our life whilest we are at home in the body creeping as wormes upon the ground Let us not therefore say of this world as S. Peter of the mount in another respect It is good to be here but let us so live whilest we are here that we may be admitted into heaven after this life that is let us doe the will of our Father Which is in heaven and then with the Apostle 2 Cor. 5.8 desire rather to be absent from the body and present with the Lord. 2 Doctrine As the heaven is high above the earth so is Gods mercy great toward them that feare Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Expl. or loving-kindnesse Of this Vers 4. Doctr. 4. and Vers 8. Doctr. 4. Here it is taken largely for propensity both to remove evil from us and to bestow and continue good to us and that notwithstanding the demerit of our sinnes 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that feare Him The feare of God here notes the whole worship or service of God For that was the phrase of the Old Testament whilest the heire being yet a child had indeed the Spirit of adoption but tempered with the spirit of bondage The same thing that is the observation of the condition of the covenant in the New Testament is called Faith or Trust 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward This preposition according to the nature of the speech wherein it is used is diversly rendred Most commonly over of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend Now a thing may be over another either as being farre above it as the heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over or above the earth or as contiguous to it and so upon it And whereas a thing may be so upon a man either for evil Judg. 16.30 or for good Psal 133.2 hence it sometimes signifies against 2 Sam. 11.23 Psalm 2.2 sometimes towards Psalm 4.6 that is Be favourable to us or manifest Thy love towards us So here 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies to prevaile Now one thing may prevaile over another either in strength and so it is commonly taken or amongst other things in height as Gen. 7.19 20. where the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And feeing height commonly imports greatnesse therefore our Translatours here render it not amisse is great 5 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies not exact parity but similitude For the greatnesse of Gods mercy or loving-kindnesse see Psalm 108.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is sayd to be above the heavens as here the heavens above the earth See also the places before quoted vers 8. where God is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or plenteous in mercy Now the Mercy or loving-kindnesse of God in it self or in acta primo as was sayd before vers 8. is His essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause But in actu secundo that is in the exercise or effects of it as here towards them that feare Him it hath a cause viz. 1 His mercy in actu primo that is His pronenesse to doe good from whence in Christ Who hath satisfyed His Justice offended by our sinnes He hath graciously promised to shew mercy or loving-kindnesse to them that feare Him 2 His Justice Truth or Fidelity which require the performance of His promise though graciously made Uses Here then 1 we see there is in God infinite mercy or loving-kindnes Instr whereby men may be invited to fear Him 2 Seeing the subject or object of this mercy is limited to a certaine qualification we may learn that God is so mercifull that He also doth not neglect His justice whereby he hates sinne 3 Seeing this qualification is the fear of God we see to whom and to whom onely this mercy belongs 4 It appeares how naturally miserable the condition of men even of them that fear God is to need such mercy and how happy in obtaining it The least degree of Gods mercy shewed to such is excellent because it proceeds from His second love is a pledge of greater following But the greatnesse of it we have here illustrated by a comparison not fully but as the nature of the world will afford wherein the greatest height is that of the heaven above the earth that being the highest part of the world this the lowest The limitation of Gods mercy to them that fear Him reproves them who Repre though they fear Him not yet presume of His mercy On the other side it affords singular comfort to them who truely fear Him Consol Whatsoever good they lose or whatsoever evil they suffer for this cause it is all nothing to this Mercy It comforts them also against the greatnesse of their former sinnes if they now truely repent and fear God For how great soever they were they can not be so great as Gods mercy Likewise against whatever calamities or afflictions they can suffer For though they have not alwaies the sense of Gods mercy He sometimes for a while hiding His face from them either to try them as in the history of Job or to make them before haply not sufficiently esteeming it desire and seek it more earnestly being absent and love and delight themselves in it the more being recovered c yet it is most certaine that Gods mercy is exceeding great towards them and wil so appeare to them in due time Lastly this should exhort us 1 To feare God Exhort that we may be qualified to be partakers of His mercy 2 To imitate our heavenly Father that as He is kind to all Psal 145.9 Mat. 5.45 but more exceedingly to them that feare Him so should we study to doe good unto all but especially to them which are of the houshold of faith to them that feare God Vers 12. As farre as the east is from the west so farre hath He removed our transgressions from us We have seen the greatnes of Gods mercy The effects follow The former in this verse viz. the removing of our sinnes or transgressions from us which in respect of the space is illustrated by the distance of the east from the west 1 Doctrine The east is farre distant from the west This Axiome seems litle to belong to Divinitie and therefore shall be the more briefly handled By the East and West as the notation of the words import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to arise Explic. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening are signified the places of the rising and setting of the sunne and so the two termes à quo and ad quem of the motion of it above our Horizon These the sunne being in the Aequator are points diametrically opposit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so as farre distant one from the other as any can be in the same globe whether of the
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
