men may not assume them to themselves are described from their effects of fearing God ver 11 13 17. of keeping His covenant and commandements ver 18. And here we have 1 The foundation or impulsive cause of these benefits in the Attributes of God set down in this verse which are foure viz. Mercy Grace Long-suffring Loving-kindnesse 2 The benefits themselves v. 9. to 19. 1 Doctrine The LORD is mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull Explic. This word we explained together with the conjugate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. Doct. 4. Here it seemes to be taken in the proper and strict acception for that Attribute of God whereby He is inclined to succour them that are in misery This is either generall or speciall Gods generall mercy hath for the object of it not onely men even them which are strangers from the faith but also unreasonable creatures even all Gods works Psal 145.9 His speciall mercy looks at sinners repenting of their sinnes Joel 2.13 And this is principally here meant as appeares by the exercise of it in the words following especially ver 13. And so it signifies a pronenesse to succour or relieve a man in misery notwithstanding sinne The act or effect hereof is Deliverance immediately from the Guilt of sinne by Remission and from the Dominion by Mortification by consequence from Afflictions so far as is expedient and from Hell This Attribute of God is most frequently celebrated in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let us hear the immediate testimony of God Himself Exo. 34.6 which very words David repeats not onely in this place but also Psal 86.15 145.8 So others Nehemiah chap. 9.17 Joel chap. 2.13 Jonah chap. 4.2 Seeing Mercy considered in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in actu primo as here it is is an essentiall Attribute of God there can be no reason given of it but He is mercifull because He is mercifull or because He is God For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause otherwise either He must be the cause of Himself and so before and after Himself which can not be or else some other thing must be the cause of Him and so He should not be Alpha the first and independent but should depend upon His cause as in nature before Him But contrariwise He is the cause of all things and upon Him all things necessarily depend both in their essence and operation Uses Seeing this Attribute belongs to our use especially in the exercise of it whereof David speaks afterwards I shall therefore here be the briefer For our Instruction Instr 1 If God be mercifull to sinners repenting then certainly much more is He tenderly affected towards them who having already repented of their sinnes and mortified the works of the flesh by the Spirit of Christ into Whom they are engraffed by faith serve Him diligently in holinesse and righteousnesse and bring forth plentifull fruit whereby He is glorified 2 We see how it comes to passe that sinne doth not presently damne but that there is hope in Israel notwithstanding sinne If Gods punishing justice should strictly take place there could be no hope But God is mercifull and out of His mercy according to the prescript of His wisdome He so remits of His justice that there remains certain hope of salvation to all that repent though worse then Manasseh the Jewes Act. 2. who notwithstanding Christs innocency the excellency of His doctrine frequency greatnesse and goodnesse of His miracles crucified Him c. 3 We see also the true cause of damnation It is not want of mercy in God to deliver men and so to save them but they are wanting to themselves in that they will not walk in the waies to which God in his wisdome hath annexed and restrained His shewing mercy lest His justice should be contemned This reproves 1 Such as do not carry themselves as becomes this mercy of God viz. either despairing presuming of it Despaire as it is in it self a great sinne Repr so it is also to man very dangerous It is great in it self as being which many other sinnes which he could not hinder may be of a harsh disposition which can never in this life be quite remoyed yet by the powerfull grace of God it may be so farre rectified that a man shall have a mercifull heart and in the generall course of his life exercise it though he can not so expresse it in speech and countenance as others can But he that gives way to such a disposition without grieving for it and labouring to mortifie it is not like our heavenly Father For He is mercifull and so must we be if we will be His children Lu. 6.36 Much lesse are they like Him who contrary to their naturall inclination draw upon themselves a habit of cruelty by frequent acts out of self-love pride c. Here is also Comfort 1 for them Consol who groan under the burden of their sinnes See ver 3. Doct. 2. Consol 1 Against the cruelty of men If they refuse to pardon us when we have offended them though we duly crave pardon of them or if they punish us altogether undeservedly not for any offense or fault of ours and that beyond all moderation without all mercy and if others also have no compassion of us being so used yet let this comfort us that there is mercy with God And as the mercy of men can not procure our salvation so neither can their cruelty hinder it God being mercifull unto us Let