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
yet sinners beyond their merit but to forgive sinnes freely for Christs sake or not to deale with sinners according to their iniquities is not injustice but mercy Repr This reproves 1 Such as are too strict and severe even against great offenses of their children servants brethren Whereas even their beasts are not to be cruelly used 2 Such as deale with erring or perhaps innocent men according to iniquities laying great punishments upon them for small or no faults We read but of once that God opened the mouth of a beast to speak and then it was to reprove the madnesse of him that offended in this kind though but against his beast Numb 22. 2 Pet. 2. 3 Such as requite evil for good So Nabal 1 Sam. 25. Absalom farre worse who being himself most ungratefull and ungracious to his father yet could accuse Hushai of ingratitude 2 Sam. 16.17 Of such David complaines Psalm 35.12 109.4 5. not without an imprecation vers 6. c. So Jer. 18.20 and that also with an imprecation vers 21. See also Prov. 17.13 4 As worst of all Such as requite God evil for good God I say from Whom cometh whatsoever good we have or are Dent. 32.15 c. Isa 1.2 c. Hos 2.8 And especially if from Gods clemency of which here they take occasion to presume Ezra 9.13 14. But let the clemency of God exhort us 1 To patience under afflictions Exhort seeing whatsoever we suffer is lesse then we have deserved 2 To imitate Him in moderating our anger and the effects of it not onely towards errours as in the former Doctrine but even towards offenses committed perversly against us Motives as in the former 3 That our thankfulnesse as Davids here should rise by the same gradation as Gods clemency doth If we ought to blesse and praise Him for not doing to us according to our errours much more for not dealing with us according to our iniquities The grounds of thankfulnesse in both are the same in generall with those in the former benefits vers 3. c. viz. 1 The greatnesse of the benefit 2 Our need of it 3 4 The love and free grace of God from which it proceeds Vers 11. For as the heaven is high above the earth so great is His mercy toward them that feare Him Now followes the Reason of the foregoing benefits And 1 From the Causa proegum the internall moving cause that is the Mercy or loving-kindnesse of God which is illustrated 1 From the greatnesse of it in this verse 2 From the effects vers 12 13. The greatnesse is illustrated 1 From the subjects or persons to whom it is shewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that feare Him 2 From a similitude As the heaven is high above the earth 1 Doctrine The heaven is high above the earth 1 The heaven Expl. There are 3 heavens 1 The lowest the aire wherein the fowle◠fly and from whence the rain c. descend Mar. 4.4 Jam. 5.18 2 The middlemost wherein the sunne moone and starres are placed Gen. 1.14 15 17. Mar. 13.25 3 The highest of all or the heaven of the blessed Mat. 7.21 18.10 This number is gathered from the Apostles words 2 Cor. 12.2 where he sayth he was caught up into the third heaven which was the highest as appeares by the context And this also is meant in this place as fittest for Davids scope though even this also comes infinitely short of that which it is here brought to illustrate 2 The earth The earth here by a Synecd memb signifies the whole globe consisting of earth and water as it is often taken in Scripture yea indeed alwaies where the frame of the world is divided into heaven and earth except onely where mention is made of the first act of creation for there by the heaven is to be understood the highest heaven with the Angels the inhabitants thereof and by the earth the chaos out of which all other things were formed in their severall degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the height of the heaven above the earth see Prov. 25.3 And how high even the 2d heaven is may hereby be gathered in that the starres whereof those of the first magnitude are sayd to be every one above 107. times as big again as the whole earth do yet seem to us but as so many small sparks or spangles But how high the 3d heaven is above them can not be conjectured Ephes 4.10 The Reason hereof is from the will and power of the Creatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uses For our instruction Instr see here 1 The immensity of God Job 11.7 8 9. Isa 66.1 Yea whereas the distance of the opposite parts of heaven is double to the distance of either of them from the center of the earth yet God fills the whole Jer. 23.24 Yea it cannot contein Him 1 King 8.27 Yea it is but a spanne with Him Isa 40.12 48.13 Although therefore God be otherwise in heaven then in earth otherwise in the Temple then in private houses otherwise with the saints then with the wicked yet He is alwaies every where present within all things though no where included without all things though no where excluded 2 Behold the great condescension of God Who though He dwells in the highest heavens yet vouchsafes to take care of earthly things it is Davids observation Psal 113.4 5 6. numbring the haires of His children ordering the flying of every sparrow c. Mat. 10.29 30. But especially Our Saviours abasing Himself in coming down out of the bosome of His Father from the height of heavenly glory to the earth and there living above 30 yeares in the forme of a servant subject to many inconveniences and injuries and at last being obedient to the death of the crosse and lying three daies in the heart of the earth and all this for our sakes who had very ill deserved it at His hands Againe Repr if the heaven Gods dwelling place be so high above the earth how mad are they that fight against God! For 1 Gods nature admits not that he can suffer any hurt 2 Suppose He could yet He is Omnipotent and so able to repell it 3 Grant He were not yet we know the higher ground is great advantage in fight It was that the Jebusites were so confident in 2 Sam. 5.6 See Job 35.5 6. Psal 2.1 2 3 4. This should also exhort us to humility and reverence before God Exhort Solomon gives this reason for it in prayer Eccles 5.2 And there is the same reason in all other things It should also dehort us from the immoderate love of this world Dehort Motiv True felicity is in heaven Psal 16.11 Luke 12.33 In a word there Christ is Acts 3.21 Heb. 7.26 Coloss 3.1 Look therefore how great the distance is between heaven and earth so farre are we distant from true and perfect felicity and absent from Christ our hope
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
in Gods favour firmly resolving to live godly for the time to come 2 If this be a reason of mitigating Gods anger much more is a pious conversation Which Job useth chap. 31. and Hezekiah Isa 38.3 But most of all the merit of Christ apprehended by a lively faith If this be Gods reasoning Repr how unlike to God are they who from other mens miseries spirituall or temporall take occasion of cruelly deriding them Specially from their spirituall miseries of defaming them and if they be of a more cholerick nature of provoking and vexing them from their corporall miseries of oppressing them This should exhort us 1 That being indeed miserable we should urge not our merits with the Pharisee Exhort but our miseries with the Publicane for obteining mercy So Psal 25.11 2 To imitate our heavenly Father in taking occasion of mitigating our anger from the misery of men either spirituall when we may hope they do not commit evil of set malice but of ignorance turbulent passion c. or corporall Vers 19. The LORD hath prepared His throne in the heavens and His kingdome ruleth over all Hitherto David hath excited himself to blesse God by way of gratitude or thanksgiving for His benefits bestowed upon himself and others Now in this 19th verse he excites himself to blesse Him by way of praise for His most excellent Majesty which appeares 1 from the loftinesse of His throne 2 from the amplitude or largenesse of His kingdome Here therefore considering the words both absolutely in themselves and relatively according to the scope we have 3 Doctrines 1 Doctrine The LORD hath prepared His throne in the heavens 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His throne Explic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies any seat 2 King 4.10 Prov. 9.14 but for the most part it notes a Kings throne or seat of majesty And so here by a metaphor taken from earthly kings it is attributed to God as appeares by the latter part of the verse where His Kingdome is mentioned And the place of Gods glorious manifestation of Himself is called His throne as a king is in state upon his throne 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens Of the three heavens mentioned vers 11. Doctr. 1. here understand the highest Not that God is not alwaies every where present but He is sayd to have His throne there in regard of His continuall manifestation of His glory 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath prepared or hath established as 1 King 2.24 1 Sam. 13.13 2 Sam. 5.12 7.12 1 Chron. 22.10 28.7 2 Chron. 12.1 For proofe see Isa 66.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so He is represented to the Prophets Dan. 7.9 10. 