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
persisting in his innocency should have attained yea then the Angels either have or can have in respect of the union with Christ by the mariage bond 2 The way also was more difficult For in the Creation God onely spake the word and it was done but Gods Justice opposed Redemption whereupon the Sonne of His love took upon Him the forme of a servant and being made under the law for so many yeares did and suffred so many and so great things for the satisfaction of Justice Another impediment also there was from the infidelity of men hindring the application of this Redemption for Christ neither did nor would so satisfy Justice that men should be fully made partakers of redemption without the meanes of faith For the removing of this impediment therefore the Holy Spirit sent by Christ the Mediatour for this purpose strives with men in much patience long-suffring gentlenesse clemency c. Seeing then in the Redemption there was required and accordingly shewed a greater degree of Goodnesse Wisdome and Power and besides Mercy Patience Long-suffring c. for the exercising whereof there was no occasion in the Creation it is manifest that Redemption is the more noble work and affords greater matter of blessing God both by way of praise and by way of thanksgiving 4 If God be to be blessed for His works then also for His word David joines both together Psal 19. praising God for His works in the six first verses for His word vers 7 c. And so in the 7th verse of this Psalme and elswhere frequently in this book of Psalmes And much more cause have we to doe it seeing the Scripture is now much fuller then it was in Davids time viz. by addition not onely of a great part of the Old Testament but also of all the New And herein the excellency and beneficence of God do wonderfully lay open themselves as might easily be shewed But it is sufficiently manifest of it self Now as the light reproves the darknesse Repr so the works of God which thus afford arguments of praise and thanksgiving reprove those works of men which are diametrically opposite thereunto viz. which are 1 so farre from deserving praise that as the Apostle speaks it is a shame to mention them 2 so injurious to others that in stead of meriting thanks they force men to cry unto God in the bitternesse of their spirit against the authors 2 Doctrine David hence exhorts to blesse God So doth he often in this book of Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See onely Psal 148. where by the same figure he exhorts to praise God for the arguments which the sunne moone starres c. afford For 1 Blessing God is a duty in it self most excellent See vers 1. Doctr. 1. vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. 3. 2 The arguments taken from the creatures have great and evident force as was shewed in the precedent Doctrine Uses Onely see here the chief use to which the consideration of the creatures is to be referred Instr viz. that observing the excellency and beneficence of God shining forth in them we may thence gather arguments of returning praise and thanks to Him That this is the principall use appeares because so they are directly and immediately referred to the glory of God which is the chief end of the creation Prov. 16.4 This reproves 1 Such as do not take occasion from the creatures to blesse God Repr What ever they can pretend their excuse will be vaine but certainly they can with no colour pretend want of arguments For seeing all the works of God in all places of His dominion afford many arguments and His dominion extends over all the world so that there is no place within the whole circumference of the heavens wherein there is not something created by God therefore wheresoever a man is or can be he can not want arguments round about him beside those within himself to blesse God 2 Much more such as in the middest of their prosperity abounding with Gods creatures serving for the necessity and pleasure of this life yet do not praise God or give Him thanks for them but forget both the Creatour and the Giver of them 3 Such as abuse the creatures to the dishonour of God by pride luxury oppression c. 4 Who from some creatures draw arguments of murmuring against God But let us as David here by the Apostrophe intends be exhorted to draw arguments of blessing God Exhort from all His works in all places of His dominion Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Doctrine David saith againe Blesse the LORD O my soule David having exhorted others to blesse God by the example of the Angels and by arguments taken from the inferiour creatures concludes the Psalme as he began it with exciting his own soule to doe the same But of this for the substance vers 1. Doctr. 1. and for the iteration of it vers 2. Doctr. 1. Uses Here therefore in a word Exhort they who exhort others to any good are to be exhorted that themselves be not slothfull and negligent in it but shew example of alacrity and readinesse unto those whom they exhort Moreover these words joined to the precedent exhortation may seeme to have the same sense with those Jos 24.14 15. And so they who exhort others to a common duty may be exhorted that whatsoever effect their exhortation obteines with others yet themselves would constantly goe on in performance of their own duty FINIS
A BRIEF COMMENTARY UPON THE Ciij Psalme WITH THE SEVERALL Axiomes or Doctrines therein conteined AND Uses thereupon inferred LONDON Printed by M.F. for Timothy Garthwaite 1649. To the READER THese notes upon this entire Psalme were by a reverend Divine of pious memory left behind him penned in the Latine tongue They were to him as the groundwork whereupon he built his larger discourses They that heard and knew him will easily perceive how farre these come short of expressing him as defective in that wherein he was conceived to excell many other Notwithstanding the Translatour hoping they may doe some good in a tongue known both to the learned and the unlearned hath for the common benefit of both presumed to expose them to the publique view The Analyse of the whole Psalme This Psalme is a psalme of blessing God To this duty David excites Himself from the 1 verse to the 20th and in the latter part of the 22th and that generally 4 times thrice in the same words viz. in the beginning of vers 1 2. end of vers 22. once to the same sense in the latter part of vers 1. specially by Thanksgiving in the latter part of vers 2. and so to vers 19. Praise vers 19. Other men by way of Apostrophe to the Angels vers 20 21. all Gods works vers 22. PSALME CIII VERSE 1. Blesse the LORD O my soule and all that is within me blesse His holy Name 1. Axiome or Doctrine DAvid saith Blesse the LORD O my soul 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LORD Explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie Being because the LORD hath or rather is His own being of Himself most perfectly gives being to all creatures His promises threatnings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse The creature in Scriptures is said to blesse God in respect of the thing it self by way of praise thanksgiving manner improperly or objectively so all the works of God in the last verse of this Psalme properly or actively so