Chapter IX
The other part of the proclamation of the mercies of God s nature in Exod.
xxxiv. explained. The meaning of those words, Jehovah, pardoning iniquity,
transgression, and sin, shewed by the explication of another text, Ps. Ixxx. 30 to 37. That the covenant of grace in Christ is the substantial scope and
design of the psalm. That the promises of God s pardoning mercies do
concern, and are made unto Christ s spiritual seed. That there is such an
amplification of grace in them as to extend to the worst cases they can
possibly be supposed to be in. That they are strengthened by the firmest engagements.
If his children forsake my law, and walk not in my judgments ; if they break my statutes, and keep not my commandments ; then will I visit their trans
gression with the rod, and their iniquity with stripes. Nevertheless my
loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not bveak, nor alter the thing that is gone out
of my lips. Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me.
It shall be established for ever as the moon, and as a faithful witness in
heaven. Selah. PSAJLM LXXXIX. 30-37.
I shall centre in the 89th Psalm for the illustrating that great attribute of Jehovah merciful, Exod. xxxiv., Pardoning iniquity, transgression, and
sin, &c. ; although, first, I must necessarily premise some few things con
cerning the main drift of the psalm.
I shall first remark the occasion of making this psalm. It is certain the penman of it lived in such times wherein great and sad disasters did
62 OF THE OBJECT AND ACTS [BOOK I.
befall the house and throne of David, as appears by what so bitterly he complains of, from ver. 38 to the end. But the question lies, what times this should belong unto, which ariseth from hence, that Ethan the Ezraite
is the author of it, of whom we read, 1 Kings iv. 31, that he lived in Solomon s time, and therefore most interpreters assign this calamity unto the times of Rehoboam s reign, until when that this Ethan should live is no wonder ; for Rehoboam succeeded Solomon, and it was in the beginning of his -reign that the ten tribes were deplorably cut off from David s house, and given to Jeroboam, and never did return again. Now Piscator and others object, that in ver. 40 it is said,
* Thou hast broken down all his hedges, thou hast brought his strongholds to ruin, which cannot (says he) belong to any other times but those of the captivity. The answer given by some is, that within the first five years of Rehoboam s
reign, Sishak king of Egypt took also the cities of Judah, and the strong holds, 2 Chron. xii. 4, yea, he came to Jerusalem itself, and spoiled the
temple, 1 Kings xiv. 25, by all which David s throne lost its virgin primi tive glory ; as likewise by this Rehoboam himself, the king and his king dom, servants, &c., were made tributaries to Egypt, 2 Chron. xii. 2. This event those interpreters judge a full and sufficient ground for the prophet to utter his fore-mentioned complaint upon. And indeed it may be said, that in this great change there was an initial performance then, and a
beginning of those final disasters upon David s throne and family, though it had a more full accomplishment in the captivity of Babylon, unto which Piscator and others do rather refer this psalm. But there is this difficulty attends that interpretation of theirs, that there must have been another Ethan, and he an Ezraite too, living at the captivity ; which though it
possibly might fall out, those of the same kindred giving to their posterity the same names of their famed ancestors, yet this not being extant, I should, to compound all, rather think that this Ethan of Solomon s time, seeing that this dismal calamity began in Rehoboam s time, did further, by the
spirit of prophecy, foresee how an after total eclipse would in the issue fall
out from this unhappy beginning, it foreboding that final ruin which fol
lowed, this being a laying the axe to the root of the tree, and so he wraps up both in one. But be it either the one or the other, however, he that wrote it did upon these fatal events begin deeply to consider what that covenant made with David should mean and intend, especially as touching that clause of the perpetuity thereof; the promise being, that it was estab
lished for ever, as at the first promulgation of it was declared, 2 Sam. vii. 13, whenas this prophet by these occurrences foresaw that David s successive outward kingdom would one day cease. And that at the captivity it had a
: chap. xxi. 25-27, And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an
fatal period, Ezekiel did pronounce
end; thus saith the Lord God, Remove the diadem, and take off the crown:
this shall not be the same : exalt him that is low, and abase him that is
high. With which compare this Ps. Ixxxix. 39, Thou hast profaned his crown by casting it to the ground. And as he had begun, so he threatens
to go on : I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is ; and I will give it him ; that is, until the
true David shall come, who was intended by the type of David s temporary kingdom. And by the consideration of these things our psalmist was by the Spirit led into the clear understanding of the mystery of the covenant
of grace, founded on Christ the spiritual David, to set forth which is the
intimate scope of the psalm. And by this it was that he comforts and
CHAP. IX.] OF JUSTIFYING FAITH. 63
relieves himself (as he well might) against those sad overthrows that fell
upon that external successive kingdom and shadowy covenant of David s house over Israel, which was temporary. And those words (which I understand to be the prophet s own), ver. 23, I have said, Mercy shall he built up for ever, thy faithfulness shalt thou establish in the very heaven ; for I have made a covenant with my chosen, I have sworn unto
David, my servant, do express so much. And it is as if he had said, I
