Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 19
SERMON XIX.
PSAL. 51.18.
Do good in thy pleasure unto Sion: build thou the walls of Jerusalem.
There is a double capacity which every Christian does sustain, and in which accordingly he is considerable of us: The one is his personal, as he is a man alone by himself; and the other is his relative, as he is a branch and part of the Community, and a Member of that Body whereof the Lord Jesus Christ is the Head. And answerably hereunto there are mixt desires and affections in him, though subordinate one to the other; as do here appear and discover themselves in the holy man David in the cause of this present Psalm. As for his desires, which he breaths out for himself, of those we have spoken hitherto at large out of the former Verses; In these two last Verses which are behind, he expresses his desires and affections as to the Publick, so to the Church of God in general, and herewith shuts up the Psalm; In the former Verse signifying his Prayer which he puts up to God, and in the latter fore-speaks the issue and consequent of it. Our business at this time is his Petition, laid down in the Eighteenth Verse, consisting of two Branches, &c.
IN the Text it self we have a Petition, consisting of two Branches; the one referring to the Church and State Ecclesiastical, and the other referring to the Commonwealth, or State Civil. That which refers to the Church, we have in those words, Do good in thy good pleasure to Sion; that which refers to the Commonwealth, we have in these, Build thou the walls of Jerusalem.
We begin with the first, viz. David's Prayer for the Church, Do good in thy good, &c. Wherein agen we have these three particulars considerable: First, The Place or Party prayed for, and that is Sion. Secondly, The thing prayed for to them, and that is to have good done them. Thirdly, The Modification of the request, In thy good pleasure, &c.
For the first, The Place or Party prayed for, is Sion; whereby we are in one word to understand the Church of God: This in Scripture-Language is exprest by Sion, which was the name of an Hill within Jerusalem upon which the Temple was (after David's time) built by Solomon, and where whiles David lived, stood the Tabernacle, which was set up for the Worship of God. Under this name and expression does David here pray for the whole Church, whose practice is herein considerable for our example; and accordingly there is a double Notion in which we may look upon him; The one considered as a godly man, and so a Member of the Church: The other considered as a guilty man, and so an Offender of the Church: Either of these Considerations had an influence upon his praying for it at this present time.
First, Considered as a godly man, he prays for it so; whereby he shews us the Nature and Disposition of every good Christian besides, as also the Duty of every one that pretends to an interest in the Church. This it is, even to pray for it, whosoever belong to Sion, they are engaged in the welfare of Sion, to pray and petition for it; take notice of that; this is clear from other instances in Scripture: Thus Psal. 53.6. Oh that the Salvation of Israel were come out of Sion. So Psal. 102.13. Arise, and have mercy upon Sion, for the time to favour her is come. And Psal. 137.1. By the Rivers of Babylon we sate down and wept when we remembred thee, O Sion. Still Sion, i. e. the Church of God, it has been in the minds and remembrance of the people of God, and ought to be so still.
This may be made out unto us upon this Ground and Consideration; because namely, of that near relation which they bear unto it, and benefit which they receive by it: There is not a greater nearness of the Members of a natural Body one to another, than there is in the Members of the Mystical. Upon which account the Apostle Paul presses a mutual sympathy and compliance of affection, Rom. 12.5. We being many are one body in Christ, and every one members one of another. And 1 Cor. 12.27. Ye are the body of Christ, and members in particular. Now in the body, when one member suffers, all the members suffer with it; and when one member is honoured, all the members rejoice with it: Even so should it be likewise in the Church, every member should desire the good of the whole body, as of its own particular, which is much involv'd in it.
And yet if we well consider it, how few are there which lay this to heart, which take care of the prosperity of Sion, and which are affected with good will to it? Most men seek their own advantage, the inlarging and setling of themselves, but they are but few which do lay out their thoughts and endeavours for the good of the Church: Nay, it were well if some now and then were not imployed in that which is contrary, which are haters and ill-willers to it, Psal. 129.5. Now for this purpose we are to consider the practice of this holy man David before us, who puts in this amongst his other requests which he makes to God, as that God would be good to Himself in the pardon and forgiveness of his sins, so moreover that he would be good to the Church, in shewing all good favour to it: This he did out of a Principle of Grace and Goodness in him; and we should all of us labour to conform to this gracious disposition in him: VVe should labour for Publick Spirits, from whence we may mind not only our own particular interests, but the welfare of Sion; according to those famous examples which we have elsewhere in Scripture, in Moses, in Mordecai, in Nehemiah, &c. That's the first Notion, in which we may here look upon David in this his Prayer, considered as a godly man.
