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
c. but of the field which lies open to all inconveniences Psal 39.5 Not some man but every man is not vaine but vanity not in some measure but altogether not in his childhood or decrepit age but in his best estate Neither is this spoken as a thing doubtfull or probable onely but as most certaine Verily Lastly it is not spoken by some simple man of no experience but by David enlightened by Gods Spirit and having experience in himself what the endowments of mind and body and outward privileges could doe 3 At length sooner or later something like a blasting wind will passe over them which will take away this life how flourishing soever 4 Being once taken away there is no returning to it againe in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denies it once for all as not onely the places of Scripture before quoted plainly testify but experience taught the heathen themselves Hor. lib. 4. car 7. Cùm semeleccideris de te splendida Mines Fecerit arbitria Non Torquate genus non te facundia non te Restituet pietas The life once lost God will not restore the creatures cannot 5 Together with their life their appearance also in this world must needs vanish never to returne Even in their own place where they lived they cease to be known and by degrees their very names also to be remembred This reproves 1 Such as trust in the goods of this life Repr Trust is a part of the honour due unto God by the prescript of the first Commandement Whence it is manifest that it can not be put in the creatures except onely in a remisse degree and with subordination to God without idolatry and horrible injury to the Creatour But let us see what kind of cisterns these men dig for themselves Certaine it is that what ever they be none of them can in this case hold any water For they cannot make men to be other then like unto flowers and those of the field too and therefore can not defend them from death Yea as the flower is many times blasted with the wind or cropt by the hand of him that passeth by when the grasse remaines untouched so these things many times expose those that have them to greater dangers To omit other for brevities sake Let us see concerning riches which men are most prone to trust in Prov. 18.11 1 Tim. 6.17 because they may thereby procure other men and Vis unita fortior to use their skill strength care and what not for their help But he that possesseth these seeing he flourisheth but as a flower of the field which when the wind passeth over it is not therefore I can not by these preserve himself from death Psal 49.6 7 8 9 10. yea 2 is by reason of them exposed to many dangers Eccles 5.13 Isa 39.5 6 7. 2 Such as are proud of any endowments of the body And whereas of all temporall things beauty makes a man most like unto a flower they who are proud of it may be more particularly here reproved For what is the most beautifull face but a peece of red and white clay mixt together And therefore beauty even whilest it remaines is not much to be esteemed Prov. 31.30 is many times found in them that are none of the best as in Cains posterity Gen. 6.2 harlots Prov. 6.25 c. Yea the more beautifull men or women are the more they are in danger unlesse they take the more heed and the grace of God restraine them to defile themselves with uncleannesse both in regard of their sanguine constitution and in regard of mutuall temptations and allurements Which if it happen their beauty will be but litle praise to them Prov. 11.22 Beside the beauty which is for the present how long doth it continue A fit of sicknesse may take it away Psal 39.11 But if sicknesse spare it so will not old age 1 Pet. 1.24 Lastly Exhort this should exhort us 1 To labour that we may flourish in the graces of the Holy Spirit Motive 1 From the beautifulnesse of grace in the eies of God and all good men yea and sometimes even of wicked men also so that by seeing it in others they are converted unto God 2 From the profitablenesse of it as having the promise of glory and enabling us to glorify God and to work out our own salvation 3 From the necessity of having it as without which we are unable to doe any good without God and Christ and the Holy Ghost dead in sinnes c. 4 From the durablenesse of it Psal 92.12 13 14. Meanes God is the fountaine of all grace 1 Pet. 5.10 And in Christ He would have all the fulnesse thereof to dwell John 1.14 16. Christ communicates grace by the Spirit Heb. 10.29 The Spirit by the word Act. 20.32 Wherefore diligently using the word and not quenching but cherishing the motions of the Holy Spirit come to the throne of grace through the mediation of Christ that thou mayst of God obteine mercy and find grace to help in time of need Hebr. 4.16 2 To use the things of this life well whilest we have them Motive 1. So may great benefit arise thereby as appeares by those ends before mentioned Instr 1. to which they are given by God and fit by His grace 2 If we neglect the present time we know not how soon the wind may come which passing over us we are gone And then though we would never so faine we can not use them but must be judged according to all that we have done in the body Vers 17 18. But the mercy of the LORD is from everlasting and to everlasting upon them that feare Him and His righteousnesse unto childrens children To such as keep His covenant and to those that remember His commandements to doe them We have heard how like we are to grasse and a