe then the haires of mine head they that would destroy me being mine enemies wrongfully are mighty Psal 118.10 11 12. All nations compassed me about they compassed me about like Bees and Psal 56.2 Mine enemies would daily swallow me up for they be many that fight against me The first Reason The reason hereof is fourfold First in God disposing of David to be a type of Christ even in his troubles and opposition in the world For Chr. see Is 53.10 wherewith God was pleased to have them exercised as is plain Psal 2.1 c. and Psal 22.12 16. Many Buls have compassed me dogs have compassed me the assembly of the wicked have enclosed me and Psal 71.20 Thou hast shewed me great and sore troubles The second Reason Secondly in Gods favour advancing him to dignity and honour Psal 4.2 Psal 62.4 which was fully verified in Daniel Dan. 6.3 4. The third Reason Thirdly in David sometime provoking the Lord by his sinne as 2 Sam. 12.9 10 11. wherefore hast thou despised the commandement of the Lord therefore the sword shall never depart from thine house I will raise up evill against thee out of thine house See Psal 3.1 2. with 2 Sam. 15.13 c. The fourth Reason Fourthly in Davids enemies that were the seed of the serpent and hated him for his goodnesse Psal 37.19 20. They that hate me wrongfully are multiplied They also that render evill for good are mine adversaries because I follow the thing that good is This serves for instruction admonition and comfort The use for instruction For instruction see in David the state of the godly they are liable to be compassed about with enemies for that which befell David as the type and Christ Jesus himself the truth typified by David may befall any servant of God in this world as Christ reasoned Luke 23.31 If they do these things in a green tree what shall be done in the dry Matth. 10.25 If they have called the Master of the house Beelzebub how much more shall they call them of his houshold The use for admonition For admonition to beware of rash judgement as well against others when they are compassed about with adversaries as also against our selves when that evill doth befall us Corrupt nature measures Gods love by outward things and therefore thinks with the wicked that when troubles encrease God forsaketh Psal 71.12 But Gods wayes are not as mans wayes Isa 55.8 As many as he loves he rebukes
and chastens Rev. 3.19 whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth And he useth the rods of men to correct his children as 2 Sam. 7.14 Psal 89.31 32. The Use for comfort For comfort this makes greatly in opposition by many and mighty in the world for in David we may see that no strange thing befalleth us but such as appertaineth to man and God will give the issue as 1 Cor. 10.13 Let us say the servant is not above his Lord. Matth 10.24 25. Consider that if their opposition be for a good cause wee have great cause to rejoyce for we are made conformable to Christ and have fellowship with him in afflictions See 1 Pet. 4.12 13. 2 Cor. 1.7 The thing here expressed by David is this that God will now restore him to comfort and advance him to honour Where we may note two things The second Observation First that David knew that the time of comfort and honour was at hand for he saith Now shall my head be lifted up The Reason This he might do by speciall instinct being a Prophet for the spirit of God spake in him and by him 2 Sam. 23.1 2. It serves for instruction and for admonition The use for instruction For instruction see what God is able to do for his children he can not only bestow joy and honour but acquaint them with the particular time when they shall receive it So God revealed to Moses the delivery of Israel out of the bondage of Aegypt Exod. 3.7 8. and chap. 11.1 The Use for admonition For admonition to labour to bee followers of David for upright hearts and obedient lives as Psal 18. in the title he is stiled the servant of the Lord and verse 21. hee saith I have kept the wayes of the Lord I was upright also before him and unto such it is that God reveales his secrets Psal 25.14 Prov. 3.32 The third observation Secondly here note the phrase in which David expresseth his assurance of honour and comfort my head shall be lifted up wherein hee plainly makes himself a patient ascribing both honour and comfort unto God Psal 23.1 c. The Lord is my shepheard I shall not lack He maketh mee lye down in green pastures hee restoreth my soule c. to the end Psal 18.48 Thou liftest me up above those that rise up against me verse 35. thy right hand hath holden me up and thy gentlenesse hath made me great See Psal 121.1 2. with 1 Sam. 18.23 The Reason He knew Gods calling would be the best shelter against envy and opposition from which high places are seldome free as Jeremie in his calling doth comfort himself Jer. 17.16 As for me I have not hasted from being a pastour to follow thee And so David comforts himself against Eliabs reproach for making offer to encounter with Goliah 1 Sam. 17.29 The Use for reproofe This serves first for the reproof of the ambitious that by any sinister meanes will seek advancement a common sinne in all ages and a great evill in our times moving many to oppression bribery and sundry other ungodly courses The Use for admonition For admonition to be followers of David in receiving honour and dignity walk uprightly in our places till God advance us be sure of his calling before we stirre lest in time of trouble our consciences say unto us How camest thou hither See the danger of usurpation in the Iewish exorcists Acts 19.13 16. Therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Here David professeth his thankfull behaviour toward God for the honour and comfort which God would shortly vouchsafe unto him and it stands in the cheerfull performance of such