not his own divine essentiall righteousnesse for that indeed is infinite and incommunicable but it is the righteousnesse of Christ as he is Mediatour God and man which he fulfilled for his redeemed and is accepted of God as theirs that do truly believe Consider Heb. 7.2 Phil. 3.9 2 Cor. 5.21 1 Cor. 1.30 Jer. 23.6 And Gods peace sweetly accompanying the same is peace of conscience a sweet perswasion of reconciliation and so of love and favour with God in Christ Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 His kingdome stands not in meat and drink but in righteousnesse and peace The Reason The reason hereof is in God alone First he bestowes on his Church righteousnesse in Christ to make a way for his mercy by the satisfying of his justice for all have sinned and so in themselves are unable of glory Rom. 3.23 The unrighteous cannot inherit the kingdome of God 1 Cor. 6.9 Therefore God intending in mercy to free his elect from hell which their sins did deserve and to bring them to heaven which for want of righteousnesse they of themselves could never attain unto doth bestow upon them Christs perfect righteousnesse as he is Mediatour both active and passive that by his sufferings they might be freed from hell Gal. 3.13 and by his obedience in doing all that the law required for them might be made righteous and so worthy of life Rom. 5.19 and 8.30 and 10.4 Then with righteousnesse hee gives peace of conscience by the work of his Holy Spirit that those who feare him may have confidence and boldnesse with God in prayer 1 John 3.19.21 and also may have in them matter of stay and comfort against the hatred and contempt and persecution of the world John 16.33 This serves for instruction admonition and comfort The first Use for instruction For instruction first see the bountifulnesse of God in Christ Jesus towards those that fear him he multiplies heavenly blessings in great varietie and abundance he addes grace to grace and that by couples mercy and truth righteousnesse and peace Well may we say with the Prophet Psal 33.5 The earth is full of the loving kindnesse of the Lord. Psal 86.15 Thou art a God full of compassion and gracious long suffering and plenteous in mercy and truth Psal 130.7 With the Lord is mercy with him is plenteous redemption The riches of his grace and mercy in Christ are unsearchable Ephes 3.8 That which he said to Moses Exod. 33.19 he doth fully accomplish in Christ I will make all my goodnesse passe before thee It pleased the father that in him should all fulnesse dwell Col. 1.19 And if he spared not his own sonne but gave him for us how shall not he with him give us all things also Rom. 8.32 Qu. What shall we say to these things Rom. 8.31 Answ Surely we must labour to walk worthy of the Lord unto all pleasing Col. 1.10 and in some measure labour to answer Gods bounty which requires first conversion from sinne Rom. 2.4 secondly love to the word of grace 1 Pet. 2.2 3. Thirdly that we admire Gods goodnesse Psal 31.9 Psal 116.12 Fourthly that we praise him for it Psal 136. throughout and Psal 145.1 7 c. Ephes 1.3 Fiftly that we order our lives a right Rom. 12.1 This hath the promise of Gods salvation Psal 50.23 The second Use for instruction Secondly see here plain evidence of the miserable state of all unrighteous persons that keep a course in sinne undoubtedly Gods salvation is not come unto them for he that is the servant of sinne is quit or freed from righteousnesse Rom. 6.20 and salvation is farre from such Psal 119.155 neither can they have any true peace Is 48.22 The third Use for instruction Thirdly here see both evidence and assurance for those that fear God and believe in him through Christ of their blessed and happy estate of salvation for Gods righteousnesse and Gods peace do kisse in their souls By faith they are made righteous in Christ Rom. 3.28 Gal. 3.11 24. and when they are justified they have peace with God Rom. 5.1 For God gives both joy and peace in believing Rom. 15.13 Papists call it a doctrine of presumption to lay claim to the knowledg and assurance of salvation by ordinary grace But Wisdome is justified of her children Math. 11.19 If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his sonne He that believeth on the sonne of God hath the witnesse in himself And this is the witnesse that God hath given to us eternall life These things have I written unto you that believe on the name of the Sonne of God that ye may know that ye have eternall life 1 John 5.9 10 11 13. Adde 1 Cor. 2.12 with Rom. 6.23 and Rom. 8.16 17. And by effects 1 John 3.14 2 Pet. 1.5 c. The Use for admonition For admonition this serves effectually to move all those that desire in their soules the true comfort of peace with God to labour to be partakers of Gods righteousnesse for righteousnesse and peace do kisse one another He that is made righteous by faith in Christ shall likewise by the same faith have peace with God through Christ for he is our peace Eph. 2.14 he makes peace by the bloud of his crosse Colos 1.20 therefore at his birth the Angels sung Glory to God on high and in earth peace Luke 2.14 Now Christs righteousnesse is made ours by faith Gal. 2.16 Knowing that a man is not justified by the works of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ Now this faith is the work of the spirit 2 Cor. 4.13 in the ministery of the Gospel Rom. 10.17 and sheweth it self to be true by good works of love to God and to our brethren Gal. 5.6 The Use for comfort For comfort this makes greatly to those that truly fear God professing the Gospel they undoubtedly be righteous before God and in him they shall have peace John 16.33 Isa 57.1 2. The fourth Observation Secondly here note that Christian righteousnesse and peace are conscionably exercised between man and man of all those that fear God living in his Church see Isa 11.6 7 9. The Wolf shall dwell with the Lamb none shall hurt nor destroy in all my holy mountain see instance Acts 2.44 46. and in Paul Acts 9.1 c. with vers 26. and chap. 20. vers 24. Phil. 2.17 The Reason The reason hereof is in the powerfull work of Gods spirit which gives them an holy calling and therein doth subdue corruption so farre that sinne shall not raign in them to keep them in the practise of injustice and contention and also doth renew the graces of Gods image in the soul which stands in righteousnesse and true
are by nature Rom. 3.9 10. cannot inherit the Kingdome of God therefore what the law could not do because we could not fulfill it God provides to be done for his elect in Christ Rom. 8.3 and when they believe makes them partakers of it that so he that rejoyceth might rejoyce in the Lord. 1 Cor. 1.30 31. for boasting is taken away by the law of faith Rom. 3.27 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes unto us the unspeakable riches of Gods wisdome grace and goodnesse in Christ Jesus to his elect of wisdome in finding out this way of justification to a sinner which no created nature could of it self ever conceive 1 Cor. 2.7 9. of grace and goodnesse in bestowing the same freely on his elect 1 Cor. 1.30 2 Cor. 5.21 The second Use for instruction Secondly this shewes us the fearfull judgement of blindnesse of mind lying on the Church of Rome at this day who are so farre from beholding this righteousnesse which looks down from heaven that they deride it calling it a new no-justice a phantasticall apprehension of that which is not a false faith and untrue imputation Rhem. on Rom. 3.22 Nay they shew such enmity unto it that they pronounce them accursed who by true faith rest and rely upon it alone for justification before God Concil Trid. Sess 6. can 9.10 11 12. Of them is that spitituall judgement verified Rom. 11.8 God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare They like Israel following after