just ground we have to pray as we do in our publique Letany against sudden death That a long life whereby death comes upon us not suddenly and unexpectedly but maturely and according to the ordinary course of nature may lawfully with submission to Gods will be desired abundantly appeares by what hath been said in the Reason of this Doctrine and sufficiently by this act of David here For thanksgiving rightly ordered as we must suppose it here to be alwaies implies the cause of it to be some benefit or good thing which therefore being absent may lawfully at least be desired 2 It is cleare that our deliverance from eternall destruction much more our eternall happinesse in heaven is of Gods free grace not of the merit of our works which is opposed to grace Rom. 11.6 for there is no thanks due but for a benefit freely bestowed Luk. 17.9 Here are reproved 1 They that are unthankfull to God for their redemption or reprive from bodily death Repr Such must they needs be who doe not acknowledge it to be received from God for the first degree of gratitude is to acknowledge the benefactour But much more unthankfull are they who when God hath delivered them from any sicknesse employ their recovered health and strength to sinne against Him Such men shew plainly that they think their life serves onely for the satisfying of their lusts as if they were born for none other end but to sinne and therefore having been hindred in their businesse by sicknesse as soon as they are recovered they double their diligence for the regaining that time And this is still so much the worse when done after promises and vowes of amendment Oh what saints do some men seeme upon their sick beds when they think themselves in danger of death How do they blame their former courses What promises do they make for the future if God shall restore them to health But being recovered no such matter appears With the dog they return to their vomit the courses which they so disliked in their sicknesse they rush into again as the horse into the battell Against the amendment then promised they beare an aversation in respect of their lusts anew urging them to their old courses and of their companions who would hate them if reformed Such persons little consider with Whom they have to doe having never heard or not regarded that Galat. 6.7 God is not mocked He knowes whether people be like those Hos 7.14 who cryed not unto God with their hearts when they howled upon their beds c. High time it is then for such to recount what vowes they have made in their distresse and speedily to go about the performance of them Otherwise let them make account to beare the punishment not only of unthankfulnesse as the former but moreover of breaking vowes and those not of things indifferent which yet God will strictly require but either the same with or branches of their vowes formerly made in Baptisme When thou vowest a vow unto God defer not to pay it Dent. 23.21 Eccles 5.4 Not onely Deny not or Forget not or Omit not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defer not Slack not Put not off till afterwards For if thou dost remember that God can every moment bring thee into the like or greater danger And then with what faee canst thou look up unto Him again with Whom thou hast before dealt so perfidiously See Job 27.8 9 10. 2 They who so live that they can not give thanks to God for redeeming them from eternall destruction seeing they will not be redeemed from it But are there any such Answ It is incredible indeed that any man if so be he beleeve there is any such destruction should simply be unwilling to be redeemed from it But we must distinguish of the act of willing which is either efficacious inefficacious Essicaciously to will redemption from eternall destruction they onely can be said who diligently frame themselves according to the prescript of the Gospell truly repenting of their sinnes fleeing to Christ the Redeemer by true faith and for the time to come ceasing to do evil and learning to do well Thus wicked men are not willing to be redeemed and therefore not efficaciously It remaines therefore that if they will it at all it is but inefficaciously which kind of willing is called velleity or woulding rather then true willing Which as it is alwayes vaine so here it is also foolish and impious For seeing that impenitent sinning and eternal destruction are inseparably linked together by God as the Scripture every where testifies how foolishly do impenitent sinners wil to be redeemed from eternall destruction Yea how impiously For what else do they wil but that God Who is infinitely and necessarily faithfull should break the new covenant established in the blood of his Sonne and confirmed in the promises and threatnings thereof by his oath and so should become not onely a liar but perjured Such kind of willing God so makes no account of that judging not according to mens foolish thoughts but according to the truth of the thing he plainly saith that such men will to dy Ezek. 18.31 Doubtlesse according to their own opinion they do not will eternall death but yet continuing in their sinnes they do by consequence in the causes altogether necessarie most truly will it See Prov. 8.36 21.6 18.6 17.19 But let us imitate David Exhort Motives see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have seen the privative benefits viz. Deliverances from evil both of sin and punishment Come we now to the positive The conferring of good things And first in generall both spirituall and temporall are comprehended in the latter part of this 4th verse 4 Doctrine The LORD crowned David with loving-kindnesse and tender-tender-mercies 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving-kindnesse Explic. This word properly signifies goodnesse or an affection of doing good any way and so is often joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a Metonymie of the Efficient it is put for the effect thereof viz. the benefit it self or the good deed done as Gen. 20.13 2 Sam. 2.5 6. and so often joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the plurall number almost perpetually as 2 Chron. 32.32 Nehem. 13.14 Gen. 32.10 Psal 106.7 Now these effects have reference to all kinds of good as well privative in deliverance from evil whether of sinne or punishment as positive as may appear by the severall places where the word is used But one may suffice for all viz. Psal 136. where this word is 26 times used in reference sometimes to positive sometimes to privative benefits Now though David in this Psalme gives thanks to God for both sorts of benefits yet having spoken of the privative particularly vors 3. and in the former part of this verse this lanter seems rather specially to intend the positive and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be restrained to them 2
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
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
