Spirit of God Who is therefore called Holy because He sanctifies the faithfull and this work of healing is a part of sanctification But the Spirit doth not effect this without us Rom. 8.13 That therefore we may be fitted for this work the Spirit useth the word which is compared to a medicine Prov. 4.20 21 22. 1 Tim. 6.3 The Spirit therfore by the word and with the word 1 shewes us our diseases 2 moves the will to seek to be healed by disswasives from remaining under the dominion of sin and perswasives to holinesse 3 directs the action It useth also the Sacraments by which we are united unto Christ Baptism for initiation the Eucharist for progresse and so we are gathered as sometimes He would have gathered the children of Jerusalem under his wings wherein is healing Mal. 4.2 Yea the Sacraments sealing the great benefits of God to us and our duty toward Him do both encourage us to seek healing and afford most effectuall arguments to move us to it 3 How farre In all that truly repent and beleeve God heales all diseases but not straightway perfectly nor in all equally but by different degrees For the Scripture makes 3 distinct degrees of beleevers 1 Beginners who are called Children using milk Hebr. 5.12 13. 2 Proficients Ephes 4.14 15. 3 Perfect or strong men Rom. 15.1 But in all true beleevers this healing is so farre made as to take away the dominion of sinne and that it may not hinder their salvation and in none perfectly or in every point in this life The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is healing God so heales the diseases of our soules here that He is still healing them more and more Perfect health is not to be enjoyed but in heaven In this sense God is said to heale his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 30.20 And in the same sense in proper termes he is often called The Sanctifier of his people For God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God onely hath 1 perfect knowledge of all our diseases 2 Power or ability to cure them as being Omnipotent and so nothing hard to Him 3 Liberty and authority His justice saved which Christ by His obedience and death hath so farre satisfyed that it not onely permits but upon the Covenant between Him and the Father requires that all that beleeve in Him should be healed 4 Will as in this particular of David desiring his cheerfull obedience in his generall calling and specially in the administration of the Kingdome and thereupon Davids salvation His owne glory So in every man according to his calling Uses We see then 1 That the diseases of the soul Instr though dangerous yet are not incurable 2 That they who are qualifyed as David was have their diseases healed For there never are nor can be any such but that God alwaies Omnipotent is able to heale them and there is no respect of persons with Him 3 That this healing is to be sought of God This reproves 1 Such who enjoying greater means then David had Repr yet are not healed 1 Not of all their diseases Of some perhaps they are willing to be cured as Herod it may be out of some kind of conscience towards God But this they doe onely for feare of punishment or that they may have something wherewith to stop the mouth of their conscience that so they may the more sweetly sleep in their other sinnes or because they are not so addicted to these sinnes and therefore better contented to part with them c. But whatever the cause be it is evident they doe it not out of a sincere conscience for then they would endeavour to have all healed and those most especially whereof they are most sick 2 Not of grosse and foule diseases 3 Not of any at all 4 Who are so farre from being healed that they grow every day more and more diseased 2 Such as doe not seek healing of God in due manner that is not diligently using the meanes by God thereunto appointed 2 Not at all but passing Him by rely upon other meanes which cannot help them 3 Who are so farre from seeking to be healed of God that they daily more and more provoke Him 3 Such as are herein altogether unlike to God 1 Negatively who regard not to heale their brethrens diseases but say as the Priests and Elders to Judas Mat. 27.4 What is that to us See thou to it 2 Positively who hinder their healing or also increase their diseases Let this exhort us to seek the healing of our diseases and to seek it at Gods hands Exhort Motiv For the thing it self 1 These diseases are deadly to the soul Rom. 8.13 give strength and sting to the diseases and death of the body and to all afflictions and whilest they continue in their vigour make us unfit for any good prone to sinne c. 2 They being healed we become temples of the Holy Ghost fit and cheerfull to serve God to work out our own salvation to help others c. For the seeking it onely at Gods hands 1 There are some diseases of the soul which none but God no not the sick man himself can discover or find out Psal 19.12 2 None but He can cure any disease of the soule at all 3 He can sufficiently cure all As before in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meanes See Explicat 2. 6 Doctrine David mentions this as an argument of blessing God So Psal 30.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1 He knew 1 That this was a benefit worthy of all gratitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That it was from God 3 That it was a part of his duty to which he was bound necessitate praecepti to blesse God for it 4 That it would be a meanes both to continue and perfect the cure in himself and to encourage others to seek it where he had found it 2 As he knew all this so being a good man desirous to perform his duty and to promote the spirituall good both of himself and others he would not detein the truth in unrighteousnesse but act according to his knowledge Uses Here we see 1 That a man may with David know that his diseases are healed Instr namely if with him he valiantly resist sinne and diligently work that which is good 2 That a good man is of a gratefull disposition ever mindfull of and thankfull for benefits received 3 See Doctr. 3. Instr 2. This reproves 1 Scrupulous men Repr who though the word of God teach them that their diseases are healed yet will not beleeve it and so vex themselves without cause and are wanting to this duty of being thankfull to God for it 2 Such as are too negligent of this duty Some haply for fashions sake will give shanks for their meat and drink but scarce for any other blessing or deliverance Some perhaps for temporall but not for spirituall
duties of their generall and speciall callings may be saved and God glorifyed thereby 2 From the expression of strength and vigour by youth Where we see to what age these ordinarily belong Every one must not look to have his strength renewed or continued to old age to be so lusty and vigorous when yeares come on as David here was Many yeares commonly bring many infirmities with them Therefore we must not spend our youth idly but in this spring or summer of our age whilest time and strength permit gather something with the ant whereby the winter time of our life may be sustained and passed with more comfort But especially hearken to Solomon Eccles 12.1 Remember now thy Creatour in the daies of thy youth c. 3 From the similitude whereby this is illustrated viz. as the eagle Whence we may gather that the prorogation of youthfull strength and vigour though an excellent benefit yet is not of the best kind of all For those God hath prepared peculiarly for his children but this he bestowes not onely upon wicked men Job 21.23 24. Psalm 73.4 but also upon eagles and other unreasonable creatures Therefore let no man from these things make an argument to himself either of the favour of God because he hath them or of His displeasure because he hath them not Eccles 9.1 Neither let any man by using unlawfull meanes for the continuance or recovery of his bodily health or strength hazard the eternall health of his soul But how opposite to Gods intentions and their own good are gluttons Repr drunkards c. who when God hath supplyed them with plenty of good things and given them a rule according to which if they would walk in the use of them their bodies might by his ordinary blessing be kept in health and strength contrarywise abuse these good things to the impairing and dishonouring their bodies and so through their own fault that curse of the Psalmist Psal 69.22 falls upon them By immoderate eating and drinking they overcharge their hearts oppresse their strength cast themselves headlong into many infirmities and diseases and consequently into untimely death And if at any time they pray to God for better health yet themselves still hinder Him from granting their desire according to that of the Poet Poscis opem nervis corpúsque fidele senecta Esto age sed grandes patinae tucetáque crassa Annuere his superos vetuere Jovemque morantur Pers satyr 2. These men to say nothing of their soules their credit their estates in stead of renewing or continuing their youth to their old age precipitate their old age upon their youth and are so farre from attaining to the eagles vigour or swiftnesse that sometimes their feet are not able to doe their ordinary office so that they are fit for nothing but to stretch themselves upon their couches with those gluttons Amos 6.4 or to ly along and wallow in their vomit with the drunkard Ier. 48.26 their braine besotted their bodies faces bloted their bellies of the barrell fashion their liver enflamed their lungs corrupted from the sole of their foot to the crown of their head scarce any sound part But let us Exhort when God hath done His part in satisfying our mouth with good things and that to this end that thereby we might renew our youth as the eagle not be wanting to our selves but by a right use of Gods blessings improve them to the end for which He hath appointed them Motive Long life is indeed desirable vers 4. Doctr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with this condition among other that we may enjoy tolerable health and strength to promote Gods glory our own salvation and the good of others For otherwise although we must patiently beare whatsoever it shall please God to send there is small comfort in living long and groning under almost continuall pain sicknesse being unable to help our selves and a daily trouble and burden to others Meanes Let us 1 implore Gods blessing by prayer 2 That our prayer may prevail 1 use these outward things moderately 2 imploy the strength we have or shall have by them to the diligent and faithfull performance of our duty in our generall speciall callings to the glory of God 3 Doctrine David mentions this as an argument of blessing God And to the same end he mentions it Psal 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as we have noted upon the former benefits 1 He knew 1 That this was just matter of gratitude 1 Because to be satisfyed with good and with such an effect was a great benefit no lesse then prolonging of life and supplying of strength to glorify God in the diligent performance of his duty 2 It was a benefit necessary for David as without which he had not been able rightly to have undergone so great burdens and of such great necessity 3 God bestowed this benefit upon him out of His love and goodnesse for ends most profitable to David 4. Of His free grace without any precedent merit of David or hope of subsequent reward 2 That gratitude was enjoined of God and necessary for divers most excellent ends 2 What he thus knew to be just and necessary to be done he being a pious man and according to Gods own heart would in like manner performe Uses Here then we see 1 That even Kings themselves Instr much more they who are farre inferiour and subject to them are but tenants or almesmen to Almighty God not lords or owners of the things they possesse and therefore are bound to render thanks to God for them of Whose onely gift and that most free gift they have received them 2 If David gave thanks to God for meat and drink and such like corporall things which perish Joh. 6.27 and that with the using Colos 2.22 much more ought we to give thanks for the meat which endures to eternall life that is for Christ offered to us in the Word and Sacraments Who is the bread that came down from heaven Whose flesh is meat indeed c. Hence are reproved divers sorts of men unthankfull to God even for this particular benefit of meat and drink Repr wherewith according to the letter their mouthes are satisfyed 1 Such as goe to and from their repast like brute beasts without ever blessing God at all either before or after as if their mouthes were made to be filled onely with His good things but never with His praises Psalm 71.8 to be open when they should receive his benefits but shut when they should returne Him thanks for them What though they have gotten the things they live upon by their labour and industry yet that these things are to be gotten at all that they are able to take paines for them that their labours have any successe that these things have power to doe them good c. is all the mere gift of God 2 Such as give
