blessings as the healing the diseases of their soules c. So in respect of the acts some give thanks in words but not in deeds and so not with the heart which hath command of the whole man nor with the mind or else they detain the truth in unrighteousnesse Lastly in respect of the intensnesse of the acts some doe it but coldly faintly carelesly not diligently fervently with all the heart with all the soule with all the mind and with all the strength 3 Such as doe not think this healing to be a benefit and so neither a cause of thankfulnesse as being in love with their diseases And therefore neither do they desire it at all but on the contrary when God by His ministers offers to heale them they are angry and murmure at them and return injuries in stead of thanks 4 Such as give thanks for the strengthening of their diseases 1 Sam. 23.21 Zech. 11.5 The Exhortation arising from hence is Exh. that we should imitate David herein Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 4. Who redeemeth thy life from destruction Who crowneth thee with loving-kindnesse and tender-mercies We have seen Davids deliverance from the evil of sin viz. both from the guilt dominion There remaines his deliverance from the evil of punishment in the former part of this 4th verse Wherein we have 3 Axiomes or Doctrines 1 Doctrine Davids life was in danger of destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies corruption or destruction Explic. Also the pit the place of corruption or which receives them that are destroyed Now seeing destruction is either temporall or eternall and so the pit or place of destruction either the grave or hell there is nothing hinders but that all these may be here understood Yea the scope of David being to set forth the greatnesse of Gods deliverances may seem to require that the word be taken in its greatest latitude namely that David was in danger both of bodily death viz. untimely death and so of the grave and likewise of eternall death and so of hell For bodily death and so for the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how often he was in danger of it the history of his life abundantly testifies See 1 Sam. 20.3 There is but a step between me and death And Psal 119.109 My soule or my life is continually in mine hand Which phrase notes great danger of death Judg. 12.3 1 Sam. 19.5 28.21 Job 13.14 For eternall death and so for hell his danger appeares by his feares and agonies frequently expressed in this book of Psalmes which considering his valiant and undaunted courage would never have been so great had the cause or object of them been onely bodily death And it is yet more evident from the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of temporall death he was many waies in danger Whilest he lived a private life by the beare and lion which he encountred by Goliath so terrible to the whole Army of Israel with whom he entred a single combat by the envy of Saul c. After he was come to the kingdome by many forein enemies with whom he had continuall warres more particularly see 2 Sam. 21.15 16. by comesticall treasons and rebellions of Abner and the house of Saul of Absalorn and Achitophel whose desperate counsell see 2 Sam. 17.1 2 3. of Sheba 2 Sam. 20. Of eternall death he was in danger by reason of his sinnes For this death especially is the wages of sinne Rom. 6.23 And what is here said of David is for the same or the like reasons true of men in generall We are all both many waies subject to danger of untimely bodily death as dwelling in houses of clay whose foundation is in the dust which are crushed before the moth Job 4.19 and by our sinnes lyable to Gods wrath and thereby to eternall death both of body and soul Rom. 3.19 Uses The consideration of both may afford us severall instructions Instr 1 For bodily death 1 If we be so many waies in danger of it before our time we may take it the more patiently and contentedly either in our selves or our friends when it comes in its full time in a ripe age in an ordinary course of nature which is elegantly expressed and promised as the complement of all Gods temporall blessings Job 5.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenob 2 Hereby we see how little reason we have to set our hearts upon outward things which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things pertaining to this life 1 Cor. 6.3 4. For 1 the life which is the foundation of enjoying them is as we see here very casuall and uncertain 2 The things themselves are yet more casuall more uncertain then the life to which they pertaine both because a man is lesse carefull of them Job 2.4 Prov. 13.8 and because Gods providence also is lesse watchfull over them For although God being alwayes every where present hath a continuall inspection upon all things and so farre as he sees expedient preserves them Psal 36.6 Heb. 1.3 yet His providence hath its degrees as being more intensely exercised about things of more worth 1 Cor. 9.9 Now of all outward things food and rayment