reason why the things which we observe when we are children are better retained in memory then those which we observe in riper years Now we may justly admire Gods benefits bestowed upon us if beside their excellent value in themselves and the infinite greatnesse and goodnesse of God the Author we consider our own meanness and vileness that we being but worms and worms meat dust and ashes so great a God should vouchsafe to bestow such great things upon us This made David stand amazed and cry out LORD what is man c. Psal 8.4 144.3 But much more may we be astonished with admiration if beside our meannesse we consider also our sinfulnesse how often how grievously we have offended God and provoked the eies of His glory how justly we have deserved not onely to be deprived of all good things but to be overwhelmed with all evils and punishments and yet how God still renews His mercies to us every morning Lam. 3.23 4 Meditate frequently of Gods benefits when thou art by thy self when in fit company be telling them to others especially to them who have near relation to thee and together with thee are partakers of them and obliged to remember them as thy wife children c. This means God Himself prescribes as for the keeping His words in remembrance Deut. 6.6 7 8 9. 11.18 19 20. so for the keeping His works or benefits in remembrance Deut. 4.9 c. By way of removing impediments Beware of such things as may hinder any of the direct means viz. either the Apprehension or Estimation or Admiration or Meditation and narration and consequently the remembrance it self of Gods benefits I shall instance onely in two 1 Earthly-mindednesse which makes a man not value not regard not relish the chiefest of Gods benefits that is His spirituall blessings and for temporall so look at that which is before that he forgets that which is behind think all that he hath received little or nothing whilest he greedily gapes and thirsts after more At least it so drowns him in the care of keeping or in the pleasure of enjoying and using the benefits themselves that he never looks up to the Author and Giver of them As swine under an oak 2 Pride which is yet more unreasonable making the chief of Gods benefits a mans strength wisdome vertues c. the ground of forgetting both them and all the rest to be Gods benefits whilest he ascribes these to himself and the rest to these either as to the effecting or at least as to the meriting causes and so neither of both to God or if to His power yet not to His bounty or grace And by how much the more it makes a man magnifie himself in the opinion of his own worth and deserts so much the more it makes him slight and vilifie Gods other benefits as all too little for him Verse 3. Who forgiveth all thine iniquities Who healeth all thy diseases That he may blesse God by way of thanksgiving he recounts Gods benefits bestowed upon himself v. 3 4 5. which are either privative deliverance from the evil of sin ver 3. punishment v. 4. in the beginning positive conferring of good things in generall v. 4 latter part temporall v. 5. others also v. 6. to the 19. His deliverance from the evil of sin he mentions in this verse And it hath two branches viz. being either from the guilt of sin by forgivenesse or remission of it which is Justification viz. being either from the corruption and dominion of sin signified by healing his diseases which is the former part of Sanctification In the former branch are 3 Axiomes or Doctrines 1. Doctrine David had his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine iniquity Expl. or iniquities The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to be crooked Eccles 1.15 7.13 Lam. 3.9 And whereas a man may either voluntarily make himself crooked by writhing or distorting his body or be made crooked by a disease Luke 13.11 by a heavy burden c. hence by a Metaphor it signifies sometimes to sinne specially of crooked manners perversly deliberately 1 King 8.47 and more generally any way whatsoever every sinne being a deflexion from the right way or rule sometimes to be pressed by calamities Psal 38.6 Hence also the nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same Metaphor signifies most commonly sin whether of perversnesse or otherwise but sometimes affliction or punishment 1 Sam. 28.10 And so that speech of Cain Gen. 4.13 may be interpreted either way Here it is taken for all Davids sins whether of perversnesse as in the matter of Urijah or otherwise That David had his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is here necessarily implied in the pronown affixed to it thine iniquities that is the iniquities of Davids soule or of David himself and in the act of God exercised thereabout viz. forgivenesse for that which is not can not be forgiven so he elsewhere confesses it more expressely and at large As 2 Sam. 12.13 24.17 Psal 40.12 51.1 c. Now sinne being most hatefull to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Whom we owe whatsoever we have or are and beside other discommodities most pernicious to him that commits it in respect of the punishment both of losse and sense and bringing no good at all with it which may in any wise recompense or countervaile these evils therefore to sin is contrary to all reason and consequently it can not be expected that any just reason should be given why David had his iniquities Yet how or by what means this came to passe it will not be amisse to enquire that so we for whose sakes this and all things else are written may the more diligently beware lest the same things which were able to overthrow so valiant a champion doe much more get the victory over us The causes then of these iniquities were externall The causes then of these iniquities were internall The externall cause was the devil the common cause of sin 1 Job 3.8 whose hatred and envy against God and all mankind is such that he leaves no man at all untempted But especially and above others he would labour to draw such a man as David into sinne in a double respect viz. of his profession and authority For the former the devil knew full well that the sins of David who had made so great a progresse in the profession and practise of religion would give great occasion both of scandall to the weak and of blasphemy to the wicked and profane 2 Sam. 12.14 For the latter the subtill serpent knew that most men would frame themselves after the kings example and therefore that such who had before kept themselves at least within the bounds of outward civility for feare of displeasing the king when they should know how greatly he had sinned would break out into all impiety He might hope also that by that means the kings mind might be
me ye wicked Psal 119.115 And Solomon thou the wisest of men hadst no more wit but to forbid ill company and that six times together with a breath Prov 4.14 15. He is no body now adaies that is not for all companies We have them that care not if the devil himselfe came into their company if he would not hurt their bodies and would not fear a straw what he could doe to their souls No their knowledge is so sound their faith so strong and their hearts so good to God that they scorn any company should doe hurt on them And Paul why wouldst thou be so strict as to keep under thy body c. 1 Cor. 9.27 as though a man may not pamper himself with all variety of delicates and yet be far enough from reprobation Not to bring any more instances we have some tast of the marvellous wit of our happy age But if it be well compared with the wisdome of those forenamed Saints of God we shall find that they out of a deep desire of Gods glory and their own salvation and a suspicious feare of the strength of sin and their own weaknesse bent their whole endeavour to keep as far from sin as possibly they could and our men out of a love of their lusts and a tickling desire to give them some satisfaction labour to come as near to sin as possibly they can without falling into it Whereas we may well imagine it is not for nothing that the onely wise God hath