listeth but as his master pleaseth The name of servant or minister ill agrees to him who doth nothing at his masters command but what he would doe without it In respect of Gods service this is manifest in men since the fall seeing even the best have some reliques of naturall corruption which though they do not reigne in them and hinder their obedience to God yet they do in some sort more or lesse as they are stronger or weaker incline them to the omission of things commanded and the commission of things forbidden The angels also though they have no reluctancy against Gods will once known but most readily obey it yet should not shew their obedience if they did not something at Gods command which they would not doe if they were left altogether to their own liberty For the other Uses of Reproofe Consolation Exhortation they are the same with those Vers 20. Doctr. 3. 3 Doctrine The Angels blesse the LORD This is the effect of these Angels common to them with those Vers 20. and enunciated of them both in like manner by way of Apostrophe as was sayd before What it is to blesse the LORD see Vers 1. Explic. And for the Angels according to the opinion of the ancient Hebrews they every day sing praises to God and that in the morning This they gather from Gen. 32.26 Which place the Targum of Jerusalem thus explaines Let me goe for the pillar of the morning ascends and behold the hour approches that the Angels are to sing And they will have it to be Michael the Archangel that wrestled with Jacob and him to be the precentor in the heavenly quire But whatever that be or however there can be any morning or evening in heaven c. most certaine it is that the Angels doe blesse God and that after a most eminent manner Thus Isa 6.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is taken that in the song of S. Ambrose To thee all Angels cry aloud c. And S. John seemes to allude to it Revel 4.8 Thus Psal 148.2 where by an Apostrophe as here the speech indeed is in the imperative mood as if it were hortatory but is to be expounded by the indicative mood as narrative of what the Angels doe Particularly we read that they blessed God for the creation Job 38.4 5 6 7. for the nativity of Christ Luke 2.13 14. So they blessed Christ Revel 5.11 12. For 1 they know that this blessing God by way of praise and thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a duty most ingenuous c. see Vers 1. Doctr. 1. 2 The foundation of praise being as was sayd Vers 19. Doctr. 3. the good which one hath or doth the Angels though they can not fully comprehend for that is impossible for a creature yet farre more clearly then we apprehend Gods excellency and perfection in Himself They know also the excellency of Gods works of creation preservation and government of all creatures redemption of mankind c. and the glorious resplendency of Gods Attributes from all these The foundation also of thanksgiving being Beneficence this God hath shewed to the Angels in a high degree For He brought them out of nothing to so great a height of dignity by creation and when they used aright the grace which He first gave them He bestowed upon them a further supply of grace whereby when others through their own fault fell they stood He hath also given them their habitation in the highest heavens c. The greatnesse and conveniency of which benefits they fully understand as also the goodnesse and free grace of God in bestowing them 3 Being holy and good they act according to their knowledge and render unto God the praises and thanks which they know to be so due from them to Him For our instruction Instr 1 We see that in religious blessing whereof here the Angels are not the Objects but the Agents We may indeed and ought to praise men who truly have or do any good as especially the godly for their spirituall graces and the fruits of them which are eminently good so both them and others for the good things of common nature So many are praised for their strength swiftnesse valour c. 2 Sam. 1.22 23. 23.8 c. Absalom for his beauty 2 Sam. 14.25 so the daughters of Job chap. 42.15 Much more may the Angels be praised whose gifts and acts farre exceed whatsoever is most praise-worthy in men But of religious praise the adequate object is onely God from Whom descends every good and perfect gift in Whom all things live move and have their beeing by whose onely power the creatures doe whatsoever good proceeds from them and to Him onely is this praise to be given and no way communicable to men or Angels or any other creature but on the contrary all that praise which is given to them is ultimately to be referred unto God and to be terminated in Him So for thanksgiving we may render it unto men who have been beneficiall unto us but so that it must be chiefly and ultimately referred unto God Who gives them power and will to doe us good and by His blessing makes to â—eir benefits truly profitable to us But in this we may not proceed so farre with the Angels For although it be certaine that we receive many benefits from them yet which of them among so many myriads are our benefactours we know not seeing they are spirits and so invisible nor if we did know can we by reason of their invisibility tell when they are present to heare us Or if at any time we might give them thanks yet it must be done onely in subordination to God by Whose power and at Whose command they doe us good 2 See the dignity of this duty as in other respects so in that it is the work of Angels even the highest and greatest of them and that in heaven their blessed habitation For it is illustrated both from the persons and the place For the persons however the faithfull after the resurrection shall in some sort be superiour to the Angels in respect of their nearer union to Christ their brother husband head c. yet consider both simply in themselves and the Angels are farre more excellent then men especially as we are now in this mortall and corruptible condition upon earth Neverthelesse they continually apply themselves most cheerfully to the performance of this duty yea by how much any are more eminent then others so much the more intensely they doe it For although the tradition before mentioned of Michaels being precentour is not so certaine yet certain it is that the greater Angels do the more highly blesse God both because by reason of their more sublime understanding they more fully apprehend Gods excellency and goodnesse and because being by God enriched with more excellent gifts they are both more 2 There lies a greater necessity upon us partly
A BRIEF COMMENTARY UPON THE Ciij Psalme WITH THE SEVERALL Axiomes or Doctrines therein conteined AND Uses thereupon inferred LONDON Printed by M.F. for Timothy Garthwaite 1649. To the READER THese notes upon this entire Psalme were by a reverend Divine of pious memory left behind him penned in the Latine tongue They were to him as the groundwork whereupon he built his larger discourses They that heard and knew him will easily perceive how farre these come short of expressing him as defective in that wherein he was conceived to excell many other Notwithstanding the Translatour hoping they may doe some good in a tongue known both to the learned and the unlearned hath for the common benefit of both presumed to expose them to the publique view The Analyse of the whole Psalme This Psalme is a psalme of blessing God To this duty David excites Himself from the 1 verse to the 20th and in the latter part of the 22th and that generally 4 times thrice in the same words viz. in the beginning of vers 1 2. end of vers 22. once to the same sense in the latter part of vers 1. specially by Thanksgiving in the latter part of vers 2. and so to vers 19. Praise vers 19. Other men by way of Apostrophe to the Angels vers 20 21. all Gods works vers 22. PSALME CIII VERSE 1. Blesse the LORD O my soule and all that is within me blesse His holy Name 1. Axiome or Doctrine DAvid saith Blesse the LORD O my soul 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LORD Explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie Being because the LORD hath or rather is His own being of Himself most perfectly gives being to all creatures His promises threatnings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse The creature in Scriptures is said to blesse God in respect of the thing it self by way of praise thanksgiving manner improperly or objectively so all the works of God in the last verse of this Psalme properly or actively so reasonable creatures men angels The Blessing here meant is the proper or active praising of God or giving Him thanks These two differ 1 Because Praise is expressed in words Gratitude or thankfulnesse in deeds also and that principally 2 Because Gratitude hath respect onely to benefits and those bestowed either on our selves or on others as in relation to us but Praise looks at any excellency whatsoever Yet sometimes they may be coincident as when we praise one for his benefits bestowed upon us or ours and expresse our gratitude in words 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul The soul of man is taken in Scriptures sometimes properly for the spirituall part of man which being united to the body gives life sense reason c. improperly or tropically 1 By Metonym effic for the life 1 Sam. 19.5 2 By Synecd memb for the whole man so frequently 3 By Synec memb integ for the body Psa 89.48 4 By Synec integ the whole soule is put for the apprehensive part Ios 23.14 for the appetitive part or some branch of it Habak 2.5 In this place it is taken properly What David saith to his soul here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proofe he saith again in the same words verse 2 22. and in the first and last verses of the next Psalme 104. And to the same sense in the latter part of this verse and in divers other places His reasons 1 He knew For the thing it self 1 That God requires this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason Deut. 8.10 and that in many regards He ought to bee obeyed 2 That Gods benefits towards him and others that were dear unto him and His excellency in Himself abundantly deserved it 3 That this part of Gods worship is in its own nature of all other the most noble In praier as beggers in hearing as scholars or disciples we expect something from God here according to our measure and ability we give something unto God That hereby God esteems Himself to be in speciall manner honoured Psal 50.23 2 Cor. 4.15 and therefore according to His promise 1 Sam. 2.30 He will honour them that rightly perform it 2 For the manner 1 That whereas God is a Spirit and the Father of spirits it is most fit that the soul which is a spirit and created by God after His own Image should principally blesse him 2 That this is absolutely necessary in respect of Gods will Who requires such worship and hath promised to accept it but rejects and punishes the contrary as hypocriticall 3 That if the soul or heart blesse God the tongue will not be wanting Psal 45.1 2. 2 Being a man after Gods heart his will and affections the fountain of actions being elevated by grace raised him up to act proportionably to his illumination that he might honour God in the excellency of His nature the merit of His actions and the justnesse of His will Uses Here we learn 1 Who it is Instruction to Whom especially all blessing is due We may our selves desire praise from others so it be upon a just ground and for a right end 2 Cor. 12.11 In like manner we may praise others 1 Cor. 11.2 Yea our selves 2 Cor. 11.5 c. But the chief object of all praise must be God Not that He any way at all needs it as being infinitely perfect but that he infinitely deserves it and we by this means testifie our gratitude and reverence toward Him and may hereby win others to Him 2. That it is not enough to blesse God with the mouth unlesse the soule also concurre He that is the Creatour and Preserver and Redeemer and Glorifier of the whole man deserves and requires the obedience and service of the whole But chiefly He will be worshipped in spirit and above all requires the heart hating such as draw near to Him with their mouth and honour Him with their lips when their hearts are farre from Him 3 Seeing David saith thus to his soul therefore the greatest mightiest wealthiest c. are not exempt from this duty Yea as blessing implies thanksgiving they of all other are most obliged to it as who would otherwise be justly liable to that complaint of Guilielm Parisiensis Qui majores terras tenent minorem censum solvunt They who hold the greatest farmes pay the least rent Again this example of David thus exciting his soul to blesse God Reprehension reproves as opposite hereunto 1 Such as neglect at least the manner of the duty not doing it with the soul But of this in the third Axiome 2 Such as neglect the whole duty it self not doing it at all As namely such who causlesly absent themselves from Gods publique worship or being there talk sleep or think of other matters and doe not join their tongues and souls with the congregation in blessing God And who in private either perform no religious duty