reason why the things which we observe when we are children are better retained in memory then those which we observe in riper years Now we may justly admire Gods benefits bestowed upon us if beside their excellent value in themselves and the infinite greatnesse and goodnesse of God the Author we consider our own meanness and vileness that we being but worms and worms meat dust and ashes so great a God should vouchsafe to bestow such great things upon us This made David stand amazed and cry out LORD what is man c. Psal 8.4 144.3 But much more may we be astonished with admiration if beside our meannesse we consider also our sinfulnesse how often how grievously we have offended God and provoked the eies of His glory how justly we have deserved not onely to be deprived of all good things but to be overwhelmed with all evils and punishments and yet how God still renews His mercies to us every morning Lam. 3.23 4 Meditate frequently of Gods benefits when thou art by thy self when in fit company be telling them to others especially to them who have near relation to thee and together with thee are partakers of them and obliged to remember them as thy wife children c. This means God Himself prescribes as for the keeping His words in remembrance Deut. 6.6 7 8 9. 11.18 19 20. so for the keeping His works or benefits in remembrance Deut. 4.9 c. By way of removing impediments Beware of such things as may hinder any of the direct means viz. either the Apprehension or Estimation or Admiration or Meditation and narration and consequently the remembrance it self of Gods benefits I shall instance onely in two 1 Earthly-mindednesse which makes a man not value not regard not relish the chiefest of Gods benefits that is His spirituall blessings and for temporall so look at that which is before that he forgets that which is behind think all that he hath received little or nothing whilest he greedily gapes and thirsts after more At least it so drowns him in the care of keeping or in the pleasure of enjoying and using the benefits themselves that he never looks up to the Author and Giver of them As swine under an oak 2 Pride which is yet more unreasonable making the chief of Gods benefits a mans strength wisdome vertues c. the ground of forgetting both them and all the rest to be Gods benefits whilest he ascribes these to himself and the rest to these either as to the effecting or at least as to the meriting causes and so neither of both to God or if to His power yet not to His bounty or grace And by how much the more it makes a man magnifie himself in the opinion of his own worth and deserts so much the more it makes him slight and vilifie Gods other benefits as all too little for him Verse 3. Who forgiveth all thine iniquities Who healeth all thy diseases That he may blesse God by way of thanksgiving he recounts Gods benefits bestowed upon himself v. 3 4 5. which are either privative deliverance from the evil of sin ver 3. punishment v. 4. in the beginning positive conferring of good things in generall v. 4 latter part temporall v. 5. others also v. 6. to the 19. His deliverance from the evil of sin he mentions in this verse And it hath two branches viz. being either from the guilt of sin by forgivenesse or remission of it which is Justification viz. being either from the corruption and dominion of sin signified by healing his diseases which is the former part of Sanctification In the former branch are 3 Axiomes or Doctrines 1. Doctrine David had his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine iniquity Expl. or iniquities The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to be crooked Eccles 1.15 7.13 Lam. 3.9 And whereas a man may either voluntarily make himself crooked by writhing or distorting his body or be made crooked by a disease Luke 13.11 by a heavy burden c. hence by a Metaphor it signifies sometimes to sinne specially of crooked manners perversly deliberately 1 King 8.47 and more generally any way whatsoever every sinne being a deflexion from the right way or rule sometimes to be pressed by calamities Psal 38.6 Hence also the nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same Metaphor signifies most commonly sin whether of perversnesse or otherwise but sometimes affliction or punishment 1 Sam. 28.10 And so that speech of Cain Gen. 4.13 may be interpreted either way Here it is taken for all Davids sins whether of perversnesse as in the matter of Urijah or otherwise That David had his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is here necessarily implied in the pronown affixed to it thine iniquities that is the iniquities of Davids soule or of David himself and in the act of God exercised thereabout viz. forgivenesse for that which is not can not be forgiven so he elsewhere confesses it more expressely and at large As 2 Sam. 12.13 24.17 Psal 40.12 51.1 c. Now sinne being most hatefull to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Whom we owe whatsoever we have or are and beside other discommodities most pernicious to him that commits it in respect of the punishment both of losse and sense and bringing no good at all with it which may in any wise recompense or countervaile these evils therefore to sin is contrary to all reason and consequently it can not be expected that any just reason should be given why David had his iniquities Yet how or by what means this came to passe it will not be amisse to enquire that so we for whose sakes this and all things else are written may the more diligently beware lest the same things which were able to overthrow so valiant a champion doe much more get the victory over us The causes then of these iniquities were externall The causes then of these iniquities were internall The externall cause was the devil the common cause of sin 1 Job 3.8 whose hatred and envy against God and all mankind is such that he leaves no man at all untempted But especially and above others he would labour to draw such a man as David into sinne in a double respect viz. of his profession and authority For the former the devil knew full well that the sins of David who had made so great a progresse in the profession and practise of religion would give great occasion both of scandall to the weak and of blasphemy to the wicked and profane 2 Sam. 12.14 For the latter the subtill serpent knew that most men would frame themselves after the kings example and therefore that such who had before kept themselves at least within the bounds of outward civility for feare of displeasing the king when they should know how greatly he had sinned would break out into all impiety He might hope also that by that means the kings mind might be
