our life whilest we are at home in the body creeping as wormes upon the ground Let us not therefore say of this world as S. Peter of the mount in another respect It is good to be here but let us so live whilest we are here that we may be admitted into heaven after this life that is let us doe the will of our Father Which is in heaven and then with the Apostle 2 Cor. 5.8 desire rather to be absent from the body and present with the Lord. 2 Doctrine As the heaven is high above the earth so is Gods mercy great toward them that feare Him 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Expl. or loving-kindnesse Of this Vers 4. Doctr. 4. and Vers 8. Doctr. 4. Here it is taken largely for propensity both to remove evil from us and to bestow and continue good to us and that notwithstanding the demerit of our sinnes 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that feare Him The feare of God here notes the whole worship or service of God For that was the phrase of the Old Testament whilest the heire being yet a child had indeed the Spirit of adoption but tempered with the spirit of bondage The same thing that is the observation of the condition of the covenant in the New Testament is called Faith or Trust 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward This preposition according to the nature of the speech wherein it is used is diversly rendred Most commonly over of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend Now a thing may be over another either as being farre above it as the heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over or above the earth or as contiguous to it and so upon it And whereas a thing may be so upon a man either for evil Judg. 16.30 or for good Psal 133.2 hence it sometimes signifies against 2 Sam. 11.23 Psalm 2.2 sometimes towards Psalm 4.6 that is Be favourable to us or manifest Thy love towards us So here 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies to prevaile Now one thing may prevaile over another either in strength and so it is commonly taken or amongst other things in height as Gen. 7.19 20. where the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And feeing height commonly imports greatnesse therefore our Translatours here render it not amisse is great 5 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies not exact parity but similitude For the greatnesse of Gods mercy or loving-kindnesse see Psalm 108.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is sayd to be above the heavens as here the heavens above the earth See also the places before quoted vers 8. where God is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or plenteous in mercy Now the Mercy or loving-kindnesse of God in it self or in acta primo as was sayd before vers 8. is His essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause But in actu secundo that is in the exercise or effects of it as here towards them that feare Him it hath a cause viz. 1 His mercy in actu primo that is His pronenesse to doe good from whence in Christ Who hath satisfyed His Justice offended by our sinnes He hath graciously promised to shew mercy or loving-kindnesse to them that feare Him 2 His Justice Truth or Fidelity which require the performance of His promise though graciously made Uses Here then 1 we see there is in God infinite mercy or loving-kindnes Instr whereby men may be invited to fear Him 2 Seeing the subject or object of this mercy is limited to a certaine qualification we may learn that God is so mercifull that He also doth not neglect His justice whereby he hates sinne 3 Seeing this qualification is the fear of God we see to whom and to whom onely this mercy belongs 4 It appeares how naturally miserable the condition of men even of them that fear God is to need such mercy and how happy in obtaining it The least degree of Gods mercy shewed to such is excellent because it proceeds from His second love is a pledge of greater following But the greatnesse of it we have here illustrated by a comparison not fully but as the nature of the world will afford wherein the greatest height is that of the heaven above the earth that being the highest part of the world this the lowest The limitation of Gods mercy to them that fear Him reproves them who Repre though they fear Him not yet presume of His mercy On the other side it affords singular comfort to them who truely fear Him Consol Whatsoever good they lose or whatsoever evil they suffer for this cause it is all nothing to this Mercy It comforts them also against the greatnesse of their former sinnes if they now truely repent and fear God For how great soever they were they can not be so great as Gods mercy Likewise against whatever calamities or afflictions they can suffer For though they have not alwaies the sense of Gods mercy He sometimes for a while hiding His face from them either to try them as in the history of Job or to make them before haply not sufficiently esteeming it desire and seek it more earnestly