willing and ready to performe these actions yet they being to be done by the ministery of the body it can not unlesse the body be vigorous and able 3 God knew that as all men have need of these things Mat. 6.32 so a King much more and in greater abundance Uses For our instruction Instr 1 In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good we see what David looked at in the things of this life viz. the goodnesse of them Some men so little practise self-denyall even in the smallest things that they let loose the raines to their appetite and deny it not any thing though it be such a thing which reason and common experience tells them is hurtfull to the body Others out of curiosity c. seek after those things which for the novelty rarity or dearnesse may serve for pompe or to please dainty palates rather then to minister true and solid good to the body Not so David who in these things looked at the goodnesse that is the fitnesse to nourish the body and give it health strength c. as in the latter part of the verse 2 In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satisfying we see 1 That David was not a man of an unsatiable appetite as they Isa 56.11 but rested not onely contented but amply filled and satiated with the portion that God had given him 2 That he did not sordidly hoard up his riches but used them to those ends for which God had given them which also is the gift of God and indeed the greater gift of the two Eccles 5.18 19 20. as the contrary is a vanity and an evill disease in the words immediately following chap. 6.1 2.3 David ascribes this benefit viz. the giving of these things for the quality good for the quantity satisfying to God This reproves 1 Such as hinder God from bestowing this benefit upon them Repr as idle persons or niggardly towards themselves c. 2 Such as are unlike to God not onely not satisfying the empty soules not filling the hungry soules with good but by injurious meanes taking away from them that which God hath given to satisfie them See Job 24.2 3 4 9 10. It exhorts us 1 To seek this benefit of God Exhort Mat. 6.11 Motiv 1 It is necessary for the sustentation of life good and satisfying that we may cheerfully perform the duties of our calling 2 We need it daily seeing it perisheth with the using 3 God can abundantly give it Meanes 1 Seek first the kingdome of God and His righteousnesse Mat. 6.33 Prov. 13.25 2 Be diligent in thy particular calling Prov. 13.4 2 To imitate our heavenly Father in satisfying the mouthes of our needy brethren with good things 2 Doctrine Hereby Davids youth was renewed as the eagles Explic. The Hebrew here for the grammaticall construction is subject to divers interpretations Most render it as it is in our Translation thy youth is renewed like the eagles Others think this incongruous because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree neither in gender nor number though such Enallages are not altogether unusuall in the Hebrew tongue Junius therefore renders it servas te recentem tanquam aquila tanquam pueritiâ tuâ Others otherwise Perhaps it might be more simply and more to the letter translated thus thou shalt renew thy self thy youth shall be as an eagle For the pause Rebhiah at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be against the ordinary interpretation But whatsoever the syntax be the meaning of the whole clause is plaine enough viz. David here illustrates Gods benefit of satisfying his mouth with good by this effect of it that thereby his youthfull strength and vigour was still repaired and so continued beyond the ordinary time which is further argued à simili like an eagle Concerning the eagle Aristotle and Pliny who were diligent observers of naturall things tell us the former that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lived the other that she dies at last not through age or any inward sicknesse or decay of nature but by mere hunger her upper beak being so overgrown that the crookednesse thereof hinders her from taking her meat Others say that in her old age she casts or breaks off that crookednesse and so renewes her strength and youth But we need not goe so farre the Scripture it self having many passages concerning the vigour of the eagle Strong and swift men are compared to eagles 2 Sam. 1.23 Hos 8.1 Yea God himself is likened to an eagle Exod. 19.4 Deut. 32.11 12. This similitude therefore serves most fitly to expresse Davids great vigour the effect of Gods satisfying his mouth with good as was said before And so it is used Isa 40.31 That such was Davids vigour even in his latter daies see Psal 18.32 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that that Psalm was composed by him towards the end of his life after the subduing of all his enemies appeares by the Title of it as also by the order of the story in the 2 book of Samuel For his last enemy that rose against him was Sheba and he was slaine in the 20th chapter and this Psalme is recorded chap. 22. The Reasons are the same here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the former Doctrine For as 1 God had much work for David to do for the performance whereof 2 he had not been able unlesse his body had been lusty vigorous nor 3 could it so have been had not God satisfyed his mouth with good so neither 4 had that been sufficient without Gods speciall blessing thereupon That therefore Davids body might be lively fit for the businesses imposed upon him God as He plentifully supplyed him with good things in the former part of this verse so here He blesseth the use of them with this effect of renewing or continuing his youthfull strength and vigour like the eagles Uses The instructions which hence arise Instr are 1 From the thing it self the continuance or renewing of Davids strength or vigour Where we see what is the end or use of those good things wherewith God satisfies us and particularly of meat and drink Feasts are not simply unlawfull but so they be used moderately and seasonably the Scripture allowes them 1 For mirth or cheerfulnesse Eccles 10.19 of which sort are marriage-feasts at one whereof our Saviour was present with his disciples Joh. 2. and when they wanted wine supplyed it by a miracle to which also is likened the preaching of the gospell Mat. 22.1 and the participation of eternall glory Mat. 25.1 c. 2 to preserve mutuall love Job 1.4 which Job though a most carefull father did not dislike as appeares by the context 3 for a thankfull commemoration of Gods benefits Gen. 21.8 Nehem. 8.10 12. Est 9.19 22. Luke 5.29 But the ordinary use and end of those things is for the strengthening of the body Eccles 10.17 that so men performing the
promise themselves all good things because they come of godly parents or ancestors though they do not walk in their steps See Matth. 3.9 Joh. 8.33 39. To which also our Saviour alludes in the parable Luk. 16. where he brings in the rich man thrice calling Abraham father whereby is signifyed how vaine it is for a man to derive his pedegree from Abraham and not to imitate his faith and works 1 Doctrine The mercy or loving-kindnesse of the LORD is from everlasting and to everlasting upon them that feare Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy or loving-kindnesse Expl. Here it signifies both aversion of evil and bestowing of good especially spirituall and eternall 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from everlasting and to everlasting This phrase may note either complete eternity Psal 90.2 or else the whole duration of the world from the beginning to the end Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken Isa 46.9 where they are commanded to remember the works of God as those toward their own nation of old so also the creation of the world declared by Moses and the rest shewing Him to be God 64.4 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 7.18 where the meaning is that after the times of the gentiles are fulfilled the Israelites shall have the dominion unto the end of the world If the phrase be taken this latter way the sense will be that God is mercifull to all that feare Him whensoever they have lived or shall live from the beginning of the world unto the end And this sense indeed is true and necessarily included but it seemes not to conteine all the truth For Gods mercy to