reasonable creatures men angels The Blessing here meant is the proper or active praising of God or giving Him thanks These two differ 1 Because Praise is expressed in words Gratitude or thankfulnesse in deeds also and that principally 2 Because Gratitude hath respect onely to benefits and those bestowed either on our selves or on others as in relation to us but Praise looks at any excellency whatsoever Yet sometimes they may be coincident as when we praise one for his benefits bestowed upon us or ours and expresse our gratitude in words 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul The soul of man is taken in Scriptures sometimes properly for the spirituall part of man which being united to the body gives life sense reason c. improperly or tropically 1 By Metonym effic for the life 1 Sam. 19.5 2 By Synecd memb for the whole man so frequently 3 By Synec memb integ for the body Psa 89.48 4 By Synec integ the whole soule is put for the apprehensive part Ios 23.14 for the appetitive part or some branch of it Habak 2.5 In this place it is taken properly What David saith to his soul here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proofe he saith again in the same words verse 2 22. and in the first and last verses of the next Psalme 104. And to the same sense in the latter part of this verse and in divers other places His reasons 1 He knew For the thing it self 1 That God requires this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason Deut. 8.10 and that in many regards He ought to bee obeyed 2 That Gods benefits towards him and others that were dear unto him and His excellency in Himself abundantly deserved it 3 That this part of Gods worship is in its own nature of all other the most noble In praier as beggers in hearing as scholars or disciples we expect something from God here according to our measure and ability we give something unto God That hereby God esteems Himself to be in speciall manner honoured Psal 50.23 2 Cor. 4.15 and therefore according to His promise 1 Sam. 2.30 He will honour them that rightly perform it 2 For the manner 1 That whereas God is a Spirit and the Father of spirits it is most fit that the soul which is a spirit and created by God after His own Image should principally blesse him 2 That this is absolutely necessary in respect of Gods will Who requires such worship and hath promised to accept it but rejects and punishes the contrary as hypocriticall 3 That if the soul or heart blesse God the tongue will not be wanting Psal 45.1 2. 2 Being a man after Gods heart his will and affections the fountain of actions being elevated by grace raised him up to act proportionably to his illumination that he might honour God in the excellency of His nature the merit of His actions and the justnesse of His will Uses Here we learn 1 Who it is Instruction to Whom especially all blessing is due We may our selves desire praise from others so it be upon a just ground and for a right end 2 Cor. 12.11 In like manner we may praise others 1 Cor. 11.2 Yea our selves 2 Cor. 11.5 c. But the chief object of all praise must be God Not that He any way at all needs it as being infinitely perfect but that he infinitely deserves it and we by this means testifie our gratitude and reverence toward Him and may hereby win others to Him 2. That it is not enough to blesse God with the mouth unlesse the soule also concurre He that is the Creatour and Preserver and Redeemer and Glorifier of the whole man deserves and requires the obedience and service of the whole But chiefly He will be worshipped in spirit and above all requires the heart hating such as draw near to Him with their mouth and honour Him with their lips when their hearts are farre from Him 3 Seeing David saith thus to his soul therefore the greatest mightiest wealthiest c. are not exempt from this duty Yea as blessing implies thanksgiving they of all other are most obliged to it as who would otherwise be justly liable to that complaint of Guilielm Parisiensis Qui majores terras tenent minorem censum solvunt They who hold the greatest farmes pay the least rent Again this example of David thus exciting his soul to blesse God Reprehension reproves as opposite hereunto 1 Such as neglect at least the manner of the duty not doing it with the soul But of this in the third Axiome 2 Such as neglect the whole duty it self not doing it at all As namely such who causlesly absent themselves from Gods publique worship or being there talk sleep or think of other matters and doe not join their tongues and souls with the congregation in blessing God And who in private either perform no religious duty
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
yet sinners beyond their merit but to forgive sinnes freely for Christs sake or not to deale with sinners according to their iniquities is not injustice but mercy Repr This reproves 1 Such as are too strict and severe even against great offenses of their children servants brethren Whereas even their beasts are not to be cruelly used 2 Such as deale with erring or perhaps innocent men according to iniquities laying great punishments upon them for small or no faults We read but of once that God opened the mouth of a beast to speak and then it was to reprove the madnesse of him that offended in this kind though but against his beast Numb 22. 2 Pet. 2. 3 Such as requite evil for good So Nabal 1 Sam. 25. Absalom farre worse who being himself most ungratefull and ungracious to his father yet could accuse Hushai of ingratitude 2 Sam. 16.17 Of such David complaines Psalm 35.12 109.4 5. not without an imprecation vers 6. c. So Jer. 18.20 and that also with an imprecation vers 21. See also Prov. 17.13 4 As worst of all Such as requite God evil for good God I say from Whom cometh whatsoever good we have or are Dent. 32.15 c. Isa 1.2 c. Hos 2.8 And especially if from Gods clemency of which here they take occasion to presume Ezra 9.13 14. But let the clemency of God exhort us 1 To patience under afflictions Exhort seeing whatsoever we suffer is lesse then we have deserved 2 To imitate Him in moderating our anger and the effects of it not onely towards errours as in the former Doctrine but even towards offenses committed perversly against us Motives as in the former 3 That our thankfulnesse as Davids here should rise by the same gradation as Gods clemency doth If we ought to blesse and praise Him for not doing to us according to our errours much more for not dealing with us according to our iniquities The grounds of thankfulnesse in both are the same in generall with those in the former benefits vers 3. c. viz. 1 The greatnesse of the benefit 2 Our need of it 3 4 The love and free grace of God from which it proceeds Vers 11. For as the heaven is high above the earth so great is His mercy toward them that feare Him Now followes the Reason of the foregoing benefits And 1 From the Causa proegum the internall moving cause that is the Mercy or loving-kindnesse of God which is illustrated 1 From the greatnesse of it in this verse 2 From the effects vers 12 13. The greatnesse is illustrated 1 From the subjects or persons to whom it is shewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that feare Him 2 From a similitude As the heaven is high above