forbidden the occasions so expressely in Scripture See for the occasions of drunkennesse Prov. 23.20 31. Of whoredome Prov. 5.8 6.25 c. 7.6 c. On the other side here is comfort for an humble broken hearted Christian Consolation who is so possessed with the horrour of his sinnes that he makes question whether they can be pardoned or no. Consider well of this Doctrine David haed his iniquities And were not they as ill as thine But say that for the matter or outward act and number thine be worse then his yet weigh the circumstances He was more bound to God by outward blessings then thou art and I suppose thou that thinkest so meanly of thy self wilt not say but he had more strength of grace to have resisted his sins then ever thou hadst But yet suppose that both for substance and circumstances thy sins be every way worse then his yet dost thou think that he tasted the very utmost of Gods mercy Is there no further degree of it then was shewed on him Yes surely Gods mercy reacheth unto the clouds yea is infinite as Himself But it must be remembred all this while to whom I speak to the humble broken-hearted sinner for him alone is this comfort provided If any of you had a dish of dainty meat provided for some speciall friend ill at ease or weary with travell c. and a licorous boy should begin to finger it before it came at the table I suppose you would rap him over the knuckles and tell him Hands off it was not provided for him Even so must I deale with any wicked profane man that shall offer to catch at Davids example Thou must know that this serves to refresh such as are weary and heavy laden with their sins and not to pamper thine unruly lusts Oh but thou wilt say I do not meane to lose my hold so this is the best refuge that I have against censorious precise fellowes When they check me for my faults I can tell them I am not the first nor shall be the last I have my faults as who hath not I hope David himself was not without And thus I can beare out the matter in some good fashion But take this plea from me and then all is gone Well then if thou wilt needs stick so close to Davids example let us make some brief comparison between him and thee and see how far ye run parallel David had his faults so hast thou he repented of them so dost not thou he upon his repentance obtained pardon and salvation so shalt not thou in thine impenitence And what good now will Davids example doe thee But for such an one as I spake of before let not the horrour of thy sins drive thee to despaire but stir thee up to godly sorrow working repentance unto salvation not to be repented of Lastly Exh. seeing sin so prevailed against David it behoves us much more warily to arme our selves against the assaults of it To this purpose we have need both of Diligence and Confidence That without this soon languishes and vanishes into Desperation This without that growes up into Presumption and fool-hardinesse and consequently into idlenesse and carelesnesse Both therefore must be equally nourished 1 Diligence For the whetting whereof consider 1 How terrible an adversary the devil is who tempts us to sin 1 In respect of his power Eph. 6.12 for which he is compared to a lion to a strong man armed c. 2 In respect of his subtilty both naturall and acquired This is signified by divers words in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 2.24 For this he is called The old serpent Revel 12.9 a serpent for the subtilty of his nature and an old serpent for his so many yeares experience 3 In respect of his vigilancy and indefatigablenesse Job 1.7 2.2 1 Pet. 5.8 To whom eminently agrees that which Hannibal said of Marcellus Sive vincat sive vincatur semper instaurat pugnam Whether he give or take the foile he ever reinforces the fight 4 In respect of his cruelty for which he is compared to a red dragon a roaring lion c. 2 Consider how easily if we take not the more diligent heed we may fall into sin 1 In respect of the weaknes of our understanding 2 In respect of the perversnesse of our affections Our understanding is so weak that 1 it may be ignorant of many things necessary to be known 1 Cor. 13.12 2 It may know something in generall and yet faile in the particular application 3 Both in generall and particular it may know habitually and yet not actually consider as being hindred by multitude of businesse bodily distemper c. Our affections also are so addicted to be led by sense rather then by right reason that there is many times great danger lest seeing and approving that which is better yet we embrace and follow that which is worse contrary to our knowledge and conscience 3 Consider how prone we are to negligence to put off our arms and to be lulled asleep with the pleasures of the flesh 2 To diligence we must add Confidence Which we must not put in our selves or in any earthly helps Jer. 17.5 but we must ex-spectare look out of our selves and lift up our eyes to God and His promises whereby He hath given assurance of victory to them who manfully resist
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
nature they are farre more dangerous The diseases of the body tend onely to the death of the body which of it self must necessarily dy and by the power of God shall most certainly rise again but the diseases of the soule tend to the eternall death and destruction both of body and soule 2 That those places of Scripture where the faithfull are said to be dead unto sinne buried with Christ to have the world crucified unto them and themselves unto the world c. are to be understood not according to rigour but according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equity of the Gospell Repr Here come to be reproved 1 Such as are not sensible of the diseases of their soules like men who having their brain distempered by some hote and violent disease know not that they are ill when they are even hard at deaths doore but sometimes raile at the physician sometimes are merry and laugh whilest their friends stand about them with teares in their eyes But here is the difference that these mens ignorance of their disease is invincible they can not help it but those we speak of are ignorant of their estate either affectedly or of extreme negligence which can neither excuse nor be excused For if they would examine themselves by the Scriptures as they might ought to do they would easily discerne if not straightway all yet many of their diseases and the rest by degrees Which because they doe not their condition is farre worse then theirs to whom we liken them not onely because the death and destruction of the soule whereof they are in danger is far worse then that of the body but also because they are in more danger of it For they who are bodily sick by how much the lesse sensible they are of their disease themselves have their friends so much the more solicitous for them and the physick which is administred to them though they desire it not neither perceive when they take it working by the naturall vertue which God hath put into herbs c. may restore them to their health But they who are spiritually sick and yet wilfully refuse to know or acknowledge it can not whilest they so continue receive any good by spirituall physick neither will Christ the great Physician of souls take in hand to cure them Luk. 5.30 31 32. 