Uses.

Here we learn 1 Who it is, Instructi­on. to Whom e­specially all blessing is due. We may our selves desire praise from others, so it be upon a just ground, and for a right end, 2 Cor. 12.11. In like manner we may praise others, 1 Cor. 11.2. Yea our selves, 2 Cor. 11.5, &c. But the chief object of all praise must be God. Not that He any way at all needs it, as being infinitely perfect; but that he infi­nitely deserves it, and we by this means testi­fie our gratitude and reverence toward Him, and may hereby win others to Him.

2. That it is not enough to blesse God with the mouth unlesse the soule also con­curre. He that is the Creatour, and Preserver, and Redeemer, and Glorifier of the whole man, deserves and requires the obedience and [Page 5]service of the whole. But chiefly He will be worshipped in spirit, and above all requires the heart; hating such as draw near to Him with their mouth, and honour Him with their lips, when their hearts are farre from Him.

3 Seeing David saith thus to his soul, therefore the greatest, mightiest, wealthiest, &c. are not exempt from this duty. Yea, as blessing implies thanksgiving, they of all o­ther are most obliged to it, as who would otherwise be justly liable to that complaint of Guilielm. Parisiensis, Qui majores terras tenent, minorem censum solvunt, They who hold the greatest farmes pay the least rent.

Again, this example of David thus exci­ting his soul to blesse God, Reprehen­sion. reproves as op­posite hereunto, 1 Such as neglect at least the manner of the duty, not doing it with the soul. But of this in the third Axiome.

2 Such as neglect the whole duty it self, not doing it at all. As namely, such who caus­lesly absent themselves from Gods publique worship, or being there, talk, sleep, or think of other matters, and doe not join their tongues and souls with the congregation in blessing God: And who in private either perform no religious duty at all, or with those 9 Lepers, Luke 17.12, &c. are altoge­ther [Page 6]upon petition for what they want, but never return to give God the glory, by bles­sing, praising, thanking Him for what they have received.

3 Such as bestow this act upon objects most unworthy of it: who blesse wicked men, and that in and for their wickednesse, ( Psal. 10.3. 1 Sam. 23.21.) themselves in their sins ( Deut. 29.19.) idols ( Judg. 16.24. Dan. 5.4.) which is paralleled with killing a man, cutting off a dogs neck, and offering swines blood, Isa. 66.3.

4 Such as, in stead of blessing, blaspheme God, by denying those Attributes which of due belong to Him, and attributing to Him that which is most contrary to His nature, and ascribing to others that which is proper onely to Him.

Lastly, Exhortati­on. Davids example may serve as a ground of exhortation to us to imitate him in thus exciting our souls to blesse God. And the considerations before mentioned as Reasons of the Doctrine, may likewise serve as Motives to enforce this Exhortation, and also as Means to dispose us to the perfor­mance of this duty.

Uses.

This affords us divers instructions. Instr. 1 Here­by we in part understand the nature of God: Whom to know is so behoofefull unto us, that therein consists eternall life, Joh. 17.3. so necessary, that vengeance in flaming fire is taken on all them that know Him not, 2 Thess. 1.8. For the summe of religion con­sists in a right understanding of God, and [Page 9]a due observance of Him, which affective knowledge includes. The knowledge there­fore of this Attribute of God doth not a lit­tle promote piety, and further our salvation, as will appeare in that which followes. In the mean time this should beget in us humi­lity and holy feare, chiefly when we draw near unto God, Isa. 6.2, 5. 1 Sam. 6.20. Luk. 5.8. So also godly sincerity, especially in matter of religion.

2 If God be holy, then whatsoever pro­ceeds from Him, is holy. Holinesse in mor­tall men is imperfect (as was said before) and the most holy of them working according to the reliques of corruption bring forth some­thing that is evil. In which regard both al men ought to pray, Forgive us our trespasses, and every one ought to take heed that he doe not follow others further then they are followers of Christ. Yea even Adam in his innocence, though he had no corruption, yet was mutably holy, and so by the abuse of his free will might commit evill, which also he did. But God being perfectly and essenti­ally holy, all his works are necessarily holy. And so all His lawes or commandements, Rom. 7.12. Psal. 19.7, 8, 9. Therefore we must not murmur against God when He af­flicts us or our friends, or suffers us to be un­justly [Page 10]afflicted by men; or when He spares or does good to our enemies. Neither must we doubt or delay to obey any of His com­mandements; seeing, if it appeare to be a command proceeding from God, there is no question to be made but it is most holy, and just, and good.

3. If God be holy, then also He loves holinesse and righteousnesse in men, and hates iniquity, Psal. 5.4, 5. & 11.7. Habak. 1.13. Wouldst thou therefore know whether thou beeft in the favour of God or no? say not, Who shall ascend into heaven to search the secrets of God, and certifie me of mine ele­ction? Neither consider the affluence of tem­porall things. But descend into thy self, and consider whether thou beest truly and sin­cerely holy. If so, thou needest not doubt of Gods love and favour.

4. Hereby we see how necessary Christ is for them that would come unto God. For as we are altogether polluted and unclean, till we be sprinkled and washed with the blood of Christ; so the best works that can proceed from us in our best estate in this life, would stink in the nostrils of the most holy God, if they were not accepted in and for Christ.

This also reproves divers sorts of men, Repr. as offending against Gods holinesse. 1. Them [Page 11]that make so holy a God the author of sin. It is true indeed there is scarce any to be found that dares averre this in direct terms. The Ma­nichees themselves would rather feigne ano­ther principle, an evil god, then make the good and holy God the authour of sinne. But neither can they be excused from this blasphemy, who embrace and stifly maintain such opinions, from whence this followes by necessary consequence.

2. All that live impurely; whether they do it openly, as profane persons; or closely, as hypo­crites. These surely are either atheists denying God, or His omniscience or His hatred of sin; or else they are notoriously hardened, that they dare commit such things before His most ho­ly eyes, which they would be ashamed to commit before any ordinary honest man. Let such men know, that the Holy one of Israel hates iniquity, and will without respect of persons render to wicked men the wages of their sinne, that is, eternall death. The ho­linesse of God urges their damnation in a double regard; namely, both in regard of His hatred of sinne, as directly contrary to holinesse, and in regard of His truth, in exe­cuting his threatnings.

3. More specially such as offend against the 3 ^d Commandement by taking this holy [...] [Page 14]and imperate the performance of it; the Affections of Love, Desire, Joy, Hope, &c. to carry it on amain through all obstacles or impediments.

Thus Psal. 9.1. [...]. I will praise the LORD with my whole heart (or with all my heart.) Here is the heart, and the whole heart, or all the heart. So Psal. 86.12.

For he knew, [...]. 1 That God requires this integrity of all, and intensnesse of every part of man in His service, Dent. 6.5. 2 That Gods infinite excellency, and namely His holinesse ( Psal. 99.3, 5.9.) His beneficence also, and His having made all that is within us, and that for this end, abundantly deserves this. 3 That these faculties of the soul are so linked together, that, unlesse they all con­curre, none of them can be rightly exercised. The Apprehension, though never so clear, yet without a sutable motion of the heart, is idle. On the other side, there can be no mo­tion of the heart at all without some appre­hension going before: Every affection pre­supposes some act of the understanding, an orderly affection a distinct act, a vehement affection a presse and intense act.

Uses.

Here then we see of how great moment Instr. [Page 15]this work of blessing God is, to which all that is within us is required.

But how farre are they from this duty, Repr. who call together all that is within them to doe the works of the flesh, the world, and the devil!

Now as before for the thing, Exh. so here for the manner and degree, David's example should excite us to imitate him.

Motives. See the [...].

Meanes. 1 By way of removing impe­diments: Away with all things that may overcharge the soul ( Luke 21.34.) or hin­der us from lifting it up to God as we ought (1 Tim. 2.8.) or which may divert any fa­culty of the soul another way. So in the act of blessing God we must watch over our thoughts that they wander not after other objects: for then they will draw the affe­ctions after them, and so make them cold and slack in the performance of this duty. 2 Direct. When we are about this work, consider Gods speciall presence, and the weightinesse of the businesse.

Uses.

Now in that David thus again and again excites himself to blesse God, Instr. we see 1 How [Page 17]necessary and important a thing the right performance of this duty is. For it is the property of children and fools, not of a man of David's wisdome, to be so earnest in a matter of small moment.

2 How difficult a thing it is, duly to pre­pare the soule hereunto. For though the du­ty were of never so great importance, yet if it were not also of some difficulty, this ear­nestnesse were superfluous.

3 That we must use all diligence, and ne­ver cease till the soule be competently pre­pared.

This reproves 1 Such, Repr. who if their soule be not presently excited, do not diligently endeavour it, but defer the duty. Such men should remember the saying, Qui non est ho­die, &c. They who are so remisse in so ex­cellent a work of God, may justly by Him be left to themselves, and to the tempter; who, if he once see them so easily taken off, will be sure daily to cast in their way more and more impediments.

2 Much more such as diligently excite themselves to work iniquity: who, when their conscience (by the light of nature, Scri­pture, the admonition and example of others, the Spirit of God also striving together) checks and restrains them, yet never leave till [Page 18]having extinguished the light, cast Gods Commandements behinde their back, and grieved his Holy Spirit, their conscience becomes seared, and their soul so addicted to iniquity, that they are ready to drink it like water, to draw it with cords of vanity, and sinne as with cartropes, to doe evill with both hands greedily. To sinne is to depart from God, and to draw nigh to hell: Now doe they think they cannot depart far enough from God, or draw nigh enough to hell (from whence there is no redemption, where the torments have neither end nor intermissi­on) without all this diligence?

On the other side here is comfort and en­couragement for such as truly desire to blesse God. Consola­tion, & Exhortati­on. If at any time they perceive their souls to be not without some difficulty excited to this duty; let them not be discouraged or give over, but endeavour it so much the more earnestly. And by how much the more and greater obstacles or hindrances they shall break through, so much the more they shall testifie their love to God, and conscience of doing their duty, and so much the more comfort and sweetnesse they shall find in it.

Uses.

In that David excites himselfe to remem­ber, Instr. or not to forget Gods benefits, it is pre­supposed 1 That he had observed, or taken notice of Gods benefits toward him. For that which was never taken notice of, can not be the object either of remembrance or forget­fulnesse.

2 That unlesse the memory be ever and anon rubbed up, there is danger that forget­fulnesse of benefits received may creep upon us. For such is the perversnesse of our nature, that those things which we should forget (viz. our benefits bestowed upon others, and their injuries done to us) we engrave in our memo­ries as in a marble table with a pen of iron and the point of a diamond; but those things which we should most remember (the bene­fits which we have received from others, even from God Himself, obliging us to gratitude) [Page 24]we write in the water or dust.

3 That we must in no wise forget any be­nefits received, especially from God.

This reproves 1 Such as doe not remem­ber Gods benefits affectively; Repr. that is, who are not so affected, neither so carry themselvs towards God, as becometh them who are so infinitely obliged to Him. The goodnesse of God ought to lead men to repentance, Rom. 2.4. His loving us first ought to stir us up to love him againe, 1 Joh. 4.19.

2 Such as never take notice of, or never acknowledge Gods benefits, at least not as benefits, that is, not as freely bestowed; but ascribe the good things they have received, either to their own power, wisdome, industry, &c. or at least to their own merit or desert. This was a sin which it seems the old Israe­lites were very prone to. And therefore Moses diligently admonishes them to beware of both the branches of it. Of the former, Deut. 8.17, 18. Of the latter, Deut. 9.4, 5, 6, &c. The Psalmist disclaims both, Psal. 30.7. Thou LORD of Thy goodnesse (or, in Thy favour, or good pleasure, [...]) hast made my hill so strong. Upon which words Saint Augustine, Non in viribus nostris, non in me­ritis nostris, &c. Not by our own power; for it is Thou LORD: not for our own [Page 25] merits; for it is of thy goodnesse. See also Psal. 44.3. They who offend in either of these kindes, can not possibly be thankfull unto God. Such as attribute Gods blessings to their own merit, howsoever they may seem to acknowledge His justice, yet they deny His liberality, grace, and favour; accoun­ting the things they receive to be paid them as debts, not given or bestowed upon them as benefits. But such as attribute them to their own strength, wisdome, industry, &c. deny not onely Gods liberality, but also His justice, providence, and all, setting themselves in the place of God, Habak. 1.15, 16. Dan. 4.30. And in like manner doe they offend, who attribute Gods benefits to any other but Him; as to idoles, Judg. 16.23, 24. Hos. 2.5, 8.

3 Such as remember Gods benefits, but so as to vilifie them and set them at nought, yea, to account them as ill turns or injuries, to hate and murmur against Him for them, as if they proceeded from His hatred, not from His love toward them, Deut. 1.27. In this height of ingratitude doe all they offend, who hate the word or messengers of God, just reproofe, &c. Thus Ahab hated Micaiah, 1 King. 22.8. and accounted Elijah his ene­my, Chap. 21.20. who yet was the charet of [Page 26]Israel, and the horsemen thereof, 2 King. 2.12.

But let David's example exhort us to imi­tate him in ever thankfully remembring and exciting our selves to remember, Exh. and not for­get all Gods benefits.

Motives. See the [...]. Beside, the remem­brance of these may and ought to stir us up to divers other duties. viz.

• 1 To beware of sin, which is a rendring unto God evill for good. And the more good we have received from God, the grea­ter is the evil of the sin. So David's sin is ag­gravated by Nathan, 2 Sam. 12.7, 8, 9. and Hezekiah's pride, 2 Chron. 32.25. There­fore as Joseph fortifies himself against his mi­stresses temptation Gen. 39.8, 9. Behold my master, &c. How then can I doe this great wickednesse and sin against God! So when we are tempted to any sin, we should say to our selves, or to our tempters, Behold, God hath done these and these great things for me, hath bestowed these and these blessings, these and these deliverances upon me, How then can I doe this great wickednesse and sin against God! When the Proconsul moved Bishop Polycarpus to blaspheme Christ, These 86 yeares (saith that holy man) have I served Him, and He never yet did me any [Page 27]hurt: How then can I blaspheme or speak evill of my King, which hath bestowed salva­tion upon me! Euseb. lib. 4. cap. 15.
• 2 To serve God cheerfully, Who is so kinde and bountifull a Master, Who prevents us with His [...] or benefits before we have done Him any service, much lesse will He be slack or behinde-hand with us in re­warding us when our work is done. It was true which the devil said (though he said it with a diabolicall, that is a slanderous intent) Job 1.9. Job did not serve God for nought. And hee proves it in the next verse from Gods protection and blessing upon Job and all that he had. So let any of us consider how many waies both positively & privative­ly God hath been good to him, and he must needs acknowledge that he hath not, doth not, shall not serve God either for nought or in vain, either without cause or without hope, either without desert or without re­ward. Therefore as the Apostle exhorts us 1 Cor. 15.58. Let us be stedfast, unmoveable, alwaies abounding in the work of the Lord, forasmuch as we know that our labour is not in vain in the Lord.
• 3 To trust in God for the future. So Da­vid, 1 Sam. 17.37. The LORD that delive­red me out of the paw of the lion, and out of [Page 28]the paw of the bear, He will deliver me out of the hand of this Philistine. So S. Paul 2 Tim. 4.17, 18. & 2 Cor. 1.10. On the contrary, Mat. 16.8, 9, &c.
• 4 To be patient in afflictions. Iob 2.10. Shall we receive good at the hand of God, and shall we not receive evill?
• 5 To be free and bountifull in contribu­ting to any work, which concerns Gods im­mediate honour and service. Though indeed this cannot be accounted an act of bounty or liberality, but of justice, gratitude, duty; seeing we doe but render unto God his owne [...] or the things which He hath former­ly bestowed upon us: which, as they pro­ceeded from Him to us, were truly benefits; as they return from us to Him, are but due debts. And therefore whensoever Gods occasions call upon us in this kinde, we must contri­bute thereunto as on the one side readily and cheerfully, and (which will follow thereup­on) richly and plentifully according to our ability; so on the other side humbly and mo­destly, without pride or boasting, or thinking that we thereby make God a debter to us, or merit any thing at His hand. An admirable example of both we have in David, 1 Chro. 29.
• 6 To be beneficiall unto our brethren; [Page 29]both that we may be the children of our hea­venly Father by imitation of His goodnesse, Mat. 5.45. and also that we may thereby shew our gratitude to Him, Who takes what we doe to our brethren (His children, Christs brethren) as done to Himself, Prov. 19.17. Mat. 25.40.

All these duties will be the fruits of re­membring Gods benefits, and therefore may be as so many Motives to excite us to it.

• Means Direct.
• Means Removing impediments.

• Direct. 1. Take diligent notice of all Gods benefits, both in themselves, and with respect to the Author; that is, both that such and such good things we enjoy, and that we have received them from God. This means is the ground of all the rest, and is absolutely ne­cessary not onely to affective, but even to bare notionall remembrance, which can have no object, if notice or apprehension goe not before.
• 2 Make a due (that is a high) estimate or valuation of them. For what we most esteem, we best remember. Even old men, whose me­mories most fail, yet what they greatly regard [Page 30]they seldome forget, as where they have laid their treasure, (Cic. de senect.) Now Gods benefits are highly estimable (or rather ine­stimable) whether we consider them in them­selves (their greatnesse, multitude, variety, conveniency, &c.) or in respect of God the Authour and Donour of them; Whose greatnesse and majesty illustrates and ampli­fies His benefits, and Whose goodnesse com­mends and endears them to us, as proceeding not onely from His love or good will, but also from His grace or free will.
• 3 Adde to Estimation Admiration: for that also will adde to the keeping Gods be­nefits in memory. For as what we esteem as great, so what we admire as strange, we doe not easily forget: Which is one 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 [Page 31]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.

Uses

Hereby we learne 1 That even the best men are not in this life free from possibility of sinning; Instr. and therefore that Christianity is not a state of security but of watchfulnesse, wherein we ought to work out our salvation with feare and trembling.

2 That even the greatest and mightiest of men (for who greater then a king? or who can challenge any exemption or prerogative above him?) are yet subject to the law of God. For sin is a transgression of the law: now no man can transgresse the law but he that is subject to the law. The sinnes there­fore of great men are sins: and seeing He that [Page 38]is higher then the highest observes them ( Ec­cles. 5.8.) they must (without repentance) render an account to Him of them, and that so much the heavier, by how much their sin­full example hath been more dangerous to others, and their sins in themselves so much the more hainous, as they being obliged to God by more benefits have broken more bonds of duty.

This reproves, Repr. 1 Libertines &c. who think they are come to that height of perfe­ction, that they can not by any temptation be drawn into sin; yea that the acts which they commit, though sins in other men, (as drunkennesse, theft, whoredome &c.) yet in them are no sins, neither can defile them, see­ing to the pure all things are pure. But against this opinion (so absurd, that it is a wonder the devil himself is not ashamed to perswade any man to it) there needs no more to be said for the present, but that David (another manner of man for holinesse and perfection then the best of them) had his iniquities, and so called and accounted of them.