them that feare Him is most of all shewed after the end of this world when their soules and bodies shall be glorifyed in heaven and whatsoever mercy He shewes to them both in this world and after for ever He had decreed and ordeined it all for them before the foundations of the world were layd The former acception therefore of the phrase seemes to be more full as comprehending the latter and something more And so the sense is That God is from all eternity and unto all eternity mercifull or kind unto all that feare Him in what age of the world soever they live The substance of this Doctrine viz. That Gods mercy is toward them that feare Him we had before vers 11. and therefore I shall here be the more brief But there Gods mercy was illustrated by the quantity in comparison with the height of the heaven above the earth here by the duration from everlasting and unto everlasting That Gods mercy is for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from everlasting and to everlasting the Scriptures every where testify It is the burden of Psal 136. repeated in every verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His mercy is for ever And it was the ordinary set forme of praising God in the Old Testament as appeares both by the beginning and end of divers Psalmes 106.107.118 and more plainly 1 Chron. 16.34 41. 2 Chron. 5.13 7.3 20.21 Ezra 3.11 Jer. 33.11 More distinctly and particularly God from all eternity foreseeing the fall of Adam decreed to give His Sonne for a Mediatour for His sake to bestow saving mercy upon those that feare Him to afford meanes of fearing Him In all which there was great mercy from everlasting And that God did from all eternity decree all these it is manifest because He hath effected them in time For otherwise He should not work all things after the counsell of His own will Ephes 1.11 or His will should be mutable willing that in time which He willed not from eternity whereas yet in Him there is no variablenesse nor shadow of turning Jam. 1. In this life by the meanes of salvation made hereunto effectuall by the assistance of the Holy Ghost He puts His feare into mens hearts bestowes Christ upon them frees them from the guilt and dominion of sinne from the curse of the law and so farre as is expedient from temporall miseries adopts them for His children enriches them with the gifts of the Spirit renewing them daily more and more according to His image assisting them in doing and fuffring and sealing them to the day of redemption bestowes upon them the good things necessary and convenient for this life After this life He bestowes happinesse upon the soule and after the resurrection upon soule and body jointly for ever And so His mercy is unto everlasting The Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as vers 11. Doctr. 2. Uses The Instructions which hence we may gather Instr are 1 From the Object Seeing David speaking now the third time of Gods mercy or loving kindnesse mentions the feare of God as a condition necessarily required in the object see 1 How prone men are to presume of Gods mercy without having this qualification For the Spirit of wisdome which doth nothing in vaine would not so often inculcate the same thing if there were not need of it And indeed experience too plainly proves it For whereas the feare of God shewes it self in the keeping His commandements in the eschewing of evil and doing of good and that with perseverance lest God should be dishonoured and we punished how many may we see every where who neglecting Gods commandements either because they do not think them to be indeed Commandements signifying what God would have us to doe but Promises shewing what Himself will doe if it be done at all or because they think they were indeed sometime Commandements but now are abrogated by Christ and so do not bind us or because they love and preferre their own lusts before Gods commandements yet nothing doubt but that Gods mercy belongs to them 2 How certaine it is that onely they that feare God shall obteine His mercy For although we ought to beleeve the Holy Ghost once affirming a thing yet sometimes that we may the more firmely beleeve Him He useth to reiterate it Gal. 5.21 Philip. 3.18 and often elswhere Let them therefore who feare God beleeve this for their comfort and let them who feare Him not beleeve it that they may be converted and feare Him 2 From the duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 See how Gods mercy is decreed from everlasting or from all eternity namely to men as considered under the qualification of fearing God that is Gods will decreed mercy to those whom His understanding foresaw would by His preventing and following grace truely feare Him Hence then we may learne how to know whether Gods mercy be from all eternity decreed to us Experience teacheth that of the Apostle to be true 1 Cor. 2.11 What man that is No man knowes the things of a man save the spirit of man which is in him Wherefore that must needs be much more true which followes The things of God knowes none but the Spirit of God Most certaine therefore it is that no man can by any meanes know
of doing this duty and partly of being exhorted to it then upon the Angels For 1 the Angels in heaven need not any incitement to blesse God but are willing and ready of themselves to doe it But the best of mortall men are not so forward to this duty but that they need to be excited by the exhortation and example of others 2 The excellency of God is clearly known to the Angels but amongst men many litle understand it none sufficiently And therefore God distributing His gifts diversly whilest every man utters what God gives him to understand of the Divine perfections and beneficence all may be mutually instructed one by another And hereupon seemes to have been grounded that which David divers times in the Psalmes and Hezekiah Isa 38.18 speaks concerning the dead not praising God that is they can not doe it so profitably in respect of other men as the living may 3 We have greater cause of blessing God then the Angels have Thomas 22z. qu. 106.2.0 moving the question Whether an innocent or a penitent man be more bound to thank God answers that an innocent man is more bound in respect of the greatnesse of the benefit caeteris paribus and the continuance of it but a penitent man in respect of the freenesse or graciousnesse of it So here the graciousnesse or freenesse of Gods beneficence at which gratitude looks more then at the greatnesse of the benefit is much more conspicuous towards men seeing God was indeed wonderfully good and bountifull to the Angels creating them of nothing enduing them with many excellent gifts upholding and strengthening them with His grace and all this without their merit but to man He was good and gracious notwithstanding the demerit of his sinnes Whilest we were His enemies He so loved us that whereas His Justice being offended by sinne put a barre to our salvation He spared not His onely beloved Sonne but delivered Him up to an ignominious and cursed death whereby His Justice might be satisfyed and our salvation obteined that He sends His Spirit to apply what His Sonne hath impetrated that He shewes forth and exercises His Mercy Patience Meeknesse Clemency Facility to pardon lastly that He hath prepared for us a condition in some respect superiour to the Angels Uses Here 1 we must diligently observe what the Scripture speakes of the Angels Instr viz. of the wickednesse and misery of the evil angels that we may be deterred from sinne of the constancy and happinesse of the good Angels that we may be incited to obedience 2 Seeing beside so many precepts and commendations of this duty of blessing God and so many examples of pious men we have also the example of the Angels who have indeed many reasons of blessing God but yet fewer and in some respects lesse then we here and elswhere propounded to us to imitate we may see how earnestly God desires we should diligently and cheerfully performe this duty how sluggish we are to need so many incitements how inexcusable if we still neglect it Reproof 1 Repr 2 3 4. See Vers 1. Doct. 1. This should exhort us to imitate the Angels Exhort Motives and Meanes See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 22. Blesse the LORD all His works in all