〈◊〉 hast made my hill so strong Upon which words Saint Augustine Non in viribus nostris non in meritis nostris c. Not by our own power for it is Thou LORD not for our own merits for it is of thy goodnesse See also Psal 44.3 They who offend in either of these kindes can not possibly be thankfull unto God Such as attribute Gods blessings to their own merit howsoever they may seem to acknowledge His justice yet they deny His liberality grace and favour accounting the things they receive to be paid them as debts not given or bestowed upon them as benefits But such as attribute them to their own strength wisdome industry c. deny not onely Gods liberality but also His justice providence and all setting themselves in the place of God Habak 1.15 16. Dan. 4.30 And in like manner doe they offend who attribute Gods benefits to any other but Him as to idoles Judg. 16.23 24. Hos 2.5 8. 3 Such as remember Gods benefits but so as to vilifie them and set them at nought yea to account them as ill turns or injuries to hate and murmur against Him for them as if they proceeded from His hatred not from His love toward them Deut. 1.27 In this height of ingratitude doe all they offend who hate the word or messengers of God just reproofe c. Thus Ahab hated Micaiah 1 King 22.8 and accounted Elijah his enemy Chap. 21.20 who yet was the charet of Israel and the horsemen thereof 2 King 2.12 But let David's example exhort us to imitate him in ever thankfully remembring and exciting our selves to remember Exh. and not forget all Gods benefits Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beside the remembrance of these may and ought to stir us up to divers other duties viz. 1 To beware of sin which is a rendring unto God evill for good And the more good we have received from God the greater is the evil of the sin So David's sin is aggravated by Nathan 2 Sam. 12.7 8 9. and Hezekiah's pride 2 Chron. 32.25 Therefore as Joseph fortifies himself against his mistresses temptation Gen. 39.8 9. Behold my master c. How then can I doe this great wickednesse and sin against God! So when we are tempted to any sin we should say to our selves or to our tempters Behold God hath done these and these great things for me hath bestowed these and these blessings these and these deliverances upon me How then can I doe this great wickednesse and sin against God! When the Proconsul moved Bishop Polycarpus to blaspheme Christ These 86 yeares saith that holy man have I served Him and He never yet did me any hurt How then can I blaspheme or speak evill of my King which hath bestowed salvation upon me Euseb lib. 4. cap. 15. 2 To serve God cheerfully Who is so kinde and bountifull a Master Who prevents us with His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or benefits before we have done Him any service much lesse will He be slack or behinde-hand with us in rewarding us when our work is done It was true which the devil said though he said it with a diabolicall that is a slanderous intent Job 1.9 Job did not serve God for nought And hee proves it in the next verse from Gods protection and blessing upon Job and all that he had So let any of us consider how many waies both positively privatively God hath been good to him and he must needs acknowledge that he hath not doth not shall not serve God either for nought or in vain either without cause or without hope either without desert or without reward Therefore as the Apostle exhorts us 1 Cor. 15.58 Let us be stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as we know that our labour is not in vain in the Lord. 3 To trust in God for the future So David 1 Sam. 17.37 The LORD that delivered me out of the paw of the lion and out of the paw of the bear He will deliver me out of the hand of this Philistine So S. Paul 2 Tim. 4.17 18. 2 Cor. 1.10 On the contrary Mat. 16.8 9 c. 4 To be patient in afflictions Iob 2.10 Shall we receive good at the hand of God and shall we not receive evill 5 To be free and bountifull in contributing to any work which concerns Gods immediate honour and service Though indeed this cannot be accounted an act of bounty or liberality but of justice gratitude duty seeing we doe but render unto God his owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the things which He hath formerly bestowed upon us which as they proceeded from Him to us were truly benefits as they return from us to Him are but due debts And therefore whensoever Gods occasions call upon us in this kinde we must contribute thereunto as on the one side readily and cheerfully and which will follow thereupon richly and plentifully according to our ability so on the other side humbly and modestly without pride or boasting or thinking that we thereby make God a debter to us or merit any thing at His hand An admirable example of both we have in David 1 Chro. 29. 6 To be beneficiall unto our brethren both that we may be the children of our heavenly Father by imitation of His goodnesse Mat. 5.45 and also that we may thereby shew our gratitude to Him Who takes what we doe to our brethren His children Christs brethren as done to Himself Prov. 19.17 Mat. 25.40 All these duties will be the fruits of remembring Gods benefits and therefore may be as so many Motives to excite us to it Means Direct Means Removing impediments Direct 1. Take diligent notice of all Gods benefits both in themselves and with respect to the Author that is both that such and such good things we enjoy and that we have received them from God This means is the ground of all the rest and is absolutely necessary not onely to affective but even to bare notionall remembrance which can have no object if notice or apprehension goe not before 2 Make a due that is a high estimate or valuation of them For what we most esteem we best remember Even old men whose memories most fail yet what they greatly regard they seldome forget as where they have laid their treasure Cic. de senect Now Gods benefits are highly estimable or rather inestimable whether we consider them in themselves their greatnesse multitude variety conveniency c. or in respect of God the Authour and Donour of them Whose greatnesse and majesty illustrates and amplifies His benefits and Whose goodnesse commends and endears them to us as proceeding not onely from His love or good will but also from His grace or free will 3 Adde to Estimation Admiration for that also will adde to the keeping Gods benefits in memory For as what we esteem as great so what we admire as strange we doe not easily forget Which is one
willing and ready to performe these actions yet they being to be done by the ministery of the body it can not unlesse the body be vigorous and able 3 God knew that as all men have need of these things Mat. 6.32 so a King much more and in greater abundance Uses For our instruction Instr 1 In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good we see what David looked at in the things of this life viz. the goodnesse of them Some men so little practise self-denyall even in the smallest things that they let loose the raines to their appetite and deny it not any thing though it be such a thing which reason and common experience tells them is hurtfull to the body Others out of curiosity c. seek after those things which for the novelty rarity or dearnesse may serve for pompe or to please dainty palates rather then to minister true and solid good to the body Not so David who in these things looked at the goodnesse that is the fitnesse to nourish the body and give it health strength c. as in the latter part of the verse 2 In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satisfying we see 1 That David was not a man of an unsatiable appetite as they Isa 56.11 but rested not onely contented but amply filled and satiated with the portion that God had given him 2 That he did not sordidly hoard up his riches but used them to those ends for which God had given them which also is the gift of God and indeed the greater gift of the two Eccles 5.18 19 20. as the contrary is a vanity and an evill disease in the words immediately following chap. 6.1 2.3 David ascribes this benefit viz. the giving of these things for the quality good for the quantity satisfying to God This reproves 1 Such as hinder God from bestowing this benefit upon them Repr as idle persons or niggardly towards themselves c. 2 Such as are unlike to God not onely not satisfying the empty soules not filling the hungry soules with good but by injurious meanes taking away from them that which God hath given to satisfie them See Job 24.2 3 4 9 10. It exhorts us 1 To seek this benefit of God Exhort Mat. 6.11 Motiv 1 It is necessary for the sustentation of life good and satisfying that we may cheerfully perform the duties of our calling 2 We need it daily seeing it perisheth with the using 3 God can abundantly give it Meanes 1 Seek first the kingdome of God and His righteousnesse Mat. 6.33 Prov. 13.25 2 Be diligent in thy particular calling Prov. 13.4 2 To imitate our heavenly Father in satisfying the mouthes of our needy brethren with good things 2 Doctrine Hereby Davids youth was renewed as the eagles Explic. The Hebrew here for the grammaticall construction is subject to divers interpretations Most render it as it is in our Translation thy youth is renewed like the eagles Others think this incongruous because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree neither in gender nor number though such Enallages are not altogether unusuall in the Hebrew tongue Junius therefore renders it servas te recentem tanquam aquila tanquam pueritiâ tuâ Others otherwise Perhaps it might be more simply and more to the letter translated thus thou shalt renew thy self thy youth shall be as an eagle For the pause Rebhiah at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be against the ordinary interpretation But whatsoever the syntax be the meaning of the whole clause is plaine enough viz. David here illustrates Gods benefit of satisfying his mouth with good by this effect of it that thereby his youthfull strength and vigour was still repaired and so continued beyond the ordinary time which is further argued à simili like an eagle Concerning the eagle Aristotle and Pliny who were diligent observers of naturall things tell us the former that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lived the other that she dies at last not through age or any inward sicknesse or decay of nature but by mere hunger her upper beak being so overgrown that the crookednesse thereof hinders her from taking her meat Others say that in her old age she casts or breaks off that crookednesse and so renewes her strength and youth But we need not goe so farre the Scripture it self having many passages concerning the vigour of the eagle Strong and swift men are compared to eagles 2 Sam. 1.23 Hos 8.1 Yea God himself is likened to an eagle Exod. 19.4 Deut. 32.11 12. This similitude therefore serves most fitly to expresse Davids great vigour the effect of Gods satisfying his mouth with good as was said before And so it is used Isa 40.31 That such was Davids vigour even in his latter daies see Psal 18.32 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that that Psalm was composed by him towards the end of his life after the subduing of all his enemies appeares by the Title of it as also by the order of the story in the 2 book of Samuel For his last enemy that rose against him was Sheba and he was slaine in the 20th chapter and this Psalme is recorded chap. 22. The Reasons are the same here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the former Doctrine For as 1 God had much work for David to do for the performance whereof 2 he had not been able unlesse his body had been lusty vigorous nor 3 could it so have been had not God satisfyed his mouth with good so neither 4 had that been sufficient without Gods speciall blessing thereupon That therefore Davids body might be lively fit for the businesses imposed upon him God as He plentifully supplyed him with good things in the former part of this verse so here He blesseth the use of them with this effect of renewing or continuing his youthfull strength and vigour like the eagles Uses The instructions which hence arise Instr are 1 From the thing it self the continuance or renewing of Davids strength or vigour Where we see what is the end or use of those good things wherewith God satisfies us and particularly of meat and drink Feasts are not simply unlawfull but so they be used moderately and seasonably the Scripture allowes them 1 For mirth or cheerfulnesse Eccles 10.19 of which sort are marriage-feasts at one whereof our Saviour was present with his disciples Joh. 2. and when they wanted wine supplyed it by a miracle to which also is likened the preaching of the gospell Mat. 22.1 and the participation of eternall glory Mat. 25.1 c. 2 to preserve mutuall love Job 1.4 which Job though a most carefull father did not dislike as appeares by the context 3 for a thankfull commemoration of Gods benefits Gen. 21.8 Nehem. 8.10 12. Est 9.19 22. Luke 5.29 But the ordinary use and end of those things is for the strengthening of the body Eccles 10.17 that so men performing the