2 Carnall Gospellers, who have little or no care of hearing the word, or performing other duties of religion, who know not what belongs to the girdle of sincerity, the helmet of hope, &c. yea who dare adventure upon [Page 39]any occasions of sin, and yet think they have so good command of themselves that they can keep within compasse well enough. What's the matter? I wonder. Is sin grown lesse dangerous, or men more skilfull to a­void it now then heretofore? Sin was wont to be very watchfull and crafty to catch men, Gal. 6.1. Eph. 4.22. Heb. 3.13. 2 It was wont to be so strong that none but Christ, Who hath power to subdue all things unto Him­self, was able to deliver any that once came within the reach of it. 3 It was wont to be so cruell, that look who were not pluck'd out of its jawes by Christ, it would use them most unmercifully. All the miseries of this life pro­ceed from sin, and yet all doe not satisfy the cruelty of it, but at last it brings to death, Rom. 5.12. Nor is it yet satisfied: for it drawes the soul also to the place of torment, and at last the body also united to it, and so drowns the whole man in wofull perdition. Nor is it yet fully satisfied: for being com­mitted against an infinite justice, it requires that the sinner should likewise undergoe an infinite punishment. But because the creature being finite can not undergoe a punishment infinite in measure, therefore it rests (though hardly) content with a punishment infinite in duration. Such was sin wont to be. And is [Page 40]it now grown to some better terms of mode­ration? No surely, it is as ready to intrap men now as ever; which appears by the ab­ounding of it every where, and daily ensna­ring such as would think much not to be ac­counted very wise men. And 2 ^ly it holds those it once seises upon, as fast now as ever: for still that stands good, that there is no Name under heaven whereby men can be sa­ved, but onely the Name of Jesus; it is onely He that can save His people from their sinnes. Lastly, the rigor in binding over to punishment is nothing abated; the same law being broken, and the same infinite justice of­fended. Well then, sin being the same it was wont to be, why are not we so watchfull a­gainst it as the servants of God have been in former times? who were so wary that in some things they would not doe all they might, but used to make railes on either side their way to heaven, lest unawares they should fall into sinne; as never thinking them­selves far enough out of the reach of it, till they should get to heaven. But oh the pier­cing wit, the undaunted courage, the firm faith of our age! All foregoing generations were but babes to us the world had never any men to shew till we came in play. We know so exactly how far we may goe in every thing, [Page 41]and can so accurately (to the very cleaving of a haire) distinguish between the use and abuse of things, that we scorn to lose any jote of our privileges. Yea many times we make a sport of it, to shew how nigh the pits brink we can goe, and yet not fall in. Nay we mock, and sometimes deadly hate such as dare not goe so far as we think they might. Those proverbs of not touching pitch, or not putting coals in­to the bosome, &c. befitted those simple souls in time of yore, but are now out of date. Sim­ple Job! why wouldst thou so restrain thy self as to make a covenant with thine eyes not to look upon a maid? ( Job 31.1.) we have such as can dally with them, and dance with them, and court them whole nights together, & yet look to the main chance well enough: who much delight in lascivious songs, wanton plaies, and such like frothy execrable filth, & yet never any infection once comes neare them; nay they can pick as good lessons out of these as others doe out of sermons. David, what a silly weakling wast thou, to think thou couldst not keep Gods commandements, un­lesse thou didst first proclaim, Away from me ye wicked? ( Psal. 119.115.) And Solomon, thou the wisest of men, & hadst no more wit, but to forbid ill company, and that six times together with a breath? ( Prov 4.14 15.) He [Page 42]is no body now adaies that is not for all com­panies. We have them, that care not if the devil himselfe came into their company, if he would not hurt their bodies; and would not fear a straw what he could doe to their souls. No, their knowledge is so sound, their faith so strong, and their hearts so good to God, that they scorn any company should doe hurt on them. And Paul, why wouldst thou be so strict as to keep under thy body, &c. (1 Cor. 9.27.) as though a man may not pam­per himself with all variety of delicates, and yet be far enough from reprobation? Not to bring any more instances, we have some tast of the marvellous wit of our happy age. But if it be well compared with the wisdome of those forenamed Saints of God, we shall find, that they out of a deep desire of Gods glory and their own salvation, and a suspici­ous feare of the strength of sin and their own weaknesse, bent their whole endeavour to keep as far from sin as possibly they could; and our men out of a love of their lusts, and a tickling desire to give them some satisfa­ction, labour to come as near to sin as possi­bly they can without falling into it: Where­as we may well imagine it is not for nothing that the onely wise God hath forbidden the occasions so expressely in Scripture. See for [Page 43]the occasions of drunkennesse, Prov. 23.20, 31. Of whoredome, Prov. 5.8. & 6.25, &c. & 7.6, &c.

On the other side here is comfort for an humble broken hearted Christian, Consola­tion. who is so possessed with the horrour of his sinnes, that he makes question whether they can be par­doned or no. Consider well of this Doctrine, David haed his iniquities: And were not they as ill as thine? But say that for the mat­ter, or outward act, and number, thine be worse then his; yet weigh the circumstances. He was more bound to God by outward blessings then thou art: and I suppose, thou that thinkest so meanly of thy self, wilt not say but he had more strength of grace to have resisted his sins, then ever thou hadst. But yet suppose that both for substance and cir­cumstances, thy sins be every way worse then his; yet dost thou think that he tasted the ve­ry utmost of Gods mercy? Is there no fur­ther degree of it, then was shewed on him? Yes surely, Gods mercy reacheth unto the clouds, yea is infinite as Himself. But it must be remembred all this while to whom I speak, to the humble, broken-hearted sinner: for him alone is this comfort provided. If any of you had a dish of dainty meat provided for some speciall friend ill at ease, or weary [Page 44]with travell &c. and a licorous boy should begin to finger it before it came at the table, I suppose you would rap him over the knuc­kles, and tell him, Hands off, it was not pro­vided for him. Even so must I deale with any wicked profane man, that shall offer to catch at Davids example. Thou must know that this serves to refresh such as are weary and heavy laden with their sins, and not to pam­per thine unruly lusts. Oh, but thou wilt say, I do not meane to lose my hold so: this is the best refuge that I have against censorious precise fellowes. When they check me for my faults, I can tell them, I am not the first, nor shall be the last: I have my faults, as who hath not? I hope David himself was not without. And thus I can beare out the matter in some good fashion. But take this plea from me, and then all is gone. Well then, if thou wilt needs stick so close to Da­vids example, let us make some brief compa­rison between him and thee, and see how far ye run parallel. David had his faults, so hast thou: he repented of them, so dost not thou: he upon his repentance obtained pardon and salvation, so shalt not thou in thine impeni­tence. And what good now will Davids ex­ample doe thee? But for such an one as I spake of before, let not the horrour of thy [Page 45]sins drive thee to despaire, but stir thee up to godly sorrow, working repentance unto sal­vation not to be repented of.

Lastly, Exh. seeing sin so prevailed against Da­vid, it behoves us much more warily to arme our selves against the assaults of it. To this purpose we have need both of Diligence and Confidence. That without this soon languishes and vanishes into Desperation. This without that growes up into Presumption and fool­hardinesse, and consequently into idlenesse and carelesnesse. Both therefore must be e­qually nourished.

• 1 Diligence. For the whetting whereof, consider 1 How terrible an adversary the devil is, who tempts us to sin. 1 In respect of his power, Eph. 6.12. for which he is com­pared to a lion, to a strong man armed, &c. 2 In respect of his subtilty both naturall and acquired. This is signified by divers words in Scripture, [...] Eph. 6.11. [...] 2 Cor. 2.11. [...] Revel. 2.24. For this he is called The old serpent, Revel. 12.9. a serpent for the subtilty of his nature, and an old ser­pent for his so many yeares experience. 3 In respect of his vigilancy and indefatigablenesse Job 1.7. & 2.2. & 1 Pet. 5.8. To whom eminently agrees that which Hannibal said of Marcellus; Sive vincat sive vincatur, sem­per [Page 46]instaurat pugnam: Whether he give or take the foile, he ever reinforces the fight. 4 In respect of his cruelty; for which he is compared to a red dragon, a roaring lion &c. 2 Consider how easily, if we take not the more diligent heed, we may fall into sin. 1 In respect of the weaknes of our understanding. 2 In respect of the perversnesse of our affecti­ons. Our understanding is so weak, that 1 it may be ignorant of many things necessary to be known, 1 Cor. 13.12. 2 It may know something in generall, and yet faile in the particular application. 3 Both in generall and particular, it may know habitually, and yet not actually consider; as being hindred by multitude of businesse, bodily distemper &c. Our affections also are so addicted to be led by sense rather then by right reason, that there is many times great danger lest seeing and approving that which is better, yet we embrace and follow that which is worse, contrary to our knowledge and con­science. 3 Consider how prone we are to negligence, to put off our arms, and to be lulled asleep with the pleasures of the flesh.
• 2 To diligence we must add Confidence. Which we must not put in our selves, or in any earthly helps, Jer. 17.5. but we must ex-spectare look out of our selves, and lift [Page 47]up our eyes to God and His promises, where­by He hath given assurance of victory to them who manfully resist the devil, Jam. 4.7.

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 [Page 51]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. [Page 52]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 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 [Page 53]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 [Page 54]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 [Page 55]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 [Page 56]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 [Page 57]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 [...] [Page 60]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 8 ^th 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 [Page 62]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 [Page 63]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 2 ^d followes [Who healeth all thy diseases.] Wherein also three things are in like manner to be considered in the three following Axiomes or Doctrines.

Uses.

Here then we see 1 How miserable our condition is in this life. Instr. How many troubles and dangers our bodies are subject to by dis­eases &c. we are not ignorant. The soule also hath her diseases too, and those sinfull diseases (the tympany of pride, the burning feaver of filthy lust, the dropsy of covetous­nesse, the consumption of envy &c.) which as they are in number not inferiour to those of the body, so in their nature they are farre more dangerous. The diseases of the body tend onely to the death of the body, which of it self must necessarily dy, and by the power of God shall most certainly rise [Page 66]again; but the diseases of the soule tend to the eternall death and destruction both of body and soule.

2 That those places of Scripture, where the faithfull are said to be dead unto sinne, buried with Christ, to have the world cruci­fied unto them, and themselves unto the world &c. are to be understood not accor­ding to rigour, but according to the [...] or equity of the Gospell. Repr.

Here come to be reproved 1 Such as are not sensible of the diseases of their soules; like men who having their brain distempered by some hote and violent disease, know not that they are ill, when they are even hard at deaths doore, but sometimes raile at the physician, sometimes are merry and laugh, whilest their friends stand about them with teares in their eyes. But here is the dif­ference, that these mens ignorance of their disease is invincible, they can not help it: but those we speak of, are ignorant of their estate either affectedly, or of extreme negligence, which can neither excuse nor be excused. For if they would examine themselves by the Scriptures (as they might & ought to do) they would easily discerne, if not straightway all, yet many of their diseases, and the rest by degrees. Which because they doe not, their [Page 67]condition is farre worse then theirs, to whom we liken them; not onely because the death and destruction of the soule, whereof they are in danger, is far worse then that of the body, but also because they are in more danger of it. For they who are bodily sick, by how much the lesse sensible they are of their dis­ease themselves, have their friends so much the more solicitous for them: and the phy­sick which is administred to them, (though they desire it not, neither perceive when they take it) working by the naturall vertue which God hath put into herbs &c. may restore them to their health. But they who are spiri­tually sick and yet wilfully refuse to know or acknowledge it, can not whilest they so con­tinue, receive any good by spirituall physick, neither will Christ the great Physician of souls take in hand to cure them, Luk. 5.30, 31, 32.

2 Such as daily cast their soules into new diseases. There are two principall means of preserving health and preventing diseases, Diet and Exercise. But for the former (as it is Hos. 12.1.) many so feed themselves with vain and impious principles not onely specu­lative but practicall, that thereby the mind and heart and whole man fall into sun­dry and great distempers. Some eat the bread of wickednesse and drink the wine of [Page 68]violence, Prov. 1.17, 18, 19. & 4.17. Some eat the bread of deceit, which is sweet at the first tasting, but afterwards fills the mouth with gravell, Prov. 20.17. Some swallow down riches ill gotten, which prove the gall of aspes within them, Job 20.14, 15. Some by oppression swallow up the needy, Amos 8.4. And is it any wonder, if such diet breed diseases? So for Exercise, many giving themselves to spirituall idlenesse altogether neglect the exercises of piety; and so both of themselves contract abundance of ill hu­mours, and also give the devil opportunity to infect their souls with his temptations, yea tempt him to it. Standing waters putrifie, breed frogs, noisome vermine &c.

Again this doctrine as it informs us of our misery, Consol. so it ministers unto us some comfort. I Against the trouble which ariseth from the sense of these diseases. For as the diseases themselves are common, lesse or more, to all Gods children in this life, so the sense and trouble arising thereupon is a good both sign & cause of amendment. We may and ought, whilest we live here, to be daily gathering strength against these diseases: but perfect and uninterrupted health is to be expected onely in heaven.

2 Against the imperfection of our good [Page 69]works, if grieving for what is wanting in them we seriously and diligently endeavour to grow in grace, and holinesse. He were a cruell master that should require the same work of a sick, which he doth of a sound servant. The Father of mercies (Who knowes our mold and temper, how weak and sickly our soules are) doth not expect from us a conversation so every way perfect in all points, as He did from Adam in the first co­venant: but if He sees us truly sory for our imperfections, and daily to our power en­deavouring towards greater perfection, He accepts of our endeavours in Christ, and par­dons what is wanting.

Two things we are here to be exhorted to. Exhort. 1 To withstand these diseases as much as may be, both by way of prevention, and by way of remedy.

Motiv. 1. From the worth and price of the soul the subject of these diseases. 2 From the great and imminent danger wherein it is by reason of them. 3 From the difficulty of overcoming them. 4 From the possibility (notwithstanding) of doing it in some com­petent measure by the power of Gods grace.

Meanes. 1 Withdraw whatsoever may nourish or foster these diseases. 2 Feed upon the sincere milk and solid meat of [Page 70]Gods word, and exercise the graces of His Holy Spirit.

2 To search diligently what diseases we have.

Motiv. 1 It is too certain we have our dis­eases, we shall not seek a knot in a bulrush. 2 Unlesse we know them, we cannot be healed of them; as we heard before Repr. 1. 3 The sense of them will humble us, will excite us diligently to seek after the means of health, will make us more ready to pity and help others.

Means. 1 Consider out of Gods word what is required to the health of the soule. 2 Examine our selves according thereunto.

Uses.

We see then 1 That the diseases of the soul, Instr. though dangerous, yet are not incurable.

2 That they, who are qualifyed as David was, have their diseases healed. For there never are, nor can be any such but that God alwaies Omnipotent is able to heale them; and there is no respect of persons with Him.

3 That this healing is to be sought of God.

This reproves 1 Such who enjoying grea­ter means then David had, Repr. yet are not healed. 1 Not of all their diseases. Of some perhaps they are willing to be cured (as Herod) it may be out of some kind of conscience to­wards God. But this they doe onely for [Page 74]feare of punishment; or that they may have something wherewith to stop the mouth of their conscience, that so they may the more sweetly sleep in their other sinnes; or be­cause they are not so addicted to these sinnes, and therefore better contented to part with them &c. But whatever the cause be, it is e­vident they doe it not out of a sincere con­science: for then they would endeavour to have all healed, and those most especially, whereof they are most sick. 2 Not of grosse and foule diseases. 3 Not of any at all. 4 Who are so farre from being healed, that they grow every day more and more disea­sed.

2 Such as doe not seek healing of God in due manner, that is, not diligently using the meanes by God thereunto appointed. 2 Not at all, but passing Him by rely upon other meanes, which cannot help them. 3 Who are so farre from seeking to be healed of God, that they daily more and more pro­voke Him.

3 Such as are herein altogether unlike to God. 1 Negatively, who regard not to heale their brethrens diseases, but say, as the Priests and Elders to Judas, Mat. 27.4. What is that to us? See thou to it. 2 Positively, who hinder their healing, or also increase their dis­eases.

Let this exhort us to seek the healing of our diseases, and to seek it at Gods hands. Exhort.

Motiv. For the thing it self. 1 These disea­ses are deadly to the soul, Rom. 8.13. give strength and sting to the diseases and death of the body, and to all afflictions; and whilest they continue in their vigour, make us unfit for any good, prone to sinne &c. 2 They being healed, we become temples of the Holy Ghost, fit and cheerfull to serve God, to work out our own salvation, to help others &c.

For the seeking it onely at Gods hands. 1 There are some diseases of the soul, which none but God (no not the sick man himself) can discover or find out, Psal. 19.12. 2 None but He can cure any disease of the soule at all. 3 He can sufficiently cure all: As before in the [...].

Meanes. See Explicat. 2.

Uses.

Here we see 1 That a man may with Da­vid know that his diseases are healed; Instr. name­ly, if with him he valiantly resist sinne, and diligently work that which is good.

2 That a good man is of a gratefull dis­position, ever mindfull of and thankfull for benefits received.

3 See Doctr. 3. Instr. 2.

This reproves 1 Scrupulous men, Repr. who, though the word of God teach them that their diseases are healed, yet will not beleeve it, and so vex themselves without cause, and are wanting to this duty of being thankfull to God for it.

2 Such as are too negligent of this duty. Some haply for fashions sake will give shanks for their meat and drink, but scarce for any other blessing or deliverance. Some perhaps for temporall, but not for spirituall blessings, [Page 77]as the healing the diseases of their soules &c. So in respect of the acts, some give thanks in words, but not in deeds; and so not with the heart, which hath command of the whole man, nor with the mind, or else they detain the truth in unrighteousnesse. Lastly, in re­spect of the intensnesse of the acts, some doe it, but coldly, faintly, carelesly; not dili­gently, fervently, with all the heart, with all the soule, with all the mind, and with all the strength.

3 Such as doe not think this healing to be a benefit, (and so neither a cause of thankful­nesse) as being in love with their diseases. And therefore neither do they desire it at all, but on the contrary when God by His mi­nisters offers to heale them, they are angry and murmure at them, and return injuries in stead of thanks.

4 Such as give thanks for the strengthen­ing of their diseases, 1 Sam. 23.21. Zech. 11.5.

The Exhortation arising from hence is, Exh. that we should imitate David herein.

Motives. See the [...].

Uses.

The consideration of both may afford us severall instructions. Instr. 1 For bodily death, 1 If we be so many waies in danger of it before our time, we may take it the more patiently and contentedly either in our selves or our friends, when it comes in its full time, in a ripe age, in an ordinary course of nature: which is elegantly expressed, and promised as the complement of all Gods temporall blessings, Job 5.26. [...]. Zenob. 2 Hereby we see how little rea­son we have to set our hearts upon outward things, which the Apostle calls [...], the things pertaining to this life, 1 Cor. 6.3, 4. For 1 the life, which is the foundation of en­joying them, is (as we see here) very casuall, [Page 81]and uncertain. 2 The things themselves are yet more casuall, more uncertain then the life to which they pertaine; both because a man is lesse carefull of them, ( Job 2.4. Prov. 13.8.) and because Gods providence also is lesse watchfull over them. For although God being alwayes every where present hath a continuall inspection upon all things, and so farre as he sees expedient preserves them, ( Psal. 36.6. Heb. 1.3.) yet His providence hath its degrees, as being more intensely ex­ercised about things of more worth, 1 Cor. 9.9. Now of all outward things food and rayment are the principall, and most necessa­ry; and yet the life is more worth then these, Mat. 6.25. And therefore Job 1.12. though God gave the devil power over all that Job had, yet he restrained him from touching his person. And chap. 2.6. when he extended his power to his person also yet he excepted his life. If therefore our life (which both Gods providence and our own especially tenders) be yet lyable to dangers, how much more the things which per­tain to it? And how vain a thing then is it to set our hearts upon them!

2 For eternall death, if David and all men be by sinne lyable to it, then there is no re­spect of persons with God, Rom. 5.12, 18. [Page 82]We being all fallen in Adam are alike be­come the children of wrath and lyable to e­ternall death. Onely therefore the grace of God in Christ exempting out of the common masse those who obey him, makes a diffe­rence between man and man.