The second is considered as a guilty man. David now reflected upon the mischief which he had done to the Church of God by his sin, which he had hereby scandalized and offended, and also provoked God to bring some heavy Judgment upon it for his sake: And now therefore to make it some amends, he puts it into his Prayer, That God would do good unto it, as that which was the only recompence and satisfaction which he was able to make it. From whence we may note thus much, That the more scandalous any have been by their sin, the more fruitful they should be in their repentance, and turning from sin. This is that which David was here, and it has been likewise with some others in Scripture. Thus we shall find it to have been with the Apostle Paul, he was one which had persecuted the Saints, and made havock of the Church of God, and (what in him laid) overthrown Religion, and the Faith of Christ: This he had done before his Conversion; Well, but what does he after it, when it pleased God to open his eyes, and to bring him to himself? Ye shall see it in the report which went of him in the Churches of Christ, Gal. 1.23. They had heard that he which persecuted us in times past, now preacheth the Faith which once he destroyed; Of a Persecutor, he became a Preacher. It was so likewise with the Jaylor, we know how barbarously he had used the Apostles, upon his Conversion he proved extraordinarily loving to them; and those whom before he had locked fast in Prison, now he washes their stripes, and sets meat before them. The Apostle Peter, Christ requires him when he was converted to strengthen his Brethren, as those, namely, whom he had shaken by his fall, and denial of his Lord and Master; and so of the rest.
Now therefore accordingly we may from hence judge of the work of Repentance and Conversion what it is in us. That man, who truly repents of his sin, there is this property consequent in him, That he will endeavour to do good answerably to the evil which has been done by him: Look what wrong he had done to any one, he will now compensate it, and make it up; and by how much the greater wrong has been, so much the greater also shall be the compensation; they that stick at it, and refuse to do so, they do hereby discover their repentance to be but hypocritical. And so much of the first particular, to wit, the party prayed for, which is Sion.
The second is, The thing prayed for about it, and that is, that it have good done it, Do good unto Sion, that which the Church is taught to pray for it self, Hos. 14.2. Take away all iniquity, and do us good, (as some Translators read the words) the same does David here pray for it, Do good unto Sion. What this good is for the particular which David here means, it is not exprest; but therefore we must take it in the latitude, and full extent, which is of good in all kinds, but more especially of such good as is proper and peculiar to the Church, considered as such, within its own circle and compass, which is spiritual and eternal good.
Where for the ordering of our Prayers aright upon such occasions, we may take notice of these particulars. First, The free enjoyment of the Ordinances, and means of Grace: These make up a great part of the good of Sion, and we should be instant with God for his Church in this regard, that he would vouchsafe, and uphold, and maintain the Ministry of it: It cannot be well with him, where it goes ill at any time with those which are the Builders of it; where there is a want and decay of able and faithful Teachers, this must needs be prejudicial to the Church: Now therefore we should order our Prayers to this purpose, That God would send Laborers into his Harvest; and not only so, but that the work may thrive and prosper in their hands, as Saint Paul calls upon the Thessalonians, 2 Thes. 3.1. Pray for us, that the Word of the Lord may have free course, and be glorified; That the Ordinances may be not only in their Dispensation, but likewise in their efficacy and success: This it makes for the good of Sion also, and which we may take in as pertinent hereunto.
Secondly, The Extirpation of Errours, and Heresies, and the Promoters of them, this is likewise conducing to the good: It can never be well with the Church, any further than as God is pleased to convert it by his over-ruling power, (who can bring good out of evil) when as the Tares and Thorns of false Doctrine shall spring up in it, and be suffered so to do. Therefore as ever we desire the welfare of it, we must bend our Prayers to this particular: These were such things as Christ found fault with in some of the Churches of Asia, as we shall find in the Revelations, and which Saint Paul also took such care of in those several Churches which himself had to do with.