2 Such as daily cast their soules into new diseases There are two principall means of preserving health and preventing diseases Diet and Exercise But for the former as it is Hos 12.1 many so feed themselves with vain and impious principles not onely speculative but practicall that thereby the mind and heart and whole man fall into sundry and great distempers Some eat the bread of wickednesse and drink the wine of violence Prov. 1.17 18 19. 4.17 Some eat the bread of deceit which is sweet at the first tasting but afterwards fills the mouth with gravell Prov. 20.17 Some swallow down riches ill gotten which prove the gall of aspes within them Job 20.14 15. Some by oppression swallow up the needy Amos 8.4 And is it any wonder if such diet breed diseases So for Exercise many giving themselves to spirituall idlenesse altogether neglect the exercises of piety and so both of themselves contract abundance of ill humours and also give the devil opportunity to infect their souls with his temptations yea tempt him to it Standing waters putrifie breed frogs noisome vermine c. Again this doctrine as it informs us of our misery Consol so it ministers unto us some comfort I Against the trouble which ariseth from the sense of these diseases For as the diseases themselves are common lesse or more to all Gods children in this life so the sense and trouble arising thereupon is a good both sign cause of amendment We may and ought whilest we live here to be daily gathering strength against these diseases but perfect and uninterrupted health is to be expected onely in heaven 2 Against the imperfection of our good works if grieving for what is wanting in them we seriously and diligently endeavour to grow in grace and holinesse He were a cruell master that should require the same work of a sick which he doth of a sound servant The Father of mercies Who knowes our mold and temper how weak and sickly our soules are doth not expect from us a conversation so every way perfect in all points as He did from Adam in the first covenant but if He sees us truly sory for our imperfections and daily to our power endeavouring towards greater perfection He accepts of our endeavours in Christ and pardons what is wanting Two things we are here to be exhorted to Exhort 1 To withstand these diseases as much as may be both by way of prevention and by way of remedy Motiv 1. From the worth and price of the soul the subject of these diseases 2 From the great and imminent danger wherein it is by reason of them 3 From the difficulty of overcoming them 4 From the possibility notwithstanding of doing it in some competent measure by the power of Gods grace Meanes 1 Withdraw whatsoever may nourish or foster these diseases 2 Feed upon the sincere milk and solid meat of Gods word and exercise the graces of His Holy Spirit 2 To search diligently what diseases we have Motiv 1 It is too certain we have our diseases we shall not seek a knot in a bulrush 2 Unlesse we know them we cannot be healed of them as we heard before Repr 1. 3 The sense of them will humble us will excite us diligently to seek after the means of health will make us more ready to pity and help others Means 1 Consider out of Gods word what is required to the health of the soule 2 Examine our selves according thereunto 5 Doctrine The LORD healed all Davids diseases Here we have three things to be explained Expl. 1 Wherein this healing consists As before it was said of diseases so there being the same reason of contraries healing also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bath for its proper subject the body naturall ill affected by some disease or wound but by Metaphor it may be transferred to other things also For as in the proper sense he is said to heale who takes away that which hinders the health of the body so in the metaphoricall he who takes away from any thing that which hinders the well being of it So 2 King 2.21 22. Psal 60.2 And thus it is often transferred to the soule though here the similitude holds not in every point For in the body nature being freed from the noxious humour doth of it self breed good blood and supply it to the repairing the strength of the whole impaired by the disease But in the soule after lapse there is no power to any saving good 2 How this healing is wrought Namely by the Spirit of God using the Word and Sacraments It is the work of the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tender-mercies The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is once used in the Kal. viz. Psol 18.1 signifying to love not simply and absolutely largely And so the sense is That God had given him not onely some few but very many blessings as it were compassing him round about on every side amongst which were first spirituall gifts wherewith his soule was wonderfully adorned and made beautifull in the eses of God and all good men also wisdome valour beauty and comelinesse of person wives children power authority and riches lastly frequent victories and from thence ample spoiles c. That Gods benefits bestowed upon him were many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 40.5 68.19 139.17 18. For his spirituall ornaments faith hope charity humility zeal justice c they are every where obvious For his wisdome see 1 Sam. 18.14 His valour he shewed by the acts which he did His beauty is mentioned 1 Sam. 16.12 His wives 2 Sam. 12.8 His children 1 Chron. 28.5 Power and authority he had as being made King over all Israel and having subdued many other nations to his dominion His wealth may be conjectured by what he had provided for the building of the Temple viz. 100000 talents of gold and 1000000 talents of silver c 1 Chron. 22.14 To which he added out of his own peculiar treasure 3000 talents of gold of Ophit and 7000 talents of refined silver Chap. 29.4 A talent after the balance of the sanctuary being of our money in silver 375 l. in gold after a twelve-fold proportion 4500 l. Of his victories and spoiles and subduing his enemies we read every where Now all these God according to His own good pleasure bestowed upon David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that he being both furnished therewith might be able and being excited by the consideration thereof might be willing and ready to serve Him cheerfully to his own salvation and Gods glory Uses This instructs us 1 Who is the Author of all good things namely the LORD Instr Man himself may be a means of some good things to himself by his diligence to others by beneficence But 1 Of some onely not of all for who can adde one cubite to his stature or make one haire white or black or endue the soule with understanding judgement memory c 2 Neither of any at all othertherwise then as an instrument under God without whose blessing all mans industry is but vain Psal 127.1 2. Habak 2.13 That others also have to give unto us and are willing to do it is of God Ezra 7.27 28. God therefore is truly the Authour of all good things of most the solitary cause of the rest the principall cause And this David acknowledges not onely here but often elswhere See 1 Chron. 