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
at least to be weary and impatient as thinking it too long in coming and so to say with him 2 King 6.33 What should I wait for the LORD any longer which is contrary to that act or effect of faith and hope that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the patient abiding or expectance of the thing beleeved and hoped for Heb. 11.1 Rom. 8.24 25. as the LXX often translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is comfort against that also God Who hath undertaken the thing best knows His own time and His time is the best time for executing both righteousnesse and judgement and beyond that time He will not defer it As the vision Habak 2.3 so here the righteousnesse judgement of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a set or appointed time but at the end it shall speake and not lie Therefore though it tarry wait for it because it will surely come it will not tarry Though it tarry it will not tarry that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it linger and stay some while before it comes yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non posterior abit as I may say it will not come tardy it will not come after the appointed time nor after the due and fit time And he that beleeveth will not make hast Isa 28.16 Lastly here is a ground of Exhortation to all men in generall Exhort that every man in his place and calling would imitate God in executing righteousnesse and judgement for all that are oppressed Chiefly it concernes magistrates as being Gods deputies and ministers for this purpose especially But it extends also to masters of families within their bounds of domesticall government Yea to private men also in such acts hereunto conducing as belong to them as by way of testimony solicitation or other assistance to the party oppressed or as the magistrates instruments for execution of his office herein 2 Doctrine David mentions this as an argument of blessing God So Psal 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where declaring this act of God vers 4. he exhorts to this duty vers 3 5. And Psalm 107. vers 10 13 14 15 16. In like manner Moses and the Israelites being freed from the Egyptian oppression sing a song of thanksgiving Exod. 15. So Deborah and Barak Judg. 5. The grounds or reasons hereof are in generall the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in other benefits before mentioned vers 3 4 5. Which therefore may in like manner be hereunto fitted and applyed Uses Here we learne 1 That we are not to regard our selves alone Instr or to be sensible onely of our own oppressions and deliverances but to be alike affected in those which concern others also as David here gives thanks for Gods executing righteousnesse and judgement for all that are oppressed 2 We may lawfully rejoice for Gods judgements upon oppressours To rejoice for them out of malice as they are hurtfull comes to be executed upon themselves for such as they have oppressed But let us imitate David Exhort Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 7. He made known His waies unto Moses His acts unto the children of Israel Now follow Gods benefits bestowed upon the Israelites And first upon all in this verse Where we have a double benefit according to a double act of Gods notification viz. Of His waies unto Moses acts unto the children of Israel Which yet we must not so divide as if Gods waies were made known onely to Moses and His acts onely to the children of Israel for both were made known to both Onely with this difference that God made known His waies first and immediately to Moses and by him mediately to the children of Israel but His acts He shewed immediately to all as being of themselves so conspicuous that the very doing them was making them known so that no man could open his eies but he must see them 1 Doctrine The LORD made known His waies unto Moses What a Way is in the proper acception Expl. all men know Metaphorically being attributed to God it is taken especially in a double acception 1 For the way wherein He Himself walketh that is for his counsels and actions Deut. 32.4 Psalm 145.17 2 For the way wherein He will have us to walk that is His Commandements prescribing us our duty Psalm 119.1 3 14 15 27 32 33. and frequently in that psalme and other So Isa 2.3 30.21 Both these are here meant but the latter especially That God shewed His waies unto Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that after a more eminent manner then to any other see Num. 12.6 7 8. That He shewed them to the children of Israel and that more peculiarly then to any other nation see Psalm 147.19 20. That He shewed them to Israel by Moses is plaine throughout all the books of Moses and Malac. 4.4 Whereupon Moses is called the mediatour of the Old Testament Gal. 3.19 Now this God did out of His love to Moses and Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to us also to whom the partition-wall being broken down by Christ belongeth whatsoever Moses wrote so farre as it may stand with the New Testament The immediate end was that the Doctrine of God might not be as a candle put under a bushell but set on a candlestick that it might enlighten the whole house of Israel yea the whole Church throughout all succeeding generations The end to which this was subordinate was the leading and uniting men unto God for their salvation and His glory Uses The instructions Instr which hence may be gathered are these 1 If there need a way to lead us unto God then we are absent from God God is indeed in Himself infinite and therefore alwaies every where necessarily present after a generall manner Psal 139.7 8 9 10. Act. 17.27 28. More specially also He is sayd many waies to be present as in courts of judicature 2 Chron. 19.6 Psalm 82.1 Also to come neare to the wicked to judgement Mal. 3.5 c. But according to our purpose here He is specially present by the manifestation of grace and glory Now in respect of His glorious presence in heaven whilest we are at home in the body we are absent from the Lord 2 Cor. 5.6 Grace He manifests in the fruits either of His first love and so He is present to all men especially in the visible Church or of His second love and so he is farre from the wicked Prov. 15.29 and is present onely to the godly 2 Chron. 15.2 Seeing then we are by nature the children of wrath dead in sinnes before our regeneration so we are absent from God And seeing there is not a just man upon earth that doth good and sinneth not Eccles 7.20 Jam. 3.2 and how much we sinne so much we are absent from the God of pure eies therefore whilest we are in this world