1 King 22.19 Isa 6.1 The chief reason hereof is from Gods own pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an earthly king hath liberty to place his throne where himself listeth within the limits of his kingdome Much more hath God But as a wise king chuseth such a place as is most convenient for his majesty and for the government of his subjects so God willing to doe all things according to the prescript of His infinite wisdome hath set His throne in heaven 1 Because this place in regard of the sublimity amplitude purity of it and holinesse of the inhabitants is most beseeming His majesty 2 Because mortall men could not endure His glorious presence Deut. 5.23 c. 3 The placing of His throne not in earth but in heaven is most convenient for the proving mens obedience whether living by faith they will heare God Whom they see not speaking to them by His ministers and serve Him with reverence or whether they will neglect Him because they see Him not When God manifested His glory in mount Sinai the Israelites sayd to Moses Goe thou neare and heare all that the LORD our God shall say and speak thou unto us all that the LORD our God shall speak unto thee and we will heare it and doe it Deut. 5.27 But within the 40 daies that Moses was in the mount and that according to their request to bring Gods commandements to them they most foully sinned by making and worshipping a molten calfe Uses Here 1 Behold the majesty of God Instr Earthly kings that their majesty may appeare the greater to their subjects have their thrones usually exalted higher then ordinary But how litle is that height if compared with the height of the highest heaven They are wont to have their thrones made of pretious matter with cunning and curious artifice But how meane are these in respect of the admirable fabrick of the heavens that especially where Gods throne is The most glorious throne we read of is that of Solomon which the Holy Ghost is pleased to describe 1 King 10.18 19 20. Which 1 was a great one but in respect of heaven which is all but Gods throne Isa 66.1 seeing the whole globe of the earth and sea is but as a point how much lesse and as it were nothing was that throne 2 For the matter it was made of ivory and overlayd with gold But what is the tooth of a great beast or metall digged out of the bowels of the earth in respect of the matter of the heavens which is puter then to be seen with our eies or apprehended by our understanding 3 That throne had six stepps But what is that to the height of the heavens of which something was sayd vers 11. Doctr. 1. 4 It had staies on both sides But these argued partly that Solomon had a body made of earth and so tending downwards as other men partly that the throne it self was weak and needed such supporters But such imperfections are not either in God the Father of spirits or in the heaven His throne which remaineth most firme for ever and ever And so much the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here imports which as properly signifies fundavit firmavit stabilivit He hath fixed founded set fast established as paravit He hath prepared See Explic. 3. But what kind of stayes or supporters Gods throne hath see Psal 89.14 97.2 5 Solomons throne was adorned with fourteen lions But under Gods throne is whatsoever is most excellent in the earth yea the sunne moone and starres and on either hand of it not the images of beasts but 1000000 and 100000000 most glorious Angels Dan. 7.10 2 Behold the perpetuity of Gods kingdome Other kings have their thrones on earth where all things are fading and subject to many changes where time and chance happeneth to all Eccles 9.11 But Gods throne is in heaven where all things are eternall incorruptible immutable This also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as before See also Psal 145.13 93.2 3 See how miserable is the condition of Gods enemies Of their sinne we shall see more at large in the next Doctrine here let us see their danger It is most certaine the end of this hostility will
be deadly to them Job 9.4 Isa 27.4 c. 45.9 Jer. 7.19 Some reasons may be gathered from hence that they can not prevaile seeing Gods throne is established in the heavens Job 35.5 6. Psal 2.4 For 1 Enemies may hide themselves from men but He Who hath His throne in heaven sees all things wherefore David connects these two The LORDS throne is in heaven and His eies behold His ey-lids try the children of men Psal 11.4 2 Enemies may overcome men but He Who hath His throne in heaven as Himself is omnipotent so He hath all the hosts of heaven most obedient to Him And what can silly men doe against so many myriades of them whereof one in one night destroyed 185000 of the chief of the Assyrians 3 Enemies may defend themselves against men in fenced cities as the Jebusites But fortifications are of no force against Him Who hath His throne in the heavens from whence He can raine fire and brimstone upon them Beside in those very fenced cities though God hath not His throne there as in heaven yet He is truely present as He is every where and therefore fortifications which are to keep out the enemy are vaine against Him 4 Enemies if they be too weak may flee as Hadad into Egypt but from Him Who hath His throne in heaven and His footstoole upon earth how can any man flee Psal 139.7 c. This reproves them who feare and obey men invested with earthly power Repr more then Him Who hath His throne in heaven On the other side it comforts and encourages the people of God Consol Confidence in men even in princes whose thrones are upon earth is slippery and unsafe Psal 146.3 4. But He Who hath His throne in heaven hath all power and authority to deliver His from all evils and to enrich them with all good things If therefore our enemies ask us as the heathen did the Israelites Psal 115.2 Where is your God our answer may be with Israel vers 3. Our God is in heaven He hath done doth and will doe whatsoever pleaseth Him Lastly Exhort this should exhort us 1 To seek those things which are above where Gods throne is where Christ now is sitting at His right hand Colos 3.1 2 In the meane time to endeavour that God may be here with us by His gracious presence Motiv 1. Even this presence of God is unspeakably good and pleasant in it self 2 It certainly leads to His glorious presence Meanes 1. By removing the impediment Flee sinne which separates from God by which man forsakes God and for which God forsakes man 2 Direct 1 Be in the Sonne of His love 2 Stirre up the gift of God which is in thee and in humility have respect unto all His commandements 2 Doctrine His kingdome ruleth over all 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His kingdome Expl. This word as it belongs to men may be taken two waies 1 for the kingly power it self 1 Sam. 13.13 2 for the object of this power that is the countrey Ester 3.8 together with the inhabitants Psal 79.6 So is the kingdome of God also taken 1 for the power Psal 145.11 13. 2 for the place Galat. 5.21 Here it is taken the former way as appeares by the following effect of ruling which is not an effect of the place but of the power 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all This word comprehends all creatures actually existent Yea further Gods kingdome extends to all things possible to be which with His word He can make either to be or not to be to be after this or any other manner Nay lastly even sinnes also are subject to Gods power He can at His pleasure either hinder or permit them direct them to their object Ezek. 21.21 and end determine them for the time when they shall be and how long they shall continue and for the greatnesse to what height they shall grow and finally either remit or punish them That Gods kingdome is over all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 1 Chron. 29.11 12. 2 Chron. 20.6 Psal 135.6 This Nebuchadnezzar learnt by experience Dan. 4.34 35. And it appeares also in that God gave unto Christ the Mediatour all power in heaven and in earth Mat. 28.18 He hath given also unto all men all the power they have Rom. 13.1 It appeares also in that He is sayd to be a great King above all gods Psal 95.3 Now there are called gods to omit idoles Angels Hebr. 1.6 out of Psal 97.7 Kings judges and magistrates Psal 82.1 6. If therefore God be King above all these most potent creatures then doubtlesse above all other also The Reason of Gods dominion 1 in respect of all things actually existent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is founded 1 in the creation of all Psal 24.1 2. Neither did He create them of any matter prepared by another but of mere nothing for He created them onely by His word and created them wholly And therefore He hath the first and chief right over all creatures having no partner with Him in His dominion and this dominion is over all creatures and over the whole creature and all that is in it 2 In the preservation of them which is as it were a second creation or the continuation of their essence by an univocall influx of the same every moment of their duration Act. 17.28 Hebr. 1.3 Hence all creatures so long as they are in being are necessarily subject to His dominion nor can by any meanes be withdrawn from it Both these Reasons or foundations of Gods dominion over all things existent are joined Nehem. 9.6 2 In respect of things possible in as much as all that possibility is founded in His power whereby He can at His pleasure either produce them into act or leave them still in the wombe of nothing Rom. 4.17 1 Cor. 1.28 3 In respect of sinnes because He is Lord over the creatures of which by which they are committed and because He Himself onely is the Lawgiver against Whom they are committed Psal 51.4 Jam. 4.12 Object But it may be objected that God often complaines of men being rebellious and casting away His yoke c. Isa 1.2 65.2 3. c. Jer. 5.5 whence it may seem that howsoever He hath right yet de facto His kingdome doth not rule over all Answ I answer Gods dominion being founded as was shewed before in the creatures perpetuall dependence upon Him both for essence and operation it is no more possible that any creature should withdraw it self from under Gods dominion then that it should be able to act or subsist of it self without dependence upon Him The rebellion therefore of wicked men and angels against God though it violate the rule which He hath prescribed them to walk by yet doth not diminish His dominion over them For as Anselme elegantly illustrates it Gods will and so His dominion compasses man about as the heaven compasses about the earth that