this also exhort us 1 To labour that we may be partakers of this mercy Exhort Motiv 1 Otherwise we are undone for ever 2 If we truly seek it we shall not seek it in vain 3 This is able to relieve all our miseries c. Meanes Repentance 2 To be mercifull toward others This belongs chiefly to the exercise of mercy Yet something may be said briefly of the inward affection Motiv 1 The externall acts of pardoning them that have injured us relieving them that are in misery c if the heart be void of mercy are not acts of mercy but of some other principle what ever it be from whence they proceed perhaps of vain-glory cowardlinesse c and therefore shall not onely faile of the reward promised to the mercifull but be punished as hypocriticall at least if not otherwise sinfull 2 If we have the inward affection though for want of power or opportunity we can not exercise the outward act God will in this case accept and reward the will for the deed Meanes 1 Seeing Christ is full of grace of Whose fulnesse we all receive grace for grace it is necessary that being taken out of the wild olive we be graffed into Him the true olive tree 2 Seeing Christ communicates by His Spirit Which is therefore called the Spirit of grace let us labour to be endued with it 3 By the grace of His Spirit exercise mercy that by
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
ashamed to commit before any ordinary honest man Let such men know that the Holy one of Israel hates iniquity and will without respect of persons render to wicked men the wages of their sinne that is eternall death The holinesse of God urges their damnation in a double regard namely both in regard of His hatred of sinne as directly contrary to holinesse and in regard of His truth in executing his threatnings 3. More specially such as offend against the 3d Commandement by taking this holy and imperate the performance of it the Affections of Love Desire Joy Hope c. to carry it on amain through all obstacles or impediments Thus Psal 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise the LORD with my whole heart or with all my heart Here is the heart and the whole heart or all the heart So Psal 86.12 For he knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 That God requires this integrity of all and intensnesse of every part of man in His service Dent. 6.5 2 That Gods infinite excellency and namely His holinesse Psal 99.3 5.9 His beneficence also and His having made all that is within us and that for this end abundantly deserves this 3 That these faculties of the soul are so linked together that unlesse they all concurre none of them can be rightly exercised The Apprehension though never so clear yet without a sutable motion of the heart is idle On the other side there can be no motion of the heart at all without some apprehension going before Every affection presupposes some act of the understanding an orderly affection a distinct act a vehement affection a presse and intense act Uses Here then we see of how great moment Instr this work of blessing God is to which all that is within us is required But how farre are they from this duty Repr who call together all that is within them to doe the works of the flesh the world and the devil Now as before for the thing Exh. so here for the manner and degree David's example should excite us to imitate him Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meanes 1 By way of removing impediments Away with all things that may overcharge the soul Luke 21.34 or hinder us from lifting it up to God as we ought 1 Tim. 2.8 or which may divert any faculty of the soul another way So in the act of blessing God we must watch over our thoughts that they wander not after other objects for then they will draw the affections after them and so make them cold and slack in the performance of this duty 2 Direct When we are about this work consider Gods speciall presence and the weightinesse of the businesse Verse 2. Blesse the LORD O my soul and forget not all His benefits 1. Doctrine David saith againe Blesse the LORD O my soul For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He earnestly desired to perform this duty so as it might be pleasing and acceptable unto God for the Reasons mentioned in the 1 and 3 Doctrines of the former verse And in such case reiteration is usuall As in prayers Psal 51.1 2 7 9. Dan. 9.17 18 19. And in precepts Prov. 4.13 14 15. Rom. 12.14 2 He knew that as this could not be done unlesse the soul concurred so the soul was not easily excited and prepared in such manner as it ought 1 In regard of the weightinesse of the duty 2 In regard of the infinite Majesty of God before Whom and to Whom it is to be performed 3 In regard of the reliques of corruption which hinder or slacken the soul in this performance or draw it another way Uses Now in that David thus again and again excites himself to blesse God Instr we see 1 How necessary and important a thing the right performance of this duty is For it is the property of children and fools not of a man of David's wisdome to be so earnest in a matter of small moment 2 How difficult a thing it is duly to prepare the soule hereunto For though the duty were of never so great importance yet if it were not also of some difficulty this earnestnesse were superfluous 3 That we must use all