alienated from good men as whom he might suppose to be offended at his sins whereupon haply he might raise persecution against them 2 Chron. 16.10 and thereby such as had not already entred into a godly course of life might be kept back and such as had might apostatise or fall back from it Or suppose Davids sinnes could have been concealed from the vulgars notice yet it would have been very probable that a king conscious to himself of such sinnes would not have been very severe in punishing others whereby sin upon hope of impunity would have spread far and wide and have overflowed the whole land The internall causes are different according to the diversity of sinnes But the principall and direct cause perse consilio was the will determining the power or faculty to an undue object or an undue manner The previous or antecedent causes which made way for that determination were negligence in using the means to avoid sin viz. watchfulnesse prayer attention to Gods word c. and the entertaining and harbouring wicked thoughts so long till they had driven away the Spirit of grace captivated right reason and obtained the consent of the will Uses Hereby we learne 1 That even the best men are not in this life free from possibility of sinning Instr and therefore that Christianity is not a state of security but of watchfulnesse wherein we ought to work out our salvation with feare and trembling 2 That even the greatest and mightiest of men for who greater then a king or who can challenge any exemption or prerogative above him are yet subject to the law of God For sin is a transgression of the law now no man can transgresse the law but he that is subject to the law The sinnes therefore of great men are sins and seeing He that is higher then the highest observes them Eccles 5.8 they must without repentance render an account to Him of them and that so much the heavier by how much their sinfull example hath been more dangerous to others and their sins in themselves so much the more hainous as they being obliged to God by more benefits have broken more bonds of duty This reproves Repr 1 Libertines c. who think they are come to that height of perfection that they can not by any temptation be drawn into sin yea that the acts which they commit though sins in other men as drunkennesse theft whoredome c. yet in them are no sins neither can defile them seeing to the pure all things are pure But against this opinion so absurd that it is a wonder the devil himself is not ashamed to perswade any man to it there needs no more to be said for the present but that David another manner of man for holinesse and perfection then the best of them had his iniquities and so called and accounted of them 2 Carnall Gospellers who have little or no care of hearing the word or performing other duties of religion who know not what belongs to the girdle of sincerity the helmet of hope c. yea who dare adventure upon any occasions of sin and yet think they have so good command of themselves that they can keep within compasse well enough What 's the matter I wonder Is sin grown lesse dangerous or men more skilfull to avoid it now then heretofore Sin was wont to be very watchfull and crafty to catch men Gal. 6.1 Eph. 4.22 Heb. 3.13 2 It was wont to be so strong that none but Christ Who hath power to subdue all things unto Himself was able to deliver any that once came within the reach of it 3 It was wont to be so cruell that look who were not pluck'd out of its jawes by Christ it would use them most unmercifully All the miseries of this life proceed from sin and yet all doe not satisfy the cruelty of it but at last it brings to death Rom. 5.12 Nor is it yet satisfied for it drawes the soul also to the place of torment and at last the body also united to it and so drowns the whole man in wofull perdition Nor is it yet fully satisfied for being committed against an infinite justice it requires that the sinner should likewise undergoe an infinite punishment But because the creature being finite can not undergoe a punishment infinite in measure therefore it rests though hardly content with a punishment infinite in duration Such was sin wont to be And is it now grown to some better terms of moderation No surely it is as ready to intrap men now as ever which appears by the abounding of it every where and daily ensnaring such as would think much not to be accounted very wise men And 2ly it holds those it once seises upon as fast now as ever for still that stands good that there is no Name under heaven whereby men can be saved but onely the Name of Jesus it is onely He that can save His people from their sinnes Lastly the rigor in binding over to punishment is nothing abated the same law being broken and the same infinite justice offended Well then sin being the same it was wont to be why are not we so watchfull against it as the servants of God have been in former times who were so wary that in some things they would not doe all they might but used to make railes on either side their way to heaven lest unawares they should fall into sinne as never thinking themselves far enough out of the reach of it till they should get to heaven But oh the piercing wit the undaunted courage the firm faith of our age All foregoing generations were but babes to us the world had never any men to shew till we came in play We know so exactly how far we may goe in every thing and can so accurately to the very cleaving of a haire distinguish between the use and abuse of things that we scorn to lose any jote of our privileges Yea many times we make a sport of it to shew how nigh the pits brink we can goe and yet not fall in Nay we mock and sometimes deadly hate such as dare not goe so far as we think they might Those proverbs of not touching pitch or not putting coals into the bosome c. befitted those simple souls in time of yore but are now out of date Simple Job why wouldst thou so restrain thy self as to make a covenant with thine eyes not to look upon a maid Job 31.1 we have such as can dally with them and dance with them and court them whole nights together yet look to the main chance well enough who much delight in lascivious songs wanton plaies and such like frothy execrable filth yet never any infection once comes neare them nay they can pick as good lessons out of these as others doe out of sermons David what a silly weakling wast thou to think thou couldst not keep Gods commandements unlesse thou didst first proclaim Away from
