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
men may not assume them to themselves are described from their effects of fearing God ver 11 13 17. of keeping His covenant and commandements ver 18. And here we have 1 The foundation or impulsive cause of these benefits in the Attributes of God set down in this verse which are foure viz. Mercy Grace Long-suffring Loving-kindnesse 2 The benefits themselves v. 9. to 19. 1 Doctrine The LORD is mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull Explic. This word we explained together with the conjugate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. Doct. 4. Here it seemes to be taken in the proper and strict acception for that Attribute of God whereby He is inclined to succour them that are in misery This is either generall or speciall Gods generall mercy hath for the object of it not onely men even them which are strangers from the faith but also unreasonable creatures even all Gods works Psal 145.9 His speciall mercy looks at sinners repenting of their sinnes Joel 2.13 And this is principally here meant as appeares by the exercise of it in the words following especially ver 13. And so it signifies a pronenesse to succour or relieve a man in misery notwithstanding sinne The act or effect hereof is Deliverance immediately from the Guilt of sinne by Remission and from the Dominion by Mortification by consequence from Afflictions so far as is expedient and from Hell This Attribute of God is most frequently celebrated in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let us hear the immediate testimony of God Himself Exo. 34.6 which very words David repeats not onely in this place but also Psal 86.15 145.8 So others Nehemiah chap. 9.17 Joel chap. 2.13 Jonah chap. 4.2 Seeing Mercy considered in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in actu primo as here it is is an essentiall Attribute of God there can be no reason given of it but He is mercifull because He is mercifull or because He is God For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause otherwise either He must be the cause of Himself and so before and after Himself which can not be or else some other thing must be the cause of Him and so He should not be Alpha the first and independent but should depend upon His cause as in nature before Him But contrariwise He is the cause of all things and upon Him all things necessarily depend both in their essence and operation Uses Seeing this Attribute belongs to our use especially in the exercise of it whereof David speaks afterwards I shall therefore here be the briefer For our Instruction Instr 1 If God be mercifull to sinners repenting then certainly much more is He tenderly affected towards them who having already repented of their sinnes and mortified the works of the flesh by the Spirit of Christ into Whom they are engraffed by faith serve Him diligently in holinesse and righteousnesse and bring forth plentifull fruit whereby He is glorified 2 We see how it comes to passe that sinne doth not presently damne but that there is hope in Israel notwithstanding sinne If Gods punishing justice should strictly take place there could be no hope But God is mercifull and out of His mercy according to the prescript of His wisdome He so remits of His justice that there remains certain hope of salvation to all that repent though worse then Manasseh the Jewes Act. 2. who notwithstanding Christs innocency the excellency of His doctrine frequency greatnesse and goodnesse of His miracles crucified Him c. 3 We see also the true cause of damnation It is not want of mercy in God to deliver men and so to save them but they are wanting to themselves in that they will not walk in the waies to which God in his wisdome hath annexed and restrained His shewing mercy lest His justice should be contemned This reproves 1 Such as do not carry themselves as becomes this mercy of God viz. either despairing presuming of it Despaire as it is in it self a great sinne Repr so it is also to man very dangerous It is great in it self as being which many other sinnes which he could not hinder may be of a harsh disposition which can never in this life be quite remoyed yet by the powerfull grace of God it may be so farre rectified that a man shall have a mercifull heart and in the generall course of his life exercise it though he can not so expresse it in speech and countenance as others can But he that gives way to such a disposition without grieving for it and labouring to mortifie it is not like our heavenly Father For He is mercifull and so must we be if we will be His children Lu. 6.36 Much lesse are they like Him who contrary to their naturall inclination draw upon themselves a habit of cruelty by frequent acts out of self-love pride c. Here is also Comfort 1 for them Consol who groan under the burden of their sinnes See ver 3. Doct. 2. Consol 1 Against the cruelty of men If they refuse to pardon us when we have offended them though we duly crave pardon of them or if they punish us altogether undeservedly not for any offense or fault of ours and that beyond all moderation without all mercy and if others also have no compassion of us being so used yet let this comfort us that there is mercy with God And as the mercy of men can not procure our salvation so neither can their cruelty hinder it God being mercifull unto us Let this also exhort us 1 To labour that we may be partakers of this mercy Exhort Motiv 1 Otherwise we are undone for ever 2 If we truly seek it we shall not seek it in vain 3 This is able to relieve all our miseries c. Meanes Repentance 2 To be mercifull toward others This belongs chiefly to the exercise of mercy Yet something may be said briefly of the inward affection Motiv 1 The externall acts of