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
have judgement without mercy who shewed no mercy where shall the injurious and oppressour appeare This sinne of oppression hath many aggravations I shall insist onely upon those which are from the persons both oppressed and oppressing 1 The persons oppressed are commonly as was shewed before the poore needy strangers orphanes and such like miserable and helplesse persons whom to oppresse is a violation not onely of the 8th Commandement but of the 6th also See Isa 3.14 15. Mica 3.1 2 3. From such even to take to pawn any thing of daily use especially if it be not timely restored is a sinne Exod. 22.26 27. Job 24.3 Yea not to give to such is damnable Mat. 25.41 c. How farre therefore is it from the duty of a Christian to oppresse such The punishment hereof is described in generall Job 31.21 22 23. More particularly here God delights to render like for like that both the oppressours themselves and all the world beside may see both that it is His hand and that His judgement is just So Exod. 22.22 23 24. Prov. 22.16 Psal 109. ver 9 10 11 12. compared with ver 16. So in the negative as oppressours refuse to heare the voice of God and the poore God also in like manner refuses to heare their voice when they cry unto Him in their misery Prov. 21.13 Mic. 3.2 3 4. Zech. 7.9 10 11 12 13. But of all that can be said or thought that is the most terrible Prov. 22.22 23. where the spoilers shall be spoiled not onely of outward things by men as Isa 31.1 but of their precious soules by God There may be many other aggravating circumstances in the persons oppressed as in respect of their innocence piety sacrednesse usefulnesse to the publique relation to or well deserving of their oppressours c. But I instance in that which is most generall 2 The persons oppressing are commonly as Saint James observes cha 2.6 the rich and great men of the world at least great in comparison of the oppressed as was said before Which gives a double aggravation to the sinne 1 In that they do it not for any need though no need should make a man sinne but either of extreame covetousnesse or of pride malice envy or of wanton cruelty or some such like devillish disposition 2 In that their wealth power greatnesse c which God hath given them to this end that they might therewith defend relieve and do good to the poore they abuse to the quite contrary purpose to mischief robbery and oppression and that of the poore Contrariwise if base and mean men get the power into their hands to oppresse the great rich noble and honourable the oppression may be and commonly is in other respects yet farre worse on both sides 1 In respect of the persons oppressed it is greater both because the subject matter or that whereof they are spoiled is greater and because such persons being reduced from one extreame to the other must needs be more sensible of it And beside they being by their education experience places c more fitted to glorifie God and do service to the publique are hereby disabled to the prejudice of both 2 In respect of the oppressours as it is more against nature and order Isa 3.5 so it is commonly more insolent and cruell and more contemptuous and despitefull to the persons oppressed Asperius nihil est c. But for them Consol who either in themselves or in those that are near and dear unto them are either already under oppression or at least in imminent danger of it here is abundant comfort and armour of proof against all those afflicting and tormenting passions of feare griefe anger envy despaire impatience c. Feare or dread of what they may suffer grief or sorrow for what they suffer anger and envy against the authours of their suffrings their oppressours despaire or impatience in respect of the continuance of their suffrings Against all these it is enough to oppose as a full and sufficient ground of comfort the Doctrine here in hand That the Lord executes righteousnesse and judgement for all that are oppressed And 1 for Feare see Psal 27.1 46.1 2. 56.3 4. 118.6 Isa 51.12 13. For what though they who threaten to oppresse be mighty The Lord that dwels on high is mightier though they be crafty He is wiser and can take them in their own craftinesse though they be unjust He is righteous though they be cruell He is mercifull His Power and Wisdome make Him able His Justice and Mercy make Him willing to performe what David here affirms of Him Therefore though the feare whereby we draw nigh to Him for protection and use all honest meanes for our safety as Gen. 32. be lawfull and commendable yet so to fear men as not to trust in God or which is worse so to fear men as not to fear God or to feare men more then God and so to comply with them affirmatively or negatively in things displeasing to God for feare of being oppressed by them this is utterly unlawfull and unreasonable See Matth. 