the earth 1 Doctrine The heaven is high above the earth 1 The heaven Expl. There are 3 heavens 1 The lowest the aire wherein the fowle◠fly and from whence the rain c. descend Mar. 4.4 Jam. 5.18 2 The middlemost wherein the sunne moone and starres are placed Gen. 1.14 15 17. Mar. 13.25 3 The highest of all or the heaven of the blessed Mat. 7.21 18.10 This number is gathered from the Apostles words 2 Cor. 12.2 where he sayth he was caught up into the third heaven which was the highest as appeares by the context And this also is meant in this place as fittest for Davids scope though even this also comes infinitely short of that which it is here brought to illustrate 2 The earth The earth here by a Synecd memb signifies the whole globe consisting of earth and water as it is often taken in Scripture yea indeed alwaies where the frame of the world is divided into heaven and earth except onely where mention is made of the first act of creation for there by the heaven is to be understood the highest heaven with the Angels the inhabitants thereof and by the earth the chaos out of which all other things were formed in their severall degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the height of the heaven above the earth see Prov. 25.3 And how high even the 2d heaven is may hereby be gathered in that the starres whereof those of the first magnitude are sayd to be every one above 107. times as big again as the whole earth do yet seem to us but as so many small sparks or spangles But how high the 3d heaven is above them can not be conjectured Ephes 4.10 The Reason hereof is from the will and power of the Creatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uses For our instruction Instr see here 1 The immensity of God Job 11.7 8 9. Isa 66.1 Yea whereas the distance of the opposite parts of heaven is double to the distance of either of them from the center of the earth yet God fills the whole Jer. 23.24 Yea it cannot contein Him 1 King 8.27 Yea it is but a spanne with Him Isa 40.12 48.13 Although therefore God be otherwise in heaven then in earth otherwise in the Temple then in private houses otherwise with the saints then with the wicked yet He is alwaies every where present within all things though no where included without all things though no where excluded 2 Behold the great condescension of God Who though He dwells in the highest heavens yet vouchsafes to take care of earthly things it is Davids observation Psal 113.4 5 6. numbring the haires of His children ordering the flying of every sparrow c. Mat. 10.29 30. But especially Our Saviours abasing Himself in coming down out of the bosome of His Father from the height of heavenly glory to the earth and there living above 30 yeares in the forme of a servant subject to many inconveniences and injuries and at last being obedient to the death of the crosse and lying three daies in the heart of the earth and all this for our sakes who had very ill deserved it at His hands Againe Repr if the heaven Gods dwelling place be so high above the earth how mad are they that fight against God! For 1 Gods nature admits not that he can suffer any hurt 2 Suppose He could yet He is Omnipotent and so able to repell it 3 Grant He were not yet we know the higher ground is great advantage in fight It was that the Jebusites were so confident in 2 Sam. 5.6 See Job 35.5 6. Psal 2.1 2 3 4. This should also exhort us to humility and reverence before God Exhort Solomon gives this reason for it in prayer Eccles 5.2 And there is the same reason in all other things It should also dehort us from the immoderate love of this world Dehort Motiv True felicity is in heaven Psal 16.11 Luke 12.33 In a word there Christ is Acts 3.21 Heb. 7.26 Coloss 3.1 Look therefore how great the distance is between heaven and earth so farre are we distant from true and perfect felicity and absent from Christ our hope
c. So S. Cyprian contra Demetrianum Domini servi eadem sors nascendi conditio una moriendi corporum materia consimilis animarum ratio communis c. Whereupon he inferres to such dominering masters Non agnoscis Dominum cùm sic exerceas dominatum Vers 15 16. As for man his daies are as grasse as a flower of the field so he flourisheth For the wind passeth over it and it is not and the place thereof shall know it no more The frailty of our life intimated in the latter part of the precedent verse is here lively painted out under the similitude of grasse and a flower of the field The Psalmist here seems to consider our life 1 In it self and so he likens it to grasse 2 With the additions of wit judgement strength beauty honour riches c. and so he compares it to a flower whereof he shewes the reason or analogy vers 16. And that this distinction is here intended seemes to be gathered from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourisheth And more plainly Isa 40.6 All flesh is grasse and all the goodlinesse thereof as the flower of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX there and S. Peter 1 ep 1.24 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. James chap. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Doctrine The daies of man are as grasse Explic. The daies of man often note the duration of his life Gen. 47.9 Job 14.1 8.9 10.5 Psal 39.4 5. 90.10 c. So here This similitude of grasse the Scripture often useth to expresse mans life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The places so much as sufficeth we shall see in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason The Reason consists in the analogy between the two things likened or compared together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the qualities wherein they agree Now among all the qualities of grasse wherein our life may be likened unto it the frailty is here according to the scope of the place to be understood The fraile condition of grasse the Scripture puts especially in 3 things manifest to sense and experience in respect whereof it likens our life to it 1 Grasse is often eaten up by beasts And so enemies devour and destroy the life of men Deut. 32.42 2 Sam. 20.19 Dan. 7.4 5 6 7. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the sword Gen. 34.