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
at all or with those 9 Lepers Luke 17.12 c. are altogether upon petition for what they want but never return to give God the glory by blessing praising thanking Him for what they have received 3 Such as bestow this act upon objects most unworthy of it who blesse wicked men and that in and for their wickednesse Psal 10.3 1 Sam. 23.21 themselves in their sins Deut. 29.19 idols Judg. 16.24 Dan. 5.4 which is paralleled with killing a man cutting off a dogs neck and offering swines blood Isa 66.3 4 Such as in stead of blessing blaspheme God by denying those Attributes which of due belong to Him and attributing to Him that which is most contrary to His nature and ascribing to others that which is proper onely to Him Lastly Exhortation Davids example may serve as a ground of exhortation to us to imitate him in thus exciting our souls to blesse God And the considerations before mentioned as Reasons of the Doctrine may likewise serve as Motives to enforce this Exhortation and also as Means to dispose us to the performance of this duty 2 Doctrine The LORDS Name is holy 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Name Expl. The Name of the LORD is here as often elswhere in Scripture put for the LORD Himself Hence that saying of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Himself is His Name and His Name is Himselfe 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Gods holinesse is the same with His universall justice or righteousnesse And as in other things so much more in God by Whom all other things are sanctified or made holy it imports a separation as of that which is pure and excellent from that which is either unclean and vile or at the best common and vulgar Hence Gods Holinesse and His Glory are near akin and Hallowing Gods Name is all one with Glorifying it Ezek. 36.20 c. 38.23 28.22 Levit. 10.3 Isa 6.3 Exod. 29.43 it shall be sanctified by My glory This Attribute is frequently in Scripture given both to the Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal 33.21 99.3 105.3 106.47 145.21 c. and which is all one to God Himself as Psal 22.3 99.5 9. Jos 24.19 Yea 1 Sam. 2.2 There is none holy as the LORD The faithfull in this life are holy but imperfectly and both they and the Angels in the life to come though perfectly in their kinde yet finitely and derivatively God onely is holy infinitely originally essentially Hence He is called as by His proper Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more emphaticall then if it were with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy one Isa 40.25 Iob 6.10 Hos 11.9 Habak 3.3 And Isa 6.3 it is three times repeated Holy Holy Holy or the Holy one the Holy one the Holy one the LORD of hosts So Revel 4.8 where according to some Greek copies it is nine times that is thrice three times repeated In relation to His people also He is called their Holy one Isa 43.15 49.7 and the Holy one of Jacob Isa 29.23 and above 30 times the Holy one of Israel Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why God is holy none other can be given but because He is God this as all the rest of His Attributes being essentiall to Him yea His very essence Uses This affords us divers instructions Instr 1 Hereby we in part understand the nature of God Whom to know is so behoofefull unto us that therein consists eternall life Joh. 17.3 so necessary that vengeance in flaming fire is taken on all them that know Him not 2 Thess 1.8 For the summe of religion consists in a right understanding of God and a due observance of Him which affective knowledge includes The knowledge therefore of this Attribute of God doth not a little promote piety and further our salvation as will appeare in that which followes In the mean time this should beget in us humility and holy feare chiefly when we draw near unto God Isa 6.2 5. 1 Sam. 6.20 Luk. 5.8 So also godly sincerity especially in matter of religion 2 If God be holy then whatsoever proceeds from Him is holy Holinesse in mortall men is imperfect as was said before and the most holy of them working according to the reliques of corruption bring forth something that is evil In which regard both al men ought to pray Forgive us our trespasses and every one ought to take heed that he doe not follow others further then they are followers of Christ Yea even Adam in his innocence though he had no corruption yet was mutably holy and so by the abuse of his free will might commit evill which also he did But God being perfectly and essentially holy all his works are necessarily holy And so all His lawes or commandements Rom. 7.12 Psal 19.7 8 9. Therefore we must not murmur against God when He afflicts us or our friends or suffers us to be unjustly afflicted by men or when He spares or does good to our enemies Neither must we doubt or delay to obey any of His commandements seeing if it appeare to be a command proceeding from God there is no question to be made but it is most holy and just and good 3. If God be holy then also He loves holinesse and righteousnesse in men and hates iniquity Psal 5.4 5. 11.7 Habak 1.13 Wouldst thou therefore know whether thou beeft in the favour of God or no say not Who shall ascend into heaven to search the secrets of God and certifie me of mine election Neither consider the affluence of temporall things But descend into thy self and consider whether thou beest truly and sincerely holy If so thou needest not doubt of Gods love and favour 4. Hereby we see how necessary Christ is for them that would come unto God For as we are altogether polluted and unclean till we be sprinkled and washed with the blood of Christ so the best works that can proceed from us in our best estate in this life would stink in the nostrils of the most holy God if they were not accepted in and for Christ This also reproves divers sorts of men Repr as offending against Gods holinesse 1. Them that make so holy a God the author of sin It is true indeed there is scarce any to be found that dares averre this in direct terms The Manichees themselves would rather feigne another principle an evil god then make the good and holy God the authour of sinne But neither can they be excused from this blasphemy who embrace and stifly maintain such opinions from whence this followes by necessary consequence 2. All that live impurely whether they do it openly as profane persons or closely as hypocrites These surely are either atheists denying God or His omniscience or His hatred of sin or else they are notoriously hardened that they dare commit such things before His most holy eyes which they would be
the devil Jam. 4.7 2 Doctrine The LORD pardoned all Davids iniquities 1 The object of this forgivenesse was all Davids iniquities that is Explic. both Adams sinne imputed and the actuall sins committed by himself as whereof he had actually repented 2 The pardoning of sin is all one with not imputing it to condemnation or the freeing a man from the guilt of it and consequently from the punishment due upon the guilt 3 The LORD that is the whole Trinity seeing it is opus ad extra a work or act of God terminated upon a thing without Himself Yet as in the Persons there is an internall naturall order of being one from another so also there is an order of working from and by one another even in externall and voluntary actions For as the Father is from none the Sonne from the Father by generation the Holy Ghost from both by procession so the Father creates of Himself by the Sonne and the Holy Ghost the Sonne from the Father by the Holy Ghost the Holy Ghost from both So here the Holy Ghost making men conformable to the stipulation of the covenant immediately applies the remission of sins the Sonne taking our flesh upon him merited and procured it but primarily and in a more speciall manner this act is ascribed to the Father Who dwels in the light that no man can approch to sitting continually in the throne of his Majesty and keeping his authority whole and entire to Himself without any condescension of his Person and therefore the power and right either of justly punishing or graciously remitting sinnes doth after a more principall manner belong to him Quest Here a Question may be moved Whether all a mans sins even those which are to come be at once remitted when he is first converted Answ I answer No by no meanes For if so then a man once converted and so perswaded could not otherwise then frivolously pray daily Forgive us our trespasses as which he knowes are all forgiven already David was converted long before the businesse of Urijah If therefore this opinion stand good see to what purpose all that earnestnesse was Psal 51. and what answer had befitted his petitions Have mercy upon me Answ It is not now to doe I had mercy on thee long agoe yea before thou stoodest in need of it for those very sins Blot out my trangressions Answ They were never upon record but pardoned before they were committed Wash me purge me cleanse me Answ No such need thy sins being forgiven aforehand have not defiled thee Deliver me from blood-guiltinesse Answ It was never imputed to thee c. See Rom. 3.25 This opinion tends directly to take away all care of avoiding sin and all repentance for sin committed For why should any that is thus perswaded be afraid to commit any sin whatsoever or repent of any that he hath committed Lest he fall into condemnation There can be no such feare but very foolish if a man be sure that all his sins are pardoned aforehand Neither can he in common sense fear lest God should be displeased For if clearly foreseeing all his sinnes in their nature kind and degree with all their circumstances He fully forgave them all before they were committed how is it possible that without manifest change of mind He should be displeased when any of them are conmmitted