pardoning them that have injured us relieving them that are in misery c if the heart be void of mercy are not acts of mercy but of some other principle what ever it be from whence they proceed perhaps of vain-glory cowardlinesse c and therefore shall not onely faile of the reward promised to the mercifull but be punished as hypocriticall at least if not otherwise sinfull 2 If we have the inward affection though for want of power or opportunity we can not exercise the outward act God will in this case accept and reward the will for the deed Meanes 1 Seeing Christ is full of grace of Whose fulnesse we all receive grace for grace it is necessary that being taken out of the wild olive we be graffed into Him the true olive tree 2 Seeing Christ communicates by His Spirit Which is therefore called the Spirit of grace let us labour to be endued with it 3 By the grace of His Spirit exercise mercy that by
and increased in us that so He may enlarge His blessings upon us in this life and in the life to come set a more shining crown of glory upon our heads Seeing then that the afflictions of both these kinds proceed from the grace of God and are unspeakably profitable for us shall we be so mad as to be vexed at our own great good and to be impatient against God for being gracious unto us 3 See also a soveraigne remedy against pride and boasting of any good thing we have For what have we that we have not received not onely without but contrary to our merit of the mere grace of God And if we have so received it why should we boast our selves as if we had not received it Psal 75.4 5 6 7. 4 See a just reason why the Scripture so often requires of us thankfulnesse to God for all His benefits If we did deserve them there were no thanks due to God as doing but that which in justice He were bound to doe But seeing He is gracious dispensing His benefits freely without any desert on our part our thanks which would be due even to a man that should bestow any benefit upon us must needs be most due unto Him This reproves 1 Such as abuse the grace of God Repr God indeed is gracious But will He so give all things to all men Indeed He is willing and ready to give unto all according to such conditions as are agreeable to the honour of His justice and He doth often give plentifully the things of this life and the meanes of salvation to wicked men But eternall salvation He will not give to any I speak of them who are adulti and have the use of reason but onely to true beleevers as appeares manifestly every where in Scripture 2 Them that will not reward such as by taking paines for the good of their soules bodies or estates deserve it in the strict rigour of justice How unlike are these to God Who gives His rewards to those that no way deserve them And with what face can they expect such a reward of grace who will not give a reward of debt 3 Much more those who unjustly by fraud or violence take away a mans own from him or requite evil for good On the other side here is again a further ground of Comfort for them who grone under the burden of their sinnes Consol doubting of obtaining forgivenesse and salvation If there were no remission to be had without works of satisfaction done either plenarily or in respect of temporall punishments which latter the papists affirme in the Councell of Trent Sess 4. cap. 8 9. we might well indeed doubt of it confidering on the one part the enormity of sinne and the infinitenesse of Gods Majesty offended thereby and on the other part our own weaknesse But God is gracious and forgives sinnes if truly repented of according to the prescript of His Gospell freely And though He may in respect of some sinnes retaine the temporall punishment as in Moses Deut. 32.48 c. and in David 2 Sam. 12.13 14. this is not that satisfaction might be made Him Whom Christ hath fully satisfyed but to humble them with whom He so deales and make them beware for the time to come and to admonish others by their example c. So for salvation if it depended upon our own merits we might cast away all hopes and thoughts of it But God is gracious and by grace we are saved Eph. 2.8 as many as are saved Therefore if we frame our selves carefully after the rule of the Gospell our salvation according to the covenant of grace is most certain Let this exhort us 1 To come to the throne of grace Exhort Motiv 1. We need many things 2 With God is all sufficiency 3. From God sitting upon the throne of Justice as it is contradistinguished to Grace nothing can be expected by us but the wages of sinne 4 At the throne of grace all things which are truly good for us may easily be obteined where neither merit is prerequired nor recompense looked for at our hands but God as a debtour to no man and standing in need of nothing gives all things freely 5 God not onely admits them that come but of his own accord invites them that are slack Heb. 4.16 Isa 55.1 Meanes That is simply necessary and abundantly sufficient whereupon the Apostle grounds this exhortation in the place now quoted Hebr. 4.16 viz. that as it is ver 14 15. we have Jesus Christ for our High Priest to make intercession for us in the Holy of Holies To this end we must attend to Him as a Prophet teaching us and obey Him as a King commanding us to repent and beleeve and to bring forth fruits meet for repentance shewing the truth of our faith by a serious and constant endeavour of denying ungodlinesse and worldly lusts c. Tit. 2. This meanes is absolutely necessary because God according to the prescript of His wisdome for preserving the honour of His justice hath peremptorily decreed not to give the grace of salvation unto any but such as are engraffed into Christ And it is abundantly sufficient because Christ hath so satisfyed Gods Justice that nothing hinders but