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
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
blessings as the healing the diseases of their soules c. So in respect of the acts some give thanks in words but not in deeds and so not with the heart which hath command of the whole man nor with the mind or else they detain the truth in unrighteousnesse Lastly in respect of the intensnesse of the acts some doe it but coldly faintly carelesly not diligently fervently with all the heart with all the soule with all the mind and with all the strength 3 Such as doe not think this healing to be a benefit and so neither a cause of thankfulnesse as being in love with their diseases And therefore neither do they desire it at all but on the contrary when God by His ministers offers to heale them they are angry and murmure at them and return injuries in stead of thanks 4 Such as give thanks for the strengthening of their diseases 1 Sam. 23.21 Zech. 11.5 The Exhortation arising from hence is Exh. that we should imitate David herein Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 4. Who redeemeth thy life from destruction Who crowneth thee with loving-kindnesse and tender-mercies We have seen Davids deliverance from the evil of sin viz. both from the guilt dominion There remaines his deliverance from the evil of punishment in the former part of this 4th verse Wherein we have 3 Axiomes or Doctrines 1 Doctrine Davids life was in danger of destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies corruption or destruction Explic. Also the pit the place of corruption or which receives them that are destroyed Now seeing destruction is either temporall or eternall and so the pit or place of destruction either the grave or hell there is nothing hinders but that all these may be here understood Yea the scope of David being to set forth the greatnesse of Gods deliverances may seem to require that the word be taken in its greatest latitude namely that David was in danger both of bodily death viz. untimely death and so of the grave and likewise of eternall death and so of hell For bodily death and so for the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how often he was in danger of it the history of his life abundantly testifies See 1 Sam. 20.3 There is but a step between me and death And Psal 119.109 My soule or my life is continually in mine hand Which phrase notes great danger of death Judg. 12.3 1 Sam. 19.5 28.21 Job 13.14 For eternall death and so for hell his danger appeares by his feares and agonies frequently expressed in this book of Psalmes which considering his valiant and undaunted courage would never have been so great had the cause or object of them been onely bodily death And it is yet more evident from the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of temporall death he was many waies in danger Whilest he lived a private life by the beare and lion which he encountred by Goliath so terrible to the whole Army of Israel with whom he entred a single combat by the envy of Saul c. After he was come to the kingdome by many forein enemies with whom he had continuall warres more particularly see 2 Sam. 21.15 16. by comesticall treasons and rebellions of Abner and the house of Saul of Absalorn and Achitophel whose desperate counsell see 2 Sam. 17.1 2 3. of Sheba 2 Sam. 20. Of eternall death he was in danger by reason of his sinnes For this death especially is the wages of sinne Rom. 6.23 And what is here said of David is for the same or the like reasons true of men in generall We are all both many waies subject to danger of untimely bodily death as dwelling in houses of clay whose foundation is in the dust which are crushed before the moth Job 4.19 and by our sinnes lyable to Gods wrath and thereby to eternall death both of body and soul Rom. 3.19 Uses The consideration of both may afford us severall instructions Instr 1 For bodily death 1 If we be so many waies in danger of it before our time we may take it the more patiently and contentedly either in our selves or our friends when it comes in its full time in a ripe age in an ordinary course of nature which is elegantly expressed and promised as the complement of all Gods temporall blessings Job 5.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenob 2 Hereby we see how little reason we have to set our hearts upon outward things which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things pertaining to this life 1 Cor. 6.3 4. For 1 the life which is the foundation of enjoying them is as we see here very casuall and uncertain 2 The things themselves are yet more casuall more uncertain then the life to which they pertaine both because a man is lesse carefull of them Job 2.4 Prov. 13.8 and because Gods providence also is lesse watchfull over them For although God being alwayes every where present hath a continuall inspection upon all things and so farre as he sees expedient preserves them Psal 36.6 Heb. 1.3 yet His providence hath its degrees as being more intensely exercised about things of more worth 1 Cor. 9.9 Now of all outward things food and rayment are the principall and most necessary and yet the life is more worth then these Mat. 6.25 And therefore Job 1.12 though God gave the devil power over all that Job had yet he restrained him from touching his person And chap. 2.6 when he extended his power to his person also yet he excepted his life If therefore our life which both Gods providence and our own especially tenders be yet lyable to dangers how much more the things which pertain to it And how vain a thing then is it to set our hearts upon them 2 For eternall death if David and all men be by sinne lyable to it then there is no respect of persons with God Rom. 5.12 18. We being all fallen in Adam are alike become the children of wrath and lyable to eternall death