flower in regard of the frailty and shortnesse of our life Now the Psalmist shews how unlike we are to Gods mercy or loving kindnesse whereof wee have here the adjunct Eternity object them that feare God their childrens children Some would have the 18 verse to expound who they are that truely feare God And indeed it is most true that all they and onely they truely feare God who keep His covenant c. But it is more probable that David intended another thing viz. to propound the condition upon which Gods righteousnesse shall be extended to the childrens children of them that feare Him namely if those childrens children keep His covenant and think upon His commandements to doe them This I say is more probable 1 Because he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Scripture in promises made to the posterity of good men uses to adde this condition as Psal 132.12 2 Chron. 6.16 And how necessary this limitation is appeares by the pronenesse of men to
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
men may not assume them to themselves are described from their effects of fearing God ver 11 13 17. of keeping His covenant and commandements ver 18. And here we have 1 The foundation or impulsive cause of these benefits in the Attributes of God set down in this verse which are foure viz. Mercy Grace Long-suffring Loving-kindnesse 2 The benefits themselves v. 9. to 19. 1 Doctrine The LORD is mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull Explic. This word we explained together with the conjugate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. Doct. 4. Here it seemes to be taken in the proper and strict acception for that Attribute of God whereby He is inclined to succour them that are in misery This is either generall or speciall Gods generall mercy hath for the object of it not onely men even them which are strangers from the faith but also unreasonable creatures even all Gods works Psal 145.9 His speciall mercy looks at sinners repenting of their sinnes Joel 2.13 And this is principally here meant as appeares by the exercise of it in the words following especially ver 13. And so it signifies a pronenesse to succour or relieve a man in misery notwithstanding sinne The act or effect hereof is Deliverance immediately from the Guilt of sinne by Remission and from the Dominion by Mortification by consequence from Afflictions so far as is expedient and from Hell This Attribute of God is most frequently celebrated in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let us hear the immediate testimony of God Himself Exo. 34.6 which very words David repeats not onely in this place but also Psal 86.15 145.8 So others Nehemiah chap. 9.17 Joel chap. 2.13 Jonah chap. 4.2 Seeing Mercy considered in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in actu primo as here it is is an essentiall Attribute of God there can be no reason given of it but He is mercifull because He is mercifull or because He is God For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause otherwise either He must be the cause of Himself and so before and after Himself which can not be or else some other thing must be the cause of Him and so He should not be Alpha the first and independent but should depend upon His cause as in nature before Him But contrariwise He is the cause of all things and upon Him all things necessarily depend both in their essence and operation Uses Seeing this Attribute belongs to our use especially in the exercise of it whereof David speaks afterwards I shall therefore here be the briefer For our Instruction Instr 1 If God be mercifull to sinners repenting then certainly much more is He tenderly affected towards them who having already repented of their sinnes and mortified the works of the flesh by the Spirit of Christ into Whom they are engraffed by faith serve Him diligently in holinesse and righteousnesse and bring forth plentifull fruit whereby He is glorified 2 We see how it comes to passe that sinne doth not presently damne but that there is hope in Israel notwithstanding sinne If Gods punishing justice should strictly take place there could be no hope But God is mercifull and out of His mercy according to the prescript of His wisdome He so remits of His justice that there remains certain hope of salvation to all that repent though worse then Manasseh the Jewes Act. 2. who notwithstanding Christs innocency the excellency of His doctrine frequency greatnesse and goodnesse of His miracles crucified Him c. 3 We see also the true cause of damnation It is not want of mercy in God to deliver men and so to save them but they are wanting to themselves in that they will not walk in the waies to which God in his wisdome hath annexed and restrained His shewing mercy lest His justice should be contemned This reproves 1 Such as do not carry themselves as becomes this mercy of God viz. either despairing presuming of it Despaire as it is in it self a great sinne Repr so it is also to man very dangerous It is great in it self as being which many other sinnes which he could not hinder may be of a harsh disposition which can never in this life be quite remoyed yet by the powerfull grace of God it may be so farre rectified that a man shall have a mercifull heart and in the generall course of his life exercise it though he can not so expresse it in speech and countenance as others can But he that gives way to such a disposition without grieving for it and labouring to mortifie it is not like our heavenly Father For He is mercifull and so must we be if we will be His children Lu. 6.36 Much lesse are they like Him who contrary to their naturall inclination draw upon themselves a habit of cruelty by frequent acts out of self-love pride c. Here is also Comfort 1 for them Consol who groan under the burden of their sinnes See ver 3. Doct. 2. Consol 1 Against the cruelty of men If they refuse to pardon us when we have offended them though we duly crave pardon of them or if they punish us altogether undeservedly not for any offense or fault of ours and that beyond all moderation without all mercy and if others also have no compassion of us being so used yet let this comfort us that there is mercy with God And as the mercy of men can not procure our salvation so neither can their cruelty hinder it God being mercifull unto us Let this also exhort us 1 To labour that we may be partakers of this mercy Exhort Motiv 1 Otherwise we are undone for ever 2 If we truly seek it we shall not seek it in vain 3 This is able to relieve all our miseries c. Meanes Repentance 2 To be mercifull toward others This belongs chiefly to the exercise of mercy Yet something may be said briefly of the inward affection Motiv 1 The externall acts of pardoning them that have injured us relieving them that are in misery c if the heart be void of mercy are not acts of mercy but of some other principle what ever it be from whence they proceed perhaps of vain-glory cowardlinesse c and therefore shall not onely faile of the reward promised to the mercifull but be punished as hypocriticall at least if not otherwise sinfull 2 If we have the inward affection though for want of power or opportunity we can not exercise the outward act God will in this case accept and reward the will for the deed Meanes 1 Seeing Christ is full of grace of Whose fulnesse we all receive grace for grace it is necessary that being taken out of the wild olive we be graffed into Him the true olive tree 2 Seeing Christ communicates by His Spirit Which is therefore called the Spirit of grace let us labour to be endued with it 3 By the grace of His Spirit exercise mercy that by
also plentifully recompense unto us whatsoever we doe for His sake Mat. 10.42 Luke 6.35 14.12 13 14. 3 Doctrine The Lord is slow to anger or long-suffring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long of anger Explic. Which is meant not in respect of the continuance of His anger for so he is quite contrary as we shall see in the next verse and Psal 30.5 Isa 54.8 but in respect of the beginning of it that is He is long ere He will be angry For thus is the phrase every where taken whether spoken of God or man And so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 19.11 The discretion of a man deferres his anger or makes him slow to anger So Isa 48.9 In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 7.8 To which are contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short of anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short of spirit that is soon angry or hasty of spirit Prov. 14.17 29. And this also as the former Attribute is here to be understood in actu primo as noting a propension in God to refraine His anger in the effects of it viz. revenge or punishments notwithstanding the greatnesse continuance or frequent iteration of mens sinnes For the Proof and Reason see Doctr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uses For our instruction 1 This Attribute of long-suffring presupposes in God a naturall hatred of sinne Instr His refraining for a time the effects of His displeasure implies that He is displeased at it And both these presuppose Gods omnisciency whereby He knowes all sinnes 2 See here the true cause why sinners many times goe so long unpunished Not their desert nor that God either sees not or hates not their sinnes or is not able to punish them but His long-suffring or slownesse to anger 3 Hence also it appeares that the sinnes of impenitent persons are not at all remitted by Gods long-suffring Quod differtur non aufertur Forbearance is no quittance Their punishment is onely put off not taken off Gods suffring is long but not for ever If men will find no end of sinning God will find an end of suffring and a beginning of punishing This reproves 1 Such as are unlike to God Repr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 14.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are soon angry hasty of spirit who like tindar or gun-powder take fire presently at the least spark of any offense yea sometimes where there is none at all but onely in their misapprehension 2 Such as abuse the long-suffring of God to quite contrary ends viz. to pride luxury oppression c. to foster impious conceits of God that He is such an one as themselves Psal 50.21 to set their hearts fully to doe evill Eccles 8.11 3 Such as envy Gods long-suffring towards others yea pray for speedy vengeance upon them It exhorts us 1 To hasten our repentance Exhort lest that come upon us Rom. 2.4 5. c. 2 Patiently to suffer afflictions though they seem very long to us Motiv 1 Let us consider how long God hath suffred our sinnes most unjustly committed against Him and be ashamed not to suffer patiently His chastisements most justly inflicted upon us yea farre below our desert 2 They are sent by God to purge and take away our sinnes Isa 27.9 that we should not be condemned with the world 1 Cor. 11.32 but be made partakers