that He may according to the naturall inclination of His Grace most tenderly love all those who are partakers of Him and doe good to them in all things whereof they stand in need which that He will also doe His promises every where oath seales c. doe assure us 2 Freely to doe good to others To imitate God here in all points we are neither bound nor able To some men we are debtours as to our parents creditours benefactours c. Many things also we our selves have need of and therefore if we should doe all things freely without expectation of recompense we should be destitute of necessary meanes of life In which respect God commands that the labourer should have his wages and that they who preach the Gospell should live of the Gospell and in like manner that all who exercise any lawfull calling should be maintained thereby which could not be if a labourer should have nothing for his paines and a tradesman should give away his commodities c. But so farre as other mens necessities require and our own abilities will beare we ought to doe it Motiv 1 To requite them that have given to us or to give to them who are like to requite us is a small matter publicanes and sinners doe so Mat. 5.46 47. Luke 6.32 c. 2 By doing good freely viz. to them who have not deserved it or who have deserved the contrary we shall be the children of our Father which is in heaven Mat. 5.44 45. 3 How freely soever we study to doe good to others yet we shall not doe it freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis in respect of God as Who both hath already abundantly deserved of us and will
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
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
〈◊〉 hast made my hill so strong Upon which words Saint Augustine Non in viribus nostris non in meritis nostris c. Not by our own power for it is Thou LORD not for our own merits for it is of thy goodnesse See also Psal 44.3 They who offend in either of these kindes can not possibly be thankfull unto God Such as attribute Gods blessings to their own merit howsoever they may seem to acknowledge His justice yet they deny His liberality grace and favour accounting the things they receive to be paid them as debts not given or bestowed upon them as benefits But such as attribute them to their own strength wisdome industry c. deny not onely Gods liberality but also His justice providence and all setting themselves in the place of God Habak 1.15 16. Dan. 4.30 And in like manner doe they offend who attribute Gods benefits to any other but Him as to idoles Judg. 16.23 24. Hos 2.5 8. 3 Such as remember Gods benefits but so as to vilifie them and set them at nought yea to account them as ill turns or injuries to hate and murmur against Him for them as if they proceeded from His hatred not from His love toward them Deut. 1.27 In this height of ingratitude doe all they offend who hate the word or messengers of God just reproofe c. Thus Ahab hated Micaiah 1 King 22.8 and accounted Elijah his enemy Chap. 21.20 who yet was the charet of Israel and the horsemen thereof 2 King 2.12 But let David's example exhort us to imitate him in ever thankfully remembring and exciting our selves to remember Exh. and not forget all Gods benefits Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beside the remembrance of these may and ought to stir us up to divers other duties viz. 1 To beware of sin which is a rendring unto God evill for good And the more good we have received from God the greater is the evil of the sin So David's sin is aggravated by Nathan 2 Sam. 12.7 8 9. and Hezekiah's pride 2 Chron. 32.25 Therefore as Joseph fortifies himself against his mistresses temptation Gen. 39.8 9. Behold my master c. How then can I doe this great wickednesse and sin against God! So when we are tempted to any sin we should say to our selves or to our tempters Behold God hath done these and these great things for me hath bestowed these and these blessings these and these deliverances upon me How then can I doe this great wickednesse and sin against God! When the Proconsul moved Bishop Polycarpus to blaspheme Christ These 86 yeares saith that holy man have I served Him and He never yet did me any hurt How then can I blaspheme or speak evill of my King which hath bestowed salvation upon me Euseb lib. 4. cap. 15. 2 To serve God cheerfully Who is so kinde and bountifull a Master Who prevents us with His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or benefits before we have done Him any service much lesse will He be slack or behinde-hand with us in rewarding us when our work is done It was true which the devil said though he said it with a diabolicall that is a slanderous intent Job 1.9 Job did not serve God for nought And hee proves it in the next verse from Gods protection and blessing upon Job and all that he had So let any of us consider how many waies both positively privatively God hath been good to him and he must needs acknowledge that he hath not doth not shall not serve God either for nought or in vain either without cause or without hope either without desert or without reward Therefore as the Apostle exhorts us 1 Cor. 15.58 Let us be stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as we know that our labour is not in vain in the Lord. 3 To trust in God for the future So David 1 Sam. 17.37 The LORD that delivered me out of the paw of the lion and out of the paw of the bear He will deliver me out of the hand of this Philistine So S. Paul 2 Tim. 4.17 18. 