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
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
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
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
earth or heavens And the Psalmist instances in these rather then in the North and South or any other points because to that part of the earth to which they relate their opposition and distance is more visible and remarkable in regard of the sunnes daily accesse to it in the one and recesse from it in the other And thus is this phrase often used in Scripture to signify the greatest space and distance that can be imagined So Psalm 50.1 113.3 Isa 45.6 59.19 Mal. 1.11 And the like Deut. 4.32 Uses And this even in the Protasis may be of some use As first to reprove the sluggard Repr Solomon sends him to the ant Prov. 6.6 But this perhaps is too much labour for him or it may be dangerous A lion in the way I will set him an easyer task Let him whilest he stands or sits still or lies along upon his bed or couch look upon the sunne which in the day time moves from East to West though so farre distant and in the night from West to East and so daily Eccles 1.5 And then let him but take the pains to think what a shame it is that the sunne being continually in so swift motion he should ly tossing and tumbling in his bed after nature is satisfyed with sleep as a doore turneth upon the hinges Prov. 26.14 or sit lazily folding his hands together when the sunne since its setting is come so many 100000 miles to give him light to goe about some honest labour according to Gods appointment Psal 104.22 23. This should also excite us to praise God Exhort Who though the distance from the cast to the west be so great yet makes the sun in 24 houres to runne from east to west and so on from west to east again so that taking the whole yeare together every part of the earth hath as much day as night and all parts equall day and night one to another Motive 1 Davids example Psal 19.4 5 6. 136.7 8. 2 The greatnesse of the benefit from the light and heat of the sunne by day yea and from the vicissitude also of darknesse and coolnesse through the absence of it by night 2 Doctrine So farre hath He removed our transgressions from us That we may understand how our sinnes are removed from us Explic. we must know in what sense they may be sayd to remain or be present with us after the commission viz. not in themselves but in the effects which are especially two 1 The guilt whereby a man stands charged with the fault and obliged to the punishment denounced by God against it 2 A disposition or propension to sinne for the future by strengthening the lusts from which sinnes proceed In both these respects God removes our sinnes farre from us but in the latter respect not but by degrees and never totally in this life and therefore that seemes lesse agreeable to this place Here then by sinnes understand metonymically the guilt thereof And seeing guilt is an accident whose being is to be in the subject therefore neither can it properly be sayd to be at such distance removed from us but as soon as we are absolved from it it quite vanishes The speech therefore is metaphoricall Guilt is compared to a hurtfull creature lion serpent c. from which if present or near we are in great danger but if it be farre off we are safe And the sense is that God wholly remits the sinnes of his people And so this Doctrine is for substance the same with the 2d in the 3d verse But seeing remission was there mentioned as applied to David onely here as extended to all the faithfull and the forme of speaking also is more emphaticall something may be added And for proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those places may serve where by the like metaphors God is sayd to blot out and not remember our transgressions Isa 43.25 to cast them behind His back Isa 38.17 to subdue our iniquities and cast them into the depths or bottome of the sea Mica 7.19 See also Isa 1.18 44.22 Jer. 31.34 33.8 Ezek. 33.16 Object But it may be objected that some men who have truly repented of their sinnes are notwithstanding afterwards punished Zeph. 3.7 So Moses and Aaron for their sins at the waters of Meribah David c. and therefore that God doth not so wholly remit the sinnes of His people or remove the guilt thereof so farre from them I answer â—â—sw 1 The guilt of sinne consists primarily and principally in the imputation of the fault secondarily and lesse principally in the obligation to punishment Now in respect of the imputation of the fault the guilt of sinne is clearly and wholly at once taken away by the remission that is the non-imputation of it 2 For the obligation to punishment or absolution from it these depend upon the sanction and promise annexed to the â—ovenant Concerning which we must know that although godlinesse and so repentance hath the promises sinne and impenitence the threatnings of this life as well as of the life to come yet not in the same tenour The eternall promises and threatnings being of things simply and absolutely good and ill are therefore absolute and peremptory so that no man who truly repents of his sinnes and lives godly can ever faile of the eternall promises nor any man who continues in his sinnes without repentance can ever escape the eternall threatnings But the temporall promises and threatnings being of things not simply good and ill are not therefore so absolute but reserved by God in His own power to be dispensed according to His wisdome and good pleasure in reference and subordination to the eternall And therefore as a man even whilest he goes on impenitently in his sinnes and so lies under the heavy guilt of them may yet be free from temporall punishment yea enjoy all prosperity in this world all his life long even to the envy of Gods children Psal 73. Jer. 12.1 2. Job 21.6 to the 16. so on the other side he that hath truely repented of his sinnes and by the mercy of God obteined full remission whereby he is clearly freed from the guilt of them as to the fault and to the eternall punishment may yet for some time after ly under the temporall punishment for the reasons before mentioned vers 8. Doctr. 2. Consol and the like But 1 it is but for a time and that a short time the time of this life at the longest which ended and sooner if God see it expedient that also shall have an end 2 In the mean time the good which God brings out of it and the other comforts wherewith He sweetens it doe in a manner take from it the nature of punishment Uses For the Instructions Instr which hence arise see Vers 3. Doctr. 2. And for the last the greatnesse of Gods mercy was there shewed from the universality of the object here from the act
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