And if we be all in danger both of tempo­rall and eternall death, Repr. what a strange lethar­gie possesses their soules, who so live as if they were lyable to neither of both! whose deeds declare that they doe not beleeve, or at least that they doe not think of either! Were it not for bonds, indentures &c. a man might well think they never dreamed of death. There indeed upon supposall and feare of their own death they will put in heirs, executors, & administrators, make ma­ny provisos in behalf of posterity. But they lay their worldly projects for one, seaven, tenne, twenty yeares, without once looking after any proviso for their own eternall secu­rity, if death happen in the mean time. Kind hearts! that are so much more carefull of the outward estate of their children, then of the eternall welfare of their own soules. But will neither the remembrance of all their ancestors dead before them, nor the daily ex­amples of mortality, nor so many clear testi­monies of Scripture that all must die, nor [Page 83]that Statute of the immutable and omnipo­tent God ( Heb. 9.27.) any thing at all move them? The reason, sure, is that which the Phi­losopher toucheth, Rhet. lib. 2. cap. 5. [...]. All men know they must die; but because it is not near, they regard it not. Or, that which Thomas saith, Pleri­que non timent mortem, quia apprehendunt sub remotâ distantiâ. Most men feare not death, because they apprehend it as at a re­mote distance. And for the same reason they much lesse feare what may come after death.

But let us make it our continuall medita­tion. Exhort. 1 Of bodily death: to which we are so lyable, that there is no possibility of a­voiding it; and for the time, as we know it cannot be farre off, so we know not how near it may be. This meditation will be of excel­lent use, 1 For the taking down of our pride (the worst of evils) what ever the ground of it be: whether we be proud of the goods of the mind ( Psal. 146.4.) or of the goods of the body, strength, beauty &c. ( Job 21.23, 24, 25, 26.) or of our kindred ( Job. 17.14.) or of outward things, riches, honours &c. ( Psal. 49.16, 17.) 2 For the modera­ting our desires of earthly things, as which [Page 84]can neither keep off death nor continue with us after death. 3 For the bridling our unru­ly passions, anger, envy, impatience, whe­ther at our own or our friends sufferings, or at the prosperity of Gods and our enemies ( Psalm. 37. & 73.)

2 Of eternall death: which, though it be farre worse, yet is avoidable. And the meditation of it will be both a Motive and a Meanes to us to avoyd it, by hastening our re­pentance and taking heed of sinne for the fu­ture. To this purpose is that redoubled ad­monition of our Saviour to His friends, Luke 12.5. Feare Him, Who, after He hath killed, hath power to cast into hell: yea, I say unto you, Feare Him.

Uses.

Our instructions from hence may be 1 Concerning temporall death. Instr. 1 We see what it is to walk under Divine protection. How many and how great dangers Davids life was lyable to, we heard before: yet out of them all the Lord delivered him. Of this David was throughly sensible, Psal. 23.4. and could say experimentally of himself in particular what he saith of the righteous in generall, Psal. 34.19. 2 We see also who they are that may expect this protection from Almighty God; viz. not such as wan­der in the by-paths of sinne, provoking God continually to His face (Such men indeed God sometimes delivers from many dangers: but 1 they have no promise from God, whereupon they may rely to expect it. 2 Though such deliverance be in it self good, and by God intended for their good, yet if they go on in their sinnes, it will through [Page 87]their own fault prove very ill to them, as giving them time to heap up more sinnes, and so more wrath against the day of wrath) but such as are like unto David, who serve God and trust in Him: who though they have not such speciall promises for this as David had, yet they have Gods generall promises, Psal. 84.11. & 33.18, 19. &c. Whereupon they may expect protection from temporall death so farre as is expedient for them, that is, so farre as that death would be truly hurt­full to them.

2 Concerning eternall death, we see 1 The great mercy of God, not willing to deale with mankind; fallen into sinne, according to the rigour of His justice, but finding out a way whereby we may be delivered from it, 2 To whom this deliverance belongs, viz. to David, and by the like reason to all that ob­serve the condition of the covenant. For in this David had no speciall promise, nor any other then what all true beleevers in like manner have.

Here are reproved 1 In respect of bodily death 1 Such as presume to be delivered from it, Repr. when yet by their own deeds they call it unto themselves; as by immoderate worldly sorrow 2 Cor. 7.10. by envy [Page 88] Job 5.2. Prov. 14.30. by drunkennesse Prov. 23.29. &c. In like manner by glut­tony, idlenesse, quarrelling, unwarrantable venturing upon dangers &c. 2 Such as doe not trust or seek to God for deliverance from it, but to secondary meanes whether in themselves lawfull (as Asa 2 Chron. 16.12.) or unlawfull.

2 In respect of eternall death, 1 Such as expect of God deliverance from it, but pre­sumptuously, as being nothing lesse then such as David here was. 2 Such as expect it other­wise then from God.

Two things we are here to be exhorted to. Exhort. 1 In respect of our selves, To flee unto God for protection from both kinds of death.

Motiv. 1 In respect of the objectum quod, the deliverance it self which we seek. 1 We stand in great need of it, in regard of the ma­ny dangers both bodily and spirituall, to which we are lyable. 2 The good or benefit of it is as great; whereof something shall be said in the Reason of the next Doctrine. 2 In respect of the objectum per quod, the means whereby we must be delivered. 1 No creature can do it but as Gods instrument. 2 God, even without the help of any crea­ture, is able to do it. 3 If we rightly seek [Page 89]to Him, He will most readily deliver us both from temporall death, so farre as shall be expedient, and from eternall death simply and absolutely.

Meanes. That we may rightly expect any thing from God, it is required of us, 1 That we be such as by the tenour of the covenant have part in Gods promises. 2 That we di­ligently doe those things which on our part are to be done in order thereunto, viz. dis­pose our affairs providently ( Gen. 32.7.) recommend our selves to God by prayer, fasting &c. 3 That we seek Gods delive­rances (as all His other benefits) in their due manner and order; that is, spirituall and eternall things chiefly and absolutely, tem­porall things moderately and with submissi­on to Gods will.

2 In respect of others, To procure their deliverance as much as in us lies; that so we may be like unto God, and according to our ability promote his work. Not that He, Who is omnipotent, stands in need of our help, but that He requires of us to love our brethren, and by this means to testifie our love. We must therefore endeavour to deliver them 1 From bodily or temporall death. For if he who is in danger of it, be a good man he is deare to God, Mal. 3.17. 1 Pet. 2.9. [Page 90]and God tenders him as the apple of His own eye. Therefore our concurrence herein will be acceptable to God, and honourable to our selves: also profitable unto others, whom a good man, whilest he lives here, is continually exciting to glorifie God, both by his example, Mat. 5.16. and by his god­ly exhortations &c. and besides is beneficiall to them in temporall things also, by his pray­ers & other endeavours keeping off evils and procuring good things, Gen. 18.23, &c. & 19.21, 29. Jer. 5.1. 2 King. 3.14, 15, 16, 17, 18. Psal. 106.23. But if he be a wicked man, his losse of this life is the losse of eter­nall life; whereas if his life here were lon­ger continued, he might haply come to repen­tance and so to eternall life. (See Eccle. 9.4.) To omit the good, which such a man being converted might doe before his death, as S. Paul &c. 2 From eternal death. Motiv. 1 From the horriblenesse of it, and irreco­verablenesse from it. 2 From the danger of falling into it, in regard of the multitude of sinnes and enemies. 3 From the possibility, and (comparatively) the facility of the means of preventing it.

Uses.

Here (beside the generall instructions tou­ched before, Instr. vers. 3. mutatis mutandis) 1 we see what just ground we have to pray, as we do in our publique Letany, against sudden death. That a long life (whereby death comes upon us not suddenly and unexpectedly, but maturely and according to the ordinary course of nature) may lawfully (with sub­mission to Gods will) be desired, abundantly appeares by what hath been said in the Rea­son of this Doctrine, and sufficiently by this act of David here. For thanksgiving right­ly ordered (as we must suppose it here to be) alwaies implies the cause of it to be some benefit or good thing; which therefore being absent may lawfully at least be desired.

2 It is cleare, that our deliverance from eternall destruction, much more our eternall happinesse in heaven, is of Gods free grace, not of the merit of our works (which is opposed to grace, Rom. 11.6.) for there [Page 95]is no thanks due but for a benefit freely be­stowed, Luk. 17.9.

Here are reproved 1 They that are un­thankfull to God for their redemption or re­prive from bodily death. Repr. Such must they needs be, who doe not acknowledge it to be received from God: for the first degree of gratitude, is to acknowledge the benefactour. But much more unthankfull are they, who, when God hath delivered them from any sicknesse, employ their recovered health and strength to sinne against Him. Such men shew plainly that they think their life serves onely for the satisfying of their lusts, as if they were born for none other end but to sinne: and therefore having been hindred in their businesse by sicknesse, as soon as they are recovered, they double their dili­gence for the regaining that time. And this is still so much the worse, when done after pro­mises and vowes of amendment. Oh what saints do some men seeme upon their sick beds, when they think themselves in danger of death! How do they blame their for­mer courses! What promises do they make for the future, if God shall restore them to health! But being recovered, no such matter appears. With the dog they return to their vomit: the courses, which they so disliked [Page 96]in their sicknesse, they rush into again, as the horse into the battell. Against the a­mendment then promised they beare an a­versation, in respect of their lusts anew urging them to their old courses, and of their com­panions, who would hate them, if reformed. Such persons little consider with Whom they have to doe; having never heard, or not re­garded, that Galat. 6.7. God is not mocked. He knowes whether people be like those Hos. 7.14. who cryed not unto God with their hearts, when they howled upon their beds &c. High time it is then for such to recount what vowes they have made in their distresse, and speedily to go about the performance of them. Otherwise let them make account to beare the punishment not only of unthankfulnesse, as the former, but moreover of breaking vowes; and those not of things indifferent (which yet God will strictly require) but ei­ther the same with, or branches of their vowes formerly made in Baptisme. When thou vowest a vow unto God, defer not to pay it, Dent. 23.21. Eccles. 5.4. Not onely Deny not, or Forget not, or Omit not; but [...] Defer not, Slack not, Put not off till afterwards. For if thou dost, remember that God can every moment bring thee into the like or greater danger: And then with what [Page 97]faee canst thou look up unto Him again, with Whom thou hast before dealt so per­fidiously? See Job 27.8, 9, 10.

2 They who so live, that they can not give thanks to God for redeeming them from eternall destruction; seeing they will not be redeemed from it. But are there any such? Answ. It is incredible indeed that any man, if so be he beleeve there is any such destru­ction, should simply be unwilling to be re­deemed from it. But we must distinguish of the act of willing, which is either

• efficacious.
• inefficacious.

Essicaciously to will redemption from eter­nall destruction they onely can be said, who diligently frame themselves according to the prescript of the Gospell, truly repenting of their sinnes, fleeing to Christ the Redeemer by true faith, and for the time to come cea­sing to do evil, and learning to do well. Thus wicked men are not willing to be redeemed, and therefore not efficaciously. It remaines therefore, that, if they will it at all it is but in­efficaciously: which kind of willing is cal­led velleity, or woulding rather then true willing. Which as it is alwayes vaine, so here it is also foolish and impious. For seeing that impenitent sinning and eternal destruction are inseparably linked together by God, as [Page 98]the Scripture every where testifies; how foo­lishly do impenitent sinners wil to be redeem­ed from eternall destruction! Yea how impi­ously! For what else do they wil, but that God, Who is infinitely and necessarily faithfull, should break the new covenant established in the blood of his Sonne, and confirmed in the promises and threatnings thereof by his oath, and so should become not onely a liar, but perjured? Such kind of willing God so makes no account of, that judging not according to mens foolish thoughts, but according to the truth of the thing, he plainly saith that such men will to dy, Ezek. 18.31. Doubtlesse according to their own opinion they do not will eternall death: but yet continuing in their sinnes, they do by consequence, in the causes altogether necessarie, most truly will it. See Prov. 8.36. & 21.6. & 18.6. & 17.19.

But let us imitate David. Exhort. Motives, see the [...].

We have seen the privative benefits, viz. Deliverances from evil both of sin and pu­nishment. Come we now to the positive, The conferring of good things: And first in gene­rall both spirituall and temporall are com­prehended in the latter part of this 4th verse.

Uses.

This instructs us 1 Who is the Author of all good things, namely the LORD. Instr. Man himself may be a means of some good things, to himself by his diligence, to others by be­neficence. But 1 Of some onely, not of all; for who can adde one cubite to his stature, or make one haire white or black, or endue the soule with understanding, judgement, me­mory &c? 2 Neither of any at all other­therwise then as an instrument under God, without whose blessing all mans industry is but vain, Psal. 127.1, 2. Habak. 2.13. That others also have to give unto us, and are wil­ling to do it, is of God, Ezra 7.27, 28. God therefore is truly the Authour of all [Page 104]good things; of most the solitary cause, of the rest the principall cause. And this David acknowledges, not onely here, but often els­where. See 1 Chron. 29.14. So Saint James chap. 1.17.

2 How these things come from God, viz. not of His strict remunerative justice, Job 22.2. & 35.7. & 41.11. Psal. 16.2. Rom. 11.35. but of His loving-kindnesse and tender-mercies; as the Scripture every where testi­fies. Hence that admiration of David, 2 Sam. 7.18.

3 What it is to serve God, viz. not vain and unprofitable, as many imagine, with them Mal. 3.14. For consider how many and how excellent benefits God here bestow­ed upon his servant, which (as comprehended under the metaphor of crowning) we before in some sort explained. Neither these things onely which are here according to the con­text specially understood, but also deli­verances from evil (of which before) and that which is added ver. 5. Nor was the mea­sure of these things either the power of God, as though He could not have given more; or His love to David, as though that had wholly spent it self in these things, and were not willing to bestow more: but the con­veniency in respect of David, 2 Sam. 12.8. [Page 105]Lastly all these things were but as a few drops in respect of those rivers of pleasures, but a few mites in comparison of the true treasure, but the first-fruits of a farre more ample harvest to follow, but the earnest of an eternall and incorruptible inheritance &c. And seeing God is a Lord or Master, Who is no respecter of persons, therefore these be­nefits are not peculiar to David onely, but common to all his fellow-servants; for the greatest and best of them (grace and glory) most certainly, for the rest also so farre as shall be convenient for them, Psal. 19.11. & 31.19. & 84.11.

Here are reproved 1 Such as through their own fault are not crowned with Gods blessings; Repr. as simply in respect of spirituall grace (whilest they not onely neglect but reject the meanes of it, yea esteem it as no­thing worth, yea think it dishonourable and prejudiciall to them) so many times in re­spect of other things also. So they, who do not seek outward things of God, or seek them onely to this end, that they may con­fume them upon their lusts, Jam. 4.2, 3. So (to speak in a word) they who by their sins of what kind soever provoke God, Isa. 59.1, 2. Ier. 5.24, 25.

2 Such as uncrown themselves, decaying [Page 106]in grace, besotting brave wits by drunken­nesse &c. bringing deformities and diseases upon bodies formerly both comely and able, chusing such wives as are a rottennesse in their bones, and so bringing up their children that they are a shame and greif to them, squandring away such wealth as friends have left them, polluting their hoary heads with sinne &c.

3 Such as are unlike to God herein. So they who are wanting in loving kindnesse towards others. More, they who secretly en­vy those that are crowned of God. Most of all, they who out of envy persecute and doe injury unto others. These indeed crown o­thers, but as Saul crowned or compassed a­bout David 1 Sam. 23.26. or as the fol­diers crowned Christ Mat. 27.29.

The heads of exhortation may be 1 According to Davids scope (that I may here briefly touch the relative consideration of these words) that we be thankfull to God that crowns us. Exhort. But of this something hath been spoken in the 2 ^d verse.

2 That we expect and seek from God onely whatsoever good things we want. See the 2 ^d Doctrine of this verse. Ex­hort. 1.

3 That we imitate God in loving kind­nesse and tender mercies.

Uses.

For our instruction. Instr. 1 In the word ( [...] good) we see what David looked at in the things of this life, viz. the goodnesse of them. Some men so little practise self-denyall even in the smallest things, that they let loose the raines to their appetite, and deny it not any thing, though it be such a thing which reason and common experience tells them is hurt­full to the body. Others out of curiosity &c. seek after those things, which for the no­velty, rarity, or dearnesse, may serve for pompe, or to please dainty palates, rather then to minister true and solid good to the body. Not so David, who in these things looked at the goodnesse, that is, the fitnesse to nourish the body and give it health, strength &c. as in the latter part of the verse.

2 In the word ( [...] satisfying) we see 1 That David was not a man of an unsatiable appetite (as they Isa. 56.11.) but rested not onely contented, but amply filled and sati­ated with the portion that God had given him. 2 That he did not sordidly hoard up his riches, but used them to those ends for which God had given them: which also is the gift of God (and indeed the greater gift [Page 109]of the two) Eccles. 5.18, 19, 20. as the contrary is a vanity and an evill disease, in the words immediately following, chap. 6.1, 2.3 David ascribes this benefit (viz. the giving of these things for the quality good, for the quantity satisfying) to God.

This reproves 1 Such as hinder God from bestowing this benefit upon them: Repr. as idle persons, or niggardly towards themselves &c.

2 Such as are unlike to God, not onely not satisfying the empty soules, not filling the hungry soules with good, but by injuri­ous meanes taking away from them that which God hath given to satisfie them. See Job 24.2, 3, 4, 9, 10.

It exhorts us 1 To seek this benefit of God, Exhort. Mat. 6.11.

Motiv. 1 It is necessary for the sustentati­on of life, good, and satisfying, that we may cheerfully perform the duties of our calling. 2 We need it daily, seeing it perisheth with the using. 3 God can abundantly give it.

Meanes. 1 Seek first the kingdome of God and His righteousnesse, Mat. 6.33. Prov. 13.25. 2 Be diligent in thy parti­cular calling Prov. 13.4.

2 To imitate our heavenly Father in satis­fying the mouthes of our needy brethren with good things.

Uses.

The instructions which hence arise, Instr. are 1 From the thing it self, the continuance or renewing of Davids strength or vigour. Where we see what is the end or use of those good things, wherewith God satisfies us, and particularly of meat and drink. Feasts are not simply unlawfull; but, so they be used moderately and seasonably, the Scripture al­lowes them: 1 For mirth or cheerfulnesse Eccles. 10.19. (of which sort are marriage-feasts, at one whereof our Saviour was pre­sent with his disciples Joh. 2. and when they wanted wine, supplyed it by a miracle; to [Page 113]which also is likened the preaching of the gospell Mat. 22.1. and the participation of eternall glory Mat. 25.1. &c.) 2 to pre­serve mutuall love Job 1.4. (which Job, though a most carefull father, did not dislike, as appeares by the context) 3 for a thankfull commemoration of Gods benefits Gen. 21.8. Nehem. 8.10, 12. Est. 9.19, 22. Luke 5.29. But the ordinary use and end of those things is for the strengthening of the body Eccles. 10.17. that so men performing the duties of their generall and speciall callings may be saved, and God glorifyed thereby.

2 From the expression of strength and vi­gour by youth. Where we see to what age these ordinarily belong. Every one must not look to have his strength renewed or conti­nued to old age, to be so lusty and vigorous when yeares come on, as David here was. Many yeares commonly bring many infirmi­ties with them. Therefore we must not spend our youth idly, but in this spring or summer of our age, whilest time and strength per­mit, gather something (with the ant) where­by the winter time of our life may be sustai­ned and passed with more comfort. But especially hearken to Solomon, Eccles. 12.1. Remember now thy Creatour in the daies of thy youth, &c.

[Page 114] 3 From the similitude, whereby this is illu­strated, viz. [as the eagle.] Whence we may gather that the prorogation of youthfull strength and vigour, though an excellent be­nefit, yet is not of the best kind of all. For those God hath prepared peculiarly for his children: but this he bestowes not onely upon wicked men Job 21.23, 24. Psalm. 73.4. but also upon eagles and other unrea­sonable creatures. Therefore let no man from these things make an argument to him­self either of the favour of God because he hath them, or of His displeasure because he hath them not. Eccles. 9.1. Neither let any man by using unlawfull meanes for the con­tinuance or recovery of his bodily health or strength hazard the eternall health of his soul.