religious service for thankesgiving as God required at the hands of his people when he bestowed his blessings upon them Hereof he mentioneth these two First reall sacrifices of joy whereby he meaneth sacrifices of thankesgiving over which the Priests sounded an alarm with their silver trumpets Num. 10.10 called the joyfull sound Psal 89.15 And this duty hee amplifieth by the circumstance of the place where he would perform it namely in Gods Tabernacle the place appointed for that solemn part of Gods service Deut. 12.11 12.13 14. There shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring all that I command you your burnt offerings and your sacrifices c. Secondly singing praises unto God which duty he promiseth with repetition or gemination to testifie his more certain resolution for the performance of it saying I will sing yea I will sing praises In this profession of thankfull behaviour note two things First the duty he will perform secondly the place where The fourth Observation For the first note When David receiveth from God honour and comfort then will he offer unto God sacrifices of thankesgiving with joy and rejoycing his sacrifices shall be sacrifices of joy and when he offers them he will sing praises unto God The like he shewed at the fetching home of the Ark of the covenant towards the city of David 1 Chron. 13.8 and 15.16 David spake to the chief of the Levites to appoint their brethren to bee singers with instruments of Musick Psalteries and Harps and Cymbals sounding by lifting up the voice with joy And upon his deliverance from the hand of Saul and other enemies Ps 18.1 c. Ps 116.12 13. The first Reason The reasons hereof are great as well in regard of God and of himself as also his brethren In regard of God First because he commands it Psal 100.1 and obedience is acceptable 1 Sam. 15.22 Psal 69.30 31. Secondly it is for his glory Psal 50.23 who so offereth praise glorifieth me The second Reason In respect of himself First it is pleasant and comely Psal 33.1 Psal 147.1 Secondly it is good and profitable for them that honour God will he honour 1 Sam. 2.30 Hence the Samaritan Leper returning to praise Christ for his cleansing received an assurance of an heavenly and spirituall cleansing Luke 17.15 19. Thirdly the omitting of it is dangerous to provoke Gods wrath being at least a shamefull neglect of Gods mercy See 2 Chr. 32.25 26. The third Reason In respect of others to whom David desired to do good Psel 34.11 Psal 51.13 His zeal for Gods glory would provoke many as Psal 34.2 3. My soul shall make her boast in the Lord the humble shall hear thereof and bee glad O magnifie the Lord with me and let us exalt his name together And if his example could not move them yet it would leave them without excuse under the censure and punishment of ingratitude as Jobs friends were Job 42.7 For it is a dangeeous thing to neglect good example as Jer. 22.15 16 17. Did not thy father eat and drink and do judgement
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
true repentance in forsaking all sinne in respect of dominion for Psal 119.155 Salvation is farre from the wicked 1 John 1.6 Then get the fore named graces of faith love and fear and certainly the covenant of grace in Christ shall be stable unto us Vers 10. When my father and my mother forsake me then the Lord will take me up The meaning of the words IN the former Verse the Prophet David prayed that the Lord would not leave him nor forsake him moving God thereto by this that God was the God of his salvation and here prosecuting the same matter he testifies his affiance and confidence in God for the enjoying of the blessing there prayed for which testimony he setteth forth by way of comparison preferring Gods tender care over him for his preservation before the care of his own parents both father and mother whom common nature bound to bee dearly and tenderly carefull over him saying when or although my father and my mother forsake me yet the Lord will gather or take me up Which words being plain we have in them two points to note the first implied the second expressed The thing implied is this The first Observation That Davids father and mother and so his dearest and nearest friends might leave him and forsake him in times of distresse Psal 38.11 My lovers and my friends stand aloof from my sore and my kinsmen stand afarre off Psal 88.8.18 Thou hast put away mine acquaintance farre from me thou hast made me an abomination unto them Lover and friend hast thou put farre from me and mine acquaintance into darknesse as if he should have said now I am in misery I cannot see them they will not see me The first Reason The reason hereof is twofold First their fear of Saul their King who was a furious bloody-minded man as may appear beside his inhumane carriage to David whose workes towards Saul were very good as 1 Sam. 19.4 5 10 11. by his barbarous dealing with the Lords Priests whom he put to the sword both men and women children and sucklings and oxen and asses and sheep without any just cause 1 Sam. 22.18 19. Yea further by his unnaturall dealing with his own sonne whom he did not onely shamefully revile but must unnaturally seek to slay for his love and kindnesse unto David 1 Sam. 20.30 31 33. Hereupon Davids friends might justly fear his cruell hands for they might say if he would not spare his own sonne for Davids sake what will he do to us if we shew David any kindnesse And hence no doubt it was that Davids father and mother and all their house went down to David when he was in the cave of Adullam that they might bee out of danger from Sauls fury 1 Sam. 22.1 3. The second Reason Secondly this might befall David by divine disposition for the triall of Davids faith and patience as in like case it befell Job Job 19.13 14 19. He hath put