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
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
of mere nothing 3 in the meanes which He used or rather in the manner of working which was without any meanes by His bare word Psal 33.6 9. Gen. 1.3 c. In these the eternall power of God was clearly seen even of the heathen Rom. 1.20 Now joine all these together Such Goodnesse such Wisdome such Power afford infinite arguments of praising God 2 Of blessing God also by way of Thanksgiving all the creatures afford arguments unto man as all serving to His use and benefit The inferiour parts of the world viz. the earth and waters and all things created of them not onely serve for his use but are also subjected to His dominion Gen. 1.28 29. 9.1 2 3. Psal 8.6 7 8. The superiour parts also that is the heavens though in respect of the dominion reserved to God alone Psal 115.16 yet in like manner serve for the use and benefit of man the lowest heaven affording him breath winds raine c. the second heaven light heat c. and the third if he rightly serve God an eternall and most blessed habitation Object Yea but there are some creatures hurtfull to man viz. either immediately to his person as poisons or unwholesome meates wild beasts serpents c. or mediately as hurtfull to those things which are needfull or usefull to him as weeds to corne moths to garments fores wolves c. to sheep c. Answ I answer 1 Blessing God consists not onely in giving Him thanks but also in praising Him And therefore if there were any such creatures for which we were not to thank God yet even for those also Hee were to be praised if they make for His praise And that even those creatures before mentioned with the like doe so is evident in that the Goodnesse Wisdome and Power of God are declared in the creation of them His Power without doubt His Goodnesse also at least in communicating good to them beeing life motion c. and continuing it to His good pleasure and lastly His Wisdome at least in making them so various and all in their severall kinds so fit for the punishing mens sinnes to the glory of His Justice But 2 God also in wrath remembers mercy neither hath He made any creatures which are not some waies profitable unto men and so contein arguments of gratitude also All those mentioned and the like make for the exercise of carefulnesse industry c. and to keep us from idlenesse to which we are so prone since the fall and which is a vice so foule in it self and the mother of many more They make also for the humbling us for our sinnes the causes of those annoyances from the creatures for weaning us from this world where we are subject to so many dangers and calamities and to enflame us with a desire of heaven where is perfect happinesse In speciall That some creatures assault our persons it may admonish us how by the just judgement of God for our rebellion against Him these creatures also rebell against us and may warne us to take heed of sinne for the future lest these prove but the beginning of sorrowes The dangers also to which our life is by these meanes liable may put us in mind of the uncertainty thereof and so prepare us for death that whensoever it shall happen we may live eternally in the world to come Job 5.17 to the end of the Chapter That other creatures also are hurtfull to the things we possesse it may serve to draw us from the immoderate love of those things and to excite us to lay up treasures for our selves in heaven where neither moth c. Mat. 6.19 20. Lastly all the aforesayd creatures if men knew rightly how to use them are perhaps beside the morall use before specifyed naturally more profitable then hurtfull unto man Of many it is plaine Nettles poppy and other weeds though hurtfull to corne yet are helpfull in physick for preserving life which is more then meat So are antidotes made of poisons Uses For our instruction Instr 1 If all Gods works afford matter of blessing Him then they are all good for otherwise they could not be arguments either of thanks or praise God indeed inflicts the evil of punishment Isa 45.7 Amos 3.6 But this is not evil simply but onely in respect of us and that unlesse we our selves be the causes onely to the outward man and for a litle time For it is very good as it illustrates the glory of Gods justice and good to us also if we make a right use of it Psal 119.71 And if some of the creatures be now morally evil as the devils and wicked men the cause is their own sinne whereby they have cotrupted and marred Gods workmanship Eccle. 7.29 So Aug. de Civ Dei lib. 13. cap. 14. Deus creavit hominem rectum naturarum Author non utique vitiorum sed sponte depravatus justéque damnatus depravatos damnatósque generavit 2 If all Gods works then much more those which are more excellent the heavens sunne moone starres c. Also if the creatures without reason sense or life then much more man to say nothing of the Angels His body is fearfully and wonderfully made Psal 139.14 in the finding out the structure whereof Anatomists after the dissections of so many bodies have still enough to exercise their industry But the fabrick of the soule exceeds all admiration 3 If the works of Creation then much more the work of Redemption as being farre more noble In the Creation appeared wonderfull Goodnesse Wisdome and Power but to the work of Redemption all these three Attributes are required in a greater degree and others also beside whereof in the creation there was no need And the reason is from the different condition of the object The object of Creation was pure Nothing wherein as there was no help so there was no hindrance to Gods working But in the object of Redemption was sinne not onely bringing death but vehemently hindring Redemption Here therefore was required 1 Greater Goodnesse viz. not onely simply free communicating good to them that deserved it not but also mercifull doing good to them that deserved ill 2 Greater Wisdome which might find out a way how Gods Justice offended by mens sinnes and His Mercy which had pity on them might so meet together and kisse each other that both Justice might have fitting satisfaction for mens sinnes and yet Mercy might have full content in procuring their salvation 3 Greater Power seeing the termes were more distant and the way more difficult 1 The termes were more distant In the Creation man the most noble creature next to the Angels was taken out of the earth formed after the image of God and placed in a happy condition But when he was redeemed he was taken out of a condition worse then the earth Job 30.8 and then nothing Mat. 26.24 and brought at last to an estate better and more worthy then Adam either had or by
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