Thirdly, The Multiplication of Converts, that's another thing pertinent hereunto. The welfare of Sion lies much in the number of those which belong unto it: Therefore we find it to be recorded in the Acts of the Apostles, That the Lord added to the Church daily such as should be saved, Act. 2.47. And Act. 16.5. so the Churches were established in the Faith, and increased in number daily. And Acts 5.14. Believers were added to the Lord, multitudes both of men and women: this is mentioned as a great happiness of the Church, and so it is, which therefore accordingly calls for our prayers.
Lastly, (to add no more of this kind at this present time) the concord and agreement of Believers amongst themselves; this is another thing of the same nature with it; it was well with Sion in those days when (as it is recorded of the Apostles) they were all of one accord in one place, Act. 2.1. This is much for the good of the Church as any thing else, and does as much need and require our Prayers and Petitions for it, That Believers may be perfectly joined together in the same mind, and in the same judgment, 1 Cor. 1.10. How happy and good a thing is this! Psal. 133.1. In these and the like particulars may this good which David here prays for as to Sion, may be specified and drawn out unto us, especially as relating to that which is spiritual, and within it self.
But yet we may understand it also, (if we will) as I said before of Good at large, in the whole latitude and extent of it, that whatever shall appear to make for the good of Sion, that it may not be denied unto it, but that it may be made partaker of it. Here's a Blanck to put in what ye please, as there may be need and occasion for it. So much also for the second particular, which is the thing it self that is desired, That good be done to it.
Now the third is the Modification of the request, in this word Birtsonka, In thy good pleasure. And this agen may admit of a threefold emphasis, or impression which is upon it: First, It is a word of Influence, as denoting the Spring and Original whence this good which is desired for the Church, must proceed, and that is the love and favour of God. Secondly, It is a word of Limitation, as signifying upon what terms David begg'd and made this Prayer to God, and that is with respect had to the good-will and pleasure of God. Thirdly, It is a word of Insinuation, as arguing from God's affection, to the expression and manifestation of it: because he bears good-will to Sion, therefore to do good unto Sion: All these are in it.
First, I say, this Expression, In thy good pleasure, or in thy favour. It is a word of special Influence, and does denote unto us the Rise and Spring of all good to be expected to the Church, which is the love and good-will of God. David does not now come to God for his Church upon terms of merit or desert, but only upon terms of favour and free Grace, Do good in thy good pleasure. And this is that which all must still do, even the best that are; they must thus make their addresses to God even in the behalf of the Church it self. And the reason of it is this, Because we are all Debtors to God, and stand obnoxious to him; we deserve no good from him; and that good which already we have, we have in a manner forfeited by our miscarriages; therefore it must be free Grace and Favour that must set us right, there's nothing else which will be helpful to us: when we have done all we can, we still remain but unprofitable Servants, and must plead for pardon where we have done the utmost that we are able to do. And it is our great comfort and encouragement, that we may be able to do so; that God will suffer us to deal with him upon these terms, and to have recourse to his Grace and Mercy for the doing of good unto us.
For which purpose we should be excited to the improvement of it all that may be: Let us renounce all desert in our selves, and flee wholly to the Grace of God in Christ, which is the best weapon to deal with him by; To come with ropes, as it were, about our necks, as the Syrians to the King of Israel, and say the King of Israel is a merciful King, and lay down all kind of confidence in our selves, or any thing which is ours, whatever proud persons may sometimes pretend in a flourish, yet this at last will prove their best refuge. That's one emphasis in the expression, In thy good pleasure, as a word of Influence.
Secondly, It is a word of Limitation; a Limitation not of God, but indeed of his own Prayer and Request: As if he had said, Lord, I do very earnestly beg of thee, that thou wouldst do good to thy Church; but I do not herein go about to limit thee, or consine thee, or prescribe thee, but I leave it wholly to thy self: Do good in thy good pleasure, that is, as shall seem good and best in thine own eyes to do. This is another thing considerable of us, in the ordering of our requests to God, we must still refer them to the good will of God.
And that in all particulars: First, As to the matter of the thing it self which we desire should be done: We must not limit God here. Thus David here in the Text, as we had it in the word before, Do good; but what good, that he does not express, but leaves it to God's own disposing, and as in this second word, to his good pleasure, so must we do likewise.