2 Cor. 1.10 On the contrary Mat. 16.8 9 c. 4 To be patient in afflictions Iob 2.10 Shall we receive good at the hand of God and shall we not receive evill 5 To be free and bountifull in contributing to any work which concerns Gods immediate honour and service Though indeed this cannot be accounted an act of bounty or liberality but of justice gratitude duty seeing we doe but render unto God his owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the things which He hath formerly bestowed upon us which as they proceeded from Him to us were truly benefits as they return from us to Him are but due debts And therefore whensoever Gods occasions call upon us in this kinde we must contribute thereunto as on the one side readily and cheerfully and which will follow thereupon richly and plentifully according to our ability so on the other side humbly and modestly without pride or boasting or thinking that we thereby make God a debter to us or merit any thing at His hand An admirable example of both we have in David 1 Chro. 29. 6 To be beneficiall unto our brethren both that we may be the children of our heavenly Father by imitation of His goodnesse Mat. 5.45 and also that we may thereby shew our gratitude to Him Who takes what we doe to our brethren His children Christs brethren as done to Himself Prov. 19.17 Mat. 25.40 All these duties will be the fruits of remembring Gods benefits and therefore may be as so many Motives to excite us to it Means Direct Means Removing impediments Direct 1. Take diligent notice of all Gods benefits both in themselves and with respect to the Author that is both that such and such good things we enjoy and that we have received them from God This means is the ground of all the rest and is absolutely necessary not onely to affective but even to bare notionall remembrance which can have no object if notice or apprehension goe not before 2 Make a due that is a high estimate or valuation of them For what we most esteem we best remember Even old men whose memories most fail yet what they greatly regard they seldome forget as where they have laid their treasure Cic. de senect Now Gods benefits are highly estimable or rather inestimable whether we consider them in themselves their greatnesse multitude variety conveniency c. or in respect of God the Authour and Donour of them Whose greatnesse and majesty illustrates and amplifies His benefits and Whose goodnesse commends and endears them to us as proceeding not onely from His love or good will but also from His grace or free will 3 Adde to Estimation Admiration for that also will adde to the keeping Gods benefits in memory For as what we esteem as great so what we admire as strange we doe not easily forget Which is one
alienated from good men as whom he might suppose to be offended at his sins whereupon haply he might raise persecution against them 2 Chron. 16.10 and thereby such as had not already entred into a godly course of life might be kept back and such as had might apostatise or fall back from it Or suppose Davids sinnes could have been concealed from the vulgars notice yet it would have been very probable that a king conscious to himself of such sinnes would not have been very severe in punishing others whereby sin upon hope of impunity would have spread far and wide and have overflowed the whole land The internall causes are different according to the diversity of sinnes But the principall and direct cause perse consilio was the will determining the power or faculty to an undue object or an undue manner The previous or antecedent causes which made way for that determination were negligence in using the means to avoid sin viz. watchfulnesse prayer attention to Gods word c. and the entertaining and harbouring wicked thoughts so long till they had driven away the Spirit of grace captivated right reason and obtained the consent of the will Uses Hereby we learne 1 That even the best men are not in this life free from possibility of sinning Instr and therefore that Christianity is not a state of security but of watchfulnesse wherein we ought to work out our salvation with feare and trembling 2 That even the greatest and mightiest of men for who greater then a king or who can challenge any exemption or prerogative above him are yet subject to the law of God For sin is a transgression of the law now no man can transgresse the law but he that is subject to the law The sinnes therefore of great men are sins and seeing He that is higher then the highest observes them Eccles 5.8 they must without repentance render an account to Him of them and that so much the heavier by how much their sinfull example hath been more dangerous to others and their sins in themselves so much the more hainous as they being obliged to God by more benefits have broken more bonds of duty This reproves Repr 1 Libertines c. who think they are come to that height of perfection that they can not by any temptation be drawn into sin yea that the acts which they commit though sins in other men as drunkennesse theft whoredome c. yet in them are no sins neither can defile them seeing to the pure all things are pure But against this opinion so absurd that it is a wonder the devil himself is not ashamed to perswade any man to it there needs no more to be said for the present but that David another manner of man for holinesse and perfection then the best of them had his iniquities and so called and accounted of them 2 Carnall Gospellers who have little or no care of hearing the word or performing other duties of religion who know not what belongs to the girdle of sincerity the helmet of hope c. yea who dare adventure upon any occasions of sin and yet think they have so good command of themselves that they can keep within compasse well enough What 's the matter I wonder Is sin grown lesse dangerous or men more skilfull to avoid it now then heretofore Sin was wont to be very watchfull and crafty to catch men Gal. 6.1 Eph. 4.22 Heb. 3.13 2 It was wont to be so strong that none but Christ Who hath power to