But to returne to the Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Davids sins were forgiven by God see also Psal 32.5 The principall cause of this forgivenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Mercy of God whereby He appointed His Son to be the Mediatour and made a covenant with Him the Stipulation whereof see Psal 40.6 7. the Promise Isa 53.10 11. Then also the Justice of God which Christ having exactly performed the stipulation requires the performance of the promise though made freely and of mere grace The Apostle seems to comprehend both together Rom. 3.24 25 26. Uses Here then 1 we see that though we all have our sinnes as the former Doctrine put us in mind yet the case is not desperate Instr There is hope in Israel concerning this thing It is an Article of our Creed I beleeve the remission of sinnes But then 2 we see also to whom this remission belongeth namely not to such as go on in their sinnes without repentance but to such as David was 3 Behold the greatnesse of Gods mercy For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all notes the generality of the object and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle of the present tense notes the continuation of the act and that it is ever present as need shall require This may be a ground of comfort 1 Against the terrours of conscience Consolation Thy sinnes are many but Gods compassions are farre more those great but these infinitely greater 2 Against death whose onely sting is sin 1 Cor. 15.56 which being taken away there is nothing in death that can hurt and a Christian is so far from fearing it that he desires and longs for it as rest from his labours and the way to heaven 3 Against all the afflictions of this world positive or privative which forgivenesse of sinnes supposed all work together for our good Rom. 8.28 c. Quest But how shall I know my self to be of the number of them whose sins are forgiven Answ I answer seeing remission of sinnes is the act of God alone according to His good pleasure therefore we must not judge of it according to our own imaginations which may easily deceive us either on the one side through presumption or on the other through scrupulousnesse but according to Gods word wherein He hath revealed his will so farre as it concerns us to know Now from the word of God we may gather two Notes of the forgivenesse of sinnes One and that a most evident one is taken à priore from that which goes before forgivenesse thus It is most certaine that God will doe whatsoever he hath promised Num. 23.19 For as being most faithfull and simply immutable He neither will nor can change His mind so being omniscient He knowes and being omnipotent He is able abundantly to performe His word If therefore we would know whether our sinnes be forgiven we must see whether our spirit can witnesse that we by the grace of God are of the number of them to whom God hath in Scripture testified the promise of forgivenesse Prov. 28.13 Isa 1.16 17 18. Mat. 6.14 15. 11.28 Act. 2.38 10.43 The other Note is taken à posteriore from that which followes forgivenesse For as there is a great difference in man before and after the forgivenesse of his sinnes so the providence of God concerning him is farre different In temporall goods there is a wide difference seeing to a sinner they are given onely out of Gods first or generall love whereof a man may tast deeply and yet never come neare the kingdome of heaven yea the more of this
not to be understood generally of all things for then they should know the secrets of other mens hearts which is proper to God onely and all Divine mysteries which S. Paul though eminently spirituall and holy knew but in part but of things necessary to be known unto salvation But if these men erre not in thus thinking themselves free from errour surely David who acknowledges here for himself and the faithfull of his time amongst whom were Nathan Gad c. that they had their errours who also speaks generally Psal 19.12 had not the same spirit which these men have Haply they will object the difference between the Old and New Testament Ans Then they preferre themselves before the best under the Old Testament And indeed in respect of the objects or things revealed by the Spirit the least in the Kingdome of heaven that is under the Gospell is greater then John the Baptist as he then those which went before him But seeing the old Prophets in those things which they delivered to the Church had an infallible assistance of the Holy Spirit as appeares by their prophesies and S. Peter testifies 2 ep 1.21 it is great arrogancy in this respect to preferre before them any under the New Testament except the Apostles But suppose these men excell the old Prophets what shall we think of the primitive Christians or faithfull under the New Testament It is certain that these also not the Apostles themselves excepted had their sinnes 1 Joh. 1.8 yea many Jam. 3.2 and therefore also their errours Seeing then the best of Gods servants whilest they lived had their errours let us so much the more take heed lest either by relying upon our own understanding or by too much admiring of others we fall into errour But if we doe fall into it let us not despair seeing it is the common condition but be carefull we doe not persist in errour but return into the way againe And if others erre let us not be too rigid towards them 2 We see that sinnes though of ignorance in their own nature deserve Gods anger Otherwise David had not had cause to praise Gods goodnesse and clemency in this respect viz. for not doing unto us according to our errours 3 See the goodnesse and clemency of God in not doing unto us according to our errours Rept This reproves 1 Such as make no account of their errours whereas yet if God should doe unto us but according to our errours it would goe ill with us If He should not forgive us our daily trespasses we could not hope He would give us as a blessing our daily bread 2 Such as strictly take notice of every small offense of their brethren though but an errour but a sinne of ignorance or infirmity and doe to them according to it if not beyond it But let us 1 imitate David here in giving thanks to God that He hath not done to us according to our errours Exhort from which especially considering the number of them He might justly have taken occasion to have shewn the effects of His anger upon us not onely in depriving us of His benefits but also in inflicting positive punishments upon us 2 Imitate God in not dealing with our brethren according to their errours Motiv Beside Gods example Consider 1 Thine own infirmity who hast offended or at least mayst offend others yea those very men who have offended thee and yet wouldst be loth that they should deale with thee accordingly 2 What measure thou measurest unto thy brethren the same will God also measure unto thee He shall have judgement without mercy c. Jam. 2.13 3 If thou dealest with thy brother according to his errours thou wilt shew thy self to be voyd of charity the chief of all vertues for that hath contrary effects 1 Cor. 13. Prov. 10.12 without which all that thou hast or doest is nothing worth 1 Cor. 13.1 2 3. thy prayers are vaine Matth. 6. thy preaching or hearing of the Word receiving of the Sacraments c. are all vaine 2 Doctrine He hath not dealt with us according to our iniquities 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this word in the beginning of this verse and Vers 3. Doctr. 1. Expl. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this at large Vers 2. Doctr. 2. The summe of the Doctrine is That God notwithstanding not onely our errours as in the former part of the verse but even our iniquities or sinnes perversly committed against Him yet moderates His anger towards us and not onely mitigates His positive punishments but bestowes also His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof vers 2. His benefits upon us and continues them unto us Thus for the mitigating His punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 9.13 Lam. 3.22 yea even the wicked in this life are not punished according to their iniquities No nor yet in hell shall any man or devil suffer so much punishment but that God could and might justly if He pleased make him capable of more and inflict it upon him For the bestowing and continuing His benefits notwithstanding mens iniquities see Mat. 5.45 Luke 6.35 The Reason see vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. c. Uses Observe here 1 That even good men sometimes though not as such have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their iniquities or sinnes perversly committed Instr As vers 3. 2 3 as in the former Doctrine mutatis mutandis 4 That God doth not punish of necessity He is indeed necessarily just and hence affected to punish sinners but He is also necessarily mercifull and hence affected to spare where He might punish If He should deale strictly according to Justice all sinners should perish and if altogether according to Mercy all should be saved Wherefore His Wisdome dictates and His Free will determines how and how farre both these Attributes are to be exercised Amongst men justice requires that we doe injury to no man either by deteining from him the good due or by inflicting upon him the evil not due but it requires not that we should not doe him more good or inflict upon him lesse evil then is due He that withholds either totally or in part the good that is due is unjust but he that gives over and above what is due is not unjust but bountifull He that punisheth an innocent man at all or a nocent man beyond his merit is unjust but he that either punisheth below the desert or totally remits an offense committed against himself is not unjust but clement and mercifull And if this be so amongst men much lesse may this liberty be denyed to God the supreme Lord of all His justice requires that He should not give lesse then He hath promised for having promised He becomes a debtour though not to the creature yet to Himself Heb. 6.10 but it is His bounty not injustice to give more then He hath promised Again His justice suffers Him not to punish them that are innocent nor