the law of righteousnesse have not attained to the law of righteousnesse Why Because they seek it not by faith but as it were by the works of the law Rom. 9 31. They being ignorant of Gods righteousnesse and going about to stablish their own righteousnesse have not submitted themselves to the righteousnesse of God for Christ is the end of the law for righteousnesse to every one that believeth Rom. 10.3 4. Well therefore may we say of them Hear ye despisers and wonder and vanish away the vaile hangs over your eyes when the Gospell is read unto this day God hath sent upon them strong delusions to believe lyes because they have not received the love of the truth 2 Thess 2.9 10. The use for admonition For admonition it serves very effectually to all that live in the Church of Christ to take notice of this bounty of God in revealing by the Gospell this righteousnesse of Christ that we may endeavour to walk worthy of the same First in labouring to conceive rightly of this righteousnes of Christ which God causeth to look down from heaven Secondly in giving all diligence to be made partakers thereof both these see in Paul Phil. 3.9 10 11. Indeed they are both the gift of God but yet in the use of meanes the word and prayer wherein we must wait for the work of the spirit as the poor did at the pool of Bethesda for the moving of the water John 5.1 2 3. The Use for comfort For comfort it makes greatly to those that know Christ crucified and do rest and rely upon his merits for justification and salvation Oh God hath done great things for them see Mat. 13.16 Blessed are your eyes for they see and your eares for they heare Verse 12. Yea the Lord shall give that which is good and our land shall yeeld her encrease The meaning of the words HEre the Prophet proceedeth in expressing further blessings that accompany Gods salvation in the Kingdome of grace The blessings here mentioned are of two sorts First from the Lord then from the earth From the Lord in these words yea the Lord will give that which is good here he meaneth whatsoever gift or blessing is good for his people whether it be spirituall or temporall for so largely is the word here used taken in Scripture as we shall see in the confirmation of the point here to be observed which is this The first Observation When God sends among men his salvation in Christ he will give to such as fear him whatsoever is good for them both for their soules and bodies See this confirmed first in generall Exod. 32.19 I will make all my goodnesse passe before thee Psal 34.10 They that seek the Lord shall not lack any good thing Then particularly for blessings temporall Deut. 28.11 12. The Lord shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattell and in the fruit of thy ground The Lord shall open unto thee his good treasure the heaven to give thee rain unto thy land in his season and to blesse all the work of thine hand Also for blessings heavenly and spirituall Eph. 1.3 He blesseth us with all spirituall blessings in heavenly places or things in Christ even with the gift of the Holy Ghost which is the good thing indeed for the soul Psal 143.10 Thy spirit is good and it is Gods gift in the kingdome of grace Acts 2.16 and 10.44 45. This is it which makes the souls of Gods people like a watered garden Jer. 31.12 Herewith doth he satiate the souls of the Priests with fatnesse and satisfie the people with goodnesse vers 14. as Paul was perswaded of the Romans that they were full of goodnes Rom. â—5 14 and of the Corinthians that in every thing they were enriched by him and came behinde in no gift 1 Cor. 1.5.7 The first Reason The reason hereof is threefold First to make known the riches of his mercy and goodnesse in Christ how well he is pleased in him that with him he will gâ—ve all manner of blessings Rom. 8.32 The second Reason Secondly to draw men unto him by beholding the abundance of blessings which accompany the receiving of Christ by faith for though many times they want the possession yet the right of all Gods blessings belong to them that are in Christ 1 Cor. 3.21 22 23. Thus was Simon Magus drawn to be baptized Acts 8.13 As Hest 8.17 The Jewes had joy and gladnesse a feast and a good day and many of the people of the land became Jewes The third Reason Thirdly to keep those with him that come in sincerity and to move them to cleave fast unto the Lord in faith and love as John 6.68 To whom shall we go thou hast the words of eternall life So Paul reasoneth Rom. 8.31 32 35. What shall we say to these things c. who shall separate us from the love of Christ c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it opens unto us the true and right way whereby we may receive from God that which is good Few men doubt of his sufficiencie and ability but how they should be interested thereunto and partake thereof they know not
light of grace unto our souls appears three wayes First by our true repentance whereby we awake from the sleep and stand up from the death of sinne Eph. 5.14 For such as walk in darknesse and yet lay claim to fellowship with God who is pure light do but lye in their profession 1 John 1.6 Secondly by a constant and conscionable practise of new obedience according to the rule of Gods word which is doing the truth Joh. 3.21 For such have fellowship with Christ and with the true members of his Church 1 John 1.7 Thirdly if we suffer for the Gospel and for righteousnesse sake when we are called thereunto Heb. 10.32 After ye were enlightned ye endured a great fight through afflictions For to believers it is given not onely to believe but to suffer Phil. 1.29 How we may know that God is our salvation Secondly that God becomes our spirituall and eternall salvation is thus known First if he have saved us from sinne in regard of dominion so as corruption doth not raign See Matth. 1.21 with Luke 1.71 74 75. and 1 Pet. 1.18 Secondly if he have wrought in our hearts the grace of true faith whereby we rest and rely on the merits of Jesus Christ for justification and salvation See John 5.24 with 1 John 5.10 14. Thirdly if he have drawn our hearts to love the brethren 1 John 3.14 We know that we have passed from death unto life because we love the brethren How we may know that he is our strength Thirdly the Lord doth manifest himself to become our spirituall strength when he hath enabled us by grace to know and use that spirituall armour mentioned Ephes 6.10 c. Finally my Brethren be strong in the Lord and in the power of his might put on the whole armour of God the girdle of truth the brest-plate of righteousnesse shooes of peace which be Christian patience the shield of faith the helmet of salvation the sword of the spirit and prayer for strength skill and blessing in the use of all the former The second Use for admonition Secondly if we finde defect in the fore-named blessings we must give all diligence thereunto as 2 Pet. 1.5 c. to the 10. verse And the way is to get rightly into covenant with God through Christ Jesus in whom God becomes all things unto u that be needfull especially for our spirituall welfare How to get into covenant with God And to get into covenant we must both repent of our sinnes for so John prepared the way before Christ Matth. 