subdue all things unto Himself was able to deliver any that once came within the reach of it 3 It was wont to be so cruell that look who were not pluck'd out of its jawes by Christ it would use them most unmercifully All the miseries of this life proceed from sin and yet all doe not satisfy the cruelty of it but at last it brings to death Rom. 5.12 Nor is it yet satisfied for it drawes the soul also to the place of torment and at last the body also united to it and so drowns the whole man in wofull perdition Nor is it yet fully satisfied for being committed against an infinite justice it requires that the sinner should likewise undergoe an infinite punishment But because the creature being finite can not undergoe a punishment infinite in measure therefore it rests though hardly content with a punishment infinite in duration Such was sin wont to be And is it now grown to some better terms of moderation No surely it is as ready to intrap men now as ever which appears by the abounding of it every where and daily ensnaring such as would think much not to be accounted very wise men And 2ly it holds those it once seises upon as fast now as ever for still that stands good that there is no Name under heaven whereby men can be saved but onely the Name of Jesus it is onely He that can save His people from their sinnes Lastly the rigor in binding over to punishment is nothing abated the same law being broken and the same infinite justice offended Well then sin being the same it was wont to be why are not we so watchfull against it as the servants of God have been in former times who were so wary that in some things they would not doe all they might but used to make railes on either side their way to heaven lest unawares they should fall into sinne as never thinking themselves far enough out of the reach of it till they should get to heaven But oh the piercing wit the undaunted courage the firm faith of our age All foregoing generations were but babes to us the world had never any men to shew till we came in play We know so exactly how far we may goe in every thing and can so accurately to the very cleaving of a haire distinguish between the use and abuse of things that we scorn to lose any jote of our privileges Yea many times we make a sport of it to shew how nigh the pits brink we can goe and yet not fall in Nay we mock and sometimes deadly hate such as dare not goe so far as we think they might Those proverbs of not touching pitch or not putting coals into the bosome c. befitted those simple souls in time of yore but are now out of date Simple Job why wouldst thou so restrain thy self as to make a covenant with thine eyes not to look upon a maid Job 31.1 we have such as can dally with them and dance with them and court them whole nights together yet look to the main chance well enough who much delight in lascivious songs wanton plaies and such like frothy execrable filth yet never any infection once comes neare them nay they can pick as good lessons out of these as others doe out of sermons David what a silly weakling wast thou to think thou couldst not keep Gods commandements unlesse thou didst first proclaim Away from
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
those two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull and gracious in the 8th verse of this Psalme Quest If it be questioned how our forgivenesse is free seeing it is merited by Christ Answ I answer 1 Christs merit is it self most free both on the part of God the Father freely sending Christ Joh. 3.16 and on the part of Christ Himself freely taking this office upon Him 2 Whereas in regard both of Gods Justice and of our behoof and benefit it was requisite that there should be such an expiation of sin made by Christ and that being perfectly made without any help of ours God might now most freely without violation of His Justice or Truth pardon our sinnes this pardon upon that expiation is so farre from derogating from the Grace of God or the freenesse of this benefit that it much more illustrates and amplifies it Uses For our instruction 1 Here we see to which of all Gods benefits David gives the precedency viz. to remission of sins Instr For till a mans sinnes be forgiven he is liable to all kinds of miseries and as that which fills up the measure of all to eternall death And whatsoever good things or blessings he receives from God though such indeed in themselves they are turned into curses Mal. 2.2 unlesse leading him to repentance they become means of his obtaining forgivenesse of sinnes On the other side forgivenesse obtained as it makes way for all other blessings so it makes us beare all kind of afflictions patiently as knowing them to be none other then fatherly chastisements or trialls and which shall all work together for our good 2 In that David blesseth God for the forgivenesse of all his sins we see there is no sin so small or light but that it both needs forgivenesse and being forgiven deserves and requires that we should blesse God for it Hence are reproved 1 Such as never regard or look after forgivenesse of sinnes Repr this great and prime benefit for which David gives thanks in the first place Nay who are so far from seeking forgivenesse of sins past that they daily heap up new sins and wait for occasions and opportunities of sinning Job 24.15 Psal 10.8 9 10. Prov. 1.11 Jer. 20.10 Luke 11.54 2 Such as haply desire forgivenesse of sins but not upon those terms or conditions upon which God hath promised it thinking they may obtain it though they walk in the stubbornnesse of their hearts Such men the Lord threatens that He will not pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will not yeeld or consent to pardon though desired for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used