have, notwithstanding the wreck I have seen hath and shall fall out to David s family, set down with myself as a fixed conclusion, that there are sure, stable mercies of David signified, that shall be built up for ever. And this he was resolved and assured of (and his words at last do argue as much), that notwithstanding those doleful miseries befallen David s family, and the Jews, related from ver. 89, &c., that he should yet be in the faith and confidence of those spiritual mercies. And accordingly he concludes the
last verse, Blessed be the Lord for evermore. Amen, and amen. This he according to this scope proposeth at the beginning
: ver. 1, I will
sing of the mercies of the Lord for ever: with my mouth will I make known
thy faithfulness to all generations. And these mercies (as was said) are those of the covenant of grace (which afterwards are in this psalm set forth), and summarily they are the mercies promised unto Christ and his seed, whom David typified, as they are formed up into a covenant of grace ; of which he professeth to sing throughout this psalm ; and therefore the most
particulars therein are to be understood to relate thereunto. This sum mary or breviate of all he declares in the 3d and 4th verses expressly, as the words of God himself, whom he introduceth to speak in the midst of
his own discourse in these words : I have made a covenant with my chosen ; I have sworn unto David my servant, Thy seed will I establish
for ever ; and build up thy throne to all generations. Selah. That the covenant of grace in Christ is the substantial scope of this
psalm, all Christianfinterpreters * do agree, and the arguments are invincible which Musculus and Calvin have urged to persuade this, as not only that our Saviour hath the very name of David their king given him by the
prophets, Jer. xxx. 9, Ezek. xxxiv. 23, Amos ix. 11, and by the apostle, Acts xiii. 34, as in relation to these sure mercies, who is therefore intended as the substance of this shadow, but because the promises in this psalm are not fulfilled if not in him. For not only David s seed, but his kingdom and throne, are said to continue for ever. And if the fleshly seed of David can be supposed to continue still on earth, yet to be sure his kingdom hath
not, whereas the promise is of his kingdom s continuance for ever, as well as of his seed. And if God hath failed in point of his successive kingdom, who will believe that other of his seed, unless as both were accomplished in our Jesus ? And this the angels at his conception do expressly assert : Luke i. 32, 33, * He shall be great, and shall be called the Son of the
Highest ; and the Lord shall give unto him the throne of his father David : and he shall reign over the house of Jacob for ever ; and of his kingdom there shall be no end. Which was taken from Isa. ix. 6, For unto us a Child is born, unto us a Son is given
: and the government shall be upon his shoulder : his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace.
Christ s kindgom is said to be the throne of David, because shadowed
* Kegnum Christ! vocatur regnura Davidis, quia adumbratum fuit regno Davidis, &c. Sic Theophilactua inter Greecos, Bernardus inter Latinos. Lucas Brugensis in locum.
64 OF THE OBJECT AND ACTS [BOOK I.
out by that of David ; * himself professeth that his kingdom was not of this world, John xviii. 36, which David s kingdom was, after the mode and
splendour of other earthly kings, which hitherto Christ s hath no way been. And in this psalm those great promises of pardon of sin, from ver. 30, appertain to that spiritual kingdom which Christ did found. And answer-
ably, the seed of this David are a spiritual seed, which by his word and
Spirit he begets, who are therefore named Israel, even the very Gentiles, Isa. xliv. 5 (who are the surrogate Israel), and their conversion (as well as of the Jews) the apostle expressly terms the building again the tabernacle of David : Acts xv. 16, 17, After this I will return, and will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up
: that the residue of men might seek
after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doth all these things. In which speech is also confirmed, that David s outward successive kingdom was utterly brought to ruin (as to be sure in Herod s time, wherein Christ was born, it was), and that now
it was wholly to be raised up anew by Christ in a spiritual kingdom, then begun over both Jew and Gentile, they becoming one fold, and David their king becoming one shepherd over them, as the prophet hath it, Ezek. xxxiv. 23.
These covenant mercies then being the declared ditto of his song, and the most eminent mercies in that covenant being God s
* pardoning mercies to those under this covenant, he therefore particularly singles forth those, and they have a special and large room in this psalm, from ver. 30, &c. But before I come to discourse of the greatness of these mercies in par doning sin, I cannot pass over that praise and celebration which the
psalmist breaks forth into, of our great God who is the Father and Founder of this mercy and covenant, in the 5th verse, which is as a preludium to his song
* And the heavens shall praise thy wonders, Lord ; thy faith fulness also in the congregation of thy saints.
Herein to provoke us men to sing and set forth these mercies, he sets before us the example of the glorious angels in heaven, who though never
having sinned, and so never needed the pardoning mercies of this covenant, do yet praise God for it, and on our behalf; then how much more are we
obliged
* The heavens do praise thy wonders, Lord. These wonders are those wonderful mercies last mentioned (for he continues to speak punc
tually to this his subject he had thus proposed to sing and celebrate), and so they are not chiefly to be understood of God s wonders at large, though that is a truth also, that the angels celebrate God for them.
That the angels are expressed by the heavens,t sundry places do shew : Job xv. 15 : Behold, he putteth no trust in his saints ; yea, the heavens are not clean in his sight ; compared with chap. iv. 18, Behold, he puts no trust in his servants ; his angels he charged with folly. See also Ps. 1.