just ground we have to pray as we do in our publique Letany against sudden death That a long life whereby death comes upon us not suddenly and unexpectedly but maturely and according to the ordinary course of nature may lawfully with submission to Gods will be desired abundantly appeares by what hath been said in the Reason of this Doctrine and sufficiently by this act of David here For thanksgiving rightly ordered as we must suppose it here to be alwaies implies the cause of it to be some benefit or good thing which therefore being absent may lawfully at least be desired 2 It is cleare that our deliverance from eternall destruction much more our eternall happinesse in heaven is of Gods free grace not of the merit of our works which is opposed to grace Rom. 11.6 for there is no thanks due but for a benefit freely bestowed Luk. 17.9 Here are reproved 1 They that are unthankfull to God for their redemption or reprive from bodily death Repr Such must they needs be who doe not acknowledge it to be received from God for the first degree of gratitude is to acknowledge the benefactour But much more unthankfull are they who when God hath delivered them from any sicknesse employ their recovered health and strength to sinne against Him Such men shew plainly that they think their life serves onely for the satisfying of their lusts as if they were born for none other end but to sinne and therefore having been hindred in their businesse by sicknesse as soon as they are recovered they double their diligence for the regaining that time And this is still so much the worse when done after promises and vowes of amendment Oh what saints do some men seeme upon their sick beds when they think themselves in danger of death How do they blame their former courses What promises do they make for the future if God shall restore them to health But being recovered no such matter appears With the dog they return to their vomit the courses which they so disliked in their sicknesse they rush into again as the horse into the battell Against the amendment then promised they beare an aversation in respect of their lusts anew urging them to their old courses and of their companions who would hate them if reformed Such persons little consider with Whom they have to doe having never heard or not regarded that Galat. 6.7 God is not mocked He knowes whether people be like those Hos 7.14 who cryed not unto God with their hearts when they howled upon their beds c. High time it is then for such to recount what vowes they have made in their distresse and speedily to go about the performance of them Otherwise let them make account to beare the punishment not only of unthankfulnesse as the former but moreover of breaking vowes and those not of things indifferent which yet God will strictly require but either the same with or branches of their vowes formerly made in Baptisme When thou vowest a vow unto God defer not to pay it Dent. 23.21 Eccles 5.4 Not onely Deny not or Forget not or Omit not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defer not Slack not Put not off till afterwards For if thou dost remember that God can every moment bring thee into the like or greater danger And then with what faee canst thou look up unto Him again with Whom thou hast before dealt so perfidiously See Job 27.8 9 10. 2 They who so live that they can not give thanks to God for redeeming them from eternall destruction seeing they will not be redeemed from it But are there any such Answ It is incredible indeed that any man if so be he beleeve there is any such destruction should simply be unwilling to be redeemed from it But we must distinguish of the act of willing which is either efficacious inefficacious Essicaciously to will redemption from eternall destruction they onely can be said who diligently frame themselves according to the prescript of the Gospell truly repenting of their sinnes fleeing to Christ the Redeemer by true faith and for the time to come ceasing to do evil and learning to do well Thus wicked men are not willing to be redeemed and therefore not efficaciously It remaines therefore that if they will it at all it is but inefficaciously which kind of willing is called velleity or woulding rather then true willing Which as it is alwayes vaine so here it is also foolish and impious For seeing that impenitent sinning and eternal destruction are inseparably linked together by God as the Scripture every where testifies how foolishly do impenitent sinners wil to be redeemed from eternall destruction Yea how impiously For what else do they wil but that God Who is infinitely and necessarily faithfull should break the new covenant established in the blood of his Sonne and confirmed in the promises and threatnings thereof by his oath and so should become not onely a liar but perjured Such kind of willing God so makes no account of that judging not according to mens foolish thoughts but according to the truth of the thing he plainly saith that such men will to dy Ezek. 18.31 Doubtlesse according to their own opinion they do not will eternall death but yet continuing in their sinnes they do by consequence in the causes altogether necessarie most truly will it See Prov. 8.36 21.6 18.6 17.19 But let us imitate David Exhort Motives see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have seen the privative benefits viz. Deliverances from evil both of sin and punishment Come we now to the positive The conferring of good things And first in generall both spirituall and temporall are comprehended in the latter part of this 4th verse 4 Doctrine The LORD crowned David with loving-kindnesse and tender-mercies 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving-kindnesse Explic. This word properly signifies goodnesse or an affection of doing good any way and so is often joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a Metonymie of the Efficient it is put for the effect thereof viz. the benefit it self or the good deed done as Gen. 20.13 2 Sam. 2.5 6. and so often joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the plurall number almost perpetually as 2 Chron. 32.32 Nehem. 13.14 Gen. 32.10 Psal 106.7 Now these effects have reference to all kinds of good as well privative in deliverance from evil whether of sinne or punishment as positive as may appear by the severall places where the word is used But one may suffice for all viz. Psal 136. where this word is 26 times used in reference sometimes to positive sometimes to privative benefits Now though David in this Psalme gives thanks to God for both sorts of benefits yet having spoken of the privative particularly vors 3. and in the former part of this verse this lanter seems rather specially to intend the positive and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be restrained to them 2