10.26 28 31 33. Revel 21.8 2 For them who are already under oppression so in grief sorrow or heavinesse thereby the comfort is the same God Who sees all their suffrings and hears their grones yea Who as it were suffers together with them is afflicted in all their affliction He will take the matter into His own hand and execute righteousnesse for them Their right though oppressed for the present yet is not dead but sleeps God can and will assuredly revive and restore it to them again with advantage either in kind or in that which is of better value so that they shall lose nothing by the hand 3 As this should moderate their sorrow and grief in respect of themselves or their friends who are oppressed so much more should it refrain and quiet those more violent passions of anger envy and as the effect of both desire of revenge against their oppressours For this is Gods part He executes judgement against oppressours as well as righteousness for the oppressed Vengeance is mine I will repay saith the Lord Rom. 12.19 It is mine not thine therefore thou oughtest not to revenge thy self And I will repay therefore thou needest not And woe to those oppressours that shall fall into Gods hands If we consider the danger they are in we had need to pity and pray for them that God would forgive them and turn their hearts But if they shall still persist in their sinne yet however let us quietly commit our cause to God and rest assured that as we shall be no losers so our enemies shall be no gainers by oppressing us 4 And lastly if by reason of the long continuance of the oppressions that ly upon us we be tempted either altogether to despaire of reliefe as though it would never come which is contrary to the prime act of faith and hope or
reason why the things which we observe when we are children are better retained in memory then those which we observe in riper years Now we may justly admire Gods benefits bestowed upon us if beside their excellent value in themselves and the infinite greatnesse and goodnesse of God the Author we consider our own meanness and vileness that we being but worms and worms meat dust and ashes so great a God should vouchsafe to bestow such great things upon us This made David stand amazed and cry out LORD what is man c. Psal 8.4 144.3 But much more may we be astonished with admiration if beside our meannesse we consider also our sinfulnesse how often how grievously we have offended God and provoked the eies of His glory how justly we have deserved not onely to be deprived of all good things but to be overwhelmed with all evils and punishments and yet how God still renews His mercies to us every morning Lam. 3.23 4 Meditate frequently of Gods benefits when thou art by thy self when in fit company be telling them to others especially to them who have near relation to thee and together with thee are partakers of them and obliged to remember them as thy wife children c. This means God Himself prescribes as for the keeping His words in remembrance Deut. 6.6 7 8 9. 11.18 19 20. so for the keeping His works or benefits in remembrance Deut. 4.9 c. By way of removing impediments Beware of such things as may hinder any of the direct means viz. either the Apprehension or Estimation or Admiration or Meditation and narration and consequently the remembrance it self of Gods benefits I shall instance onely in two 1 Earthly-mindednesse which makes a man not value not regard not relish the chiefest of Gods benefits that is His spirituall blessings and for temporall so look at that which is before that he forgets that which is behind think all that he hath received little or nothing whilest he greedily gapes and thirsts after more At least it so drowns him in the care of keeping or in the pleasure of enjoying and using the benefits themselves that he never looks up to the Author and Giver of them As swine under an oak 2 Pride which is yet more unreasonable making the chief of Gods benefits a mans strength wisdome vertues c. the ground of forgetting both them and all the rest to be Gods benefits whilest he ascribes these to himself and the rest to these either as to the effecting or at least as to the meriting causes and so neither of both to God or if to His power yet not to His bounty or grace And by how much the more it makes a man magnifie himself in the opinion of his own worth and deserts so much the more it makes him slight and vilifie Gods other benefits as all too little for him Verse 3. Who forgiveth all thine iniquities Who healeth all thy diseases That he may blesse God by way of thanksgiving he recounts Gods benefits bestowed upon himself v. 3 4 5. which are either privative deliverance from the evil of sin ver 3. punishment v. 4. in the beginning positive conferring of good things in generall v. 4 latter part temporall v. 5. others also v. 6. to the 19. His deliverance from the evil of sin he mentions in this verse And it hath two branches viz. being either from the guilt of sin by forgivenesse or remission of it which is Justification viz. being either from the corruption and dominion of sin signified by healing his diseases which is the former part of Sanctification In the former branch are 3 Axiomes or Doctrines 1. Doctrine David had his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine iniquity Expl. or iniquities The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to be crooked Eccles 1.15 7.13 Lam. 3.9 And whereas a man may either voluntarily make himself crooked by writhing or distorting his body or be made crooked by a disease Luke 13.11 by a heavy burden c. hence by a Metaphor it signifies sometimes to sinne specially of crooked manners perversly deliberately 1 King 8.47 and more generally any way whatsoever every sinne being a deflexion from the right way or rule sometimes to be pressed by calamities Psal 38.6 Hence also the nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same Metaphor signifies most commonly sin whether of perversnesse or otherwise but sometimes affliction or punishment 1 Sam. 28.10 And so that speech of Cain Gen. 4.13 may be interpreted either way Here it is taken for all Davids sins whether of perversnesse as in the matter of Urijah or otherwise That David had