my brethren farre from me and my acquaintance are verily estranged from me My kinsfolk have failed and my familiar friends have forgotten me All my friends abhorred me and they whom I loved are turned against me This serves for instruction and for admonition The first Use for instruction For instruction two wayes First it shews most plainly how vain and uncertain the help of man is in time of need Psal 60.11 Give us help from trouble for vain is the help of man Psal 62.9 Surely men of low degree are vanity and men of high degree are a lye to be laid in the ballance they are altogether lighter then vanity A double ground of mans uncertainty The vanity and uncertainty of mans help stands upon a double ground in man first the mutability of his affection whose greatest favour may soon be changed into sore displeasure as Ahashuerus was towards Haman whom he highly honoured for a while Hest 3.1 2. but soon after caused him to be hanged upon a gallowes which Haman had prepared for Mordecai of 50. cubits high Hest 7.9 10. and in Ammon towards Tamar whose future hatred of her after he had ravished her exceeded his former love wherwith he had loved her 2 Sa. 13.15 Secondly upon the instability of his condition whereby in his best estate he is altogether vanity walking in a vain shew Ps 39.5 6. For what man liveth and shall not see death Ps 89.48 Now when death cometh he returneth to his earth in that very day his thoughts perish Ps 146.4 thē can he do nothing for himself lesse for others Secondly see in David what may be the case of Gods own dear children The second Use for instruction even to be forsaken of their nearest and dearest earthly friends in time of distresse Ps 68 9 20. I am becom a stranger unto my brethren and an alien unto my mothers children I looked for some to take pity but there was none and for comforters but I found none So Paul complains 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me Holy Job saith To him that is afflicted pitty should be shewed from his friend but he forsaketh the fear of the almighty My brethren have dealt deceitfully as a brook and as stream of brooks they passe away Job 6.14 15. Yea this was the lot and portion of our blessed Saviour at his apprehension Matth 26.56 then all the Disciples forsook him and fled The first Use for admonition For admonition it serves two wayes First that seeing father and mother may forsake us we put not our trust in men be they never so near or dear unto us in nature This is Davids counsell Psal 146.3 Put not your trust in Princes nor in the sonne of man in whom there is no help remember his mortality there mentioned Vers 4. His breath goeth forth be returneth to his earth in that very day his thoughts perish And adde thereto the consideration of his mutability in affection before mentioned with the Lords threatning of a curse to him that trusteth in man Jer. 17.5.6 Indeed we may trust to men as the meanes but not as the foundation of our help The second Use for admonition Secondly that we be not dismaid when our friends do fail us we see by Job David and our Saviour Christ that it is no strange thing Reason as Christ doth Matth. 10.24 25. The disciple is not above his master c. and Luke 23.31 If they have done these things in a green tree what shall be done in the dry The second observation The second thing to be here observed is purposely intended that when Davids nearest and dearest friends forsook him then the Lord would gather him up Psal 142.4 5 7. I looked on my right hand and behold but there was no man that would know me refuge failed me no man cared for my soul I cried unto the Lord thou art my refuge thou wilt deal bountifully with
me Psal 4.8 Thou Lord onely makest me dwell in safety Psal 62.6 9. He onely is my rock and my salvation he is my defence surely men of low degree are vanity and men of high degree are a lye The first Reason The reason of this speciall favour from God to David was threefold First David stood rightly and truly in covenant with God he was one of Gods people and had the Lord for his God and so was interested in Gods speciall providence for protection and preservation See Psal 89.3 20 21 22 28 35. I have made a covenant with my chosen c. The second Reason Secondly David trusted in God Psal 7.1 O Lord my God in thee do I put my trust Now they that trust in the Lord shall be as Mount Sion that standeth fast forever Psal 125 1. The Lord will be a refuge for the oppressed a refuge in times of trouble And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Psal 9.9 10. God is he that saveth by his right hand them that put their trust in him from those that rise up against them Psal 17.7 See Psal 91. 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty c. The third Reason Thirdly David was holy in life and conversation which gave him good assurance of speciall preservation See Psal 18.17 23. He delivered me from my strong enemies For I have kept the wayes of the Lord and have not wickedly departed from my God The Lord forsaketh not his Saints Psal 37.28 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First see here in that which David professeth the stability of Gods love towards those that be truly his as David was for when their nearest and dearest friends do forsake them yet God will not Hebr. 13.5 He hath said I will never leave thee nor forsake thee John 13.1 Having loved his own which were in the world he loved them unto the end John 6.39 This is the fathers will which hath sent me that of all which he hath given me I should lose nothing This we should observe and mark to strengthen our souls against the Popish and Arminian errour of finall and totall falling from true grace But blessed be God it is as false as uncomfortable crossing the will of the father and the fidelity of Christ Jesus before named as also the work of the spirit which is permanent as John 4.14 with John 7.37 38 39. If any that professe true religion and give good hopes for a time do fall away they shew by their apostaste that they began in hypocrisie or at the best were but like the stony ground who believed for a time Luke 8.13 having onely an humane acquired faith not that precious faith 2 Pet. 1.1 which is infused by the spirit Gal. 5.22 who is therefore called the spirit of faith 2 Cor. 4.13 and the spirit of power 2 Tim. 1.7 greater then the evill spirit which is in the world 1 John 4.4 abiding in Gods children 1 John 2.27 even for ever John 14.16 17. being in the operation of saving grace a fountain of living water springing up unto eternall life whereof whosoever drinketh shall never be more a thirst John 4.14 This is that free spirit which doth establish the godly in the state of grace and is Gods seal and earnest in their hearts 2 Cor. 1.21 22. Eph. 1.13 14. Obj. But the godly may commit mortall sins as David did in adultery and murther now an adulterer is the member of an harlot 1 Cor. 6.13 and a murtherer is the childe of the devill John 8.44 1 John 3.12 was he not then fallen from grace Answ It cannot be denied but for these heinous sins David was justly under the wrath of God till by the renewing of his repentance and faith in the Messiah he obtained attonement But yet under the guilt of these sins he differed much from the impenitent and unregenerate not onely in regard of Gods certain purpose to renew him by repentance and restore him into favour but even in present state of soul two wayes First that the seed of grace did then remain 1 John 3.9 Secondly that he sinned not with full consent Rom. 7.17 19 20. and so could not be so totally under the curse as the unregenerate are For the better conceiving whereof we must know that every regenerate man whilest he is in this world hath in him both flesh and spirit in-bred corruption and renewed grace and so consisteth as it were of a double person the old man which is corrupt through deceivable lusts and the new man which after God is created in righteousnesse and true holinesse Eph. 4.22 24. Now when the childe of God committeth sin even grievous sinnes as David did to speak as Paul doth of himself it is not he that doth it so farre forth as he is regenerate but he so farre forth as he is corrupt which Paul calleth sin that dwelleth in him Rom. 7.20 His service of sinne is with and from the flesh but in his minde renewed he serves the law of Christ Vers 25. which shewes that grace in the habit and seed and root doth then remain when and while corruption in sundry particular actions doth prevail Which to be true is plain also by St. Peter who denied his Master with cursing and swearing which in it self was a fearfull mortall sin Matth. 26.72 74. even after that comfortable speech of Christ unto him Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy faith fail not Luke 22.31 32. Shall we say he now by denying his Master lost all grace when as Christ had prayed for the continuance of his faith nay rather acknowledge that this failing was in this particular act not in the habit and seed of grace The second Use for instruction Secondly see here the happinesse of the godly who indeed alone have the Lord for their God for he is the strong and stable helper who will safely keep those that be his when all other helps do fail Ps 37.28 33. He forsaketh not his Saints The Lord will not leave him in the hand of the wicked Vers 24. Though he fall yet he shall not be cast down for the Lord upholdeth him with his hand Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of all See Job 8.20 God will not cast away an upright man Job 5.13 14. He shall deliver thee in sixe troubles and in seven there shall no evill touch thee Happy therefore is the man that hath the God of Jacob for his help whose hope is in the Lord his God Psal 146.5 Happy is that people that is in such a case yea happy is that people whose God
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
his speciall favour as Psal 144.15 But who do so Answ First the man whose strength is in the Lord that is who resteth not nor relyeth upon himselfe but on the Lord and by him is made strong against enemies both corporall and spirituall and also enabled for every good duty which the Lord requireth at his hands And thus understanding the words the point is cleer to be observed That man is in a blessed and happy estate whose strength is in the Lord that is who trusteth not to himself or to any other person or thing for his safety from evills and ability to do well but only on the Lord his God on whom he resteth and resteth by true faith and confidence see Proverbs 16.20 who so trusteth in the Lord is happy and Jer. 17.7 8. Blessed is the man that trusteth in the Lord Psal 125.1.146.5 Happy is he that hath the God of Jacob for his helpe Reason 1 The reasons are First no man is or can be strong by his owne power This is true both in things pertaining to the body Deut. 8.17 18. and to the soule John 15.5 Reason 2 Secondly no enemy shall be able to hurt him that is strong in the Lord. This is true both for corporall and spirituall enemies For corporall see Psal 89.21 22. With whom mine hand shall bee established mine arme also shall strengthen him The enemy shall not exact upon him nor the sonne of wickednesse afflict him 23. I will beate downe his foes before his face Hence Psalme 3.6 I will not be afraid of ten thousands of people that have set themselves against me round about and Psal 27.1 2 3. The Lord is my light and my salvation whom shall I feare c. Jer. 20.11 Reason 3 Thirdly no work nor duty which God requires at his hand shall be hard for him who is strong in the Lord see 2 Cor. 3.5 and 12.10 Phil. 4.12 13. This serves for instruction admonition and comfort For instruction First in the way to true happinesse it stands not in any outward thing Vse 1 as naturall men thinke but in the fruition of the true God for he is the chiefest good whomsoever enjoyes can lack nothing that is good for hee is all in all to those that are his Hence Psalme 33.12 Blessed is the nation whose God is the Lord and the people whom hee hath chosen for his owne inheritance Gen. 15.1 Feare not Abraham I am thy shield and thy exceeding great reward and 17.1 I am the Almighty God walke before mee and be perfect Hence Exod 33.15.19 If thy presence goe not with me carry us not up hence c. He communicates his goodnesse to those that enjoy him as 2 Chron. 