But how opposite to Gods intentions and their own good are gluttons, Repr. drunkards &c. who when God hath supplyed them with plenty of good things, and given them a rule, according to which if they would walk in the use of them, their bodies might by his ordinary blessing be kept in health and strength, contrarywise abuse these good things to the impairing and dishonouring their bodies: and so through their own fault that curse of the Psalmist Psal. 69.22. falls upon them. By immoderate eating and [Page 115]drinking they overcharge their hearts, op­presse their strength, cast themselves headlong into many infirmities and diseases, and con­sequently into untimely death. And if at any time they pray to God for better health, yet themselves still hinder Him from granting their desire: according to that of the Poet,

These men (to say nothing of their soules, their credit, their estates) in stead of renew­ing or continuing their youth to their old age, precipitate their old age upon their youth; and are so farre from attaining to the eagles vigour or swiftnesse, that some­times their feet are not able to doe their ordi­nary office, so that they are fit for nothing but to stretch themselves upon their couches with those gluttons Amos 6.4. or to ly along and wallow in their vomit with the drunkard Ier. 48.26. their braine besotted, their bodies & faces bloted, their bellies of the barrell fa­shion, their liver enflamed, their lungs corru­pted, from the sole of their foot to the crown of their head scarce any sound part.

But let us, Exhort. when God hath done His part [Page 116]in satisfying our mouth with good things, and that to this end, that thereby we might renew our youth as the eagle, not be wan­ting to our selves, but by a right use of Gods blessings improve them to the end for which He hath appointed them.

Motive. Long life is indeed desirable (vers. 4. Doctr. 3. [...]) but with this condition, among other, that we may enjoy tolerable health and strength to promote Gods glory, our own salvation and the good of others. For otherwise, although we must patiently beare whatsoever it shall please God to send, there is small comfort in living long and groning under almost continuall pain & sick­nesse, being unable to help our selves, and a daily trouble and burden to others.

Meanes. Let us 1 implore Gods blessing by prayer. 2 That our prayer may prevail, 1 use these outward things moderately. 2 imploy the strength we have or shall have by them to the diligent and faithfull performance of our duty in our generall & speciall callings, to the glory of God.

Uses.

Here then we see 1 That even Kings them­selves, Instr. much more they who are farre inferi­our and subject to them, are but tenants or almesmen to Almighty God, not lords or owners of the things they possesse, and there­fore are bound to render thanks to God for them, of Whose onely gift, and that most free gift, they have received them.

[Page 118] 2 If David gave thanks to God for meat and drink and such like corporall things which perish ( Joh. 6.27.) and that with the using ( Colos. 2.22.) much more ought we to give thanks for the meat which endures to eternall life, that is, for Christ offered to us in the Word and Sacraments, Who is the bread that came down from heaven, Whose flesh is meat indeed &c.

Hence are reproved divers sorts of men un­thankfull to God even for this particular be­nefit of meat and drink, Repr. wherewith, accor­ding to the letter, their mouthes are satis­fyed.

1 Such as goe to and from their repast like brute beasts, without ever blessing God at all either before or after; as if their mouthes were made to be filled onely with His good things, but never with His praises ( Psalm. 71.8.) to be open when they should receive his benefits but shut when they should re­turne Him thanks for them. What though they have gotten the things they live upon, by their labour and industry? yet that these things are to be gotten at all, that they are able to take paines for them, that their la­bours have any successe, that these things have power to doe them good &c. is all the mere gift of God.

[Page 119] 2 Such as give thanks indeed, but onely for fashions sake; with the lipps, not with the heart: as appears 1 In that they never ei­ther in their closets privately by themselves, or in their houses with their families pray or give thanks to God for any thing els (For how can it be that they should seriously give thanks for corporall things, when they never doe it for spirituall, which are of farre more worth?) 2 In that, even whilest they are filling their mouthes with Gods good crea­tures, they are murmuring and finding fault with them, either that they are not good e­nough in their kind, or that, there is no more variety, or that they are not daintily enough cooked and seasoned for their palate &c. though perhaps being but slaves and varlets in comparison of king David, scarce worth so many pence as he talents, their fare be in every respect better then his was many times. Which we may the rather think, considering the Scripture so often speaks of butter, ho­ney, and oile as pretious food in Canaan. When Abraham entertained 3 Angels, whom he took for men of more then ordinary rank (though he was a mighty prince Gen. 23.6.) his cheere was but milk, and butter, and veale, and cakes baked upon the hearth Gen. 18.6, 8. So when Jael would make shew of [Page 120]kind entertainment to Sisera the chief captain of King Jabins host Jud. 5.25. So 2 Sam. 17.27. three of Davids potent friends are mentioned, who brought him relief. And what was it? See vers. 28, 29.

3 Such as out of the same mouth, where­with they seem to give thanks, belch out hor­rid oathes, and filthy communication, where­with they dishonour God. What is such thanksgiving worth? Doth a fountaine send out at the same place sweet water and bitter? By art it may; as men may make a conduit runne with wine at some solemn time, which ordinarily sends forth water: So these in a formality, and as an usuall table complement, can give thanks, whose mouthes ordinarily abound with words of a farre other straine.

4 Such as live of ill gotten goods, who eat the bread of wickednesse, and drink the wine of violence. These men receive not their meat as from God; and therefore either they doe not give Him thanks, or els they mock Him in so doing.

5 Such as do not use the strength received by their nourishment to Gods glory: much more they, who many waies abuse it to His dishonour.

But let us be exhorted to imitate David. Exhort.

Motives. See the [...]. Beside, 1 See the example of Saint Paul even among Pa­gans Acts 27.35. Yea he takes this for granted in every true Christian Rom. 14.6. 1 Cor. 10.30. See also the example of Christ Himself, Who being Heire and Lord of all, and thinking it no robbery to be equall with God, yet in the daies of His flesh, be­ing made under the law, hath gone before us in the practise of this duty Mat. 14.19. & 15.36. & 26.27. Joh. 6.23. Luk. 24.30. (from which place compared with verse 35. some gather that Christ used ordinarily the same forme.) And if we must do thus for our meat and drink, much more for all our substance that God hath given us. Gen. 32.10. 1 Chron. 29.10 &c. 2 By thanksgi­ving the creatures are sanctified, which with­out it are polluted and unclean to us, 1 Tim. 4.3, 4, 5.

Uses.

Here 1 we see David takes it for granted that at all times there are men oppressed, Instr. and those not a few; seeing he speaks not of one or of some, but of all. And this the experi­ence of all times (since men began to multiply upon the face of the earth) plainly shewes. If therefore in these last and dangerous times, and as it were the dregs of the world, there be many such, it is not to be wondred at. Eccle. 5.8. Indeed it is strange, that a man, to whom reason dictates the summe of the law and the prophets (that every man should doe as he would be done unto) and much [Page 127]more that a Christian man, notwithstanding so many dehortations and threatnings, so many examples of Gods judgements against oppres­sours in Scripture, yea so many precepts & ex­hortations to defend, relieve, & do good to o­thers, should yet wrong and oppresse his bre­thren. But if we consider how great covetous­nesse, pride, envy &c. reignes in many men, and with all what reasons & good ends God hath, for which He is pleased to permit oppression so farre as He doth, and not altogether to hin­der it, as by his omnipotency He could: we shall see it is not without cause, that David here takes it for granted, that there alwaies have been, are, and will be oppressours, and men oppressed by them.

2 This also is by David here presupposed, that there is no oppression, but that God sees: other­wise how could He execute righteousnesse & judgement for all that are oppressed? Thus Psal. 10.13, 14. Wherefore doth the wicked (that is the oppressour or persecutour, v. 2.) blaspheme God, saying in his heart, Thou wilt not require it? Thou hast seen it: for Thou beholdest mischiefe and spite, to requite it with Thy hand; the poore committeth himself unto Thee, for Thou art the helper of the fatherlesse. If God did not see both what the oppressour does, and what the poor [Page 128]orphane suffers, he could neither requite the one, nor help the other. See also Psal. 94. where we have at large set down 1 The op­pression practised by wicked and proud men, and their triumphing in it, vers. 3, 4, 5, 6. 2 Their blasphemy, that God did not see or regard it, ver. 7. 3 The refutation of it, vers. 8 &c. And Eccles. 5.8. He that is higher then the highest regardeth it, or, ob­serveth, keepeth it in mind &c. In generall see Hebr. 4.13.

3 Wee see how God stands affected to oppression; viz. so, that He will execute righteousnesse for all that are oppressed, and judgement upon their oppressours. Gods patience animates many men to do wickedly, Eccle. 8.11. And hence they imagine God to be such an one as themselves, Psal. 50.21. And some of the heathen did hereupon deny Gods providence. But the wiser sort even a­mongst them observing more diligently the event of oppression, were of another mind. Whence those common proverbs, [...]. Gods mils grind slowly, but they grind small. and, Male parta, male dilabuntur &c. Much more should we, who have the Scriptures for it, undoubtedly beleeve, that God, howsoe­ver He reserves in His own hand the time [Page 129](unknown to us) yet will most certainly (sooner or later) execute both righteousnesse, and judgement for all that are oppressed.

This then should terrifie oppressours, Repr. if they be not altogether hardened in their sin. For 1 Let not them or theirs expect that they shall long enjoy goods so gotten. God will execute righteousnesse for the oppressed, in restoring to them their own, making the op­pressours vomit up again the riches they have swallowed down, and pulling them out of their belly, Job 20.15. Neither 2 shall the guilt of their sin be taken away together with the gain of it: God will execute judgement also as well as righteousnesse. What judge­ments remaine for them in this world we know not: but (without repentance) they are sure of the judgement of eternall damnation in the world to come. For how can they e­scape? He Who hath taken upon him to ex­ecute this judgement, is God: from Whose all-seeing eye they can not be hid, Whose almighty power they can not resist, Whose will concerning them (unlesse they be chan­ged by repentance) is unchangeable. Now is the day of grace, when truly repenting of what they have done, and restoring what they have wrongfully taken away or detai­ned, and for the time to come despising the [Page 130]gain of oppression ( Isa. 33.15.) they may obtain pardon. But if they slip this time; that succeeds, wherein every man shall be rewarded according to his works. And if he shall 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 8 ^th Comman­dement, but of the 6 ^th 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 [Page 131]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. [Page 132]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, [Page 133]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.) [Page 134]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 [Page 135]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 at least to be weary and im­patient, as thinking it too long in coming, and so to say with him 2 King. 6.33. What should I wait for the LORD any longer? (which is contrary to that act or effect of faith and hope, that is called [...] or [...], the patient abiding or expectance of the thing beleeved and hoped for, Heb. 11.1. Rom. 8.24, 25. as the LXX often translate [Page 136] [...] & [...]) here is comfort against that also. God Who hath undertaken the thing best knows His own time (and His time is the best time) for executing both righteousnesse and judgement; and beyond that time He will not defer it. As the vision Habak. 2.3. so here the righteousnesse & judgement of God, is [...] for a set or appointed time; but at the end it shall speake and not lie: Therefore though it tarry, wait for it, because it will surely come, it will not tarry. Though it tarry, it will not tarry: that is, [...] though it linger and stay some while before it comes, yet [...] ( non posterior abit as I may say) it will not come tardy, it will not come after the appointed time, nor after the due and fit time. And he that beleeveth, will not make hast, Isa. 28.16.

Lastly here is a ground of Exhortation to all men in generall, Exhort. that every man in his place and calling would imitate God in ex­ecuting righteousnesse and judgement for all that are oppressed. Chiefly it concernes ma­gistrates, as being Gods deputies and mini­sters for this purpose especially. But it ex­tends also to masters of families within their bounds of domesticall government: Yea to pri­vate men also, in such acts hereunto conducing, as belong to them; as by way of testimony, [Page 137]solicitation, or other assistance to the party oppressed, or as the magistrates instruments for execution of his office herein.

Uses.

Here we learne 1 That we are not to re­gard our selves alone, Instr. or to be sensible one­ly of our own oppressions and deliverances; but to be alike affected in those which con­cern others also: as David here gives thanks for Gods executing righteousnesse and judgement for all that are oppressed.

2 We may lawfully rejoice for Gods judgements upon oppressours. To rejoice for them out of malice, as they are hurtfull [...] [Page 140]comes to be executed upon themselves for such as they have oppressed?

But let us imitate David. Exhort.

Motives. See the [...].

Uses.

The instructions, Instr. which hence may be ga­thered, are these.

1 If there need a way to lead us unto God, then we are absent from God. God is in­deed in Himself infinite, and therefore al­waies every where necessarily present after a generall manner, Psal. 139.7, 8, 9, 10. Act. 17.27, 28. More specially also He is sayd many waies to be present; as in courts of ju­dicature 2 Chron. 19.6. Psalm. 82.1. Al­so, to come neare to the wicked to judge­ment Mal. 3.5. &c. But according to our purpose here He is specially present by the manifestation of grace and glory. Now in respect of His glorious presence in heaven, whilest we are at home in the body, we are absent from the Lord, 2 Cor. 5.6. Grace He [Page 143]manifests in the fruits either of His first love, and so He is present to all men, especially in the visible Church; or of His second love, and so he is farre from the wicked, Prov. 15.29. and is present onely to the godly, 2 Chron. 15.2. Seeing then we are by na­ture the children of wrath, dead in sinnes be­fore our regeneration, so we are absent from God. And seeing there is not a just man up­on earth that doth good and sinneth not, Eccles. 7.20. Jam. 3.2. and how much we sinne, so much we are absent from the God of pure eies; therefore whilest we are in this world, we never so enjoy the gracious pre­sence of God, but that still we have need daily more and more to draw neare unto Him. This our condition (I say) that we are altogether absent from Gods glorious presence, and from His gracious presence (in respect of the fruits of his second love) totally before our regeneration, and in part even to the end of our life, we may ga­ther from hence, viz. in that there needs a way to lead us unto Him; which needed not, if we were already present with Him.

2 Such is the love of God to mankind, that He hath not left us in this misery destitute of all hope, but hath made known unto us His waies, which will most certainly and directly [Page 144]lead us unto Himself, both to His gracious and glorious presence.

3 See part of that depth Rom. 11.33. viz. that in the time of the Old Testament God out of all nations chose the Israelites (whose Doctor or teacher was Moses) to be a pecu­liar people unto Himself Deut. 10.14, 15. He left not Himself without witnesse among the heathen, but revealed [...], the ef­fect of the Law, affording them some meanes of seeking Him, if haply they might feel af­ter Him and find Him. But this was but litle in respect of his waies in His Word, which He made known unto Moses, and by him to the children of Israel.

4 Behold our privilege above the old Is­raelites. They had the waies of God made known to and by Moses: We have those al­so (the Morall law, for a perpetuall rule of life; the Judiciall law, out of which we may take constitutions, if expedient for us; and the Ceremoniall law, to strengthen our faith in Christ, in whom all those shadowes had their due accomplishment) but not onely those. God hath moreover spoken to us by His Sonne the Mediatour of a better Testa­ment Hebr. 8.6. Who coming forth out of the bosome of His Father (where He was admitted to the most intimate knowledge [Page 145]of His secrets) revealed the Gospel to us, which farre excells the Law of Moses. See the comparison of them largely handled 2 Cor. 3. Briefly, Moses (as Saint Peter the Apostle of the Jewes confesses, Acts 15.10.) put on such a yoke as neither their fa­thers nor they were able to beare. But Christ saith, Come unto me &c. for my yoak is easie, and my burden is light, Mat. 11.28, 29, 30.

And if Gods word be His way, Repr. then sure­ly they are much out of the way, who so live as if there were no word of God at all, ac­cording to which they ought to walk. As concerning Gods precepts many are like unto them, Hos. 8.12. accounting the great things of Gods Law as a strange thing. For whilest they goe on obstinately in such things as please them, they think it strange that any rule of religion should be pressed upon them, other then the fashion of the countrey, the sway of the times, the custome of foresa­thers, and their own devises. What? do they think there is no word of God at all prescribing men their duties? But the text here demonstrates the contrary. Doe they pretend ignorance of it? But that excuse will help no man; seeing God both in Adam after the fall, and in Noah revealed the word [Page 146]of His grace unto all, denies the word to no people or man, but either for their own or their forefathers sinnes, Amos 8.11. But least of all will it help them, who live a­mongst us, where we all either see the way by which we ought to walk (that is, the word of God) or els we shut our eies. Let such men know that it very ill agrees with the nature of God and their own condition, that they should prescribe the rule of His worship: and what cost or paines soever they so bestow upon it, their reward shall be a check, Who required these things at your hands? In vaine do they serve me &c. Whatsoever is not of faith (that is, of a perswasion, that it is either prescribed or per­mitted by God) is sinne &c. As concerning Gods promises, some men giving way to the temptations of Satan, melancholy doubt­ings &c. judge of their estate out of I know not what apprehension (which they call feeling) and so sometimes greatly torment themselves without any just cause: as if there were not promises in the word (confirmed by Gods oath and the death of Christ) upon which we ought to depend, but we must measure all things according to the suggesti­ons of the father of lies and our own foolish imaginations. Lastly as concerning Gods [Page 147] threatnings in His word, many lightly estee­ming them, and relying upon their own pre­sumptuous conceits, goe on securely in their sinnes and yet promise themselves all good things. Such men shall one day know whose word shall stand, Gods or theirs, Jer. 44.28. Exhort.

But let us be exhorted to acquaint our selves with, and guide our selves by the waies of God in all the parts thereof.

Motiv. 1 It is simply necessary for us (unlesse we will be eternally miserable) to enjoy Gods gracious (according to His se­cond love) and glorious presence. 2 Onely the waies of God lead us thereunto. In o­ther journeys though a man erre from the right way, yet he may come to the place he intended by some other way, though lesse compendiously. But unlesse we insist in the waies prescribed by God, it is impossible e­ver to come unto Him. For all other waies (though for the present one be much diffe­rent from another) at last meet in the broad way of destruction. 3 He that undertakes an earthly journey, may be in the right way and yet ignorant of it. But so we cannot be in Gods waies: if we doe not know our selves to be in the way, we are certainly out of it. It is a part of Gods waies, to know [Page 148]His waies; God requiring of us, not onely that we walk according to his prescript for the substance of our actions, but that we doe it out of certain knowledge that He hath pre­scribed it: otherwise we walk not of faith, and therefore sinne.

Meanes. 1 For preparation, Come 1 with humble reverence in respect of God, Who makes known His waies. 2 With a firme purpose and resolution to beleeve whatsoe­ver the Scripture teacheth, to performe and omit whatsoever it commands and for­bids.

2 For the more immediate actions, After Gods blessing implored, 1 Read the Scri­ptures privately, meditate upon them, and as occasion is offered, conferre thereabout with others. 2 Seeing private persons can not herein do much without some man to guide them ( Acts 8.31.) the knowledge and understanding of the Scriptures is to be sought at the priests mouth ( Mal. 2.7.) 1 by attending to him in the publique preaching. 2 by consulting him private­ly, as need and opportunity shall be.

Uses.

Hence we may observe 1 That God rests not in desires, Instr. purposes &c. of doing good to the godly and punishing the wicked, but in due time proceeds to acts of mercy and justice. Many men think they have done a great matter, if they inwardly wish well to the godly and ill to the wicked, desire to doe good to those and punish these; though when they have power, authority, and op­portunity they will not doe it. Or if their love to those proceed as farre as to word or tongue in praising, promising &c. and their hatred to the sinnes of these expresse it self by dispraising, threatning &c. they think they have almost obliged God to them by it. But this is not to imitate God, Who hath His [...] His acts both of mercy to the godly, and of punishment against the re­bellious And such affections and words shall be so farre from doing them any good, that they plainly convince them to be wic­ked servants, who knowing their Lords will, yet doe it not.