29.14 So Saint James chap. 1.17 2 How these things come from God viz. not of His strict remunerative justice Job 22.2 35.7 41.11 Psal 16.2 Rom. 11.35 but of His loving-kindnesse and tender-mercies as the Scripture every where testifies Hence that admiration of David 2 Sam. 7.18 3 What it is to serve God viz. not vain and unprofitable as many imagine with them Mal. 3.14 For consider how many and how excellent benefits God here bestowed upon his servant which as comprehended under the metaphor of crowning we before in some sort explained Neither these things onely which are here according to the context specially understood but also deliverances from evil of which before and that which is added ver 5. Nor was the measure of these things either the power of God as though He could not have given more or His love to David as though that had wholly spent it self in these things and were not willing to bestow more but the conveniency in respect of David 2 Sam. 12.8 Lastly all these things were but as a few drops in respect of those rivers of pleasures but a few mites in comparison of the true treasure but the first-fruits of a farre more ample harvest to follow but the earnest of an eternall and incorruptible inheritance c. And seeing God is a Lord or Master Who is no respecter of persons therefore these benefits are not peculiar to David onely but common to all his fellow-servants for the greatest and best of them grace and glory most certainly for the rest also so farre as shall be convenient for them Psal 19.11 31.19 84.11 Here are reproved 1 Such as through their own fault are not crowned with Gods blessings Repr as simply in respect of spirituall grace whilest they not onely neglect but reject the meanes of it yea esteem it as nothing worth yea think it dishonourable and prejudiciall to them so many times in respect of other things also So they who do not seek outward things of God or seek them onely to this end that they may confume them upon their lusts Jam. 4.2 3. So to speak in a word they who by their sins of what kind soever provoke God Isa 59.1 2. Ier. 5.24 25. 2 Such as uncrown themselves decaying in grace besotting brave wits by drunkennesse c. bringing deformities and diseases upon bodies formerly both comely and able chusing such wives as are a rottennesse in their bones and so bringing up their children that they are a shame and greif to them squandring away such wealth as friends have left them polluting their hoary heads with sinne c. 3 Such as are unlike to God herein So they who are wanting in loving kindnesse towards others More they who secretly envy those that are crowned of God Most of all they who out of envy persecute and doe injury unto others These indeed crown others but as Saul crowned or compassed about David 1 Sam. 23.26 or as the foldiers crowned Christ Mat. 27.29 The heads of exhortation may be 1 According to Davids scope that I may here briefly touch the relative consideration of these words that we be thankfull to God that crowns us Exhort But of this something hath been spoken in the 2d verse 2 That we expect and seek from God onely whatsoever good things we want See the 2d Doctrine of this verse Exhort 1. 3 That we imitate God in loving kindnesse and tender mercies Vers 5. Who satisfyeth thy mouth with good so that thy youth is renewed as the eagles This verse containing a speciall benefit may be considered in it self wherein the benefit effect of it as it affords an argument for gratitude 1 Doctrine The LORD satisfyed Davids mouth with good These words contain the Benefit viz. an abundant supply of all things necessary for this life That God did so supply David see Psalm 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1 God had much work for David to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fighting his bettells against so many bitter enemies in administring justice and judgement to so great a people c. 2 Though the soule or spirit be
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
frequent acts the habit may be gotten and confirmed 3 To give unto God the glory of His mercy Motiv 1 God working all things for Himself hath revealed this as all the rest of His Attributes to us in His word and works that we may glorifie Him 2 Holy men in Scripture every where shew us example David especially in this book of Psalmes 3 It is most just seeing the mercy of God is the fountain of all the good we have or hope for That eternall glory and happinesse is prepared for us that Christ was sent to merit and procure it the Spirit to apply it the word and other ordinances which the Spirit useth to this end c. is all the work of mercy Meanes 1 Meditate of the excellency of Gods mercy as it is described in the word 2 Observe the sweet operations thereof in thy self and others 2 Doctrine The LORD is gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious Expl. The grace of God is often by a Metonym effic put for a double effect of it noting 1 holy habits begotten in the mind and heart as saving knowledge of God faith hope charity c. 1 Cor. 1.4 5. 1 Pet. 4.10 2 The continuall assistance of the Holy Spirit 2 Cor. 12.9 But here it is taken in the proper signification and so it imports the manner according to which God out of His goodnesse love mercy delivers the creature from evils and enriches it with good things namely gratis or freely For deliverance from evil Psal 51.1 For bestowing of good Gen. 33.5 11. When therefore God is sayd to be gracious the meaning is that He is ready to remove evil from His creature and to bestow good upon it not upon any precedent merit or debt or yet out of hope of recompense whereby any thing may accrew to Himself but onely that it may be well with the creature For the Proof and Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the former Doctrine Object If it be objected that God doth not give salvation but according to His covenant prescribing conditions without performance whereof He hath threatned and sworne that no man shall enter into His rest Answ I answer that Grace and Faith doe very well agree Whereupon the Scripture ascribing our Justification to Grace doth also often teach that we are justifyed by Faith And so for salvation Ephes 2.8 By grace ye are saved through faith c. Yea Rom. 4.16 Therefore it is of faith that it might be by grace c. For it is of the mere grace of God that He would make a new covenant that omitting the rigour of the Law He would require Faith for the condition of it that we are either able or willing to beleeve Philip. 2.13 These two therefore may very well stand together That all who are justifyed and saved are justifyed and saved of the mere grace of God and yet That no man is justifyed or saved but by Faith God doth not enter covenant with us as needing any thing that we can do unto Him Who is in Himself All-sufficient and Blessed from everlasting to everlasting He doth not enter covenant with us as thereby to cut off that absolute right of creation and redemption in regard of which He might require of us whatsoever we could performe without making any promise to us or covenanting thereby for our obedience His covenant is so framed that He commands what we are to doe and adds a terrible threatning of death if we doe it not and promises a reward as of grace and free gift if we doe it we tender the condition to Him from His own power as our duty and seek the reward by humble intreaty that He would remember His holy covenant So that he enters into covenant to excite us the more willingly and cheerfully to doe Him service not to imply that He needs to us or that we can merit any thing at His hands Obj. 2 Yea but He doth not give salvation but for the merit of Christ Answ For answer see Vers 3. Doctr. 