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sword of mouther Psal 149.6 This similitude is used by Moab Numb 22.4 And how like mans life is to grasse in this respect abundantly appeares by the numberlesse number of men slain by enemies whereof we read both in Scripture and other stories and now a daies so often heare of 2 Grasse is often cut up So the life of man is often untimely taken away by diseases or other casualties administred by Gods providence This comparison is used Psal 37.2 90.5 6. And how like herein our life is to grasse the experience of all times clearly sheweth especially when the pestilence and other epidemicall diseases rage And as the sith cuts up as well the grasse newly sprung as that which is ripe and full grown so diseases and other casualties take away as well yong men children infants as men of riper and declining age 3 If grasse be neither devoured nor cut up yet at last the moisture which the root yeelded being spent it withers away And so mans life if it escape both the sword of the enemy and all other untimely casualties yet at last the radicall humour being spent perishes by old age This similitude we have Isa 40.6 7 8. and elswhere And how fitly it agrees the experience of all ages testifies even of those first generations of men before the flood when they lived divers hundreds of yeares yet all dyed at last Gen. 5. Uses Instr Here then 1 we see how much God desires that we should have our mortality and the frailty of our life alwaies in mind and before our eies seeing He not onely frequently tells us of it in Scripture and really confirmes the truth of it unto us by taking away all the generations that have been before us giving us no fewer examples of it then there have been men in the world from the beginning Enoch and Elias onely excepted who yet also suffred a change answerable to death Eccles 1.4 Zech. 1.5 but also here and often as we have heard likens our life to grasse of the frailty whereof no man that hath the use of reason can be ignorant 2 This suggests to us a most profitable meditation when we travel or walk through the fields namely that our life is like unto that grasse which we see eaten up or troden down by beasts cut down or shortly to be cut down with the sith withering or to wither of it self if no way else prevented c. 3 See the misery of them who have all their hope and portion in this life placing their happinesse in the things of this world Such in sensu composito that is continuing such cannot attaine to the true felicity in heaven Luke 16.25 Jam. 4.4 They will not be perswaded to seek the true happinesse and that which they have is miserable For 1 the things wherein they place it can not satisfy the soule which proceeding from God can not rest in the enjoying any thing but Him 2 If they could satisfy it for the present yet they are very slippery and fading as reason and experience teach us 3 Though they were most stable yet the foundation of enjoying them is this life Eccles 5.15 1 Tim. 6.7 The life therefore which is like unto grasse being taken away all that happinesse is taken away with it yea ends in eternall misery which shall be so much the greater because such men are idolaters placing their love trust c. which are due onely to God upon the creatures and blasphemous in attributing to the creatures and those of the meaner sort that which is peculiar to God alone viz. to be the beatificall object And this misery shall be so much the more grievous to them as being suddenly cast headlong into it out of that sweet dream of their supposed happinesse This also reproves them Repr who unmindfull of their mortality and frailty promise themselves long life as if their daies were like unto oaks not unto grasse They are worse then the heathen Poet who though he referred it to an ill end namely to Epicureisme yet for the thing it self was right Vitae summa brevis spem nos vetat inchoare longam Hor. lib. 1. carm 4. Yong men usually abound in hope among other reasons because as Aristotle and out of him Aquinas 12z. 40.6 c. Multum habent de futuro parùm de praeterito c. they have but litle of their life past and as they think much to come and therefore memory being of things past hope of things to come they have lesse of memory more of
hope But to diminish this hope they must know that whatsoever they have of that which is past they have not much of that which is to come unlesse in their own imagination reckoning without their host For God in whose hand is the soule of every living thing and the breath of all mankind Job 12.10 saith unto all To day if ye will heare his voice c. Psal 95. And Boast not of to morrow Prov. 27.1 Rabbi Eleazar sayd that we should repent one day before the day of our death And when his scholars asked Which should be the day of their death he answered That was uncertain and therefore it was best to repent to day The Jewes have a proverbiall speech That many times Old camels carry yong camels skinnes to the market And how often do we see elder folk carry yong mens and childrens bodies to the grave It is then a fault even in yong men to presume of long life How much more therefore in old men who have already one foot in the grave and yet under gray haires nourish green hopes and desires Lastly Exhort this serves for exhortation 1 To such who in respect of their callings are commonly exposed to more then ordinary danger of their lives See that the thing thou goest about be lawfull that it lie upon thee in respect of thy calling that it be such as God would not have thee to omit whatsoever may thereby befall thee and then goe on couragiously and doe it Thy life is like unto grasse It is appointed unto thee once to dy and but once If therefore that once shall then happen blesse God that He will accept of thy death as a free-will-offring which of it self was due unto nature Or if that thy danger be from men consider that their life also is like unto grasse and therefore though thou maist so farre feare their power and malice as to implore Gods help the more earnestly and to order thy businesse the more cautelously as Jacob Gen. 32. and Jehoshaphat 2 Chron. 20. yet do not so feare them as to be wanting to a good cause and thy duty Thus God Himself reasons Isa 51.12 Sennacherib gave out great threats against Hezekiah and Jerusalem 2 King 18. But his soldiers in whom he trusted were but grasse and one Angel in one night mowed down 185000 of them Chap. 19.35 2 Seeing this life is so fraile let us so much the more diligently seek that life which is eternall in the heavens and fadeth not away 3 Seeing our life is like unto grasse which perishes so many severall waies therefore let us alwaies every where expect death and be ever ready and prepared for it 2 Doctrine As a flower of the field so he flourisheth Thus is the life of man compared Job 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 28.1 40.6 Jam. 1.10 11. 1 Pet. 1.24 Why or in what respect David likens the flourishing estate of man to a flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself is his own best interpreter vers 16. Which tending onely to this purpose we may here consider it without further handling In a flower therefore David observes two points of frailty or vanity 1 In respect of the essence of it Though no hand pluck it nor foot tread it down nor beast crop it nor any other casualty befall it yet as soon as the wind that is the nipping or blasting wind such as the cast wind Gen. 41.23 passeth over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not that is it neither continues any longer in being nor returnes any more into being So how greatly soever any man flourishes in his time yet as soone as a deadly wound or disease cometh upon him all his glory can not save his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is gone he is not he both must die and being dead he returns to this life no more Psal 78.39 Job 14.7 8 9 10 11 12. 