of His holinesse Hebr. 12.10 and consequently of eternall happinesse Shall not we then patiently beare afflictions which are sent for our great good when God patiently beares our sinnes which are good for nothing Rom. 6.21 Ephes 5.11 yea which are directly contrary to the greatest good Gods glory and our salvation 3 How long soever the time of our suffrings seems to us certainly it shall last no longer then is requisite to the ends before mentioned Lam. 3.33 And shall not we so long endure the hand of God Who hath with so much patience endured us pressing Him with our sinnes as a cart is pressed that is full of sheaves Amos 2.13 3 To imitate God in being long-suffring or slow to anger patiently enduring the injuries offred to us by others though great though many though long continued and often repeated 4 Doctrine The Lord is plenteous in loving-kindnesse 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving-kindnesse Explic. This we explained before Vers 4. Doctr. 4. Where we shewed that it extends both to deliverance from evil and to the bestowing of positive good But it is most commonly taken the latter way And so it is here the former being expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifull 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenteous This signifies a large quantity either continued that is magnitude or greatnesse Psal 48.2 or discrete that is multitude Psal 3.1 2. But seeing Gods loving-kindnesse taken in actu primo as here it is is one and the same essentiall Attribute of God therefore the former signification is proper to this place He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is exceeding propense to communicate good And so Psal 145.8 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though in the effects this as the rest also of Gods Attributes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many waies manifold as we shall see immediately in the proofe Beside the places quoted for the proof hereof in the first Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plenteousnesse of Gods loving kindnesse may be further demonstrated by the multitude and greatnesse of the effects of it The multitude will appeare if we consider 1 How many they are to whom God doth good even as many as there ever have been their sinne and the reprobate by their finall impenitence in their sinnes deprived themselves of it Uses Here 1 See what encouragement we have to pray unto God Instr Such is our need that though he by whom it were to be supplied were most tenacious we had cause to beat his eares continually by our uncessant clamours that if he would not for any other cause yet being wearied with our importunity he might grant us what we ask But God Who not onely admits but invites us to pray as He hath an inexhaust plenty of all good things so He is also as plenteous in kindnesse and ready to give But if He deferre His giving the reason is because that which we ask is not convenient for us or because we ask amisse or are not yet fit to receive or because it is expedient for us that our faith hope patience c be thereby exercised c. Otherwise it would come to passe as Isa 65.24 that before we should call God would answer and whilest we were yet speaking He would hear See Dan. 9.20 21 22 23. Let the papists therefore with their will worship goe to their he and she saints but let us goe to God with our prayers as both His commandement layes a
2 waies can not stand together unlesse we suppose the same persons to be alwaies alike qualifyed For if He follow the rule of the Gospell then He must carry Himself differently to men differently qualifyed If He carry Himself alwaies alike to the same persons though differently qualifyed then He doth not follow the rule of the Gospell for that requires a different carriage Whether way then shall we understand Gods immutability To affirme the latter were to make God in His own nature requiring that He should follow the rule dictated by His Wisdome decreed by His Will manifested by His word confirmed by His oath c. and therefore that he should not carry Himself alike to the same man at different times differently qualifyed viz. penitent and impenitent mutable yea a lyar and perjured and to cast them against whom He is angry headlong into despaire others into presumption And it is confuted as in infinite other places so here where we see God doth not alwaies keep His anger against those at whom He is once angry Yea it were unbefitting an earthly god who ought constantly to be a terrour to them that doe evil but for the praise of them that doe well so to be either well or ill affected to any man as to be still the same to him whether he doe well or ill and so to respect the person of a man above justice Wherefore the former immutability is that which the Scripture so often attributes to God and so much celebrates viz. that God without any respect of persons is angry at the impenitent and well pleased with them that repent And thus He is without any change at all in Himself seeing His carriage onely out of His immutable observing the rule of His covenant is changed upon a change in the object The fire hardens the clay and softens the waxe not that there is any change or difference in the fire but in the objects 3 See what encouragement God affords for serving Him 1 We may certainly know that upon supposition of perseverance in faith and obedience to Gods commandements we shall be saved and that upon Gods