being absent and love and delight themselves in it the more being recovered c yet it is most certaine that Gods mercy is exceeding great towards them and wil so appeare to them in due time Lastly this should exhort us 1 To feare God Exhort that we may be qualified to be partakers of His mercy 2 To imitate our heavenly Father that as He is kind to all Psal 145.9 Mat. 5.45 but more exceedingly to them that feare Him so should we study to doe good unto all but especially to them which are of the houshold of faith to them that feare God Vers 12. As farre as the east is from the west so farre hath He removed our transgressions from us We have seen the greatnes of Gods mercy The effects follow The former in this verse viz. the removing of our sinnes or transgressions from us which in respect of the space is illustrated by the distance of the east from the west 1 Doctrine The east is farre distant from the west This Axiome seems litle to belong to Divinitie and therefore shall be the more briefly handled By the East and West as the notation of the words import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to arise Explic. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening are signified the places of the rising and setting of the sunne and so the two termes à quo and ad quem of the motion of it above our Horizon These the sunne being in the Aequator are points diametrically opposit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so as farre distant one from the other as any can be in the same globe whether of the
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
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
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
yet sinners beyond their merit but to forgive sinnes freely for Christs sake or not to deale with sinners according to their iniquities is not injustice but mercy Repr This reproves 1 Such as are too strict and severe even against great offenses of their children servants brethren Whereas even their beasts are not to be cruelly used 2 Such as deale with erring or perhaps innocent men according to iniquities laying great punishments upon them for small or no faults We read but of once that God opened the mouth of a beast to speak and then it was to reprove the madnesse of him that offended in this kind though but against his beast Numb 22. 2 Pet. 2. 3 Such as requite evil for good So Nabal 1 Sam. 25. Absalom farre worse who being himself most ungratefull and ungracious to his father yet could accuse Hushai of ingratitude 2 Sam. 16.17 Of such David complaines Psalm 35.12 109.4 5. not without an imprecation vers 6. c. So Jer. 18.20 and that also with an imprecation vers 21. See also Prov. 17.13 4 As worst of all Such as requite God evil for good God I say from Whom cometh whatsoever good we have or are Dent. 32.15 c. Isa 1.2 c. Hos 2.8 And especially if from Gods clemency of which here they take occasion to presume Ezra 9.13 14. But let the clemency of God exhort us 1 To patience under afflictions Exhort seeing whatsoever we suffer is lesse then we have deserved 2 To imitate Him in moderating our anger and the effects of it not onely towards errours as in the former Doctrine but even towards offenses committed perversly against us Motives as in the former 3 That our thankfulnesse as Davids here should rise by the same gradation as Gods clemency doth If we ought to blesse and praise Him for not doing to us according to our errours much more for not dealing with us according to our iniquities The grounds of thankfulnesse in both are the same in generall with those in the former benefits vers 3. c. viz. 1 The greatnesse of the benefit 2 Our need of it 3 4 The love and free grace of God from which it proceeds Vers 11. For as the heaven is high above the earth so great is His mercy toward them that feare Him Now followes the Reason of the foregoing benefits And 1 From the Causa proegum the internall moving cause that is the Mercy or loving-kindnesse of God which is illustrated 1 From the greatnesse of it in this verse 2 From the effects vers 12 13. The greatnesse is illustrated 1 From the subjects or persons to whom it is shewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that feare Him 2 From a similitude As the heaven is high above the earth 1 Doctrine The heaven is high above the earth 1 The heaven Expl. There are 3 heavens 1 The lowest the aire wherein the fowle◠fly and from whence the rain c. descend Mar. 4.4 Jam. 5.18 2 The middlemost wherein the sunne moone and starres are placed Gen. 1.14 15 17. Mar. 13.25 3 The highest of all or the heaven of the blessed Mat. 7.21 18.10 This number is gathered from the Apostles words 2 Cor. 12.2 where he sayth he was caught up into the third heaven which was the highest as appeares by the context And this also is meant in this place as fittest for Davids scope though even this also comes infinitely short of that which it is here brought to illustrate 2 The earth The earth here by a