but His anger and His jealousy shall smoke against them Deut. 29.20 3 Such who though they nothing doubt but think themselves surer then David of the forgivenesse of their sins yet doe not with David shew themselves thankfull to God for it In words haply they will sometimes give Him thanks But how little they either value the benefit in their minds or love the Benefactour in their hearts appeares by their conversation and secure continuance in their sinnes Which shewes that they either never truly repented of their sinnes at all for true repentance begets the fear of God Psal 130.4 by which men depart from evil Pro. 16.6 and carefulnesse to avoid sin for the future 2 Cor. 7.11 or that they are again returned with the dog to their vomit and with the sow to their wallowing in the mire whose latter end unlesse they timely beware will be worse then their beginning But let us imitate David in a true hearty Exhort and reall thankfulnesse to God for the forgivenesse of our sins and to that end enlarge our meditations upon the reasons before mentioned which will be strong Motives to excite us hereunto We have seen the first part of Davids spirituall deliverance namely from the guilt of sin by Justification or remission Who forgiveth all thy sinnes The 2d followes Who healeth all thy diseases Wherein also three things are in like manner to be considered in the three following Axiomes or Doctrines 4. Doctrine David had his diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy diseases This word Expl. as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof they come properly signifie the diseases of the body but by Metaphor they are transferred sometimes to the body politique Isa 1.5 sometimes to the soule signifying the distempers of it either penall Prov. 13.12 or sinfull Eccle. 6.2 where he speaks of sordid covetousnesse or tenaciousnesse In this place the word seems to be taken not in the proper sense for the diseases of the body which are rather intimated in the beginning of the next verse among the causes of bodily death or destruction but in the metaphoricall for the diseases of the soule namely sinfull corruptions whether inclinations or habits For the healing of these being a great benefit of God and indeed greater then forgivenesse as sinne is worse then damnation therefore it is not probable that David reckoning up particularly the causes of his thankfulnesse would passe this over in silence and insist twice upon another far lesse then it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Davids soule had such diseases appeares in the Text in like manner as was said of his actuall sinnes in the 1 Doctrine of this verse both by the pronown affixt and by the act of God exercised about them So Psalm 41.4 And it is further evident by the history of his life by his own confessions and complaints in this book of Psalmes and by those very actuall iniquities before mentioned which are the effects of these diseases So for the generall Prov. 20.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1 Adams sin is according to the tenour of the first covenant imputed to all that are naturally propagated from him whereupon being deprived of originall justice and wisedome we become blind in our minds and perverse in our hearts and so sold under sinne that till we be in some measure freed by the grace of God we cannot but do viciously and daily contract strengthen ill habits Joh. 15.5 2 Cor. 3.5 2 Although beleevers having the Sonne Joh. 8.36 and the Spirit 2 Cor. 3.17 are freed as from the guilt of sins past so also from the dominion of sin yet the flesh still lusts against the Spirit and there remain still in them to be further mortified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those earthly members Coloss 3.5 Uses Here then we see 1 How miserable our condition is in this life Instr How many troubles and dangers our bodies are subject to by diseases c. we are not ignorant The soule also hath her diseases too and those sinfull diseases the tympany of pride the burning feaver of filthy lust the dropsy of covetousnesse the consumption of envy c. which as they are in number not inferiour to those of the body so in their
be reduced to His works of mercy toward the Israelites and of justice against the Egyptians the rebellious Israelites the Midianites Amalek and the Canaanites The particulars every where occurre 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the children of Israel Children by a Synecd spec familiar to the Hebrews are put for posterity Why they should be denominated as here and generally they are of Israel rather then of Abraham or Isaac the reason may seem to be because these had children of deferent religions Abraham had Isaac and Ishmael Isaac had Jacob and Esau but Jacobs children though many were all of one faith and religion Why of Israel rather then of Jacob the reason may be because the name of Israel was given him by God Himself and that of honourable signification A prince with God and bestowed upon him for his great and pertinacious piety Gen. 32. That God had before Davids time made known His acts to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly appeares in all the books of Moses Josuah Judges and Samuel See Deut. 11.2 3 4 5 6 7. Reasons 1 For the impulsive cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods acts of mercy viz. His delivering the Israelites out of Egypt leading them to the land of Canaan bringing them into it placing them in it and so the acts tending thereunto proceeded from Gods truth and fidelity which required the performance of His promises made unto their fathers His acts of justice proceeded from His hatred of sinne And all from His love to that nation even those acts of justice which He shewed