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
2 waies can not stand together unlesse we suppose the same persons to be alwaies alike qualifyed For if He follow the rule of the Gospell then He must carry Himself differently to men differently qualifyed If He carry Himself alwaies alike to the same persons though differently qualifyed then He doth not follow the rule of the Gospell for that requires a different carriage Whether way then shall we understand Gods immutability To affirme the latter were to make God in His own nature requiring that He should follow the rule dictated by His Wisdome decreed by His Will manifested by His word confirmed by His oath c. and therefore that he should not carry Himself alike to the same man at different times differently qualifyed viz. penitent and impenitent mutable yea a lyar and perjured and to cast them against whom He is angry headlong into despaire others into presumption And it is confuted as in infinite other places so here where we see God doth not alwaies keep His anger against those at whom He is once angry Yea it were unbefitting an earthly god who ought constantly to be a terrour to them that doe evil but for the praise of them that doe well so to be either well or ill affected to any man as to be still the same to him whether he doe well or ill and so to respect the person of a man above justice Wherefore the former immutability is that which the Scripture so often attributes to God and so much celebrates viz. that God without any respect of persons is angry at the impenitent and well pleased with them that repent And thus He is without any change at all in Himself seeing His carriage onely out of His immutable observing the rule of His covenant is changed upon a change in the object The fire hardens the clay and softens the waxe not that there is any change or difference in the fire but in the objects 3 See what encouragement God affords for serving Him 1 We may certainly know that upon supposition of perseverance in faith and obedience to Gods commandements we shall be saved and that upon Gods promise 2 We may know also that we are in that estate wherein if we persevere we shall be saved 3 That we may persevere in that estate so that no power of men or devils shall be able to remove us from it that no temptation can happen from the flesh the world or the devil but that we may overcome it by grace either by the grace which we now have or by that which if we rightly ask it God will not deny us 4 If we doe sinne that God will indeed chide that is reprove and threaten us but if we repent to which there shall not want meanes to those that diligently seek them He will not alwaies chide 5 That if chiding will doe no good on us He will also shew His anger in reall effects by afflicting and punishing us but still if we returne unto Him and amend He will be again reconciled to us and will not keep His anger for ever And what further certainty of our salvation would we have unlesse we would be certain to be saved how ever we shall live Repr This reproves 1 Such as are impatient of afflictions sent by God though if they continue long themselves are in fault who continue in their sinnes 2 Such as keep their anger for ever Against such in sensu composito that is continuing such God also will keep His anger for ever For they are onely such as repent and fear Him against whom He will not keep His anger But against His enemies He is expressely said to keep it Nahum 1.2 Which also is evident by all those places in which eternall damnation is threatned against the impenitent Now they who keep their anger are plainly Gods enemies because therein they transgresse His Commandements whereof this is one Levit. 19.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here in the Text Thou shalt not keep thine anger or Thou shalt not bear any grudge against the children of thy people And Let not the sunne goe down upon your wrath Eph. 4.26 2 Because by continuing their anger longer then God they are angry against Gods friends to whom upon their repentance He is reconciled Here also as in the former Doctrine is a ground of Comfort 1 Against Gods wrath Consol To them who ly under it there is hope and if they avoyd the cause confidence also 2 Against the wrath of men unjustly kept Lastly this should exhort us 1 To break off our sinnes Exhort Motiv 1. We shall thereby remit not of justice as God by breaking off His wrath but of iniquity As long as we continue in our sinnes we provoke God wound our own consciences strengthen ill habits c. 3 Unles we breake them off in this life the guilt will follow us and subject us to the eternall wrath of God in the world to come 2 To imitate God in not keeping our anger Motiv 1. Anger is a fruit of the flesh Gal. 5.20 Colos 3.8 which in a Christian should never appear or if it do at any time break out it is not to be retained 2 Unles we break it off at the first it will bring a world of evils For by reason of the swiftnes and violence of its motion it takes away the ultimate judgement of the reason Eccle. 7.9 and so at once both excites a man vehemently to act and takes away the rule according to which he ought to act 3 Anger being continued causes hatred or malice which is farre worse then anger For Malice or hatred desires malum alterius quà malum the evil of another as evil and so infinitely whereas Anger desires it tanquam bonum honestum justum under the notion of good for just revenge and that to a certaine measure which being fulfilled it rests being exceeded it pities Againe Anger deales plainly and openly and so may the more easily be resisted Hatred or malice goes closely and cunningly to work and laies wait to doe mischief both dissimulando by concealing the ill it intends and simulando for a better colour pretending the contrary Prov. 26.24 25. 2 Sam. 3.27 and â—0 9 Anger may be appeased Prov. 15.1 but Malice for the most part is implacable Anger if it doe not turne to malice doth by litle and litle cease of it self but Malice growes and increases 3 To blesse God for this and the former Vers 10. He hath not done unto us according to our sinnes nor dealt with us according to our iniquities Gods anger being no further by his long suffering to be deferred may be mitigated 2 waies viz. 1 By facility to pardon in respect of the duration of it 2 By gentlenes or clemency in respect of the greatnes of it spoken to the Apostles and in respect of their ministery they being master-builders and that 1 Cor. 2.15 and 1 Joh. 2.27 which places are