2 Sam. 12.23 14.14 2 Which necessarily followes upon the former in respect of the appearance of it Though whilest it flourishes the place of it seems as it were to know nothing but it the glory and beauty of it drawes all eies to it nothing else of all that is round about it is lookt at or regarded yet when it is once nipped with the wind not onely the glory and beauty of it but even all appearance and signe of it perishes together with the essence and never returnes againe the place thereof shall know it no more So though whilest a man is in his flourishing estate he is eminent in his place lookt upon and regarded by all pointed at and shewn by one to another This is the man yet when his life is once taken away his glory and appearance in this world vanishes together with it and never returnes againe yea being once out of sight he growes by litle and litle out of mind also litle thought of lesse spoken of many times not so much as his name mentioned or remembred in the next generation Job 7.8 9 10. 14.10 Where is he Eccles 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of former men 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man 8.10 9.5 Hence the state of the dead is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of forgetfulnesse Psal 88.12 And Psal 31.12 I am forgetten as a dead man out of mind And that this is the meaning of this phrase appeares not onely by the place first before quoted Job 7.10 but by divers other places also where this and the like phrases are so used See Job 20.9 Nahum 3.17 Psal 37.10 compared with vers 35 36. of the same Psalme Object But we read of three in the Old Testament and five in the New raised from death to life Answ I answer 1. These few examples of men raised from death to life by Gods extraordinary power do not infringe the truth of what the Scripture affirmes of all mankind according to the ordinary course and law of nature 2 Even those men also afterwards died againe and vanished no more to return or appeare againe in this world Uses Instr Observe here 1 That men ordinarily have a time of flourishing whilest their gifts of mind faculties and habits their endowments of body health strength beauty c. their outward good things wealth power c. are in their prime And all these come down from the Father of lights and are given unto men partly that by enjoying them the many calamities of this pilgrimage may be mitigated but chiefly that they may glorify the Giver promote their own salvation benefit the Church common-wealth and particular persons by the rightuse of these according to Gods word 2 When they most flourish they are but like unto a flower whose short continuance and fading condition no man but knowes And that to a flower not of the garden which is much sheltered from sharp winds fenced from the teeth and feet of beasts from the hands of children strangers
to whom God hath from all eternity decreed His mercy unlesse it be revealed by the Spirit of God Now the Spirit of God here by David clearly tells us that the mercy of God from everlasting is to them that feare Him Let us then see that we truely feare God and constantly continue in His feare and then we may certainly know that we are of them to whom His saving mercy is decreed from all eternity But some man will say They that list may goe so farre about but I have a nearer way For the Spirit certifyeth me by secret whisperings without considering of any such qualification that mercy is prepared for me from all eternity I answer with S. John 1 ep 4.1 Beloved beleeve not every spirit but try the spirits whether they are of God Now we have no rule whereby to try the spirits but the Scriptures Isa 8.20 The spirit therefore which urges faith and good works according to the Scriptures is plainly the Spirit of God Who having given us His Word of highest perfection which nothing may be added to or taken from doth not dictate any thing inwardly unto men but according to that which He alwaies constant and like unto Himself hath revealed in that word But that spirit which muttereth any thing in matter of religion contrary to Scripture is most certainly the spirit of giddinesse and of darknesse If therefore we consult the Scripture we shall find both here and every where the same constant doctrine That mercy is from all eternity decreed to them that feare God but the Scripture no where saith that it is decreed to any of us by name without consideration of this qualification Whence it follows that the Spirit which by our perseverance in the feare of God certifies us that mercy is prepared for us from eternity is the Spirit of God but that which suggests to us that it is absolutely prepared for us without any consideration of such qualification is the spirit of errour 2 Seeing the mercy of God unto all eternity is to men not simply but as fearing God we must be carefull to persevere in the feare of God if we would certainly expect His mercy unto everlasting 2 Chron. 15.2 The LORD is with us Whilest we are with Him but if we forsake Him which we doe if we cast away His feare He will forsake us For then we are no longer under the qualification to which mercy is annexed 3 From both together Behold Gods immutable constancy in shewing mercy to them that feare Him This reproves 1 Them who presume of Gods mercy from everlasting Repr and yet are so farre from remembring their Creatour in the daies of their youth that they deferre their repentance to the houre of death 2 Them who presume of Gods mercy unto everlasting and yet doe not persevere in His feare during the few daies of this life As Vers 11. Doctr. 2. with a litle alteration Consol Exhort 2 Doctrine They who remember Gods commandements to doe them keep His covenant We have seen Gods mercy toward them that feare Him Let us now see concerning their posterity to whom from everlasting to everlasting His righteousnesse is extended not absolutely but under the condition expressed vers 18. This is conteined in the effect of keeping His covenant which is illustrated or described from another effect that is remembring His commandements to doe them The explication of the condition is first to be handled in this present Doctrine Then the condition added to the promise 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His commandements Explic. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other significations signifies to give a thing in charge to appoint commit or command it to be done 2 Chron. 36.23 Numb 3.10 4.27 Job 34.13 Hence this nown in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly used by David in this book of Psalmes and especially Psal 119. for the commandements of God the things which He hath appointed given in charge or committed to us to observe and doe These things are Repentance Faith the duties of the Morall law and were under the Old Testament those of the Ceremoniall and Judiciall law also 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who remember What it is to remember and to forget hath been explained Vers 2. Doct. 2. Vers 14. Doct. 4. And whereas Memory is either merely notionall or also affective and consequently operative here this latter is to be understood as appeares by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe To doe Gods commandements here notes 1 The substance of the act or omission that is the doing of things commanded and eschewing of things forbidden 2 The manner of doing that is out of knowledge of Gods commandement and conscience of obeying it to Gods glory our own salvation c. with perseverance 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His covenant Gods covenant with man is twofold viz. either with man standing in innocence fallen by sinne Here is meant the latter that is the covenant which God made with fallen man in the seed of the woman viz. Christ the Mediatour This covenant for substance is but one as Christ is yesterday and to day and the same for ever but differently dispensed in respect of the fathers under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Promise us under the Gospell The summe or substance of the covenant with both consists in Stipulation of the obedience of faith Promise of pardon and eternall life 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that keep God is sayd to keep His covenant when He performes His promises Deut. 7.9 12. On the other side men keep covenant with God when they perform the stipulation or conditions required by Him of them that is remember His commandements before mentioned to doe them Thus Exod. 19.