are the principall and most necessary and yet the life is more worth then these Mat. 6.25 And therefore Job 1.12 though God gave the devil power over all that Job had yet he restrained him from touching his person And chap. 2.6 when he extended his power to his person also yet he excepted his life If therefore our life which both Gods providence and our own especially tenders be yet lyable to dangers how much more the things which pertain to it And how vain a thing then is it to set our hearts upon them 2 For eternall death if David and all men be by sinne lyable to it then there is no respect of persons with God Rom. 5.12 18. We being all fallen in Adam are alike become the children of wrath and lyable to eternall death Onely therefore the grace of God in Christ exempting out of the common masse those who obey him makes a difference between man and man And if we be all in danger both of temporall and eternall death Repr what a strange lethargie possesses their soules who so live as if they were lyable to neither of both whose deeds declare that they doe not beleeve or at least that they doe not think of either Were it not for bonds indentures c. a man might well think they never dreamed of death There indeed upon supposall and feare of their own death they will put in heirs executors administrators make many provisos in behalf of posterity But they lay their worldly projects for one seaven tenne twenty yeares without once looking after any proviso for their own eternall security if death happen in the mean time Kind hearts that are so much more carefull of the outward estate of their children then of the
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.
the devil Jam. 4.7 2 Doctrine The LORD pardoned all Davids iniquities 1 The object of this forgivenesse was all Davids iniquities that is Explic. both Adams sinne imputed and the actuall sins committed by himself as whereof he had actually repented 2 The pardoning of sin is all one with not imputing it to condemnation or the freeing a man from the guilt of it and consequently from the punishment due upon the guilt 3 The LORD that is the whole Trinity seeing it is opus ad extra a work or act of God terminated upon a thing without Himself Yet as in the Persons there is an internall naturall order of being one from another so also there is an order of working from and by one another even in externall and voluntary actions For as the Father is from none the Sonne from the Father by generation the Holy Ghost from both by procession so the Father creates of Himself by the Sonne and the Holy Ghost the Sonne from the Father by the Holy Ghost the Holy Ghost from both So here the Holy Ghost making men conformable to the stipulation of the covenant immediately applies the remission of sins the Sonne taking our flesh upon him merited and procured it but primarily and in a more speciall manner this act is ascribed to the Father Who dwels in the light that no man can approch to sitting continually in the throne of his Majesty and keeping his authority whole and entire to Himself without any condescension of his Person and therefore the power and right either of justly punishing or graciously remitting sinnes doth after a more principall manner belong to him Quest Here a Question may be moved Whether all a mans sins even those which are to come be at once remitted when he is first converted Answ I answer No by no meanes For if so then a man once converted and so perswaded could not otherwise then frivolously pray daily Forgive us our trespasses as which he knowes are all forgiven already David was converted long before the businesse of Urijah If therefore this opinion stand good see to what purpose all that earnestnesse was Psal 51. and what answer had befitted his petitions Have mercy upon me Answ It is not now to doe I had mercy on thee long agoe yea before thou stoodest in need of it for those very sins Blot out my trangressions Answ They were never upon record but pardoned before they were committed Wash me purge me cleanse me Answ No such need thy sins being forgiven aforehand have not defiled thee Deliver me from blood-guiltinesse Answ It was never imputed to thee c. See Rom. 3.25 This opinion tends directly to take away all care of avoiding sin and all repentance for sin committed For why should any that is thus perswaded be afraid to commit any sin whatsoever or repent of any that he hath committed Lest he fall into condemnation There can be no such feare but very foolish if a man be sure that all his sins are pardoned aforehand Neither can he in common sense fear lest God should be displeased For if clearly foreseeing all his sinnes in their nature kind and degree with all their circumstances He fully forgave them all before they were committed how is it possible that without manifest change of mind He should be displeased when any of them are conmmitted But to returne to the Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Davids sins were forgiven by God see also