children and posterity for their sakes 2 Sam. 7.19 2 See how good a thing it is to be borne of good parents 3 See the best way of providing for thy children which consists not in heaping up wealth honour c. for them but in being thy self such an one as feares God and teaching them also to keep His covenant 4 The mercy of God at least in bestowing eternall happinesse is not promiscuously to all the posterity of those that feare Him Here are reproved 1 Parents who feare not God Repr such stopping the way to Gods mercy from descending upon their children and posterity or at least not opening or making way for it 2 Children 1 Relying too much upon the piety of their parents as if for their sakes it should be well with them though they follow not their stepps but work iniquity And it may be so indeed in temporalls but not so in eternalls as was sayd before Yea they shall be so much the more grievously tormented in hell by how much the greater temporall mercy God hath for their fathers sakes bestowed upon them for to winne them and by how much the greater meanes their parents have used to bring them to salvation which notwithstanding they have gone on in their wickednesse See what Christ answered to the Jewes boasting of their father Abraham Joh. 8. and Abraham to the rich man Luk. 16. 2 Who hate or contemne their parents for this very thing because they feare God Such an one seems Cham to have been Gen. 9.22 For that his deriding his father in his drunkennesse seemes to have proceeded from his hatred of him for his piety 3 Any who so hate them that feare God that for their sakes they extend their hatred to their children also Here also is comfort for them that are poore Consol and have litle or nothing to leave to their children If they feare God they shall leave them for an inheritance Gods first love and a greater measure of it together with His second love also unto eternity if they teach them to keep Gods covenant Lastly Exhort this should exhort 1 Parents to feare God as for Gods sake and their own so here for their childrens sake also 2 Children to keep Gods covenant that upon them may come the blessing promised to their parents Gen. 18.19 1 King 2.3 4. 8.25 1 Chron. 28.7 9. Psal 132.12 4 Doctrine Not as our life so the mercy of God to them that feare Him So Isa 51.7 8. The immediate reason of the dissimilitude is expressed in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in that our life is like unto the grasse and a flower but Gods mercy is from everlasting and to everlasting The cause why our life is such is sinne why Gods mercy is such is His eternity His constant love to them that feare Him and His omnipotency Uses We see then that they who feare God Instr have not their whole portion in this life Here indeed they have the unspeakable riches of grace and so much of outward things as is sufficient and fit for them which things also as proceeding from Gods second love are very pretious to them But celestiall happinesse which belongs peculiarly to them as it was prepared for them from all eternity so after this life ended it shall continue to them unto all eternity This dissimilitude they very ill consider Repr 1 who preferre this life of a spanne long before the eternall mercy of God for the preservation of this life which yet they can not long preserve using meanes unlawfull and displeasing unto God getting or keeping unjustly the things of this life c. In so doing they plainly cast away the feare of God without which His mercy can not be obteined 2 Who preferre the favour of men whose life is as grasse and a flower before the favour of God whose mercy is from everlasting and to everlasting So they who feare men more then God But for them who truely feare God here is comfort against the shortnesse of this life Consol and feare of death Job 19.25 26 27. 2 Cor. 5 1. And no marvell if walking not by sight but by faith they have great consolation against the terrour of death seeing the mercy of God which faith apprehends is extended beyond the terme of this life even unto eternity For the farre greatest fruits of it are layd up for us in heaven out of all danger of ever losing them nor can we attaine to them but by death 1 Cor. 15.50 Compare this life whilest it lasts with that in heaven and see whether death be not a gaine as it is called Philip. 1.21 23. Lastly Exhort this should againe exhort us to the feare of God the keeping of His covenant and the remembring of His commandements to doe them Motives here 1. This life is very short and fraile as we have heard and the Scripture beside the aforesaid similitudes many waies expresses Job 7.6 9.25 26. Psal 90.9 10. 102.11 144.4 39.5 Jam. 4.14 2 So we shall obtein Gods mercy which toward them that are such is from everlasting and to everlasting and after this life is so immense that they who are dead in the Lord as they have cause so no doubt they do rejoice that this temporall life endured no longer 3. Whereas God out of His hatred of sinne hath His anger no lesse lasting against them who are voyd of His feare then His mercy toward them that feare Him unlesse we doe as we are here exhorted eternall wrath abides for us after this life 5 Doctrine Because God knowes this therefore He mitigates His anger Hitherto our misery in soule and body hath been considered absolutely vers 14 15 16 17 18. Now it is to be considered relatively as it is a reason why God mitigates His anger vers 9 10. That it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see for spirituall misery Gen. 8.21 for corporall Psal 78.38 39. Hence Job uses this as an argument to God Chap. 7.7 10.20 21. 14 5 6. So David Psal 39.12 13. 89.46 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The force of this reason from our misery is not by any meanes as if it deserved the mitigation of Gods anger as is evident to any man nor as if God needed the help of men justifyed and saved but of His own most free and gracious love to men which is such and so great that from our malignity deserving eternall damnation He takes occasion of doing us good Rom. 5.20 Yea here Gods mercy is so much the more conspicuous in that all this misery of soule and body hath most justly befallen us for sinne Uses Here then 1 No man can want an argument to urge for imploring the mitigation of Gods anger Instr But it is to be urged rightly Namely come groning under the burden of thy sinnes desiring above all things absolution from them and to be