Onely therefore the grace of God in Christ exempting out of the common masse those who obey him makes a difference between man and man And if we be all in danger both of temporall and eternall death Repr what a strange lethargie possesses their soules who so live as if they were lyable to neither of both whose deeds declare that they doe not beleeve or at least that they doe not think of either Were it not for bonds indentures c. a man might well think they never dreamed of death There indeed upon supposall and feare of their own death they will put in heirs executors administrators make many provisos in behalf of posterity But they lay their worldly projects for one seaven tenne twenty yeares without once looking after any proviso for their own eternall security if death happen in the mean time Kind hearts that are so much more carefull of the outward estate of their children then of the
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
me I shall come forth as gold So to Eliphaz his charge chap. 15. he answers chap. 16.19 My witnesse is in heaven and my record is on high David had many adversaries who defamed him and layd to his charge things that he knew not Psal 35.11 His appeale was to God vers 1 17 22 c. So Psal 7.9 10. 17.2 c. So S. Paul against the sinisâ—er judgement of the false apostles and the Corinthians deceived by them 1 Cor. 4.3 4 5. 2 Against the secret practises of our adversaries Let them dig as deep as hell to hide their counsels they are all before God Psal 69.19 He knowes all their plots and devises Let this also exhort us that we study to rectify the frame of our soules Exhort and approve it unto God and so alwaies to order all our actions even those which are most secret as having God our beholder Motiv 1. Consider how foolish a thing it is for us not to look at Him or not to frame our selves according to His beck when He continually looks upon us and beholds our most secret thoughts 2 Consider also what a contumely and desite it is to God to do even to His face the things which He abhorres If we could conceale from Him the things which we do yet love and ingenuity should keep us from doing any thing contrary to His will Who hath so highly deserved of us How much more when we have Him alwaies present and a witnesse of all that we doe speak or think 3 Doctrine We are dust We have seen mans spirituall misery or that of his soule The temporall or that of the body followes And 1 in respect of the matter 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. Synecd integ Explic. that is our bodies For our soules are of a spirituall nature not made either of the dust or of any other pre-existent matter but immediately created of nothing by God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust This sometimes signifies the dead Psal 30.9 for this is all one with that of Hezekiah Isa 38.18 19. But this sense is altogether improper to this place where David renders a reason why God mitigates His anger towards them that feare Him not the dead but the living and includes himself Sometimes it signifies a multitude of men Num. 23.10 But neither is this sense agreeable to this place seeing multitude makes not to the misery of men from whence the reason is here taken of Gods mitigating His anger Wherefore we according to our bodies are here called Dust in respect of the matter whereof they are made For although onely Adams body was made immediately of the dust Gen. 2.7 Eves of his rib and all ours who are their posterity of the seed of our parents yet mediately our bodies also are made of the dust because derived from Adams which was made immediately of it But David here doth not respect the matter of the body simply for though Adams body was made immediately of the dust yet before the fall he was not therefore miserable yea the body of Christ Who was in all things made like unto us sinne onely excepted now glorious in the heavens was first made of the dust but as it is now since the entrance of sinne subject to diseases and many miseries and sooner or later to be turned to dust againe That we are dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Gen. 3.19 18.27 Eccle. 3.20 12.7 And to the same sense Job 4.19 And that we are dust so as to be thereby miserable as was said before to be here meant the reason is from sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adams body indeed was made of the earth but elevated to a state of incorruption But sinne took away the means of upholding it and so that portion of earth returned to its former condition And haply this may seem to be intimated in that God never sayd to Adam Thou art dust till after the fall He was before indeed formed out of the dust but then he became dust Uses Here then 1 we see the wonderfull condescension of God Instr who vouchsafes to chuse these bodies of ours to abide and dwell in Joh. 14.23 to sup in Revel 3.20 yea to be His Temples 1 Cor. 3.16 See Psal 113.6 2 Chron. 6.18 Luk. 1.43 where David Solomon and the Blessed Virgin wonder at it but especially the unspeakable both love and humility of our Blessed Saviour Who unites them to Himself as His members 1 Cor. 12.27 6.15 Ephes 5.30 2 We may not think them too good to doe God service by reading hearing kneeling praying c. yea if occasion be suffering death for Him Rather we should rejoice and think our selves highly favoured and honoured by God if being so infinitely glorious He will deigne to accept of any action or passion of our vile bodies to glorify Himself thereby 3 If the body it self be so meane then surely the things which serve for the body can be of no great value that which is for an end being alwaies inferiour to the end it self 4 If the bodies even of those that feare God be mortall dust much more the bodies of them who still continue in that which made them so viz. in sinne This