3.3 and made ready a people for him Luk. 1.17 Also labour to get the grace of faith for that is engrafting grace Rom. 11.17 20. Now the meanes of both these is the word and prayer The law prepares the heart for grace by the sight of sinne and by working humiliation for sin as Rom. 7.11 1 Cor. 14.24 25. The Gospel is the word of his grace Acts 20.32 and by the blessing of the spirit is immortall seed 1 Pet. 1.23 25. it is the word of faith Rom. 10.8 17. and prayer obtains the spirit Luk. 11.13 which is the spirit of faith 2 Cor. 4.13 therefore the Disciples by prayer sought faith of Christ Luk. 17.5 The third Use for admonition Thirdly in the fruition of any of these blessings see whether to return the honour and praise namely to him that became all these to David And indeed thus have the godly for some one or more of these continuall cause of praise and thanks to God Therefore we must in all things give thanks 1 Thes 5.18 The Use for comfort For comfort this makes greatly to the godly who make conscience of their wayes and endeavour to keep covenant with God For God will become all these unto them as he was to David whereupon they may rejoyce as Psal 21.1 and say they shall not lack as Psal 23.1 for their God is all sufficient for them as Gen. 17.1 We have seen what God became to David now wee come to see the second thing to be noted in the verse the benefit which David reaped by having the Lord for his light and salvation and for the strength of his life namely hereby he was freed from humane slavish fear and terrour This he confidently expresseth to be certain as well by the manner of propounding it by way of question which here implyeth a more vehement negation as also by the repetition of his freedome which shewes that his heart herein was resolute as Gen. 41.32 the dreame is doubled to give certainty The second Observation Mark then Davids confidence and courage having the Lord for his God he is armed against all fear of men or other creatures Psal 118.6 The Lord is on my side I will not fear what can man do unto me Psal 23.1 4. The Lord is my shepheard c. Though I walk through the valley of the shadow of death I will fear none evill Psal 3.3 6. Thou Lord art a buckler for me I will not be afraid of ten thousand of the people that shall beset me round about The Reason The reason is because having the Lord for his God by covenant he had title to Gods power which is Almighty for his defence and safety and that upon Gods sure word and promise See Psal 91 1 c. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty I will say of the Lord he is my refuge and my fortresse my God in him will I trust Thou shalt not be afraid for the terrour by night c. This serves for instruction and for admonition The first Use for instruction For instruction two wayes First see here that there is great gain in true godlinesse as 1 Tim. 6.6 and much fruit in religion to those that attain to true righteousnesse as Psal 58.11 For such as be truly godly be in sure covenant with God and thereby have right and title to the great comforts and blessings which Gods own divine properties afford unto the sonnes of men as here for instance to be freed from humane servile fear by their right and interest to Gods power and might for what needs he to fear that hath Gods power for his defence The three children did hereby encourage themselves in great present danger Dan. 3.16 17. We are not carefull to answer thee in this matter Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thiâ—â— hand And for assurance hereof mark all Gods gracious promises of protection and preservation to the godly as Isa 41.14 Fear not thou worme Jacob c. Isa 43.1 2 3. Now saith the Lord that created thee O Israel fear not for I have redeemed thee and called thee by thy name thou art mine When thou passest through the water I will be with thee c. Isa 51.11 12 13. The redeemed
may get the sure shelter against it which is onely this to have God for them as Psal 118.6 The Lord is on my side I will not fear what can man do unto me For he is the safe keeper Psal 121.4 5. whereon David assures himself of safety Psal 3.3 6. and Jeremiah Jer. 20.15 Now he is ours by covenant and continues for us while we keep fast to him in uprightnesse of heart See 2 Chron. 15.2 The Lord is with you while ye be with him and Chap. 16.9 The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Now a perfect heart is discerned by an obedient life Isa 38.3 I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight with Job 1.1 That man was perfect and upright and one that feared God and eschewed evill The third Observation The third thing to be noted here is the issue and successe of the cruell attempt of Davids enemies against him They did not onely fail of their purpose against David but even themselves stumbled and fell See this plainly both in his particular combate with Goliah 1 Sam. 17.44 49. who said he would give Davids flesh to the fowles of the ayr and to the beasts of the field but it fell out otherwise Also in manifold battles that he fought against the Philistims wherof he saith in generall Psal 118.10 12. All nations compassed me about They compassed me about like Bees they are quenched as the fire of thornes The truth thereof see 1 Chron. 14.8 c. when the Philistims came up against him two severall times in great abundance and brought their Gods with them which he burnt with fire at Baal-Perazim Vers 12 c. See also Psal 37.14 15. The wicked have drawn out the sword and have bent their bowe to cast down the poor and needy and to slay such as be of upright conversation Their sword shall enter into their owne heart and their bowes shall be broken The first Reason The reason or cause hereof was in God who for just causes stood for David and set himself against Davids enemies God stood with David for these causes First hee found him out and chose him to do him service in that place and state wherein he was so mightily opposed by his enemies See Psal 89.20 21. I have found David my servant with my holy oyl have I annointed him With whom my hand shall be established mine arm also shall strengthen him c. as Acts 13.22 I have found David the sonne of Jesse a man after mine owne heart Psal 78.70 Hee chose David his servant and took him from the sheepfold The second Reason Secondly David trusted in God and so was holpen Ps 62 1 2 3. Truly my soul waiteth upon God from him cometh my salvation He onely is my rack and my salvation he is my defence I shall not greatly be moved How long will ye imagine mischief against a man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence Psal 21.7 8. The King trusteth in the Lord and through the mercy of the most high he shall not be moved c. Psal 91.1 2 9. 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 prayed unto the Lord and so was preserved Psal 56.9 When I cry unto thee then shall mine enemies turn back this I know for God is for me Ps 34.4 I sought the Lord and he heard me and delivered me from all my feares Vers 6. This poor man cried and the Lord heard him and saved him out of all his troubles This duty hath Gods promise Psal 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me The fourth Reason Fourthly David made conscience of sinne and walked in in obedience Psal 18.21 24. For I have kept the ways of the Lord and have not wickedly departed from my God Therefore hath the Lord recompensed mee according to my righteousnesse The fifth Reason Now for his enemies God would not be with them for these causes First they were not called of God nor sent by him against David Psal 10.2 pride malice and covetousnesse stir up the wicked The sixt Reason Secondly they were wicked men workers of iniquity as Vers 1. with whom God will not joyn for help and assistance Job 8.28 God will not cast away a perfect man neither will he help the evill doers Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law Psal 5.4 5 6. Thou art not a God that hast pleasure in wickednesse neither shall evill dwell with thee c. Psal 56.7 Shall they escape by iniquitie The seventh Reason Thirdly Davids enemies did neither regard Gods word nor Gods works and so could not prosprr For neglect of Gods word see Psal 119.126 It is time for thee Lord to work for they have made void thy law Psal 50.16 17. Vnto the wicked God saith what hast thou to do to declare my statutes c. seeing thou hatest instruction and castest