places of His dominion blesse the LORD O my soule In the former part of the Apostrophe David turned his speech to the Angels In this latter part he turnes it to the other works of God that is to the creatures without reason sense and life for men are excluded as being they whom he intends by both parts to excite to blesse God Between the parts there is this difference that the Angels to whom he converts his speech Vers 20 21. doe properly and eminently blesse God and therefore Davids intention was by propounding their example to exhort us to blesse Him but the inanimate and unreasonable creatures having neither speech to utter praises and thanks nor understanding to apprehend the excellency and bounty of God cannot properly blesse God but blesse Him onely objectively in as much as unto us seriously considering them they afford arguments of blessing Him The sense therefore is that men ought by these arguments to be excited to blesse God 1 Doctrine All the works of God in all places of His dominion afford arguments of blessing Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His works Explic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both motum rem motu factam the action and the effect or work thereby produced The former Psal 19.1 The firmament sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of His hands that is the excellency of the workmanship whereby it was made the latter Psal 102.25 The heavens are the work of thy hands Here understand it the latter way 2 In all places of His dominion Gods dominion extends over all the world as we heard vers 19. Wherefore here understand the whole frame of the world that is the heaven earth and sea together with all creatures therein conteined except the Angels of whom particularly vers 20 21. and men whom both there and here he intends to exhort That all these afford arguments of blessing God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 19.1 to the end of vers 6. So Psal 145.10 All Thy works praise Thee O LORD that is afford matter of praising Thee as the same phrase is used Prov. 31.31 See also Psal 104. where the Psalmist exciting himself to blesse God drawes plenty of arguments from the creatures So the 24 Elders Revel 4.10 11. The Reason or ground of these arguments may be shewed distinctly in praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be shewed distinctly in thanks 1 Of blessing God by way of Praise the creatures afford arguments because in them the excellency of the Creatour wonderfully shines forth and namely His Goodnesse Wisdome and Power 1 His Goodnesse in that being infinitely perfect in Himself from all eternity and so not needing any thing yet He took the creatures out of nothing which therefore also could merit nothing and communicated His goodnesse to them and continues it so farre and so long as He sees good Psal 145.9 2 His Wisdome whereby He made the whole frame of the world and all the creatures therein to the best end that is ultimately to His own glory and in such manner and order that they might be most fit to attain that end Psal 104.24 3 His Power which most clearly appeares 1 in the innumerable multitude of the creatures and vast magnitude of some of them 2 in the matter or rather terme from whence they were produced mere nothing Some men can and often doe raise lies and slanders out of nothing but in substantiall things the most cunning artist cannot exercise his art or make his work without some matter to work upon that of the Philosopher being here most true Nothing is made of nothing But such is Gods power that He could and did make all things out
is afforded to him if he be not thereby brought to repentance the greater shall his condemnation be but to him that hath obtained remission of sins they are given out of Gods second or speciall love in Christ unto salvation Yet can not any Note be taken from hence Eccles 9.1 2. because these things are given indifferently to the good and bad yea for the most part wicked men have herein the greatest share And for the manner and intent of giving them wherein the whole difference is it can not be known by us unlesse we first know that our sinnes are forgiven But in spiritualls the very actions themselves in the substance of them differ For sinners by the just judgement of God have their minds daily more and more blinded and their hearts hardened the assistance of Gods Holy Spirit whereby infirmities should be helped and temptations repressed after long resisting and quenching the motions of it is more withdrawn yea they going on still in notorious sins are at last delivered over to a reprobate mind and strong delusion to the lusts of their owne hearts and the power of Satan But they who have their sinnes forgiven though they may have their relapses sometimes as David and others had yet for the generall course of their life they grow in grace perhaps not sensibly every houre day c. Mar. 4.27 yet so as considering how it is with them now and how it was some while agoe it will appeare that they are grown The Holy Spirit more and more enlightens their eyes purges their hearts and makes them fit for every good work comforts them in adversity helps them in temptations c. Hence also we have a ground of a double exhortation Exhort 1 To seek forgivenesse of our sins at Gods hands Motive 1 Without this a man is in a most miserable condition worse then never to have been born as being liable to the wrath of God to the dominion of sin and the devil to all kinds of punishments 2 On the other side the forgivenesse of sins hath blessednesse annexed to it Psal 32.1 which imports the removall of all evil and the obtaining of all good 3 None can forgive sins but God onely Meanes 1 Christ the principall as Who hath satisfied the justice of God and so merited and procured forgivenesse for such as seek it through Him His blood is the fountain of all remission 2 That we may obtain forgivenesse by Christ there is required of us 1 Repentance Mar. 1.4 Luke 3.3 24.47 Act. 2.38 3.19 5.31 On the contrary they that remain in their sins without repentance have no portion in the remission of sinnes 2 Faith Act. 10.43 For true repentance is never separated from true faith in Christ Hence the Apostle so often beats upon Justification by faith 3 New obedience and amendment of life Isa 1.16 17 18. For this cannot be separated either from true repentance Mat. 3.8 Act. 3.19 or from true faith Jam. 2.14 2 When we have obtained forgivenesse 1 To be thankfull to God Who hath most freely and graciously bestowed so excellent a benefit upon us Now thankfulnesse or thanksgiving is partly internall partly externall 1 Cor. 6.20 The internall proceeds from the understanding acknowledging this infinite benefit and the heart fervently loving the Authour of it The externall consists 1 In words when we seasonably and sincerely praise the benefit and the Benefactors as in this Psalme and Revel 5.8 c. 2 In deeds namely seeing we are not able to render any thing to God which He any way needs or which if good proceeds not first from Him the Authour and giver of all good things in referring this benefit to its due end Luk. 1.74 75. Tit. 2.14 2 To forgive our brethren as God hath forgiven us Mat. 18.33 Ephes 4.32 Coloss 3.13 Motiv The argument holds from the greater to the lesse in many respects 1 In respect of the object of the forgiveness our offenses against God and our brethrens against us a between which there is no comparison either for number or weight 1 For number the offenses even of the best men are innumerable For whereas the Scripture calls some men just upright perfect c. it speaks of perfection of parts not degrees comparatively in reference to men not converted or newly converted not simply in respect of some particular action not of their whole conversation evangelically not legally c. Which appeares plainly by other evident places of Scripture 2 Chron. 6.36 Eccle. 