he can no way get out of it but as the further a man goes from one part of the heaven the nearer he drawes to the other so the further one departs from Gods commanding will the nearer he comes to His punishing will Uses We see then 1 That no creature is sui juris lord of it self Instr Some men indeed have sometimes thought so as Pharaoh Exod. 5.2 So Psal 2.2 3. 12.4 And the conversation of many among us plainly shewes that they think so whilest they follow whatsoever pleases them and refuse whatsoever stands not with their liking notwithstanding the precepts admonitions threatnings c. of God in Scripture But that all men and all creatures are subject to Gods dominion as it is manifest to all Christians especially so these men also shall at last feel For if they will not now in the day of grace be subject to Gods fatherly dominion they shall one day be subject to His masterly dominion and when He bids them Depart into everlasting fire shall not be able to refuse or disobey 2 That no creature can have dominion over another unlesse it be derived from God Who hath the supreame dominion over all Rom. 13.1 Whence both magistrates should learne so to carry themselves in their government as being to give an account to God the chief Lord and people so to yeeld obedience to them as to Gods vicegerents upon earth from Whom and for Whom they governe This reproves all such as goe about any way to diminish Gods dominion So they Repr who by refusing to obey His commandements do as much as in them is withdraw themselves from under His dominion Would they vindicate themselves into absolute liberty and be altogether their own men subject to none other That is impossible For every man obeys either righteousnesse and God or unrighteousnesse and the devil Rom. 6.16 They therefore who will not obey God do voluntarily yeeld themselves slaves to the devil Nor can they so shake off Gods dominion Who is able to subdue all things unto Himself and when He shall visit His house will say Those Mine enemies which would not that I should reigne over them bring hither and slay them before Me Luk. 19.27 See Ezek. 20.33 So they who account all they have so fully their own that they may doe therewith what they list What spend-thrift is there among us that will not be ready to say I hope I spend nothing but mine own And yet it were well if some of them did not by borrowing or stealing spend that which is other mens So covetous men they think they are absolute lords of all that they have 1 Sam. 25.11 otherwise how chance they will not lay out those goods according to the owners will So they who abuse the creatures which surely are Gods creatures He hath made them nor shall any man goe unpunished that shall usurp or use them otherwise then according to His will The stone out of the wall shall cry c. saith the Prophet Habakkuk ch 2.11 12. So the creatures out of the gluttons and drunkards belly shall cry Woe to them that rise up early in the morning to follow strong drink c. Isa 5.11 12. On the other side Consol this may comfort all Gods faithfull subjects against whatsoever can happen to them If they be in perill by sea the sea is subject to the kingdome and dominion of God Psalm 93.3 4. 107.29 Jer. 5.22 If they be in danger from men see 2 Chron. 32.8 Isa 40.15 17. If from the devil Hebr. 2.14 Rom. 16.20 1 John 4.4 If from death and the grave Hos 13.14 Phil. 3.21 1 Cor. 15. Lastly Exhort this should exhort us 1 to humble our selves before the supreame King and Lord of all When Job seemed to trust too much to His innocence or righteousnesse Elihu endeavoured to reduce him to due humility by this argument Job 36. 37. And God Himself especially chap. 38. 39. 40. 41. The successe see chap. 40.3 4 5. chap. 42.1 2 3 4 5 6. 2 To obey and honour Him Motiv 1 He is most worthy of our honour and obedience Revel 4.11 2 He is most able to reward His faithfull subjects and to punish rebels 3 Consider the example of the Angels vers 20. of this Psalme yea of the unreasonable creatures yea of those without sense or life Psalm 148.5 6. And if He will have any thing done by them though contrary to the inclination of their particular nature they straightwaies obey The sunne stood still for the space of a whole day Jos 10.13 went backward 2 Kings 20.11 The heaven gives or withholds raine Jam. 5.17 18. The water stands as a wall Exod. 14.22 Jos 3.16 beares Christ walking upon it Mat. 14.25 The fire though most extreamly ardent singed not a haire of the three children walking in the middest of it Dan. 3.27 The earth swallowed up Corah Dathan and Abiram Numb 16. The hungry lions hurt not Daniel shut up all night with them Dan. 6. 3 To trust in God 3 Doctrine David hence excites himself to blesse God So Psalm 145.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 3. 1 Chron. 29.10 11 12 13. For David knew 1 that God in regard of this His excellent majesty is most worthy of praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the ground of praise is the good which one hath or doth And by how much the greater this is so much the greater praise is due What therefore can be compared to this Divine excellency 2 That God is glorifyed by praises Psalm 50.23 and that we have great cause to glorify Him 3 That our praising God is profitable to others to excite them also to glorify Him For it is to be hoped that many do not sinne against God obstinately but because being intangled with the cares of this life they do not think of His majesty and excellency who hearing the glorious majesty of God set forth by other mens praising Him may be brought to glorify Him both in word and deed And truly God desires to be praised of us not that He being infinitely perfect wants any thing in Himself much lesse any thing that we can bestow upon Him but He desires our praises as He doth all our service first as that which of right belongs to Him secondly for the good and salvation of them that praise and serve Him and that by their example others may be invited to doe the like and so to receive the like reward Uses Here then see the end and use amongst others whereof in the two former Doctrines to which the consideration of Gods lofty throne Instr and kingdome ruling over all ought to serve viz. that we may hereby be excited to praise Him So not onely David here but others also elswhere partly doe as the saints Psal 145.10 11 12. yea a heathen king Dan. 4.34 35 37. partly are often invited to doe See onely Psal 47.1