2 Though God have some secret things belonging to Himself, Deut. 29.29. some judgements unsearchable, and waies past finding out, Rom. 11.33. yet His acts, which it behoves men to know, He hath [Page 153]made known unto them; that His mercy and justice might be manifest, to the ends abovesaid, and the like. And herein He is to be imitated by us, but with caution; that is, so as it be not done [...], [...], to the dispraise of others, or boasting of our selves but to the good of o­thers, and our own necessary defence, and that modestly.

3 Behold here, that God is no respecter of persons. For there were many nations at that time far superiour to the Israelites in all earthly respects: yea of Esau's progeny there were many Dukes, Gen. 36.15. &c. when the Israelites lived miserably and despicably in Egypt. Yet God out of all nations chose these children of promise, to whom He would make known His acts.

Here we may see the reason, why God was more angry at the Israelites sinnng a­gainst Him, then at any others. Though He left not Himself without witnesse amongst other nations, and therefore might justly pu­nish them also for their sinnes, and so many times did: yet that witnesse, if compared with the manifestation of His wayes (in the for­mer Doctrine) and of His acts (in this) to the children of Israel, was but litle. And therefore of them, to whom He had commit­ted [Page 154]much, He might justly require more; and for want of it, more often and more se­verely punish them.

By Gods thus manifesting His acts, Repr. are re­proved, 1 Such as will not observe or take notice of them. Psal. 28.5. Isa. 5.11, 12. And now more especially among us, to whom God hath made known those acts not onely in the writings of Moses, but also in the Psalmes, and often elswhere in the Old Te­stament, and likewise in the New. And not those onely, but many other acts of God al­so beyond all admiration, especially the mi­racles wrought by our Saviour Christ, and in His Name. Yet how few of us set our hearts upon them, so as thereby to learne to keep Gods commandements, to hope in Him, to fear Him, to glorify Him &c? But let us assure our selves, if we neglect Gods acts of mer­cy towards others we shall not enjoy the like our selves: and if we slight the acts of His pu­nishing justice upon others, we shall feel them in our selves; and be made examples unto others, because we would not be warned by other mens examples. And if they deserve reproof, who do not mark the things which were done of old to others; much more they who neglect Gods acts done unto themselves. Yet thus do many men, who not acknow­ledging [Page 155]Gods hand in those things which be­fall them, attribute their good things either to other men or wholly to themselves, and impute their evil things either to the instru­ments which God useth, or to fate, fortune &c. But worst of all are they, who think and speak ill of these acts; who through co­vetousnesse, ambition &c despise the callings, wherein God hath set them, and the estates He hath bestowed upon them (though herein He hath been much more liberall to them, not worthy to breath the common aire, then to many of his deare children) murmur at their afflictions as undeserved, when indeed they are farre short of what they have deser­ved. How far are such men from salvation, who make those acts of God an occasion of departing further from Him, whereby, accor­ding to His intention, they ought to be moved daily to draw nearer to Him!

2 Such as do not manifest their own acts beseeming those to whom God hath thus made known His acts. Many draw neare to God with their mouths, and honour Him with their lips, bring forth plentifully the leaves of profession; but few abound in the fruits of obedience. Others by hypocrisie labour to hide their acts from God. Of these the Scriptures often speak, and alwayes with de­testation. [Page 156]It is in vain for them to attempt it, Jer. 23.24. Luk. 12.1, 2. For how can He, Who most clearly sees the darkest & secret­est corners of their hearts, be ignorant of their acts? Or how can any act be hidden from Him, in Whom the agent lives, moves, and hath his being? Yea Woe is denounced a­gainst such, Isa. 29.15. And no marveli, seeing such a thought smels rank of atheisme. But most impudent are they, who openly commit iniquity, Isa. [...].9. which is yet worse in respect of the place (the visible Church, Isa. 26.10. the Temple, Ezek. 8.16, 17.) the manner, when a man glories in it &c.

This should exhort us, Exhort. 1 Diligently and affectively to consider these and the like acts of God, which He hath or shall make known unto us.

Motiv. 1. To this end He hath revealed them Rom. 15.4. 1 Cor. 10.11. 2 The consideration of them is profitable for those further ends intended by God, mentioned in the 2 ^d Reason of this Doctrine. 3 If we doe it not, Rahab the harlot, and the Gibe­onites will rise up against us in judgement: for they were moved upon a lesser and lesse certain report of some few of Gods acts.

2 To declare and make known Gods acts unto others.

Motiv. 1. The example of God, Whom in so doing we shall imitate. 2 His precept for it often inculcated by Moses in the insti­tution of the Passeover, Exod, 12. 3 The example of holy men, Psal. 78.4, 5, 6. 4 It is profitable to others, as to us in the former Exhortation. 5 Many have great need of it: as children, who by reason of their age, and some (though of riper years) who by reason of their naturall dulnesse or want of education can not of themselves consider the acts of God; others through negligence &c will not.

Uses.

Here we see, Instr. to Whom our thanks is due for whatsoever benefits we receive by the ma­nifestation of Gods waies and acts. To Gods ministers indeed we owe much Gal. 4.15. 1 Tim. 5.17. Phile. ver. 19. But the principall thanks belong to God, Who hath given His Word, and confirmed it by so many miracles, Who hath fitted and called men to preach [Page 159]it, Who opens the hearts of the hearers &c. Repr.

Hence also severall sorts of unthankfull men are reproved.

• 1 They that do not give reall thanks, by learning their duty out of Gods word and acts, and practising accordingly, and so refer­ring this benefit to the ends intended by God.
• 2 They who do not praise God for this benefit; yea who are not afraid to slander and rail at His word, when it crosses their beloved waies and actions. So they who ab­use it to scurrilous jests &c.
• 3 They who are not inwardly and hear­tily thankful. For such men also either are not outwardly thankfull at all, or if they be, it is but in hypocrisie. Who these be, God and their own hearts best know. Men can judge no further then by the fruits.
• 4 They who are so far from being thank­full for this benefit, that they will not receive it; as neither hearkening to Gods word, nor observing His acts.

But let us imitate David here, Exhort. in blessing God for the manifestation of His wayes and acts.

Motiv. 1 The benefit is farre greater to us now under the Gospell then it was in Da­vids time. 2 It is no lesse freely and graci­ously on Gods part bestowed upon us: yea [Page 160]much more, by how much both the benefit is greater and we more unworthy of it.

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.

[Page 163] 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 [...] [Page 166]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, [Page 167]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 [Page 168]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 frequent acts the habit may be gotten and confirmed.

3 To give unto God the glory of His mercy.

Motiv. 1 God, working all things for Himself, hath revealed this, as all the rest of His Attributes to us in His word and works, that we may glorifie Him. 2 Holy men in Scripture every where shew us example: David especially in this book of Psalmes. 3 It is most just: seeing the mercy of God is the fountain of all the good we have or hope for. That eternall glory and happinesse is prepared for us, that Christ was sent to me­rit and procure it, the Spirit to apply it, the word and other ordinances, which the Spirit useth to this end &c. is all the work of mercy.

Meanes. 1 Meditate of the excellency of Gods mercy, as it is described in the word. 2 Observe the sweet operations thereof in thy self and others.

Uses.

For our instruction, Instr. 1 Here we see whence it is that God often plentifully bestowes up­on wicked men the good things whereof they are most unworthy, and averts the evils which they have most justly deserved; though out of His Omnisciency He most certainly foresees their obstinacy to be such that they will not by these riches of His goodnesse be led to repentance. Hereupon some of the heathen denyed Gods providence, and some­times holy men envy the wicked. But we may easily resist these temptations. The for­mer (of the heathen) if we think of the grace of God, which looks at neither antecedent merit nor subsequent recompense in the be­stowing [Page 172]of good or averting of evil, and out of which He will doe good even to bad men, that He may satisfie His love to His creature, though He certainly foresee that (by reason of their contumacy) He shall not obteine his prime end of bringing them to repentance, which He seriously intends, and for which He useth sufficient meanes. The other tempta­tion (of the saints) we may also resist 1 If we consider the same grace of God, where­by He may doe with His own what He will (For is it not lawfull for Him so to doe? Is our eye evil, because He is good?) 2 If we consider how long He so deales with the wicked of His grace: Not for ever, but one­ly so long as He thinks fit to expect their conversion. But if they will not be con­verted but turne His grace into wantonnesse; the Spirit of grace, to which they doe such despite, will not alwaies strive with them, but there will be a time, when, stripping them of all good, God will cast them into eternall misery, so that it shall be manifest to all, that they are nothing lesse then the object of envy.

2 See here a just and effectuall cause of patience when either good things are wan­ting, or evils ly upon us. If we could de­serve, or God did any way ow us the be­stowing [Page 173]of those good things or the averting of those evils, it were another matter. But seeing He is gracious dispensing all His bene­fits freely, why do we yet complaine as if He dealt injuriously with us? Yea rather let us set in order before our selves our many and great sinnes, and amongst the rest our ab­using of Gods benefits; and then I dare boldly say we are very blind, if we do not see most just cause of acknowledging the great grace of God toward us, that any good at all, even our life and breath, is still continued to us, and that we are not at this very houre in hell. And further we must consider that Gods withholding temporall good things, or His sending temporall evils, do not alwaies proceed from an intention of revenge, neither are as it were forerunners of condemnation; but, that He often even of the same grace fatherly chastises us for our good, yea many times onely proves us, that His graces may be exercised 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 [Page 174]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 [Page 175]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 [Page 176]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; [Page 177]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 [Page 178]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 [Page 179]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 also plenti­fully recompense unto us whatsoever we doe for His sake, Mat. 10.42. Luke 6.35. & 14.12, 13, 14.

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 [Page 181]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. [Page 182]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.

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 necessity upon us, [Page 187]and this Attribute abundantly encourages us.

2 See the fountain of all good; whence both what we have is received, and what we want is to be sought.

3 If God be so plenteous in loving kind­nesse even towards all; how much more towards His children!

4 If any man do not abound with good things, let him know that the cause is not in God (Who is plenteous in loving kindnesse) but in himself.

This reproves 1 Such as seek the good things they desire, Repr. from any other then from God. These are like unto them Jer. 2.13. they commit two evils &c. For whereas every transgression of the law is sinne, they trans­gresse two waies at once. Which their trans­gression (as all sinnes are not equall) see 1 how impious it is. 2 how unprofitable and foolish. 1 For the impiety, the degree of it (which for the substance is to be estimated by the Commandement which is violated) is very great: because it is against a com­mandement of the first Table which imme­diately respects God Himself, and so the violation of it, caeteris paribus, is worse then the violation of any of the comman­dements of the 2 ^d Table, which respect our neighbour. And whereas the first Com­mandement [Page 188]of the first Table concerns the having of the true God (as the rest the true manner of worshipping Him) therefore the breach of that is most hainous. See the story of the Samaritanes 2 King. 17. God sent lions against them that did not at all ac­knowledge Him, ver. 25. but with-held them from those that worshipped Him though af­ter Jeroboams manner. Now whereas the first commandement enjoines the having of the Lord for our God, and forbids other gods; these men violate both parts of it, the affirmative by forsaking the Lord, the nega­tive by digging themselves other cisternes. For Trust is an act eminently due onely to God, and not to be placed in any thing else but with subordination unto Him: And therefore in what thing soever a man princi­pally trusts, that he makes his god. 2 How unprofitable and foolish this is, appeares by the description of God and these cisternes. God is the fountain of living waters: The cisternes, which they dig, as (being but ci­sternes, not fountaines) they have no water of themselves, so (being but broken cisternes) they can not hold the water that is put into them to supply those that dig them. For all creatures as they are from God, so they de­pend upon Him for their operation, yea and [Page 189]for the continuance of their being: and there­fore unlesse they be preserved by God, and enabled by Him, it is impossible they should help us. Now He will be so farre from bles­sing the creatures wherein men idolatrously trust, that He curses those that trust in them, Isa. 31.1. Jer. 17.5. and many times takes away and destroyes the creatures themselves, Isa. 31.3.

2 Such as are unlike to God 1 Priva­tively, such as either through their own fault have not spirituall or temporall good things wherewith to profit others or who having them are not ready to communicate them. 2 Positively, such as are plenteous in mis­chievousnesse; who are so much worse then the former, by how much commission of ill is worse then omission of good, which it in­cludes in it self and superadds to it.

On the other side this serves to comfort 1 Sinners, if truly penitent. Consol. Benhadad ha­ving lost the day, and being in great feare of losing not onely his kingdome but his life, his servants comforted him with the fame that they had heard, that the Kings of Israel were [...] mercifull Kings, 1 King. 20.31. but we know most certainly that the God of Israel is a mercifull God, [...] plente­ous in mercy or loving kindnesse, as here.

[Page 190] 2 Much more the godly. For if God be so plenteous in loving kindnesse to men, whilest they are yet His enemies; how much more when they are reconciled to Him, and become His friends and His children, whom He tenders as the apple of His eye, more then a mother her sucking child? Can we think that Jacob feared the famine after he knew there was come enough in Egypt, and the disposall thereof in the power of his son Joseph? Yet among men love descends, so that the love of a sonne toward his father, is not equall to that of a father toward his children: and the love of any earthly father whatsoever is nothing to the love of our hea­venly Father; whether we consider the ten­dernesse, or the constancy, or the efficacy of it. Of how little faith therefore are we, if so great kindnesse of so loving a Father can not comfort us against any grief or feare whatsoever!

Let this also exhort us 1 For the good things we yet have not, Exhort. to expect and seek them of Gods loving kindnesse.

2 For those we have already received, to be thankfull to Him.

3 To imitate God in this Attribute also as in the former.

Motiv. 1 The dignity of man consists in [Page 191]being like unto God. Some courtiers have imitated even the imperfections of their prin­ces. And shall not we much more imitate our God every way most perfect? And par­ticularly in His bounty or loving kindnesse: seeing, as it is more honourable in the eies of men, so it is a more blessed thing before God to give then to receive ( Act. 20.35.) to be a help rather then a burden to others. 2 The good things we have, whether spirituall or temporall, are not our own, but are onely to be dispensed by us according to Gods pre­scription. And He hath prescribed us this duty, Gal. 6.10. 3 We are all brethren in our first parents, of the same flesh and blood, Isa. 58.7. Act. 17.26. partakers of the same naturall, capable of the same gracious and glorious image of God. 4 Hereby God shall be glorified, His doctrine adorned, we shall give good example to the good, winne them who are yet enemies, or else stop their mouths, we shall get and keep the peace of conscience, other men will be moved to help us when we shall need, or (if men be in­gratefull and inhumane) God will most am­ply recompense us here, and minister unto us abundantly an entrance into His heavenly kingdome hereafter.

Uses.

Here we see 1 That God may and doth many times chide either with particular per­sons or whole nations for their sinnes. Instr. Even Christians as they are subject to sinne, so they are lyable to be chidden, that is, repro­ved, and threatned for it.

2 That yet this chiding shall not be fore­ver. With some it ceaseth, because there is no more hope that it will doe any good for the end primarily intended by God, viz. their amendment, Prov. 9.8. Hos. 4.4. Mat. 7.6. With such God ceases to chide, that He may begin to punish, Prov. 29.1. But with His own people and servants He ceaseth to chide, out of His love to them: [Page 195]because, they repenting He will not any lon­ger shew His anger against them so much as by chiding. Repr.

This reproves 1 Such as are impatient at Gods chiding that is, at reproofs and threat­nings out of His word, whether they be used publiquely by the minister of God, or pri­vately. So Ahab, 1 Kings 22.8. I hate him (Micaiah) for he doth not prophesie good concerning me, but evil, that is, he re­proves and threatens me. He should rather have hated himself, concerning whom no good could be prophesied. This was Ahab, who had sold himself to work wickednesse. What such entertainers of this act of Gods word may expect, see 2 Chron. 25.16.

2 Such as being of a bitter spirit so give way to it, that they are alwaies chiding, al­waies reproving and threatning. These are altogether unlike to God. And if they pre­tend Gods word for it, they make God like unto themselves, contrary to the Doctrine here in hand.

Object. Yea but most preachers scarce have any ser­mons without some reproofs and threatnings.

Answ. Answ. These reproofs and threatnings are not intended against persons, but against sinnes, or against persons under that qualifi­cation, and therefore stick not to the persons [Page 196]any longer then they are so qualifyed.

This also may minister comfort 1 To them, Consol. with whom God chides for the pre­sent. He will not alwaies chide. And there­fore let them set themselves to repent and cast away their sinnes, for which onely God chides. And as soon as they sincerely endea­vour this (though they be not so throughly purged as to stand before Him, if He should mark every thing that is done amisse) He will cease to chide. Yea as the pillar, which was a cloud and darknesse to the Egypti­ans, gave light to the Israelites, Exod. 14.20. so the Scripture, which chides a man remai­ning in his sins, comforts him when he repents.

2 Much more to the godly against the chidings of men. God, to Whom they must stand or fall, speaks peace to them, and not onely blesses when men curse, Psal. 109.28. but blesses the more because of their cursing, 2 Sam. 16.12.

Lastly this should exhort us to imitate God herein. Exhort.

Motiv. 1. Unlesse our chiding be princi­pally for Gods cause, it is railing. Now how can it be for Gods cause, if we chide, when He chides not? Nay indeed Gods cause is one­ly pretended, that we may vent our own spleen and malice, whereby their hearts are [Page 197]made sad, whom God would not have to be sad. 2 Instruction and Exhortation are the ordinary food of the soul; Reproofs and threatnings are purging physick, as Comforts are cordialls. The former there­fore are constantly to be used: these latter onely upon occasion; and Chiding, so long onely, till sinnes be (evangelically) purged out.

Uses.

For our Instruction. Instr. 1 As in the former Doctrine, mutatis mutandis.

2 See, how we are to understand Gods im­mutability, of which we so often read in Scripture. Two waies onely we can ima­gine God to be immutable towards m [...]n; viz. either by constantly following the rule of the new covenant (that is, being angry with the impenitent, and comforting them that repent) or els by carrying Himself al­waies alike to the same particular persons. And these 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 [Page 199]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.

[Page 200] 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 [Page 201]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.

[Page 202] 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 [Page 203]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 [...]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.

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 [Page 211]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 [Page 212]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.

[Page 213] 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.

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 [Page 216]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 [Page 217]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 & our life, whilest we are at home in the body, creeping as wormes upon the ground. Let us not there­fore say of this world, as S. Peter of the mount in another respect, It is good to be here: but let us so live, whilest we are here, that we may be admitted into heaven after this life; that is, let us doe the will of our Father, Which is in heaven, and then with the Apostle (2 Cor. 5.8.) desire ra­ther to be absent from the body, and pre­sent with the Lord.

Uses.

Here then 1 we see there is in God infi­nite mercy or loving-kindnes, Instr. whereby men may be invited to fear Him.

2 Seeing the subject or object of this mercy is limited to a certaine qualification, we may learn that God is so mercifull that He also doth not neglect His justice whereby he hates sinne.

3 Seeing this qualification is the fear of God; we see to whom, and to whom onely this mercy belongs.

4 It appeares how naturally miserable the condition of men (even of them that fear God) is, to need such mercy; and how happy in obtaining it. The least degree of Gods mer­cy shewed to such is excellent; because it proceeds from His second love, & is a pledge of greater following. But the greatnesse of it we have here illustrated by a comparison; not fully, but as the nature of the world will afford, wherein the greatest height is that [Page 221]of the heaven above the earth, that being the highest part of the world, this the lowest.

The limitation of Gods mercy to them that fear Him, reproves them, who, Repre. though they fear Him not, yet presume of His mercy.