reproves 1 Them that make their bodies yet viler Repr A thing may be debased 1 in it self when the matter or fashion of it is spoiled by taking away or putting to 2 when it is put to a base use Both which waies many debase their bodies In the former rank drunkennesse hath the first place c. For the latter so every sinne debases the body For if he that commits sinne be the servant of sinne Joh. 8.34 then he that puts his body to the committing of any sinne makes his body a servant to that sinne And what honour is like to come of that service where the master is worse then the devil the work abominable drudgery and the wages eternall damnation 2 On the contrary such as preferre their bodies before their soules bringing their soules within danger of Gods displeasure and everlasting condemnation for the procuring of those things which are onely for the service yea sometimes for the disservice of the body and which in effect tend to make it more miserable 3 Such as are proud of their bodies 1 They are proud of nought 2 What have they which they have not received This also should exhort us seriously to meditate of this our condition Exhort But of this in the next Doctrine 4 Doctrine The LORD remembers this The memory in man is a faculty of the soule belonging to the understanding largely taken whereby notions once known and judged Expl. are layd up and preserved and that either perfectly so as that they readily occurre whensoever a man will actually think of them or in part when the notions are in some sort so obliterated that to the renewing of them there is need of reminiscency or recordation
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
those two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull and gracious in the 8th verse of this Psalme Quest If it be questioned how our forgivenesse is free seeing it is merited by Christ Answ I answer 1 Christs merit is it self most free both on the part of God the Father freely sending Christ Joh. 3.16 and on the part of Christ Himself freely taking this office upon Him 2 Whereas in regard both of Gods Justice and of our behoof and benefit it was requisite that there should be such an expiation of sin made by Christ and that being perfectly made without any help of ours God might now most freely without violation of His Justice or Truth pardon our sinnes this pardon upon that expiation is so farre from derogating from the Grace of God or the freenesse of this benefit that it much more illustrates and amplifies it Uses For our instruction 1 Here we see to which of all Gods benefits David gives the precedency viz. to remission of sins Instr For till a mans sinnes be forgiven he is liable to all kinds of miseries and as that which fills up the measure of all to eternall death And whatsoever good things or blessings he receives from God though such indeed in themselves they are turned into curses Mal. 2.2 unlesse leading him to repentance they become means of his obtaining forgivenesse of sinnes On the other side forgivenesse obtained as it makes way for all other blessings so it makes us beare all kind of afflictions patiently as knowing them to be none other then fatherly chastisements or trialls and which shall all work together for our good 2 In that David blesseth God for the forgivenesse of all his sins we see there is no sin so small or light but that it both needs forgivenesse and being forgiven deserves and requires that we should blesse God for it Hence are reproved 1 Such as never regard or look after forgivenesse of sinnes Repr this great and prime benefit for which David gives thanks in the first place Nay who are so far from seeking forgivenesse of sins past that they daily heap up new sins and wait for occasions and opportunities of sinning Job 24.15 Psal 10.8 9 10. Prov. 1.11 Jer. 20.10 Luke 11.54 2 Such as haply desire forgivenesse of sins but not upon those terms or conditions upon which God hath promised it thinking they may obtain it though they walk in the stubbornnesse of their hearts Such men the Lord threatens that He will not pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will not yeeld or consent to pardon though desired for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used but His anger and His jealousy shall smoke against them Deut. 29.20 3 Such who though they nothing doubt but think themselves surer then David of the forgivenesse of their sins yet doe not with David shew themselves thankfull to God for it In words haply they will sometimes give Him thanks But how little they either value the benefit in their minds or love the Benefactour in their hearts appeares by their conversation and secure continuance in their sinnes Which shewes that they either never truly repented of their sinnes at all for true repentance begets the fear of God Psal 130.4 by which men depart from evil Pro. 16.6 and carefulnesse to avoid sin for the future 2 Cor. 7.11 or that they are again returned with the dog to their vomit and with the sow to their wallowing in the mire whose latter end unlesse they timely beware will be worse then their beginning But let us imitate David in a true hearty Exhort and reall thankfulnesse to God for the forgivenesse of our sins and to that end enlarge our meditations upon the reasons before mentioned which will be strong Motives to excite us hereunto We have seen the first part of Davids spirituall deliverance namely from the guilt of sin by Justification or remission Who forgiveth all thy sinnes The 2d followes Who healeth all thy diseases Wherein also three things are in like manner to be considered in the three following Axiomes or Doctrines 4. Doctrine David had his diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy diseases This word Expl. as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof they come properly signifie the diseases of the body but by Metaphor they are transferred sometimes to the body politique Isa 1.5 sometimes to the soule signifying the distempers of it either penall Prov. 13.12 or sinfull Eccle. 