4, 6. And that the angels are meant in this place by the psalmist, all
interpreters, from the force of the coherence before and after, do agree. For it follows immediately in the same 5th verse, Thy faithfulness also in the congregation of thy saints ; that is, is also praised among them ; which being a continuation of the same sentence and matter, must be understood of the same kind of praise, though indeed by another order of
* Dicitur Messise imperium Davidis solium, quod Davidis solio adumbrabatur. Et sic locum, 2 Sam. vii. 13, explicat Isaac Ben. Arama. Grotius in locum. t The Eastern translations, Syriac, &c., do concur with this.
CHAP. IX. J OF JUSTIFYING FAITH. 65
praises.* That it is not meant of the material heavens is clear, it being the praise of the wonders of his mercy and faithfulness, as was said. And such praises are subjects of that super-celestial nature, which the material heavens are not capable to set forth the praise of. Nay, they have not the
least material impress or stamp upon them to hold them forth unto us men. They declare indeed the glory of God in his works of creation, pro vidence, &c., but not those of grace. And if anywhere it be applied
thereto, it is but merely allusively, as out of Ps. xix. The apostle doth, in Rom. x., apply the psalmist s word of the heavens, Ps. xix. 1 ; and,
indeed, but as by way of parallel type, shadowing forth the apostle s
preaching throughout the earth. And besides, w
rould he set (think we) and join the material heavens, inanimate creatures, and the congregation of the saints, in one choir together, in their praising God ; as in like man ner in singing|forth these like praises of covenant-mercies and faithfulness,
especially when the heavens spoken of are brought in as the precentors, or
chief and first singers in this sacred concert ? The heavens therefore here
are the inhabitants of heaven, as earth is often put for the inhabitants of
the earth ; you have both in one place, Ps. 1. 4. His wonders. The word in the original is the singular number : mirabile
tuum, thy wonder, the eminent wonder above all wonders, the sum of
wonders, which are the contents of the covenant of grace. The contrivements and dispensations of it are all wonders, nothing but wonder, both in
the whole.* of it, and every the least part of it, and all make up but one wonder of wonders, above and beyond all wonders ; and therefore by way of transcendent eminency it is thus styled. The head of this covenant
also, Christ, our spiritual David, his name is Wonderful, Isa. ix. 6.
Again, God s pardoning iniquity, transgression, and sin (to celebrate which
so many verses in this psalm are spent), is a wonder of wonders : Who is a God like unto thee, that pardonest iniquity ? &c., Micah vii. 18.
It follows in the psalmist, in the same verse, Thy faithfulness also in
the congregation of the saints ; namely, of the saints on earth, who have
the most reason to magnify God for his mercy in it, as Rom. xv. And from whom also it is, by what is published in their assemblies, that the
angels do learn much of these wonders, as that scripture shews (which is a
place greatly parallel to this here), Eph. iii. 10, To the intent that now unto the principalities and powers in heavenly places, might be known
by the church the manifold wisdom of God. I say, parallel to this, for as
there the angels and the church (on earth), so here the heavens and the
congregations of the saints on earth, are joined in their adoration of these
mysteries.
I only shall observe, that the angels principal part in this celebration is
distinct from that of us men ; it is to praise the wonders of this covenant ; or as it is a wonder, so it is most proper to them to admire and "adore God
for it. Well, but the mercy itself, and the faithfulness of God therein, that you see is ascribed and allotted to the congregations of the saints, or men on earth, as their theme, and to praise, that is our part. For why ? That is an interest peculiar and proper to us, the top and height of our joy and comfort lies herein. But the angels they fall down chiefly to the wonders and excellencies of wisdom and glory that are discovered in it, which they are therefore (as out of curiosity) said to pry into, 1 Pet. i. 12. And it is upon the account hereof they worship : Rev. vii. 11, 12, And
all the angels stood round the throne, and about the elders and the four * Qu. praisers ? ED. VOL. VIII. E
66 OF THE OBJECT AND ACTS [BOOK I.
beasts, and fell before the throne on their faces, and worshipped God,
saying, Amen : Blessing, and glory, and wisdom, and thanksgiving, and
honour, and power, and might, be unto our God for ever and ever. Amen. Which place, though at first it shews that they heartily rejoice in what concerns the salvation of us men contained therein, in that they first say Amen unto a song which the sons of men had in praise of God begun before them to sing, ver. 10,
* be unto God, and the Lamb ; and unto this the angels say Amen first, ere
c Salvation (that is, the glory of our salvation)
they begin their own, of blessing him for his glory, wisdom, &c. The
salvation then, and so the mercy and faithfulness of God therein, is the eminent argument of our song. But the wisdom and power shewn therein, though we chant forth the glory of them also, is principally the matter of
theirs.
The grand mercies and faithfulness promised unto Christ our David (the
subject of this song), I reduce unto three heads, according to what we find
summarily put together in ver. 3, 4, where you have,
1. The promise of a throne and kingdom to be established.
2. The choice and designation of the person (Christ), the true David, under the type and shadow of king David.
3. The promise of mercy to the seed of Christ under the same type. As
for the perpetuity of these mercies, it runs along through the whole of all.