7.20 Jam. 3.2 1 Joh. 1.8 10. Psal 40.12 And if this be our condition when we are at the best in this life what is it whilest we are yet carnall sold under sinne Rom. 7. See Gen. 6.5 Job 15.16 Isa 5.18 Rom. 3.10 to the 19. How few therefore are the offenses of our brethren against us if compared with the numberlesse number of ours against God! 2 For the weight or greatnesse of an offense seeing evil strictly taken is a mere privation not a being it is estimated according to the greatnesse of the good to which it is opposite Our offenses then being against the infinite Majesty of God our brethrens against us but against dust and ashes like themselves what are these in comparison of those Surely lighter then vanity lesse then nothing Which will yet more appear if we take in all aggravating circumstances especially the ingratitude of our sinnes against God more then can be imagined in any offense of one man against another Our Saviour in His Parable Mat. 18. sets forth this comparison between our sinnes against God and our brethrens or fellow-servants offenses against us both in the number and greatnesse under the similitude of 10000 talents v. 24. and 100 pence ver 28. For greatnesse Talents to pence one talent containing 6000 pence For number 10000 to 100. that is a hundred to one Put both together the proportion of the one above the other is six hundred thousand fold Which though it be a vast disparity yet is but a shadow of the truth in the reddition and comes infinitely short of it Now if our offenses against God so far exceed our brethrens offenses against us both for number and weight and yet God so graciously forgives us how much more reason is it that we should forgive our brethren 2 As great a disparity also there is between God and us in respect of power God is Omnipotent able at pleasure to take vengeance upon sinners without resistance without any hurt or danger to Himself either by in the precedent Doctrine 2 The conveniency of it both in that we all need it our sins presupposed there being no other way to be freed from them and in that it abundantly satisfies our need taking away our sins as clearly as if they had never been committed Whereof see more v. 12. Doctrin 2. 3 The fountain from whence it proceeds Gods infinite love to us and that of His free grace both which are signified by
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tender-mercies The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is once used in the Kal. viz. Psol 18.1 signifying to love not simply and absolutely largely And so the sense is That God had given him not onely some few but very many blessings as it were compassing him round about on every side amongst which were first spirituall gifts wherewith his soule was wonderfully adorned and made beautifull in the eses of God and all good men also wisdome valour beauty and comelinesse of person wives children power authority and riches lastly frequent victories and from thence ample spoiles c. That Gods benefits bestowed upon him were many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 40.5 68.19 139.17 18. For his spirituall ornaments faith hope charity humility zeal justice c they are every where obvious For his wisdome see 1 Sam. 18.14 His valour he shewed by the acts which he did His beauty is mentioned 1 Sam. 16.12 His wives 2 Sam. 12.8 His children 1 Chron. 28.5 Power and authority he had as being made King over all Israel and having subdued many other nations to his dominion His wealth may be conjectured by what he had provided for the building of the Temple viz. 100000 talents of gold and 1000000 talents of silver c 1 Chron. 22.14 To which he added out of his own peculiar treasure 3000 talents of gold of Ophit and 7000 talents of refined silver Chap. 29.4 A talent after the balance of the sanctuary being of our money in silver 375 l. in gold after a twelve-fold proportion 4500 l. Of his victories and spoiles and subduing his enemies we read every where Now all these God according to His own good pleasure bestowed upon David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that he being both furnished therewith might be able and being excited by the consideration thereof might be willing and ready to serve Him cheerfully to his own salvation and Gods glory Uses This instructs us 1 Who is the Author of all good things namely the LORD Instr Man himself may be a means of some good things to himself by his diligence to others by beneficence But 1 Of some onely not of all for who can adde one cubite to his stature or make one haire white or black or endue the soule with understanding judgement memory c 2 Neither of any at all othertherwise then as an instrument under God without whose blessing all mans industry is but vain Psal 127.1 2. Habak 2.13 That others also have to give unto us and are willing to do it is of God Ezra 7.27 28. God therefore is truly the Authour of all good things of most the solitary cause of the rest the principall cause And this David acknowledges not onely here but often elswhere See 1 Chron. 29.14 So Saint James chap. 1.17 2 How these things come from God viz. not of His strict remunerative justice Job 22.2 35.7 41.11 Psal 16.2 Rom. 11.35 but of His loving-kindnesse and tender-mercies as the Scripture every where testifies Hence that admiration of David 2 Sam. 7.18 3 What it is to serve God viz. not vain and unprofitable as many imagine with them Mal. 3.14 For consider how many and how excellent benefits God here bestowed upon his servant which as comprehended under the metaphor of crowning we before in some sort explained Neither these things onely which are here according to the context specially understood but also deliverances from evil of which before and that which is added ver 5. Nor was the measure of these things either the power of God as though He could not have given more or His love to David as though that had wholly spent it self in these things and were not willing to bestow more but the conveniency in respect of David 2 Sam. 12.8 Lastly all these things were but as a few drops in respect of those rivers of pleasures but a few mites in comparison of the true treasure but the first-fruits of a farre more ample harvest to follow but the earnest of an eternall and incorruptible inheritance c. And seeing God is a Lord or Master Who is no respecter of persons therefore these benefits are not peculiar to David onely but common to all his fellow-servants for the greatest and best of them grace and glory most certainly for the rest also so farre as shall be convenient for them Psal 19.11 31.19 84.11 Here are reproved 1 Such as through their own fault are not crowned with Gods blessings Repr as simply in respect of spirituall grace whilest they not onely neglect but reject the meanes of it yea esteem it as nothing worth yea think it dishonourable and prejudiciall to them so many times in respect of other things also So they who do not seek outward things of God or seek them onely to this end that they may confume them upon their lusts Jam. 4.2 3. So to speak in a word they who by their sins of what kind soever provoke God Isa 59.1 2. Ier. 5.24 25. 2 Such as uncrown themselves decaying in grace besotting brave wits by drunkennesse c. bringing deformities and diseases upon bodies formerly both comely and able chusing such wives as are a rottennesse in their bones and so bringing up their children that they are a shame and greif to them squandring away such wealth as friends have left them polluting their hoary heads with sinne c. 3 Such as are unlike to God herein So they who are wanting in loving kindnesse towards others More they who secretly envy those that are crowned of God Most of all they who out of envy persecute and doe injury unto others These indeed crown others but as Saul crowned or compassed about David 1 Sam. 23.26 or as the foldiers crowned Christ Mat. 27.29 The heads of exhortation may be 1 According to Davids scope that I may here briefly touch the relative consideration of these words that we be thankfull to God that crowns us Exhort But of this something hath been spoken in the 2d verse 2 That we expect and seek from God onely whatsoever good things we want See the 2d Doctrine of this verse Exhort 1. 3 That we imitate God in loving kindnesse and tender mercies Vers 5. Who satisfyeth thy mouth with good so that thy youth is renewed as the eagles This verse containing a speciall benefit may be considered in it self wherein the benefit effect of it as it affords an argument for gratitude 1 Doctrine The LORD satisfyed Davids mouth with good These words contain the Benefit viz. an abundant supply of all things necessary for this life That God did so supply David see Psalm 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1 God had much work for David to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fighting his bettells against so many bitter enemies in administring justice and judgement to so great a people c. 2 Though the soule or spirit be