6.2 where he speaks of sordid covetousnesse or tenaciousnesse In this place the word seems to be taken not in the proper sense for the diseases of the body which are rather intimated in the beginning of the next verse among the causes of bodily death or destruction but in the metaphoricall for the diseases of the soule namely sinfull corruptions whether inclinations or habits For the healing of these being a great benefit of God and indeed greater then forgivenesse as sinne is worse then damnation therefore it is not probable that David reckoning up particularly the causes of his thankfulnesse would passe this over in silence and insist twice upon another far lesse then it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Davids soule had such diseases appeares in the Text in like manner as was said of his actuall sinnes in the 1 Doctrine of this verse both by the pronown affixt and by the act of God exercised about them So Psalm 41.4 And it is further evident by the history of his life by his own confessions and complaints in this book of Psalmes and by those very actuall iniquities before mentioned which are the effects of these diseases So for the generall Prov. 20.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1 Adams sin is according to the tenour of the first covenant imputed to all that are naturally propagated from him whereupon being deprived of originall justice and wisedome we become blind in our minds and perverse in our hearts and so sold under sinne that till we be in some measure freed by the grace of God we cannot but do viciously and daily contract strengthen ill habits Joh. 15.5 2 Cor. 3.5 2 Although beleevers having the Sonne Joh. 8.36 and the Spirit 2 Cor. 3.17 are freed as from the guilt of sins past so also from the dominion of sin yet the flesh still lusts against the Spirit and there remain still in them to be further mortified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those earthly members Coloss 3.5 Uses Here then we see 1 How miserable our condition is in this life Instr How many troubles and dangers our bodies are subject to by diseases c. we are not ignorant The soule also hath her diseases too and those sinfull diseases the tympany of pride the burning feaver of filthy lust the dropsy of covetousnesse the consumption of envy c. which as they are in number not inferiour to those of the body so in their
Spirit of God Who is therefore called Holy because He sanctifies the faithfull and this work of healing is a part of sanctification But the Spirit doth not effect this without us Rom. 8.13 That therefore we may be fitted for this work the Spirit useth the word which is compared to a medicine Prov. 4.20 21 22. 1 Tim. 6.3 The Spirit therfore by the word and with the word 1 shewes us our diseases 2 moves the will to seek to be healed by disswasives from remaining under the dominion of sin and perswasives to holinesse 3 directs the action It useth also the Sacraments by which we are united unto Christ Baptism for initiation the Eucharist for progresse and so we are gathered as sometimes He would have gathered the children of Jerusalem under his wings wherein is healing Mal. 4.2 Yea the Sacraments sealing the great benefits of God to us and our duty toward Him do both encourage us to seek healing and afford most effectuall arguments to move us to it 3 How farre In all that truly repent and beleeve God heales all diseases but not straightway perfectly nor in all equally but by different degrees For the Scripture makes 3 distinct degrees of beleevers 1 Beginners who are called Children using milk Hebr. 5.12 13. 2 Proficients Ephes 4.14 15. 3 Perfect or strong men Rom. 15.1 But in all true beleevers this healing is so farre made as to take away the dominion of sinne and that it may not hinder their salvation and in none perfectly or in every point in this life The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is healing God so heales the diseases of our soules here that He is still healing them more and more Perfect health is not to be enjoyed but in heaven In this sense God is said to heale his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 30.20 And in the same sense in proper termes he is often called The Sanctifier of his people For God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God onely hath 1 perfect knowledge of all our diseases 2 Power or ability to cure them as being Omnipotent and so nothing hard to Him 3 Liberty and authority His justice saved which Christ by His obedience and death hath so farre satisfyed that it not onely permits but upon the Covenant between Him and the Father requires that all that beleeve in Him should be healed 4 Will as in this particular of David desiring his cheerfull obedience in his generall calling and specially in the administration of the Kingdome and thereupon Davids salvation His owne glory So in every man according to his calling Uses We see then 1 That the diseases of the soul Instr though dangerous yet are not incurable 2 That they who are qualifyed as David was have their diseases healed For there never are nor can be any such but that God alwaies Omnipotent is able to heale them and there is no respect of persons with Him 3 That this healing is to be sought of God This reproves 1 Such who enjoying greater means then David had Repr yet are not healed 1 Not of all their diseases Of some perhaps they are willing to be cured as Herod it may be out of some kind of conscience towards God But this they doe onely for feare of punishment or that they may have something wherewith to stop the mouth of their conscience that so they may the more sweetly sleep in