to whom God hath from all eternity decreed His mercy unlesse it be revealed by the Spirit of God Now the Spirit of God here by David clearly tells us that the mercy of God from everlasting is to them that feare Him Let us then see that we truely feare God and constantly continue in His feare and then we may certainly know that we are of them to whom His saving mercy is decreed from all eternity But some man will say They that list may goe so farre about but I have a nearer way For the Spirit certifyeth me by secret whisperings without considering of any such qualification that mercy is prepared for me from all eternity I answer with S. John 1 ep 4.1 Beloved beleeve not every spirit but try the spirits whether they are of God Now we have no rule whereby to try the spirits but the Scriptures Isa 8.20 The spirit therefore which urges faith and good works according to the Scriptures is plainly the Spirit of God Who having given us His Word of highest perfection which nothing may be added to or taken from doth not dictate any thing inwardly unto men but according to that which He alwaies constant and like unto Himself hath revealed in that word But that spirit which muttereth any thing in matter of religion contrary to Scripture is most certainly the spirit of giddinesse and of darknesse If therefore we consult the Scripture we shall find both here and every where the same constant doctrine That mercy is from all eternity decreed to them that feare God but the Scripture no where saith that it is decreed to any of us by name without consideration of this qualification Whence it follows that the Spirit which by our perseverance in the feare of God certifies us that mercy is prepared for us from eternity is the Spirit of God but that which suggests to us that it is absolutely prepared for us without any consideration of such qualification is the spirit of errour 2 Seeing the mercy of God unto all eternity is to men not simply but as fearing God we must be carefull to persevere in the feare of God if we would certainly expect His mercy unto everlasting 2 Chron. 15.2 The LORD is with us Whilest we are with Him but if we forsake Him which we doe if we cast away His feare He will forsake us For then we are no longer under the qualification to which mercy is annexed 3 From both together Behold Gods immutable constancy in shewing mercy to them that feare Him This reproves 1 Them who presume of Gods mercy from everlasting Repr and yet are so farre from remembring their Creatour in the daies of their youth that they deferre their repentance to the houre of death 2 Them who presume of Gods mercy unto everlasting and yet doe not persevere in His feare during the few daies of this life As Vers 11. Doctr. 2. with a litle alteration Consol Exhort 2 Doctrine They who remember Gods commandements to doe them keep His covenant We have seen Gods mercy toward them that feare Him Let us now see concerning their posterity to whom from everlasting to everlasting His righteousnesse is extended not absolutely but under the condition expressed vers 18. This is conteined in the effect of keeping His covenant which is illustrated or described from another effect that is remembring His commandements to doe them The explication of the condition is first to be handled in this present Doctrine Then the condition added to the promise 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His commandements Explic. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other significations signifies to give a thing in charge to appoint commit or command it to be done 2 Chron. 36.23 Numb 3.10 4.27 Job 34.13 Hence this nown in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly used by David in this book of Psalmes and especially Psal 119. for the commandements of God the things which He hath appointed given in charge or committed to us to observe and doe These things are Repentance Faith the duties of the Morall law and were under the Old Testament those of the Ceremoniall and Judiciall law also 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them who remember What it is to remember and to forget hath been explained Vers 2. Doct. 2. Vers 14. Doct. 4. And whereas Memory is either merely notionall or also affective and consequently operative here this latter is to be understood as appeares by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe To doe Gods commandements here notes 1 The substance of the act or omission that is the doing of things commanded and eschewing of things forbidden 2 The manner of doing that is out of knowledge of Gods commandement and conscience of obeying it to Gods glory our own salvation c. with perseverance 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His covenant Gods covenant with man is twofold viz. either with man standing in innocence fallen by sinne Here is meant the latter that is the covenant which God made with fallen man in the seed of the woman viz. Christ the Mediatour This covenant for substance is but one as Christ is yesterday and to day and the same for ever but differently dispensed in respect of the fathers under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Promise us under the Gospell The summe or substance of the covenant with both consists in Stipulation of the obedience of faith Promise of pardon and eternall life 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that keep God is sayd to keep His covenant when He performes His promises Deut. 7.9 12. On the other side men keep covenant with God when they perform the stipulation or conditions required by Him of them that is remember His commandements before mentioned to doe them Thus Exod. 19.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping Gods covenant is all one with obeying His voice that is per metonym adj His commandements And Deut. 4.13 He declared unto you His covenant c. even tenne commandements c. See also Exod. 24.7 Psal 78.10 2 Kings 22.8 compared with chap. 23.2 Jer. 11.3 4. Now the observation of the Decalogue necessarily presupposes Repentance and Faith as without which a man is without Christ without Whom he can doe nothing The Reasons then of both points in the Doctrine are evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 To doe Gods commandements is to keep His covenant because this is the stipulation or condition of the covenant which God requires to be performed of them that are in covenant with Him 2 Remembrance also is necessary to the doing His commandements because knowledge is necessary and knowledge without remembrance can do nothing Uses Hence we learne 1 That Gods Covenant is the object of our observance Instr or that which we are to keep as prescribing us what we ought to doe 2 The keeping of Gods covenant consists in the doing His Commandements 3 It is not