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping Gods covenant is all one with obeying His voice that is per metonym adj His commandements And Deut. 4.13 He declared unto you His covenant c. even tenne commandements c. See also Exod. 24.7 Psal 78.10 2 Kings 22.8 compared with chap. 23.2 Jer. 11.3 4. Now the observation of the Decalogue necessarily presupposes Repentance and Faith as without which a man is without Christ without Whom he can doe nothing The Reasons then of both points in the Doctrine are evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 To doe Gods commandements is to keep His covenant because this is the stipulation or condition of the covenant which God requires to be performed of them that are in covenant with Him 2 Remembrance also is necessary to the doing His commandements because knowledge is necessary and knowledge without remembrance can do nothing Uses Hence we learne 1 That Gods Covenant is the object of our observance Instr or that which we are to keep as prescribing us what we ought to doe 2 The keeping of Gods covenant consists in the doing His Commandements 3 It is not
any doing His Commandements that will serve the turne neither doth it suffice to perform the substance of the acts but among other circumstances which belong to the manner of doing we must doe them out of remembrance presupposing knowledge 4 We may know whether we keep Gods covenant or no. For hither belongs Davids explication here which aiming onely at this to teach who they are that keep Gods covenant were altogether in vaine if this could not be known which we can not imagine without injury to the Holy Ghost by Whom he spake And it may be otherwise also most firmely proved For 1 The Scripture every where most plainly shewes what God in His covenant requires to be done of us and in what manner 2 God hath given us conscience both to observe what we doe and how 1 Cor. 2.11 and to compare our actions with the rule that is with His stipulation 2 Cor. 1.12 For this was not peculiar to S. Paul onely or such as he but all who are not seared have the testimony of conscience even the heathen themselves Rom. 2.14 15. When therefore the understanding looking at Gods stipulation truly apprehends what it is and by reflexion observes how a man carries himself the conscience comparing the one with the other the conversation of man with the stipulation of God easily and certainely observes and testifies either their agreement and so the keeping of the covenant or their disagreement and so the violating of it If this be the nature of Gods covenant Confur this refutes 1 Such as feigne the Covenant of grace to be altogether without condition and wherein God stipulates or requires nothing but onely promises all Certainly the Covenant whereof David here speaks is the Covenant of grace and yet it requires that we keep it remembring the Commandements of God to doe them Object 1 Yea but we read of an absolute Covenant Isa 54.8 9 10. Answ I answer 1 If this be the Covenant of eternall life and without condition then there are three covenants one requiring strict obedience a second requiring repentance c. and a third requiring nothing but promising all 2 If there be any such covenant then it is false that God commands all men every where to repent and that all who do not repent shall perish it is false that all who are saved are saved by faith and that they who beleeve not shall not enter into His rest shall not see life but have the wrath of God abiding on them it is false that without holinesse no man shall see the Lord. 3 If it be absolute how seeing no man is named can any man tell without speciall revelation that this covenant having no conditions according to which he may examine himself belongs unto him 4 That I may come to the meaning of the place the Prophet having foretold chap. 53.10 11. the event of Christs death in the conversion of many both of the Jewes and gentiles in this 54th chapter speaks of the nationall conversion of the Jewes yet to come That he here speaks of the Jewes is plaine vers 3 4. for to them for their crucifying of Christ and rejecting the gospell had God given a bill of divorce whereas the gentiles being strangers from the faith could not properly be called a widow 6 7 11. This covenant therefore seemes proper and peculiar to the Israelites that they being once converted unto Christ God will no more be angry with them but give them mercy and peace But this is not to be understood of particular persons but of the nation with which God will not so be any more angry as to expose them to captivity and destruction as before though with the impenitent unbeleevers and wicked livers He will be angry See Isa 65.18 19 20. 2 Whosoever they be with whom this covenant is made it is not absolute but requires a certain qualification as appears by the conclusion of the chapter vers 17. God therefore compares this covenant with that made with Noah in the firmnesse of it and so the covenant of grace also is like unto it but not in the manner of promising For that covenant of Noah God made not onely with men but with every living creature Gen. 9.12 absolutely but this onely with men not simply but such as are His servants retaining and exercising the righteousnesse He bestowes upon them Object 2 But so men will have something in themselves whereof they may glory Answ I answer this indeed followes but is not absurd for that it should be so is not onely fit but necessary Jer. 9.23 24. Rom. 5.3 2 Cor. 10.8 17. 