hope But to diminish this hope they must know that whatsoever they have of that which is past they have not much of that which is to come unlesse in their own imagination reckoning without their host For God in whose hand is the soule of every living thing and the breath of all mankind Job 12.10 saith unto all To day if ye will heare his voice c. Psal 95. And Boast not of to morrow Prov. 27.1 Rabbi Eleazar sayd that we should repent one day before the day of our death And when his scholars asked Which should be the day of their death he answered That was uncertain and therefore it was best to repent to day The Jewes have a proverbiall speech That many times Old camels carry yong camels skinnes to the market And how often do we see elder folk carry yong mens and childrens bodies to the grave It is then a fault even in yong men to presume of long life How much more therefore in old men who have already one foot in the grave and yet under gray haires nourish green hopes and desires Lastly Exhort this serves for exhortation 1 To such who in respect of their callings are commonly exposed to more then ordinary danger of their lives See that the thing thou goest about be lawfull that it lie upon thee in respect of thy calling that it be such as God would not have thee to omit whatsoever may thereby befall thee and then goe on couragiously and doe it Thy life is like unto grasse It is appointed unto thee once to dy and but once If therefore that once shall then happen blesse God that He will accept of thy death as a free-will-offring which of it self was due unto nature Or if that thy danger be from men consider that their life also is like unto grasse and therefore though thou maist so farre feare their power and malice as to implore Gods help the more earnestly and to order thy businesse the more cautelously as Jacob Gen. 32. and Jehoshaphat 2 Chron. 20. yet do not so feare them as to be wanting to a good cause and thy duty Thus God Himself reasons Isa 51.12 Sennacherib gave out great threats against Hezekiah and Jerusalem 2 King 18. But his soldiers in whom he trusted were but grasse and one Angel in one night mowed down 185000 of them Chap. 19.35 2 Seeing this life is so fraile let us so much the more diligently seek that life which is eternall in the heavens and fadeth not away 3 Seeing our life is like unto grasse which perishes so many severall waies therefore let us alwaies every where expect death and be ever ready and prepared for it 2 Doctrine As a flower of the field so he flourisheth Thus is the life of man compared Job 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 28.1 40.6 Jam. 1.10 11. 1 Pet. 1.24 Why or in what respect David likens the flourishing estate of man to a flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself is his own best interpreter vers 16. Which tending onely to this purpose we may here consider it without further handling In a flower therefore David observes two points of frailty or vanity 1 In respect of the essence of it Though no hand pluck it nor foot tread it down nor beast crop it nor any other casualty befall it yet as soon as the wind that is the nipping or blasting wind such as the cast wind Gen. 41.23 passeth over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not that is it neither continues any longer in being nor returnes any more into being So how greatly soever any man flourishes in his time yet as soone as a deadly wound or disease cometh upon him all his glory can not save his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is gone he is not he both must die and being dead he returns to this life no more Psal 78.39 Job 14.7 8 9 10 11 12. 2 Sam. 12.23 14.14 2 Which necessarily followes upon the former in respect of the appearance of it Though whilest it flourishes the place of it seems as it were to know nothing but it the glory and beauty of it drawes all eies to it nothing else of all that is round about it is lookt at or regarded yet when it is once nipped with the wind not onely the glory and beauty of it but even all appearance and signe of it perishes together with the essence and never returnes againe the place thereof shall know it no more So though whilest a man is in his flourishing estate he is eminent in his place lookt upon and regarded by all pointed at and shewn by one to another This is the man yet when his life is once taken away his glory and appearance in this world vanishes together with it and never returnes againe yea being once out of sight he growes by litle and litle out of mind also litle thought of lesse spoken of many times not so much as his name mentioned or remembred in the next generation Job 7.8 9 10. 14.10 Where is he Eccles 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of former men 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man 8.10 9.5 Hence the state of the dead is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of forgetfulnesse Psal 88.12 And Psal 31.12 I am forgetten as a dead man out of mind And that this is the meaning of this phrase appeares not onely by the place first before quoted Job 7.10 but by divers other places also where this and the like phrases are so used See Job 20.9 Nahum 3.17 Psal 37.10 compared with vers 35 36. of the same Psalme Object But we read of three in the Old Testament and five in the New raised from death to life Answ I answer 1. These few examples of men raised from death to life by Gods extraordinary power do not infringe the truth of what the Scripture affirmes of all mankind according to the ordinary course and law of nature 2 Even those men also afterwards died againe and vanished no more to return or appeare againe in this world Uses Instr Observe here 1 That men ordinarily have a time of flourishing whilest their gifts of mind faculties and habits their endowments of body health strength beauty c. their outward good things wealth power c. are in their prime And all these come down from the Father of lights and are given unto men partly that by enjoying them the many calamities of this pilgrimage may be mitigated but chiefly that they may glorify the Giver promote their own salvation benefit the Church common-wealth and particular persons by the rightuse of these according to Gods word 2 When they most flourish they are but like unto a flower whose short continuance and fading condition no man but knowes And that to a flower not of the garden which is much sheltered from sharp winds fenced from the teeth and feet of beasts from the hands of children strangers
of doing this duty and partly of being exhorted to it then upon the Angels For 1 the Angels in heaven need not any incitement to blesse God but are willing and ready of themselves to doe it But the best of mortall men are not so forward to this duty but that they need to be excited by the exhortation and example of others 2 The excellency of God is clearly known to the Angels but amongst men many litle understand it none sufficiently And therefore God distributing His gifts diversly whilest every man utters what God gives him to understand of the Divine perfections and beneficence all may be mutually instructed one by another And hereupon seemes to have been grounded that which David divers times in the Psalmes and Hezekiah Isa 38.18 speaks concerning the dead not praising God that is they can not doe it so profitably in respect of other men as the living may 3 We have greater cause of blessing God then the Angels have Thomas 22z. qu. 106.2.0 moving the question Whether an innocent or a penitent man be more bound to thank God answers that an innocent man is more bound in respect of the greatnesse of the benefit caeteris paribus and the continuance of it but a penitent man in respect of the freenesse or graciousnesse of it So here the graciousnesse or freenesse of Gods beneficence at which gratitude looks more then at the greatnesse of the benefit is much more conspicuous towards men seeing God was indeed wonderfully good and bountifull to the Angels creating them of nothing enduing them with many excellent gifts upholding and strengthening them with His grace and all this without their merit but to man He was good and gracious notwithstanding the demerit of his sinnes Whilest we were His enemies He so loved us that whereas His Justice being offended by sinne put a barre to our salvation He spared not His onely beloved Sonne but delivered Him up to an ignominious and cursed death whereby His Justice might be satisfyed and our salvation obteined that He sends His Spirit to apply what His Sonne hath impetrated that He shewes forth and exercises His Mercy Patience Meeknesse Clemency Facility to pardon lastly that He hath prepared for us a condition in some respect superiour to the Angels Uses Here 1 we must diligently observe what the Scripture speakes of the Angels Instr viz. of the wickednesse and misery of the evil angels that we may be deterred from sinne of the constancy and happinesse of the good Angels that we may be incited to obedience 2 Seeing beside so many precepts and commendations of this duty of blessing God and so many examples of pious men we have also the example of the Angels who have indeed many reasons of blessing God but yet fewer and in some respects lesse then we here and elswhere propounded to us to imitate we may see how earnestly God desires we should diligently and cheerfully performe this duty how sluggish we are to need so many incitements how inexcusable if we still neglect it Reproof 1 Repr 2 3 4. See Vers 1. Doct. 1. This should exhort us to imitate the Angels Exhort Motives and Meanes See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 22. Blesse the LORD all His works in all places of His dominion blesse the LORD O my soule In the former part of the Apostrophe David turned his speech to the Angels In this latter part he turnes it to the other works of God that is to the creatures without reason sense and life for men are excluded as being they whom he intends by both parts to excite to blesse God Between the parts there is this difference that the Angels to whom he converts his speech Vers 20 21. doe properly and eminently blesse God and therefore Davids intention was by propounding their example to exhort us to blesse Him but the inanimate and unreasonable creatures having neither speech to utter praises and thanks nor understanding to apprehend the excellency and bounty of God cannot properly blesse God but blesse Him onely objectively in as much as unto us seriously considering them they afford arguments of blessing Him The sense therefore is that men ought by these arguments to be excited to blesse God 1 Doctrine All the works of God in all places of His dominion afford arguments of blessing Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His works Explic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both motum rem motu factam the action and the effect or work thereby produced The former Psal 19.1 The firmament sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of His hands that is the excellency of the workmanship whereby it was made the latter Psal 102.25 The heavens are the work of thy hands Here understand it the latter way 2 In all places of His dominion Gods dominion extends over all the world as we heard vers 19. Wherefore here understand the whole frame of the world that is the heaven earth and sea together with all creatures therein conteined except the Angels of whom particularly vers 20 21. and men whom both there and here he intends to exhort That all these afford arguments of blessing God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 19.1 to the end of vers 6. So Psal 145.10 All Thy works praise Thee O LORD that is afford matter of praising Thee as the same phrase is used Prov. 31.31 See also Psal 104. where the Psalmist exciting himself to blesse God drawes plenty of arguments from the creatures So the 24 Elders Revel 4.10 11. The Reason or ground of these arguments may be shewed distinctly in praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be shewed distinctly in thanks 1 Of blessing God by way of Praise the creatures afford arguments because in them the excellency of the Creatour wonderfully shines forth and namely His Goodnesse Wisdome and Power 1 His Goodnesse in that being infinitely perfect in Himself from all eternity and so not needing any thing yet He took the creatures out of nothing which therefore also could merit nothing and communicated His goodnesse to them and continues it so farre and so long as He sees good Psal 145.9 2 His Wisdome whereby He made the whole frame of the world and all the creatures therein to the best end that is ultimately to His own glory and in such manner and order that they might be most fit to attain that end Psal 104.24 3 His Power which most clearly appeares 1 in the innumerable multitude of the creatures and vast magnitude of some of them 2 in the matter or rather terme from whence they were produced mere nothing Some men can and often doe raise lies and slanders out of nothing but in substantiall things the most cunning artist cannot exercise his art or make his work without some matter to work upon that of the Philosopher being here most true Nothing is made of nothing But such is Gods power that He could and did make all things out