our life whilest we are at home in the body creeping as wormes upon the ground Let us not therefore say of this world as S. Peter of the mount in another respect It is good to be here but let us so live whilest we are here that we may be admitted into heaven after this life that is let us doe the will of our Father Which is in heaven and then with the Apostle 2 Cor. 5.8 desire rather to be absent from the body and present with the Lord. 2 Doctrine As the heaven is high above the earth so is Gods mercy great toward them that feare Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Expl. or loving-kindnesse Of this Vers 4. Doctr. 4. and Vers 8. Doctr. 4. Here it is taken largely for propensity both to remove evil from us and to bestow and continue good to us and that notwithstanding the demerit of our sinnes 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that feare Him The feare of God here notes the whole worship or service of God For that was the phrase of the Old Testament whilest the heire being yet a child had indeed the Spirit of adoption but tempered with the spirit of bondage The same thing that is the observation of the condition of the covenant in the New Testament is called Faith or Trust 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward This preposition according to the nature of the speech wherein it is used is diversly rendred Most commonly over of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend Now a thing may be over another either as being farre above it as the heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over or above the earth or as contiguous to it and so upon it And whereas a thing may be so upon a man either for evil Judg. 16.30 or for good Psal 133.2 hence it sometimes signifies against 2 Sam. 11.23 Psalm 2.2 sometimes towards Psalm 4.6 that is Be favourable to us or manifest Thy love towards us So here 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies to prevaile Now one thing may prevaile over another either in strength and so it is commonly taken or amongst other things in height as Gen. 7.19 20. where the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And feeing height commonly imports greatnesse therefore our Translatours here render it not amisse is great 5 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies not exact parity but similitude For the greatnesse of Gods mercy or loving-kindnesse see Psalm 108.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is sayd to be above the heavens as here the heavens above the earth See also the places before quoted vers 8. where God is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or plenteous in mercy Now the Mercy or loving-kindnesse of God in it self or in acta primo as was sayd before vers 8. is His essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause But in actu secundo that is in the exercise or effects of it as here towards them that feare Him it hath a cause viz. 1 His mercy in actu primo that is His pronenesse to doe good from whence in Christ Who hath satisfyed His Justice offended by our sinnes He hath graciously promised to shew mercy or loving-kindnesse to them that feare Him 2 His Justice Truth or Fidelity which require the performance of His promise though graciously made Uses Here then 1 we see there is in God infinite mercy or loving-kindnes Instr whereby men may be invited to fear Him 2 Seeing the subject or object of this mercy is limited to a certaine qualification we may learn that God is so mercifull that He also doth not neglect His justice whereby he hates sinne 3 Seeing this qualification is the fear of God we see to whom and to whom onely this mercy belongs 4 It appeares how naturally miserable the condition of men even of them that fear God is to need such mercy and how happy in obtaining it The least degree of Gods mercy shewed to such is excellent because it proceeds from His second love is a pledge of greater following But the greatnesse of it we have here illustrated by a comparison not fully but as the nature of the world will afford wherein the greatest height is that of the heaven above the earth that being the highest part of the world this the lowest The limitation of Gods mercy to them that fear Him reproves them who Repre though they fear Him not yet presume of His mercy On the other side it affords singular comfort to them who truely fear Him Consol Whatsoever good they lose or whatsoever evil they suffer for this cause it is all nothing to this Mercy It comforts them also against the greatnesse of their former sinnes if they now truely repent and fear God For how great soever they were they can not be so great as Gods mercy Likewise against whatever calamities or afflictions they can suffer For though they have not alwaies the sense of Gods mercy He sometimes for a while hiding His face from them either to try them as in the history of Job or to make them before haply not sufficiently esteeming it desire and seek it more earnestly being absent and love and delight themselves in it the more being recovered c yet it is most certaine that Gods mercy is exceeding great towards them and wil so appeare to them in due time Lastly this should exhort us 1 To feare God Exhort that we may be qualified to be partakers of His mercy 2 To imitate our heavenly Father that as He is kind to all Psal 145.9 Mat. 5.45 but more exceedingly to them that feare Him so should we study to doe good unto all but especially to them which are of the houshold of faith to them that feare God Vers 12. As farre as the east is from the west so farre hath He removed our transgressions from us We have seen the greatnes of Gods mercy The effects follow The former in this verse viz. the removing of our sinnes or transgressions from us which in respect of the space is illustrated by the distance of the east from the west 1 Doctrine The east is farre distant from the west This Axiome seems litle to belong to Divinitie and therefore shall be the more briefly handled By the East and West as the notation of the words import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to arise Explic. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening are signified the places of the rising and setting of the sunne and so the two termes à quo and ad quem of the motion of it above our Horizon These the sunne being in the Aequator are points diametrically opposit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so as farre distant one from the other as any can be in the same globe whether of the
me I shall come forth as gold So to Eliphaz his charge chap. 15. he answers chap. 16.19 My witnesse is in heaven and my record is on high David had many adversaries who defamed him and layd to his charge things that he knew not Psal 35.11 His appeale was to God vers 1 17 22 c. So Psal 7.9 10. 17.2 c. So S. Paul against the sinisâ—er judgement of the false apostles and the Corinthians deceived by them 1 Cor. 4.3 4 5. 2 Against the secret practises of our adversaries Let them dig as deep as hell to hide their counsels they are all before God Psal 69.19 He knowes all their plots and devises Let this also exhort us that we study to rectify the frame of our soules Exhort and approve it unto God and so alwaies to order all our actions even those which are most secret as having God our beholder Motiv 1. Consider how foolish a thing it is for us not to look at Him or not to frame our selves according to His beck when He continually looks upon us and beholds our most secret thoughts 2 Consider also what a contumely and desite it is to God to do even to His face the things which He abhorres If we could conceale from Him the things which we do yet love and ingenuity should keep us from doing any thing contrary to His will Who hath so highly deserved of us How much more when we have Him alwaies present and a witnesse of all that we doe speak or think 3 Doctrine We are dust We have seen mans spirituall misery or that of his soule The temporall or that of the body followes And 1 in respect of the matter 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. Synecd integ Explic. that is our bodies For our soules are of a spirituall nature not made either of the dust or of any other pre-existent matter but immediately created of nothing by God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust This sometimes signifies the dead Psal 30.9 for this is all one with that of Hezekiah Isa 38.18 19. But this sense is altogether improper to this place where David renders a reason why God mitigates His anger towards them that feare Him not the dead but the living and includes himself Sometimes it signifies a multitude of men Num. 23.10 But neither is this sense agreeable to this place seeing multitude makes not to the misery of men from whence the reason is here taken of Gods mitigating His anger Wherefore we according to our bodies are here called Dust in respect of the matter whereof they are made For although onely Adams body was made immediately of the dust Gen. 2.7 Eves of his rib and all ours who are their posterity of the seed of our parents yet mediately our bodies also are made of the dust because derived from Adams which was made immediately of it But David here doth not respect the matter of the body simply for though Adams body was made immediately of the dust yet before the fall he was not therefore miserable yea the body of Christ Who was in all things made like unto us sinne onely excepted now glorious in the heavens was first made of the dust but as it is now since the entrance of sinne subject to diseases and many miseries and sooner or later to be turned to dust againe That we are dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Gen. 3.19 18.27 Eccle. 