diligence and never cease till the soule be competently prepared This reproves 1 Such Repr who if their soule be not presently excited do not diligently endeavour it but defer the duty Such men should remember the saying Qui non est hodie c. They who are so remisse in so excellent a work of God may justly by Him be left to themselves and to the tempter who if he once see them so easily taken off will be sure daily to cast in their way more and more impediments 2 Much more such as diligently excite themselves to work iniquity who when their conscience by the light of nature Scripture the admonition and example of others the Spirit of God also striving together checks and restrains them yet never leave till having extinguished the light cast Gods Commandements behinde their back and grieved his Holy Spirit their conscience becomes seared and their soul so addicted to iniquity that they are ready to drink it like water to draw it with cords of vanity and sinne as with cartropes to doe evill with both hands greedily To sinne is to depart from God and to draw nigh to hell Now doe they think they cannot depart far enough from God or draw nigh enough to hell from whence there is no redemption where the torments have neither end nor intermission without all this diligence On the other side here is comfort and encouragement for such as truly desire to blesse God Consolation Exhortation If at any time they perceive their souls to be not without some difficulty excited to this duty let them not be discouraged or give over but endeavour it so much the more earnestly And by how much the more and greater obstacles or hindrances they shall break through so much the more they shall testifie their love to God and conscience of doing their duty and so much the more comfort and sweetnesse they shall find in it 2 Doctr. He saith Forget not all his benefits 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His benefits Explic. The prime and proper signification of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is simply and absolutely afficere bono vel malo to doe one good or evill to deale well or ill with him And so it is taken in the good part Prov. 11.17 and frequently being spoken of God as Psal 13.6 116.7 119.17 142.7 Isa 63.7 In the bad part Gen. 50.15 17. Psal 137.8 Prov. 3.30 In both Prov. 31.12 Sometimes in reference to a precedent cause or occasion in the object it may signifie to reward recompense or requite So by our last English Translatours it is rendred in the good part 2 Sam. 19.36 22.21 Psal 18.20 In the bad Deut. 32.6 Isa 3.9 Joel 3.4 2 Chron.
is afforded to him if he be not thereby brought to repentance the greater shall his condemnation be but to him that hath obtained remission of sins they are given out of Gods second or speciall love in Christ unto salvation Yet can not any Note be taken from hence Eccles 9.1 2. because these things are given indifferently to the good and bad yea for the most part wicked men have herein the greatest share And for the manner and intent of giving them wherein the whole difference is it can not be known by us unlesse we first know that our sinnes are forgiven But in spiritualls the very actions themselves in the substance of them differ For sinners by the just judgement of God have their minds daily more and more blinded and their hearts hardened the assistance of Gods Holy Spirit whereby infirmities should be helped and temptations repressed after long resisting and quenching the motions of it is more withdrawn yea they going on still in notorious sins are at last delivered over to a reprobate mind and strong delusion to the lusts of their owne hearts and the power of Satan But they who have their sinnes forgiven though they may have their relapses sometimes as David and others had yet for the generall course of their life they grow in grace perhaps not sensibly every houre day c. Mar. 4.27 yet so as considering how it is with them now and how it was some while agoe it will appeare that they are grown The Holy Spirit more and more enlightens their eyes purges their hearts and makes them fit for every good work comforts them in adversity helps them in temptations c. Hence also we have a ground of a double exhortation Exhort 1 To seek forgivenesse of our sins at Gods hands Motive 1 Without this a man is in a most miserable condition worse then never to have been born as being liable to the wrath of God to the dominion of sin and the devil to all kinds of punishments 2 On the other side the forgivenesse of sins hath blessednesse annexed to it Psal 32.1 which imports the removall of all evil and the obtaining of all good 3 None can forgive sins but God onely Meanes 1 Christ the principall as Who hath satisfied the justice of God and so merited and procured forgivenesse for such as seek it through Him His blood is the fountain of all remission 2 That we may obtain forgivenesse by Christ there is required of us 1 Repentance Mar. 1.4 Luke 3.3 24.47 Act. 2.38 3.19 5.31 On the contrary they that remain in their sins without repentance have no portion in the remission of sinnes 2 Faith Act. 10.43 For true repentance is never separated from true faith in Christ Hence the Apostle so often beats upon Justification by faith 3 New obedience and amendment of life Isa 1.16 17 18. For this cannot be