on the rebellious Israelites for so he pluckt up the ill weeds that the corn might grow the better and punished some exemplarily that others fearing might be kept in their duty See Deut. 17.13 2 The end in generall was that they so many as were not taken away by his judgements and their posterity to whom they were often commanded to declare His acts might the more diligently keep His commandements Who had done so great things for them to their own salvation and His glory So Deut. 11.7 8. Your eies have seen all the great acts of the LORD which He did Therefore shall ye keep all the Commandements c. So chap. 6.20 c. 10.12 So Psal 105. Where beginning from Abraham verse 9. and briefly reckoning up the acts of God he concludes with the end of all vers 45. That they might observe His statutes and keep His Lawes Hence Psal 78. Not to forget Gods works and to keep His commandements vers 7. and on the other side to forget those and not to keep these vers 10 11. are joined together as causes and effects In speciall for his works of mercy that they and their posterity in all their dangers and necessities might put their trust in God Who had shewed such great power and love toward them Deut. 7.17 18 19. Psal 77.10 11 12. 78.7 For want of which duty Moses reproves them Deut. 1.29 c. as Samuel those of his time who for feare of Nahash asked a King when God who had formerly so many waies delivered them was their King 1 Sam. 12. Also that they might alwaies have matter of praising and giving thanks to God Psal 9.1 26.6 7. So Psal 105. 106. 136. where earnestly exhorting to praise and give thanks to God he takes his argument from these works of God For His works of punitive justice that beholding therein His power and hatred of sinne they might feare to offend Him by committing it Numb 16.40 Levit. 18.24 25 c. 20.22 23. Uses Hence we may observe 1 That God rests not in desires Instr purposes c. of doing good to the godly and punishing the wicked but in due time proceeds to acts of mercy and justice Many men think they have done a great matter if they inwardly wish well to the godly and ill to the wicked desire to doe good to those and punish these though when they have power authority and opportunity they will not doe it Or if their love to those proceed as farre as to word or tongue in praising promising c. and their hatred to the sinnes of these expresse it self by dispraising threatning c. they think they have almost obliged God to them by it But this is not to imitate God Who hath His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His acts both of mercy to the godly and of punishment against the rebellious And such affections and words shall be so farre from doing them any good that they plainly convince them to be wicked servants who knowing their Lords will yet doe it not 2 Though God have some secret things belonging to Himself Deut. 29.29 some judgements unsearchable and waies past finding out Rom. 11.33 yet His acts which it behoves men to know He hath made known unto them that His mercy and justice might be manifest to the ends abovesaid and the like And herein He is to be imitated by us but with caution that is so as it be not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the dispraise of others or boasting of our selves but to the good of others and our own necessary defence and that modestly 3 Behold here that God is no respecter of persons For there were many nations at that time far superiour to the Israelites in all earthly respects yea of Esau's progeny there were many Dukes Gen. 36.15 c. when the Israelites lived miserably and despicably in Egypt Yet God out of all nations chose these children of promise to whom He would make known His acts Here we may see the reason why God was more angry at the Israelites sinnng against Him then at any others Though He left not Himself without witnesse amongst other nations and therefore might justly punish them also for their sinnes and so many times did yet that witnesse if compared with the manifestation of His wayes in the former Doctrine and of His acts in this to the children of Israel was but litle And therefore of them to whom He had committed much He might justly require more and for want of it more often and more severely punish them By Gods thus manifesting His acts Repr are reproved 1 Such as will not observe or take notice of them Psal 28.5 Isa 5.11 12. And now more especially among us to whom God hath made known those acts not onely in the writings of Moses but also in the Psalmes and often elswhere in the Old Testament and likewise in the New And not those onely but many other acts of God also beyond all admiration especially the miracles wrought by our Saviour Christ and in His Name Yet how few of us set our hearts upon them so as thereby to learne to keep Gods commandements to hope in Him to fear Him to glorify Him c But let us assure our selves if we neglect Gods acts of mercy towards others we shall not enjoy