Synecd memb signifies the whole globe consisting of earth and water as it is often taken in Scripture yea indeed alwaies where the frame of the world is divided into heaven and earth except onely where mention is made of the first act of creation for there by the heaven is to be understood the highest heaven with the Angels the inhabitants thereof and by the earth the chaos out of which all other things were formed in their severall degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the height of the heaven above the earth see Prov. 25.3 And how high even the 2d heaven is may hereby be gathered in that the starres whereof those of the first magnitude are sayd to be every one above 107. times as big again as the whole earth do yet seem to us but as so many small sparks or spangles But how high the 3d heaven is above them can not be conjectured Ephes 4.10 The Reason hereof is from the will and power of the Creatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uses For our instruction Instr see here 1 The immensity of God Job 11.7 8 9. Isa 66.1 Yea whereas the distance of the opposite parts of heaven is double to the distance of either of them from the center of the earth yet God fills the whole Jer. 23.24 Yea it cannot contein Him 1 King 8.27 Yea it is but a spanne with Him Isa 40.12 48.13 Although therefore God be otherwise in heaven then in earth otherwise in the Temple then in private houses otherwise with the saints then with the wicked yet He is alwaies every where present within all things though no where included without all things though no where excluded 2 Behold the great condescension of God Who though He dwells in the highest heavens yet vouchsafes to take care of earthly things it is Davids observation Psal 113.4 5 6. numbring the haires of His children ordering the flying of every sparrow c. Mat. 10.29 30. But especially Our Saviours abasing Himself in coming down out of the bosome of His Father from the height of heavenly glory to the earth and there living above 30 yeares in the forme of a servant subject to many inconveniences and injuries and at last being obedient to the death of the crosse and lying three daies in the heart of the earth and all this for our sakes who had very ill deserved it at His hands Againe Repr if the heaven Gods dwelling place be so high above the earth how mad are they that fight against God! For 1 Gods nature admits not that he can suffer any hurt 2 Suppose He could yet He is Omnipotent and so able to repell it 3 Grant He were not yet we know the higher ground is great advantage in fight It was that the Jebusites were so confident in 2 Sam. 5.6 See Job 35.5 6. Psal 2.1 2 3 4. This should also exhort us to humility and reverence before God Exhort Solomon gives this reason for it in prayer Eccles 5.2 And there is the same reason in all other things It should also dehort us from the immoderate love of this world Dehort Motiv True felicity is in heaven Psal 16.11 Luke 12.33 In a word there Christ is Acts 3.21 Heb. 7.26 Coloss 3.1 Look therefore how great the distance is between heaven and earth so farre are we distant from true and perfect felicity and absent from Christ our hope
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
children and posterity for their sakes 2 Sam. 7.19 2 See how good a thing it is to be borne of good parents 3 See the best way of providing for thy children which consists not in heaping up wealth honour c. for them but in being thy self such an one as feares God and teaching them also to keep His covenant 4 The mercy of God at least in bestowing eternall happinesse is not promiscuously to all the posterity of those that feare Him Here are reproved 1 Parents who feare not God Repr such stopping the way to Gods mercy from descending upon their children and posterity or at least not opening or making way for it 2 Children 1 Relying too much upon the piety of their parents as if for their sakes it should be well with them though they follow not their stepps but work iniquity And it may be so indeed in temporalls but not so in eternalls as was sayd before Yea they shall be so much the more grievously tormented in hell by how much the greater temporall mercy God hath for their fathers sakes bestowed upon them for to winne them and by how much the greater meanes their parents have used to bring them to salvation which notwithstanding they have gone on in their wickednesse See what Christ answered to the Jewes boasting of their father Abraham Joh. 8. and Abraham to the rich man Luk. 16. 2 Who hate or contemne their parents for this very thing because they feare God Such an one seems Cham to have been Gen. 9.22 For that his deriding his father in his drunkennesse seemes to have proceeded from his hatred of him for his piety 3 Any who so hate them that feare God that for their sakes they extend their hatred to their children also Here also is comfort for them that are poore Consol and have litle or nothing to leave to their children If they feare God they shall leave them for an inheritance Gods first love and a greater measure of it together with His second love also unto eternity if they teach them to keep Gods covenant Lastly Exhort this should exhort 1 Parents to feare God as for Gods sake and their own so here for their childrens sake also 2 Children to keep Gods covenant that upon them may come the blessing promised to their parents Gen. 18.19 1 King 2.3 4. 