my words behinde thee And for his works Psal 28.5 Because they regard not the workes of the Lord nor the operation of his hands he shall destroy them and not build them up The eight Reason Fourthly Davids enemies trusted in their own might and outward means Psal 3.2 Many say of my soul there is no help for him in God 2. Sam. 17.12 Therefore I counsell c. We will light upon him as the dew falleth on the ground and of him and of all the men that are with him there shall not be left so much as one Psal 21.7 8. Some trust in chariots and some in horses but wee will remember the name of the Lord our God They are brought down and faln but we are risen and stand upright Object Yet sometimes this is otherwise as the Psalmist complaineth Psal 89.38 39 43. But thou hast cast off and abhorred thou hast been wrath with thine annointed Thou hast made void the covenant of thy servant thou hast prophaned his crown by casting it to the ground Thou hast also turned the edge of his sword and hast not made him to stand in the battle The like complaint see Psal 44.9 10 c. But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turn back from the enemy and they which hate us spoyl for themselves Answ Here we must consider the nature of Gods promises for though such as concern redemption and salvation in Christ be most sure and certain yea and Amen 2 Cor. 1.10 Yet the promises of temporall blessings are conditionall and must be understood with the exception
subject themselves to his holy will and wait in prayer for grace and mercy See Acts 9.9 11. The second Use for admonition Secondly Gods children that have entred covenant with God must be carefull to shew themselves Gods servants for profession without practice is nothing but hypocrisie making us like the Church of Sardis who had a name to be alive The properties of good servants but was dead Rev. 3.1 Therefore wee must get the certain and infallible properties of good servants which are partly inward and partly outward The inward are good affections which are specially three First fear and reverence Mal. 1.6 Psal 2.11 Secordly conscionable obedience to his revealed will Reason from Eph. 6.5 6 7. and from the Centurions confession Matth. 8.9 as from the lesse to the greater Without this none are acknowledged for servants Luke 6.46 This must be seen both in eschewing evill and doing good as God saith of his servant Job Job 1.8 9. yea we must shew our well-doing in improving our Masters talents Matth. 25.23 25. in fighting for him and for the faith John 18.36 Jude 3. in waiting for his coming Luke 12.36 And in all these we must be servants in ordinary not onely retainers that serve God by fits Thirdly wee must patiently suffer his corrections Heb. 12.9 10. Reason from 1 Pet. 2.18 c. as from the lesse to the greater Fourthly we must praise God for his mercy Psal 134.1 Psal 50.23 Psal 119.175 The second reason which David useth to move the Lord not to hide his face c. is plainly expressed drawne from his own experience of Gods former mercies in times of trouble saying Thou hast been my help that is when as heretofore I have been in distresse and danger thou hast holpen me and therein shewed thy favour toward mee Now hereupon saith David knowing thee to be unchangeable I appeal unto thee for like mercy that I have formerly felt In this reason we have two things to note First the thing confessed by David simply considered by it self Secondly with reference to the end for which David here propounds it For the first the thing confessed by David simply considered is this The third observation That God was Davids helper and so had been Psal 54.4 Behold God is mine helper Psal 3.3 Thou Lord art a shield for me my glory and the lifter up of my head Psal 30.10 Hear Lord and have mercy upon me Lord be thou mine helper The first Reason The reason hereof is threefold First Gods free grace and mercy receiving David into covenant and therein undertaking to become his helper and deliverer Psal 89.3.21 22. I have made a covenant with my chosen I have sworn unto David my servant with whom my hand shall be established the enemy shall not exact upon him c. And this is answerable to that which God saith to his people in generall Psal 50.5.15 The second Reason Secondly David put his trust in God whereby he was intituled to Gods help in trouble Psal 28.7 The Lord is my strength and my shield mine heart trusted in him and I am helped for indeed to such God becomes an helper Psal 37.39 40. Psal 33.18 19. The third Reason Thirdly David walked before God in conscionable obedience which gave him title to this blessing to have the Lord to be his helper Psal 18.16 17 18. Hee sent from above he took me he drew me out of many waters He delivered me from my strong enemy and from them which hated me they prevented me in the day of my calamity but the Lord was my stay c. â—ers 21. For I have kept the wayes of the Lord c. which was answerable to Gods generall promise Deut. 28.1 2 7 and Psal 81.13 14 15 16. This serves for instruction and for admonition The use for instruction For instruction in that which David professeth we may see a notable priviledge of the godly who be in covenant with God do love and fear God and trust in him and testifie the same by conscionable obedience these have this prerogative that the true God is their helper which to be a great blessing is plainly affirmed with very significant illustration Psal 146.3 4 5. for Princes are potent earthly helpers but vain is their help without the Lord for their breath is in their nostrils but the God of Jacob is the living God who doth neither slumber nor sleep Ps 121.1 2 3 c. and so is the best helper as we may see at large Psal 91. thoroughout especially vers 9.14 15. whence he is by way of excellence stiled the deliverer Rom. 11.26 because as Nebuchadnezzar said none can deliver as hee doth Dan. 3.28 29. which is plain also by Daniels delivery from the Lions den Dan. 6. which made Paul to say though we be compassed about on every side yet we are not in a strait c. 2 Cor. 4.8 for the way of help is never shut to the prayer of faith Psal 50.15 Nay mans extremity is Gods opportunity and therefore hath God lessened outward means for the plainer evidence of his own power Judg. 7.4 The first use for admonition For admonition it serves two wayes First to labour diligently to get into our selves the grounds of this prerogative in having the true God for our helper as David had The way hereto we may see in David First get truly and rightly into covenant with God and rest not in the outward title of profession having onely the outward seals thereof for so far went the foolish Virgins Matth. 25.2 3. and Judas and Simon Magus but as Paul said of the Jews Rom. 2.28 29. their outward circumcision did not make them such no more doth our outward baptisme as 1 Pet. 3.21 Therefore we must get the ingrafting grace of true faith which purifies the heart Acts 15.7 wherein stands true inward baptisme for where God establisheth the covenant of grace he writes the law in the inward parts Heb. 8.10 12. Then professing this estate of being in covenant with God get the inward saving graces of love and fear and from them bring forth the fruits of new obedience as David did and the prerogative of having God for our helper shall be assured unto us for he hath said I will not fail thee nor forsake thee Heb. 13.5 The second Use for admonition Secondly to watch carefully and constantly against that thing which will deprive us of this priviledge and that is sinne for it is a work of darknesse wherewith God will have no society Psal 94.20 1 John 1.6 It separates between God and us Isa 59.2 Whereupon the Lord said to his own people the Jews he would deliver them no more out of the hands of their enemies Judg. 10.13 14. Therefore with David we must hide Gods sayings in our hearts that we may not sinne against him Psal 119.11 and so strive to keep our selves from our iniquity Ps 18.23 Secondly