12.5 and elswhere He that glories of any thing which he hath Of himself doth wickedly For seeing every good thing comes down from the Father of lights a man hath nothing of himself but sinne and he that glories in this glories in his own shame Also to glory of any good thing as if he had not received it is ungratefull arrogance or not in subordination to Gods glory 1 Cor. 1.13 is sacrilegious But to glory of spirituall good things which a man hath indeed in himself but given of God and to glory in them to Gods glory is so farre from being unlawfull that it is a part of religious gratitude Object 3 But be it so that Gods covenant requires somethings to be done by us yet we should not give them the name of Conditions Answ I answer In all speech when one promises any good or threatens any ill not simply but upon covenant that is if the thing required be performed or the thing forbidden be committed we call the performance of the thing required the condition of the promise and the doing the thing forbidden the condition of the threatning In a bond a man ties himself his heires to pay a summe double to that he owes but the meaning is that if he pay the due debt at the day appointed he shall be free from the forfeiture but if he faile therein it shall lie upon him And this by all without contradiction is called the condition of the obligation Again when the Lord saith to Israel If thou obey thou shalt be blessed if thou disobey thou shalt be cursed c all grammarians and logicians speaking agreeably to the rules of their art will call these conditionall propositions obedience being the condition of the promise disobedience of the threatning See the use of the word in Scripture 1 Sam. 11.1 2. where the men of Jabesh desiring life promise servitude Nahash promises life but beside servitude requires the thrusting out all their right eyes and this postulation is called there a condition See also Luk. 14.32 Consider then whether according to this sense and acception of the word those duties which God requires of us in His covenant may not rightly be called conditions For He so requires them that if they be performed He will graciously give what He hath promised otherwise not See concerning Repentance
Gods temporall judgements upon their children c. And shall they not pity those whom themselves have made miserable 2 Children thankfully to requite according to their ability the care and tender affection of their parents who take such pity on them 2 Doctrine So the Lord pityeth them that feare Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this before Expl. Here it notes the exercise of Gods mercy strictly taken as it signifies an affection of relieving them that are in misery 2 For the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must alwaies remember that when similitudes taken from the creatures are applyed unto God we must separate the imperfections of the creatures and understand their finite perfections juxta modum eminentiae after an eminent manner befitting God Who is infinitely perfect So here 1 A father though never so wise and good yet may sometimes be ignorant of the condition of his children and so either not pity them when there is cause or pity them when there is no cause as Jacob did not pity Joseph when he was cast into the pit and sold by his brethren but extreamly grieved and mourned for his as dead when he was well entreated by Potiphar and after when being governour over all the land of Egypt he gathered come to sustaine them all in the time of famine But God is alwaies every where present ignorant of nothing and therefore pities alwaies and onely where there is just cause of pity 2 A father oftentimes out of inordinate affection pities foolishly so tendring the bodies of his children that he suffers their soules to perish whilest for feare of grieving them a litle by reproof or correction he lets them runne headlong into eternall torments and staies them not But God alwaies pities most wisely sparing the body indeed so farre as the necessity of the soule requires but when it is so that externall prosperity can not consist with eternall felicity He spares not to afflict His children temporally that he may make them happy eternally 3 A fathers pity many times can goe no further then the affection can not produce the reall effect of helping His children and relieving their misery But God as He is metaphorically sayd to have the affection Judg. 10.16 so He hath also all-sufficient power to remove any evil present or to avert any that is imminent from those whom He pities which also He doth This Doctrine for the substance we have had twice before viz. Vers 4. Doctr. 4. Vers 8. Doctr. 1. Therefore we may passe it over the more briefly here For further proofe we may adde Isa 63.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 2 Sam. 24.14 Lam. 3.32 Nehem. 9.19 27 28 31. Psal 119.156 The Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vers 11. Doctr. 2. Uses 1 Instr 2 3. As Vers 11. Doctr. 2. 4 We see the feare of God doth not exempt men from all misery 1 Gods pronenesse to pity reproves such as are contrary Repr Vers 8. Doctr 1. Repr 2. 2 The qualification annexed them that feare Him reproves them that presume God will pity them when they do not feare Him God indeed often so farre pities wicked men as to remove some temporall evils from them Amos 7.1 2 3 4 5 6. and also to afford them meanes of salvation 2 Chron. 36.15 But as they have no promise whereon they may rely to expect this so if they goe on in their sinnes it shall aggravate their guilt and increase their damnation But it is most certaine that such shall not obteine Gods saving pity as which is proper to them that feare God Yea of such see Jer. 13.14 Ezek. 7.4 9. Prov. 1.24 c. This also may abundantly comfort them that feare God Consol What matter is it who hates them or endeavours to hurt them when they have Him Who is Almighty so tenderly pitying them In the middest of all calamities diseases death it self how sweet is the remembrance of Gods mercy The compassion of men though when they can onely pity not help is some comfort to a man in misery not in regard of the grief it self but of the love which is the cause of it how much more then Gods compassion which both proceeds from His love as the cause and produces relief as the effect Lastly this should exhort us Exhort as Vers 11. Doctr. 2. 1 To feare God 2 To imitate Him in being pitifull as He is pitifull 3 Doctrine Because such is Gods mercy and compassion Vers 11 12 13. therefore He mitigates His anger Vers 9 10. The 11 12 13. verses were before considered absolutely here relatively Thus Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136. 23 24. Jer. 3.12 Lam. 3.22 Mic. 7.18 Why God should out of His mercy be prone to mitigate His anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no reason can be given He is so because He is so It is His nature But why it may stand with the honour of His Justice so to doe the cause is Christ satisfying Gods Justice and by His Spirit making us conformable to the covenant Uses 1 Then if at any time we perceive the anger of God mitigated toward us Instr behold the cause not in us but in Himself 2 They that feare God need not doubt of the mitigation of His anger it being the effect of His Mercy which never faileth as being infinite and essentiall to Him This reproves such as attribute the mitigation of Gods anger to their own merits Repr satisfactions c. Lastly it exhorts us 1 To gratitude for the mitigation of Gods anger Exhort For by this Doctrine it appeares to be a benefit most free and of Gods meere grace 2 To imitate God as in the thing vers 9 10. so in the manner If we mitigate our anger onely towards such as deserve the mitigation of it what great matter doe we more then the publicanes and heathen Verse 14. For He knoweth our frame He remembreth that we are dust Now followes the procatarcticall cause or occasion of Gods mitigating His anger that is mans misery in respect of his soule body for the matter like to grasse or flowers ver 15 16. unlike to Gods mercy vers 17 18. 1 Doctrine Our frame or figment is evil This 14th verse is by most expounded of the body Explic. as if both the parts of it tended to the same thing viz. that God knowes and remembers that we are framed of the dust So the Old Translation more plainly He knowes whereof we be made c. And this sense is also good seeing it cannot be denyed but that in the Psalmes and other parts of Scripture especially those which are most elegant the same thing is often expressed in divers phrases and seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also may be referred to the body as an earthen vessell framed of the clay But this word may also be referred to the soule according to the more frequent use of