1. As touching the throne promised, you have a magnific description of
a kingdom, which begins at the 7th verse, and reaches to the 15th, which
kingdom, indeed (as there described), is that which God the Father promiseth unto his Son Christ, our David. And it is a matter worthy our
inquiry, why the kingdom which God the Father did hold and visibly execute in the Old Testament, should be set out here, when he promiseth his Son a throne, &c. The true mystery and resolve of which is, that it is
the same throne and kingdom for substance and economy which himself
held, which he promiseth to his Son, and that therefore he sets forth his own herein ; for indeed it is all one. We know how Christ himself says, that God the Father had committed all judgment to him, because he was the Son of man, John v. 22-27 ; and that the Father visibly judgeth no man, but hath given up all to his Son ; and this to that end,
* that all men
might honour the Son as they honour the Father, ver. 23 ; and therefore
it is he is said to come in the glory of the Father, and to sit on the Father s throne, Eev. iii. 21, yea, and it is called the throne of God and of the Lamb, Eev. xxii. 3. Hence therefore it is that the prophet being to declare what a throne it was which God here intended and promiseth to
give to him, makes so ample a description of God s own kingdom (although much in the Old Testament language) as that which he meant to estate this
his Son into, who yet because he was to come of David in the flesh, and David was his type, this kingdom is styled the throne of David in the shadow, but in reality and in the substance is indeed the kingdom of God the Father. And this, to be the true air or scope of those verses, seems to me most genuine and accommodate, and the best account that perhaps will be given of those verses. This for the kingdom, expressed in the first
part of the psalm.
There is inserted between this and the other parts that follow a most comfortable application, directed (as in the midst of this discourse) to those that are under this covenant, and are the blessed objects of this grace and mercy of so great a God their King, who either live under the continual sound thereof, and have their hearts stirred and awakened with the sound
CHAP. IX.] OF JUSTIFYING FAJTH. 67
thereof, so as by faith to pursue after the enjoyment of it, or especially those that have arrived unto a solid assurance of their share and interest therein. Or, if you will, the following words are a congratulation of their
infinite happiness, as elsewhere it is expressed, Blessed are the people whose God is the Lord, Ps. xxxiii. 12. The blessedness of the people instated in this covenant is displayed in this Psalm Ixxxix., 15-18, Blessed
is the people that know the joyful sound : they shall walk, Lord, in the
light of thy countenance. In thy name shall they rejoice all the day; and
in thy righteousness shall they be exalted. For thou art the glory of their
strength ; and in thy favour our horn shall be exaltefl. For the Lord is our defence; and the Holy One of Israel is our King.
2. The choice, and advancement, and dignity of the person who was to be estated in this throne, even of Christ, is described under the shadow of David. This Christ he dignifies with the highest titles of honour ; his
holy One, his mighty One, upon whom God laid help for us all ; his
* his Servant, his Christ and Messiah, with God s own holy oil anointed by God himself, ver. 20, in whom should
chosen, his exalted One, ver. 19,
rest all the power of God (which before in ver. 8, 10, 13, you heard of), to establish and strengthen this his Christ, and beat down his enemies, and wherewith to overrule all, ver. 21-23. And compare but the expressions in ver. 8, 13, with these ver. 21-23, likewise ver. 9 and ver. 25 ; in like manner ver. 10 with ver. 22-24, in which latter he says, their* mercy also and faithfulness (which the prophet had said did support God s throne, and did go before him to execute all the administrations of his kingdom, ver. 8 and 14) is promised unto this his King: ver. 24, My mercy and my faith
* shall be with him; that is, in the whole of his govern ment towards my church, to perform all with as much mercy and faithful ness as I myself would. If you will farther have it, God committed all the mercies that ever he had promised, or meant to bestow upon any or all his
fulness, says God,
children, into the hands of his Christ, to give forth to them, and constituted him to be his own executor, and hath given him an heart of mercy of equal largeness thereunto, and faithfulness to perform it unto every tittle, as himself hath; so as he that shall compare all those descriptions of God s
kingdom in the foregoing verses with the expressions of Christ s kingdom here, will readily acknowledge that God s Spirit in this psalmist did on
purpose set forth the former representation of God s kingdom to the end, to shew that the like glory, yea, the same kingdom for substance, he hath devolved upon his Son, and put into his hands ; which was the genuine drift and scope of so large a description of God s kingdom therein made. In the conclusion he proclaims, among other of the royal titles which God bestows upon his Christ, that of being God s Son : He shall cry unto me,
* Thou art my Father, my God, and the Rock of my salvation. Which in how transcendent a manner it is true of Christ, you may read, Eph. i. 3, 1 Pet. i. 3 ; and of all sons, his first-born is higher than the kings of the
earth, ver. 26, 27 of this 89th Psalm, with which comports that of Rev.
* The Prince of the kings of the earth. These titles of Christ you find from ver. 19 to 28.
i. 5,
3. The other part of Psalm Ixxxix. is that which I have chosen as my
text, from ver. 28 to 37, and this part principally concerns the seed, the
spiritual seed of Christ, as the former does his kingdom and personal dig nities. You may remember how it was said that the mercies of this cove nant were prophesied by the Psalmist as the eminent subject of his song: * Qu. his ? ED.