16.9 Psalme 28.8 Hence Jer. 9.23 24. Let not the wise man glory in his wisedome c. Vse 2 Secondly see here who be miserable and accursed namely all such as are not strong in the Lord but in themselves or something beside the Lord See Jer. 17.5 Cursed bee the man that trusteth in man and maketh flesh his arme whose heart departeth from the Lord Now such are many as well for earthly as for heavenly things For earthly all such as use unlawfull means to procure earthly blessings as lying fraud stealing oppression c. Can these say as Ps 44.3 thy right hand and thine arme c. Nay as 1 Kings 21.19 Hast thou killed and also taken possession c. And for heavenly they that trust to their owne righteousnesse as Papists doe the Jewes did Rom. 10.3 Vse 3 Thirdly this should admonish us to be as carefull to be strong in the Lord as we are desirous to be truly happy for the man is blessed whose strength is in him To this end wee must give all diligence for three things First that we stand truly in covenant with God in Christ which is by believing on him so Psal 125.1 Secondly that we be upright hearted dealing truly and sincerely with him in our profession 2 Chron. 16.9 Thirdly that we be constant in obedience 2 Chron 15 2. Psal 81.13 Vse 4 Fourthly this serves for comfort to the upright hearted trusting in God and walking in obedience see Psal 91.1 Let such assure themselves the Lord will be their strength see Psal 68.28.35 Psal 28.6 7. They may say as Ps 3.6 and 27.1 2 3. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid The high wayes are in their heart Here the second property of those that are Gods true people is expressed they do sincerely and truly affect the holy worship of God as is manifest by their behaviour in three branches First the wayes to Gods house are in their heart that is they love and like and in heart desire and delight in the ways that lead to Gods house They that be truly Gods people 2 Observation have their hearts set upon the way and means of Gods worship see Psal 122.1 Psalm 26.8 Because by those ways Reason they come to enjoy the presence of God society and fellowship with him in whom they place all their happinesse Vse 1 This serves first to let us see what we may think of those that have no love nor liking to the ways of Gods house but think it is a wearinesse as Mal. 1.13 that say of the Lords day as Amos 8.5 when will it be gone And of the word and worship of God as Job 21.14 Depart from us we desire not the knowledge of his wayes Certainly these are in a cursed estate as Acts 13.10 as Elymas the Sorcerer was see Acts 19.9 Vse 2 Secondly it is a matter of great comfort to those that desire and delight in the meanes wherein they may have society with God in Christ Surely flesh and bloud hath not revealed it unto them Matth. 16.17 Let these consider Luke 11.22 Vse 3 Thirdly it is a good caveat to labour with our selves that the wayes to Gods house may be in our hearts that we may desire and delight in them love and like them Now as we have another Tabernacle and Sanctuary which is Christ Jesus Hebr. 8.2 so our ways are not materiall but spirituall which we must love and minde and that is the Evangelicall worship by which we come to have societie and fellowship with God See Acts 24.14 and 19.9 This is called the Lords high-way Isa 358. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 11.16 and 49.11 and 40.3 and 19.23 and 62.10 Jer. 31.21 Vers 6. They going through the valley of Baca make it a Well even with blessings shall the rain cover THe second evidence of Gods peoples sincere and earnest affection towards his holy worship they do couragiously and comfortably endure and break through all difficulties and troubles in the way That we may conceive so much by the words we must know that the word Baca signifieth a Mulberry tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5.23 24. which loves to grow
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
when they are angry Exod. 32.10 Let me alone that my wrath may waxe hot against them and that I may consume them The first Observation Here then there are two things to be observed The first is implyed That in the sense before shewed God hath been wrath and fiercely angry with his own people When God heard this he was wrath and greatly abhorred Israel He was wrath with his inheritance Psal 78.59 62. The wrath of the Lord was kindled against his people insomuch that he abhorred his own inheritance Psal 106.40 The Reason The reason hereof is the sinnes of his people which many times are many and grievous such as the holy nature of God cannot but detest and in divine justice severely punish For sinne is the provocation 2 Kings 22.13 For great is the wrath of the Lord which is kindled against us because our fathers have not hearkened unto the words of this booke Jerusalem hath grievously sinned therefore shee is removed Lam. 1.8 And we have transgressed and rebelled thou hast not pardoned Thou hast covered with anger and persecuted us Lam. 3.42 c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First