ashamed to commit before any ordinary honest man Let such men know that the Holy one of Israel hates iniquity and will without respect of persons render to wicked men the wages of their sinne that is eternall death The holinesse of God urges their damnation in a double regard namely both in regard of His hatred of sinne as directly contrary to holinesse and in regard of His truth in executing his threatnings 3. More specially such as offend against the 3d Commandement by taking this holy and imperate the performance of it the Affections of Love Desire Joy Hope c. to carry it on amain through all obstacles or impediments Thus Psal 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise the LORD with my whole heart or with all my heart Here is the heart and the whole heart or all the heart So Psal 86.12 For he knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 That God requires this integrity of all and intensnesse of every part of man in His service Dent. 6.5 2 That Gods infinite excellency and namely His holinesse Psal 99.3 5.9 His beneficence also and His having made all that is within us and that for this end abundantly deserves this 3 That these faculties of the soul are so linked together that unlesse they all concurre none of them can be rightly exercised The Apprehension though never so clear yet without a sutable motion of the heart is idle On the other side there can be no motion of the heart at all without some apprehension going before Every affection presupposes some act of the understanding an orderly affection a distinct act a vehement affection a presse and intense act Uses Here then we see of how great moment Instr this work of blessing God is to which all that is within us is required But how farre are they from this duty Repr who call together all that is within them to doe the works of the flesh the world and the devil Now as before for the thing Exh. so here for the manner and degree David's example should excite us to imitate him Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meanes 1 By way of removing impediments Away with all things that may overcharge the soul Luke 21.34 or hinder us from lifting it up to God as we ought 1 Tim. 2.8 or which may divert any faculty of the soul another way So in the act of blessing God we must watch over our thoughts that they wander not after other objects for then they will draw the affections after them and so make them cold and slack in the performance of this duty 2 Direct When we are about this work consider Gods speciall presence and the weightinesse of the businesse Verse 2. Blesse the LORD O my soul and forget not all His benefits 1. Doctrine David saith againe Blesse the LORD O my soul For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He earnestly desired to perform this duty so as it might be pleasing and acceptable unto God for the Reasons mentioned in the 1 and 3 Doctrines of the former verse And in such case reiteration is usuall As in prayers Psal 51.1 2 7 9. Dan. 9.17 18 19. And in precepts Prov. 4.13 14 15. Rom. 12.14 2 He knew that as this could not be done unlesse the soul concurred so the soul was not easily excited and prepared in such manner as it ought 1 In regard of the weightinesse of the duty 2 In regard of the infinite Majesty of God before Whom and to Whom it is to be performed 3 In regard of the reliques of corruption which hinder or slacken the soul in this performance or draw it another way Uses Now in that David thus again and again excites himself to blesse God Instr we see 1 How necessary and important a thing the right performance of this duty is For it is the property of children and fools not of a man of David's wisdome to be so earnest in a matter of small moment 2 How difficult a thing it is duly to prepare the soule hereunto For though the duty were of never so great importance yet if it were not also of some difficulty this earnestnesse were superfluous 3 That we must use all diligence and never cease till the soule be competently prepared This reproves 1 Such Repr who if their soule be not presently excited do not diligently endeavour it but defer the duty Such men should remember the saying Qui non est hodie c. They who are so remisse in so excellent a work of God may justly by Him be left to themselves and to the tempter who if he once see them so easily taken off will be sure daily to cast in their way more and more impediments 2 Much more such as diligently excite themselves to work iniquity who when their conscience by the light of nature Scripture the admonition and example of others the Spirit of God also striving together checks and restrains them yet never leave till having extinguished the light cast Gods Commandements behinde their back and grieved his Holy Spirit their conscience becomes seared and their soul so addicted to iniquity that they are ready to drink it like water to draw it with cords of vanity and sinne as with cartropes to doe evill with both hands greedily To sinne is to depart from God and to draw nigh to hell Now doe they think they cannot depart far enough from God or draw nigh enough to hell from whence there is no redemption where the torments have neither end nor intermission without all this diligence On the other side here is comfort and encouragement for such as truly desire to blesse God Consolation Exhortation If at any time they perceive their souls to be not without some difficulty excited to this duty let them not be discouraged or give over but endeavour it so much the more earnestly And by how much the more and greater obstacles or hindrances they shall break through so much the more they shall testifie their love to God and conscience of doing their duty and so much the more comfort and sweetnesse they shall find in it 2 Doctr. He saith Forget not all his benefits 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His benefits Explic. The prime and proper signification of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is simply and absolutely afficere bono vel malo to doe one good or evill to deale well or ill with him And so it is taken in the good part Prov. 11.17 and frequently being spoken of God as Psal 13.6 116.7 119.17 142.7 Isa 63.7 In the bad part Gen. 50.15 17. Psal 137.8 Prov. 3.30 In both Prov. 31.12 Sometimes in reference to a precedent cause or occasion in the object it may signifie to reward recompense or requite So by our last English Translatours it is rendred in the good part 2 Sam. 19.36 22.21 Psal 18.20 In the bad Deut. 32.6 Isa 3.9 Joel 3.4 2 Chron.
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
have judgement without mercy who shewed no mercy where shall the injurious and oppressour appeare This sinne of oppression hath many aggravations I shall insist onely upon those which are from the persons both oppressed and oppressing 1 The persons oppressed are commonly as was shewed before the poore needy strangers orphanes and such like miserable and helplesse persons whom to oppresse is a violation not onely of the 8th Commandement but of the 6th also See Isa 3.14 15. Mica 3.1 2 3. From such even to take to pawn any thing of daily use especially if it be not timely restored is a sinne Exod. 22.26 27. Job 24.3 Yea not to give to such is damnable Mat. 25.41 c. How farre therefore is it from the duty of a Christian to oppresse such The punishment hereof is described in generall Job 31.21 22 23. More particularly here God delights to render like for like that both the oppressours themselves and all the world beside may see both that it is His hand and that His judgement is just So Exod. 22.22 23 24. Prov. 22.16 Psal 109. ver 9 10 11 12. compared with ver 16. So in the negative as oppressours refuse to heare the voice of God and the poore God also in like manner refuses to heare their voice when they cry unto Him in their misery Prov. 21.13 Mic. 3.2 3 4. Zech. 7.9 10 11 12 13. But of all that can be said or thought that is the most terrible Prov. 22.22 23. where the spoilers shall be spoiled not onely of outward things by men as Isa 31.1 but of their precious soules by God There may be many other aggravating circumstances in the persons oppressed as in respect of their innocence piety sacrednesse usefulnesse to the publique relation to or well deserving of their oppressours c. But I instance in that which is most generall 2 The persons oppressing are commonly as Saint James observes cha 2.6 the rich and great men of the world at least great in comparison of the oppressed as was said before Which gives a double aggravation to the sinne 1 In that they do it not for any need though no need should make a man sinne but either of extreame covetousnesse or of pride malice envy or of wanton cruelty or some such like devillish disposition 2 In that their wealth power greatnesse c which God hath given them to this end that they might therewith defend relieve and do good to the poore they abuse to the quite contrary purpose to mischief robbery and oppression and that of the poore Contrariwise if base and mean men get the power into their hands to oppresse the great rich noble and honourable the oppression may be and commonly is in other respects yet farre worse on both sides 1 In respect of the persons oppressed it is greater both because the subject matter or that whereof they are spoiled is greater and because such persons being reduced from one extreame to the other must needs be more sensible of it And beside they being by their education experience places c more fitted to glorifie God and do service to the publique are hereby disabled to the prejudice of both 2 In respect of the oppressours as it is more against nature and order Isa 3.5 so it is commonly more insolent and cruell and more contemptuous and despitefull to the persons oppressed Asperius nihil est c. But for them Consol who either in themselves or in those that are near and dear unto them are either already under oppression or at least in imminent danger of it here is abundant comfort and armour of proof against all those afflicting and tormenting passions of feare griefe anger envy despaire impatience c. Feare or dread of what they may suffer grief or sorrow for what they suffer anger and envy against the authours of their suffrings their oppressours despaire or impatience in respect of the continuance of their suffrings Against all these it is enough to oppose as a full and sufficient ground of comfort the Doctrine here in hand That the Lord executes righteousnesse and judgement for all that are oppressed And 1 for Feare see Psal 27.1 46.1 2. 56.3 4. 118.6 Isa 51.12 13. For what though they who threaten to oppresse be mighty The Lord that dwels on high is mightier though they be crafty He is wiser and can take them in their own craftinesse though they be unjust He is righteous though they be cruell He is mercifull His Power and Wisdome make Him able His Justice and Mercy make Him willing to performe what David here affirms of Him Therefore though the feare whereby we draw nigh to Him for protection and use all honest meanes for our safety as Gen. 32. be lawfull and commendable yet so to fear men as not to trust in God or which is worse so to fear men as not to fear God or to feare men more then God and so to comply with them affirmatively or negatively in things displeasing to God for feare of being oppressed by them this is utterly unlawfull and unreasonable See Matth. 10.26 28 31 33. Revel 21.8 2 For them who are already under oppression so in grief sorrow or heavinesse thereby the comfort is the same God Who sees all their suffrings and hears their grones yea Who as it were suffers together with them is afflicted in all their affliction He will take the matter into His own hand and execute righteousnesse for them Their right though oppressed for the present yet is not dead but sleeps God can and will assuredly revive and restore it to them again with advantage either in kind or in that which is of better value so that they shall lose nothing by the hand 3 As this should moderate their sorrow and grief in respect of themselves or their friends who are oppressed so much more should it refrain and quiet those more violent passions of anger envy and as the effect of both desire of revenge against their oppressours For this is Gods part He executes judgement against oppressours as well as righteousness for the oppressed Vengeance is mine I will repay saith the Lord Rom. 12.19 It is mine not thine therefore thou oughtest not to revenge thy self And I will repay therefore thou needest not And woe to those oppressours that shall fall into Gods hands If we consider the danger they are in we had need to pity and pray for them that God would forgive them and turn their hearts But if they shall still persist in their sinne yet however let us quietly commit our cause to God and rest assured that as we shall be no losers so our enemies shall be no gainers by oppressing us 4 And lastly if by reason of the long continuance of the oppressions that ly upon us we be tempted either altogether to despaire of reliefe as though it would never come which is contrary to the prime act of faith and hope or