Psal 32.5 The principall cause of this forgivenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Mercy of God whereby He appointed His Son to be the Mediatour and made a covenant with Him the Stipulation whereof see Psal 40.6 7. the Promise Isa 53.10 11. Then also the Justice of God which Christ having exactly performed the stipulation requires the performance of the promise though made freely and of mere grace The Apostle seems to comprehend both together Rom. 3.24 25 26. Uses Here then 1 we see that though we all have our sinnes as the former Doctrine put us in mind yet the case is not desperate Instr There is hope in Israel concerning this thing It is an Article of our Creed I beleeve the remission of sinnes But then 2 we see also to whom this remission belongeth namely not to such as go on in their sinnes without repentance but to such as David was 3 Behold the greatnesse of Gods mercy For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all notes the generality of the object and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle of the present tense notes the continuation of the act and that it is ever present as need shall require This may be a ground of comfort 1 Against the terrours of conscience Consolation Thy sinnes are many but Gods compassions are farre more those great but these infinitely greater 2 Against death whose onely sting is sin 1 Cor. 15.56 which being taken away there is nothing in death that can hurt and a Christian is so far from fearing it that he desires and longs for it as rest from his labours and the way to heaven 3 Against all the afflictions of this world positive or privative which forgivenesse of sinnes supposed all work together for our good Rom. 8.28 c. Quest But how shall I know my self to be of the number of them whose sins are forgiven Answ I answer seeing remission of sinnes is the act of God alone according to His good pleasure therefore we must not judge of it according to our own imaginations which may easily deceive us either on the one side through presumption or on the other through scrupulousnesse but according to Gods word wherein He hath revealed his will so farre as it concerns us to know Now from the word of God we may gather two Notes of the forgivenesse of sinnes One and that a most evident one is taken à priore from that which goes before forgivenesse thus It is most certaine that God will doe whatsoever he hath promised Num. 23.19 For as being most faithfull and simply immutable He neither will nor can change His mind so being omniscient He knowes and being omnipotent He is able abundantly to performe His word If therefore we would know whether our sinnes be forgiven we must see whether our spirit can witnesse that we by the grace of God are of the number of them to whom God hath in Scripture testified the promise of forgivenesse Prov. 28.13 Isa 1.16 17 18. Mat. 6.14 15. 11.28 Act. 2.38 10.43 The other Note is taken à posteriore from that which followes forgivenesse For as there is a great difference in man before and after the forgivenesse of his sinnes so the providence of God concerning him is farre different In temporall goods there is a wide difference seeing to a sinner they are given onely out of Gods first or generall love whereof a man may tast deeply and yet never come neare the kingdome of heaven yea the more of this
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
nature they are farre more dangerous The diseases of the body tend onely to the death of the body which of it self must necessarily dy and by the power of God shall most certainly rise again but the diseases of the soule tend to the eternall death and destruction both of body and soule 2 That those places of Scripture where the faithfull are said to be dead unto sinne buried with Christ to have the world crucified unto them and themselves unto the world c. are to be understood not according to rigour but according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equity of the Gospell Repr Here come to be reproved 1 Such as are not sensible of the diseases of their soules like men who having their brain distempered by some hote and violent disease know not that they are ill when they are even hard at deaths doore but sometimes raile at the physician sometimes are merry and laugh whilest their friends stand about them with teares in their eyes But here is the difference that these mens ignorance of their disease is invincible they can not help it but those we speak of are ignorant of their estate either affectedly or of extreme negligence which can neither excuse nor be excused For if they would examine themselves by the Scriptures as they might ought to do they would easily discerne if not straightway all yet many of their diseases and the rest by degrees Which because they doe not their condition is farre worse then theirs to whom we liken them not onely because the death and destruction of the soule whereof they are in danger is far worse then that of the body but also because they are in more danger of it For they who are bodily sick by how much the lesse sensible they are of their disease themselves have their friends so much the more solicitous for them and the physick which is administred to them though they desire it not neither perceive when they take it working by the naturall vertue which God hath put into herbs c. may restore them to their health But they who are spiritually sick and yet wilfully refuse to know or acknowledge it can not whilest they so continue receive any good by spirituall physick neither will Christ the great Physician of souls take in hand to cure them Luk. 5.30 31 32. 