thanks indeed but onely for fashions sake with the lipps not with the heart as appears 1 In that they never either in their closets privately by themselves or in their houses with their families pray or give thanks to God for any thing els For how can it be that they should seriously give thanks for corporall things when they never doe it for spirituall which are of farre more worth 2 In that even whilest they are filling their mouthes with Gods good creatures they are murmuring and finding fault with them either that they are not good enough in their kind or that there is no more variety or that they are not daintily enough cooked and seasoned for their palate c. though perhaps being but slaves and varlets in comparison of king David scarce worth so many pence as he talents their fare be in every respect better then his was many times Which we may the rather think considering the Scripture so often speaks of butter honey and oile as pretious food in Canaan When Abraham entertained 3 Angels whom he took for men of more then ordinary rank though he was a mighty prince Gen. 23.6 his cheere was but milk and butter and veale and cakes baked upon the hearth Gen. 18.6 8. So when Jael would make shew of kind entertainment to Sisera the chief captain of King Jabins host Jud. 5.25 So 2 Sam. 17.27 three of Davids potent friends are mentioned who brought him relief And what was it See vers 28 29. 3 Such as out of the same mouth wherewith they seem to give thanks belch out horrid oathes and filthy communication wherewith they dishonour God What is such thanksgiving worth Doth a fountaine send out at the same place sweet water and bitter By art it may as men may make a conduit runne with wine at some solemn time which ordinarily sends forth water So these in a formality and as an usuall table complement can give thanks whose mouthes ordinarily abound with words of a farre other straine 4 Such as live of ill gotten goods who eat the bread of wickednesse and drink the wine of violence These men receive not their meat as from God and therefore either they doe not give Him thanks or els they mock Him in so doing 5 Such as do not use the strength received by their nourishment to Gods glory much more they who many waies abuse it to His dishonour But let us be exhorted to imitate David Exhort Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beside 1 See the example of Saint Paul even among Pagans Acts 27.35 Yea he takes this for granted in every true Christian Rom. 14.6 1 Cor. 10.30 See also the example of Christ Himself Who being Heire and Lord of all and thinking it no robbery to be equall with God yet in the daies of His flesh being made under the law hath gone before us in the practise of this duty Mat. 14.19 15.36 26.27 Joh. 6.23 Luk. 24.30 from which place compared with verse 35. some gather that Christ used ordinarily the same forme And if we must do thus for our meat and drink much more for all our substance that God hath given us Gen. 32.10 1 Chron. 29.10 c. 2 By thanksgiving the creatures are sanctified which without it are polluted and unclean to us 1 Tim. 4.3 4 5. Verse 6. The LORD executeth righteousnesse and judgement for all that are oppressed Hitherto David hath given thanks for Gods benefits bestowed upon himself in particular Now he comes to those which concern others also These belong either generally to all that are afflicted as here vers 6. specially to the children of Israel either all v. 7. the godly v. 8. to the 19th This verse then generally concerns men afflicted or oppressed and Gods benefit towards them 1 Doctr. The LORD excuteth righteousnesse and judgement for all that are oppressed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppressed Expl. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the nowns that come of it properly signifie wrong And as wrong in English so these in Hebrew though they may sometimes be taken in a more generall sense for all kind of injury whether by fraud or violence yet do more specially note that kind of injury which is done by wringing griping violence robbery oppression that is not so much without the knowledge as against the will of the party wronged This appeares 1 From the object upon which it is commonly exercised viz. the poor needy stranger fatherlesse widow c. Deut. 24.14 Jer. 7.6 Zech. 7.10 Mal. 3.5 2 From the subject or agent to whom it is attributed or by whom it is practised the proud mighty rich great man at least comparatively in respect of him that is wronged Psal 73.8 119.122 Job 35.9 Both together Eccle. 4.1 3 From the words of the same signification commonly joined with it by way of exegesis as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dent. 28.