it in Scripture and so it seemes to be in this place For first the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it often signifies to frame a corporeall or bodily thing as Adams body Gen. 2.7 the molten calf Exod. 32.4 a pot or other vessell whereof a potter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it sometimes by metaphor signifies to imagine devise purpose or decree any thing in the mind whether well as Isa 46.11 Jer. 18.11 or ill as Psal 94.20 From this metaphoricall signification the nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part signifies the figment or imagination of the mind and the affection of the heart sutable to it once promiscuously 1 Chron. 28.9 twice in the good sense Isa 26.3 1 Chron. 29.18 elswhere in the bad sense Gen. 6.5 8.21 Deut. 31.21 And the analogy of faith will beare the same sense here seeing the Scripture testifies that God knowes our thoughts and affections see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly the scope of the place makes for it For David as we see intends to render a reason from the misery of man why God mitigates His anger Now the condition of the body in respect of the matter will sufficiently appeare by the latter member of the verse therefore that part of the reason will lose none of the force or evidence if this member be otherwise referred And if it be referred to the soule the reason will be more full viz. that God mitigates His anger not onely because He remembers the frailty of the body but also because He knowes the state of the soule how prone men are in their minds to think ill and in their hearts to affect ill Nor doth it seem probable that David would altogether omit the soule which is the chief part of man and whose misery is farre the greater Therefore saving other mens judgements I shall understand this part of the verse of the figment of the mind and heart Nor shall I doe it alone For the Targum also so explains this place He knoweth our evil figment or thought which impelleth to sinne According to this interpretation therefore the figment of our mind and heart is illustrated 1 from the Adjunct evil for this is intimated by the â—â—ope seeing otherwise it should not pertain to the misery but happinesse of man 2 from the Adjunct occupyed about it Gods knowledge That the imaginations of mans mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the thoughts of his heart are evil see Prov. 20.9 And heare the confessions of holy men 2 Sam. 24 10. Psal 73.22 51.5 And it appears by Jobs cautelousnesse Job 31.1 and Josephs Gen. 39.10 and S. Pauls 1 Cor. 9.27 by the admonition Prov. 4.14 15. 5.8 and often Lastly by the falls of the saints Reason 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see vers 3. Doctr. 4. Uses See then 1 what an ataxie or disorder sinne hath brought in Instr 2 How dangerous our condition is in this life who have not onely without us a most subtil enemy the devil the delights of the world to allure us the enmity to affright us but also within us the evil frame of our own mind and heart conspiring with them 3 How necessary it is for us to deny our selves which Christ requires of all those that will follow Him Mat. 16.24 4 How those clogies of the saints in Scripture are to be understood viz. of their wisdome righteousnesse purity perfection c. 5 If such be the condition even of them that fear God it easily appears what the condition of the wicked man is in whom naturall corruption is nothing abated but much increased by custome of sinning See Rom. 3.10 to the 19. Ephes 4.17 18 19. This reproves 1 Such as are content with their naturall estate Repr 2 Such as do not carefully avoyd occasions of sinne yea boldly thrust themselves upon them yea seek them 3 Such as raile at others who being conscious to themselves of the evil frame of their minds and hearts diligently eschew occasions of sinne and will not runne with them to the same excesse of riot 1 Pet. 4.4 Consol On the other side it comforts them that are cast down with the consideration of their evil frame Ill inclinations do not hinder salvation for then none should be saved seeing these are found in all men more or lesse but walking according to them without repentance and mortification 2 Doctrine The LORD knows this So Gen. 6.5 8.21 Deut. 31.21 1 Chron. 28.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is necessary from the infinitenesse of Gods understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 147.5 whence it is that there neither is nor can be any thing intelligible but that He must needs understand it as it is and that after a most eminent manner viz. the meanest things most excellently the obscurest things most clearly the impurest things most holily How then shall He not know the frame or figment of His creature Uses Here 1 we see the dissimilitude between God and man Instr which is declared 1 Sam. 16.7 Man can not directly behold the hearts of other men but onely judges of the tree by the fruits wherein he is often deceived For there are many men which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double minded have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heart and a heart and therefore when according to that heart which lies next their tongue and hand they speak and do those things which are for the substance good others out of charity judge them to be good men whereas in their other heart that lies more inward there are seven abominations But God knows the very innermost frame of the mind and heart most throughly and infallibly 2 If He see and know the frame of the soule as it is of it self evil and corrupt then also as it is in any measure rectifyed by His grace And so He sees and knows it with approbation And therefore it is but a small matter to be by men rashly judged of hypocrisy ill intentions malice c. so long as God sees and knows it to be otherwise 3 If He see the inward disposition of the soule whether good or ill then no man can doubt but that he knows also our words and deeds of what kind soever This then reproves 1 Such as think God sees not their wickednesse Repr Psal 94.7 Isa 29.15 2 Such as so live as if God did not see them Would men live in drunkennesse whoring swearing c. if they thought indeed that God the Judge of all saw them It must needs be that such either think He sees them not or which is worse if worse can be care not for Him Here also is comfort 1 Against the unjust censures of men Consol when we know our own innocence and sincerity Jobs friends accused him of hypocrisy and many sinnes Chap. 22.5 He answers Chap. 23.10 God knowes the way that I take when He hath tryed