duties of their generall and speciall callings may be saved and God glorifyed thereby 2 From the expression of strength and vigour by youth Where we see to what age these ordinarily belong Every one must not look to have his strength renewed or continued to old age to be so lusty and vigorous when yeares come on as David here was Many yeares commonly bring many infirmities with them Therefore we must not spend our youth idly but in this spring or summer of our age whilest time and strength permit gather something with the ant whereby the winter time of our life may be sustained and passed with more comfort But especially hearken to Solomon Eccles 12.1 Remember now thy Creatour in the daies of thy youth c. 3 From the similitude whereby this is illustrated viz. as the eagle Whence we may gather that the prorogation of youthfull strength and vigour though an excellent benefit yet is not of the best kind of all For those God hath prepared peculiarly for his children but this he bestowes not onely upon wicked men Job 21.23 24. Psalm 73.4 but also upon eagles and other unreasonable creatures Therefore let no man from these things make an argument to himself either of the favour of God because he hath them or of His displeasure because he hath them not Eccles 9.1 Neither let any man by using unlawfull meanes for the continuance or recovery of his bodily health or strength hazard the eternall health of his soul But how opposite to Gods intentions and their own good are gluttons Repr drunkards c. who when God hath supplyed them with plenty of good things and given them a rule according to which if they would walk in the use of them their bodies might by his ordinary blessing be kept in health and strength contrarywise abuse these good things to the impairing and dishonouring their bodies and so through their own fault that curse of the Psalmist Psal 69.22 falls upon them By immoderate eating and drinking they overcharge their hearts oppresse their strength cast themselves headlong into many infirmities and diseases and consequently into untimely death And if at any time they pray to God for better health yet themselves still hinder Him from granting their desire according to that of the Poet Poscis opem nervis corpúsque fidele senecta Esto age sed grandes patinae tucetáque crassa Annuere his superos vetuere Jovemque morantur Pers satyr 2. These men to say nothing of their soules their credit their estates in stead of renewing or continuing their youth to their old age precipitate their old age upon their youth and are so farre from attaining to the eagles vigour or swiftnesse that sometimes their feet are not able to doe their ordinary office so that they are fit for nothing but to stretch themselves upon their couches with those gluttons Amos 6.4 or to ly along and wallow in their vomit with the drunkard Ier. 48.26 their braine besotted their bodies faces bloted their bellies of the barrell fashion their liver enflamed their lungs corrupted from the sole of their foot to the crown of their head scarce any sound part But let us Exhort when God hath done His part in satisfying our mouth with good things and that to this end that thereby we might renew our youth as the eagle not be wanting to our selves but by a right use of Gods blessings improve them to the end for which He hath appointed them Motive Long life is indeed desirable vers 4. Doctr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with this condition among other that we may enjoy tolerable health and strength to promote Gods glory our own salvation and the good of others For otherwise although we must patiently beare whatsoever it shall please God to send there is small comfort in living long and groning under almost continuall pain sicknesse being unable to help our selves and a daily trouble and burden to others Meanes Let us 1 implore Gods blessing by prayer 2 That our prayer may prevail 1 use these outward things moderately 2 imploy the strength we have or shall have by them to the diligent and faithfull performance of our duty in our generall speciall callings to the glory of God 3 Doctrine David mentions this as an argument of blessing God And to the same end he mentions it Psal 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as we have noted upon the former benefits 1 He knew 1 That this was just matter of gratitude 1 Because to be satisfyed with good and with such an effect was a great benefit no lesse then prolonging of life and supplying of strength to glorify God in the diligent performance of his duty 2 It was a benefit necessary for David as without which he had not been able rightly to have undergone so great burdens and of such great necessity 3 God bestowed this benefit upon him out of His love and goodnesse for ends most profitable to David 4. Of His free grace without any precedent merit of David or hope of subsequent reward 2 That gratitude was enjoined of God and necessary for divers most excellent ends 2 What he thus knew to be just and necessary to be done he being a pious man and according to Gods own heart would in like manner performe Uses Here then we see 1 That even Kings themselves Instr much more they who are farre inferiour and subject to them are but tenants or almesmen to Almighty God not lords or owners of the things they possesse and therefore are bound to render thanks to God for them of Whose onely gift and that most free gift they have received them 2 If David gave thanks to God for meat and drink and such like corporall things which perish Joh. 6.27 and that with the using Colos 2.22 much more ought we to give thanks for the meat which endures to eternall life that is for Christ offered to us in the Word and Sacraments Who is the bread that came down from heaven Whose flesh is meat indeed c. Hence are reproved divers sorts of men unthankfull to God even for this particular benefit of meat and drink Repr wherewith according to the letter their mouthes are satisfyed 1 Such as goe to and from their repast like brute beasts without ever blessing God at all either before or after as if their mouthes were made to be filled onely with His good things but never with His praises Psalm 71.8 to be open when they should receive his benefits but shut when they should returne Him thanks for them What though they have gotten the things they live upon by their labour and industry yet that these things are to be gotten at all that they are able to take paines for them that their labours have any successe that these things have power to doe them good c. is all the mere gift of God 2 Such as give
the execution thereof Here in resemblance to magistrates or earthly gods the same acts are eminently attributed to the God of heaven Who is called the Judge of all the earth Gen. 18.25 and the great King over all the earth Psal 47. And the words may here in like manner not unfitly be distinguished so that by Gods executing righteousnesse be understood His relieving the oppressed by his executing judgement His punishing the oppressour Moreover in that both these words are of the plurall number it signifies according to the usuall idiome of the Hebrew tongue an Auxesis or intension in both Omnimodam justitiam judicium He will do it in every particular He will do it throughly and to the full perfectly both for parts and degrees For proof hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God is a God of righteousnesse and judgement administers the same to all men in generall see Psal 89.14 97.2 33.5 99.4 c. More particularly that He executeth both these for the oppressed in righting them and punishing their oppressours for both acts commonly goe together see Psal 146.7 8 9. 140.11 12. 10.14 18. Prov. 22.22 23. Deut. 10.17 18. 