3. Uses For our instruction Instr 1 Here we see whence it is that God often plentifully bestowes upon wicked men the good things whereof they are most unworthy and averts the evils which they have most justly deserved though out of His Omnisciency He most certainly foresees their obstinacy to be such that they will not by these riches of His goodnesse be led to repentance Hereupon some of the heathen denyed Gods providence and sometimes holy men envy the wicked But we may easily resist these temptations The former of the heathen if we think of the grace of God which looks at neither antecedent merit nor subsequent recompense in the bestowing of good or averting of evil and out of which He will doe good even to bad men that He may satisfie His love to His creature though He certainly foresee that by reason of their contumacy He shall not obteine his prime end of bringing them to repentance which He seriously intends and for which He useth sufficient meanes The other temptation of the saints we may also resist 1 If we consider the same grace of God whereby He may doe with His own what He will For is it not lawfull for Him so to doe Is our eye evil because He is good 2 If we consider how long He so deales with the wicked of His grace Not for ever but onely so long as He thinks fit to expect their conversion But if they will not be converted but turne His grace into wantonnesse the Spirit of grace to which they doe such despite will not alwaies strive with them but there will be a time when stripping them of all good God will cast them into eternall misery so that it shall be manifest to all that they are nothing lesse then the object of envy 2 See here a just and effectuall cause of patience when either good things are wanting or evils ly upon us If we could deserve or God did any way ow us the bestowing of those good things or the averting of those evils it were another matter But seeing He is gracious dispensing all His benefits freely why do we yet complaine as if He dealt injuriously with us Yea rather let us set in order before our selves our many and great sinnes and amongst the rest our abusing of Gods benefits and then I dare boldly say we are very blind if we do not see most just cause of acknowledging the great grace of God toward us that any good at all even our life and breath is still continued to us and that we are not at this very houre in hell And further we must consider that Gods withholding temporall good things or His sending temporall evils do not alwaies proceed from an intention of revenge neither are as it were forerunners of condemnation but that He often even of the same grace fatherly chastises us for our good yea many times onely proves us that His graces may be exercised
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
promise themselves all good things because they come of godly parents or ancestors though they do not walk in their steps See Matth. 3.9 Joh. 8.33 39. To which also our Saviour alludes in the parable Luk. 16. where he brings in the rich man thrice calling Abraham father whereby is signifyed how vaine it is for a man to derive his pedegree from Abraham and not to imitate his faith and works 1 Doctrine The mercy or loving-kindnesse of the LORD is from everlasting and to everlasting upon them that feare Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy or loving-kindnesse Expl. Here it signifies both aversion of evil and bestowing of good especially spirituall and eternall 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from everlasting and to everlasting This phrase may note either complete eternity Psal 90.2 or else the whole duration of the world from the beginning to the end Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Isa 46.9 where they are commanded to remember the works of God as those toward their own nation of old so also the creation of the world declared by Moses and the rest shewing Him to be God 64.4 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 7.18 where the meaning is that after the times of the gentiles are fulfilled the Israelites shall have the dominion unto the end of the world If the phrase be taken this latter way the sense will be that God is mercifull to all that feare Him whensoever they have lived or shall live from the beginning of the world unto the end And this sense indeed is true and necessarily included but it seemes not to conteine all the truth For Gods mercy to them that feare Him is most of all shewed after the end of this world when their soules and bodies shall be glorifyed in heaven and whatsoever mercy He shewes to them both in this world and after for ever He had decreed and ordeined it all for them before the foundations of the world were layd The former acception therefore of the phrase seemes to be more full as comprehending the latter and something more And so the sense is That God is from all eternity and unto all eternity mercifull or kind unto all that feare Him in what age of the world soever they live The substance of this Doctrine viz. That Gods mercy is toward them that feare Him we had before vers 11. and therefore I shall here be the more brief But there Gods mercy was illustrated by the quantity in comparison with the height of the heaven above the earth here by the duration from everlasting and unto everlasting That Gods mercy is for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from everlasting and to everlasting the Scriptures every where testify It is the burden of Psal 136. repeated in every verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His mercy is for ever And it was the ordinary set forme of praising God in the Old Testament as appeares both by the beginning and end of divers Psalmes 106.107.118 and more plainly 1 Chron. 16.34 41. 2 Chron. 5.13 7.3 20.21 Ezra 3.11 Jer. 33.11 More distinctly and particularly God from all eternity foreseeing the fall of Adam decreed to give His Sonne for a Mediatour for His sake to bestow saving mercy upon those that feare Him to afford meanes of fearing Him In all which there was great mercy from everlasting And that God did from all eternity decree all these it is manifest because He hath effected them in time For otherwise He should not work all things after the counsell of His own will Ephes 1.11 or His will should be mutable willing that in time which He willed not from eternity whereas yet in Him there is no variablenesse nor shadow of turning Jam. 1. In this life by the meanes of salvation made hereunto effectuall by the assistance of the Holy Ghost He puts His feare into mens hearts bestowes Christ upon them frees them from the guilt and dominion of sinne from the curse of the law and so farre as is expedient from temporall miseries adopts them for His children enriches them with the gifts of the Spirit renewing them daily more and more according to His image assisting them in doing and fuffring and sealing them to the day of redemption bestowes upon them the good things necessary and convenient for this life After this life He bestowes happinesse upon the soule and after the resurrection upon soule and body jointly for ever And so His mercy is unto everlasting The Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as vers 11. Doctr. 