their other sinnes or because they are not so addicted to these sinnes and therefore better contented to part with them c. But whatever the cause be it is evident they doe it not out of a sincere conscience for then they would endeavour to have all healed and those most especially whereof they are most sick 2 Not of grosse and foule diseases 3 Not of any at all 4 Who are so farre from being healed that they grow every day more and more diseased 2 Such as doe not seek healing of God in due manner that is not diligently using the meanes by God thereunto appointed 2 Not at all but passing Him by rely upon other meanes which cannot help them 3 Who are so farre from seeking to be healed of God that they daily more and more provoke Him 3 Such as are herein altogether unlike to God 1 Negatively who regard not to heale their brethrens diseases but say as the Priests and Elders to Judas Mat. 27.4 What is that to us See thou to it 2 Positively who hinder their healing or also increase their diseases Let this exhort us to seek the healing of our diseases and to seek it at Gods hands Exhort Motiv For the thing it self 1 These diseases are deadly to the soul Rom. 8.13 give strength and sting to the diseases and death of the body and to all afflictions and whilest they continue in their vigour make us unfit for any good prone to sinne c. 2 They being healed we become temples of the Holy Ghost fit and cheerfull to serve God to work out our own salvation to help others c. For the seeking it onely at Gods hands 1 There are some diseases of the soul which none but God no not the sick man himself can discover or find out Psal 19.12 2 None but He can cure any disease of the soule at all 3 He can sufficiently cure all As before in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meanes See Explicat 2. 6 Doctrine David mentions this as an argument of blessing God So Psal 30.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1 He knew 1 That this was a benefit worthy of all gratitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That it was from God 3 That it was a part of his duty to which he was bound necessitate praecepti to blesse God for it 4 That it would be a meanes both to continue and perfect the cure in himself and to encourage others to seek it where he had found it 2 As he knew all this so being a good man desirous to perform his duty and to promote the spirituall good both of himself and others he would not detein the truth in unrighteousnesse but act according to his knowledge Uses Here we see 1 That a man may with David know that his diseases are healed Instr namely if with him he valiantly resist sinne and diligently work that which is good 2 That a good man is of a gratefull disposition ever mindfull of and thankfull for benefits received 3 See Doctr. 3. Instr 2. This reproves 1 Scrupulous men Repr who though the word of God teach them that their diseases are healed yet will not beleeve it and so vex themselves without cause and are wanting to this duty of being thankfull to God for it 2 Such as are too negligent of this duty Some haply for fashions sake will give shanks for their meat and drink but scarce for any other blessing or deliverance Some perhaps for temporall but not for spirituall
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
willing and ready to performe these actions yet they being to be done by the ministery of the body it can not unlesse the body be vigorous and able 3 God knew that as all men have need of these things Mat. 6.32 so a King much more and in greater abundance Uses For our instruction Instr 1 In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good we see what David looked at in the things of this life viz. the goodnesse of them Some men so little practise self-denyall even in the smallest things that they let loose the raines to their appetite and deny it not any thing though it be such a thing which reason and common experience tells them is hurtfull to the body Others out of curiosity c. seek after those things which for the novelty rarity or dearnesse may serve for pompe or to please dainty palates rather then to minister true and solid good to the body Not so David who in these things looked at the goodnesse that is the fitnesse to nourish the body and give it health strength c. as in the latter part of the verse 2 In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satisfying we see 1 That David was not a man of an unsatiable appetite as they Isa 56.11 but rested not onely contented but amply filled and satiated with the portion that God had given him 2 That he did not sordidly hoard up his riches but used them to those ends for which God had given them which also is the gift of God and indeed the greater gift of the two Eccles 5.18 19 20. as the contrary is a vanity and an evill disease in the words immediately following chap. 6.1 2.3 David ascribes this benefit viz. the giving of these things for the quality good for the quantity satisfying to God This reproves 1 Such as hinder God from bestowing this benefit upon them Repr as idle persons or niggardly towards themselves c. 2 Such as are unlike to God not onely not satisfying the empty soules not filling the hungry soules with good but by injurious meanes taking away from them that which God hath given to satisfie them See Job 24.2 3 4 9 10. It exhorts us 1 To seek this benefit of God Exhort Mat. 6.11 Motiv 1 It is necessary for the sustentation of life good and satisfying that we may cheerfully perform the duties of our calling 2 We need it daily seeing it perisheth with the using 3 God can abundantly give it Meanes 1 Seek first the kingdome of God and His righteousnesse Mat. 6.33 Prov. 13.25 2 Be diligent in thy particular calling Prov. 13.4 2 To imitate our heavenly Father in satisfying the mouthes of our needy brethren with good things 