his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is here necessarily implied in the pronown affixed to it thine iniquities that is the iniquities of Davids soule or of David himself and in the act of God exercised thereabout viz. forgivenesse for that which is not can not be forgiven so he elsewhere confesses it more expressely and at large As 2 Sam. 12.13 24.17 Psal 40.12 51.1 c. Now sinne being most hatefull to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Whom we owe whatsoever we have or are and beside other discommodities most pernicious to him that commits it in respect of the punishment both of losse and sense and bringing no good at all with it which may in any wise recompense or countervaile these evils therefore to sin is contrary to all reason and consequently it can not be expected that any just reason should be given why David had his iniquities Yet how or by what means this came to passe it will not be amisse to enquire that so we for whose sakes this and all things else are written may the more diligently beware lest the same things which were able to overthrow so valiant a champion doe much more get the victory over us The causes then of these iniquities were externall The causes then of these iniquities were internall The externall cause was the devil the common cause of sin 1 Job 3.8 whose hatred and envy against God and all mankind is such that he leaves no man at all untempted But especially and above others he would labour to draw such a man as David into sinne in a double respect viz. of his profession and authority For the former the devil knew full well that the sins of David who had made so great a progresse in the profession and practise of religion would give great occasion both of scandall to the weak and of blasphemy to the wicked and profane 2 Sam. 12.14 For the latter the subtill serpent knew that most men would frame themselves after the kings example and therefore that such who had before kept themselves at least within the bounds of outward civility for feare of displeasing the king when they should know how greatly he had sinned would break out into all impiety He might hope also that by that means the kings mind might be
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
those two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull and gracious in the 8th verse of this Psalme Quest If it be questioned how our forgivenesse is free seeing it is merited by Christ Answ I answer 1 Christs merit is it self most free both on the part of God the Father freely sending Christ Joh. 3.16 and on the part of Christ Himself freely taking this office upon Him 2 Whereas in regard both of Gods Justice and of our behoof and benefit it was requisite that there should be such an expiation of sin made by Christ and that being perfectly made without any help of ours God might now most freely without violation of His Justice or Truth pardon our sinnes this pardon upon that expiation is so farre from derogating from the Grace of God or the freenesse of this benefit that it much more illustrates and amplifies it Uses For our instruction 1 Here we see to which of all Gods benefits David gives the precedency viz. to remission of sins Instr For till a mans sinnes be forgiven he is liable to all kinds of miseries and as that which fills up the measure of all to eternall death And whatsoever good things or blessings he receives from God though such indeed in themselves they are turned into curses Mal. 2.2 unlesse leading him to repentance they become means of his obtaining forgivenesse of sinnes On the other side forgivenesse obtained as it makes way for all other blessings so it makes us beare all kind of afflictions patiently as knowing them to be none other then fatherly chastisements or trialls and which shall all work together for our good 2 In that David blesseth God for the forgivenesse of all his sins we see there is no sin so small or light but that it both needs forgivenesse and being forgiven deserves and requires that we should blesse God for it Hence are reproved 1 Such as never regard or look after forgivenesse of sinnes Repr this great and prime benefit for which David gives thanks in the first place Nay who are so far from seeking forgivenesse of sins past that they daily heap up new sins and wait for occasions and opportunities of sinning Job 24.15 Psal 10.8 9 10. Prov. 1.11 Jer. 20.10 Luke 11.54 2 Such as haply desire forgivenesse of sins but not upon those terms or conditions upon which God hath promised it thinking they may obtain it though they walk in the stubbornnesse of their hearts Such men the Lord threatens that He will not pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will not yeeld or consent to pardon though desired for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used but His anger and His jealousy shall smoke against them Deut. 29.20 3 Such who though they nothing doubt but think themselves surer then David of the forgivenesse of their sins yet doe not with David shew themselves thankfull to God for it In words haply they will sometimes give Him thanks But how little they either value the benefit in their minds or love the Benefactour in their hearts appeares by their conversation and secure continuance in their sinnes Which shewes that they either never truly repented of their sinnes at all for true repentance begets the fear of God Psal 130.4 by which men depart from evil Pro. 16.6 and carefulnesse to avoid sin for the future 2 Cor. 7.11 or that they are again returned with the dog to their vomit and with the