separated either from true repentance Mat. 3.8 Act. 3.19 or from true faith Jam. 2.14 2 When we have obtained forgivenesse 1 To be thankfull to God Who hath most freely and graciously bestowed so excellent a benefit upon us Now thankfulnesse or thanksgiving is partly internall partly externall 1 Cor. 6.20 The internall proceeds from the understanding acknowledging this infinite benefit and the heart fervently loving the Authour of it The externall consists 1 In words when we seasonably and sincerely praise the benefit and the Benefactors as in this Psalme and Revel 5.8 c. 2 In deeds namely seeing we are not able to render any thing to God which He any way needs or which if good proceeds not first from Him the Authour and giver of all good things in referring this benefit to its due end Luk. 1.74 75. Tit. 2.14 2 To forgive our brethren as God hath forgiven us Mat. 18.33 Ephes 4.32 Coloss 3.13 Motiv The argument holds from the greater to the lesse in many respects 1 In respect of the object of the forgiveness our offenses against God and our brethrens against us a between which there is no comparison either for number or weight 1 For number the offenses even of the best men are innumerable For whereas the Scripture calls some men just upright perfect c. it speaks of perfection of parts not degrees comparatively in reference to men not converted or newly converted not simply in respect of some particular action not of their whole conversation evangelically not legally c. Which appeares plainly by other evident places of Scripture 2 Chron. 6.36 Eccle. 7.20 Jam. 3.2 1 Joh. 1.8 10. Psal 40.12 And if this be our condition when we are at the best in this life what is it whilest we are yet carnall sold under sinne Rom. 7. See Gen. 6.5 Job 15.16 Isa 5.18 Rom. 3.10 to the 19. How few therefore are the offenses of our brethren against us if compared with the numberlesse number of ours against God! 2 For the weight or greatnesse of an offense seeing evil strictly taken is a mere privation not a being it is estimated according to the greatnesse of the good to which it is opposite Our offenses then being against the infinite Majesty of God our brethrens against us but against dust and ashes like themselves what are these in comparison of those Surely lighter then vanity lesse then nothing Which will yet more appear if we take in all aggravating circumstances especially the ingratitude of our sinnes against God more then can be imagined in any offense of one man against another Our Saviour in His Parable Mat. 18. sets forth this comparison between our sinnes against God and our brethrens or fellow-servants offenses against us both in the number and greatnesse under the similitude of 10000 talents v. 24. and 100 pence ver 28. For greatnesse Talents to pence one talent containing 6000 pence For number 10000 to 100. that is a hundred to one Put both together the proportion of the one above the other is six hundred thousand fold Which though it be a vast disparity yet is but a shadow of the truth in the reddition and comes infinitely short of it Now if our offenses against God so far exceed our brethrens offenses against us both for number and weight and yet God so graciously forgives us how much more reason is it that we should forgive our brethren 2 As great a disparity also there is between God and us in respect of power God is Omnipotent able at pleasure to take vengeance upon sinners without resistance without any hurt or danger to Himself either by in the precedent Doctrine 2 The conveniency of it both in that we all need it our sins presupposed there being no other way to be freed from them and in that it abundantly satisfies our need taking away our sins as clearly as if they had never been committed Whereof see more v. 12. Doctrin 2. 3 The fountain from whence it proceeds Gods infinite love to us and that of His free grace both which are signified by
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
also plentifully recompense unto us whatsoever we doe for His sake Mat. 10.42 Luke 6.35 14.12 13 14. 3 Doctrine The Lord is slow to anger or long-suffring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long of anger Explic. Which is meant not in respect of the continuance of His anger for so he is quite contrary as we shall see in the next verse and Psal 30.5 Isa 54.8 but in respect of the beginning of it that is He is long ere He will be angry For thus is the phrase every where taken whether spoken of God or man And so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 19.11 The discretion of a man deferres his anger or makes him slow to anger So Isa 48.9 In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 7.8 To which are contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short of anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short of spirit that is soon angry or hasty of spirit Prov. 14.17 29. And this also as the former Attribute is here to be understood in actu primo as noting a propension in God to refraine His anger in the effects of it viz. revenge or punishments notwithstanding the greatnesse continuance or frequent iteration of mens sinnes For the Proof and Reason see Doctr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uses For our instruction 1 This Attribute of long-suffring presupposes in