8.25 1 Chron. 28.7 9. Psal 132.12 4 Doctrine Not as our life so the mercy of God to them that feare Him So Isa 51.7 8. The immediate reason of the dissimilitude is expressed in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in that our life is like unto the grasse and a flower but Gods mercy is from everlasting and to everlasting The cause why our life is such is sinne why Gods mercy is such is His eternity His constant love to them that feare Him and His omnipotency Uses We see then that they who feare God Instr have not their whole portion in this life Here indeed they have the unspeakable riches of grace and so much of outward things as is sufficient and fit for them which things also as proceeding from Gods second love are very pretious to them But celestiall happinesse which belongs peculiarly to them as it was prepared for them from all eternity so after this life ended it shall continue to them unto all eternity This dissimilitude they very ill consider Repr 1 who preferre this life of a spanne long before the eternall mercy of God for the preservation of this life which yet they can not long preserve using meanes unlawfull and displeasing unto God getting or keeping unjustly the things of this life c. In so doing they plainly cast away the feare of God without which His mercy can not be obteined 2 Who preferre the favour of men whose life is as grasse and a flower before the favour of God whose mercy is from everlasting and to everlasting So they who feare men more then God But for them who truely feare God here is comfort against the shortnesse of this life Consol and feare of death Job 19.25 26 27. 2 Cor. 5 1. And no marvell if walking not by sight but by faith they have great consolation against the terrour of death seeing the mercy of God which faith apprehends is extended beyond the terme of this life even unto eternity For the farre greatest fruits of it are layd up for us in heaven out of all danger of ever losing them nor can we attaine to them but by death 1 Cor. 15.50 Compare this life whilest it lasts with that in heaven and see whether death be not a gaine as it is called Philip. 1.21 23. Lastly Exhort this should againe exhort us to the feare of God the keeping of His covenant and the remembring of His commandements to doe them Motives here 1. This life is very short and fraile as we have heard and the Scripture beside the aforesaid similitudes many waies expresses Job 7.6 9.25 26. Psal 90.9 10. 102.11 144.4 39.5 Jam. 4.14 2 So we shall obtein Gods mercy which toward them that are such is from everlasting and to everlasting and after this life is so immense that they who are dead in the Lord as they have cause so no doubt they do rejoice that this temporall life endured no longer 3. Whereas God out of His hatred of sinne hath His anger no lesse lasting against them who are voyd of His feare then His mercy toward them that feare Him unlesse we doe as we are here exhorted eternall wrath abides for us after this life 5 Doctrine Because God knowes this therefore He mitigates His anger Hitherto our misery in soule and body hath been considered absolutely vers 14 15 16 17 18. Now it is to be considered relatively as it is a reason why God mitigates His anger vers 9 10. That it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see for spirituall misery Gen. 8.21 for corporall Psal 78.38 39. Hence Job uses this as an argument to God Chap. 7.7 10.20 21. 14 5 6. So David Psal 39.12 13. 89.46 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The force of this reason from our misery is not by any meanes as if it deserved the mitigation of Gods anger as is evident to any man nor as if God needed the help of men justifyed and saved but of His own most free and gracious love to men which is such and so great that from our malignity deserving eternall damnation He takes occasion of doing us good Rom. 5.20 Yea here Gods mercy is so much the more conspicuous in that all this misery of soule and body hath most justly befallen us for sinne Uses Here then 1 No man can want an argument to urge for imploring the mitigation of Gods anger Instr But it is to be urged rightly Namely come groning under the burden of thy sinnes desiring above all things absolution from them and to be