we never so enjoy the gracious presence of God but that still we have need daily more and more to draw neare unto Him This our condition I say that we are altogether absent from Gods glorious presence and from His gracious presence in respect of the fruits of his second love totally before our regeneration and in part even to the end of our life we may gather from hence viz. in that there needs a way to lead us unto Him which needed not if we were already present with Him 2 Such is the love of God to mankind that He hath not left us in this misery destitute of all hope but hath made known unto us His waies which will most certainly and directly lead us unto Himself both to His gracious and glorious presence 3 See part of that depth Rom. 11.33 viz. that in the time of the Old Testament God out of all nations chose the Israelites whose Doctor or teacher was Moses to be a peculiar people unto Himself Deut. 10.14 15. He left not Himself without witnesse among the heathen but revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect of the Law affording them some meanes of seeking Him if haply they might feel after Him and find Him But this was but litle in respect of his waies in His Word which He made known unto Moses and by him to the children of Israel 4 Behold our privilege above the old Israelites They had the waies of God made known to and by Moses We have those also the Morall law for a perpetuall rule of life the Judiciall law out of which we may take constitutions if expedient for us and the Ceremoniall law to strengthen our faith in Christ in whom all those shadowes had their due accomplishment but not onely those God hath moreover spoken to us by His Sonne the Mediatour of a better Testament Hebr. 8.6 Who coming forth out of the bosome of His Father where He was admitted to the most intimate knowledge of His secrets revealed the Gospel to us which farre excells the Law of Moses See the comparison of them largely handled 2 Cor. 3. Briefly Moses as Saint Peter the Apostle of the Jewes confesses Acts 15.10 put on such a yoke as neither their fathers nor they were able to beare But Christ saith Come unto me c. for my yoak is easie and my burden is light Mat. 11.28 29 30. And if Gods word be His way Repr then surely they are much out of the way who so live as if there were no word of God at all according to which they ought to walk As concerning Gods precepts many are like unto them Hos 8.12 accounting the great things of Gods Law as a strange thing For whilest they goe on obstinately in such things as please them they think it strange that any rule of religion should be pressed upon them other then the fashion of the countrey the sway of the times the custome of foresathers and their own devises What do they think there is no word of God at all prescribing men their duties But the text here demonstrates the contrary Doe they pretend ignorance of it But that excuse will help no man seeing God both in Adam after the fall and in Noah revealed the word of His grace unto all denies the word to no people or man but either for their own or their forefathers sinnes Amos 8.11 But least of all will it help them who live amongst us where we all either see the way by which we ought to walk that is the word of God or els we shut our eies Let such men know that it very ill agrees with the nature of God and their own condition that they should prescribe the rule of His worship and what cost or paines soever they so bestow upon it their reward shall be a check Who required these things at your hands In vaine do they serve me c. Whatsoever is not of faith that is of a perswasion that it is either prescribed or permitted by God is sinne c. As concerning Gods promises some men giving way to the temptations of Satan melancholy doubtings c. judge of their estate out of I know not what apprehension which they call feeling and so sometimes greatly torment themselves without any just cause as if there were not promises in the word confirmed by Gods oath and the death of Christ upon which we ought to depend but we must measure all things according to the suggestions of the father of lies and our own foolish imaginations Lastly as concerning Gods threatnings in His word many lightly esteeming them and relying upon their own presumptuous conceits goe on securely in their sinnes and yet promise themselves all good things Such men shall one day know whose word shall stand Gods or theirs Jer. 44.28 Exhort But let us be exhorted to acquaint our selves with and guide our selves by the waies of God in all the parts thereof Motiv 1 It is simply necessary for us unlesse we will be eternally miserable to enjoy Gods gracious according to His second love and glorious presence 2 Onely the waies of God lead us thereunto In other journeys though a man erre from the right way yet he may come to the place he intended by some other way though lesse compendiously But unlesse we insist in the waies prescribed by God it is impossible ever to come unto Him For all other waies though for the present one be much different from another at last meet in the broad way of destruction 3 He that undertakes an earthly journey may be in the right way and yet ignorant of it But so we cannot be in Gods waies if we doe not know our selves to be in the way we are certainly out of it It is a part of Gods waies to know His waies God requiring of us not onely that we walk according to his prescript for the substance of our actions but that we doe it out of certain knowledge that He hath prescribed it otherwise we walk not of faith and therefore sinne Meanes 1 For preparation Come 1 with humble reverence in respect of God Who makes known His waies 2 With a firme purpose and resolution to beleeve whatsoever the Scripture teacheth to performe and omit whatsoever it commands and forbids 2 For the more immediate actions After Gods blessing implored 1 Read the Scriptures privately meditate upon them and as occasion is offered conferre thereabout with others 2 Seeing private persons can not herein do much without some man to guide them Acts 8.31 the knowledge and understanding of the Scriptures is to be sought at the priests mouth Mal. 2.7 1 by attending to him in the publique preaching 2 by consulting him privately as need and opportunity shall be 2 Doctrine He hath made known His acts to the children of Israel 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His acts Expl. He meanes the wonderfull works of God in Egypt the wildernesse and the land of Canaan Which may
be reduced to His works of mercy toward the Israelites and of justice against the Egyptians the rebellious Israelites the Midianites Amalek and the Canaanites The particulars every where occurre 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the children of Israel Children by a Synecd spec familiar to the Hebrews are put for posterity Why they should be denominated as here and generally they are of Israel rather then of Abraham or Isaac the reason may seem to be because these had children of deferent religions Abraham had Isaac and Ishmael Isaac had Jacob and Esau but Jacobs children though many were all of one faith and religion Why of Israel rather then of Jacob the reason may be because the name of Israel was given him by God Himself and that of honourable signification A prince with God and bestowed upon him for his great and pertinacious piety Gen. 32. That God had before Davids time made known His acts to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly appeares in all the books of Moses Josuah Judges and Samuel See Deut. 11.2 3 4 5 6 7. Reasons 1 For the impulsive cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods acts of mercy viz. His delivering the Israelites out of Egypt leading them to the land of Canaan bringing them into it placing them in it and so the acts tending thereunto proceeded from Gods truth and fidelity which required the performance of His promises made unto their fathers His acts of justice proceeded from His hatred of sinne And all from His love to that nation even those acts of justice which He shewed on the rebellious Israelites for so he pluckt up the ill weeds that the corn might grow the better and punished some exemplarily that others fearing might be kept in their duty See Deut. 17.13 2 The end in generall was that they so many as were not taken away by his judgements and their posterity to whom they were often commanded to declare His acts might the more diligently keep His commandements Who had done so great things for them to their own salvation and His glory So Deut. 11.7 8. Your eies have seen all the great acts of the LORD which He did Therefore shall ye keep all the Commandements c. So chap. 6.20 c. 10.12 So Psal 105. Where beginning from Abraham verse 9. and briefly reckoning up the acts of God he concludes with the end of all vers 45. That they might observe His statutes and keep His Lawes Hence Psal 78. Not to forget Gods works and to keep His commandements vers 7. and on the other side to forget those and not to keep these vers 10 11. are joined together as causes and effects In speciall for his works of mercy that they and their posterity in all their dangers and necessities might put their trust in God Who had shewed such great power and love toward them Deut. 7.17 18 19. Psal 77.10 11 12. 78.7 For want of which duty Moses reproves them Deut. 1.29 c. as Samuel those of his time who for feare of Nahash asked a King when God who had formerly so many waies delivered them was their King 1 Sam. 12. Also that they might alwaies have matter of praising and giving thanks to God Psal 9.1 26.6 7. So Psal 105. 106. 136. where earnestly exhorting to praise and give thanks to God he takes his argument from these works of God For His works of punitive justice that beholding therein His power and hatred of sinne they might feare to offend Him by committing it Numb 16.40 Levit. 18.24 25 c. 20.22 23. Uses Hence we may observe 1 That God rests not in desires Instr purposes c. of doing good to the godly and punishing the wicked but in due time proceeds to acts of mercy and justice Many men think they have done a great matter if they inwardly wish well to the godly and ill to the wicked desire to doe good to those and punish these though when they have power authority and opportunity they will not doe it Or if their love to those proceed as farre as to word or tongue in praising promising c. and their hatred to the sinnes of these expresse it self by dispraising threatning c. they think they have almost obliged God to them by it But this is not to imitate God Who hath His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His acts both of mercy to the godly and of punishment against the rebellious And such affections and words shall be so farre from doing them any good that they plainly convince them to be wicked servants who knowing their Lords will yet doe it not 2 Though God have some secret things belonging to Himself Deut. 29.29 some judgements unsearchable and waies past finding out Rom. 11.33 yet His acts which it behoves men to know He hath made known unto them that His mercy and justice might be manifest to the ends abovesaid and the like And herein He is to be imitated by us but with caution that is so as it be not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the dispraise of others or boasting of our selves but to the good of others and our own necessary defence and that modestly 3 Behold here that God is no respecter of persons For there were many nations at that time far superiour to the Israelites in all earthly respects yea of Esau's progeny there were many Dukes Gen. 36.15 c. when the Israelites lived miserably and despicably in Egypt Yet God out of all nations chose these children of promise to whom He would make known His acts Here we may see the reason why God was more angry at the Israelites sinnng against Him then at any others Though He left not Himself without witnesse amongst other nations and therefore might justly punish them also for their sinnes and so many times did yet that witnesse if compared with the manifestation of His wayes in the former Doctrine and of His acts in this to the children of Israel was but litle And therefore of them to whom He had committed much He might justly require more and for want of it more often and more severely punish them By Gods thus manifesting His acts Repr are reproved 1 Such as will not observe or take notice of them Psal 28.5 Isa 5.11 12. And now more especially among us to whom God hath made known those acts not onely in the writings of Moses but also in the Psalmes and often elswhere in the Old Testament and likewise in the New And not those onely but many other acts of God also beyond all admiration especially the miracles wrought by our Saviour Christ and in His Name Yet how few of us set our hearts upon them so as thereby to learne to keep Gods commandements to hope in Him to fear Him to glorify Him c But let us assure our selves if we neglect Gods acts of mercy towards others we shall not enjoy