3.20 12.7 And to the same sense Job 4.19 And that we are dust so as to be thereby miserable as was said before to be here meant the reason is from sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adams body indeed was made of the earth but elevated to a state of incorruption But sinne took away the means of upholding it and so that portion of earth returned to its former condition And haply this may seem to be intimated in that God never sayd to Adam Thou art dust till after the fall He was before indeed formed out of the dust but then he became dust Uses Here then 1 we see the wonderfull condescension of God Instr who vouchsafes to chuse these bodies of ours to abide and dwell in Joh. 14.23 to sup in Revel 3.20 yea to be His Temples 1 Cor. 3.16 See Psal 113.6 2 Chron. 6.18 Luk. 1.43 where David Solomon and the Blessed Virgin wonder at it but especially the unspeakable both love and humility of our Blessed Saviour Who unites them to Himself as His members 1 Cor. 12.27 6.15 Ephes 5.30 2 We may not think them too good to doe God service by reading hearing kneeling praying c. yea if occasion be suffering death for Him Rather we should rejoice and think our selves highly favoured and honoured by God if being so infinitely glorious He will deigne to accept of any action or passion of our vile bodies to glorify Himself thereby 3 If the body it self be so meane then surely the things which serve for the body can be of no great value that which is for an end being alwaies inferiour to the end it self 4 If the bodies even of those that feare God be mortall dust much more the bodies of them who still continue in that which made them so viz. in sinne This reproves 1 Them that make their bodies yet viler Repr A thing may be debased 1 in it self when the matter or fashion of it is spoiled by taking away or putting to 2 when it is put to a base use Both which waies many debase their bodies In the former rank drunkennesse hath the first place c. For the latter so every sinne debases the body For if he that commits sinne be the servant of sinne Joh. 8.34 then he that puts his body to the committing of any sinne makes his body a servant to that sinne And what honour is like to come of that service where the master is worse then the devil the work abominable drudgery and the wages eternall damnation 2 On the contrary such as preferre their bodies before their soules bringing their soules within danger of Gods displeasure and everlasting condemnation for the procuring of those things which are onely for the service yea sometimes for the disservice of the body and which in effect tend to make it more miserable 3 Such as are proud of their bodies 1 They are proud of nought 2 What have they which they have not received This also should exhort us seriously to meditate of this our condition Exhort But of this in the next Doctrine 4 Doctrine The LORD remembers this The memory in man is a faculty of the soule belonging to the understanding largely taken whereby notions once known and judged Expl. are layd up and preserved and that either perfectly so as that they readily occurre whensoever a man will actually think of them or in part when the notions are in some sort so obliterated that to the renewing of them there is need of reminiscency or recordation
children and posterity for their sakes 2 Sam. 7.19 2 See how good a thing it is to be borne of good parents 3 See the best way of providing for thy children which consists not in heaping up wealth honour c. for them but in being thy self such an one as feares God and teaching them also to keep His covenant 4 The mercy of God at least in bestowing eternall happinesse is not promiscuously to all the posterity of those that feare Him Here are reproved 1 Parents who feare not God Repr such stopping the way to Gods mercy from descending upon their children and posterity or at least not opening or making way for it 2 Children 1 Relying too much upon the piety of their parents as if for their sakes it should be well with them though they follow not their stepps but work iniquity And it may be so indeed in temporalls but not so in eternalls as was sayd before Yea they shall be so much the more grievously tormented in hell by how much the greater temporall mercy God hath for their fathers sakes bestowed upon them for to winne them and by how much the greater meanes their parents have used to bring them to salvation which notwithstanding they have gone on in their wickednesse See what Christ answered to the Jewes boasting of their father Abraham Joh. 8. and Abraham to the rich man Luk. 16. 2 Who hate or contemne their parents for this very thing because they feare God Such an one seems Cham to have been Gen. 9.22 For that his deriding his father in his drunkennesse seemes to have proceeded from his hatred of him for his piety 3 Any who so hate them that feare God that for their sakes they extend their hatred to their children also Here also is comfort for them that are poore Consol and have litle or nothing to leave to their children If they feare God they shall leave them for an inheritance Gods first love and a greater measure of it together with His second love also unto eternity if they teach them to keep Gods covenant Lastly Exhort this should exhort 1 Parents to feare God as for Gods sake and their own so here for their childrens sake also 2 Children to keep Gods covenant that upon them may come the blessing promised to their parents Gen. 18.19 1 King 2.3 4. 8.25 1 Chron. 28.7 9. Psal 132.12 4 Doctrine Not as our life so the mercy of God to them that feare Him So Isa 51.7 8. The immediate reason of the dissimilitude is expressed in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in that our life is like unto the grasse and a flower but Gods mercy is from everlasting and to everlasting The cause why our life is such is sinne why Gods mercy is such is His eternity His constant love to them that feare Him and His omnipotency Uses We see then that they who feare God Instr have not their whole portion in this life Here indeed they have the unspeakable riches of grace and so much of outward things as is sufficient and fit for them which things also as proceeding from Gods second love are very pretious to them But celestiall happinesse which belongs peculiarly to them as it was prepared for them from all eternity so after this life ended it shall continue to them unto all eternity This dissimilitude they very ill consider Repr 1 who preferre this life of a spanne long before the eternall mercy of God for the preservation of this life which yet they can not long preserve using meanes unlawfull and displeasing unto God getting or keeping unjustly the things of this life c. In so doing they plainly cast away the feare of God without which His mercy can not be obteined 2 Who preferre the favour of men whose life is as grasse and a flower before the favour of God whose mercy is from everlasting and to everlasting So they who feare men more then God But for them who truely feare God here is comfort against the shortnesse of this life Consol and feare of death Job 19.25 26 27. 2 Cor. 5 1. And no marvell if walking not by sight but by faith they have great consolation against the terrour of death seeing the mercy of God which faith apprehends is extended beyond the terme of this life even unto eternity For the farre greatest fruits of it are layd up for us in heaven out of all danger of ever losing them nor can we attaine to them but by death 1 Cor. 15.50 Compare this life whilest it lasts with that in heaven and see whether death be not a gaine as it is called Philip. 1.21 23. Lastly Exhort this should againe exhort us to the feare of God the keeping of His covenant and the remembring of His commandements to doe them Motives here 1. This life is very short and fraile as we have heard and the Scripture beside the aforesaid similitudes many waies expresses Job 7.6 9.25 26. Psal 90.9 10. 102.11 144.4 39.5 Jam. 4.14 2 So we shall obtein Gods mercy which toward them that are such is from everlasting and to everlasting and after this life is so immense that they who are dead in the Lord as they have cause so no doubt they do rejoice that this temporall life endured no longer 3. Whereas God out of His hatred of sinne hath His anger no lesse lasting against them who are voyd of His feare then His mercy toward them that feare Him unlesse we doe as we are here exhorted eternall wrath abides for us after this life 5 Doctrine Because God knowes this therefore He mitigates His anger Hitherto our misery in soule and body hath been considered absolutely vers 14 15 16 17 18. Now it is to be considered relatively as it is a reason why God mitigates His anger vers 9 10. That it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see for spirituall misery Gen. 8.21 for corporall Psal 78.38 39. Hence Job uses this as an argument to God Chap. 7.7 10.20 21. 14 5 6. So David Psal 39.12 13. 89.46 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The force of this reason from our misery is not by any meanes as if it deserved the mitigation of Gods anger as is evident to any man nor as if God needed the help of men justifyed and saved but of His own most free and gracious love to men which is such and so great that from our malignity deserving eternall damnation He takes occasion of doing us good Rom. 5.20 Yea here Gods mercy is so much the more conspicuous in that all this misery of soule and body hath most justly befallen us for sinne Uses Here then 1 No man can want an argument to urge for imploring the mitigation of Gods anger Instr But it is to be urged rightly Namely come groning under the burden of thy sinnes desiring above all things absolution from them and to be