1 Righteousnesse for the oppressed He executeth out of the multitude of His mercies and compassions toward them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For such is Gods mercy that He pities the afflictions even of them that suffer most justly yea farre below their desert Jud. 10.16 2 Kin. 14.26 How much more will He pity them that are unjustly oppressed of men Act. 7.34 So Isa 63.9 In all their affliction he was afflicted c. 2 Judgement upon oppressors He executeth out of His hatred against oppression Zech. 8.17 Yea He so hates it that He hates to have any thing which is gotten thereby dedicated to His service Isa 61.8 And no marvell seeing oppression is directly contrary to Gods goodnesse and to His will not onely in Scripture every where declared but known even to the heathen by the reliques of Gods image Also it hurts those whom God loves and pities So that even the Mercy of God also is a reason of this as well as of the former act See Exod. 22.21 22 23 24 25 26 27. where in the last words this is given as the cause of all that goes before for I am gracious Moreover God therefore shewes exemplary judgements upon oppressours that others may beware Uses Here 1 we see David takes it for granted that at all times there are men oppressed Instr and those not a few seeing he speaks not of one or of some but of all And this the experience of all times since men began to multiply upon the face of the earth plainly shewes If therefore in these last and dangerous times and as it were the dregs of the world there be many such it is not to be wondred at Eccle. 5.8 Indeed it is strange that a man to whom reason dictates the summe of the law and the prophets that every man should doe as he would be done unto and much more that a Christian man notwithstanding so many dehortations and threatnings so many examples of Gods judgements against oppressours in Scripture yea so many precepts exhortations to defend relieve do good to others should yet wrong and oppresse his brethren But if we consider how great covetousnesse pride envy c. reignes in many men and with all what reasons good ends God hath for which He is pleased to permit oppression so farre as He doth and not altogether to hinder it as by his omnipotency He could we shall see it is not without cause that David here takes it for granted that there alwaies have been are and will be oppressours and men oppressed by them 2 This also is by David here presupposed that there is no oppression but that God sees otherwise how could He execute righteousnesse judgement for all that are oppressed Thus Psal 10.13 14. Wherefore doth the wicked that is the oppressour or persecutour v. 2. blaspheme God saying in his heart Thou wilt not require it Thou hast seen it for Thou beholdest mischiefe and spite to requite it with Thy hand the poore committeth himself unto Thee for Thou art the helper of the fatherlesse If God did not see both what the oppressour does and what the poor orphane suffers he could neither requite the one nor help the other See also Psal 94. where we have at large set down 1 The oppression practised by wicked and proud men and their triumphing in it vers 3 4 5 6. 2 Their blasphemy that God did not see or regard it ver 7. 3 The refutation of it vers 8 c. And Eccles 5.8 He that is higher then the highest regardeth it or observeth keepeth it in mind c. In generall see Hebr. 4.13 3 Wee see how God stands affected to oppression viz. so that He will execute righteousnesse for all that are oppressed and judgement upon their oppressours Gods patience animates many men to do wickedly Eccle. 8.11 And hence they imagine God to be such an one as themselves Psal 50.21 And some of the heathen did hereupon deny Gods providence But the wiser sort even amongst them observing more diligently the event of oppression were of another mind Whence those common proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods mils grind slowly but they grind small and Male parta male dilabuntur c. Much more should we who have the Scriptures for it undoubtedly beleeve that God howsoever He reserves in His own hand the time unknown to us yet will most certainly sooner or later execute both righteousnesse and judgement for all that are oppressed This then should terrifie oppressours Repr if they be not altogether hardened in their sin For 1 Let not them or theirs expect that they shall long enjoy goods so gotten God will execute righteousnesse for the oppressed in restoring to them their own making the oppressours vomit up again the riches they have swallowed down and pulling them out of their belly Job 20.15 Neither 2 shall the guilt of their sin be taken away together with the gain of it God will execute judgement also as well as righteousnesse What judgements remaine for them in this world we know not but without repentance they are sure of the judgement of eternall damnation in the world to come For how can they escape He Who hath taken upon him to execute this judgement is God from Whose all-seeing eye they can not be hid Whose almighty power they can not resist Whose will concerning them unlesse they be changed by repentance is unchangeable Now is the day of grace when truly repenting of what they have done and restoring what they have wrongfully taken away or detained and for the time to come despising the gain of oppression Isa 33.15 they may obtain pardon But if they slip this time that succeeds wherein every man shall be rewarded according to his works And if he shall
frequent acts the habit may be gotten and confirmed 3 To give unto God the glory of His mercy Motiv 1 God working all things for Himself hath revealed this as all the rest of His Attributes to us in His word and works that we may glorifie Him 2 Holy men in Scripture every where shew us example David especially in this book of Psalmes 3 It is most just seeing the mercy of God is the fountain of all the good we have or hope for That eternall glory and happinesse is prepared for us that Christ was sent to merit and procure it the Spirit to apply it the word and other ordinances which the Spirit useth to this end c. is all the work of mercy Meanes 1 Meditate of the excellency of Gods mercy as it is described in the word 2 Observe the sweet operations thereof in thy self and others 2 Doctrine The LORD is gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious Expl. The grace of God is often by a Metonym effic put for a double effect of it noting 1 holy habits begotten in the mind and heart as saving knowledge of God faith hope charity c. 1 Cor. 1.4 5. 1 Pet. 4.10 2 The continuall assistance of the Holy Spirit 2 Cor. 12.9 But here it is taken in the proper signification and so it imports the manner according to which God out of His goodnesse love mercy delivers the creature from evils and enriches it with good things namely gratis or freely For deliverance from evil Psal 51.1 For bestowing of good Gen. 33.5 11. When therefore God is sayd to be gracious the meaning is that He is ready to remove evil from His creature and to bestow good upon it not upon any precedent merit or debt or yet out of hope of recompense whereby any thing may accrew to Himself but onely that it may be well with the creature For the Proof and Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the former Doctrine Object If it be objected that God doth not give salvation but according to His covenant prescribing conditions without performance whereof He hath threatned and sworne that no man shall enter into His rest Answ I answer that Grace and Faith doe very well agree Whereupon the Scripture ascribing our Justification to Grace doth also often teach that we are justifyed by Faith And so for salvation Ephes 2.8 By grace ye are saved through faith c. Yea Rom. 4.16 Therefore it is of faith that it might be by grace c. For it is of the mere grace of God that He would make a new covenant that omitting the rigour of the Law He would require Faith for the condition of it that we are either able or willing to beleeve Philip. 