persisting in his innocency should have attained yea then the Angels either have or can have in respect of the union with Christ by the mariage bond 2 The way also was more difficult For in the Creation God onely spake the word and it was done but Gods Justice opposed Redemption whereupon the Sonne of His love took upon Him the forme of a servant and being made under the law for so many yeares did and suffred so many and so great things for the satisfaction of Justice Another impediment also there was from the infidelity of men hindring the application of this Redemption for Christ neither did nor would so satisfy Justice that men should be fully made partakers of redemption without the meanes of faith For the removing of this impediment therefore the Holy Spirit sent by Christ the Mediatour for this purpose strives with men in much patience long-suffring gentlenesse clemency c. Seeing then in the Redemption there was required and accordingly shewed a greater degree of Goodnesse Wisdome and Power and besides Mercy Patience Long-suffring c. for the exercising whereof there was no occasion in the Creation it is manifest that Redemption is the more noble work and affords greater matter of blessing God both by way of praise and by way of thanksgiving 4 If God be to be blessed for His works then also for His word David joines both together Psal 19. praising God for His works in the six first verses for His word vers 7 c. And so in the 7th verse of this Psalme and elswhere frequently in this book of Psalmes And much more cause have we to doe it seeing the Scripture is now much fuller then it was in Davids time viz. by addition not onely of a great part of the Old Testament but also of all the New And herein the excellency and beneficence of God do wonderfully lay open themselves as might easily be shewed But it is sufficiently manifest of it self Now as the light reproves the darknesse Repr so the works of God which thus afford arguments of praise and thanksgiving reprove those works of men which are diametrically opposite thereunto viz. which are 1 so farre from deserving praise that as the Apostle speaks it is a shame to mention them 2 so injurious to others that in stead of meriting thanks they force men to cry unto God in the bitternesse of their spirit against the authors 2 Doctrine David hence exhorts to blesse God So doth he often in this book of Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See onely Psal 148. where by the same figure he exhorts to praise God for the arguments which the sunne moone starres c. afford For 1 Blessing God is a duty in it self most excellent See vers 1. Doctr. 1. vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. 3. 2 The arguments taken from the creatures have great and evident force as was shewed in the precedent Doctrine Uses Onely see here the chief use to which the consideration of the creatures is to be referred Instr viz. that observing the excellency and beneficence of God shining forth in them we may thence gather arguments of returning praise and thanks to Him That this is the principall use appeares because so they are directly and immediately referred to the glory of God which is the chief end of the creation Prov. 16.4 This reproves 1 Such as do not take occasion from the creatures to blesse God Repr What ever they can pretend their excuse will be vaine but certainly they can with no colour pretend want of arguments For seeing all the works of God in all places of His dominion afford many arguments and His dominion extends over all the world so that there is no place within the whole circumference of the heavens wherein there is not something created by God therefore wheresoever a man is or can be he can not want arguments round about him beside those within himself to blesse God 2 Much more such as in the middest of their prosperity abounding with Gods creatures serving for the necessity and pleasure of this life yet do not praise God or give Him thanks for them but forget both the Creatour and the Giver of them 3 Such as abuse the creatures to the dishonour of God by pride luxury oppression c. 4 Who from some creatures draw arguments of murmuring against God But let us as David here by the Apostrophe intends be exhorted to draw arguments of blessing God Exhort from all His works in all places of His dominion Motives See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Doctrine David saith againe Blesse the LORD O my soule David having exhorted others to blesse God by the example of the Angels and by arguments taken from the inferiour creatures concludes the Psalme as he began it with exciting his own soule to doe the same But of this for the substance vers 1. Doctr. 1. and for the iteration of it vers 2. Doctr. 1. Uses Here therefore in a word Exhort they who exhort others to any good are to be exhorted that themselves be not slothfull and negligent in it but shew example of alacrity and readinesse unto those whom they exhort Moreover these words joined to the precedent exhortation may seeme to have the same sense with those Jos 24.14 15. And so they who exhort others to a common duty may be exhorted that whatsoever effect their exhortation obteines with others yet themselves would constantly goe on in performance of their own duty FINIS