2 Doctrine Hereby Davids youth was renewed as the eagles Explic. The Hebrew here for the grammaticall construction is subject to divers interpretations Most render it as it is in our Translation thy youth is renewed like the eagles Others think this incongruous because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree neither in gender nor number though such Enallages are not altogether unusuall in the Hebrew tongue Junius therefore renders it servas te recentem tanquam aquila tanquam pueritiâ tuâ Others otherwise Perhaps it might be more simply and more to the letter translated thus thou shalt renew thy self thy youth shall be as an eagle For the pause Rebhiah at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be against the ordinary interpretation But whatsoever the syntax be the meaning of the whole clause is plaine enough viz. David here illustrates Gods benefit of satisfying his mouth with good by this effect of it that thereby his youthfull strength and vigour was still repaired and so continued beyond the ordinary time which is further argued à simili like an eagle Concerning the eagle Aristotle and Pliny who were diligent observers of naturall things tell us the former that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lived the other that she dies at last not through age or any inward sicknesse or decay of nature but by mere hunger her upper beak being so overgrown that the crookednesse thereof hinders her from taking her meat Others say that in her old age she casts or breaks off that crookednesse and so renewes her strength and youth But we need not goe so farre the Scripture it self having many passages concerning the vigour of the eagle Strong and swift men are compared to eagles 2 Sam. 1.23 Hos 8.1 Yea God himself is likened to an eagle Exod. 19.4 Deut. 32.11 12. This similitude therefore serves most fitly to expresse Davids great vigour the effect of Gods satisfying his mouth with good as was said before And so it is used Isa 40.31 That such was Davids vigour even in his latter daies see Psal 18.32 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that that Psalm was composed by him towards the end of his life after the subduing of all his enemies appeares by the Title of it as also by the order of the story in the 2 book of Samuel For his last enemy that rose against him was Sheba and he was slaine in the 20th chapter and this Psalme is recorded chap. 22. The Reasons are the same here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the former Doctrine For as 1 God had much work for David to do for the performance whereof 2 he had not been able unlesse his body had been lusty vigorous nor 3 could it so have been had not God satisfyed his mouth with good so neither 4 had that been sufficient without Gods speciall blessing thereupon That therefore Davids body might be lively fit for the businesses imposed upon him God as He plentifully supplyed him with good things in the former part of this verse so here He blesseth the use of them with this effect of renewing or continuing his youthfull strength and vigour like the eagles Uses The instructions which hence arise Instr are 1 From the thing it self the continuance or renewing of Davids strength or vigour Where we see what is the end or use of those good things wherewith God satisfies us and particularly of meat and drink Feasts are not simply unlawfull but so they be used moderately and seasonably the Scripture allowes them 1 For mirth or cheerfulnesse Eccles 10.19 of which sort are marriage-feasts at one whereof our Saviour was present with his disciples Joh. 2. and when they wanted wine supplyed it by a miracle to which also is likened the preaching of the gospell Mat. 22.1 and the participation of eternall glory Mat. 25.1 c. 2 to preserve mutuall love Job 1.4 which Job though a most carefull father did not dislike as appeares by the context 3 for a thankfull commemoration of Gods benefits Gen. 21.8 Nehem. 8.10 12. Est 9.19 22. Luke 5.29 But the ordinary use and end of those things is for the strengthening of the body Eccles 10.17 that so men performing the
duties of their generall and speciall callings may be saved and God glorifyed thereby 2 From the expression of strength and vigour by youth Where we see to what age these ordinarily belong Every one must not look to have his strength renewed or continued to old age to be so lusty and vigorous when yeares come on as David here was Many yeares commonly bring many infirmities with them Therefore we must not spend our youth idly but in this spring or summer of our age whilest time and strength permit gather something with the ant whereby the winter time of our life may be sustained and passed with more comfort But especially hearken to Solomon Eccles 12.1 Remember now thy Creatour in the daies of thy youth c. 3 From the similitude whereby this is illustrated viz. as the eagle Whence we may gather that the prorogation of youthfull strength and vigour though an excellent benefit yet is not of the best kind of all For those God hath prepared peculiarly for his children but this he bestowes not onely upon wicked men Job 21.23 24. Psalm 73.4 but also upon eagles and other unreasonable creatures Therefore let no man from these things make an argument to himself either of the favour of God because he hath them or of His displeasure because he hath them not Eccles 9.1 Neither let any man by using unlawfull meanes for the continuance or recovery of his bodily health or strength hazard the eternall health of his soul But how opposite to Gods intentions and their own good are gluttons Repr drunkards c. who when God hath supplyed them with plenty of good things and given them a rule according to which if they would walk in the use of them their bodies might by his ordinary blessing be kept in health and strength