2 Such as daily cast their soules into new diseases There are two principall means of preserving health and preventing diseases Diet and Exercise But for the former as it is Hos 12.1 many so feed themselves with vain and impious principles not onely speculative but practicall that thereby the mind and heart and whole man fall into sundry and great distempers Some eat the bread of wickednesse and drink the wine of violence Prov. 1.17 18 19. 4.17 Some eat the bread of deceit which is sweet at the first tasting but afterwards fills the mouth with gravell Prov. 20.17 Some swallow down riches ill gotten which prove the gall of aspes within them Job 20.14 15. Some by oppression swallow up the needy Amos 8.4 And is it any wonder if such diet breed diseases So for Exercise many giving themselves to spirituall idlenesse altogether neglect the exercises of piety and so both of themselves contract abundance of ill humours and also give the devil opportunity to infect their souls with his temptations yea tempt him to it Standing waters putrifie breed frogs noisome vermine c. Again this doctrine as it informs us of our misery Consol so it ministers unto us some comfort I Against the trouble which ariseth from the sense of these diseases For as the diseases themselves are common lesse or more to all Gods children in this life so the sense and trouble arising thereupon is a good both sign cause of amendment We may and ought whilest we live here to be daily gathering strength against these diseases but perfect and uninterrupted health is to be expected onely in heaven 2 Against the imperfection of our good works if grieving for what is wanting in them we seriously and diligently endeavour to grow in grace and holinesse He were a cruell master that should require the same work of a sick which he doth of a sound servant The Father of mercies Who knowes our mold and temper how weak and sickly our soules are doth not expect from us a conversation so every way perfect in all points as He did from Adam in the first covenant but if He sees us truly sory for our imperfections and daily to our power endeavouring towards greater perfection He accepts of our endeavours in Christ and pardons what is wanting Two things we are here to be exhorted to Exhort 1 To withstand these diseases as much as may be both by way of prevention and by way of remedy Motiv 1. From the worth and price of the soul the subject of these diseases 2 From the great and imminent danger wherein it is by reason of them 3 From the difficulty of overcoming them 4 From the possibility notwithstanding of doing it in some competent measure by the power of Gods grace Meanes 1 Withdraw whatsoever may nourish or foster these diseases 2 Feed upon the sincere milk and solid meat of Gods word and exercise the graces of His Holy Spirit 2 To search diligently what diseases we have Motiv 1 It is too certain we have our diseases we shall not seek a knot in a bulrush 2 Unlesse we know them we cannot be healed of them as we heard before Repr 1. 3 The sense of them will humble us will excite us diligently to seek after the means of health will make us more ready to pity and help others Means 1 Consider out of Gods word what is required to the health of the soule 2 Examine our selves according thereunto 5 Doctrine The LORD healed all Davids diseases Here we have three things to be explained Expl. 1 Wherein this healing consists As before it was said of diseases so there being the same reason of contraries healing also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bath for its proper subject the body naturall ill affected by some disease or wound but by Metaphor it may be transferred to other things also For as in the proper sense he is said to heale who takes away that which hinders the health of the body so in the metaphoricall he who takes away from any thing that which hinders the well being of it So 2 King 2.21 22. Psal 60.2 And thus it is often transferred to the soule though here the similitude holds not in every point For in the body nature being freed from the noxious humour doth of it self breed good blood and supply it to the repairing the strength of the whole impaired by the disease But in the soule after lapse there is no power to any saving good 2 How this healing is wrought Namely by the Spirit of God using the Word and Sacraments It is the work of the