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 22.29 More plainly Jer. 21.12 22.3 where the agent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the patient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX render both the verb and the nown sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even there where they are evidently taken for oppression or violent injustice Whom Saint Luke followes chap. 3.14 19.8 In both which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifies to do wrong by violence extortion or oppression which is more agreeable to soldiers and publicanes then to do it by fraud or cousenage So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here fitly translated them that are oppressed 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse and judgement These are sometimes put for the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.13 and often in that Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 142. Hence to do justice and judgement when it is spoken of private men seemes to be nothing else but to walk according to the word of God in all the duties both of their generall and particular callings Gen. 18.19 Ezek. 18.5 and what this is is shewed briefly v. 6 7 8 9. Sometimes it is specially attributed to the magistrate 1 King 10.9 2 Sam. 8.15 Ezek. 45.9 And then it seemes to signifie the performance of the duty imposed by the word of God upon magistrates Whereof there are 2 parts Psal 72.4 1 Pet. 2.14 Deut. 25.1 to which are contrary Prov. 17.15 See Job 29.14 15 16 17. where justice and judgement vers 14. seem to be illustrated by their severall effects the former by his relieving the afflicted ver 16 17. the latter by his punishing the wicked v. 17. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies mercy as vers 17. of this Psalme 1 Sam. 12.7 Jud. 5.11 Mic. 6.5 Dan. 4.27 9.16 and so the LXX here translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence of condemnation and
at all or with those 9 Lepers Luke 17.12 c. are altogether upon petition for what they want but never return to give God the glory by blessing praising thanking Him for what they have received 3 Such as bestow this act upon objects most unworthy of it who blesse wicked men and that in and for their wickednesse Psal 10.3 1 Sam. 23.21 themselves in their sins Deut. 29.19 idols Judg. 16.24 Dan. 5.4 which is paralleled with killing a man cutting off a dogs neck and offering swines blood Isa 66.3 4 Such as in stead of blessing blaspheme God by denying those Attributes which of due belong to Him and attributing to Him that which is most contrary to His nature and ascribing to others that which is proper onely to Him Lastly Exhortation Davids example may serve as a ground of exhortation to us to imitate him in thus exciting our souls to blesse God And the considerations before mentioned as Reasons of the Doctrine may likewise serve as Motives to enforce this Exhortation and also as Means to dispose us to the performance of this duty 2 Doctrine The LORDS Name is holy 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Name Expl. The Name of the LORD is here as often elswhere in Scripture put for the LORD Himself Hence that saying of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Himself is His Name and His Name is Himselfe 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Gods holinesse is the same with His universall justice or righteousnesse And as in other things so much more in God by Whom all other things are sanctified or made holy it imports a separation as of that which is pure and excellent from that which is either unclean and vile or at the best common and vulgar Hence Gods Holinesse and His Glory are near akin and Hallowing Gods Name is all one with Glorifying it Ezek. 36.20 c. 38.23 28.22 Levit. 10.3 Isa 6.3 Exod. 29.43 it shall be sanctified by My glory This Attribute is frequently in Scripture given both to the Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal 33.21 99.3 105.3 106.47 145.21 c. and which is all one to God Himself as Psal 22.3 99.5 9. Jos 24.19 Yea 1 Sam. 2.2 There is none holy as the LORD The faithfull in this life are holy but imperfectly and both they and the Angels in the life to come though perfectly in their kinde yet finitely and derivatively God onely is holy infinitely originally essentially Hence He is called as by His proper Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more emphaticall then if it were with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy one Isa 40.25 Iob 6.10 Hos 11.9 Habak 3.3 And Isa 6.3 it is three times repeated Holy Holy Holy or the Holy one the Holy one the Holy one the LORD of hosts So Revel 4.8 where according to some Greek copies it is nine times that is thrice three times repeated In relation to His people also He is called their Holy one Isa 43.15 49.7 and the Holy one of Jacob Isa 29.23 and above 30 times the Holy one of Israel Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why God is holy none other can be given but because He is God this as all the rest of His Attributes being essentiall to Him yea His very essence Uses This affords us divers instructions Instr 1 Hereby we in part understand the nature of God Whom to know is so behoofefull unto us that therein consists eternall life Joh. 17.3 so necessary that vengeance in flaming fire is taken on all them that know Him not 2 Thess 1.8 For the summe of religion consists in a right understanding of God and a due observance of Him which affective knowledge includes The knowledge therefore of this Attribute of God doth not a little promote piety and further our salvation as will appeare in that which followes In the mean time this should beget in us humility and holy feare chiefly when we draw near unto God Isa 6.2 5. 