On the other side it affords singular comfort to them who truely fear Him. Consol. Whatsoever good they lose, or whatsoever evil they suffer for this cause, it is all nothing to this Mercy. It comforts them also against the greatnesse of their former sinnes, if they now truely repent and fear God: For how great soever they were, they can not be so great as Gods mercy. Likewise against whatever calamities or af­flictions they can suffer. For though they have not alwaies the sense of Gods mercy, He sometimes for a while hiding His face from them, either to try them (as in the hi­story of Job) or to make them (before haply not sufficiently esteeming it) desire and seek it more earnestly being absent, and love and delight themselves in it the more being reco­vered &c: yet it is most certaine, that Gods mercy is exceeding great towards them, and wil so appeare to them in due time.

Lastly this should exhort us 1 To feare God, Exhort. that we may be qualified to be par­takers of His mercy.

[Page 222] 2 To imitate our heavenly Father, that as He is kind to all Psal. 145.9. Mat. 5.45. but more exceedingly to them that feare Him, so should we study to doe good unto all, but especially to them which are of the hous­hold of faith, to them that feare God.

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 [Page 224]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.

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.

Hence also are reproved 1 Such as do not seek remission of sinnes; Repr. much more such as rejoice in their sinnes past (especially if gain­full and delightfull) and still securely rush into more. Of which, neither can stand with desire of remission Prov. 28.13.

2 Such as seek it not of God. Consol. Exhort.

The uses of Consolation and Exhortation see Vers. 3. Doctr. 2. as before.

Uses.

Hence we may observe 1 If children be the objects of pity, Instr. then they are also the subjects of misery. For commiseration alwaies sup­poses [Page 231]misery in the object of it. And this is evident not onely to experience but reason, if we seriously consider the condition both of their bodies and soules.

2 He is unworthy the name of a father, that doth not pity his children.

3 Those married folk who have children, have indeed a blessing, Psal. 127.3, 4, 5. but a worldly blessing, & so not without troubles attending it. Therefore they who think of marriage must consider beforehand, that if God shall send them children, though never so good, they must not look to have them causes onely of joy and comfort, but some­times also of grief and pity. How much more if they be deformed, sickly, idiots, &c. On the other side, if they have no children; as they want those of whom they may re­joice, so those also, whom sometimes they may have cause to bemone and pity.

And if this be the duty of a father to pity his children, then they are to be reproved, Repr. who want this naturall affection, who do not pity their children. 1 In respect of their soules, wherein folly is bound ( Prov. 22.15.) like to break out into actuall sinnes, which will bring eternall damnation, if not preven­ted. Those parents therefore have no pity of their children, who seeing them lying under [Page 332]that misery and danger, do not endeavour with the rod of correction to drive away that folly, which is so bound in the hearts of their children. And much more are they to be reproved, who will not so much as teach their children how to avoyd that so great an evil. 2 In respect of their bodies. So they who by their own sinnes heap temporall pu­nishments upon the heads of their children, Exod. 34.7. Psal. 109.14, 15. Jer. 32.18. Especially idolaters, Exod. 20.5. Sacrilegi­ous and rebellious men, Jos. 7.24. Num. 16. &c. So they who either through idlenesse do not get, or through riot and prodigality la­vish out and spend that wherewith they should provide necessaries for their children. These are worse then heathen, yea then brute beasts. Neither are they onely in this fault, who do not supply their childrens necessities for the present, but they also, who do not providently take care for them for the fu­ture so farre as lawfully they may, 2 Cor. 12.14. Some men bring up their children daintily enough, yea too daintily, for the present, but forgetting that rule of oecono­micks (That ordinarily a mans revenews should exceed his expenses) they spend pro­fusely what their parents have left them, and so leave litle or nothing for their children: [Page 233]whereas by reason of their dainty education they will be more sensible of hardship and penury, and so more miserable. So they who are too severe and cruell toward their children, provoking and discouraging them, Coloss. 3.21.

This also should exhort 1 Parents to pi­ty their children. Exhort.

Motiv. 1. Consider the miseries which they either do or may suffer. 2 All are com­manded to pity those that stand in need of pity, Job 6.14. & 19.21. Lam. 1.12. Rom. 12.15, 20. 1 Pet. 3.8. Prov. 12.10. Exod. 23.5. Much more ought parents to pity their children 1 For their neare relation. Kindred, though more remote, are called our bone and flesh, Gen. 29.14. 2 Sam. 19.12, 13. Much more are children so unto their parents. That therefore which the Apostle writes to Philemon ver. 16. holds much more in parents in respect of pity. If every man ought to pity every man in misery for Gods commandements sake, then parents surely above others should pity their chil­dren, both for the commandement, and in regard of their relation. 2 Because parents have been the means of bringing misery upon their children: all thus farre, in that they have begotten and brought them forth into [Page 234]this miserable world, and derived to them that spirituall corruption of nature, which themselves have received from their parents, and all from Adam: some yet further trans­mit unto their children bodily infirmities, and such a temper or constitution, whereby they are more then ordinarily prone to some notorious vices: some by their own actuall sinnes draw down Gods temporall judge­ments upon their children &c. And shall they not pity those, whom themselves have made miserable?

2 Children, thankfully to requite accor­ding to their ability the care and tender affe­ction of their parents, who take such pity on them.

Uses.

1, Instr. 2, 3. As Vers. 11. Doctr. 2.

4 We see the feare of God doth not exempt men from all misery.

• 1 Gods pronenesse to pity reproves such as are contrary,
  Repr.
  Vers. 8. Doctr 1. Repr. 2.
• 2 The qualification annexed [them that feare Him] reproves them that presume God will pity them, when they do not feare Him. God indeed often so farre pities wicked men, as to remove some temporall evils from them, Amos 7.1, 2, 3, 4, 5, 6. [Page 237]and also to afford them meanes of salvation, 2 Chron. 36.15. But as they have no pro­mise whereon they may rely to expect this, so if they goe on in their sinnes, it shall ag­gravate their guilt and increase their damna­tion. But it is most certaine that such shall not obteine Gods saving pity, as which is proper to them that feare God. Yea of such see Jer. 13.14. Ezek. 7.4, 9. Prov. 1.24. &c.

This also may abundantly comfort them that feare God. Consol. What matter is it who hates them or endeavours to hurt them, when they have Him, Who is Almighty, so tenderly pitying them? In the middest of all calami­ties, diseases, death it self, how sweet is the remembrance of Gods mercy! The com­passion of men (though when they can onely pity, not help) is some comfort to a man in misery (not in regard of the grief it self, but of the love which is the cause of it) how much more then Gods compassion, which both proceeds from His love as the cause, and produces relief as the effect?

Lastly this should exhort us, Exhort. (as Vers. 11. Doctr. 2.) 1 To feare God.

2 To imitate Him, in being pitifull, as He is pitifull.

Uses.

1 Then if at any time we perceive the anger of God mitigated toward us; Instr. behold the cause, not in us, but in Himself.

2 They that feare God need not doubt of the mitigation of His anger, it being the ef­fect of His Mercy, which never faileth, as being infinite and essentiall to Him.

This reproves such as attribute the mitiga­tion of Gods anger to their own merits, Repr. sa­tisfactions &c.

Lastly it exhorts us 1 To gratitude for the mitigation of Gods anger. Exhort. For by this [Page 239]Doctrine it appeares to be a benefit most free and of Gods meere grace.

2 To imitate God, as in the thing ( vers. 9, 10.) so in the manner. If we mitigate our anger onely towards such as deserve the mi­tigation of it, what great matter doe we more then the publicanes and heathen?

Uses.

See then 1 what an ataxie or disorder sinne hath brought in. Instr.

2 How dangerous our condition is in this life, who have not onely without us a most subtil enemy the devil, the delights of the world to allure us, the enmity to affright us, but also within us the evil frame of our own mind and heart conspiring with them.

3 How necessary it is for us to deny our selves: which Christ requires of all those that will follow Him, Mat. 16.24.

4 How those clogies of the saints in Scri­pture are to be understood, viz. of their [Page 243]wisdome, righteousnesse, purity, perfection, &c.

5 If such be the condition even of them that fear God, it easily appears what the con­dition of the wicked man is, in whom naturall corruption is nothing abated, but much in­creased by custome of sinning. See Rom. 3.10. to the 19. Ephes. 4.17, 18, 19.

This reproves 1 Such as are content with their naturall estate. Repr.

2 Such as do not carefully avoyd occa­sions of sinne, yea boldly thrust themselves upon them, yea seek them.

3 Such as raile at others, who being con­scious to themselves of the evil frame of their minds and hearts diligently eschew occasions of sinne, and will not runne with them to the same excesse of riot, 1 Pet. 4.4. Consol.

On the other side it comforts them that are cast down with the consideration of their evil frame. Ill inclinations do not hinder sal­vation (for then none should be saved, seeing these are found in all men more or lesse) but walking according to them without repen­tance and mortification.

Uses.

Here 1 we see the dissimilitude between God and man, Instr. which is declared 1 Sam. 16.7. Man can not directly behold the hearts of other men, but onely judges of the tree by the fruits; wherein he is often deceived. For there are many men which are [...] double minded, have [...] a heart and a heart: and therefore when according to that heart, which lies next their tongue and hand, they speak and do those things which are for the substance good, others out of charity judge them to be good men; whereas in their other heart, that lies more inward, there are seven abominations. But God knows the very in­nermost frame of the mind and heart most throughly and infallibly.

2 If He see and know the frame of the soule as it is of it self evil and corrupt, then [Page 245]also as it is in any measure rectifyed by His grace. And so He sees and knows it with ap­probation. And therefore it is but a small matter to be by men rashly judged of hypo­crisy, ill intentions, malice &c. so long as God sees and knows it to be otherwise.

3 If He see the inward disposition of the soule whether good or ill, then no man can doubt but that he knows also our words and deeds of what kind soever.

This then reproves 1 Such as think God sees not their wickednesse, Repr. Psal. 94.7. Isa. 29.15.

2 Such as so live as if God did not see them. Would men live in drunkennesse, who­ring, swearing &c. if they thought indeed that God the Judge of all saw them? It must needs be that such either think He sees them not, or (which is worse, if worse can be) care not for Him.

Here also is comfort 1 Against the unjust censures of men, Consol. when we know our own innocence and sincerity. Jobs friends accused him of hypocrisy and many sinnes, Chap. 22.5. He answers Chap. 23.10. God knowes the way that I take; when He hath tryed me, I shall come forth as gold. So to Eliphaz his charge chap. 15. he answers chap. 16.19. My witnesse is in heaven, and my record is on [Page 246]high. David had many adversaries, who de­famed him and layd to his charge things that he knew not, Psal. 35.11. His appeale was to God vers. 1, 17, 22, &c. So Psal. 7.9, 10. & 17.2. &c. So S. Paul against the sinis [...]er judgement of the false apostles and the Co­rinthians deceived by them 1 Cor. 4.3, 4, 5.

2 Against the secret practises of our ad­versaries. Let them dig as deep as hell to hide their counsels, they are all before God. Psal. 69.19. He knowes all their plots and de­vises.

Let this also exhort us that we study to re­ctify the frame of our soules, Exhort. and approve it unto God, and so alwaies to order all our actions, even those which are most secret, as having God our beholder.

Motiv. 1. Consider how foolish a thing it is for us not to look at Him, or not to frame our selves according to His beck, when He continually looks upon us, and beholds our most secret thoughts. 2 Consider also what a contumely and desite it is to God to do even to His face the things which He abhorres. If we could conceale from Him the things which we do, yet love and inge­nuity should keep us from doing any thing contrary to His will, Who hath so highly de­served of us: How much more, when we [Page 247]have Him alwaies present, and a witnesse of all that we doe, speak, or think?

Uses.

Here then 1 we see the wonderfull con­descension of God, Instr. who vouchsafes to chuse these bodies of ours to abide and dwell in Joh. 14.23. to sup in Revel. 3.20. yea to be His Temples 1 Cor. 3.16. (See Psal. 113.6. 2 Chron. 6.18. Luk. 1.43. where David, So­lomon, and the Blessed Virgin wonder at it) but especially the unspeakable both love and humility of our Blessed Saviour, Who unites them to Himself as His members 1 Cor. 12.27. & 6.15. Ephes. 5.30.

2 We may not think them too good to doe God service by reading, hearing, knee­ling, praying &c. yea (if occasion be) suffe­ring death for Him. Rather we should re­joice, and think our selves highly favoured and honoured by God, if being so infinitely glorious, He will deigne to accept of any action or passion of our vile bodies to glorify Himself thereby.

3 If the body it self be so meane, then surely the things which serve for the body can be of no great value; that which is for an end being alwaies inferiour to the end it self.

4 If the bodies even of those that feare [Page 250]God be mortall dust, much more the bodies of them, who still continue in that which made them so, viz. in sinne.

This reproves 1 Them that make their bo­dies yet viler. Repr. A thing may be debased 1 in it self, when the matter or fashion of it is spoi­led by taking away or putting to. 2 when it is put to a base use. Both which waies many debase their bodies. In the former rank drun­kennesse hath the first place &c. For the lat­ter, so every sinne debases the body. For if he that commits sinne be the servant of sinne, Joh. 8.34. then he that puts his body to the committing of any sinne, makes his body a servant to that sinne. And what honour is like to come of that service, where the master is worse then the devil, the work abominable drudgery, and the wages eternall damnation?

2 On the contrary such as preferre their bodies before their soules, bringing their soules within danger of Gods displeasure and everlasting condemnation for the procuring of those things, which are onely for the ser­vice, yea sometimes for the disservice of the body, and which in effect tend to make it more miserable.

3 Such as are proud of their bodies. 1 They are proud of nought. 2 What have they, which they have not received?

This also should exhort us seriously to me­ditate of this our condition. Exhort. But of this in the next Doctrine.

Uses.

Now if God remembers what we are, Instr. then by the same reason (seeing He is not like to us, who of those few things we know, re­member some and forget many more; but as He knows all things, so He can never forget any thing) He remembers also whatsoever we doe, good or evil. 1 For good deeds, Heb. 6.10. Ephes. 6.8. So whosoever hath from the beginning of the world relieved Christ in His members, He, at His coming to judge the quick and the dead, shall remem­ber, acknowledge, and recompense, Mat. 25. And therefore they are sayd to be written in a book Mal. 3.16. 2 For evil deeds Hos. 7.2. So 1 Sam. 15.2. I remember (saith God) that which Amalek did to Israel &c. though it was done about 400 yeares before. Yea Cains murther, & whatsoever other sinne hath been by any man committed since the beginning of the world, whereof he shall not have repented, God shall in the end of the world remember and punish as a righteous Judge. And therefore these also are sayd to be written Isa. 65.6. Jer. 17.1. Our sinnes may be concealed from men, but God can not be deceived. We may forget our own sinnes; but God will be sure most perfectly to remember them, and hereafter, unlesse we [Page 254]repent, will set them in order before us. And both for good and evil deeds, if God should forget any of them, we might say with Saint Paul Rom. 3. How shall He judge the world? How should He bring every work to judgement with every secret thing, whether it be good or whether it be evil ( Eccle. 12.14.) if He did not both know and remem­ber all our works both good and evil?

And if God remember that our bodies are dust, Repr. why do we our selves forget it? Where­upon we either on the one side too highly prize our bodies and too much pamper and trimme them; or on the other side are too litle sparing of them, laying more upon them then dust can beare, or not affording them such necessaries as their frailty requires.

Yea let us ever remember, Exhort. and often actu­ally recount with our selves what God here remembers, viz. That we all are dust.

Motiv. 1. In respect of our selves, If eve­ry one of us remember that himself is dust 1 It will humble us before God, that when we are to pray (as Abraham Gen. 18.) or to performe any other duty of religion, we shall think with our selves, Behold we have taken upon us to speak unto the Lord in praier, to heare His word, to approch unto His Table &c. who are but dust and ashes: [Page 255]with what reverence therefore had we need to come before Him? 2 It will beget in us a hatred of sinne, as out of sense of the punish­ment, so especially because it is so hatefull to God: both which are here manifest in that God for one onely sin of Adam hath made us all dust in this miserable sense. 3 It will make us carefull to search our hearts and try our waies, vigilant against Satan and all occasions of sinning, and more diligent and constant in the use of the word, sacraments, and all other meanes serving to strengthen our soules. 4 Whereas no care can long preserve the body from death, it will excite us so to live, that when the dust shall be turned to the earth as it was, the spirit may with comfort return to God, Who gave it, in Him quietly resting, and expecting a joyfull resurrection of the body and reunion with it self. 2 In respect of others, If we remember that they are dust, 1 It will restraine us from envy­ing the prosperity of wicked men. Psal. 37.1, 2. & 73.16. &c. 2 It will make us more favourable to them, who slip through infirmity. 3 It will make us not too much to trust in humane helps, Psal. 146.3, 4. Isa. 2.22. 4 On the other side, not to feare the wrath and power of men, Isa. 51.7, 8, 12. 5 It will moderate our grief for [Page 256]the death of our friends: For to him that considers all are dust, it will not seem strange that the dust should returne to dust againe. So Anaxagoras when he had newes of the death of his sonne, answered, Sciebam me genuisse mortalem, I knew that I begat him mortall. 6 It more specially concernes ma­sters of families, that they should not intreat their servants too hardly in imposing of work, inflicting of correction, abbridging them of necessaries &c. but afford them con­venient rest, especially on the Lords day, moderate their corrections according to pru­dence and clemency, and readily allow them all things necessary and convenient for them, Prov. 31.15, 21. Otherwise let them think they heare their servants complaining with Job ( chap. 6.12.) Is my strength the strength of stones, or is my flesh of brasse, that I should have so much businesse and correction layd upon me, and so slender pro­vision afforded me? Let them also consider and say of their servants as Job of his, chap. 31.15. Did not He, that made me in the wombe, make him? &c. So S. Cyprian con­tra Demetrianum, Domini & servi eadem sors nascendi, conditio una moriendi, corpo­rum materia consimilis, animarum ratio communis &c. Whereupon he inferres to [Page 257]such dominering masters, Non agnoscis Do­minum, cùm sic exerceas dominatum?

Uses. Instr.

Here then 1 we see how much God de­sires that we should have our mortality and the frailty of our life alwaies in mind and be­fore [Page 260]our eies; seeing He not onely frequent­ly tells us of it in Scripture, and really con­firmes the truth of it unto us by taking away all the generations that have been before us, giving us no fewer examples of it then there have been men in the world from the be­ginning (Enoch and Elias onely excepted, who yet also suffred a change answerable to death) Eccles. 1.4. Zech. 1.5. but also here and often, as we have heard, likens our life to grasse, of the frailty whereof no man, that hath the use of reason, can be ignorant.

2 This suggests to us a most profitable me­ditation, when we travel or walk through the fields; namely, that our life is like unto that grasse, which we see eaten up or troden down by beasts, cut down or shortly to be cut down with the sith, withering or to wi­ther of it self, if no way else prevented &c.

3 See the misery of them, who have all their hope and portion in this life, placing their happinesse in the things of this world. Such in sensu composito (that is, continuing such) cannot attaine to the true felicity in heaven, Luke 16.25. Jam. 4.4. They will not be perswaded to seek the true happinesse: and that which they have is miserable. For 1 the things wherein they place it, can not satisfy the soule; which proceeding [Page 261]from God, can not rest in the enjoying any thing but Him. 2 If they could satisfy it for the present, yet they are very slippery and fading, as reason and experience teach us. 3 Though they were most stable, yet the foundation of enjoying them is this life, Eccles. 5.15. 1 Tim. 6.7. The life therefore (which is like unto grasse) being taken away, all that happinesse is taken away with it, yea ends in eternall misery: which shall be so much the greater, because such men are idolaters, pla­cing their love, trust &c. which are due one­ly to God, upon the creatures; and blasphe­mous, in attributing to the creatures, and those of the meaner sort, that which is pecu­liar to God alone, viz. to be the beatificall object. And this misery shall be so much the more grievous to them, as being sudden­ly cast headlong into it out of that sweet dream of their supposed happinesse.