necessity upon us and this Attribute abundantly encourages us 2 See the fountain of all good whence both what we have is received and what we want is to be sought 3 If God be so plenteous in loving kindnesse even towards all how much more towards His children 4 If any man do not abound with good things let him know that the cause is not in God Who is plenteous in loving kindnesse but in himself This reproves 1 Such as seek the good things they desire Repr from any other then from God These are like unto them Jer. 2.13 they commit two evils c. For whereas every transgression of the law is sinne they transgresse two waies at once Which their transgression as all sinnes are not equall see 1 how impious it is 2 how unprofitable and foolish 1 For the impiety the degree of it which for the substance is to be estimated by the Commandement which is violated is very great because it is against a commandement of the first Table which immediately respects God Himself and so the violation of it caeteris paribus is worse then the violation of any of the commandements of the 2d Table which respect our neighbour And whereas the first Commandement of the first Table concerns the having of the true God as the rest the true manner of worshipping Him therefore the breach of that is most hainous See the story of the Samaritanes 2 King 17. God sent lions against them that did not at all acknowledge Him ver 25. but with-held them from those that worshipped Him though after Jeroboams manner Now whereas the first commandement enjoines the having of the Lord for our God and forbids other gods these men violate both parts of it the affirmative by forsaking the Lord the negative by digging themselves other cisternes For Trust is an act eminently due onely to God and not to be placed in any thing else but with subordination unto Him And therefore in what thing soever a man principally trusts that he makes his god 2 How unprofitable and foolish this is appeares by the description of God and these cisternes God is the fountain of living waters The cisternes which they dig as being but cisternes not fountaines they have no water of themselves so being but broken cisternes they can not hold the water that is put into them to supply those that dig them For all creatures as they are from God so they depend upon Him for their operation yea and for the continuance of their being and therefore unlesse they be preserved by God and enabled by Him it is impossible they should help us Now He will be so farre from blessing the creatures wherein men idolatrously trust that He curses those that trust in them Isa 31.1 Jer. 17.5 and many times takes away and destroyes the creatures themselves Isa 31.3 2 Such as are unlike to God 1 Privatively such as either through their own fault have not spirituall or temporall good things wherewith to profit others or who having them are not ready to communicate them 2 Positively such as are plenteous in mischievousnesse who are so much worse then the former by how much commission of ill is worse then omission of good which it includes in it self and superadds to it On the other side this serves to comfort 1 Sinners if truly penitent Consol Benhadad having lost the day and being in great feare of losing not onely his kingdome but his life his servants comforted him with the fame that they had heard that the Kings of Israel were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull Kings 1 King 20.31 but we know most certainly that the God of Israel is a mercifull God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenteous in mercy or loving kindnesse as here 2 Much more the godly For if God be so plenteous in loving kindnesse to men whilest they are yet His enemies how much more when they are reconciled to Him and become His friends and His children whom He tenders as the apple of His eye more then a mother her sucking child Can we think that Jacob feared the famine after he knew there was come enough in Egypt and the disposall thereof in the power of his son Joseph Yet among men love descends so that the love of a sonne toward his father is not equall to that of a father toward his children and the love of any earthly father whatsoever is nothing to the love of our heavenly Father whether we consider the tendernesse or the constancy or the efficacy of it Of how little faith therefore are we if so great kindnesse of so loving a Father can not comfort us against any grief or feare whatsoever Let this also exhort us 1 For the good things we yet have not Exhort to expect and seek them of Gods loving kindnesse 2 For those we have already received to be thankfull to Him 3 To imitate God in this Attribute also as in the former Motiv 1 The dignity of man consists in being like unto God Some courtiers have imitated even the imperfections of their princes And shall not we much more imitate our God every way most perfect And particularly in His bounty or loving kindnesse seeing as it is more honourable in the eies of men so it is a more blessed thing before God to give then to receive Act. 20.35 to be a help rather then a burden to others 2 The good things we have whether spirituall or temporall are not our own but are onely to be dispensed by us according to Gods prescription And He hath prescribed us this duty Gal. 6.10 3 We are all brethren in our first parents of the same flesh and blood Isa 58.7 Act. 17.26 partakers of the same naturall capable of the same gracious and glorious image of God 4 Hereby God shall be glorified His doctrine adorned we shall give good example to the good winne them who are yet enemies or else stop their mouths we shall get and keep the peace of conscience other men will be moved to help us when we shall need or if men be ingratefull and inhumane God will most amply recompense us here and minister unto us abundantly an entrance into His heavenly kingdome hereafter Vers 9. He will not alwaies chide neither will He keep His anger for ever In the precedent verse we had the foundation of all Gods benefits which He bestowes upon them that feare Him in those foure Attributes of His. The benefit upon which the Psalmist principally insists is the moderation of His anger Which moderation is illustrated from the proëgumenall or internall moving cause vers 11 12 13. and from the procatarcticall or externall cause or occasion vers 14. to the 19. In which illustration other notable benefits of God are also mentioned This moderation of Gods anger is either in respect of the duration of it vers 9. measure of it whilest it endures vers 10. Of this 9th verse both the parts are almost coincident but the
any doing His Commandements that will serve the turne neither doth it suffice to perform the substance of the acts but among other circumstances which belong to the manner of doing we must doe them out of remembrance presupposing knowledge 4 We may know whether we keep Gods covenant or no. For hither belongs Davids explication here which aiming onely at this to teach who they are that keep Gods covenant were altogether in vaine if this could not be known which we can not imagine without injury to the Holy Ghost by Whom he spake And it may be otherwise also most firmely proved For 1 The Scripture every where most plainly shewes what God in His covenant requires to be done of us and in what manner 2 God hath given us conscience both to observe what we doe and how 1 Cor. 2.11 and to compare our actions with the rule that is with His stipulation 2 Cor. 1.12 For this was not peculiar to S. Paul onely or such as he but all who are not seared have the testimony of conscience even the heathen themselves Rom. 2.14 15. When therefore the understanding looking at Gods stipulation truly apprehends what it is and by reflexion observes how a man carries himself the conscience comparing the one with the other the conversation of man with the stipulation of God easily and certainely observes and testifies either their agreement and so the keeping of the covenant or their disagreement and so the violating of it If this be the nature of Gods covenant Confur this refutes 1 Such as feigne the Covenant of grace to be altogether without condition and wherein God stipulates or requires nothing but onely promises all Certainly the Covenant whereof David here speaks is the Covenant of grace and yet it requires that we keep it remembring the Commandements of God to doe them Object 1 Yea but we read of an absolute Covenant Isa 54.8 9 10. Answ I answer 1 If this be the Covenant of eternall life and without condition then there are three covenants one requiring strict obedience a second requiring repentance c. and a third requiring nothing but promising all 2 If there be any such covenant then it is false that God commands all men every where to repent and that all who do not repent shall perish it is false that all who are saved are saved by faith and that they who beleeve not shall not enter into His rest shall not see life but have the wrath of God abiding on them it is false that without holinesse no man shall see the Lord. 3 If it be absolute how seeing no man is named can any man tell without speciall revelation that this covenant having no conditions according to which he may examine himself belongs unto him 4 That I may come to the meaning of the place the Prophet having foretold chap. 53.10 11. the event of Christs death in the conversion of many both of the Jewes and gentiles in this 54th chapter speaks of the nationall conversion of the Jewes yet to come That he here speaks of the Jewes is plaine vers 3 4. for to them for their crucifying of Christ and rejecting the gospell had God given a bill of divorce whereas the gentiles being strangers from the faith could not properly be called a widow 6 7 11. This covenant therefore seemes proper and peculiar to the Israelites that they being once converted unto Christ God will no more be angry with them but give them mercy and peace But this is not to be understood of particular persons but of the nation with which God will not so be any more angry as to expose them to captivity and destruction as before though with the impenitent unbeleevers and wicked livers He will be angry See Isa 65.18 19 20. 2 Whosoever they be with whom this covenant is made it is not absolute but requires a certain qualification as appears by the conclusion of the chapter vers 17. God therefore compares this covenant with that made with Noah in the firmnesse of it and so the covenant of grace also is like unto it but not in the manner of promising For that covenant of Noah God made not onely with men but with every living creature Gen. 9.12 absolutely but this onely with men not simply but such as are His servants retaining and exercising the righteousnesse He bestowes upon them Object 2 But so men will have something in themselves whereof they may glory Answ I answer this indeed followes but is not absurd for that it should be so is not onely fit but necessary Jer. 9.23 24. Rom. 5.3 2 Cor. 10.8 17. 12.5 and elswhere He that glories of any thing which he hath Of himself doth wickedly For seeing every good thing comes down from the Father of lights a man hath nothing of himself but sinne and he that glories in this glories in his own shame Also to glory of any good thing as if he had not received it is ungratefull arrogance or not in subordination to Gods glory 1 Cor. 1.13 is sacrilegious But to glory of spirituall good things which a man hath indeed in himself but given of God and to glory in them to Gods glory is so farre from being unlawfull that it is a part of religious gratitude Object 3 But be it so that Gods covenant requires somethings to be done by us yet we should not give them the name of Conditions Answ I answer In all speech when one promises any good or threatens any ill not simply but upon covenant that is if the thing required be performed or the thing forbidden be committed we call the performance of the thing required the condition of the promise and the doing the thing forbidden the condition of the threatning In a bond a man ties himself his heires to pay a summe double to that he owes but the meaning is that if he pay the due debt at the day appointed he shall be free from the forfeiture but if he faile therein it shall lie upon him And this by all without contradiction is called the condition of the obligation Again when the Lord saith to Israel If thou obey thou shalt be blessed if thou disobey thou shalt be cursed c all grammarians and logicians speaking agreeably to the rules of their art will call these conditionall propositions obedience being the condition of the promise disobedience of the threatning See the use of the word in Scripture 1 Sam. 11.1 2. where the men of Jabesh desiring life promise servitude Nahash promises life but beside servitude requires the thrusting out all their right eyes and this postulation is called there a condition See also Luk. 14.32 Consider then whether according to this sense and acception of the word those duties which God requires of us in His covenant may not rightly be called conditions For He so requires them that if they be performed He will graciously give what He hath promised otherwise not See concerning Repentance