2.13 These two therefore may very well stand together That all who are justifyed and saved are justifyed and saved of the mere grace of God and yet That no man is justifyed or saved but by Faith God doth not enter covenant with us as needing any thing that we can do unto Him Who is in Himself All-sufficient and Blessed from everlasting to everlasting He doth not enter covenant with us as thereby to cut off that absolute right of creation and redemption in regard of which He might require of us whatsoever we could performe without making any promise to us or covenanting thereby for our obedience His covenant is so framed that He commands what we are to doe and adds a terrible threatning of death if we doe it not and promises a reward as of grace and free gift if we doe it we tender the condition to Him from His own power as our duty and seek the reward by humble intreaty that He would remember His holy covenant So that he enters into covenant to excite us the more willingly and cheerfully to doe Him service not to imply that He needs to us or that we can merit any thing at His hands Obj. 2 Yea but He doth not give salvation but for the merit of Christ Answ For answer see Vers 3. Doctr. 3. Uses For our instruction Instr 1 Here we see whence it is that God often plentifully bestowes upon wicked men the good things whereof they are most unworthy and averts the evils which they have most justly deserved though out of His Omnisciency He most certainly foresees their obstinacy to be such that they will not by these riches of His goodnesse be led to repentance Hereupon some of the heathen denyed Gods providence and sometimes holy men envy the wicked But we may easily resist these temptations The former of the heathen if we think of the grace of God which looks at neither antecedent merit nor subsequent recompense in the bestowing of good or averting of evil and out of which He will doe good even to bad men that He may satisfie His love to His creature though He certainly foresee that by reason of their contumacy He shall not obteine his prime end of bringing them to repentance which He seriously intends and for which He useth sufficient meanes The other temptation of the saints we may also resist 1 If we consider the same grace of God whereby He may doe with His own what He will For is it not lawfull for Him so to doe Is our eye evil because He is good 2 If we consider how long He so deales with the wicked of His grace Not for ever but onely so long as He thinks fit to expect their conversion But if they will not be converted but turne His grace into wantonnesse the Spirit of grace to which they doe such despite will not alwaies strive with them but there will be a time when stripping them of all good God will cast them into eternall misery so that it shall be manifest to all that they are nothing lesse then the object of envy 2 See here a just and effectuall cause of patience when either good things are wanting or evils ly upon us If we could deserve or God did any way ow us the bestowing of those good things or the averting of those evils it were another matter But seeing He is gracious dispensing all His benefits freely why do we yet complaine as if He dealt injuriously with us Yea rather let us set in order before our selves our many and great sinnes and amongst the rest our abusing of Gods benefits and then I dare boldly say we are very blind if we do not see most just cause of acknowledging the great grace of God toward us that any good at all even our life and breath is still continued to us and that we are not at this very houre in hell And further we must consider that Gods withholding temporall good things or His sending temporall evils do not alwaies proceed from an intention of revenge neither are as it were forerunners of condemnation but that He often even of the same grace fatherly chastises us for our good yea many times onely proves us that His graces may be exercised
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
latter seemes to be something larger For whereas anger appears either in words or deeds the former part speaks of Gods anger expressed in words the latter of His anger simply which yet we may understand specially of His anger expressed in deeds 1 Doctrine The LORD will not alwaies chide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to contend in words that is Explic. to chide This God doth by reproving threatning Now to be alwaies chiding may be denyed of God in a double sense 1 When unlesse men mend their manners within a time limited He ceases any longer to shew His anger in words and proceeds to deeds of severe punishment 2 When being appeased He doth not any further shew His anger so much as in words In the former sense He sayd Gen. 6.3 My Spirit shall not alwaies strive with man c. his daies shall be 120 yeares After which time He brought the flood upon them and swept them away from earth into hell 1 Pet. 3.19 But here the latter sense is to be understood as appeares by the latter part of the verse For in the former sense when he ceases to chide He keeps His anger in a greater degree Understand it also of the same persons For as often as the word is read or preached some are reprehended or chidden That God will not alwaies chide take it from His own mouth Isa 57.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not chide or contend for ever c. God chode with Job chap. 38. 39. 40. 41. But see chap. 42. where He rather chode for him against his three friends vers 7. and turned his captivity vers 10. c. He chode with David by Nathan 2 Sam. 12. But as soon as he had sayd I have sinned against the Lord he received answer The Lord hath also taken away thy sinne thou shalt not die So He chode with Ephraim especially by the Prophet Hosea But upon their repentance see how His voice was changed towards them Jer. 31.18 19 20. The Reason hereof David shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 11. c. Uses Here we see 1 That God may and doth many times chide either with particular persons or whole nations for their sinnes Instr Even Christians as they are subject to sinne so they are lyable to be chidden that is reproved and threatned for it 2 That yet this chiding shall not be forever With some it ceaseth because there is no more hope that it will doe any good for the end primarily intended by God viz. their amendment Prov. 9.8 Hos 4.4 Mat. 7.6 With such God ceases to chide that He may begin to punish Prov. 29.1 But with His own people and servants He ceaseth to chide out of His love to them because they repenting He will not any longer shew His anger against them so much as by chiding Repr This reproves 1 Such as are impatient at Gods chiding that is at reproofs and threatnings out of His word whether they be used publiquely by the minister of God or privately So Ahab 1 Kings 22.8 I hate him Micaiah for he doth not prophesie good concerning me but evil that is he reproves and threatens me He should rather have hated himself concerning whom no good could be prophesied This was Ahab who had sold himself to work wickednesse What such entertainers of this act of Gods word may expect see 2 Chron. 25.16 2 Such as being of a bitter spirit so give way to it that they are alwaies chiding alwaies reproving and threatning These are altogether unlike to God And if they pretend Gods word for it they make God like unto themselves contrary to the Doctrine here in hand Object Yea but most preachers scarce have any sermons without some reproofs and threatnings Answ Answ These reproofs and threatnings are not intended against persons but against sinnes or against persons under that qualification and therefore stick not to the persons any longer then they are so qualifyed This also may minister comfort 1 To them Consol with whom God chides for the present He will not alwaies chide And therefore let them set themselves to repent and cast away their sinnes for which onely God chides And as soon as they sincerely endeavour this though they be not so throughly purged as to stand before Him if He should mark every thing that is done amisse He will cease to chide Yea as the pillar which was a cloud and darknesse to the Egyptians gave light to the Israelites Exod. 14.20 so the Scripture which chides a man remaining in his sins comforts him when he repents 2 Much more to the godly against the chidings of men God to Whom they must stand or fall speaks peace to them and not onely blesses when men curse Psal 109.28 but blesses the more because of their cursing 2 Sam. 16.12 Lastly this should exhort us to imitate God herein Exhort Motiv 1. Unlesse our chiding be principally for Gods cause it is railing Now how can it be for Gods cause if we chide when He chides not Nay indeed Gods cause is onely pretended that we may vent our own spleen and malice whereby