he can no way get out of it but as the further a man goes from one part of the heaven the nearer he drawes to the other so the further one departs from Gods commanding will the nearer he comes to His punishing will Uses We see then 1 That no creature is sui juris lord of it self Instr Some men indeed have sometimes thought so as Pharaoh Exod. 5.2 So Psal 2.2 3. 12.4 And the conversation of many among us plainly shewes that they think so whilest they follow whatsoever pleases them and refuse whatsoever stands not with their liking notwithstanding the precepts admonitions threatnings c. of God in Scripture But that all men and all creatures are subject to Gods dominion as it is manifest to all Christians especially so these men also shall at last feel For if they will not now in the day of grace be subject to Gods fatherly dominion they shall one day be subject to His masterly dominion and when He bids them Depart into everlasting fire shall not be able to refuse or disobey 2 That no creature can have dominion over another unlesse it be derived from God Who hath the supreame dominion over all Rom. 13.1 Whence both magistrates should learne so to carry themselves in their government as being to give an account to God the chief Lord and people so to yeeld obedience to them as to Gods vicegerents upon earth from Whom and for Whom they governe This reproves all such as goe about any way to diminish Gods dominion So they Repr who by refusing to obey His commandements do as much as in them is withdraw themselves from under His dominion Would they vindicate themselves into absolute liberty and be altogether their own men subject to none other That is impossible For every man obeys either righteousnesse and God or unrighteousnesse and the devil Rom. 6.16 They therefore who will not obey God do voluntarily yeeld themselves slaves to the devil Nor can they so shake off Gods dominion Who is able to subdue all things unto Himself and when He shall visit His house will say Those Mine enemies which would not that I should reigne over them bring hither and slay them before Me Luk. 19.27 See Ezek. 20.33 So they who account all they have so fully their own that they may doe therewith what they list What spend-thrift is there among us that will not be ready to say I hope I spend nothing but mine own And yet it were well if some of them did not by borrowing or stealing spend that which is other mens So covetous men they think they are absolute lords of all that they have 1 Sam. 25.11 otherwise how chance they will not lay out those goods according to the owners will So they who abuse the creatures which surely are Gods creatures He hath made them nor shall any man goe unpunished that shall usurp or use them otherwise then according to His will The stone out of the wall shall cry c. saith the Prophet Habakkuk ch 2.11 12. So the creatures out of the gluttons and drunkards belly shall cry Woe to them that rise up early in the morning to follow strong drink c. Isa 5.11 12. On the other side Consol this may comfort all Gods faithfull subjects against whatsoever can happen to them If they be in perill by sea the sea is subject to the kingdome and dominion of God Psalm 93.3 4. 107.29 Jer. 5.22 If they be in danger from men see 2 Chron. 32.8 Isa 40.15 17. If from the devil Hebr. 2.14 Rom. 16.20 1 John 4.4 If from death and the grave Hos 13.14 Phil. 3.21 1 Cor. 15. Lastly Exhort this should exhort us 1 to humble our selves before the supreame King and Lord of all When Job seemed to trust too much to His innocence or righteousnesse Elihu endeavoured to reduce him to due humility by this argument Job 36. 37. And God Himself especially chap. 38. 39. 40. 41. The successe see chap. 40.3 4 5. chap. 42.1 2 3 4 5 6. 2 To obey and honour Him Motiv 1 He is most worthy of our honour and obedience Revel 4.11 2 He is most able to reward His faithfull subjects and to punish rebels 3 Consider the example of the Angels vers 20. of this Psalme yea of the unreasonable creatures yea of those without sense or life Psalm 148.5 6. And if He will have any thing done by them though contrary to the inclination of their particular nature they straightwaies obey The sunne stood still for the space of a whole day Jos 10.13 went backward 2 Kings 20.11 The heaven gives or withholds raine Jam. 5.17 18. The water stands as a wall Exod. 14.22 Jos 3.16 beares Christ walking upon it Mat. 14.25 The fire though most extreamly ardent singed not a haire of the three children walking in the middest of it Dan. 3.27 The earth swallowed up Corah Dathan and Abiram Numb 16. The hungry lions hurt not Daniel shut up all night with them Dan. 6. 3 To trust in God 3 Doctrine David hence excites himself to blesse God So Psalm 145.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 3. 1 Chron. 29.10 11 12 13. For David knew 1 that God in regard of this His excellent majesty is most worthy of praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the ground of praise is the good which one hath or doth And by how much the greater this is so much the greater praise is due What therefore can be compared to this Divine excellency 2 That God is glorifyed by praises Psalm 50.23 and that we have great cause to glorify Him 3 That our praising God is profitable to others to excite them also to glorify Him For it is to be hoped that many do not sinne against God obstinately but because being intangled with the cares of this life they do not think of His majesty and excellency who hearing the glorious majesty of God set forth by other mens praising Him may be brought to glorify Him both in word and deed And truly God desires to be praised of us not that He being infinitely perfect wants any thing in Himself much lesse any thing that we can bestow upon Him but He desires our praises as He doth all our service first as that which of right belongs to Him secondly for the good and salvation of them that praise and serve Him and that by their example others may be invited to doe the like and so to receive the like reward Uses Here then see the end and use amongst others whereof in the two former Doctrines to which the consideration of Gods lofty throne Instr and kingdome ruling over all ought to serve viz. that we may hereby be excited to praise Him So not onely David here but others also elswhere partly doe as the saints Psal 145.10 11 12. yea a heathen king Dan. 4.34 35 37. partly are often invited to doe See onely Psal 47.1
2 6 7 8. This reproves 1 Them that so carry themselves Repr that it is no wonder if they either do not at all or do but hypocritically praise God for the exaltation of His throne Such are they who know themselves to be odious to God by reason of their sinnes When Adonijah and his guests heard of Solomons being set upon the throne of the kingdome Davids servants blessing him and David blessing God c. they were so farre from joining with them in the same affections and acts that they were stricken with feare and fled every one severall waies 1 Kings 1.46 c. How much greater terrour must it needs be to many to heare or think that God against Whom they have so often rebelled and as it were sought to put Him by His kingdome hath His throne established in the heavens and His kingdome ruling over all is furnished with absolute and irresistible power to destroy them at any time in a moment and cast them into hell Certainly when the glory of Gods kingdome shall most shine out such men shall have litle mind to praise Him for it Revel 6.15 16 17. 2 Such as are so farre from praising God for His kingdome ruling over all that they doe not acknowledge it at least from their heart Such among others are they who abuse His creatures to the dishonouring of Him If they doe acknowledge it they shall be judged out of their own mouth 3 Such as murmure against Gods lawes and judgements and speak against those that obey Him But let us be exhorted Exhort truely and heartily to praise God for the exaltation of His throne Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meanes That we may rightly praise God let us see that we so carry our selves towards Him as in the former Doctrines is intimated He requires that we feare Him keep His covenant think upon His commandements to doe them Otherwise hypocriticall praises will but stink in the nostrills of God and words with them who see our deeds contrary thereunto will be of no weight to winne them unto God See what God desires should be joined with praising Him viz. the ordering our conversation aright Psalm 50.23 Vers 20 21. Blesse the LORD ye His Angels that excell in strength that doe His commandement hearkening to the voice of His word Blesse the LORD all ye His hosts ye ministers of His that doe His pleasure We have heard how David excited himself to blesse God 1 By way of thanksgiving for benefits bestowed upon himself to the 6th verse upon others also to the 19th verse 2 By way of praise vers 19. Now by an Apostrophe he turnes his speech to the Angels vers 20 21 and to all Gods works vers 22. which he closes with an iterated excitation of himself This figure Apostrophe converting the speech in shew to persons absent or to things without reason or life when indeed it is directed to men that are present is frequent in other authours and not unfrequent in Scripture Moses Deut. 31.19 was commanded to teach the song which followes chap. 32. to the children of Israel and so the thing therein intended was their instruction yet in the beginning of it he converts his speech by an Apostrophe to the heavens and the earth See also Isa 1.2 Job 16.18 1 Kings 13.2 Psalm 114.5 c. 148.3 c. 1 Cor. 15.55 And so here that there is an Apostrophe vers 22. where he speaks to all the works of God it is manifest seeing very many yea innumerable of Gods works have neither voice wherewith to blesse God nor yet eares or at least not understanding