is the Lord. Psal 144.15 The Use for admonition For admonition it serves effectually to move every one that desires this comfortable state that when dearest and nearest friends do forsake him yet then the Lord may take him up to give all diligence both to get and preserve those graces in his soul and also to testifie that behaviour in life which did entitle David to this happy estate as namely to get truly into covenant with God to trust in the Lord and to shew the truth hereof by new and true obedience Men in the world will serve hard Prentiships for temporall and worldly freedomes in corporations and priviledged places how much more should wee take paines for this great priviledge of the citizens of Sion to have the Lord for our God The Use for comfort For comfort this makes greatly to the godly in times of distresse they must call to minde this property in God to be more firm and faithfull to those that be his then naturall parents are to their dearest children For which besides this text see Isa 49.14 15. Sion said the Lord hath forken me c. with Luke 11.13 If ye then being evill know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him Let us make sure that we be rightly in covenant with God and then we may say with David The Lord is on my side I will not fear what can man do unto me Psal 118.6 The Lord is my shepheard I shall not want Yea though I walk thorovgh the valley of the shadow of death I will feare none evill for thou art with me Psal 23.1 4. Vers 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Vers 12. Deliver me not over to the will of mine enemies for false witnesses are risen up against me and such as breath out crueltie The meaning of the words IN these two Verses the Prophet David returnes again unto prayer and begs of God both instruction and direction in regard of his enemies Vers 11. and also preservation out of their hands in regard of their unconscionable dealing and cruell minds towards him Vers 12. For instruction and direction thus he prayes Teach me thy way O Lord and lead me in a plain path because of mine enemies For the meaning Gods way in Scripture is taken diversly sometime for his own administrrtion and doing or working as Job 26.14 Lo these are part of his wayes having spoken of many of his marvellous workes in the former verses 7 8 c. as afterward Behemoth is called the chief of the wayes of God that is of his works Job 40.19 Psal 77.19 Thy way is in the sea and thy path in the great waters thy footsteps are not known which hath reference to Vers 14 15. Thou art the God that dost wonders c. Psal 103.7 He made known his wayes unto Moses his acts unto the children of Israel Otherwhile and most commonly Gods way is that wherein he would have man to walk that is the course of life and dealing which he would have men to take as Jethro saith to Moses Exod. 18.20 Thou shalt teach them ordinances and laws and shalt shew them the way wherein they must walk and the work that they must do See Jer. 42.3 Herein David desires to be instructed of God Yea further hee would have God not onely to teach him the way but to lead him in a plain path that is such a path as is right and strait without any crookednesse and such is the way of Gods word the course and behaviour which God there prescribes them as Pro. 8.6 The opening of my mouth shall be right things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which is here used further expounded Vers 8 9. All the words of my mouth are in righteousnesse c. And this favour he desires because of his enemies that is of such as did observe and watch him for advantage to doe him hurt The first Observation In the words thus understood note two things First his double request made to God secondly the reason of them both For his requests the first is this David beseecheth God to teach him that way of his wherein he would have him to walk So Psal 5.8 Lead me O Lord in thy righteousnesse make thy way plain before my face Psal 25.4 Shew me thy wayes O Lord Psal 143.8 Cause me to know the way wherein I should walk Psal 86.11 Teach me thy way O Lord. The reasons hereof are three First in regard of God The 1. reason to glorisie him by seeking unto him for this blessing for God undertakes to teach the godly that be in covenant with him as it is written in the Prophets and they shall be all taught of God John 6.45 Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go Prov. 4.11 I have taught thee in the way of wisedome The second Reason Secondly in regard of himself sundry wayes First because of his own inability of himself to know them without Gods teaching for the light of nature is but darknesse in the wayes of God Matth. 6.23 For the naturall man receiveth not the things of the spirit of God they are foolishnesse unto him he cannot know them meaning of himself because they are spiritually discerned This is manifest by the Eunuch Acts 8.30 31. Vnderstandest thou what thou readest saith Philip to him he answers by deniall How can I except some man should guide me Secondly for his better enabling to obedience for knowledge goes before doing John 13.17 If yee know these things happy are ye if ye do them Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein Thirdly for his spirituall joy and comfort for knowledge is a spirituall light 2 Cor. 4.6 and so very pleasing and comfortable to those that without it are in darknesse as Eccles 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sunne Hence we reade that many have greatly rejoyced when they have been taught the knowledge of Gods wayes Nehem. 8.12 All the people went their way to eat and to drink and to make great mirth because they had understood the words that were declared unto them So the Eunuch went his way rejoycing after he had been instructed and baptized by Philip Acts 8.39 and there was great joy in Samaria after they were converted to the faith by Philip Acts 8.6 8. The third Reason Thirdly because of his enemies as here he saith in plain words for in Gods wayes there is safety here Gods Angels have charge to keepe the godly Psalm 91.11 When thou goest in this way thy steps shall not be straightned and when
malitious will and desire of his enemies by the very name of the soule it self whose steps St. Paul doth plainly follow speaking of the corruption of our nature which Divines do call concupiscence that it may seem in measure fearfull he calleth it the old man and body of sinne Rom. 6.6 yea a body of death Rom. 7.24 having many and strong earthly members as fornication uncleannesse and the like Col. 3.5 And that it may seem strong and forcible he ascribeth great power and might unto it in all naturall men Rom. 7.5 When we were in the flesh the motions of sinne which were by the law had force in our members to bring forth fruit unto death it hath a kind of spirituall soveraignty in them it raigneth unto death Rom. 5.21 where mark their sins dominion is for the soules damnation the trouble and terrour whereof in the godly is acknowledged by Paul in his owne person Rom. 7.23 but I see another law in my members warring against the law of my mind and bringing me into captivity unto the law of sinne This terrour I say that corruption causeth in the godly may easily manifest how terrible the tyranny of it is in naturall men That blessed Apostle cryes out of his misery by reason of this corruption yet dwelling in him Rom. 7.24 though then it had received in him a deadly wound by the power of Christs death effectually applyed unto him by Gods holy spirit at the time of his conversion Oh what slavish bondage then are all naturall men under that have in their soules originall corruption the