2. Uses The Instructions which hence we may gather Instr are 1 From the Object Seeing David speaking now the third time of Gods mercy or loving kindnesse mentions the feare of God as a condition necessarily required in the object see 1 How prone men are to presume of Gods mercy without having this qualification For the Spirit of wisdome which doth nothing in vaine would not so often inculcate the same thing if there were not need of it And indeed experience too plainly proves it For whereas the feare of God shewes it self in the keeping His commandements in the eschewing of evil and doing of good and that with perseverance lest God should be dishonoured and we punished how many may we see every where who neglecting Gods commandements either because they do not think them to be indeed Commandements signifying what God would have us to doe but Promises shewing what Himself will doe if it be done at all or because they think they were indeed sometime Commandements but now are abrogated by Christ and so do not bind us or because they love and preferre their own lusts before Gods commandements yet nothing doubt but that Gods mercy belongs to them 2 How certaine it is that onely they that feare God shall obteine His mercy For although we ought to beleeve the Holy Ghost once affirming a thing yet sometimes that we may the more firmely beleeve Him He useth to reiterate it Gal. 5.21 Philip. 3.18 and often elswhere Let them therefore who feare God beleeve this for their comfort and let them who feare Him not beleeve it that they may be converted and feare Him 2 From the duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 See how Gods mercy is decreed from everlasting or from all eternity namely to men as considered under the qualification of fearing God that is Gods will decreed mercy to those whom His understanding foresaw would by His preventing and following grace truely feare Him Hence then we may learne how to know whether Gods mercy be from all eternity decreed to us Experience teacheth that of the Apostle to be true 1 Cor. 2.11 What man that is No man knowes the things of a man save the spirit of man which is in him Wherefore that must needs be much more true which followes The things of God knowes none but the Spirit of God Most certaine therefore it is that no man can by any meanes know
performed Ezek. 33.11 omitted Luke 13.3 concerning Faith performed and omitted John 3.36 concerning holy obedience performed Psal 84.11 omitted Heb. 12.14 2 Such as think the Covenant hath indeed conditions but to be performed by God not by us This opinion plainly contradicts this present place where the keeping of Gods covenant is required of us And so every where Againe if the stipulation must be performed by God then He made His covenant not with men but with Himself viz. that if He Himself shall performe that which He stipulates or requires of Himself then He will performe His promises unto men which is absurd Furthermore if God performe the stipulation then He repents beleeves in his Saviour and obeys which is not onely absurd but blasphemous to affirme Lastly if the performance of the stipulation belong to God not to men why should He be angry at men and threaten and punish them for non-performance Levit. 26.25 and often For how unreasonable is it and unbeseeming Gods justice to punish men for not keeping His covenant if it doe not belong to them but to Himself to keep it For who knowes not that he and he onely is to be punished for not doing a thing to whom it belongs to doe it But these things are more absurd then to need longer confutation And indeed it is to be wondred with what sophistry the devil could perswade men and men as themselves think not the meanest among those that professe the most pure religion of Christ to entertain such phantasies contrary to the most cleare shining light of Scripture Againe Repr if they and they onely keep Gods covenant who remember His commandements to doe them then all those who do not remember His commandements to doe them come here to be reproved as violaters of His covenant Of these there are many sorts Some men doe some things for the substance of the acts but not according to the manner here required as never learning or if they do learne forgetting what or in what manner they ought to doe Others doe some things after a fashion but wittingly and willingly break Gods commandements in other things and so are guilty of the whole law Others indeed remember Gods commandements but to prate or wrangle about them not to doe them Others casting Gods commandements behind their backs rush into all kind of sinnes as a horse into the battell Now we must know that this second Covenant is the last To the first Covenant broken by Adam this succeeded opening unto men guilty of eternall death by the first a new way of salvation And being confirmed by Gods oath and the death of Christ the Testatour it shall remaine to the end of the world nor shall there be any other way or meanes of salvation for ever Wherefore it is simply impossible for any men to be saved who finally transgresse this yea the threatning annexed to it no lesse certaine then the promise shall inevitably lay hold upon them And the evils denounced against the breakers of this covenant were alwaies from the very first making of it worthily heavy but now under the New Testament so much the heavyer by how much greater meanes of keeping it are afforded us The Exhortation Exhort which I shall here touch upon for as to the thing it self the doing of Gods commandements wherein consists the keeping of His covenant I shall speak in the next Doctrine is that we remember Gods commandements to doe them Motiv 1. Unlesse we remember them we can not doe them acceptably 2 Unlesse we remember to doe them our notionall and idle remembrance will but aggravate our sinne and increase our condemnation 3 If we so remember as to do them then we shall keep Gods covenant in the stipulation and so He will most faithfully keep it in the premises 3 Doctrine The righteousnesse of God is unto childrens children who keep His covenant 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His righteousnesse Expl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies justice either particular justice whereby we give every man his own or universall justice whereby we carry our selves generally conformable to the rule of religion Sometimes it is taken for mercy or beneficence See Vers 6. Doctr. 1. Expl. 2. as which is an eminent part of universall justice And so it is taken in this place and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Childrens children This phrase in the strict sense signifies grandchildren or the posterity of the second generation as Prov. 17.6 But sometimes it is taken more largely for the third and fourth generation also Exod. 34.7 And yet more largely for posterity unto all generations for ever Ezek. 37.25 And so here Quest But why is the righteousnesse of God promised to the posterity of them that feare God as if it were peculiar to them onely whereas it shall most certainly be to the children even of the most wicked men if they keep Gods covenant Ezek. 18. Answ I answer 1 For temporalls the posterity of them that feare God doe often for their parents or progenitours sakes enjoy the righteousnesse or mercy of God both in obteining of good things and in preservation or deliverance from evil Yea righteous men are the charets and horsemen of whole nations 2 Kings 2.12 Tenne righteous men had saved Sodom Gen. 18.32 One Moses stood in the gap Psalm 106.23 So Jer. 5.1 How much more then shall righteous parents obtein Gods mercy for their children See 1 Kings 11. vers 13 32 34 36. 2 For eternalls indeed the children of righteous men shall not obtein Gods mercy unlesse they also be righteous themselves Ezek. 18. But yet they have farre greater sufficiency of meanes to obtein it then other men For they are borne in the covenant and therefore as soon as they are borne have right by Gods gracious promise I will be thy God and the God of thy seed to the good things of the covenant To the observation thereof also they have more and greater helps then others namely in generall the prayers and examples of their godly parents and the publique exercises of religion with which their parents acquaint and accustome them in speciall to eschew evil they have their parents seasonable admonitions and if need be corrections to follow that which is good their most loving and earnest exhortations For proof of the Doctrine see Exod. 20.6 Deut. 7.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reason is 1 From the mercy of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising this to them that keep His covenant and that they may keep it working in them the will and the deed 2 From His justice also requiring the performance of His promise though most freely and graciously made Uses Here 1 See how greatly God loves those that feare Him Instr seeing He cannot satisfy Himself in doing good to them onely in their own persons but doth it also to their