1 Sam. 6.20 Luk. 5.8 So also godly sincerity especially in matter of religion 2 If God be holy then whatsoever proceeds from Him is holy Holinesse in mortall men is imperfect as was said before and the most holy of them working according to the reliques of corruption bring forth something that is evil In which regard both al men ought to pray Forgive us our trespasses and every one ought to take heed that he doe not follow others further then they are followers of Christ Yea even Adam in his innocence though he had no corruption yet was mutably holy and so by the abuse of his free will might commit evill which also he did But God being perfectly and essentially holy all his works are necessarily holy And so all His lawes or commandements Rom. 7.12 Psal 19.7 8 9. Therefore we must not murmur against God when He afflicts us or our friends or suffers us to be unjustly afflicted by men or when He spares or does good to our enemies Neither must we doubt or delay to obey any of His commandements seeing if it appeare to be a command proceeding from God there is no question to be made but it is most holy and just and good 3. If God be holy then also He loves holinesse and righteousnesse in men and hates iniquity Psal 5.4 5. 11.7 Habak 1.13 Wouldst thou therefore know whether thou beeft in the favour of God or no say not Who shall ascend into heaven to search the secrets of God and certifie me of mine election Neither consider the affluence of temporall things But descend into thy self and consider whether thou beest truly and sincerely holy If so thou needest not doubt of Gods love and favour 4. Hereby we see how necessary Christ is for them that would come unto God For as we are altogether polluted and unclean till we be sprinkled and washed with the blood of Christ so the best works that can proceed from us in our best estate in this life would stink in the nostrils of the most holy God if they were not accepted in and for Christ This also reproves divers sorts of men Repr as offending against Gods holinesse 1. Them that make so holy a God the author of sin It is true indeed there is scarce any to be found that dares averre this in direct terms The Manichees themselves would rather feigne another principle an evil god then make the good and holy God the authour of sinne But neither can they be excused from this blasphemy who embrace and stifly maintain such opinions from whence this followes by necessary consequence 2. All that live impurely whether they do it openly as profane persons or closely as hypocrites These surely are either atheists denying God or His omniscience or His hatred of sin or else they are notoriously hardened that they dare commit such things before His most holy eyes which they would be
whereby from those things which yet remaine we recall those which are slipt out of memory This latter act of memory can have no place in God to Whom all things are alwaies most present but onely the former and that after an eminent manner beseeming God And whereas the memory as was said before vers 2. Doctr. 2. is either merely notionall or affective also here the latter is to be understood To the same effect with this Doctrine is that Psal 78.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He remembred they were but flesh a wind that passeth away and cometh not againe For 1 that we are dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Doctrine taught us 2 As God knows all things that are all things that are done by the creatures so He can not be ignorant of that which is done by Himself Now it was He Himself Who first formed Adam of the dust and also for sinne made both him and his posterity dust in this sense here in the Text by taking away from them the means of immortality and appointing unto all men once to dy 3 He can not by any means forget any thing of what He knowes seeing this is a point of infirmity or imperfection which can no waies agree to Him Who is absolute perfection it self Object But God is sometimes said to forget Jer. 23.39 31.34 Ezek. 33.13 Answ There is a twofold forgetfulnesse 1 Properly so called when a thing once known slips out of memory 2 Metaphorically when one so carries himself as if he had forgotten The former can not be attributed to God but the latter may as in the places objected Where God being provoked by the horrid sinnes of the Jewes so punished them as if He had forgotten that they were his people and on the other side being appeased by the repentance of them that had sinned so carryed Himself toward them as if He had forgotten that they had ever committed any sinne against Him Uses Now if God remembers what we are Instr then by the same reason seeing He is not like to us who of those few things we know remember some and forget many more but as He knows all things so He can never forget any thing He remembers also whatsoever we doe good or evil 1 For good deeds Heb. 6.10 Ephes 6.8 So whosoever hath from the beginning of the world relieved Christ in His members He at His coming to judge the quick and the dead shall remember acknowledge and recompense Mat. 25. And therefore they are sayd to be written in a book Mal. 3.16 2 For evil deeds Hos 7.2 So 1 Sam. 15.2 I remember saith God that which Amalek did to Israel c. though it was done about 400 yeares before Yea Cains murther whatsoever other sinne hath been by any man committed since the beginning of the world whereof he shall not have repented God shall in the end of the world remember and punish as a righteous Judge And therefore these also are sayd to be written Isa 65.6 Jer. 17.1 Our sinnes may be concealed from men but God can not be deceived We may forget our own sinnes but God will be sure most perfectly to remember them and hereafter unlesse we repent will set them in order before us And both for good and evil deeds if God should forget any of them we might say with Saint Paul Rom. 3. How shall He judge the world How should He bring every work to judgement with every secret thing whether it be good or whether it be evil Eccle. 