devils task-master to keep them close under the drudgery of sinne for which they shall receive the wages of eternall death The third Use for instruction Thirdly this very phrase rightly understood gives plain evidence where corruption bears dominion for look where the motions of sinne for force and strength to bring forth evill actions are as availeable as the soule is in the body for the effecting of naturall actions How to know where corruption bears dominion there undoubtedly sinne reigneth and corruption beareth sway The soule we know gives life to the body and sets every part a work about those things it liketh so as we may soundly argue that he is endued with a reasonable soule who doth constantly mannage his humane affayres with good discretion In like manner doth inbred corruption quicken sinfull motions in the soule and gaining consent of will draweth the parts of the body to become the tooles of the mind for the execution of sinfull actions Look therefore where we see a course held in the practise of sinne there we may be sure that corruption bears dominion when the motions of sinne hath force in their members to bring forth fruit unto death then men are in the flesh Rom. 7.5 This raigning power of sinne is the law of the members warring against the law of the mind and bringing man into captivity of the law of sin Rom. 7.23 This raigning corruption shewes it self in man when his mind is set in evill works Col. 2.21 and he minds the things of the flesh Rom. 8.5 when his heart is fully set in him to do evill Eccles 8.11 when his tongue proclaimes his resolution for sinne as Jer. 44.17 we will certainly doe whatsoever thing goeth out of our own mouth Psal 12.4 with our tongue we will prevaile our lips are our own who is Lord over us If. 56.12 Come yee say they I will fetch wine and we will fill our selves with strong drink and when he cannot endure to be checked or crossed in his evill course This cuts them to the heart Acts 7.54 stirres them up to rage and fury as Acts 7.57 58. Gen. 19.9 1 Sam. 20.30 whereby they plainly shew themselves to be brutish Prov. 12.1 and sensuall having not the spirit Jude 19. The first Use for admonition For admonition it serves two wayes First to observe in our selves the force and strength of corruption in sinfull motions and desires after things forbidden of God for if to enjoy them be our soule so we would have it as Psal 35.25 then certainly we are wholy carnall sold under sin and if we so die we perish eternally for where sinne raigneth it is unto death Rom. 5.21 And that we deceive not our selves in a matter of so great importance besides the evidence of this estate given in the last instruction which is very plain if we examine our selves thereby The dominion of sinne illustrated by resemblance mark some other resemblances that give further illustration St. James Iam. 1.15 speaks of a strange conception in the foule brought forth in life when lust hath conceived it bringeth forth sinne Mans sinne is the child born there spoken of mans soule as it is carnall is the wombe wherein it is conceived the Suggestion of Satan with mans own evill concupiscence are the seed whereof it is formed and so farre forth is mans sinne begotten of the devill and hath him for the father as he is called the father of lyes John 8.44 for he put it into Judas heart to betray his master Iohn 13.2 filled Ananias his heart that he lyed unto God Asts 5.3 and so became in them the father of those grievous sinnes treachery in Judas and hypocrisie in Ananias Now to try our estate for the dominion of sinne by this resemblance do we say of any sinne as Rachel did of naturall children to Iacob Gen. 30.1 give me children or else I dye doth lust make thee sick as it did Ammon 2 Sam. 13.1 2. doest thou like the whorish woman with an impudent face allure others to sinne Prov. 7.13 18. Is it pastime to thee to do wickedly Prov. 18.23 doest thou not sleep except thou have done mischief Prov. 4.16 Doest thou devise iniquity and work evill upon thy bed and when morning is light doest thou practice it because there is power in thine hand c Mich. 2.1 c. upon all these and the like the dominion of sinne may be concluded he that saith of evill doing aha my soule is as yet undoubtedly in his soule void of saving grace Psal 36.1 The transgression of the ungodly saith within my heart there is no feare of God before his eyes This is likewise evident by the contrary affections in the godly in whom grace is renewed to get grace and to practise obedience is their soule as Christ told his disciples My meat is to do the will of him that sent me John 4.34 As the hart panteth after the water brooke so panteth my soule after thee O God My soule thirsteth for God Psal 42.1 2. My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God Psal 84.2 The word of God was to David as his soule the soule we know quickeneth the body and Gods word quickened his soule Psal 119.50.93 They were the joy and rejoycing of Jeremiahs heart Jer. 15.16
all his benefits The very blinde heathen have done this for the honour of their idols as Judg. 16.23 Dan. 5.4 Shall not Gods people much more do it to the true God Thirdly to use the blessings wherein we rejoyce to Gods glory stirring up our selves thereby to walk more obediently to Gods commandements Psal 116.8 9. Thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the land of the living Verse 7. Shew us thy mercy O Lord and grant us thy salvation The meaning of the words HEre the Church doth return again unto humble petition or supplication and that for two things First that the Lord would shew them his mercy Secondly give them his salvation For the first when they say Shew us thy mercy O Lord they do plainly imply that his mercy or loving kindnesse was hid from them and yet for all that they do not leave the Lord in that estate but humbly begge the sight and evidence of his mercy So that in this first petition we have to note two things the miserable state of Gods Church for a time and the godly behaviour of the Church in that estate The first Observation For the first the miserable estate of Gods Church is this for a time they are without the sense and feeling of Gods mercy and kindnesse else they would not desire to see it Psal 74.1 9. O God why hast thou cast us off for ever We see not our signes to wit of thy mercy towards our help Psal 77.8 9. Is his mercy clean gone for ever Hath God forgotten to be gracious Psal 89.49 Lord where are thy former loving kindnesses The first Reason The reason hereof is First triall of grace as in Job Job 13.24 Wherefore hidest thou thy face and holdest me for thine enemy Vers 20. Thou writest bitter things against me The second Reason Secondly correction for sins which stir up Gods anger against his people and so hide his mercy and kindnesse from them Lam. 3.42 43 44. We have transgressed and have rebelled thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slain thou hast not pitied Thou hast covered thy selfe with a cloud that our prayer should not passe through This is acknowledged in Salomons prayer 2 Chron. 