God a naturall hatred of sinne Instr His refraining for a time the effects of His displeasure implies that He is displeased at it And both these presuppose Gods omnisciency whereby He knowes all sinnes 2 See here the true cause why sinners many times goe so long unpunished Not their desert nor that God either sees not or hates not their sinnes or is not able to punish them but His long-suffring or slownesse to anger 3 Hence also it appeares that the sinnes of impenitent persons are not at all remitted by Gods long-suffring Quod differtur non aufertur Forbearance is no quittance Their punishment is onely put off not taken off Gods suffring is long but not for ever If men will find no end of sinning God will find an end of suffring and a beginning of punishing This reproves 1 Such as are unlike to God Repr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 14.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are soon angry hasty of spirit who like tindar or gun-powder take fire presently at the least spark of any offense yea sometimes where there is none at all but onely in their misapprehension 2 Such as abuse the long-suffring of God to quite contrary ends viz. to pride luxury oppression c. to foster impious conceits of God that He is such an one as themselves Psal 50.21 to set their hearts fully to doe evill Eccles 8.11 3 Such as envy Gods long-suffring towards others yea pray for speedy vengeance upon them It exhorts us 1 To hasten our repentance Exhort lest that come upon us Rom. 2.4 5. c. 2 Patiently to suffer afflictions though they seem very long to us Motiv 1 Let us consider how long God hath suffred our sinnes most unjustly committed against Him and be ashamed not to suffer patiently His chastisements most justly inflicted upon us yea farre below our desert 2 They are sent by God to purge and take away our sinnes Isa 27.9 that we should not be condemned with the world 1 Cor. 11.32 but be made partakers of His holinesse Hebr. 12.10 and consequently of eternall happinesse Shall not we then patiently beare afflictions which are sent for our great good when God patiently beares our sinnes which are good for nothing Rom. 6.21 Ephes 5.11 yea which are directly contrary to the greatest good Gods glory and our salvation 3 How long soever the time of our suffrings seems to us certainly it shall last no longer then is requisite to the ends before mentioned Lam. 3.33 And shall not we so long endure the hand of God Who hath with so much patience endured us pressing Him with our sinnes as a cart is pressed that is full of sheaves Amos 2.13 3 To imitate God in being long-suffring or slow to anger patiently enduring the injuries offred to us by others though great though many though long continued and often repeated 4 Doctrine The Lord is plenteous in loving-kindnesse 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving-kindnesse Explic. This we explained before Vers 4. Doctr. 4. Where we shewed that it extends both to deliverance from evil and to the bestowing of positive good But it is most commonly taken the latter way And so it is here the former being expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenteous This signifies a large quantity either continued that is magnitude or greatnesse Psal 48.2 or discrete that is multitude Psal 3.1 2. But seeing Gods loving-kindnesse taken in actu primo as here it is is one and the same essentiall Attribute of God therefore the former signification is proper to this place He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is exceeding propense to communicate good And so Psal 145.8 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though in the effects this as the rest also of Gods Attributes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many waies manifold as we shall see immediately in the proofe Beside the places quoted for the proof hereof in the first Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plenteousnesse of Gods loving kindnesse may be further demonstrated by the multitude and greatnesse of the effects of it The multitude will appeare if we consider 1 How many they are to whom God doth good even as many as there ever have been their sinne and the reprobate by their finall impenitence in their sinnes deprived themselves of it Uses Here 1 See what encouragement we have to pray unto God Instr Such is our need that though he by whom it were to be supplied were most tenacious we had cause to beat his eares continually by our uncessant clamours that if he would not for any other cause yet being wearied with our importunity he might grant us what we ask But God Who not onely admits but invites us to pray as He hath an inexhaust plenty of all good things so He is also as plenteous in kindnesse and ready to give But if He deferre His giving the reason is because that which we ask is not convenient for us or because we ask amisse or are not yet fit to receive or because it is expedient for us that our faith hope patience c be thereby exercised c. Otherwise it would come to passe as Isa 65.24 that before we should call God would answer and whilest we were yet speaking He would hear See Dan. 9.20 21 22 23. Let the papists therefore with their will worship goe to their he and she saints but let us goe to God with our prayers as both His commandement layes a