comfort His children against the power malice craft Consol and vigilancy of the devil and against all other dangers Let us labour to excell in spirituall strength Exhort Motiv 1 Our naturall strength is litle worth Psal 90.10 2 The duties of religion are necessarily to be performed and afflictions which will follow thereupon are valiantly to be endured Act. 14.22 2 Tim. 3.12 Hebr. 12.6 7 8. But neither can those be rightly done nor these rightly borne without spirituall strength Which may be proved both from the greatnesse of the things to be done and suffred and from the number and strength of our adversaries Hence the Apostle praies for the Colossians that they may be strengthened with all might c. Chap. 1.11 Nor should we be content with some small measure but endeavour to excell in spirituall strength not enviously repining at others but in a holy emulation striving to outstrip the best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a good contention when we strive who shall be best most humble learned obedient to God and our superiours c. 3 Doctrine They doe His word or commandements 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His word Explic. that is His commanding word for other word they ought not to doe And so it is to the sense rightly rendred by our Translatours His commandements What these commandements are see Doctr. 1. Reas 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doe The Angels performe or doe Gods commandements not onely in such manner as we under the covenant of grace whose obedience hath many infirmities and defects but perfectly as Adam was bound to doe under the first covenant This appeares by many places of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read that the Angels readily doe those things which God commands And in the Lords prayer we are taught to pray Thy will be done in earth as it is in heaven that is as it is done by the Angels It appeares also in that they are called the holy Angels Mat. 25.31 Revel 14.10 For what particular Reasons the Angels doe Gods commandements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it litle concerns us to know or enquire but rather to learne and consider those reasons clearly set forth in the word of God why we should doe so and thereby to be excited unto it But doubtlesse there are most weighty reasons to the Angels also and those most perfectly known to them This is certaine they doe it because according to their admirable wisdome they know that God for the infinite excellency of His nature and for His actions toward them creating them of nothing in so sublime a condition and preserving them when others by their own fault fell c. is most worthy that they should doe His commandements thereby to glorify Him and to testify their gratitude And if blessednesse every way perfect be not yet given to them but reserved till the end of the world that they have finished their ministration about man then they have this reason also to doe Gods commandements viz. out of certaine hope thereof and consideration of the misery into which the apostate and disobedient angels fell Uses Here 1 we see that even the greatest of the Angels are not sui juris Instr lords of themselves nor their own wills their law but are subject to God by Whose word or commandement they are to rule their actions Much lesse then may men dreame of exemption Gods dominion founded in the creation is necessarily extended to every creature But if exemption were granted to any surely to them especially which are most excellent 1 Sam. 17.25 And so indeed God hath given the Angels many privileges above us immunity from troubles diseases and death to which we are subject they dwell in heaven alwaies behold the face of God c. But as an earthly king doth not free any of his subjects from all homage so neither doth God altogether exempt any creature from all duty to Him Which may firmly hence be concluded à mâ—jore where we see that even the Archangels are bound to doe Gods commandements 2 See how the Archangels employ and exercise that their excellent strength whereof in the former Doctrine viz. in performing Gods commandements Many men who are stronger then others ill abuse their strength some bestowing it upon women contrary to Prov. 31.3 others upon drunkennesse Isa 5.22 Others use it to oppression Ezek. 32.20 21 22. This is not to exercise their strength in doing Gods commandements as the Archangels but in breaking them to the dishonour of God 3 See how undoubtedly true that is Isa 46.10 My counsell shall stand and I will do all my pleasure God is of Himself All-sufficient But if He please not to work immediately by Himself He can give strength enough to the inferiour creatures even to the most despicable of them to execute His will Yea He hath Angels excelling in strength most ready to doe whatsoever He commands This may justly reprove men that will not doe Gods commandements prescribed them Repr If any think themselves too good that is too great to doe Gods commandements as they Psal 12.4 Jer. 2.31 let them consider how farre inferiour they are to the lowest Angels much more to the Archangels who yet think it their glory to do Gods word This also confirmes the Comfort of the former Doctrine Consol in that as the Angels excell in strength so they use their strength to the doing Gods commandements and that doubtlesse shall be for the good of His children Lastly Exhort this exhorts us to the doing of Gods commandements The Motive here is from the example of the Archangels Which is of force many waies 1 It is a high honour to us to follow such glorious examples to doe the work of Archangels 2 We have more obligations to God then they in regard of our redemption and the covenant of grace built thereupon 3 Gods benefits to us are of greater grace then to them On them indeed they are bestowed without their merit on us notwithstanding our demerit by our sinnes 4 If we doe not endeavour to imitate them we mock God when we pray Thy will be done in earth as it is in heaven 4 Doctrine They doe His commandements hearkening to the voice of His word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearkening Explic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by a Synecd memb signifies to obey Here obedience being expressed beside it is taken metaphorically for an intellectuall perception analogicall to our sense of hearing For although God hath not properly any voice formed by corporeall organs nor the Angels eares seeing they are spirits God the Father of spirits yet there is necessarily to be understood something analogicall in both that is God manifests His will to the Angels not per modum naturae naturally and necessarily but per modum libertatis voluntarily and freely when and so farre forth as it pleaseth Him Thus therefore the Angels hearken or attend
persisting in his innocency should have attained yea then the Angels either have or can have in respect of the union with Christ by the mariage bond 2 The way also was more difficult For in the Creation God onely spake the word and it was done but Gods Justice opposed Redemption whereupon the Sonne of His love took upon Him the forme of a servant and being made under the law for so many yeares did and suffred so many and so great things for the satisfaction of Justice Another impediment also there was from the infidelity of men hindring the application of this Redemption for Christ neither did nor would so satisfy Justice that men should be fully made partakers of redemption without the meanes of faith For the removing of this impediment therefore the Holy Spirit sent by Christ the Mediatour for this purpose strives with men in much patience long-suffring gentlenesse clemency c. Seeing then in the Redemption there was required and accordingly shewed a greater degree of Goodnesse Wisdome and Power and besides Mercy Patience Long-suffring c. for the exercising whereof there was no occasion in the Creation it is manifest that Redemption is the more noble work and affords greater matter of blessing God both by way of praise and by way of thanksgiving 4 If God be to be blessed for His works then also for His word David joines both together Psal 19. praising God for His works in the six first verses for His word vers 7 c. And so in the 7th verse of this Psalme and elswhere frequently in this book of Psalmes And much more cause have we to doe it seeing the Scripture is now much fuller then it was in Davids time viz. by addition not onely of a great part of the Old Testament but also of all the New And herein the excellency and beneficence of God do wonderfully lay open themselves as might easily be shewed But it is sufficiently manifest of it self Now as the light reproves the darknesse Repr so the works of God which thus afford arguments of praise and thanksgiving reprove those works of men which are diametrically opposite thereunto viz. which are 1 so farre from deserving praise that as the Apostle speaks it is a shame to mention them 2 so injurious to others that in stead of meriting thanks they force men to cry unto God in the bitternesse of their spirit against the authors 2 Doctrine David hence exhorts to blesse God So doth he often in this book of Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See onely Psal 148. where by the same figure he exhorts to praise God for the arguments which the sunne moone starres c. afford For 1 Blessing God is a duty in it self most excellent See vers 1. Doctr. 1. vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. 3. 2 The arguments taken from the creatures have great and evident force as was shewed in the precedent Doctrine Uses Onely see here the chief use to which the consideration of the creatures is to be referred Instr viz. that observing the excellency and beneficence of God shining forth in them we may thence gather arguments of returning praise and thanks to Him That this is the principall use appeares because so they are directly and immediately referred to the glory of God which is the chief end of the creation Prov. 16.4 This reproves 1 Such as do not take occasion from the creatures to blesse God Repr What ever they can pretend their excuse will be vaine but certainly they can with no colour pretend want of arguments For seeing all the works of God in all places of His dominion afford many arguments and His dominion extends over all the world so that there is no place within the whole circumference of the heavens wherein there is not something created by God therefore wheresoever a man is or can be he can not want arguments round about him beside those within himself to blesse God 2 Much more such as in the middest of their prosperity abounding with Gods creatures serving for the necessity and pleasure of this life yet do not praise God or give Him thanks for them but forget both the Creatour and the Giver of them 3 Such as abuse the creatures to the dishonour of God by pride luxury oppression c. 4 Who from some creatures draw arguments of murmuring against God But let us as David here by the Apostrophe intends be exhorted to draw arguments of blessing God Exhort from all His works in all places of His dominion Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Doctrine David saith againe Blesse the LORD O my soule David having exhorted others to blesse God by the example of the Angels and by arguments taken from the inferiour creatures concludes the Psalme as he began it with exciting his own soule to doe the same But of this for the substance vers 1. Doctr. 1. and for the iteration of it vers 2. Doctr. 1. Uses Here therefore in a word Exhort they who exhort others to any good are to be exhorted that themselves be not slothfull and negligent in it but shew example of alacrity and readinesse unto those whom they exhort Moreover these words joined to the precedent exhortation may seeme to have the same sense with those Jos 24.14 15. And so they who exhort others to a common duty may be exhorted that whatsoever effect their exhortation obteines with others yet themselves would constantly goe on in performance of their own duty FINIS