sow to their wallowing in the mire whose latter end unlesse they timely beware will be worse then their beginning But let us imitate David in a true hearty Exhort and reall thankfulnesse to God for the forgivenesse of our sins and to that end enlarge our meditations upon the reasons before mentioned which will be strong Motives to excite us hereunto We have seen the first part of Davids spirituall deliverance namely from the guilt of sin by Justification or remission Who forgiveth all thy sinnes The 2d followes Who healeth all thy diseases Wherein also three things are in like manner to be considered in the three following Axiomes or Doctrines 4. Doctrine David had his diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy diseases This word Expl. as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof they come properly signifie the diseases of the body but by Metaphor they are transferred sometimes to the body politique Isa 1.5 sometimes to the soule signifying the distempers of it either penall Prov. 13.12 or sinfull Eccle. 6.2 where he speaks of sordid covetousnesse or tenaciousnesse In this place the word seems to be taken not in the proper sense for the diseases of the body which are rather intimated in the beginning of the next verse among the causes of bodily death or destruction but in the metaphoricall for the diseases of the soule namely sinfull corruptions whether inclinations or habits For the healing of these being a great benefit of God and indeed greater then forgivenesse as sinne is worse then damnation therefore it is not probable that David reckoning up particularly the causes of his thankfulnesse would passe this over in silence and insist twice upon another far lesse then it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Davids soule had such diseases appeares in the Text in like manner as was said of his actuall sinnes in the 1 Doctrine of this verse both by the pronown affixt and by the act of God exercised about them So Psalm 41.4 And it is further evident by the history of his life by his own confessions and complaints in this book of Psalmes and by those very actuall iniquities before mentioned which are the effects of these diseases So for the generall Prov. 20.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 1 Adams sin is according to the tenour of the first covenant imputed to all that are naturally propagated from him whereupon being deprived of originall justice and wisedome we become blind in our minds and perverse in our hearts and so sold under sinne that till we be in some measure freed by the grace of God we cannot but do viciously and daily contract strengthen ill habits Joh. 15.5 2 Cor. 3.5 2 Although beleevers having the Sonne Joh. 8.36 and the Spirit 2 Cor. 3.17 are freed as from the guilt of sins past so also from the dominion of sin yet the flesh still lusts against the Spirit and there remain still in them to be further mortified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those earthly members Coloss 3.5 Uses Here then we see 1 How miserable our condition is in this life Instr How many troubles and dangers our bodies are subject to by diseases c. we are not ignorant The soule also hath her diseases too and those sinfull diseases the tympany of pride the burning feaver of filthy lust the dropsy of covetousnesse the consumption of envy c. which as they are in number not inferiour to those of the body so in their
and increased in us that so He may enlarge His blessings upon us in this life and in the life to come set a more shining crown of glory upon our heads Seeing then that the afflictions of both these kinds proceed from the grace of God and are unspeakably profitable for us shall we be so mad as to be vexed at our own great good and to be impatient against God for being gracious unto us 3 See also a soveraigne remedy against pride and boasting of any good thing we have For what have we that we have not received not onely without but contrary to our merit of the mere grace of God And if we have so received it why should we boast our selves as if we had not received it Psal 75.4 5 6 7. 4 See a just reason why the Scripture so often requires of us thankfulnesse to God for all His benefits If we did deserve them there were no thanks due to God as doing but that which in justice He were bound to doe But seeing He is gracious dispensing His benefits freely without any desert on our part our thanks which would be due even to a man that should bestow any benefit upon us must needs be most due unto Him This reproves 1 Such as abuse the grace of God Repr God indeed is gracious But will He so give all things to all men Indeed He is willing and ready to give unto all according to such conditions as are agreeable to the honour of His justice and He doth often give plentifully the things of this life and the meanes of salvation to wicked men But eternall salvation He will not give to any I speak of them who are adulti and have the use of reason but onely to true beleevers as appeares manifestly every where in Scripture 2 Them that will not reward such as by taking paines for the good of their soules bodies or estates deserve it in the strict rigour of justice How unlike are these to God Who gives His rewards to those that no way deserve them And with what face can they expect such a reward of grace who will not give a reward of debt 3 Much more those who unjustly by fraud or violence take away a mans own from him or requite evil for good On the other side here is again a further ground of Comfort for