here we may plainly see the contrariety of sinne to the holy nature of God It is such a thing as God cannot endure no not in those that be most near and dear unto him even his own people Nay when his own sonne takes upon himself our sinnes divine justice will not spare him Gods heavy wrath makes him to sweat water and blood and to cry out my God my God why hast thou forsaken me Mat. 27.46 The second Use for instruction Secondly see that God is a God of justice against sinne he will not wink at it nor endure it no not in his own people though that be a great priviledge to be in covenant with God yet that procures not a dispensation to sinn freely much lesse will other outward things as worldly wealth and strength and honour and the like The Use for admonition For admonition to all Gods people that they beware of all sinne and especially of those that are said in Scripture to provoke the Lord to wrath whereof I will name some of the chief Speciall sinnes provoking God to 〈◊〉 As first Atheisme Zeph. 1.12 I will search Jerusalem with candles and punish the men that are setled on their lees that say in their heart the Lord will not do good neither will he do evill 2. Idolatry Psal 78.58 59. They provoked him to anger with their high places and moved him to jealousie with their graven images When God heard this he was wroth and greatly abhorred Israel 3. Witchcraft See it in Manasseh 2. Kings 21.2 3 6. He did that which was evill in the sight of the Lord c. He made his sonne passe thorow the fire and observed times and used inchantments and dealt with familiar spirits and wizards he wrought much wickednesse in the sight of the Lord to provoke him to anger With 2 Kings 23.26 His anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall 4. Opposing Christ in the gospell not receiving it Psal 2.1 2 3 4 5. Why do the heathen rage and the people imagine a vain thing The Kings of the earth set themselves and the rulers take counsell together against the Lord and against his annointed saying Let us break their bonds asunder and cast away their cords from us He that sitteth in the heavens shall laugh the Lord shall have them in derision Then shall hee speak unto them in his wrath and vexe them in his sore displeasure 1. Thessal 2.16 Forbidding us to speak to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is comeupon them to the uttermost Typified in the spies and people disliking the land of Canaan Numb 14.11.23 5. False and flattering teaching Jer. 5.30 31. A wonderfull and horrible thing is committed in the land The Prophets prophecy falsly and the Priests bear rule by their means and my people love to have it so and what will yee do in the end thereof So Ezek. 13. throughout 6. Lukewarmnesse opposed to zeal Rev. 3.16 19. Because luke-warme and neither cold nor hot I will spew thee out of my mouth As many as I love I rebuke and chasten be zealous therefore and repent 7. Blessing a mans self in his sinfull course Deut. 29.19 20. If it come to passe when he heareth the words of this curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man c. 8. Rebellion against Gods Magistrates and Ministers Numb 16.30 Then shall yee understand that men have provoked the Lord. 9. Helping the wicked 2 Chron. 19.2 Shouldest thou help the ungodly and love them that hate the Lord Therefore is wrath upon thee from before the Lord. 10. Oppression of the poor Zeph. 3.1 3.8 Woe to her that is filthy and polluted to the oppressing City Her Princes within her are roaring Lions her Judges are evening wolves Therefore wait yee upon me saith the Lord untill the day that I rise up to the prey to powre out upon them mine indignation even all my fierce anger for all the earth shall be devoured with the fire of my jealousie 11. Adultery Jer. 5.7 8 9. When I fed them to the full they committed adultery c. Shall I not visit for these things saith the Lord shall not my soule be avenged on such a nation as this 12. Drunkennesse Isaiah 5.21 24. Woe unto them that are mighty to drink wine and men of strength to mingle strong drink Therefore is the anger of the Lord kindled against his people c. 13. Blasphemie against God either in common swearing or in more fearfull perjury See Jer. 23.10 Because of swearing the land mourneth the pleasant places of the wildernesse are dryed up And for perjury it puts upon God the person of the devill by calling him to be a witnesse of a lye whereof the devill is the father John 8.44 All these we must lay to heart lament and repent for that which is past and for the time to come beware of them if we look to remove and prevent the wrath and fierce anger of the Lord. The second Observation The second thing to be here observed is expressed That though God had been fiercely angry with his people yet afterward he took away his wrath and turned from the fiercenesse of his anger So Jer. 29.10 11. After seventy years be accomplished at Babilon I will visit you and perform my good word toward you c. Ier. 30.17 18. I will restore health unto thee and I will heale thee of thy