This is not so to be taken as if we might not in some particular cases make mention of our particular wants, and accordingly desire a particular supply of them; for so we may as we have occasion hereunto. God hath planted a self-love in us, which is not sinful, but for the preserving of our nature, upon which ground we may ask of him those things which are suitable hereunto; as in case of sickness, we may particularly pray for health; in case of danger, for preservation; in case of uncertainty, for direction; and so for the like. But the meaning of it is this, That we ask not any thing either for our selves or others, especially of outward comforts, absolutely, and peremptorily, and indefinitely, but in subordination to the will of God: Lord, if thou seest such things to be fitting, and requisite, and expedient for me or others, I beg them of thee; but otherwise, Not my will, but thy will be done; according to thy good pleasure for the matter of it.
And so agen likewise for the means, not to limit God in that neither: As we oftentimes pitch upon a particular, so sometimes for the means to it. Are not Abana and Pharphar, Rivers of Damascus, better than all the Rivers of Israel? But we must herein also submit our selves to God.
And so further, for the time of accomplishment, leave it to his good pleasure here also. We are commonly all for the present, when we would have any thing to be done for us: but God's time is still the best, which we are to refer to him as well as the other. Indeed there is sometimes a lawful provoking and putting him in mind, as we find the Church to do, Psal. 102.13. Thou shalt have mercy upon Sion, for the time to favour her, even the set time is come. And so the Souls under the Altar, How long, Lord, holy and true, dost thou not judge and avenge our blood? &c. Rev. 6.10. Thus there's a calling upon God to hasten, which may proceed likewise from a spirit of Faith; but yet it is still with a submission to his good will, in this, as in the other particulars, both for matter and means. And there are two special Attributes in God, which make for this frame of spirit whereof we now speak: The one is the Wisdom of God, whereby he knows what is best for his Church in all circumstances: And the other is the goodness of God, from whence he is ready to order and dispose that particular good unto them. That Soul which is apprehensive of these two, has cause to be very much quieted and satisfied in the good pleasure of God, and to refer all unto him.
And therefore now accordingly we should frame our selves hereunto. We should take heed of limiting the Holy One of Israel, by desiring any of these things which we have a mind to peremptorily from him; as those, who should rather count it our happiness to be under the conduct and guidance of a wiser and stronger than our selves, whom we may commit our selves unto. And that's the second emphasis in this expression, According to thy good pleasure, as it is a word of Limitation.
The third is a word of Insinuation, as it seems to carry the force of an Argument in it, and that thus: Lord, Thou bearest a special love and affection to Sion, which is thy Church above all others besides; Now therefore according to this affection which is in thee towards it, be pleased to do good to it; as the Sister of Lazarus to Christ, Lord, he whom thou lovest is sick, Joh. 11.3. whereby she would perswade him to be active for his recovery. So does David here now to God in behalf of the Church, Do good of thy good pleasure to Sion; that is, according to thy wonted favour and loving kindness towards her. It is a great encouragement in our addresses to God at any time for his poor Church to have the advantage of his own affections to it, which will prevail with him so much the easier to goodness upon it.
The reason of it is this, Because God delights to be like himself, He is good, and does good; and He is yesterday, and to day, the same for ever: Therefore those Bowels which perswade him to do good to the Church at first, perswade him still to the Continuance of it.
This may teach us this cunning piece of skill in our dealings with him; when we have occasion at any time to come before God for the welfare of his Church, (as when had we ever more occasion to do than now we have?) let us urge him upon this present Consideration, That it is such as he has been pleased to make choice of as his peculiar treasure and delight, and to place his love and affection upon them; so as we may argue and reason with him thus, Do good to Sion in thy good pleasure, i. e. according to thy wonted loving kindness.
But yet there is still a further reference of these words, which may be made of them, than as yet we have mentioned; and that is, by taking this expression of God's good will or favour, not only in relation to the Church, but to David Himself; and that in this Explication. David, as we have heard already at large out of this Psalm, had been in a sad and deserted condition by reason of his grievous sins; God had hid his face from him, and exprest himself as an Enemy against him; but now at last by humbling himself deeply in the presence of God, and earnest and constant Prayer made unto him, had probably got some testimony of God's love and favour towards his Soul, that he was now pacified and reconciled unto him. And now this is the improvement which he makes of it, to beseech him now in the behalf of his Church. As if he had said, Lord, if I have found favour in thy sight, and thou bearest any good will unto me, as I have ground to hope thou dost, why then be pleased to do good unto Sion, let me obtain this request at thine hands, &c. And according to this sense, there are two things considerable in it: First, That none can pray to God with any encouragement in the behalf of his Church, which are themselves in a state of actual estrangement and alienation from him. Secondly, That those who are themselves in terms of favour and communion with God, they cannot better improve it, than in the behalf and welfare of the Church of God.