to be capable of the Psalmists exhortation And that the same figure is used in his speech to the Angels in these two verses may plainly enough be gathered 1 Because beside that no man can ordinarily know what Angels are present or where or when no man hath any warrant to exhort the Angels the constant tenour of the Scripture being Exhort one another teaching and admonishing one another c. 2 Because the holy Angels need not mans exhortation to blesse God or to performe any part of their duty This latter reason Calvin upon this place urges Certè saith he Angeli magìs voluntarii sunt ad hoc officium alacres quà m ut indigeant nostris stimulis And to this sense he expounds the place saying Sed quamvìs celeriter pracurrant Angeli nos vix lentè sequamur David tamen nostrâ causâ canendas Dei laudes illis commendat ut eorum exemplo expergefaciat nostrum torporem Although therefore David converts his speech to the Angels yet his intent is to declare unto us what they doe that we may imitate them So when he speaks to the sea to Jordan to the mountaines and hills Psalm 114. he doth not propound questions as if he were ignorant of what he inquires much lesse as if he expected an answer from things without life But the proper sense of the words the figurative speech being explained is this O men see how it behoves you to obey God and to feare before Him taking example even from the sea and Jordan which went back at His command from the mountaines and hills which so trembled at His presence especially at the promulgation of the Law that they seemed to skip like rammes and lambes In like manner here he speaking by Apostrophe to the Angels the sense is O men know ye that the holy Angels blesse God and therefore ye also ought to imitate them Vers 20. To beginne with Verse 20. the words whereof are to be considered 1 in themselves 2 in relation to the scope Being considered in themselves 1 They contein a Description of the Angels 2 They shew what they doe agreeable to the present businesse They are described 1 from their relation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Angels 2 From their adjunct strength together with the greatnesse of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty or excelling in strength 3 From a double effect 1 principall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing His word or commandements 2 subordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearkening unto the voice of His word The effect which the Angels so described produce pertinent to the present scope of the Psalmist is their blessing the LORD In the Description for of the other effect of blessing God and the applying it to the scope of the Psalmist see the next Verse are 4 Axiomes or Doctrines 1 Doctrine The Angels are Gods Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Angels Explic. It is a name of office in relation to God His messengers For their essence they are spirits created according to Gods image whence they are called the sonnes of God Job 1.6 2.1 38.7 and gods Psalm 97.7 That there are divers orders among the good Angels it appeares in that the Scripture speakes of Archangels 1 Thes 4.16 So Jude vers 9. Michael the Archangel who is called Dan. 12.1 〈◊〉 〈◊〉
Mat. 26.53 and destroy His enemies Exod. 33.2 2 Sam. 24. Isa 37.36 Psal 35.5 6. Uses The Uses of this Doctrine are much what the same with those vers 19 20. seeing all these three verses tend to one scope the setting forth Gods power and majesty that He hath His throne established in the heavens vers 19. that He hath Archangels excelling in power as captaines of His host vers 20. and that He hath as here an innumerable company of other Angels as soldiers to fight His battells I shall onely urge it to exhort and encourage us to fight valiantly under Gods banner Exhort as against carnall enemies if God shall call us to it so especially against our spirituall enemies which we shall never want so long as our life is a warfare upon earth Motives 1 From the military oath or sacrament where with we have bound our selves hereunto in our Baptisme 2 From the cruelty of these enemies who never a whit the more spare any man for yeelding himself to them and most officiously serving them 3 From certaine hope of victory if we resist as we ought Jam. 4.7 Soldiers fighting against worldly enemies can not alwaies assure themselves of victory Eccle. 9.11 1 King 20.11 seeing themselves are many times wicked and though pious and fighting for a good cause yet God hath not simply promised they shall alwaies prevaile But against our spirituall enemies we have most firme and absolute promises of prevailing if the fault be not in our selves 4 The victory shall be most gainfull and most glorious 2 Tim. 4.7 8. Revel 3.21 Meanes 1 By way of removing impediments 1 Flee worldly cares and delights 2 Tim. 2.3 4. 2 Beware of intemperance sloth security c. 1 Pet. 5.8 2 Direct 1 Take the whole armour of God Ephes 6. 2 Follow Gods direction Mark the word 3 Fervently constantly and humbly implore His assistance 2 Doctrine They are His ministers doing His pleasure 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers Explic. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the constant acception both of it and of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof it comes being spoken of men signifies not any servant promiscuously but onely such an one as gives attendance upon his masters person waits upon him stands before him serves in his presence c. So was Joseph to Potiphar after he found favour in his sight Gen. 39.4 and to the chief butler and baker Gen. 40.4 Joshua to Moses Exod. 24.13 33.11 Num. 11.28 Deut. 1.38 Jos 1.1 Elisha to Elijah 1 King 19.21 2 King 3.11 and Elishahs servitour to him 2 King 4.43 6.15 Amnons to him 2 Sam. 13.17 18. Abishag to David 1 King 1.4 15. And so more particularly it is used of the servants of kings which are in attendance upon their persons whether continually as their domesticall servants or by courses See Psal 101.6 Prov. 29.12 1 King 10.5 1 Chron. 27.1 28.1 2 Chron. 17.19 22.8 Est 1.10 2.2 6.3 In like manner being applyed to the servants of God the great King it signifies such as are in neare and speciall attendance upon Him stand before Him c. And thus it is peculiarly attributed 1 to His Priests Levites and such as minister about holy things at the least 70. times in the Old Testament 2 to His Angels as here 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doe His pleasure Gods pleasure which He will have done by all reasonable creatures respects both the substance of the act conteined in His commandement and the manner of doing viz. out of obedience or because He commands it As therefore it is here necessarily presupposed that the Angels hearken to Gods voice so it is expressely said that they doe His pleasure that is His commandements Whereby it appeares that the same thing for substance is sayd here which we had in the latter part of the former verse And therefore we shall not need to insist long upon it For proof of the Doctrine see Psalm 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited by the Apostle Heb. 1.7 and alluded to vers 14. So Dan. 7.10 where the Chaldee word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Targum expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 1.4 And the Prophet Daniel so expounds himself in the same verse by another phrase of the same signification viz. standing before Him which is often joined with ministring as Deut. 10.8 17.12 18.5 7. 1 King 8.11 2 Chron. 29.11 So the standing of his ministers 1 King 10.5 The Reason see vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. 3. Uses Here 1 we may observe concerning the name and office of a minister Instr that it is usually much mistaken as if it were a name of slavery and basenesse Of service indeed it is but of the most free ingenuous and honourable service that is For 1 it is not for an ordinary man to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister or attendant upon his person though he may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant to doe his businesse Prov. 12.9 as appeares by all the places quoted in the Explication 2 Of all the servants of the same master his ministers or those who are about his person are nearest unto him and most in grace and honour with him 3 The greater and more honourable the master is the more honourable also is his minister How honourable therefore is it to be Gods minister Who is Lord of lords and King of kings Herein they that stand before Him here upon earth are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same rank and degree of service with the Angels in heaven And therefore the Apostle thinks it no disparagement but an honour even to kings that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods ministers Rom. 13.4 6. Another mistake there is which perhaps is the ground of this viz. that people account of Gods ministers as if they were their ministers or rather their servants It is true indeed they minister for their sakes and so in that sense are said to minister unto them or rather for them Num. 16.9 Ezek. 44.11 Coloss 1.7 Rom. 15.16 But so do the Angels also Heb. 1.14 And yet I suppose no man can be so foolishly proud as to think himself their lord and master or any way thereby superiour to them but rather contrary as he which is committed to anothers charge custody tuition c. is therein inferiour to him to whom he is committed 2 We see here the nature and duty of servants even of the most honourable kind of servants viz. ministers or attendants upon the person of their lord that they are not to doe their own will and pleasure but his whose servants or ministers they are So Aristotle makes it the property of a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live not as himself
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