2 waies can not stand together unlesse we suppose the same persons to be alwaies alike qualifyed For if He follow the rule of the Gospell then He must carry Himself differently to men differently qualifyed If He carry Himself alwaies alike to the same persons though differently qualifyed then He doth not follow the rule of the Gospell for that requires a different carriage Whether way then shall we understand Gods immutability To affirme the latter were to make God in His own nature requiring that He should follow the rule dictated by His Wisdome decreed by His Will manifested by His word confirmed by His oath c. and therefore that he should not carry Himself alike to the same man at different times differently qualifyed viz. penitent and impenitent mutable yea a lyar and perjured and to cast them against whom He is angry headlong into despaire others into presumption And it is confuted as in infinite other places so here where we see God doth not alwaies keep His anger against those at whom He is once angry Yea it were unbefitting an earthly god who ought constantly to be a terrour to them that doe evil but for the praise of them that doe well so to be either well or ill affected to any man as to be still the same to him whether he doe well or ill and so to respect the person of a man above justice Wherefore the former immutability is that which the Scripture so often attributes to God and so much celebrates viz. that God without any respect of persons is angry at the impenitent and well pleased with them that repent And thus He is without any change at all in Himself seeing His carriage onely out of His immutable observing the rule of His covenant is changed upon a change in the object The fire hardens the clay and softens the waxe not that there is any change or difference in the fire but in the objects 3 See what encouragement God affords for serving Him 1 We may certainly know that upon supposition of perseverance in faith and obedience to Gods commandements we shall be saved and that upon Gods promise 2 We may know also that we are in that estate wherein if we persevere we shall be saved 3 That we may persevere in that estate so that no power of men or devils shall be able to remove us from it that no temptation can happen from the flesh the world or the devil but that we may overcome it by grace either by the grace which we now have or by that which if we rightly ask it God will not deny us 4 If we doe sinne that God will indeed chide that is reprove and threaten us but if we repent to which there shall not want meanes to those that diligently seek them He will not alwaies chide 5 That if chiding will doe no good on us He will also shew His anger in reall effects by afflicting and punishing us but still if we returne unto Him and amend He will be again reconciled to us and will not keep His anger for ever And what further certainty of our salvation would we have unlesse we would be certain to be saved how ever we shall live Repr This reproves 1 Such as are impatient of afflictions sent by God though if they continue long themselves are in fault who continue in their sinnes 2 Such as keep their anger for ever Against such in sensu composito that is continuing such God also will keep His anger for ever For they are onely such as repent and fear Him against whom He will not keep His anger But against His enemies He is expressely said to keep it Nahum 1.2 Which also is evident by all those places in which eternall damnation is threatned against the impenitent Now they who keep their anger are plainly Gods enemies because therein they transgresse His Commandements whereof this is one Levit. 19.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here in the Text Thou shalt not keep thine anger or Thou shalt not bear any grudge against the children of thy people And Let not the sunne goe down upon your wrath Eph. 4.26 2 Because by continuing their anger longer then God they are angry against Gods friends to whom upon their repentance He is reconciled Here also as in the former Doctrine is a ground of Comfort 1 Against Gods wrath Consol To them who ly under it there is hope and if they avoyd the cause confidence also 2 Against the wrath of men unjustly kept Lastly this should exhort us 1 To break off our sinnes Exhort Motiv 1. We shall thereby remit not of justice as God by breaking off His wrath but of iniquity As long as we continue in our sinnes we provoke God wound our own consciences strengthen ill habits c. 3 Unles we breake them off in this life the guilt will follow us and subject us to the eternall wrath of God in the world to come 2 To imitate God in not keeping our anger Motiv 1. Anger is a fruit of the flesh Gal. 5.20 Colos 3.8 which in a Christian should never appear or if it do at any time break out it is not to be retained 2 Unles we break it off at the first it will bring a world of evils For by reason of the swiftnes and violence of its motion it takes away the ultimate judgement of the reason Eccle. 7.9 and so at once both excites a man vehemently to act and takes away the rule according to which he ought to act 3 Anger being continued causes hatred or malice which is farre worse then anger For Malice or hatred desires malum alterius quà malum the evil of another as evil and so infinitely whereas Anger desires it tanquam bonum honestum justum under the notion of good for just revenge and that to a certaine measure which being fulfilled it rests being exceeded it pities Againe Anger deales plainly and openly and so may the more easily be resisted Hatred or malice goes closely and cunningly to work and laies wait to doe mischief both dissimulando by concealing the ill it intends and simulando for a better colour pretending the contrary Prov. 26.24 25. 2 Sam. 3.27 and â—0 9 Anger may be appeased Prov. 15.1 but Malice for the most part is implacable Anger if it doe not turne to malice doth by litle and litle cease of it self but Malice growes and increases 3 To blesse God for this and the former Vers 10. He hath not done unto us according to our sinnes nor dealt with us according to our iniquities Gods anger being no further by his long suffering to be deferred may be mitigated 2 waies viz. 1 By facility to pardon in respect of the duration of it 2 By gentlenes or clemency in respect of the greatnes of it spoken to the Apostles and in respect of their ministery they being master-builders and that 1 Cor. 2.15 and 1 Joh. 2.27 which places are
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
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