This also reproves them, Repr. who unmindfull of their mortality and frailty, promise them­selves long life; as if their daies were like unto oaks, not unto grasse. They are worse then the heathen Poet, who though he refer­red it to an ill end, namely to Epicureisme, yet for the thing it self was right,

Vitae summa brevis spem nos vetat inchoare longam. Hor. lib. 1. carm. 4. [Page 262]Yong men usually abound in hope, (among other reasons) because as Aristotle, and out of him Aquinas 12 ^z. 40.6. c. Multum ha­bent de futuro, & parùm de praeterito &c. they have but litle of their life past and (as they think) much to come; and there­fore memory being of things past, hope of things to come, they have lesse of memory, more of hope. But to diminish this hope, they must know, that whatsoever they have of that which is past, they have not much of that which is to come, unlesse in their own imagination, reckoning without their host. For God ( in whose hand is the soule of eve­ry living thing, and the breath of all man­kind Job 12.10) saith unto all, To day, if ye will heare his voice &c. Psal. 95. And, Boast not of to morrow Prov. 27.1. Rabbi Eleazar sayd, that we should repent one day before the day of our death: And when his scholars asked, Which should be the day of their death? he answered. That was un­certain, and therefore it was best to repent to day. The Jewes have a proverbiall speech; That many times Old camels carry yong ca­mels skinnes to the market. And how often do we see elder folk carry yong mens, and childrens bodies to the grave! It is then a fault even in yong men to presume of long [Page 263]life: How much more therefore in old men, who have already one foot in the grave, and yet under gray haires nourish green hopes and desires!

Lastly, Exhort. this serves for exhortation 1 To such who in respect of their callings are com­monly exposed to more then ordinary dan­ger of their lives. See that the thing thou go­est about, be lawfull; that it lie upon thee in respect of thy calling; that it be such as God would not have thee to omit, whatso­ever may thereby befall thee: and then goe on couragiously and doe it. Thy life is like unto grasse. It is appointed unto thee once to dy, and but once. If therefore that once shall then happen, blesse God, that He will accept of thy death as a free-will-offring, which of it self was due unto nature. Or, if that thy danger be from men; consider, that their life also is like unto grasse: and there­fore though thou maist so farre feare their power and malice, as to implore Gods help the more earnestly, and to order thy businesse the more cautelously (as Jacob Gen. 32. and Jehoshaphat 2 Chron. 20.) yet do not so feare them, as to be wanting to a good cause and thy duty. Thus God Himself reasons Isa. 51.12. Sennacherib gave out great threats against Hezekiah and Jerusalem [Page 264]2 King. 18. But his soldiers, in whom he tru­sted, were but grasse; and one Angel in one night mowed down 185000 of them, Chap. 19.35.

2 Seeing this life is so fraile, let us so much the more diligently seek that life, which is eternall in the heavens and fadeth not a­way.

3 Seeing our life is like unto grasse, which perishes so many severall waies, therefore let us alwaies every where expect death, and be ever ready and prepared for it.

Uses. Instr.

Observe here 1 That men ordinarily have [Page 267]a time of flourishing, whilest their gifts of mind (faculties and habits) their endowments of body (health, strength, beauty &c.) their outward good things (wealth, power &c.) are in their prime. And all these come down from the Father of lights, and are given unto men, partly that by enjoying them the many calamities of this pilgrimage may be mitiga­ted; but chiefly, that they may glorify the Giver, promote their own salvation, benefit the Church, common-wealth, and particular persons, by the rightuse of these according to Gods word.

2 When they most flourish, they are but like unto a flower, whose short continuance and fading condition no man but knowes: And that to a flower not of the garden (which is much sheltered from sharp winds, fenced from the teeth and feet of beasts, from the hands of children, strangers &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 [Page 268]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.

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 [Page 269]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 [Page 270]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 [Page 271]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 [Page 272]faine, we can not use them, but must be jud­ged according to all that we have done in the body.

Uses.

The Instructions which hence we may ga­ther, Instr. are

[Page 277] 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 [Page 278]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 to whom God hath from all eternity decreed His mercy un­lesse it be revealed by the Spirit of God. Now the Spirit of God here by David clear­ly [Page 279]tells us that the mercy of God from everla­sting is to them that feare Him. Let us then see that we truely feare God, and constantly continue in His feare, and then we may cer­tainly know that we are of them, to whom His saving mercy is decreed from all eterni­ty. But some man will say. They that list, may goe so farre about, but I have a nearer way. For the Spirit certifyeth me by secret whisperings, without considering of any such qualification, that mercy is prepared for me from all eternity. I answer with S. John 1 ep. 4.1. Beloved, beleeve not every spirit, but try the spirits whether they are of God. Now we have no rule, whereby to try the spi­rits, but the Scriptures, Isa. 8.20. The spirit therefore, which urges faith and good works according to the Scriptures, is plainly the Spi­rit of God; Who having given us His Word of highest perfection, which nothing may be added to or taken from, doth not dictate any thing inwardly unto men, but according to that, which He (alwaies constant and like un­to Himself) hath revealed in that word. But that spirit, which muttereth any thing in mat­ter of religion contrary to Scripture, is most certainly the spirit of giddinesse and of dark­nesse. If therefore we consult the Scripture, we shall find both here and every where the [Page 280]same constant doctrine, That mercy is from all eternity decreed to them that feare God: but the Scripture no where saith that it is de­creed to any of us by name without conside­ration of this qualification. Whence it fol­lows, that the Spirit, which by our perseve­rance in the feare of God certifies us, that mercy is prepared for us from eternity, is the Spirit of God: but that which suggests to us that it is absolutely prepared for us with­out any consideration of such qualification, is the spirit of errour. 2 Seeing the mercy of God unto all eternity is to men not simply but as fearing God; we must be carefull to persevere in the feare of God, if we would certainly expect His mercy unto everlasting. 2 Chron. 15.2. The LORD is with us, Whilest we are with Him: but if we forsake Him (which we doe, if we cast away His feare) He will forsake us. For then we are no longer under the qualification, to which mer­cy is annexed.

3 From both together. Behold Gods im­mutable constancy in shewing mercy to them that feare Him.

This reproves 1 Them who presume of Gods mercy from everlasting, Repr. and yet are so farre from remembring their Creatour in the daies of their youth, that they deferre [Page 281]their repentance to the houre of death.

2 Them who presume of Gods mercy unto everlasting, and yet doe not persevere in His feare during the few daies of this life.

As Vers. 11. Doctr. 2. with a litle alte­ration. Consol. Exhort.

Uses.

Hence we learne 1 That Gods Covenant is the object of our observance, Instr. or that which we are to keep, as prescribing us what we ought to doe.

2 The keeping of Gods covenant consists in the doing His Commandements.

3 It is not any doing His Commandements that will serve the turne, neither doth it suf­fice to perform the substance of the acts; but (among other circumstances which belong to the manner of doing) we must doe them out of remembrance, presupposing know­ledge.

[Page 285] 4 We may know whether we keep Gods covenant or no. For hither belongs Davids explication here, which aiming onely at this, to teach who they are that keep Gods cove­nant, were altogether in vaine, if this could not be known: which we can not imagine without injury to the Holy Ghost, by Whom he spake. And it may be otherwise also most firmely proved. For 1 The Scri­pture every where most plainly shewes, what God in His covenant requires to be done of us, and in what manner. 2 God hath given us conscience, both to observe what we doe, and how, 1 Cor. 2.11. and to compare our actions with the rule, that is, with His stipulation, 2 Cor. 1.12. For this was not peculiar to S. Paul onely, or such as he; but all who are not seared, have the testimony of conscience, even the heathen themselves, Rom. 2.14, 15. When there­fore the understanding looking at Gods sti­pulation truly apprehends what it is, and by reflexion observes how a man carries him­self; the conscience comparing the one with the other (the conversation of man with the stipulation of God) easily and certainely ob­serves and testifies either their agreement, and so the keeping of the covenant, or their disa­greement, and so the violating of it.

If this be the nature of Gods covenant, Confur. this refutes 1 Such as feigne the Covenant of grace to be altogether without condition, and wherein God stipulates or requires no­thing, but onely promises all. Certainly the Covenant, whereof David here speaks, is the Covenant of grace; and yet it requires that we keep it, remembring the Commande­ments of God to doe them.

Object. 1 Yea but we read of an absolute Covenant, Isa. 54.8, 9, 10.

Answ. I answer 1 If this be the Covenant of e­ternall life, and without condition, then there are three covenants; one requiring strict obedience, a second requiring repentance &c. and a third requiring nothing, but promising all. 2 If there be any such covenant; then it is false, that God commands all men every where to repent, and that all who do not re­pent shall perish; it is false, that all who are saved, are saved by faith, and that they, who beleeve not, shall not enter into His rest, shall not see life, but have the wrath of God abiding on them; it is false, that without holinesse no man shall see the Lord. 3 If it be absolute, how (seeing no man is named) can any man tell without speciall revelation, that this covenant (having no conditions ac­cording to which he may examine himself) [Page 287]belongs unto him? 4 That I may come to the meaning of the place, the Prophet having foretold ( chap. 53.10, 11.) the event of Christs death in the conversion of many both of the Jewes and gentiles, in this 54 ^th chapter speaks of the nationall conversion of the Jewes yet to come. That he here speaks of the Jewes, is plaine vers. 3, 4. (for to them, for their crucifying of Christ and rejecting the gospell, had God given a bill of divorce; whereas the gentiles, being strangers from the faith, could not properly be called a wi­dow) 6, 7, 11. This covenant therefore seemes proper and peculiar to the Israelites, that they being once converted unto Christ God will no more be angry with them, but give them mercy and peace. But this is not to be understood of particular persons, but of the nation; with which God will not so be any more angry, as to expose them to captivity and destruction as before, though with the impenitent, unbeleevers, and wicked livers He will be angry. See Isa. 65.18, 19, 20. 2 Whosoever they be with whom this covenant is made, it is not absolute, but re­quires a certain qualification, as appears by the conclusion of the chapter vers. 17. God therefore compares this covenant with that made with Noah, in the firmnesse of it (and [Page 288]so the covenant of grace also is like unto it) but not in the manner of promising. For that covenant of Noah God made not one­ly with men, but with every living creature ( Gen. 9.12.) absolutely: but this onely with men; not simply, but such as are His servants, retaining and exercising the righ­teousnesse He bestowes upon them.

Object. 2 But so men will have something in them­selves whereof they may glory.

Answ. I answer, this indeed followes, but is not absurd: for that it should be so, is not one­ly fit, but necessary, Jer. 9.23, 24. Rom. 5.3. 2 Cor. 10.8, 17. & 12.5. and elswhere. He that glories of any thing, which he hath Of himself, doth wickedly. For see­ing every good thing comes down from the Father of lights; a man hath nothing of him­self, but sinne: and he that glories in this, glories in his own shame. Also to glory of any good thing as if he had not received it, is ungratefull arrogance; or not in subordi­nation to Gods glory (1 Cor. 1.13.) is sa­crilegious. But to glory of spirituall good things, which a man hath indeed in himself, but given of God, and to glory in them to Gods glory, is so farre from being unlawfull, that it is a part of religious gratitude.

Object. 3 But be it so, that Gods covenant requires [Page 289]somethings to be done by us, yet we should not give them the name of Conditions.

Answ. I answer, In all speech, when one promises any good or threatens any ill, not simply, but upon covenant (that is, if the thing requi­red be performed, or the thing forbidden be committed) we call the performance of the thing required, the condition of the promise, and the doing the thing forbidden, the condition of the threatning. In a bond a man ties himself & his heires to pay a summe double to that he owes: but the meaning is, that if he pay the due debt at the day ap­pointed, he shall be free from the forfeiture; but if he faile therein, it shall lie upon him. And this by all without contradiction is called the condition of the obligation. Again, when the Lord saith to Israel, If thou obey, thou shalt be blessed; if thou disobey, thou shalt be cursed &c: all grammarians and logicians, speaking agreeably to the rules of their art) will call these conditionall propositi­ons; obedience being the condition of the promise, disobedience of the threatning. See the use of the word in Scripture 1 Sam. 11.1, 2. where the men of Jabesh desiring life, promise servitude; Nahash promises life, but beside servitude requires the thrusting out all their right eyes: and this postulati­on [Page 290]is called there a condition. See also Luk. 14.32. Consider then whether according to this sense and acception of the word, those duties which God requires of us in His co­venant, may not rightly be called conditi­ons. For He so requires them, that if they be performed, He will graciously give what He hath promised, otherwise not. See con­cerning Repentance performed, Ezek. 33.11. omitted, Luke 13.3. concerning Faith performed, and omitted, John 3.36. concerning holy obedience performed, Psal. 84.11. omitted, Heb. 12.14.

2 Such as think the Covenant hath indeed conditions, but to be performed by God, not by us. This opinion plainly contradicts this present place; where the keeping of Gods covenant is required of us. And so e­very where. Againe, if the stipulation must be performed by God; then He made His covenant not with men, but with Himself, viz. that if He Himself shall performe that which He stipulates or requires of Himself, then He will performe His promises unto men: which is absurd. Furthermore, if God performe the stipulation, then He re­pents, beleeves in his Saviour, and obeys: which is not onely absurd, but blasphemous to affirme. Lastly, if the performance of the [Page 291]stipulation belong to God, not to men; why should He be angry at men, and threa­ten, and punish them for non-performance? Levit. 26.25. and often. For how unrea­sonable is it, and unbeseeming Gods justice, to punish men for not keeping His covenant, if it doe not belong to them, but to Himself to keep it? For who knowes not, that he, and he onely, is to be punished for not doing a thing, to whom it belongs to doe it? But these things are more absurd, then to need longer confutation. And indeed it is to be wondred with what sophistry the devil could perswade men (and men, as themselves think, not the meanest among those that professe the most pure religion of Christ) to entertain such phantasies contrary to the most cleare shining light of Scripture.

Againe, Repr. if they and they onely keep Gods covenant, who remember His commande­ments to doe them; then all those who do not remember His commandements to doe them, come here to be reproved as violaters of His covenant. Of these there are many sorts. Some men doe some things for the substance of the acts, but not according to the manner here required; as never learning, or, if they do learne, forgetting what or in what man­ner they ought to doe. Others doe some [Page 292]things (after a fashion) but wittingly and willingly break Gods commandements in other things, and so are guilty of the whole law. Others indeed remember Gods com­mandements, but to prate or wrangle about them, not to doe them. Others casting Gods commandements behind their backs, rush into all kind of sinnes as a horse into the bat­tell. Now we must know that this second Covenant is the last. To the first Covenant (broken by Adam) this succeeded, opening unto men (guilty of eternall death by the first) a new way of salvation: And being confirmed by Gods oath and the death of Christ the Testatour, it shall remaine to the end of the world; nor shall there be any o­ther way or meanes of salvation for ever. Wherefore it is simply impossible for any men to be saved, who finally transgresse this: yea the threatning annexed to it (no lesse cer­taine then the promise) shall inevitably lay hold upon them. And the evils denounced against the breakers of this covenant were al­waies from the very first making of it, wor­thily heavy; but now under the New Testa­ment so much the heavyer, by how much greater meanes of keeping it are afforded us.

The Exhortation, Exhort. which I shall here touch [Page 293]upon (for as to the thing it self the doing of Gods commandements, wherein consists the keeping of His covenant, I shall speak in the next Doctrine) is, that we remember Gods commandements to doe them.

Motiv. 1. Unlesse we remember them, we can not doe them acceptably. 2 Unlesse we remember to doe them, our notionall and idle remembrance will but aggravate our sinne, and increase our condemnation. 3 If we so remember as to do them; then we shall keep Gods covenant in the stipulation; and so He will most faithfully keep it in the pre­mises.

Uses.

Here 1 See how greatly God loves those that feare Him; Instr. seeing He cannot satisfy Himself in doing good to them onely in their own persons, but doth it also to their chil­dren [Page 296]and posterity for their sakes, 2 Sam. 7.19.

2 See how good a thing it is to be borne of good parents.

3 See the best way of providing for thy chil­dren: which consists not in heaping up wealth, honour &c. for them, but in being thy self such an one as feares God, and tea­ching them also to keep His covenant.

4 The mercy of God, at least in bestowing eternall happinesse, is not promiscuously to all the posterity of those that feare Him.

Here are reproved 1 Parents who feare not God; Repr. such stopping the way to Gods mercy from descending upon their children and posterity, or at least not opening or ma­king way for it.

2 Children, 1 Relying too much upon the piety of their parents, as if for their sakes it should be well with them, though they fol­low not their stepps but work iniquity. And it may be so indeed in temporalls, but not so in eternalls; as was sayd before. Yea they shall be so much the more grievously tor­mented in hell, by how much the greater temporall mercy God hath for their fathers sakes bestowed upon them for to winne them, and by how much the greater meanes their parents have used to bring them to salvation; which notwithstanding, they [Page 297]have gone on in their wickednesse. See what Christ answered to the Jewes boasting of their father Abraham Joh. 8. and Abraham to the rich man Luk. 16. 2 Who hate or contemne their parents for this very thing, because they feare God. Such an one seems Cham to have been Gen. 9.22. For that his deriding his fa­ther in his drunkennesse seemes to have pro­ceeded from his hatred of him for his piety.

3 Any, who so hate them that feare God, that for their sakes they extend their hatred to their children also.

Here also is comfort for them that are poore, Consol. and have litle or nothing to leave to their children. If they feare God, they shall leave them for an inheritance Gods first love; and a greater measure of it, together with His second love also unto eternity, if they teach them to keep Gods covenant.

Lastly, Exhort. this should exhort 1 Parents to feare God, as for Gods sake and their own, so here for their childrens sake also.

2 Children to keep Gods covenant, that upon them may come the blessing promised to their parents. Gen. 18.19. 1 King. 2.3, 4. & 8.25. 1 Chron. 28.7, 9. Psal. 132.12.

Uses.

We see then that they who feare God, Instr. have not their whole portion in this life. Here in­deed they have the unspeakable riches of grace, and so much of outward things, as is sufficient and fit for them; which things al­so, as proceeding from Gods second love, are very pretious to them. But celestiall happi­nesse, which belongs peculiarly to them, as it was prepared for them from all eternity, so after this life ended it shall continue to them unto all eternity.

This dissimilitude they very ill consider, Repr. 1 who preferre this life of a spanne long be­fore the eternall mercy of God; for the pre­servation of this life (which yet they can not long preserve) using meanes unlawfull and displeasing unto God, getting or keeping un­justly the things of this life &c. In so doing they plainly cast away the feare of God, without which His mercy can not be ob­teined.

[Page 299] 2 Who preferre the favour of men (whose life is as grasse and a flower) before the fa­vour of God (whose mercy is from everla­sting and to everlasting.) So they who feare men more then God.

But for them who truely feare God here is comfort against the shortnesse of this life, Consol. and feare of death. Job 19.25, 26, 27. 2 Cor. 5 1. And no marvell, if (walking not by sight but by faith) they have great consolation against the terrour of death; seeing the mercy of God (which faith apprehends) is extended beyond the terme of this life, even unto eternity. For the farre greatest fruits of it are layd up for us in heaven, out of all danger of ever losing them; nor can we attaine to them but by death. 1 Cor. 15.50. Compare this life, whilest it lasts, with that in heaven, and see whether death be not a gaine, as it is called Philip. 1.21, 23.

Lastly, Exhort. this should againe exhort us to the feare of God, the keeping of His covenant, and the remembring of His commandements to doe them.

Motives here 1. This life is very short and fraile, as we have heard, and the Scripture (beside the aforesaid similitudes) many waies expresses. Job 7.6. & 9.25, 26. Psal. 90.9, 10. & 102.11. & 144.4. & 39.5. Jam. 4.14. [Page 300]2 So we shall obtein Gods mercy; which toward them that are such is from ever­lasting and to everlasting, and after this life is so immense, that they who are dead in the Lord, as they have cause, so (no doubt) they do rejoice that this temporall life endured no longer. 3. Whereas God out of His hatred of sinne hath His anger no lesse lasting against them who are voyd of His feare, then His mercy toward them that feare Him; unlesse we doe as we are here exhorted, eternall wrath abides for us after this life.