First, I say, That those which are themselves in a state of estrangement and alienation, they cannot so happily and successfully pray for the Church. This we gather from the course and order which is here taken by David, who till he had made his peace with God himself, never makes any mention at all of Sion, as here he does, as conceiving it had been in vain to do so; and so it had: None can come to God boldly for others, which are at terms of distance and variance with him themselves. Intercession it is founded in Affection, and supposes that party to be in favour which so intercedes.
This instructs us in two things: First, We hence see what a sad thing it is for any to be in a state of difference with God, for any to lie under any particular guilt which is charged upon their Conscience. It is very grievous as in many other respects and considerations besides, so for this amongst the rest, as it does hinder and obstruct mens prayers in behalf of the Church: so long as David was under the guilt of his sin, and God had not taken away that from him, so long was he kept back from so freely, or at least so successfully praying for the Church, as we find him after to do.
Secondly, This teaches us likewise what course is to be taken with us for our speeding in our suits for the Church; namely, to clear our own Consciences, and to set things strait betwixt God and our selves; otherwise we shall rather provoke God to pour forth some Judgment upon our selves, than to shew forth any good upon the Church. And so much may be spoken of that first Point.
The second is this, That those who are themselves in terms of favour and good liking with God, they should improve it all they can for the good and welfare of the Church. This is that which David does here: He had no sooner recovered himself from that distance which was betwixt God and his Soul, and got some glimpse of his favour towards him, but this is the use which he makes of it, even to intreat God for Sion, Do good in thy good pleasure to Sion. This is that which we have commended unto us in some other places, as Isai. 62.6, 7. I have set Watch-men, &c. Ye that are the Lord's Remembrances, (i. e. ye that are in favour with him) keep not silence, &c.
And the reason of it is this, namely, Because this is one end for which God is pleased to take them into favour, and they have from hence a good occasion and opportunity afforded unto them. As Mordecai told Esther, who was advanced into the favour of Ahasuerus, when he desired her to speak to the King in the behalf of the Jews, Who knows whether thou art come to the Kingdom for such a time as this? Esth. 4.14. As those who enjoy the favour of Princes and of great Ones here upon the Earth, they are to improve it for all good advantages to the Church of God: so those also which enjoy the favour of God, and have more especial Communion with Him, they should improve it to the same purpose likewise, as that which God Himself does expect and look for from them.
Therefore let this serve to perswade us, and to excite us hereunto: We cannot better improve our interests in God, than upon such occasions, nor better to his liking and approbation. He takes it very well and kindly from us, when it is thus with us; and he does sometimes open himself more freely to us for this very end; therefore he gives his Servants now and then more inlargement of heart, more freedom and holy boldness and familiarity with him, that they may be more earnest and importunate with him in the cause of his Church; and it concerns them to use it accordingly. As the Prophet in Isai. 62.1. For Sion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Whatever we make mention of besides, we should be sure not to forget this, nor to leave it out of our Prayers. No, but in all other of our Petitions, and upon all other occasions of our addresses to the Throne of Grace, still remember to speak a word for this, as the Prophet David does here before us. His main Errand to God at this time, was to seek his face in behalf of Himself, to beg the pardon and forgiveness of his sin, and some assurance hereof to his Conscience; but now when he was once engaged, and his heart was up, he puts in likewise for the good of Sion. Thus (I say) should we do likewise in conformity to this blessed example; we should not be all, or only for our selves, and private accommodations, but be mindful likewise of the people of God, and the state and condition of the Church, to offer and present that to him, and to intreat him in it. This was the constant practice of this holy man in other places besides, when his heart was well warmed in seeking to God for his own condition, he was drawn out further for the Publick, as Psal. 28.9. after private requests put up to God, he comes in with this close, Save thy People, and bless thine Inheritance; Feed them also, and lift them up for ever. As if all other respects to himself had been of little worth to him, where this also was not minded and regarded. Thus we may take this word of favour and good-will here in the Text, as relating also to that favour which himself now enjoyed from God, and which he would improve in this general Supplication for the publick good. So we have the third particular in this first general, to wit, The Modification of David's request; and so the first general it self, which is that branch of David's Petition as concerned the Church or State Ecclesiastical, in those words, Do good in thy good pleasure unto Sion.