promise 2 We may know also that we are in that estate wherein if we persevere we shall be saved 3 That we may persevere in that estate so that no power of men or devils shall be able to remove us from it that no temptation can happen from the flesh the world or the devil but that we may overcome it by grace either by the grace which we now have or by that which if we rightly ask it God will not deny us 4 If we doe sinne that God will indeed chide that is reprove and threaten us but if we repent to which there shall not want meanes to those that diligently seek them He will not alwaies chide 5 That if chiding will doe no good on us He will also shew His anger in reall effects by afflicting and punishing us but still if we returne unto Him and amend He will be again reconciled to us and will not keep His anger for ever And what further certainty of our salvation would we have unlesse we would be certain to be saved how ever we shall live Repr This reproves 1 Such as are impatient of afflictions sent by God though if they continue long themselves are in fault who continue in their sinnes 2 Such as keep their anger for ever Against such in sensu composito that is continuing such God also will keep His anger for ever For they are onely such as repent and fear Him against whom He will not keep His anger But against His enemies He is expressely said to keep it Nahum 1.2 Which also is evident by all those places in which eternall damnation is threatned against the impenitent Now they who keep their anger are plainly Gods enemies because therein they transgresse His Commandements whereof this is one Levit. 19.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here in the Text Thou shalt not keep thine anger or Thou shalt not bear any grudge against the children of thy people And Let not the sunne goe down upon your wrath Eph. 4.26 2 Because by continuing their anger longer then God they are angry against Gods friends to whom upon their repentance He is reconciled Here also as in the former Doctrine is a ground of Comfort 1 Against Gods wrath Consol To them who ly under it there is hope and if they avoyd the cause confidence also 2 Against the wrath of men unjustly kept Lastly this should exhort us 1 To break off our sinnes Exhort Motiv 1. We shall thereby remit not of justice as God by breaking off His wrath but of iniquity As long as we continue in our sinnes we provoke God wound our own consciences strengthen ill habits c. 3 Unles we breake them off in this life the guilt will follow us and subject us to the eternall wrath of God in the world to come 2 To imitate God in not keeping our anger Motiv 1. Anger is a fruit of the flesh Gal. 5.20 Colos 3.8 which in a Christian should never appear or if it do at any time break out it is not to be retained 2 Unles we break it off at the first it will bring a world of evils For by reason of the swiftnes and violence of its motion it takes away the ultimate judgement of the reason Eccle. 7.9 and so at once both excites a man vehemently to act and takes away the rule according to which he ought to act 3 Anger being continued causes hatred or malice which is farre worse then anger For Malice or hatred desires malum alterius quà malum the evil of another as evil and so infinitely whereas Anger desires it tanquam bonum honestum justum under the notion of good for just revenge and that to a certaine measure which being fulfilled it rests being exceeded it pities Againe Anger deales plainly and openly and so may the more easily be resisted Hatred or malice goes closely and cunningly to work and laies wait to doe mischief both dissimulando by concealing the ill it intends and simulando for a better colour pretending the contrary Prov. 26.24 25. 2 Sam. 3.27 and â—0 9 Anger may be appeased Prov. 15.1 but Malice for the most part is implacable Anger if it doe not turne to malice doth by litle and litle cease of it self but Malice growes and increases 3 To blesse God for this and the former Vers 10. He hath not done unto us according to our sinnes nor dealt with us according to our iniquities Gods anger being no further by his long suffering to be deferred may be mitigated 2 waies viz. 1 By facility to pardon in respect of the duration of it 2 By gentlenes or clemency in respect of the greatnes of it spoken to the Apostles and in respect of their ministery they being master-builders and that 1 Cor. 2.15 and 1 Joh. 2.27 which places are
earth or heavens And the Psalmist instances in these rather then in the North and South or any other points because to that part of the earth to which they relate their opposition and distance is more visible and remarkable in regard of the sunnes daily accesse to it in the one and recesse from it in the other And thus is this phrase often used in Scripture to signify the greatest space and distance that can be imagined So Psalm 50.1 113.3 Isa 45.6 59.19 Mal. 1.11 And the like Deut. 4.32 Uses And this even in the Protasis may be of some use As first to reprove the sluggard Repr Solomon sends him to the ant Prov. 6.6 But this perhaps is too much labour for him or it may be dangerous A lion in the way I will set him an easyer task Let him whilest he stands or sits still or lies along upon his bed or couch look upon the sunne which in the day time moves from East to West though so farre distant and in the night from West to East and so daily Eccles 1.5 And then let him but take the pains to think what a shame it is that the sunne being continually in so swift motion he should ly tossing and tumbling in his bed after nature is satisfyed with sleep as a doore turneth upon the hinges Prov. 26.14 or sit lazily folding his hands together when the sunne since its setting is come so many 100000 miles to give him light to goe about some honest labour according to Gods appointment Psal 104.22 23. This should also excite us to praise God Exhort Who though the distance from the cast to the west be so great yet makes the sun in 24 houres to runne from east to west and so on from west to east again so that taking the whole yeare together every part of the earth hath as much day as night and all parts equall day and night one to another Motive 1 Davids example Psal 19.4 5 6. 