68 OF THE OBJECT AND ACTS [BOOK I.
* of the mercies of the Lord for ever, &c. ; that is, which are for ever. And in this special part of the song we find menu s
* I will sing, says he,
voice elevated to the highest note, or to the highest ela* which can be
supposed it should reach unto. For as the height and top of mercy s glory
is put forth and seen in pardoning of sins that is the most proper seat
or subject wherein and whereupon the mercies of God are manifested and
spent so in this paragraph, if anywhere in all the Scriptures, pardoning mercies are ascendant, and in their supremest elevation.
Two things are to be farther cleared towards a foundation unto that
setting forth the greatness of God s pardoning mercies to his children, as here they are held forth. The first, that by David s children here the
spiritual seed of Christ are intended, as by David Christ himself is (as hath been shewn), and so the parallel runs thus: 1. David s person is the shadow of Christ s person. 2. David s temporal throne of Christ s throne, who was his eminent seed after the flesh. 3. That as David had other
children after the flesh in a succession, so Christ a spiritual seed in their
several generations. And of this spiritual seed, or children of Christ, and
of God s pardoning mercies unto them, is this paragraph to be understood.
1. That Christ hath a spiritual seed, unto whom he is the father, as David was a father to his other successive seed ; and that David bore the shadow
thereof, there are many passages in this and other scriptures which do con firm it. It is observable that in the 9th of Isaiah, before cited, when the
promise of the throne of David is again more expressly than here repeated, that withal, ver. 6, one eminent title amongst those other is, of his being
4 the everlasting Father, which title doth necessarily relate to a seed, unto whom he that is said to sit upon David s throne is also a Father. And
answerably, we see both the promise of Christ s throne and these promises to his seed and children to be nearly conjoined in several passages in this
Psalm, as being inseparably riveted and involved both of them in this one and the same covenant, and as the alike substantial parts thereof, and in volved in the same oath. Thus ver. 28-30, My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed
also will I make to endure for ever; and his throne as the days of heaven.
If his children forsake my law, and walk not in my judgments, &c. At the entrance of my text, and again at the conclusion, ver. 35, 36,
* Once have I sworn by my holiness, that I will not lie unto David. His seed
shall endure for ever, and his throne as the sun before me. For he possesseth his throne upon such terms as that his children also should be
effectually saved. And what reason there should be that any should sever these two, which God hath so closely joined together, I understand not. We cannot conceive that the promise of the throne, which is unto Christ s
person, should be the sole and alone subject of the oath, but the promise concerning the other seed and children should be without oath, and limited
to David s other fleshly children in their successions as unto temporal
respects, and not to take in the spiritual seed of Christ, or those of David s seed who were such, especially seeing in other scriptures true believers on
Christ, whether Jews or Gentiles, are so frequently termed the seed and
children of Christ (our David), Lo here am I, and the children which thou hast given me, Heb. ii. 13. And in Psalm xxii., which so lively sets forth Christ as he was hanging on the very cross, the issue and product of his
* a seed should serve him, and it
crucifying is in the close said to be, that
shall be counted to the Lord for a generation. Parallel unto which is that * The highest note in the musical scale, according to the notation then in use. ED.
CHAP. IX.] OF JUSTIFYING FAITH. 69
Isaiah liii., in which Christ Jesus is as evidently also held forth as crucified; the fruit whereof is there declared to be, that he shall see his seed, and
* see the travail of his soul, and be satisfied in them, and their effectual
salvation by him, ver. 10, 11, for nothing else will satisfy Christ about them.
And to this purpose it may be farther observed, that in these promises in my text, made in David s name, as in behalf of his children, there is
this strange difference apparently made between David the father and his
children, that the Holy Ghost says not on his part, If he forsake my law, I will visit him with rods, &c., but only if his children do, ver. 30, 81, whenas yet we all know, take David personally, he did foully forsake God s
law, yea, despise the commandment, as the prophet Nathan challenged him, and was sharply visited with rods. Yet there is no mention of any of his sins, nor so much as of an if about any such matter, but all of him
is passed over in silence. And to what other mystical purpose should
this be, but that as Melchisedec s genealogy is omitted to make up a like ness to the Son of God, to the like intent there is omitted the mention of David s sins in this place, that David hereby might bear the type and shadow of Christ s person, and withal be a perfect type of him in his rela
tion unto his children, who was in his own person not only without sin, but above the least supposition of it ? But if his children should sin, and some of them might be left unto great sins, yet for the mercy promised him they should be pardoned. And under this representation David comes to personate Christ, as he was to bear the relation of father unto
his spiritual children, as for whose sake those promises were made. And
in this manner, upon Christ as such a father and our David, and those
promises to his seed, did that oath rest, as well as for the throne. If we
also take the succession of David s fleshly seed, good and bad, the mercies and forbearance of God towards them (taking the circumstances of their
sinnings, &c.) were greater towards them than unto any other succession
of men that have been on earth. And we find it often in the story of the
Kings and Chronicles put literally upon this reason, that is, for David my servant s sake. And these dispensations of temporal mercies to those
his children were but the shadows of those sure mercies, of pardoning mercies, promised to the spiritual seed of Christ. And for a farther con
firmation of this, the spiritual children or seed of Christ are also termed David s seed and children here in the text, by the same just reason that the
faithful are termed the sons of Abraham. For the foundation of Abra ham s title to his being the father of all the faithful stood thus, that because a covenant and oath was promulged personally and particularly unto him, how that in Christ, who was to be his seed after the flesh, all
the nations of the earth should be blessed; and that seed out of all
nations being Christ s seed first, therefore he had the honour to be styled
* the father of all the faithful, whether Jews or Gentiles, and the representer of Christ therein. Yea, and that oath and covenant involved the
spiritual seed, as made unto them as well as unto himself, who laid hold
upon it by faith, or as unto Christ, or rather with Christ for them, for so
it is expressly interpreted to be: Heb. vi. 16, 17, For men verily swear
by the greater ; and an oath for confirmation is to them an end of all
strife. Wherein God, willing to shew unto the heirs of promise the im
mutability of his counsel, confirmed it by an oath. Now, the very same covenant and oath being in more ample and plain terms renewed unto