contrarywise abuse these good things to the impairing and dishonouring their bodies and so through their own fault that curse of the Psalmist Psal 69.22 falls upon them By immoderate eating and drinking they overcharge their hearts oppresse their strength cast themselves headlong into many infirmities and diseases and consequently into untimely death And if at any time they pray to God for better health yet themselves still hinder Him from granting their desire according to that of the Poet Poscis opem nervis corpúsque fidele senecta Esto age sed grandes patinae tucetáque crassa Annuere his superos vetuere Jovemque morantur Pers satyr 2. These men to say nothing of their soules their credit their estates in stead of renewing or continuing their youth to their old age precipitate their old age upon their youth and are so farre from attaining to the eagles vigour or swiftnesse that sometimes their feet are not able to doe their ordinary office so that they are fit for nothing but to stretch themselves upon their couches with those gluttons Amos 6.4 or to ly along and wallow in their vomit with the drunkard Ier. 48.26 their braine besotted their bodies faces bloted their bellies of the barrell fashion their liver enflamed their lungs corrupted from the sole of their foot to the crown of their head scarce any sound part But let us Exhort when God hath done His part in satisfying our mouth with good things and that to this end that thereby we might renew our youth as the eagle not be wanting to our selves but by a right use of Gods blessings improve them to the end for which He hath appointed them Motive Long life is indeed desirable vers 4. Doctr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with this condition among other that we may enjoy tolerable health and strength to promote Gods glory our own salvation and the good of others For otherwise although we must patiently beare whatsoever it shall please God to send there is small comfort in living long and groning under almost continuall pain sicknesse being unable to help our selves and a daily trouble and burden to others Meanes Let us 1 implore Gods blessing by prayer 2 That our prayer may prevail 1 use these outward things moderately 2 imploy the strength we have or shall have by them to the diligent and faithfull performance of our duty in our generall speciall callings to the glory of God 3 Doctrine David mentions this as an argument of blessing God And to the same end he mentions it Psal 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as we have noted upon the former benefits 1 He knew 1 That this was just matter of gratitude 1 Because to be satisfyed with good and with such an effect was a great benefit no lesse then prolonging of life and supplying of strength to glorify God in the diligent performance of his duty 2 It was a benefit necessary for David as without which he had not been able rightly to have undergone so great burdens and of such great necessity 3 God bestowed this benefit upon him out of His love and goodnesse for ends most profitable to David 4. Of His free grace without any precedent merit of David or hope of subsequent reward 2 That gratitude was enjoined of God and necessary for divers most excellent ends 2 What he thus knew to be just and necessary to be done he being a pious man and according to Gods own heart would in like manner performe Uses Here then we see 1 That even Kings themselves Instr much more they who are farre inferiour and subject to them are but tenants or almesmen to Almighty God not lords or owners of the things they possesse and therefore are bound to render thanks to God for them of Whose onely gift and that most free gift they have received them 2 If David gave thanks to God for meat and drink and such like corporall things which perish Joh. 6.27 and that with the using Colos 2.22 much more ought we to give thanks for the meat which endures to eternall life that is for Christ offered to us in the Word and Sacraments Who is the bread that came down from heaven Whose flesh is meat indeed c. Hence are reproved divers sorts of men unthankfull to God even for this particular benefit of meat and drink Repr wherewith according to the letter their mouthes are satisfyed 1 Such as goe to and from their repast like brute beasts without ever blessing God at all either before or after as if their mouthes were made to be filled onely with His good things but never with His praises Psalm 71.8 to be open when they should receive his benefits but shut when they should returne Him thanks for them What though they have gotten the things they live upon by their labour and industry yet that these things are to be gotten at all that they are able to take paines for them that their labours have any successe that these things have power to doe them good c. is all the mere gift of God 2 Such as give
Hence also are reproved 1 Such as do not seek remission of sinnes Repr much more such as rejoice in their sinnes past especially if gainfull and delightfull and still securely rush into more Of which neither can stand with desire of remission Prov. 28.13 2 Such as seek it not of God Consol Exhort The uses of Consolation and Exhortation see Vers 3. Doctr. 2. as before Vers 13. As a father pitieth his children so the LORD pitieth them that feare Him Here we have the latter effect of Gods mercy or loving-kindnesse illustrated also 1 from the object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that feare Him 2 from a similitude As a father c. 1 Doctrine A father pitieth his children 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitieth Of this vers 4. Doctr. 4. Expl. and verse 8. Doctr. 