saving grace as we may see in Babel the glory of Kingdomes Is 13.19 c. Jer. 51.6 7. and in Dives the picture or pattern of worldly wealthy Epicures The Use for admonition For admonition it serves effectually both to people in generall in Townes and Kingdomes and to persons in particular in every familie that if they desire true glory should dwell among them they make sure that Gods mercy and truth do meet together with them and in them Now this mercy and truth is revealed in the word of the gospell and indeed in the preaching of the gospell is offered unto all that hear it Tit. 2.11 They therefore that receive believe and obey the gospell have Gods mercy and truth to meet among them and in them and if their faâ—th do work by love Gal. 5.6 and their love be shewed by keeping Gods commandements 1 John 5.3 then they need not doubt of their glorious estate in Gods esteem It is true the world derides this course and counsell and think it a vain thing Mal. 3.14 15. they call the proud happy c. but wisedome is justified of her children Mat. 11.19 and they that make tryall shall find the comfort and assurance of it The Use for comfort For comfort it makes greatly to the godly in whose hearts mercy and truth are met together against the contempt and reproach of the world for it is as the housholders kind welcome against the barking of his dogs Let us therefore be of Pauls mind 1 Cor. 4.3 With me it is a very small thing that I should be judged of you or of mans judgement and we shall feel his comfort Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us and 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory and of Davids 2 Sam 6.21 22. It was before the Lord c. and I will yet be more vile then thus c. The second observation Secondly here note also that where a state or people or particular person be truly glorious before God there mercy and truth between man and man must be duly and conscionably practised They that are beautified with Gods grace and favour and other blessings of the covenant must answer Gods goodnesse with the exercise of mercy and faithfulnesse towards their brethren 2 Cor. 4.1 As we have received mercy of the Lord we faint not meaning we labour faithfully to bring others to the participation of the same mercy See it notably practised by David Psal 51.1 13. Have mercy upon me O God and then will I teach transgressours thy wayes c. As Psal 101.1 I will sing of mercy and judgement Psal 26.3 Thy loving kindnesse is before me and I have walked in thy truth The first Reason The reason hereof is plain First Gods graces and blessings towards his children are in a marvellous manner operative in them causing them to do the like towards their brethren see Exod. 34.29 when Moses had conversed with the God of glories in the Mount he received glory into his countenance which made his face to shine before the people and so we all behold the glory of the Lord in Christ with open face and are transformed into the same image from glory to glory 2 Cor. 3.18 his love in Christ constraineth us to love mens souls and to seek their conversion see 2 Cor. 5.14 c Gal. 1.15 16 17. Psal 16.2 3. The second Reason Secondly the want of mercy and truth towards our brethren declares us to be destitute of true grace and liable to Gods displeasure Hos 4.1 2. God hath a controversie with the inhabitants of the land because there is no truth nor mercy c. This serves for instruction admonition and comfort The Use for instruction For instruction it shewes plainly that mens behaviour and cariage towards their brethren will discover and manifest their state and condition before God A constant course in the exercise of mercy and truth toward men by those that live in the Church and professe the truth shews plainly that God in Christ hath extended mercy and truth towards them and so for other graces As we have received mercy we faint not 2 Cor. 4.1 Meaning in faithfull dispensation of the truth to bring others to the participation of the same mercy for the love of Christ constraineth us 2 Cor. 5.14 See 1 John 3.14 Hence are those exhortations to love and mercy Matth. 5.44 45. Luke 6.36 Eph. 5.1 The use for admonition For admonition that we give our selves to the exercise of mercy and truth toward our brethren â—f we desire assurance of Gods mercy and truth to our own souls else we discredit Gods works of grace whereof we make profession if no fruit thereof appear towards our brethren Those in whom the devill works by suggestion and temptation unto evill are very forward and bold to draw others unto evill and shall not the power of Gods spirit in grace be as mighty in the godly to move them to well doing See how Paul laboured for the glory of God in the conversion of others when he had once tasted of gods mercy and grace in his own 1 Cor. 15.10 Acts 20.24 2 Cor. 11.28 29. Phil. 2.17 The Use for comfort For comfort it makes greatly to those that give themselves to the exercise of mercy and truth towards their brethren for they shall finde mercy with God and the truth of his promises shall be made good unto them see Jam. 2.13 Mercy rejoyceth against judgement Righteousnesse and peace have kissed each other The second couple of heavenly blessings most assuredly vouchsafed in Christs kingdome to all that truly fear God which as the former being generally propounded without any limitation to God or man alone I take so largely as to comprehend both Gods righteousnesse and peace vouchsafed unto men and the righteousnesse and peace which men are to exercise and prosecute one towards another because indeed if either of these be wanting the glory of Gods salvation is not yet come Now their kissing one another is a metaphoricall phrase taken from lovers and friends meeting together who use to greet one another with a kisse of love here serving very fitly to set out the sweet accord and comfort of grace amongst Gods people Here then we have to note two things touching the state of Gods people in Christs kingdome truely fearing God for their comfortable fruition of righteousnesse and peace First that they have these graces truly vouchsafed unto them from God Secondly that they do most lovingly and sweetly exercise the same one towards another The third Observation For the first in Christs kingdome God doth most lovingly bestow on those that truly fear him both his righteousnesse and his peace Gods righteousnesse bestowed on his people is