The second is which concerned the Commonwealth, or State Civil, in these words, Build thou the walls of Jerusalem: which words although if we please, we might perhaps take synonimously, as giving the same Truth in a variety, and duplicity of expression, as agreeable to other passages before all along in this Psalm: yet I had rather to take them variously, which is a great deal more full and significant, and so we shall now at this time, as extending David's Prayer from the one to the other, i. e. from the Church to the State. Jerusalem it was the chief City of that Kingdom whereof David was Head and Governour, and so does fitly resemble the State and Commonwealth, which he was moreover concerned in for the wishing of good unto it. There are two things which we may here briefly take notice of, First, The Connexion; and, Secondly, The Order. The Connexion, the State with the Church, Jerusalem as well as Sion: The Order, the Church before the State, Sion before Jerusalem; either of these are here considerable.
First, To take notice of the Connexion; here is Jerusalem together with Sion; David he makes mention of this, as well as of that, and makes room for it in his Prayer, the good and welfare of the Civil State or Commonwealth, Build thou the Walls of Jerusalem; this is that which he goes to God for, and for which he depends upon him as to the accomplishment of it. The Walls of Jerusalem do signifie whatever may conduce to the welfare and prosperity of it, and it lies in sundry particulars.
First, We may take it (if we will) literally; the Walls for the Structure it self, and place of Habitation: There is good cause for seeking to God for the building of these, for his Providence is much seen in it, and conversant about it. It is He by whom Cities stand, for the very frame and outward Constitution: Except the Lord build the House, they labour in vain that build it; And except the Lord keep the City, the Watch-man wakes but in vain, Psal. 127.10. God has of late more especially taught us of this City this Lesson in particular, to seek to him for the building and repairing of the walls of our Jerusalem, by the late sad Fires and Ruines of Houses amongst us; and we cannot too much be sensible of it, or affected with it; it does justly call for this Prayer from us, Build thou the Walls of Jerusalem.
Secondly, By these Walls we may understand the Persons and Inhabitants, and especially those which are Magistrates and Governors in it. Valiant men are the Forts and Castles of a City: It was the saying of the Heathen Oratour, and it is agreeable to the Scripture-Language, wherein David's Counsellors and Men of War, his Worthies and Assistants in Government, they are set forth by the expression of his Towers, or some such thing as that is. This is a Prayer very necessary likewise for Magistrates, and those which are in Authority, that God would counsel them, and strengthen their hands, and be assistant to them in the Governing of his People.
Thirdly, Good and wholsom Laws, and those especially drawn out into execution; these do make up a part of this Head also: These are walls of defence and security both to that State and City which are made partakers of them, which otherwise will be but in a weak condition. Righteousness exalteth a Nation, as the Wise-man Solomon tells us, Prov. 14.34. And so Isai. 32.17, &c. The work of Righteousness shall be peace, and the effect of Righteousness quietness, and assurance for ever; And my people shall dwell in a peaceable habitation, and in sure dwellings, &c.
Fourthly and lastly, The Trade and Commerce; these are Props and Sustainers of a State. Thus it is said of Tyre, That her Merchants were Princes, and her Traffiquers the Honourable of the Earth, Isai. 23.8. And so of Babylon, Revel. 18.23. Her Merchants were the Great Men of the Earth. These and the like (by way of Explication) may come under this Notion of the Walls of Jerusalem. Now for all these laid together, there must be recourse had to God for the succeeding of them; as it is He who says to the Temple, Thou shalt be founded; so to Jerusalem also, Thou shalt be built, Isai. 44.28. And therefore (here with David) we must go to Him for it.
Now the Consideration hereof does therefore justly meet with the neglect of too many in this particular. As there are many which have no thoughts of Sion, so as to think what may become of that; so neither have they thoughts of Jerusalem, so as to care what may become of that neither. There are few men of Publick Spirits, and whose minds are drawn out in the advancing of the common Good, so long as they may be but well (as they think) for their own particular; that their Houses and Dwellings may be inlarged, and their Walls lifted up in height, and their Estates and Families increased, it is no matter what becomes of the Publick, let it sink or swim; even Sion and Jerusalem both they may even shift for themselves; for as for them, they care for none of these things.