12.14 if He did not both know and remember all our works both good and evil And if God remember that our bodies are dust Repr why do we our selves forget it Whereupon we either on the one side too highly prize our bodies and too much pamper and trimme them or on the other side are too litle sparing of them laying more upon them then dust can beare or not affording them such necessaries as their frailty requires Yea let us ever remember Exhort and often actually recount with our selves what God here remembers viz. That we all are dust Motiv 1. In respect of our selves If every one of us remember that himself is dust 1 It will humble us before God that when we are to pray as Abraham Gen. 18. or to performe any other duty of religion we shall think with our selves Behold we have taken upon us to speak unto the Lord in praier to heare His word to approch unto His Table c. who are but dust and ashes with what reverence therefore had we need to come before Him 2 It will beget in us a hatred of sinne as out of sense of the punishment so especially because it is so hatefull to God both which are here manifest in that God for one onely sin of Adam hath made us all dust in this miserable sense 3 It will make us carefull to search our hearts and try our waies vigilant against Satan and all occasions of sinning and more diligent and constant in the use of the word sacraments and all other meanes serving to strengthen our soules 4 Whereas no care can long preserve the body from death it will excite us so to live that when the dust shall be turned to the earth as it was the spirit may with comfort return to God Who gave it in Him quietly resting and expecting a joyfull resurrection of the body and reunion with it self 2 In respect of others If we remember that they are dust 1 It will restraine us from envying the prosperity of wicked men Psal 37.1 2. 73.16 c. 2 It will make us more favourable to them who slip through infirmity 3 It will make us not too much to trust in humane helps Psal 146.3 4. Isa 2.22 4 On the other side not to feare the wrath and power of men Isa 51.7 8 12. 5 It will moderate our grief for the death of our friends For to him that considers all are dust it will not seem strange that the dust should returne to dust againe So Anaxagoras when he had newes of the death of his sonne answered Sciebam me genuisse mortalem I knew that I begat him mortall 6 It more specially concernes masters of families that they should not intreat their servants too hardly in imposing of work inflicting of correction abbridging them of necessaries c. but afford them convenient rest especially on the Lords day moderate their corrections according to prudence and clemency and readily allow them all things necessary and convenient for them Prov. 31.15 21. Otherwise let them think they heare their servants complaining with Job chap. 6.12 Is my strength the strength of stones or is my flesh of brasse that I should have so much businesse and correction layd upon me and so slender provision afforded me Let them also consider and say of their servants as Job of his chap. 31.15 Did not He that made me in the wombe make him
Mat. 26.53 and destroy His enemies Exod. 33.2 2 Sam. 24. Isa 37.36 Psal 35.5 6. Uses The Uses of this Doctrine are much what the same with those vers 19 20. seeing all these three verses tend to one scope the setting forth Gods power and majesty that He hath His throne established in the heavens vers 19. that He hath Archangels excelling in power as captaines of His host vers 20. and that He hath as here an innumerable company of other Angels as soldiers to fight His battells I shall onely urge it to exhort and encourage us to fight valiantly under Gods banner Exhort as against carnall enemies if God shall call us to it so especially against our spirituall enemies which we shall never want so long as our life is a warfare upon earth Motives 1 From the military oath or sacrament where with we have bound our selves hereunto in our Baptisme 2 From the cruelty of these enemies who never a whit the more spare any man for yeelding himself to them and most officiously serving them 3 From certaine hope of victory if we resist as we ought Jam. 4.7 Soldiers fighting against worldly enemies can not alwaies assure themselves of victory Eccle. 