children and posterity for their sakes 2 Sam. 7.19 2 See how good a thing it is to be borne of good parents 3 See the best way of providing for thy children which consists not in heaping up wealth honour c. for them but in being thy self such an one as feares God and teaching them also to keep His covenant 4 The mercy of God at least in bestowing eternall happinesse is not promiscuously to all the posterity of those that feare Him Here are reproved 1 Parents who feare not God Repr such stopping the way to Gods mercy from descending upon their children and posterity or at least not opening or making way for it 2 Children 1 Relying too much upon the piety of their parents as if for their sakes it should be well with them though they follow not their stepps but work iniquity And it may be so indeed in temporalls but not so in eternalls as was sayd before Yea they shall be so much the more grievously tormented in hell by how much the greater temporall mercy God hath for their fathers sakes bestowed upon them for to winne them and by how much the greater meanes their parents have used to bring them to salvation which notwithstanding they have gone on in their wickednesse See what Christ answered to the Jewes boasting of their father Abraham Joh. 8. and Abraham to the rich man Luk. 16. 2 Who hate or contemne their parents for this very thing because they feare God Such an one seems Cham to have been Gen. 9.22 For that his deriding his father in his drunkennesse seemes to have proceeded from his hatred of him for his piety 3 Any who so hate them that feare God that for their sakes they extend their hatred to their children also Here also is comfort for them that are poore Consol and have litle or nothing to leave to their children If they feare God they shall leave them for an inheritance Gods first love and a greater measure of it together with His second love also unto eternity if they teach them to keep Gods covenant Lastly Exhort this should exhort 1 Parents to feare God as for Gods sake and their own so here for their childrens sake also 2 Children to keep Gods covenant that upon them may come the blessing promised to their parents Gen. 18.19 1 King 2.3 4. 8.25 1 Chron. 28.7 9. Psal 132.12 4 Doctrine Not as our life so the mercy of God to them that feare Him So Isa 51.7 8. The immediate reason of the dissimilitude is expressed in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in that our life is like unto the grasse and a flower but Gods mercy is from everlasting and to everlasting The cause why our life is such is sinne why Gods mercy is such is His eternity His constant love to them that feare Him and His omnipotency Uses We see then that they who feare God Instr have not their whole portion in this life Here indeed they have the unspeakable riches of grace and so much of outward things as is sufficient and fit for them which things also as proceeding from Gods second love are very pretious to them But celestiall happinesse which belongs peculiarly to them as it was prepared for them from all eternity so after this life ended it shall continue to them unto all eternity This dissimilitude they very ill consider Repr 1 who preferre this life of a spanne long before the eternall mercy of God for the preservation of this life which yet they can not long preserve using meanes unlawfull and displeasing unto God getting or keeping unjustly the things of this life c. In so doing they plainly cast away the feare of God without which His mercy can not be obteined 2 Who preferre the favour of men whose life is as grasse and a flower before the favour of God whose mercy is from everlasting and to everlasting So they who feare men more then God But for them who truely feare God here is comfort against the shortnesse of this life Consol and feare of death Job 19.25 26 27. 2 Cor. 5 1. And no marvell if walking not by sight but by faith they have great consolation against the terrour of death seeing the mercy of God which faith apprehends is extended beyond the terme of this life even unto eternity For the farre greatest fruits of it are layd up for us in heaven out of all danger of ever losing them nor can we attaine to them but by death 1 Cor. 15.50 Compare this life whilest it lasts with that in heaven and see whether death be not a gaine as it is called Philip. 1.21 23. Lastly Exhort this should againe exhort us to the feare of God the keeping of His covenant and the remembring of His commandements to doe them Motives here 1. This life is very short and fraile as we have heard and the Scripture beside the aforesaid similitudes many waies expresses Job 7.6 9.25 26. Psal 90.9 10. 102.11 144.4 39.5 Jam. 4.14 2 So we shall obtein Gods mercy which toward them that are such is from everlasting and to everlasting and after this life is so immense that they who are dead in the Lord as they have cause so no doubt they do rejoice that this temporall life endured no longer 3. Whereas God out of His hatred of sinne hath His anger no lesse lasting against them who are voyd of His feare then His mercy toward them that feare Him unlesse we doe as we are here exhorted eternall wrath abides for us after this life 5 Doctrine Because God knowes this therefore He mitigates His anger Hitherto our misery in soule and body hath been considered absolutely vers 14 15 16 17 18. Now it is to be considered relatively as it is a reason why God mitigates His anger vers 9 10. That it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see for spirituall misery Gen. 8.21 for corporall Psal 78.38 39. Hence Job uses this as an argument to God Chap. 7.7 10.20 21. 14 5 6. So David Psal 39.12 13. 89.46 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The force of this reason from our misery is not by any meanes as if it deserved the mitigation of Gods anger as is evident to any man nor as if God needed the help of men justifyed and saved but of His own most free and gracious love to men which is such and so great that from our malignity deserving eternall damnation He takes occasion of doing us good Rom. 5.20 Yea here Gods mercy is so much the more conspicuous in that all this misery of soule and body hath most justly befallen us for sinne Uses Here then 1 No man can want an argument to urge for imploring the mitigation of Gods anger Instr But it is to be urged rightly Namely come groning under the burden of thy sinnes desiring above all things absolution from them and to be