them who grone under the burden of their sinnes Consol doubting of obtaining forgivenesse and salvation If there were no remission to be had without works of satisfaction done either plenarily or in respect of temporall punishments which latter the papists affirme in the Councell of Trent Sess 4. cap. 8 9. we might well indeed doubt of it confidering on the one part the enormity of sinne and the infinitenesse of Gods Majesty offended thereby and on the other part our own weaknesse But God is gracious and forgives sinnes if truly repented of according to the prescript of His Gospell freely And though He may in respect of some sinnes retaine the temporall punishment as in Moses Deut. 32.48 c. and in David 2 Sam. 12.13 14. this is not that satisfaction might be made Him Whom Christ hath fully satisfyed but to humble them with whom He so deales and make them beware for the time to come and to admonish others by their example c. So for salvation if it depended upon our own merits we might cast away all hopes and thoughts of it But God is gracious and by grace we are saved Eph. 2.8 as many as are saved Therefore if we frame our selves carefully after the rule of the Gospell our salvation according to the covenant of grace is most certain Let this exhort us 1 To come to the throne of grace Exhort Motiv 1. We need many things 2 With God is all sufficiency 3. From God sitting upon the throne of Justice as it is contradistinguished to Grace nothing can be expected by us but the wages of sinne 4 At the throne of grace all things which are truly good for us may easily be obteined where neither merit is prerequired nor recompense looked for at our hands but God as a debtour to no man and standing in need of nothing gives all things freely 5 God not onely admits them that come but of his own accord invites them that are slack Heb. 4.16 Isa 55.1 Meanes That is simply necessary and abundantly sufficient whereupon the Apostle grounds this exhortation in the place now quoted Hebr. 4.16 viz. that as it is ver 14 15. we have Jesus Christ for our High Priest to make intercession for us in the Holy of Holies To this end we must attend to Him as a Prophet teaching us and obey Him as a King commanding us to repent and beleeve and to bring forth fruits meet for repentance shewing the truth of our faith by a serious and constant endeavour of denying ungodlinesse and worldly lusts c. Tit. 2. This meanes is absolutely necessary because God according to the prescript of His wisdome for preserving the honour of His justice hath peremptorily decreed not to give the grace of salvation unto any but such as are engraffed into Christ And it is abundantly sufficient because Christ hath so satisfyed Gods Justice that nothing hinders but that He may according to the naturall inclination of His Grace most tenderly love all those who are partakers of Him and doe good to them in all things whereof they stand in need which that He will also doe His promises every where oath seales c. doe assure us 2 Freely to doe good to others To imitate God here in all points we are neither bound nor able To some men we are debtours as to our parents creditours benefactours c. Many things also we our selves have need of and therefore if we should doe all things freely without expectation of recompense we should be destitute of necessary meanes of life In which respect God commands that the labourer should have his wages and that they who preach the Gospell should live of the Gospell and in like manner that all who exercise any lawfull calling should be maintained thereby which could not be if a labourer should have nothing for his paines and a tradesman should give away his commodities c. But so farre as other mens necessities require and our own abilities will beare we ought to doe it Motiv 1 To requite them that have given to us or to give to them who are like to requite us is a small matter publicanes and sinners doe so Mat. 5.46 47. Luke 6.32 c. 2 By doing good freely viz. to them who have not deserved it or who have deserved the contrary we shall be the children of our Father which is in heaven Mat. 5.44 45. 3 How freely soever we study to doe good to others yet we shall not doe it freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis in respect of God as Who both hath already abundantly deserved of us and will
not to be understood generally of all things for then they should know the secrets of other mens hearts which is proper to God onely and all Divine mysteries which S. Paul though eminently spirituall and holy knew but in part but of things necessary to be known unto salvation But if these men erre not in thus thinking themselves free from errour surely David who acknowledges here for himself and the faithfull of his time amongst whom were Nathan Gad c. that they had their errours who also speaks generally Psal 19.12 had not the same spirit which these men have Haply they will object the difference between the Old and New Testament Ans Then they preferre themselves before the best under the Old Testament And indeed in respect of the objects or things revealed by the Spirit the least in the Kingdome of heaven that is under the Gospell is greater then John the Baptist as he then those which went before him But seeing the old Prophets in those things which they delivered to the Church had an infallible assistance of the Holy Spirit as appeares by their prophesies and S. Peter testifies 2 ep 1.21 it is great arrogancy in this respect to preferre before them any under the New Testament except the