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
eternall welfare of their own soules But will neither the remembrance of all their ancestors dead before them nor the daily examples of mortality nor so many clear testimonies of Scripture that all must die nor that Statute of the immutable and omnipotent God Heb. 9.27 any thing at all move them The reason sure is that which the Philosopher toucheth Rhet. lib. 2. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men know they must die but because it is not near they regard it not Or that which Thomas saith Plerique non timent mortem quia apprehendunt sub remotâ distantiâ Most men feare not death because they apprehend it as at a remote distance And for the same reason they much lesse feare what may come after death But let us make it our continuall meditation Exhort 1 Of bodily death to which we are so lyable that there is no possibility of avoiding it and for the time as we know it cannot be farre off so we know not how near it may be This meditation will be of excellent use 1 For the taking down of our pride the worst of evils what ever the ground of it be whether we be proud of the goods of the mind Psal 146.4 or of the goods of the body strength beauty c. Job 21.23 24 25 26. or of our kindred Job 17.14 or of outward things riches honours c. Psal 49.16 17. 2 For the moderating our desires of earthly things as which can neither keep off death nor continue with us after death 3 For the bridling our unruly passions anger envy impatience whether at our own or our friends sufferings or at the prosperity of Gods and our enemies Psalm 37. 73. 2 Of eternall death which though it be farre worse yet is avoidable And the meditation of it will be both a Motive and a Meanes to us to avoyd it by hastening our repentance and taking heed of sinne for the future To this purpose is that redoubled admonition of our Saviour to His friends Luke 12.5 Feare Him Who after He hath killed hath power to cast into hell yea I say unto you Feare Him 2 Doctrine The Lord redeemed Davids life from destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who redeemeth Expl. This word signifies 1 To preserve a thing which otherwise would be lost Levit. 27.27 Lam. 3.58 2 To recover a thing that is lost and that either by price Levit. 25.25 power Ex. 6.6 Psalm 77.15 Here understand it the first way viz. the preserving Davids life which otherwise would have been lost This David often acknowledges In generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19.14 In speciall for temporall death 2 Sam. 4.9 for eternall death Psal 71.23 So Nathan tells him 2 Sam. 12.13 For the Reason hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the first cause of all Gods benefits be that which is mentioned in the latter part of this verse His own loving-kindnesse and tender-mercies and the last end His own glory yet among the benefits themselves also there may be a subordination so that one benefit may be the cause or end of another So here God out of His free love to David and to His people Israel and for His own glory and their good had decreed from all eternity to set him as king over them and for a testimony thereof had commanded Samuel to anoint him 1 Sam. 16. In order therefore hereunto and that the immutability of His counsell and the truth of His promise might appeare He redeemed or preserved Davids life from temporall death both whilest he was yet a private man that He might bring him to the kingdome and after hee was king that he might goe through with the administration of it to the ends before mentioned For eternall death his preservation from it necessarily follows upon his deliverance from the guilt and dominion of sinne vers 3. And therefore that deliverance is the immediate cause of this and the causes of that do mediately and by necessary consequence inferre this Uses Our instructions from hence may be 1 Concerning temporall death Instr 1 We see what it is to walk under Divine protection How many and how great dangers Davids life was lyable to we heard before yet out of them all the Lord delivered him Of this David was throughly sensible Psal 23.4 and could say experimentally of himself in particular what he saith of the righteous in generall Psal 34.19 2 We see also who they are that may expect this protection from Almighty God viz. not such as wander in the by-paths of sinne provoking God continually to His face Such men indeed God sometimes delivers from many dangers but 1 they have no promise from God whereupon they may rely to expect it 2 Though such deliverance be in it self good and by God intended for their good yet if they go on in their sinnes it will through their own fault prove very ill to them as giving them time to heap up more sinnes and so more wrath against the day of wrath but such as are like unto David who serve God and trust in Him who though they have not such speciall promises for this as David had yet they have Gods generall promises Psal 84.11 33.18 19. c. Whereupon