9.11 1 King 20.11 seeing themselves are many times wicked and though pious and fighting for a good cause yet God hath not simply promised they shall alwaies prevaile But against our spirituall enemies we have most firme and absolute promises of prevailing if the fault be not in our selves 4 The victory shall be most gainfull and most glorious 2 Tim. 4.7 8. Revel 3.21 Meanes 1 By way of removing impediments 1 Flee worldly cares and delights 2 Tim. 2.3 4. 2 Beware of intemperance sloth security c. 1 Pet. 5.8 2 Direct 1 Take the whole armour of God Ephes 6. 2 Follow Gods direction Mark the word 3 Fervently constantly and humbly implore His assistance 2 Doctrine They are His ministers doing His pleasure 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers Explic. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the constant acception both of it and of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof it comes being spoken of men signifies not any servant promiscuously but onely such an one as gives attendance upon his masters person waits upon him stands before him serves in his presence c. So was Joseph to Potiphar after he found favour in his sight Gen. 39.4 and to the chief butler and baker Gen. 40.4 Joshua to Moses Exod. 24.13 33.11 Num. 11.28 Deut. 1.38 Jos 1.1 Elisha to Elijah 1 King 19.21 2 King 3.11 and Elishahs servitour to him 2 King 4.43 6.15 Amnons to him 2 Sam. 13.17 18. Abishag to David 1 King 1.4 15. And so more particularly it is used of the servants of kings which are in attendance upon their persons whether continually as their domesticall servants or by courses See Psal 101.6 Prov. 29.12 1 King 10.5 1 Chron. 27.1 28.1 2 Chron. 17.19 22.8 Est 1.10 2.2 6.3 In like manner being applyed to the servants of God the great King it signifies such as are in neare and speciall attendance upon Him stand before Him c. And thus it is peculiarly attributed 1 to His Priests Levites and such as minister about holy things at the least 70. times in the Old Testament 2 to His Angels as here 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doe His pleasure Gods pleasure which He will have done by all reasonable creatures respects both the substance of the act conteined in His commandement and the manner of doing viz. out of obedience or because He commands it As therefore it is here necessarily presupposed that the Angels hearken to Gods voice so it is expressely said that they doe His pleasure that is His commandements Whereby it appeares that the same thing for substance is sayd here which we had in the latter part of the former verse And therefore we shall not need to insist long upon it For proof of the Doctrine see Psalm 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited by the Apostle Heb. 1.7 and alluded to vers 14. So Dan. 7.10 where the Chaldee word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Targum expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 1.4 And the Prophet Daniel so expounds himself in the same verse by another phrase of the same signification viz. standing before Him which is often joined with ministring as Deut. 10.8 17.12 18.5 7. 1 King 8.11 2 Chron. 29.11 So the standing of his ministers 1 King 10.5 The Reason see vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. 3. Uses Here 1 we may observe concerning the name and office of a minister Instr that it is usually much mistaken as if it were a name of slavery and basenesse Of service indeed it is but of the most free ingenuous and honourable service that is For 1 it is not for an ordinary man to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister or attendant upon his person though he may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant to doe his businesse Prov. 12.9 as appeares by all the places quoted in the Explication 2 Of all the servants of the same master his ministers or those who are about his person are nearest unto him and most in grace and honour with him 3 The greater and more honourable the master is the more honourable also is his minister How honourable therefore is it to be Gods minister Who is Lord of lords and King of kings Herein they that stand before Him here upon earth are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same rank and degree of service with the Angels in heaven And therefore the Apostle thinks it no disparagement but an honour even to kings that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods ministers Rom. 13.4 6. Another mistake there is which perhaps is the ground of this viz. that people account of Gods ministers as if they were their ministers or rather their servants It is true indeed they minister for their sakes and so in that sense are said to minister unto them or rather for them Num. 16.9 Ezek. 44.11 Coloss 1.7 Rom. 15.16 But so do the Angels also Heb. 1.14 And yet I suppose no man can be so foolishly proud as to think himself their lord and master or any way thereby superiour to them but rather contrary as he which is committed to anothers charge custody tuition c. is therein inferiour to him to whom he is committed 2 We see here the nature and duty of servants even of the most honourable kind of servants viz. ministers or attendants upon the person of their lord that they are not to doe their own will and pleasure but his whose servants or ministers they are So Aristotle makes it the property of a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live not as himself