David, the analogy holds between David and Abraham, and this psalm is
70 OF THE OBJECT AND ACTS [BOOK I.
an evidence of it. If then Christ and the spiritual seed in Abraham s case are not to be separated, then not in the case of David, wherein both are more distinctty and expressly mentioned, and included in one and the same covenant, than in Abraham s they were. Only David being a king set up so immediately by God, therefore the promise of the throne unto Christ his successor is more eminently indeed spoken of, yet not so as that it should be the sole object of that oath, but that God s faithfulness unto the children of Christ, or heirs of salvation, is taken in, as in Abraham s case it was, though far more obscurely.
And that the spiritual seed of Christ are reckoned as David s house and
children, that place alone may perhaps be sufficient to prove, in which the conversion of the Gentiles is termed the building up the tabernacle of David: Acts xv. 15-17, Unto this agree the words of the prophets; as
it is written, After this I will return, and will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord, who doth all these things. Among the Hebrews* a tabernacle was put for one s house ; and that house signifies children is well known : Luke i. 33, He shall reign over the house of Jacob for ever; by which is meant the spiri tual seed, whether of Jew or Gentile, as before opened.
Having thus cleared and evinced it, that by David s children here in this Psalm Ixxxix. 30 is intended the spiritual seed of Christ, I come now to shew how in verses 30-37, the glories of Jehovah, pardoning iniquity, transgression, and sin, are most signally displayed in this 89th Psalm, from verse 30 to verse 38, If his children forsake my law, and walk not in my judgments ; if they break my statutes, and keep not my command ments ; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah. But thou hast cast off and abhorred, thou hast been wroth with thine anointed. That God will pardon your sins of ordinary infirmities that you commit, that you think easily the covenant of grace doth reach and extend to ; ay, but here is a proviso (you call them so in acts and wills) which is an amplia tion of the covenant of grace upon the supposition of the worst of cases, of the worst of those who are under the covenant of grace : If his ckildren forsake my law, and walk not in my judgments, &c. You see the amplitude of the covenant of grace (what hath God to do to run out to this ?), and you shall see the largeness of the covenant of grace, how far it extends.
1. I begin with the word if; it implies, that it is a case may fall out, God hath not said temere, rashly, or used all these words in vain. It is a case may sometimes fall out.
2. What is the reason of this if, if they shall do so and so ? It is not so much, as Musculus says, to shew what man will do, but it is to shew what God will do. If men do so and so (and make a supposition to the
utmost), if they do so and so, yet I will do so and so (says God), as far, * Hebrseis omne habitaculum ffxrjvq dicitur, quia ea habitatio vetustissima. Grotius in locum.
CHAP. IX. j OF JUSTIFYING FAITH. 71
nay, beyond what the imagination of man can reach, as Christ is a Saviour
to the utmost.
3. He useth the word if, not that what is supposed does oft fall out, for
there are millions of saints go to heaven, and not come within the compass of this place, and therefore it is what seldom happens. Ay, but sometimes
it does, for God would not in vain use so many words. It is hard to say what sins God pardons after regeneration; in some God exalts his justify
ing grace more, in some his sanctifying. If one of ninety-nine be gone, he
leaves all the other for those few s sake ; he hath made provisoes in this covenant of grace, he hath put this if in.
4. He repeats it, and indigitates it over and over; for, as Calvin says,
it is the hardest thing in the world to believe it, and whoever lives in
great sins, it is the hardest thing in the world to believe that God will
pardon him.
But doth he speak of the members of Christ, is it of those that are actual members of Christ that he speaks this ? Is it not of their sins before con version rather? Nay, but it is after: If his sons forsake my law, says the 30th verse. Those that are his sons and children are actually in the
state of grace. At the day of judgment, says he, Heb. ii. 13, Lo I and the children which God hath given me; and he is called an everlasting Father, Isa. ix. 6. Another observation is concerning his seed, that the greatest of their
sins may come under this if, under this proviso ; so Calvin and Musculus
observe. David did not commit a sin of infirmity when he despised the commandment of the Lord, but his sin extended to the most heinous guilt. And he speaks of such sins as may not be called mere infirmities. Observe how he sets out their sins supposable.