they may expect protection from temporall death so farre as is expedient for them that is so farre as that death would be truly hurtfull to them 2 Concerning eternall death we see 1 The great mercy of God not willing to deale with mankind fallen into sinne according to the rigour of His justice but finding out a way whereby we may be delivered from it 2 To whom this deliverance belongs viz. to David and by the like reason to all that observe the condition of the covenant For in this David had no speciall promise nor any other then what all true beleevers in like manner have Here are reproved 1 In respect of bodily death 1 Such as presume to be delivered from it Repr when yet by their own deeds they call it unto themselves as by immoderate worldly sorrow 2 Cor. 7.10 by envy Job 5.2 Prov. 14.30 by drunkennesse Prov. 23.29 c. In like manner by gluttony idlenesse quarrelling unwarrantable venturing upon dangers c. 2 Such as doe not trust or seek to God for deliverance from it but to secondary meanes whether in themselves lawfull as Asa 2 Chron. 16.12 or unlawfull 2 In respect of eternall death 1 Such as expect of God deliverance from it but presumptuously as being nothing lesse then such as David here was 2 Such as expect it otherwise then from God Two things we are here to be exhorted to Exhort 1 In respect of our selves To flee unto God for protection from both kinds of death Motiv 1 In respect of the objectum quod the deliverance it self which we seek 1 We stand in great need of it in regard of the many dangers both bodily and spirituall to which we are
lyable 2 The good or benefit of it is as great whereof something shall be said in the Reason of the next Doctrine 2 In respect of the objectum per quod the means whereby we must be delivered 1 No creature can do it but as Gods instrument 2 God even without the help of any creature is able to do it 3 If we rightly seek to Him He will most readily deliver us both from temporall death so farre as shall be expedient and from eternall death simply and absolutely Meanes That we may rightly expect any thing from God it is required of us 1 That we be such as by the tenour of the covenant have part in Gods promises 2 That we diligently doe those things which on our part are to be done in order thereunto viz. dispose our affairs providently Gen. 32.7 recommend our selves to God by prayer fasting c. 3 That we seek Gods deliverances as all His other benefits in their due manner and order that is spirituall and eternall things chiefly and absolutely temporall things moderately and with submission to Gods will 2 In respect of others To procure their deliverance as much as in us lies that so we may be like unto God and according to our ability promote his work Not that He Who is omnipotent stands in need of our help but that He requires of us to love our brethren and by this means to testifie our love We must therefore endeavour to deliver them 1 From bodily or temporall death For if he who is in danger of it be a good man he is deare to God Mal. 3.17 1 Pet. 2.9 and God tenders him as the apple of His own eye Therefore our concurrence herein will be acceptable to God and honourable to our selves also profitable unto others whom a good man whilest he lives here is continually exciting to glorifie God both by his example Mat. 5.16 and by his godly exhortations c. and besides is beneficiall to them in temporall things also by his prayers other endeavours keeping off evils and procuring good things Gen. 18.23 c. 19.21 29. Jer. 5.1 2 King 3.14 15 16 17 18. Psal 106.23 But if he be a wicked man his losse of this life is the losse of eternall life whereas if his life here were longer continued he might haply come to repentance and so to eternall life See Eccle. 9.4 To omit the good which such a man being converted might doe before his death as S. Paul c. 2 From eternal death Motiv 1 From the horriblenesse of it and irrecoverablenesse from it 2 From the danger of falling into it in regard of the multitude of sinnes and enemies 3 From the possibility and comparatively the facility of the means of preventing it 3 Doctrine David mentions this as an argument of blessing God So he doth his deliverance from bodily death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18. the whole Psalme being composed for that purpose as appeares by the Title So Hezekiah blesseth God for delivering him from his sicknesse which was the messenger of death Isa 38.9 c. David also exhorts others to do the like Psal 107. where mentioning divers deliverances from hunger thirst imprisonment sicknesse shipwrack at the end of every member he adds these words Oh that men would therefore praise the LORD c. For his deliverance from eternall death he doth it Psal 51.14 15. 