If they have perhaps now and then some kind of thoughts of them, which their occasions may put them upon; yet how few are there which take the right way and course for it? Some think to do it by their Policy, and Worldly Wit; others to do it by their Money, and Worldly Wealth; a third to do it by their Interest, and Worldly Compliances: but very few which either think or endeavour to do it by their Prayers and Addresses to God as it becomes them to do, and as is the most expedite way for them, and most likely to take effect. Now how far are such persons as these from the temper of this man after God's own heart? But so much of that first Point, the Connexion of these two both together, Jerusalem with Sion.
The second is the Order in which they stand one to another, Sion before Jerusalem: This is the Method of David's care and prayer here in the Text, and so consequently a good Rule of Direction and Intimation to our selves. We see here what is to be preferred and pre-esteemed by us, where our Indeavours must first begin; and that is, as to the advancing of the good and welfare of the Church: First, Do good to Sion; and then, Build up the Walls of Jerusalem; the Church before the State; this is the Order of Scripture, and the same which has been taken by holy men of God in it, their care has been first of Religion before of Civil and Secular Concernments.
And there's a double ground for it: First, The Excellency of this above others: It is a part of Wisdom and Prudence still to bestow the greatest and special care upon that which is of chiefest concernment. Now this is Sion in respect of Jerusalem; It is that which is of greatest worth: The Lord loves the Gates of Sion, more than all the Dwellings of Jacob, Psal. 87.2. God's Church it is much dearer to him, than the whole World besides, which does not stand nor subsist but with some respect had thereunto; therefore first take care of that.
Secondly, As in Consideration of its Excellency, so also of its Influence: The Good of Sion, it makes for the Building of Jerusalem; and the more that Religion is advanced and encouraged in any City or State, the better shall it be for that City or State in which it so is. Religion it does not usually go alone, but confers many blessings with it besides it self; and in a State professing Religion, is an advancement to the State it self; which therefore would be first attended, if but as the means leading to such an end.
This now teaches us what to do our selves in such cases as these are, where to begin and lay our chiefest care. The generality of the World are for the most part very prosperous in this business, and begin at a wrong end. O Cives, Cives, quaerenda pecunia primum est, Virtus post nummos. That's the Method of the World, to seek for Wealth first, and leave Virtue till afterwards: But the Scripture teaches us far otherwise, both in the Rule, and also in the Example; In the Rule, Matth. 6.33. Seek ye first the Kingdom of God, &c. And in the Example here in this Text, which we are now to take out to our selves.
The want of Observation of this, has caused so much trouble in the World, as these latter times have been sensible of, in that men have thought it better Husbandry to repair the Walls of Jerusalem, than to make up the Ruines of Sion, and so have begun with that rather than this. It's true, in some cases, and in some particulars, there's a necessity of first building Jerusalem, so far forth, namely, as it has an influence upon the building of Sion, as in some respects it has: The Good of the Church does in some regards depend upon the welfare of the State, which must be supposed and antecedent to it. Where there is not peace and strength in a State, there the Church cannot be upheld in glory and beauty of it, against those which are Enemies to it: But where this now is in some measure vouchsafed and granted already, that any State does subsist for the main, and is only defective in circumstantial Accommodations, there to prefer the Accommodations of the Commonwealth before the Settlement and Establishment of the Church, this is irregular, and contrary to the care of the Prophet David here in this place.
Besides, There is this in it, That for the most part it carries great distractions and disturbances with it, and interrupts and perplexes men in their work: For we'll do nothing till the State be setled, and God will do nothing till the Church be setled; and so betwixt both, the whole business hangs in suspence, and can go neither backward nor forward.
Therefore it will be a great part of our wisdom to submit to God in this particular, and to use that method which he prescribes unto us, which is here set down before us; where the Question is not concerning the things themselves, but concerning the order: It is lawful and necessary likewise to pray for one as well as for the other, and God himself delights in both. He says to Jerusalem, It shall be built; as well as to Sion, Thy Foundation shall be laid. All the difference is about the Preheminence, which in all reason is to be given to this latter, to Sion before Jerusalem, as it is here in the method of the Text, Do good in thy good pleasure, &c. And so much also for this Eighteenth Verse.