their hearts are made sad whom God would not have to be sad 2 Instruction and Exhortation are the ordinary food of the soul Reproofs and threatnings are purging physick as Comforts are cordialls The former therefore are constantly to be used these latter onely upon occasion and Chiding so long onely till sinnes be evangelically purged out 2 Doctrine He keepeth not His anger for ever Anger is ascribed to God onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explic. after the manner of man by reason of the likenesse of the effects A man out of anger intends revenge and declares this his intention by threats and punishments And so God is sayd to be angry when for the evil of sinne He decrees to repay the evil of punishment and by threatnings or actuall punishments manifests that His decree And in the same sense He is sayd to keep His anger And seeing it is expressed either by words or deeds and of the former we have spoken in the precedent Doctrine here we will speak of it as expressed in deeds but still understanding it with respect to them that repent For proof hereof we have Gods own word Isa 57.16 Jer. 3.5 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 〈…〉 5. Examples Judg. 10.16 Manasseh c. The Reasons see afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 11. c. Uses For our Instruction Instr 1 As in the former Doctrine mutatis mutandis 2 See how we are to understand Gods immutability of which we so often read in Scripture Two waies onely we can imagine God to be immutable towards mâ—n viz. either by constantly following the rule of the new covenant that is being angry with the impenitent and comforting them that repent or els by carrying Himself alwaies alike to the same particular persons And these
earth or heavens And the Psalmist instances in these rather then in the North and South or any other points because to that part of the earth to which they relate their opposition and distance is more visible and remarkable in regard of the sunnes daily accesse to it in the one and recesse from it in the other And thus is this phrase often used in Scripture to signify the greatest space and distance that can be imagined So Psalm 50.1 113.3 Isa 45.6 59.19 Mal. 1.11 And the like Deut. 4.32 Uses And this even in the Protasis may be of some use As first to reprove the sluggard Repr Solomon sends him to the ant Prov. 6.6 But this perhaps is too much labour for him or it may be dangerous A lion in the way I will set him an easyer task Let him whilest he stands or sits still or lies along upon his bed or couch look upon the sunne which in the day time moves from East to West though so farre distant and in the night from West to East and so daily Eccles 1.5 And then let him but take the pains to think what a shame it is that the sunne being continually in so swift motion he should ly tossing and tumbling in his bed after nature is satisfyed with sleep as a doore turneth upon the hinges Prov. 26.14 or sit lazily folding his hands together when the sunne since its setting is come so many 100000 miles to give him light to goe about some honest labour according to Gods appointment Psal 104.22 23. This should also excite us to praise God Exhort Who though the distance from the cast to the west be so great yet makes the sun in 24 houres to runne from east to west and so on from west to east again so that taking the whole yeare together every part of the earth hath as much day as night and all parts equall day and night one to another Motive 1 Davids example Psal 19.4 5 6. 136.7 8. 2 The greatnesse of the benefit from the light and heat of the sunne by day yea and from the vicissitude also of darknesse and coolnesse through the absence of it by night 2 Doctrine So farre hath He removed our transgressions from us That we may understand how our sinnes are removed from us Explic. we must know in what sense they may be sayd to remain or be present with us after the commission viz. not in themselves but in the effects which are especially two 1 The guilt whereby a man stands charged with the fault and obliged to the punishment denounced by God against it 2 A disposition or propension to sinne for the future by strengthening the lusts from which sinnes proceed In both these respects God removes our sinnes farre from us but in the latter respect not but by degrees and never totally in this life and therefore that seemes lesse agreeable to this place Here then by sinnes understand metonymically the guilt thereof And seeing guilt is an accident whose being is to be in the subject therefore neither can it properly be sayd to be at such distance removed from us but as soon as we are absolved from it it quite vanishes The speech therefore is metaphoricall Guilt is compared to a hurtfull creature lion serpent c. from which if present or near we are in great danger but if it be farre off we are safe And the sense is that God wholly remits the sinnes of his people And so this Doctrine is for substance the same with the 2d in the 3d verse But seeing remission was there mentioned as applied to David onely here as extended to all the faithfull and the forme of speaking also is more emphaticall something may be added And for proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those places may serve where by the like metaphors God is sayd to blot out and not remember our transgressions Isa 43.25 to cast them behind His back Isa 38.17 to subdue our iniquities and cast them into the depths or bottome of the sea Mica 7.19 See also Isa 1.18 44.22 Jer. 31.34 33.8 Ezek. 33.16 Object But it may be objected that some men who have truly repented of their sinnes are notwithstanding afterwards punished Zeph. 3.7 So Moses and Aaron for their sins at the waters of Meribah David c. and therefore that God doth not so wholly remit the sinnes of His people or remove the guilt thereof so farre from them I answer â—â—sw 1 The guilt of sinne consists primarily and principally in the imputation of the fault secondarily and lesse principally in the obligation to punishment Now in respect of the imputation of the fault the guilt of sinne is clearly and wholly at once taken away by the remission that is the non-imputation of it 2 For the obligation to punishment or absolution from it these depend upon the sanction and promise annexed to the â—ovenant Concerning which we must know that although godlinesse and so repentance hath the promises sinne and impenitence the threatnings of this life as well as of the life to come yet not in the same tenour The eternall promises and threatnings being of things simply and absolutely good and ill are therefore absolute and peremptory so that no man who truly repents of his sinnes and lives godly can ever faile of the eternall promises nor any man who continues in his sinnes without repentance can ever escape the eternall threatnings But the temporall promises and threatnings being of things not simply good and ill are not therefore so absolute but reserved by God in His own power to be dispensed according to His wisdome and good pleasure in reference and subordination to the eternall And therefore as a man even whilest he goes on impenitently in his sinnes and so lies under the heavy guilt of them may yet be free from temporall punishment yea enjoy all prosperity in this world all his life long even to the envy of Gods children Psal 73. Jer. 12.1 2. Job 21.6 to the 16. so on the other side he that hath truely repented of his sinnes and by the mercy of God obteined full remission whereby he is clearly freed from the guilt of them as to the fault and to the eternall punishment may yet for some time after ly under the temporall punishment for the reasons before mentioned vers 8. Doctr. 2. Consol and the like But 1 it is but for a time and that a short time the time of this life at the longest which ended and sooner if God see it expedient that also shall have an end 2 In the mean time the good which God brings out of it and the other comforts wherewith He sweetens it doe in a manner take from it the nature of punishment Uses For the Instructions Instr which hence arise see Vers 3. Doctr. 2. And for the last the greatnesse of Gods mercy was there shewed from the universality of the object here from the act
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