6.36 If they sinne against thee for there is no man which sinneth not and thou be angry with them c. Psal 106.39 40. Thus were they defiled with their own works and went a whoring with their own inventions Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his own inheritance This serves for instruction and for admonition The first Use for instruction For instruction two wayes First touching the true God this state of the Church wanting the sense of Gods mercy teacheth us to conceive and know that though God be to his Church a God of mercy in Christ and so delight therein that his mercy is said to be above all his works Psal 145.9 and that he would be known to delight therein Jer. 9.23 yet withall that he is a God of severity and justice not sparing his own people when they sinne against him Thus he describes himselfe Exod. 34.6 7. Though be keep his mercy for thousands yet he will by no means cleare the guilty How did he punish his own people the Jewes see Lam. 1.12 and his own dearest servants for sinne David 2 Sam. 12.10 c. Asa and others nay his own son when he bore our sinnes Which well considered will be the ground of Gods fear in our hearts Exod. 23.20 21. I will send mine Angell which shall keep thee in the way c. Beware of him ohey his voyce provoke him not for he will not pardon your transgressions for my name is in him Heb. 12.28 29. Let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire Jer. 5.22 Feare ye not me saith the Lord will ye not tremble at my presence Jer. 10.7 Who would not feare thee O King of nations for unto thee doth it appertaine The second Use for instruction Secondly touching Gods people see here that they may truly belong to God by covenant in Christ and yet for a time be without the sense and feeling of his mercy kindnesse as Psal 74.1 19. O God why hast thou cast us off for ever why doth thine anger smoak against the sheep of thy pasture Forget not the congregation of thy poore for ever Psal 77.8 9. Is his mercy clean gone for ever doth his promise faile for evermore Hath God for gotten to be gracious hath he in anger shut up his tender mercies Ob. Where then is the truth of his promise Isaiah 54.10 The Mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee c. Whereupon Psal 23.6 Mercy and kindnesse shall follow me all the daies of my life for Psal 89.28 My mercie will I keep for him for ever Psal 126. twenty sixe times in every verse once For his mercie endureth for ever Answ We must put a difference between Gods mercy and kindnesse conceived in himselfe and vouchsafed to his children and people and the expressing and manifestation thereof The former once begun is ever continued towards those that be in Christ John 13.1 Having loved his own which were in the world he loved them unto the end Rom. 11.29 For the gifts and calling of God are without repentance But the manifestation thereof is many times restrained for good causes as either tryall of grace or correction for sinne which liberty we give to naturall parents towards their children and therefore must take heed we deny it not to God The first use for admonition For admonition two wayes First that we take heed of all those things that cause the Lord to hide his favour from us which indeed is all sinne and only sinne that seperates Isaiah 59.2 even pride and haughtinesse upon the fruition of his favour as Psal 30.6 7. In my prosperity I said I shall never be moved Lord by thy favour thou hadst made my mountain to stand strong thou didst hide thy face and I was troubled The second Use for admonition Secondly not to be dismayed or to despaire under the sense of Gods displeasure for it is the state of the godly sometimes to feel it We must say with the Church I will bear the wrath of the Lord because I have sinned against him Micah 7.9 we must humble our selves and wait for mercy as Psal 42.11 and then know that his favour shall be renewed They that wait upon the Lord shall renew their strength We must learn to walk by faith and not by sight 2 Cor. 5.7 to live by faith and not by sight Hab. 2.4 for Psal 89.30 c. If his thildren forsake my law and walk not
Saints Secondly the speciall favour which God will shew unto them in answer to their prayers he will speak peace unto them The third Observation For the first they are his Saints even gracious Saints such as he doth prosecute with speciall grace and favour as we speak the Lords favourites Psal 30.4 Sing unto the Lord O ye Saints of his Psal 31.23 O love the Lord yee his Saints for the Lord preserveth the faithfull I salm 37.28 Hee forsaketh not his Saints The Reason The reason and ground of this happy and honourable estate is in God alone 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive First in God the father electing and chusing them to be holy Eph. 1.4 According as he hath chosen us in him before the foundation of the word that we should be holy and without blame before him in love Secondly in God the Sonne redeeming them from sinne washing and cleansing them with the washing of water by the word that he might present them to himself without spot or wrinckle or any such thing but that they might be holy and without blemish Eph. 5.25 26 27. Thirdly in the work of the Holy ghost applying the merit and power of Christs death unto them for the abolishing of corruption and the renewing of the graces of his holy image 1 Pet. 1.22 Ye have purified your selves in cheying the truth through the spirit Fourthly in a work of all three persons vouchsafing unto them an effectuall calling 1 Con. 1.2 Called to be Saints This serves for instruction admonition and comfort The first Use for instruction For instruction First it lets us plain y see that God hath his Saints in this world such as from election through redemption and sanctification are holy and pure in his sight Numb 23.21 He hath not beheld iniquity in Jacob. It is not as Papists say that there are none but in heaven for here they have their beginning and now are truly though not perfectly holy The second Use for instruction Secondly here see how farre the prephane do deceive themselves when they lay claim to be Gods people Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law 2 Cor. 6.14 c. What fellowship hath righteousnesse with unrigh cousnesse c. 1 Job 1.6 If we say that we have fellowship with him and walk in darknesse welye and do not the truth The first Use for admonition For admonition First that if we lay claim to be Gods people we labour after holinesse Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord and see how furre forth in all manner of conversation 1 Pet. 1.15 For this cause we must â—â—ercise our selves in the word and prayer the Lords ordinances sanctified to his elect for the beginning of holinesse and encrease thereof in their soules The second Use for admonition Secondly that we learn to delight in the godly Psul 16.2 3. My goodnesse extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts as the Lord doth Psal 147.11 The Lord taketh pleasure in them that feare him in those that hope in his mercy The use for comfort For comfort it makes greatly against the contempt of the world 1 Sam. 2.9 He will keep the feet of his Saints and the wicked shall be silent in darknesse Deut 33.2 3. Cant. 2.14 Psal 149.9 The fourth Observation For the second God will speak peace to his people he will give a comfortable and gracious answer to their complaints and prayers Psal 29.11 The Lord will blesse his people with peace Psal 12.5 For the oppression of the poor for the sighing of the needy I will up saith the Lord and set him at liberty Psal 50.15 Call upon me in the day of trouble I will deliver thee Isaiah 26.12 Lord thou wilt ordain peace for us Isaiah 40.