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonnes Synecd spec for children of both sexes 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a father Synecd gen for a father that doth the office of a father and so shews himself worthy of this title That such a father doth pity his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mal. 3.17 Luk. 15.20 And the example of Jacob Gen. 33. who when Esau whom he feared was coming toward him set his children in the last place vers 2. See also vers 13 14. And chap. 43. how hardly and with what caution he let Benjamin goe into Egypt And this proceeds partly from the instinct of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the same effect even in brute creatures But because men in these things are not so subject to it as brutes but by their free will to evil may extinguish the light of nature and sinne against the laws of it therefore God hath given man a precept for it inclusively in the 5th commandement expressely elswhere And reason it self dictates the same in as much as the sonne is a naturall effect of his father begotten according to his image his own flesh and blood and bone yea as it were a new and second self to him in whom he lives after death and attains to a kind of eternity in this world which in his own person he can not have From this double obligation viz. the conscience of Gods command and the dictate of right reason that naturall affection whereof I spake before is both intended and regulated And hence it is that whereas in brute creatures that instinct ceaseth to have any further operation after that the yong ones are able to provide for themselves contrariwise man continues his affection and the effects of it to his children and childrens children as long as he lives laying up for them 2 Cor. 12.14 and when he is ready to dy giving them his charge and blessing Gen. 49. Uses Hence we may observe 1 If children be the objects of pity Instr then they are also the subjects of misery For commiseration alwaies supposes misery in the object of it And this is evident not onely to experience but reason if we seriously consider the condition both of their bodies and soules 2 He is unworthy the name of a father that doth not pity his children 3 Those married folk who have children have indeed a blessing Psal 127.3 4 5. but a worldly blessing so not without troubles attending it Therefore they who think of marriage must consider beforehand that if God shall send them children though never so good they must not look to have them causes onely of joy and comfort but sometimes also of grief and pity How much more if they be deformed sickly idiots c. On the other side if they have no children as they want those of whom they may rejoice so those also whom sometimes they may have cause to bemone and pity And if this be the duty of a father to pity his children then they are to be reproved Repr who want this naturall affection who do not pity their children 1 In respect of their soules wherein folly is bound Prov. 22.15 like to break out into actuall sinnes which will bring eternall damnation if not prevented Those parents therefore have no pity of their children who seeing them lying under that misery and danger do not endeavour with the rod of correction to drive away that folly which is so bound in the hearts of their children And much more are they to be reproved who will not so much as teach their children how to avoyd that so great an evil 2 In respect of their bodies So they who by their own sinnes heap temporall punishments upon the heads of their children Exod. 34.7 Psal 109.14 15. Jer. 32.18 Especially idolaters Exod. 20.5 Sacrilegious and rebellious men Jos 7.24 Num. 16. c. So they who either through idlenesse do not get or through riot and prodigality lavish out and spend that wherewith they should provide necessaries for their children These are worse then heathen yea then brute beasts Neither are they onely in this fault who do not supply their childrens necessities for the present but they also who do not providently take care for them for the future so farre as lawfully they may 2 Cor. 12.14 Some men bring up their children daintily enough yea too daintily for the present but forgetting that rule of oeconomicks That ordinarily a mans revenews should exceed his expenses they spend profusely what their parents have left them and so leave litle or nothing for their children whereas by reason of their dainty education they will be more sensible of hardship and penury and so more miserable So they who are too severe and cruell toward their children provoking and discouraging them Coloss 3.21 This also should exhort 1 Parents to pity their children Exhort Motiv 1. Consider the miseries which they either do or may suffer 2 All are commanded to pity those that stand in need of pity Job 6.14 19.21 Lam. 1.12 Rom. 12.15 20. 1 Pet. 3.8 Prov. 12.10 Exod. 23.5 Much more ought parents to pity their children 1 For their neare relation Kindred though more remote are called our bone and flesh Gen. 29.14 2 Sam. 19.12 13. Much more are children so unto their parents That therefore which the Apostle writes to Philemon ver 16. holds much more in parents in respect of pity If every man ought to pity every man in misery for Gods commandements sake then parents surely above others should pity their children both for the commandement and in regard of their relation 2 Because parents have been the means of bringing misery upon their children all thus farre in that they have begotten and brought them forth into this miserable world and derived to them that spirituall corruption of nature which themselves have received from their parents and all from Adam some yet further transmit unto their children bodily infirmities and such a temper or constitution whereby they are more then ordinarily prone to some notorious vices some by their own actuall sinnes draw down
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
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