71.23 So Saint Paul 1 Tim. 1. whereas he had been a blasphemer a persecuter and injurious by which sinnes he had deserved eternall death and yet had obtained mercy ver 13 14 15 16. he praises God for it ver 17. So he exhorts the Colossians chap. 1. vers 12 13. The Reasons mentioned in the former benefits may be applied to this also viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 He knew 1 That this redemption was fit matter of gratitude 1 For the greatnesse of the benefit Deliverance from untimely death of the body is of great moment whether a man be godly or wicked Gods promise of it Exod. 20.12 23.26 Zech. 8.4 and elswhere proves it to be a great blessing to the godly God hath set the mark of honour upon old age Levit. 19.32 Prov. 16.31 20.29 Hence Saint Paul to Philemon stiles himselfe Paul the aged vers 9. And when ancient men are dishonoured especially by young men it is noted as a great ataxie or disorder Isa 3.5 Lam. 5.12 Lastly with the ancient is wisdome and in length of dayes is understanding Job 12.12 Hence old men are wont to be taken into counsell The seventy that were joined in assistance to Moses were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Elders of Israel Num. 11.16 So amongst the Egyptians Psal 105.22 So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lacedemonians and the Senatus of the Romanes And we know what happened to Rehoboam when forsaking the old mens counsell he followed that of the yong men 1 Kin. 12. The reason why old men get wisdome is because their long life both affords them much time to learne and hath experience as a most certaine guide And that their wisdome may not be idle speculative onely they are freed from many lusts and passions wherewith yong men are usually troubled whence David Psal 25.7 mentions the sinnes of his youth and Saint Paul admonishes Timothy to flee youthfull lusts 2 Tim. 2.22 and so may the more easily apply themselves to the practise of wisdome for the glory of God the adorning their profession and the furthering their own accompts Psal 92.13 14. On the other side if a man be yet wicked and in the state of sin a speedy death throwes him headlong into hell whereas long life affords him time to repent Whether therefore a man be godly or wicked deliverance from untimely death is in it self a great blessing But deliverance from eternall death is so great an one as can not be expressed or imagined whether we consider the greatnesse of the evil escaped or of the good obtained 2 For the conveniency yea necessity How obnoxious David was both to temporall and eternall destruction was shewed before in the first Doctrine of this verse whereupon in respect of himself he stood in need of redemption from both But besides the state of the Kingdome and Church miserably afflicted under the wicked and unhappy government of Saul greatly needed the prolonging of Davids life to restore it again 2 He knew also that his redemption from both these destructions was from God and that of His love free grace 3 That to be gratefull to God for it was his duty and a duty both in it self most excellent and to God most acceptable 2 Being a man according to Gods heart he would not detaine the truth in unrighteousnesse but cheerfully perform that which he knew for so many and so great causes ought to be performed Uses Here beside the generall instructions touched before Instr vers 3. mutatis mutandis 1 we see what
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
performed Ezek. 33.11 omitted Luke 13.3 concerning Faith performed and omitted John 3.36 concerning holy obedience performed Psal 84.11 omitted Heb. 12.14 2 Such as think the Covenant hath indeed conditions but to be performed by God not by us This opinion plainly contradicts this present place where the keeping of Gods covenant is required of us And so every where Againe if the stipulation must be performed by God then He made His covenant not with men but with Himself viz. that if He Himself shall performe that which He stipulates or requires of Himself then He will performe His promises unto men which is absurd Furthermore if God performe the stipulation then He repents beleeves in his Saviour and obeys which is not onely absurd but blasphemous to affirme Lastly if the performance of the stipulation belong to God not to men why should He be angry at men and threaten and punish them for non-performance Levit. 26.25 and often For how unreasonable is it and unbeseeming Gods justice to punish men for not keeping His covenant if it doe not belong to them but to Himself to keep it For who knowes not that he and he onely is to be punished for not doing a thing to whom it belongs to doe it But these things are more absurd then to need longer confutation And indeed it is to be wondred with what sophistry the devil could perswade men and men as themselves think not the meanest among those that professe the most pure religion of Christ to entertain such phantasies contrary to the most cleare shining light of Scripture Againe Repr if they and they onely keep Gods covenant who remember His commandements to doe them then all those who do not remember His commandements to doe them come here to be reproved as violaters of His covenant Of these there are many sorts Some