1. He reckons up all sorts of laws broken: ver. 30, 31, there is my laws, judgments, statutes, and commandments ; and interpreters fetch out all the
judicial laws in rites and statutes, and moral laws in commandments.
2. Then observe how he expresseth it, for the act: ver. 30, If they for sake my law, and walk not in my judgment; ver. 31, If they break my
statutes, and keep not my commandments ; here is a worse than all, If
they profane my statutes. It is translated, If they break my statutes; but in the Hebrew, and so in the margin, it is If they profane my statutes. Now, for a saint to be a profane person, as Esau was, Heb. xii., how heinous
is the guilt
3. Take the title of their sins ; he calls them transgressions and ini
quities, ver. 32 ; pardoning iniquity, transgression, and sin. One of the words signify falseness, treachery of sin. Thus he sets out the great ness of those sins which it is supposed saints may fall into, after they are
children.
4. Here are sins of omission and commission. Of omission : if they walk not in my judgments, ver. 30. Of commission : if they forsake my law, and break my statutes, or profane them, ver. 81. I will not say that
it is not to be said how far men may sin ; as it cannot be said how far men may go and not be sincere, so neither how far a man may sin. Though it
is certain there was a seed of God remained, yet that person that was excommunicated is called the wicked person. And you know the story of the apostle John s young thief, recorded by Eusebius, which was an
amazing instance of a man s falling into sin. Water may be so heated, that
any body that puts his hand into it may say, Here is no cold in it ; but yet, though it scalds, let it stand a while and all the heat will be gone. Let
79 OF THE OBJECT AND ACTS [BoOK I.
men in a state of grace be inflamed with lusts, that one would think there is nothing of grace, yet there is a principle of grace which will reduce them at last. Thus much for the greatness of sin. 5. God promiseth chastisements in such cases. He does not bring great chastisements for ordinary infirmities, but for such sins as these are, that they may not be judged of the world : 1 Peter i. 17,
< If ye call on the
father, who without respect of persons judgeth according to every man s work, pass the time of your sojourning here in fear. Though he be a lather, yet therefore be afraid of him. It is not for men to say, Let men live as they list, they shall be saved ; no, says God, I will put a stop to you by chastising you. See what these chastisements are in these cases, and how he speaks of them : you may see the covenant of grace to shine m all still. First he says, he will
< visit them with rods and with stripes. He calls them rods, 2 Sam. vii. 14, when the promise was first made to David (this very promise), I will be his Father, and he shall be my son. It he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. It is a moderation of the correction, 1 will not whip him so hard as to kill him, says God, but as you whip men : I will not chasten with soreness of my displeasure, but deal with them as men. The truth is, God whips with rushes, in comparison to his vengeance in the other world : it is with the rod of men, which men may bear. He hath a sweet word, I will visit their transgressions with rods He says not, I will strike ; no, it is a fatherly word, I will visit them as do sick folks, to help them : it is a word full of tenderness. Again,
. ! I Wl11 vlslt their iniquities : it is a sweet word ; he does not say, I will visit them ; no, I love them, I have no anger at them, and wrath for tnem but I have at their transgressions, Isa. xx. This is all the fruit of my chastising, to take away sin.
T *??*
6. Consider the promises he makes to this case (the promises of chas tisements you heard), but consider the other part of the promises that are nere mentioned, and it will extremely affect your hearts. 1st, Says he, I will be kind for all this, I will not make my kindness void : so it is in the Hebrew, ver. 33, Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My kindness shall never fail in pardoning iniquity, transgression, and sin ; I will ever be abundant in kindness and truth, Exod. xxxiv. 7. Well, go then, count the number of promises he makes of this kind ; they are just the number of what he says of their sins. He had said four things of their sins : It his children forsake my law, and walk not in my judgments : if Hey break my statutes, and keep not my commandments ; and there ar
?^T
r *everal expressions which relate to his pardoning them, Not withstanding my loving-kindness will I not make void, nor suffer my faith fulness to lie : my covenant will I not profane, nor alter the things gone out of my hps. So that here is four to four. 2dly, Consider how he suits these expressions in correspondency to
1st, If they keep not my commandments, ver. 31 ; My mercy will I keep for him for evermore, ver. 28. 2dly,
< If they forsake my law, ver. 30 ;
< I will not alter the thing gone out of my lips, ver. 34.
3dly, If they profane my statutes, ver. 31 ;
< I will not profane my covenant, ver. 34. It is a mighty speech ; as if God had said, I should un into profaneness, and be as profane as you, if I should break covenant :
CHAP. IX.] OF JUSTIFYING FAITH. 73
as if God were in danger of this, if he failed Christ s seed in this case, of
being a profane God, and an unholy God, and a lying God to David, which
can never be.
7. He binds all this with an oath ; Once have I sworn by my holi
ness, that I will not lie unto David. I have sworn absolutely. Now con
sider :
1st, An oath is the highest confirmation of all other, Heb. vi. 6.