Apostles But suppose these men excell the old Prophets what shall we think of the primitive Christians or faithfull under the New Testament It is certain that these also not the Apostles themselves excepted had their sinnes 1 Joh. 1.8 yea many Jam. 3.2 and therefore also their errours Seeing then the best of Gods servants whilest they lived had their errours let us so much the more take heed lest either by relying upon our own understanding or by too much admiring of others we fall into errour But if we doe fall into it let us not despair seeing it is the common condition but be carefull we doe not persist in errour but return into the way againe And if others erre let us not be too rigid towards them 2 We see that sinnes though of ignorance in their own nature deserve Gods anger Otherwise David had not had cause to praise Gods goodnesse and clemency in this respect viz. for not doing unto us according to our errours 3 See the goodnesse and clemency of God in not doing unto us according to our errours Rept This reproves 1 Such as make no account of their errours whereas yet if God should doe unto us but according to our errours it would goe ill with us If He should not forgive us our daily trespasses we could not hope He would give us as a blessing our daily bread 2 Such as strictly take notice of every small offense of their brethren though but an errour but a sinne of ignorance or infirmity and doe to them according to it if not beyond it But let us 1 imitate David here in giving thanks to God that He hath not done to us according to our errours Exhort from which especially considering the number of them He might justly have taken occasion to have shewn the effects of His anger upon us not onely in depriving us of His benefits but also in inflicting positive punishments upon us 2 Imitate God in not dealing with our brethren according to their errours Motiv Beside Gods example Consider 1 Thine own infirmity who hast offended or at least mayst offend others yea those very men who have offended thee and yet wouldst be loth that they should deale with thee accordingly 2 What measure thou measurest unto thy brethren the same will God also measure unto thee He shall have judgement without mercy c. Jam. 2.13 3 If thou dealest with thy brother according to his errours thou wilt shew thy self to be voyd of charity the chief of all vertues for that hath contrary effects 1 Cor. 13. Prov. 10.12 without which all that thou hast or doest is nothing worth 1 Cor. 13.1 2 3. thy prayers are vaine Matth. 6. thy preaching or hearing of the Word receiving of the Sacraments c. are all vaine 2 Doctrine He hath not dealt with us according to our iniquities 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this word in the beginning of this verse and Vers 3. Doctr. 1. Expl. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this at large Vers 2. Doctr. 2. The summe of the Doctrine is That God notwithstanding not onely our errours as in the former part of the verse but even our iniquities or sinnes perversly committed against Him yet moderates His anger towards us and not onely mitigates His positive punishments but bestowes also His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof vers 2. His benefits upon us and continues them unto us Thus for the mitigating His punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 9.13 Lam. 3.22 yea even the wicked in this life are not punished according to their iniquities No nor yet in hell shall any man or devil suffer so much punishment but that God could and might justly if He pleased make him capable of more and inflict it upon him For the bestowing and continuing His benefits notwithstanding mens iniquities see Mat. 5.45 Luke 6.35 The Reason see vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. c. Uses Observe here 1 That even good men sometimes though not as such have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their iniquities or sinnes perversly committed Instr As vers 3. 2 3 as in the former Doctrine mutatis mutandis 4 That God doth not punish of necessity He is indeed necessarily just and hence affected to punish sinners but He is also necessarily mercifull and hence affected to spare where He might punish If He should deale strictly according to Justice all sinners should perish and if altogether according to Mercy all should be saved Wherefore His Wisdome dictates and His Free will determines how and how farre both these Attributes are to be exercised Amongst men justice requires that we doe injury to no man either by deteining from him the good due or by inflicting upon him the evil not due but it requires not that we should not doe him more good or inflict upon him lesse evil then is due He that withholds either totally or in part the good that is due is unjust but he that gives over and above what is due is not unjust but bountifull He that punisheth an innocent man at all or a nocent man beyond his merit is unjust but he that either punisheth below the desert or totally remits an offense committed against himself is not unjust but clement and mercifull And if this be so amongst men much lesse may this liberty be denyed to God the supreme Lord of all His justice requires that He should not give lesse then He hath promised for having promised He becomes a debtour though not to the creature yet to Himself Heb. 6.10 but it is His bounty not injustice to give more then He hath promised Again His justice suffers Him not to punish them that are innocent nor
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