men doe some things for the substance of the acts but not according to the manner here required as never learning or if they do learne forgetting what or in what manner they ought to doe Others doe some things after a fashion but wittingly and willingly break Gods commandements in other things and so are guilty of the whole law Others indeed remember Gods commandements but to prate or wrangle about them not to doe them Others casting Gods commandements behind their backs rush into all kind of sinnes as a horse into the battell Now we must know that this second Covenant is the last To the first Covenant broken by Adam this succeeded opening unto men guilty of eternall death by the first a new way of salvation And being confirmed by Gods oath and the death of Christ the Testatour it shall remaine to the end of the world nor shall there be any other way or meanes of salvation for ever Wherefore it is simply impossible for any men to be saved who finally transgresse this yea the threatning annexed to it no lesse certaine then the promise shall inevitably lay hold upon them And the evils denounced against the breakers of this covenant were alwaies from the very first making of it worthily heavy but now under the New Testament so much the heavyer by how much greater meanes of keeping it are afforded us The Exhortation Exhort which I shall here touch upon for as to the thing it self the doing of Gods commandements wherein consists the keeping of His covenant I shall speak in the next Doctrine is that we remember Gods commandements to doe them Motiv 1. Unlesse we remember them we can not doe them acceptably 2 Unlesse we remember to doe them our notionall and idle remembrance will but aggravate our sinne and increase our condemnation 3 If we so remember as to do them then we shall keep Gods covenant in the stipulation and so He will most faithfully keep it in the premises 3 Doctrine The righteousnesse of God is unto childrens children who keep His covenant 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His righteousnesse Expl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies justice either particular justice whereby we give every man his own or universall justice whereby we carry our selves generally conformable to the rule of religion Sometimes it is taken for mercy or beneficence See Vers 6. Doctr. 1. Expl. 2. as which is an eminent part of universall justice And so it is taken in this place and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Childrens children This phrase in the strict sense signifies grandchildren or the posterity of the second generation as Prov. 17.6 But sometimes it is taken more largely for the third and fourth generation also Exod. 34.7 And yet more largely for posterity unto all generations for ever Ezek. 37.25 And so here Quest But why is the righteousnesse of God promised to the posterity of them that feare God as if it were peculiar to them onely whereas it shall most certainly be to the children even of the most wicked men if they keep Gods covenant Ezek. 18. Answ I answer 1 For temporalls the posterity of them that feare God doe often for their parents or progenitours sakes enjoy the righteousnesse or mercy of God both in obteining of good things and in preservation or deliverance from evil Yea righteous men are the charets and horsemen of whole nations 2 Kings 2.12 Tenne righteous men had saved Sodom Gen. 18.32 One Moses stood in the gap Psalm 106.23 So Jer. 5.1 How much more then shall righteous parents obtein Gods mercy for their children See 1 Kings 11. vers 13 32 34 36. 2 For eternalls indeed the children of righteous men shall not obtein Gods mercy unlesse they also be righteous themselves Ezek. 18. But yet they have farre greater sufficiency of meanes to obtein it then other men For they are borne in the covenant and therefore as soon as they are borne have right by Gods gracious promise I will be thy God and the God of thy seed to the good things of the covenant To the observation thereof also they have more and greater helps then others namely in generall the prayers and examples of their godly parents and the publique exercises of religion with which their parents acquaint and accustome them in speciall to eschew evil they have their parents seasonable admonitions and if need be corrections to follow that which is good their most loving and earnest exhortations For proof of the Doctrine see Exod. 20.6 Deut. 7.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reason is 1 From the mercy of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising this to them that keep His covenant and that they may keep it working in them the will and the deed 2 From His justice also requiring the performance of His promise though most freely and graciously made Uses Here 1 See how greatly God loves those that feare Him Instr seeing He cannot satisfy Himself in doing good to them onely in their own persons but doth it also to their
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