to Gods voice 1 Because they know as in the former Doctrine how much they are bound to obey Him both for His excellency and goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in regard of His covenant with them Also out of sense of the sweetnesse and profitablenesse of obedience in themselves and consideration of the misery following upon disobedience in the devils 2 Because the knowledge of Gods will is necessarily prerequired unto obedience Uses See the nature of true obedience Instr to which is required not onely that the thing be done which our superiour wills to be done but also that His will be first known and then that the thing be done because it is known that He wills it Such must be our obedience towards God This reproves 1 Such as are negligently ignorant of Gods will Repr For this ignorance being voluntary in the root yet in sensu composito or remaining such necessitates to sinne For the will of him that is so ignorant whether it dissent from reason so erring or consent to it is evil Thom. 12 ae q. 19. ar 5.6 o. 2 It also hinders repentance For there can be no repentance of sinne where there is no sorrow for sinne nor can there be any sorrow where there is no acknowledgement yea no knowledge nor any knowledge of sinne without knowledge of the commandement against which it is nor any knowledge of this unlesse we hearken to the voice of His word 2 Much more such as are affectedly ignorant namely who understanding in a confused notion that the thing which God commands is contrary to their lusts will not heare or know it distinctly He that so sinnes doth not sinne out of ignorance that is ignorance is not the cause but the object of his sinne See Job 21.14 Act. 28.27 Hos 4.6 Prov. 1.24 c. 3 Such as hearing the truth with a contemplative eare deteine it in unrighteousnesse Rom. 1.18 4 Such as hearken to the voice of their lusts to fulfill them For every lust hath a voice and that an imperious voice If Envy and malice bid Cain kill his brother he will break all bonds of nature to doe it If Ambition bid Absalom rebell against his father yea and kill him too it shall be done or he shall want of his will If Covetousnesse bid Achan take a wedge of gold he will doe it though he know it to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea if it bid Judas betray his Lord and Master Christ though he have heard before that it were better for him that should doe it that he had never been borne yet he will doe it c. But let us hearken to the voice of Gods word Motive Exhort From the example of these Angels of the highest order who though of excellent understanding and knowledge yet humbly hearken to it Vers 21. We have seen the Description of the Angels vers 20. The effect which they produce is common to them with these vers 21. for both blesse God and so also our blessing God to which David here intends to exhort is alike deduced from both examples Wherefore these two Doctrines may more commodiously be deferred to the end of this verse In this verse then as in the former the words may be considered 1 in themselves 2 in relation to the scope Being considered in themselves 1 they conteine a Description of the Angels 2 they propound the effect of them so described as applyable to the present businesse They are described 1 from their office both extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His hosts and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers 2 from their effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that do His pleasure 2 The effect of them so described applyable to the present businesse is as in the former verse their blessing the LORD So here we have 4 Axiomes or Doctrines 1 Doctrine The Angels are Gods hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His hosts Hosts or armies properly consist of men that are warriours And so Gods hosts in the most proper acception are men who fight His battells whether they be His own people and doe it of conscience 1 Sam. 17.26 36. or whether they be strangers and have no respect to Him in their fighting but onely are used by Him So Matth. 22.7 For in this parable the King is God His Sonne is Christ they who were first bidden to the wedding were the Jews they who were invited upon occasion of their refusall were the gentiles the armies which God sent out to destroy the Jewes and burne up their city Jerusalem were the Romanes as the event shewed By a metaphor in respect of their multitude the whole congregation of Israel brought out of Egypt wherein were also women and children are called the hosts or armies of the Lord Exod. 12.41 51. So the locusts for their multitude and order Prov. 30.27 Joel 2.25 So the Angels those in the former verse as captaines these in this verse as soldiers And thus they are called Gen. 32.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 1 King 22.9 Luk. 2.13 Psal 148.2 and legions Mat. 26.53 In an army properly so called may be observed the adjuncts multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order ends to which they serve defense offense In all these respects the Angels may fitly be called by way of eminency Gods armies or hosts 1 For the multitude that of Aquinas 1a. 50.3 c. is uncertaine that the Angels do in number as it were incomparably exceed all materiall substances But that they are very many is most certain Dan. 7.10 where he doth not exactly number them but intends by those numbers to signifie a farre greater multitude For 1 he useth a double expression and that by way of gradation 2 That expression is by the two greatest names of numbers Thousands and Myriades which the Chaldee or Hebrew tongue as also the Greek and Latine afford So Deut. 32.30 3 Both those are multiplied each into it self thousand thousands and ten thousand times ten thousand which manner of construction wherein the same word governes it self or a word of cognate signification is a very usuall idiome in the Hebrew and Chaldee and from them in the New Testament also to expresse an amplification as to omit other examples in this particular of numbers thousands of myriads Gen. 24.60 seaventy times seaven times Mat. 18.22 and which alludes to this place of Daniel myriads of myriads and thousands of thousands Revel 5.11 2 That there is order among them hath been already shewed in the former verse Doctr. 1. And God being the God of order not of confusion 1 Cor. 14.33 and having disposed these inferiour things in an admirable order and requiring order to be observed by men especially in the Church 1 Cor. 14.40 how can it be imagined that He should not have set order among His own domesticks 3 The ends for which they serve are that they may defend Gods people 2 King 6.16 17. Psal 34.7 See also
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