dwell in thy Courts wee shall be satisfied with the goodnesse of thy house even of thy holy Temple Psal 65.4 being married unto him For thy maker is thine husband Is 54.5 And I will betroath thee unto me for ever yea I will betroath thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroath thee unto me in faithfulnesse and thou shalt know the Lord Hos 2.18 19. so Psal 45. and Canticles In justification from the guilt of sinne Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sinne Rom. 4 6 7 8. In adoption to the honour and state of sonnes and daughters Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God 1 John 3.1 In sanctification to the abolishing of corruption in regard of dominion and the renewing of the soule in knowledge righteousnesse and true holinesse Eph. 4.21 22 23 24. In which estate they are made Kings and Priests unto God Rev. 1.5 6. strengthened with all might according to his glorious power Col. 1.11 and stablished in Christ and on Christ so as the gates of hell shall not prevaile against them Matthew 16.18 See 2 Corinthians 1.2 c. In the world to come In the world to come Gods advancement of his Church is perfect unto all fulnesse of joy and height of honour for evermore Then they receive the Kingdome prepared for them Mat. 25.34 and weare the crown of righteousnesse laid up for them 2 Tim. 4.8 Now they have on them white robes of perfect holinesse and palmes in their hands of full conquest over all enemies Rev. 7.9 Now they are in Gods presence where is fulnesse of joy and at his right hand where are pleasures for evermore Psal 16.11 They enjoy that glory wherewith the afflictions of this present time are not worthy to be compared Rom. 8.18 the hope whereof will sustain the soule in the greatest distresse as 2 Cor. 4.14 16 17. Knowing that he which raised up Jesus shall raise up us also by Jesus shall present us with you For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory So as indeed we may say of these glorious joyes as the Queen of Sheba said of Solomons wisedome 1 Kings 10.7 the one halfe thereof was not shewed unto me 3. In the means of both Christ Jesus Thirdly the greatnesse of Gods love to his Church doth appear in the means of both the former which is the gift of Jesus Christ his only begotten sonne to become man and to dye for their sinnes and to rise again for their justification Rom. 4.25 He redeemeth his Church from the curse of the law by becoming himself a curse for them Gal. 3.13 He delivereth them from the wrath to come Thes 1.10 And hereupon by way of excellence is called the deliverer and redeemer Rom. 11.26 out of Is 59.20 where the same word is used which Job hath calling Christ his redeemer Job 19.25 It is he also that doth exalt and advance his Church to salvation and glory My sheep heare my voice and I know them and they follow me and I give unto them eternall life John 10.27 28. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ 1 Thes 5.9 The Reason The reason hereof is not any thing in the Church existent or foreseen as a meritorious or moving cause for God loves her freely Hosea 14.4 Her loathsome state in corruption shewes it plainly when the first evidence thereof is given When I passed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live Thy time was as the time of love Ezekiel 16.6 8. Yet when the Church hath being as it is built upon Christ Iesus and is endued with the spirit and beautified with the graces thereof even for all these doth Gods love actually encrease towards his Church to the daily provocation of her love to him again with praise and thankes and more conscionable obedience for his glory as Deuir 10.12 c. This serves for instruction for admonition and comfort The first use for instruction For instruction two wayes First it shewes what a blessed thing it is to be a true member of Gods Church for all such have true part and portion in Gods speciall love as is before shewed Now this is the fountain of all blessings even of the blessing of blessings the gift of the sonne of God For God so loved the world that he gave his only begotten Sonneâ— that whosoever beleeveth in him should not perish but have everlasting life John3 16 with whom come all other good things He that spared not his own sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 We know that love is kinde or bountifull 1 Cor. 13.4 and hence we count Kings favourites happy as being near and dear to those that are so able to enrich and honour them in the world as Esther 6.6 c. How happy then are they that are favourites to the King of Kings the eternall omnipotent Lord of all See Psal 146.3 c. Put not your trust in Princes c. Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God c. Happy is the people that is in such a case yea happy is the people whose God is the Lord Psal 144.15 For who is like unto the Lord our God who dwelleth on high c. Psal 113.15 The 2. use for instruction Secondly it shewes one reason of the manifold and great troubles and afflictions of Gods Church and children here on earth when the wicked world is at ease and rest Zechar. 1.11 12. A case that troubled the Prophets of God as for me my feet were almost gone my steps had well nigh slipt For I was envious at the foolish when I saw the prosperitie of the wicked Psal 73.2,3 Righteous art thou O Lord when I pleade with thee yet let me talk with thee of thy judgements wherefore doth the way of the wicked prosper wherefore are all they happy that deal very treacherously Thou hast planted them yea they have taken root they grow yea they bring forth fruit thou art near in their mouth and farre from their reines Jerem. 12.1 2. And so may easily make weak Christians to stagger as Judges 6.13 If the Lord be with us why then is all this befaln us It is true that the sinnes of Gods Church and children lay
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
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