136.7 8. 2 The greatnesse of the benefit from the light and heat of the sunne by day yea and from the vicissitude also of darknesse and coolnesse through the absence of it by night 2 Doctrine So farre hath He removed our transgressions from us That we may understand how our sinnes are removed from us Explic. we must know in what sense they may be sayd to remain or be present with us after the commission viz. not in themselves but in the effects which are especially two 1 The guilt whereby a man stands charged with the fault and obliged to the punishment denounced by God against it 2 A disposition or propension to sinne for the future by strengthening the lusts from which sinnes proceed In both these respects God removes our sinnes farre from us but in the latter respect not but by degrees and never totally in this life and therefore that seemes lesse agreeable to this place Here then by sinnes understand metonymically the guilt thereof And seeing guilt is an accident whose being is to be in the subject therefore neither can it properly be sayd to be at such distance removed from us but as soon as we are absolved from it it quite vanishes The speech therefore is metaphoricall Guilt is compared to a hurtfull creature lion serpent c. from which if present or near we are in great danger but if it be farre off we are safe And the sense is that God wholly remits the sinnes of his people And so this Doctrine is for substance the same with the 2d in the 3d verse But seeing remission was there mentioned as applied to David onely here as extended to all the faithfull and the forme of speaking also is more emphaticall something may be added And for proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those places may serve where by the like metaphors God is sayd to blot out and not remember our transgressions Isa 43.25 to cast them behind His back Isa 38.17 to subdue our iniquities and cast them into the depths or bottome of the sea Mica 7.19 See also Isa 1.18 44.22 Jer. 31.34 33.8 Ezek. 33.16 Object But it may be objected that some men who have truly repented of their sinnes are notwithstanding afterwards punished Zeph. 3.7 So Moses and Aaron for their sins at the waters of Meribah David c. and therefore that God doth not so wholly remit the sinnes of His people or remove the guilt thereof so farre from them I answer â—â—sw 1 The guilt of sinne consists primarily and principally in the imputation of the fault secondarily and lesse principally in the obligation to punishment Now in respect of the imputation of the fault the guilt of sinne is clearly and wholly at once taken away by the remission that is the non-imputation of it 2 For the obligation to punishment or absolution from it these depend upon the sanction and promise annexed to the â—ovenant Concerning which we must know that although godlinesse and so repentance hath the promises sinne and impenitence the threatnings of this life as well as of the life to come yet not in the same tenour The eternall promises and threatnings being of things simply and absolutely good and ill are therefore absolute and peremptory so that no man who truly repents of his sinnes and lives godly can ever faile of the eternall promises nor any man who continues in his sinnes without repentance can ever escape the eternall threatnings But the temporall promises and threatnings being of things not simply good and ill are not therefore so absolute but reserved by God in His own power to be dispensed according to His wisdome and good pleasure in reference and subordination to the eternall And therefore as a man even whilest he goes on impenitently in his sinnes and so lies under the heavy guilt of them may yet be free from temporall punishment yea enjoy all prosperity in this world all his life long even to the envy of Gods children Psal 73. Jer. 12.1 2. Job 21.6 to the 16. so on the other side he that hath truely repented of his sinnes and by the mercy of God obteined full remission whereby he is clearly freed from the guilt of them as to the fault and to the eternall punishment may yet for some time after ly under the temporall punishment for the reasons before mentioned vers 8. Doctr. 2. Consol and the like But 1 it is but for a time and that a short time the time of this life at the longest which ended and sooner if God see it expedient that also shall have an end 2 In the mean time the good which God brings out of it and the other comforts wherewith He sweetens it doe in a manner take from it the nature of punishment Uses For the Instructions Instr which hence arise see Vers 3. Doctr. 2. And for the last the greatnesse of Gods mercy was there shewed from the universality of the object here from the act