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem Thus he answered Daniels prayer Dan. 9.20 21 23. The first Reason The reason hereof is twofold First his covenant of grace made with his people in Christ through whom it becomes the covenant of peace is 54.10 for Christ is the Prince of peace Is 9.6 yea our peace Eph. 2.14 in whom we have peace John 16.33 The second Reason Secondly because his Saints be endued with those graces and vertues which give them title to true peace as faith in God Rom. 5.1 and love to Gods law Psal 119.165 and obedience to his commandements Is 48.18 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the sweet fruit and benefit of true piety in the profession of Gods holy religion It is not as wicked men think a vain thing to serve God Job 21.15 Mal. 3.14 but undoubtedly there is fruit for the righteous Psal 58.11 Godlinesse is great gain 1 Tim. 6.6 It is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 This will more plainly appear if we consider the extent of this peace which God promiseth to his people It is not only 1. The peace of God that is Gods favour and love which passeth all understanding Eph. 3.19 which Christ giveth to those that be godly John 14.27 but 2. Peace of conscience Rom. 5.1 which is a continuall feast Prov. 15.15 and gives boldnesse with God in prayer 1 John 3.21 and 3. Peace with the good Angels in heaven Psal 34.7 and 9.10 Heb. 1.14 4. Peace with Gods Church Acts 4.32 yea 5. Peace with all earthly creatures for their comfortable use and service Job 5.23 Hos 2.18 even 6. With wicked men as Joseph had in Potiphars house and Pharoahs Court Gen. 39.2 c. and 41.37 c. and Daniel in the Kings Courts of Babel and Persia Dan. 2. and 5. and 6. and 7. With hurtfull creatures when it makes for Gods glory in the good of his Church as we may seeby the three children in the fire Dan. 3. by Daniel in the Lions den Dan. 6. by Jonah in the Whales belly Jonah 2. and by Paul among the Barbarians when he shook of the viper Acts 28.2 c. And are not all these great blessings and priviledges The second Use for instruction Secondly this teacheth Magistrates and Ministers how they ought to carry themselves in their places for they are both in the place of God sent and set in by him as Rom. 13.1 4.2 Cor. 5.20 and Magistrates bear the name of God Psal 82.1 6. John 10.34 35. Therefore they must be followers of God speak peace to the godly deal
1.4 5. I thank thee O Father Lord of heaven and earth because thou hast revealed them unto babes even so father for so it seemed good in thy sight Mat. 11.25 26. The second Reason Secondly of this manner of expressing Gods speciall favour in effectuall calling saying it is his writing their names in the book of life For thus he speaketh partly for his own sake to manifest the stablenesse of his counsell and purpose for their salvation for in Gods divine wisdome and good pleasure it is as sure and firm as if their names were really written in a book partly also for the true peace and comfort of those that be truly and effectually called that they may not doubt of their happy estate but in and by this strong consolation of Gods writing their names in the book of life encourage their hearts to perseverance against all oppositions from the world the flesh and the devill as Rom. 8.33,35,38,39 Who shall lay any thing to the charge of Gods elect c. This serves for instraction and for admonition The use for instruction For instruction see here that the state of the true members of Gods Church is for Gods speciall favour and life eternall most stable and firm for God hath written their names amongst his people in the book of life and accompts them for his own Now them that be thus his own he loves to the end John 13.11 The gifts of grace in this calling are without repentance Rom. 11.29 This their estate hath a sure foundation he knoweth them to be his 2 Tim. 2.19 This is to be marked to arme our selves against the uncomfortable doctrine of Papists and Arminians that teach the true Saints of God may fall from grace For admonition to give all diligence unto the assurance of this estate for our selves which is St. Peters counsell The use for admonition 2 Pet. 1.5 6 7 10 11. where also he shewes the way by adding grace to grace and expressing the truth thereof in obedience Giving all diligence adde to your faith vertue and to vertue knowledge c. And give diligence to make your calling and election sure for if ye do these things ye shall never fall c. The second observation The second point to be noted is the quality and condition of those parties whom God writes with his people in the book of life and so reckons for his own They are borne there that is born again by regeneration in the true Church See 1 Pet. 1.3 4. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you And James 1.18 Of his own will begat he us with the word of truth that we should be a kind of first fruits of his creatures The Reason The reason is plain for by effectuall calling which is actually writing in the book of life men are brought into spirituall society and fellowship with God in Christ 1 Cor. 1.9 which necessarily requires regeneration For the state of man in corrupt nature is darknesse under the power of Satan which can have no society with God as 2 Cor. 6.14.16 2 John 1.6 Therefore it is said they that are brought to the state of sonnes by faith are born again John 1.12 13. 1 John 5.1 The first Use for instruction This serves for instruction admonition and comfort For instruction two waies First that mans particular state in soule for fruition of Gods saving love and favour in Christ may be known by ordinary grace without extraordinary revelation For whosoever is born again is in that estate his name is actually written in the book of life as this text implies Now the state of this new birth may be known by faith 1 John 5.1 with 2 Cor. 13.5 The second Use for instruction Secondly see here the great necessity of the faithfull dispensation of the word in the preaching of it unto mans true happinesse for without regeneration there is no salvation John 3.3 5. Except a man be born again he cannot see the Kingdome of God And the word preached is the means in which God works as before Jam. 1.18 1 Pet. 1.23.25 Consider that though God can convert without preaching by his absolute power yet he is pleased to work by this meanes For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believed 1 Cor. 1.21 as in the Eunuch Acts 8.27 c. and in Cornelius Acts 10.1 c. The Use for admonition For admonition this must stirre up every one to give all diligence to get into the state of regeneration It is indeed Gods work but ordinarily by his spirit in the ministry of the word both the law to break up the fallow ground and the Gospell to cast in the feed of grace as before 1 Pet. 1.23.25 We must therefore exercise our selves in this word and pray for the word of the spirit and so to use these ordinances that we may have title to the work and blessing of the spirit In which holy endeavour breaking of the course of sin and hungring and thirsting after grace wee must continue till we find our selves renewed and our selves horne again The Use for comfort For comfort to those that find and feel this blessed work of the new birth for blessed are they this work shewes their names are written in heaven and they are kept by the power of God through faith unto salvation Let us Took well therefore unto both parts of it as well in the mortification of corruption as in the repaire and renewing of Gods Image and then we cannot want the comfort of assurance to have our names written in the booke of life Verse 7. As well the singers as the players on instruments shall be there all my springs are in thee The meaning of the words IN these words the Prophet concludes the Psalm with two most comfortable priviledges and prerogatives of the Church first that it is the only place for true delight and pleasure secondly that it is the well head of all heavenly and spirituall blessings The first he expresseth in a Metonymie of the efficient naming singers and players on instruments which were speciall agents in the cheerfull praising of God under David and Solomon and in the succeeding times of legall service as we may see for Davids time 1 Chron. 9.33 and 25.1 2,3 Which vocall musick did prefigure the joy of the holy Ghost under the gospell and so sheweth plainly The first observation That the Church of God under the gospell for the true members of it is the only place for true spirituall joy and rejoycing for evermore So it is prophecied Is 35.10 The ransomed