2dly, He tells you it is an oath but once taken. Why but once ? To shew that all is irrevocable, both oath and thing sworn to.
3dly, Though it be sworn but once, to shew it is irrevocable, yet not
: ver. 3, I have sworn unto
withstanding we hear of it twice in this psalm
David my servant ; and again, ver. 35, he took the oath but once, but we hear of it twice. He took an oath to his Son, that he would make him
a king, and set up his throne ; that the 3d verse shews ; and he takes an
oath for his seed, and his seed in this case of sinning, and it is as sacred to him concerning his children, as it is to Christ, to oblige himself to give him
a throne and kingdom.
4thly, Consider what he swears by. Of all things else this amazeth me, he swears by his holiness : Once have I sworn by my holiness. Now
bring all your consciences to God, and what is it you do dread in God ? His
holiness. What is it provokes him ? It is laid in the foundation of jus
tice and wrath ; and because he is a God so pure that his eyes can endure
no iniquity. Now then that his holiness, which is the most against sin,
should be brought in to be sworn to pardon sin, what can you have more ?
Calvin says, to swear by his holiness, is more than to swear by himself;
for he swears by that thing which is like to be your greatest enemy, to con demn and destroy you.
5thly, Lastly, He swears by that which is most eminent in his holiness, and must be profane and lie, if he doth not perform. 8. Consider that all this is founded upon Christ, though the mercies are
* If his chil
in the heart of God. It is a mighty expression when he says,
dren forsake my law, I will visit their transgressions. He speaks to them,
If they do so and so ; but when he comes to make his promise, notwith
standing my loving-kindness shall not be void from him. From him,
ver. 28, i.e., from Christ. What, does Jesus Christ need any mercy?
Ay, it is well for us he doth not for himself. But thus, as he is the head
of all saints, and he and they make one body, the covenant of grace and
mercy was made with him, and so they are called the sure mercies of
David, Isa. Iv. 3. All the mercies God bestows are for his sake ; and it
is well now that God hath sworn, that he will not take his mercies from
Christ in relation to us ; and that Jesus Christ can go to God and plead,
Lord, I have no need of mercy ; but thou hast given me all thy mercies
for those who are mine ; Lord, fulfil them to them. There is one use which
Calvin makes, Live upon the covenant of grace, you need no more ; and if
you be guilty of great sins, you had need live upon it. But let me com mend one use, which David makes in the midst of the psalm, ver. 15-18,
Blessed is the people that know the joyful sound, &c. He speaks in
relation to the covenant of grace, to all them that are under it. He sets
it in the midst as an use of application to the persons under it. But what
< know the joyful sound.
kind of persons are they that are under it ? They
All interpreters acknowledge it is an allusion to the sounding the trumpets, which you read of, Num. x. 4, 10 ; Lev. xxiii. 23. This I find by Ains-
worth and others, that joyful sound here imports (what was typified by the
74 OF THE OBJECT AND ACTS [BOOK I.
sounding their trumpets and cornets) the spiritual joy the people of God should have in the favour of God, and meeting with God, and communion with God, in his covenant of grace. This is plainly the meaning, for (says he) they shall walk in the light of thy countenance. When did they sound trumpets ? They sounded trumpets for war, for feasts, upon extra
ordinary occasions of great joy, as at the dedication of the temple, Ezra
iii. 11, 12 ; when the people returned from captivity, 2 Chron. v. 12, 13 ; when the foundation of the temple was laid, Ezek. iii. 10 ; and at its dedi
cation, Neh. xii. 35 ; and every new year they had trumpets and cornets sounded ; the one was made of rams horns, .which they called a cornet, the other of silver ; the one had a loud sound, the other a shrill, Ps. xcviii. 6. There is both trumpets and sound of cornets ; with these they made a joy ful noise. Now what is the meaning of this, but to tell us, Oh blessed are those people into whose ears God blows joy, and peace, and salvation ?
Says the apostle, If the trumpet gives an uncertain sound, who knows what is meant ? 1 Cor. xiv. 7, 8. But when God comes and speaks to a man s soul all this that I have said of the covenant of grace, and tells him, that he is his salvation, and blows this with his own immediate voice, Oh blessed is that man that hears this joyful sound : this man may walk in the
light of God s countenance. Consider what he says of it : They shall walk in the light of thy countenance, and in thy name shall they rejoice, and in
thy faithfulness shall they be exalted : thou art the glory of their strength, &c. Such as have had this trumpet sounding in their souls, are enabled to walk triumphingly, and are prepared for war. They sounded the trum
pet for war : we are in war more than conquerors ; grave, where is thy victory ? Oh seek to the Lord that he would blow and make this blessed sound in your souls, that you may have God to rejoice in, and God himself alone. The angels may wonder at the wonders of the covenant, but you rejoice in them as yours, and you may do it all the day long ; and in doing so you will be taken off from all that is in yourselves.
* In thy name shall they rejoice : They glory in this, that they know thee that exerciseth loving-kindness in the earth, and their joy shall none take from them, Ps. Ixxxix. 6.