Uses.

Here then 1 No man can want an argu­ment to urge for imploring the mitigation of Gods anger. Instr. But it is to be urged rightly. Namely, come groning under the burden of thy sinnes, desiring above all things absolu­tion from them, and to be in Gods favour, firmly resolving to live godly for the time to come.

2 If this be a reason of mitigating Gods anger, much more is a pious conversation. Which Job useth chap. 31. and Hezekiah Isa. 38.3. But most of all the merit of Christ ap­prehended by a lively faith.

If this be Gods reasoning, Repr. how unlike to God are they, who from other mens miseries spirituall or temporall take occasion of cru­elly deriding them! Specially, from their spirituall miseries, of defaming them, and (if they be of a more cholerick nature) of pro­voking and vexing them; from their corpo­rall [Page 302]miseries, of oppressing them.

This should exhort us 1 That (being in­deed miserable) we should urge not our merits with the Pharisee, Exhort. but our miseries with the Publicane, for obteining mercy. So Psal. 25.11.

2 To imitate our heavenly Father in ta­king occasion of mitigating our anger, from the misery of men, either spirituall (when we may hope they do not commit evil of set malice, but of ignorance, turbulent passion &c.) or corporall.

Uses.

Here 1 Behold the majesty of God. Instr. Earth­ly kings, that their majesty may appeare the greater to their subjects, have their thrones usually exalted higher then ordinary. But how litle is that height, if compared with the height of the highest heaven? They are wont to have their thrones made of pretious matter with cunning and curious artifice. But how meane are these in respect of the admirable fabrick of the heavens, that especially where Gods throne is? The most glorious throne we read of, is that of Solomon, which the Holy Ghost is pleased to describe 1 King. 10.18, 19, 20. Which 1 was a great one: but in respect of heaven (which is all but Gods throne Isa. 66.1.) seeing the whole globe of the earth and sea is but as a point, how much lesse, and as it were nothing, was that throne? 2 For the matter, it was made of ivory and overlayd with gold. But what is the tooth of a great beast, or metall digged out of the bowels of the earth in respect of the matter of the heavens, which is puter then to be seen with our eies, or apprehended by our under­standing? 3 That throne had six stepps. But what is that to the height of the heavens? of which something was sayd vers. 11. Doctr. 1. 4 It had staies on both sides. But these argu­ed [Page 306]partly that Solomon had a body made of earth, and so tending downwards, as other men, partly that the throne it self was weak, and needed such supporters. But such imper­fections are not either in God the Father of spirits, or in the heaven His throne, which re­maineth most firme for ever and ever. And so much the verbe [...] here imports, which as properly signifies fundavit, firmavit, sta­bilivit, He hath fixed, founded, set fast, esta­blished, as paravit, He hath prepared. (See Explic. 3.) But what kind of stayes or sup­porters Gods throne hath, see Psal. 89.14. & 97.2. 5 Solomons throne was adorned with fourteen lions. But under Gods throne is whatsoever is most excellent in the earth, yea the sunne, moone, and starres; and on either hand of it, not the images of beasts but 1000000 and 100000000 most glorious Angels, Dan. 7.10.

2 Behold the perpetuity of Gods king­dome. Other kings have their thrones on earth, where all things are fading, and subject to many changes, where time and chance happeneth to all, Eccles. 9.11. But Gods throne is in heaven, where all things are eter­nall, incorruptible, immutable. This also the word [...] signifies, as before. See also Psal. 145.13. & 93.2.

[Page 307] 3 See how miserable is the condition of Gods enemies. Of their sinne we shall see more at large in the next Doctrine: here let us see their danger. It is most certaine the end of this hostility will be deadly to them, Job 9.4. Isa. 27.4 &c. & 45.9. Jer. 7.19. Some reasons may be gathered from hence, that they can not prevaile, seeing Gods throne is established in the heavens, Job 35.5, 6. Psal. 2.4. For 1 Enemies may hide themselves from men: but He Who hath His throne in heaven sees all things: wherefore David con­nects these two, The LORDS throne is in heaven, and, His eies behold, His ey-lids try the children of men, Psal. 11.4. 2 Enemies may overcome men: but He Who hath His throne in heaven, as Himself is omnipotent, so He hath all the hosts of heaven most obedi­ent to Him: And what can silly men doe against so many myriades of them, whereof one in one night destroyed 185000 of the chief of the Assyrians? 3 Enemies may de­fend themselves against men in fenced cities, as the Jebusites. But fortifications are of no force against Him Who hath His throne in the heavens, from whence He can raine fire and brimstone upon them. Beside, in those very fenced cities, though God hath not His throne there as in heaven, yet He is truely pre­sent, [Page 308]as He is every where; and therefore for­tifications (which are to keep out the enemy) are vaine against Him. 4 Enemies, if they be too weak, may flee, as Hadad into Egypt: but from Him, Who hath His throne in hea­ven, and His footstoole upon earth, how can any man flee? Psal. 139.7 &c.

This reproves them who feare and obey men invested with earthly power, Repr. more then Him, Who hath His throne in heaven.

On the other side it comforts and encou­rages the people of God. Consol. Confidence in men, even in princes (whose thrones are upon earth) is slippery and unsafe, Psal. 146.3, 4. But He, Who hath His throne in heaven, hath all power and authority, to deliver His from all evils, and to enrich them with all good things. If therefore our enemies ask us, as the heathen did the Israelites Psal. 115.2. Where is your God? our answer may be with Israel vers. 3. Our God is in heaven, He hath done (doth, and will doe) whatsoever pleaseth Him.

Lastly, Exhort. this should exhort us 1 To seek those things which are above, where Gods throne is, where Christ now is sitting at His right hand, Colos. 3.1.

2 In the meane time to endeavour that God may be here with us by His gracious presence.

Motiv. 1. Even this presence of God is un­speakably good and pleasant in it self. 2 It certainly leads to His glorious presence.

Meanes 1. By removing the impediment: Flee sinne, which separates from God; by which man forsakes God, and for which God forsakes man. 2 Direct. 1 Be in the Sonne of His love. 2 Stirre up the gift of God, which is in thee, and in humility have respect unto all His commandements.

Uses.

We see then 1 That no creature is sui juris lord of it self. Instr. Some men indeed have some­times thought so, as Pharaoh Exod. 5.2. So Psal 2.2, 3. & 12.4. And the conversation of many among us plainly shewes that they [Page 313]think so; whilest they follow whatsoever pleases them, and refuse whatsoever stands not with their liking, notwithstanding the pre­cepts, admonitions, threatnings &c. of God in Scripture. But that all men and all crea­tures are subject to Gods dominion, as it is manifest to all (Christians especially) so these men also shall at last feel. For if they will not now in the day of grace be subject to Gods fatherly dominion, they shall one day be sub­ject to His masterly dominion; and when He bids them, Depart into everlasting fire, shall not be able to refuse or disobey.

2 That no creature can have dominion over another, unlesse it be derived from God, Who hath the supreame dominion over all, Rom. 13.1. Whence both magistrates should learne so to carry themselves in their govern­ment, as being to give an account to God the chief Lord, and people so to yeeld obedience to them as to Gods vicegerents upon earth, from Whom and for Whom they governe.

This reproves all such as goe about any way to diminish Gods dominion. So they, Repr. who by refusing to obey His commande­ments do (as much as in them is) withdraw themselves from under His dominion. Would they vindicate themselves into absolute liber­ty and be altogether their own men subject to [Page 314]none other? That is impossible: For every man obeys either righteousnesse and God, or unrighteousnesse and the devil, Rom. 6.16. They therefore who will not obey God, do voluntarily yeeld themselves slaves to the devil. Nor can they so shake off Gods domi­nion, Who is able to subdue all things unto Himself, and when He shall visit His house, will say, Those Mine enemies, which would not that I should reigne over them, bring hither, and slay them before Me, Luk. 19.27. See Ezek. 20.33. So they who account all they have so fully their own, that they may doe therewith what they list. What spend­thrift is there among us, that will not be rea­dy to say, I hope I spend nothing but mine own? (And yet it were well, if some of them did not by borrowing or stealing spend that which is other mens.) So covetous men, they think they are absolute lords of all that they have (1 Sam. 25.11) otherwise how chance they will not lay out those goods according to the owners will? So they, who abuse the creatures; which surely are Gods creatures, He hath made them: nor shall any man goe unpunished, that shall usurp or use them otherwise then according to His will. The stone out of the wall shall cry &c. saith the Prophet Habakkuk ch. 2.11, 12. So the crea­tures [Page 315]out of the gluttons and drunkards bel­ly shall cry, Woe to them that rise up early in the morning to follow strong drink &c. Isa. 5.11, 12.

On the other side, Consol. this may comfort all Gods faithfull subjects against whatsoever can happen to them. If they be in perill by sea, the sea is subject to the kingdome and dominion of God, Psalm. 93.3, 4. & 107.29. Jer. 5.22. If they be in danger from men, see 2 Chron. 32.8. Isa. 40.15, 17. If from the devil, Hebr. 2.14. Rom. 16.20. 1 John 4.4. If from death and the grave, Hos. 13.14. Phil. 3.21. 1 Cor. 15.

Lastly, Exhort. this should exhort us 1 to humble our selves before the supreame King and Lord of all. When Job seemed to trust too much to His innocence or righteousnesse, E­lihu endeavoured to reduce him to due hu­mility by this argument Job 36. & 37. And God Himself especially, chap. 38. & 39. & 40. & 41. The successe see chap. 40.3, 4, 5. & chap. 42.1, 2, 3, 4, 5, 6.

2 To obey and honour Him. Motiv. 1 He is most worthy of our honour and obedience, Revel. 4.11. 2 He is most able to reward His faithfull subjects, and to pu­nish rebels. 3 Consider the example of the Angels, vers. 20. of this Psalme; yea of the [Page 316]unreasonable creatures, yea of those without sense or life, Psalm. 148.5, 6. And if He will have any thing done by them, though contrary to the inclination of their particular nature, they straightwaies obey. The sunne stood still for the space of a whole day, Jos. 10.13. went backward, 2 Kings 20.11. The heaven gives or withholds raine, Jam. 5.17, 18. The water stands as a wall, Exod. 14.22. Jos. 3.16. beares Christ walking upon it, Mat. 14.25. The fire, though most extreamly ardent, singed not a haire of the three children walking in the middest of it, Dan. 3.27. The earth swal­lowed up Corah, Dathan, and Abiram, Numb. 16. The hungry lions hurt not Da­niel shut up all night with them, Dan. 6.

3 To trust in God.

Uses.

Here then see the end and use (amongst o­thers, whereof in the two former Doctrines) to which the consideration of Gods lofty throne, Instr. and kingdome ruling over all, ought to serve, viz. that we may hereby be excited to praise Him. So not onely David here, [Page 318]but others also elswhere, partly doe (as the saints Psal. 145.10, 11, 12. yea a heathen king; Dan. 4.34, 35, 37.) partly are often invited to doe: See onely Psal. 47.1, 2, 6, 7, 8.

This reproves 1 Them that so carry them­selves, Repr. that it is no wonder, if they either do not at all, or do but hypocritically praise God for the exaltation of His throne. Such are they, who know themselves to be odious to God by reason of their sinnes. When A­donijah and his guests heard of Solomons being set upon the throne of the kingdome, Davids servants blessing him, and David blessing God &c. they were so farre from joining with them in the same affections and acts, that they were stricken with feare and fled every one severall waies, 1 Kings 1.46. &c. How much greater terrour must it needs be to many to heare or think, that God against Whom they have so often rebelled, and as it were sought to put Him by His kingdome, hath His throne established in the heavens, and His kingdome ruling over all, is furnished with absolute and irresistible power to destroy them at any time in a mo­ment, and cast them into hell? Certainly when the glory of Gods kingdome shall most shine out, such men shall have litle mind to [Page 319]praise Him for it, Revel. 6.15, 16, 17.

2 Such as are so farre from praising God for His kingdome ruling over all, that they doe not acknowledge it, at least from their heart. Such, among others, are they, who abuse His creatures to the dishonouring of Him. If they doe acknowledge it, they shall be judged out of their own mouth.

3 Such as murmure against Gods lawes and judgements, and speak against those that obey Him.

But let us be exhorted, Exhort. truely and heartily to praise God for the exaltation of His throne.

Motives. See the [...].

Meanes. That we may rightly praise God, let us see that we so carry our selves towards Him, as in the former Doctrines is intimated He requires; that we feare Him, keep His covenant, think upon His commandements to doe them. Otherwise hypocriticall praises will but stink in the nostrills of God; and words, with them, who see our deeds contra­ry thereunto, will be of no weight to winne them unto God. See what God desires should be joined with praising Him, viz. the ordering our conversation aright. Psalm. 50.23.

Uses. Instr.

For our instruction 1 see how glorious [Page 327]God Himself is, seeing the most excellent of the Angels are His subjects. The like argu­ment see Isa. 10.8. Hos. 8.10. Judg. 1.7.

2 See what we must doe, if we would have the Angels our friends: viz. we must see that we be reconciled unto God in Christ, and walk humbly and uprightly before Him; and then we shall have the assistance of the Angels (who are His Angels) ever ready at hand, yea they will be in some sort our An­gels Mat. 18.10.

This confutes worshipping of Angels, Confut. seeing they are not Deus, but Dei, not God, but the Angels of God.

The other uses which might be deduced from hence, may more fitly be reserved for the following Doctrines.

Onely hence we may be exhorted, Exhort. that we also would be Gods, as the Angels are, in the third respect, viz. of actuall obedience and persisting in His covenant.

Uses.

Now if the Angels be so strong, Instr. then 1 How strong is God! The Angels are called [...] of their strength. But God is [...] the Strong one (as Junius commonly trans­lates it Deus fortis) and [...], as before [...].

2 See how much our nature is ennobled in Christ the Mediatour, Who is made farre more excellent then the Angels, Hebr. 1.4. Whose ministers they are, vers. 7. and Whom they are all commanded to worship, vers. 6.

3 See the admirable goodnesse of God, Who hath given such mighty and glorious creatures to be our keepers, yea to minister for our sakes, Hebr. 1.14.

This may terrify Gods enemies, Repr. and the enemies of His children.

And on the other side it may comfort His children against the power, malice, craft, Consol. and vigilancy of the devil, and against all other dangers.

Let us labour to excell in spirituall strength. Exhort. Motiv. 1 Our naturall strength is litle worth, Psal. 90.10. 2 The duties of religion are necessarily to be performed, and afflictions (which will follow thereupon) are valiantly to be endured, Act. 14.22. 2 Tim. 3.12. Hebr. 12.6, 7, 8. But neither can those [Page 330]be rightly done nor these rightly borne with­out spirituall strength. Which may be proved both from the greatnesse of the things to be done and suffred, and from the number and strength of our adversaries. Hence the Apostle praies for the Colossians, that they may be strengthened with all might &c. Chap. 1.11. Nor should we be content with some small measure, but endeavour to excell in spirituall strength; not enviously repining at others, but in a holy emulation striving to outstrip the best. [...]. It is a good contention, when we strive who shall be best, most humble, learned, obedient to God and our superiours &c.

Uses.

Here 1 we see that even the greatest of the Angels are not sui juris, Instr. lords of themselves, nor their own wills their law, but are subject to God, by Whose word or commandement they are to rule their actions. Much lesse then may men dreame of exemption. Gods domi­nion founded in the creation is necessarily ex­tended to every creature. But if exemption were granted to any, surely to them especial­ly which are most excellent, 1 Sam. 17.25. And so indeed God hath given the Angels many privileges above us; immunity from troubles, diseases, and death, to which we are subject; they dwell in heaven, alwaies be­hold the face of God &c. But as an earthly king doth not free any of his subjects from all homage, so neither doth God altogether exempt any creature from all duty to Him. Which may firmly hence be concluded à m [...] ­jore, where we see that even the Archangels are bound to doe Gods commandements.

• 2 See how the Archangels employ and exercise that their excellent strength, whereof in the former Doctrine; viz. in performing [Page 333]Gods commandements. Many men, who are stronger then others, ill abuse their strength; some bestowing it upon women, contrary to Prov. 31.3. others upon drunkennesse, Isa. 5.22. Others use it to oppression. Ezek. 32.20, 21, 22. This is not to exercise their strength in doing Gods commandements (as the Archangels) but in breaking them to the dishonour of God.
• 3 See how undoubtedly true that is Isa. 46.10. My counsell shall stand, and I will do all my pleasure. God is of Himself All-suf­ficient. But if He please not to work imme­diately by Himself, He can give strength enough to the inferiour creatures, even to the most despicable of them, to execute His will. Yea He hath Angels excelling in strength most ready to doe whatsoever He com­mands.

This may justly reprove men that will not doe Gods commandements prescribed them. Repr. If any think themselves too good (that is, too great) to doe Gods commandements (as they Psal. 12.4. Jer. 2.31.) let them consider how farre inferiour they are to the lowest Angels, much more to the Archangels, who yet think it their glory to do Gods word.

This also confirmes the Comfort of the former Doctrine, Consol. in that as the Angels ex­cell [Page 334]in strength, so they use their strength to the doing Gods commandements: and that, doubtlesse, shall be for the good of His chil­dren.

Lastly, Exhort. this exhorts us to the doing of Gods commandements. The Motive here is from the example of the Archangels. Which is of force many waies. 1 It is a high honour to us to follow such glorious examples, to doe the work of Archangels. 2 We have more obligations to God then they, in regard of our redemption, and the covenant of grace built thereupon. 3 Gods benefits to us are of greater grace, then to them. On them indeed they are bestowed without their merit: on us, notwithstanding our demerit by our sinnes. 4 If we doe not endeavour to imitate them we mock God, when we pray, Thy will be done in earth as it is in hea­ven.

Uses.

See the nature of true obedience; Instr. to which is required, not onely that the thing be done, which our superiour wills to be done, but al­so that His will be first known, and then that the thing be done because it is known that He wills it. Such must be our obedience towards God.

This reproves 1 Such as are negligently [Page 336]ignorant of Gods will. Repr. For this ignorance be­ing voluntary in the root, yet in sensu compo­sito, or remaining such, necessitates to sinne. For the will of him that is so ignorant, whe­ther it dissent from reason so erring, or con­sent to it, is evil. Thom. 12 ^ae. q. 19. ar. 5.6. o. 2 It also hinders repentance. For there can be no repentance of sinne, where there is no sor­row for sinne: nor can there be any sorrow, where there is no acknowledgement, yea no knowledge: nor any knowledge of sinne, without knowledge of the commandement against which it is: nor any knowledge of this, unlesse we hearken to the voice of His word.

2 Much more such as are affectedly igno­rant; namely, who understanding in a con­fused notion, that the thing, which God com­mands, is contrary to their lusts, will not heare or know it distinctly. He that so sinnes, doth not sinne out of ignorance, that is, igno­rance is not the cause, but the object of his sinne. See Job 21.14. Act. 28.27. Hos. 4.6. Prov. 1.24 &c.

3 Such as hearing the truth with a con­templative eare, deteine it in unrighteousnesse. Rom. 1.18.

4 Such as hearken to the voice of their lusts to fulfill them. For every lust hath a [Page 337]voice, and that an imperious voice. If Envy and malice bid Cain kill his brother, he will break all bonds of nature to doe it. If Ambi­tion bid Absalom rebell against his father, yea and kill him too, it shall be done, or he shall want of his will. If Covetousnesse bid Achan take a wedge of gold, he will doe it, though he know it to be a [...]: yea if it bid Judas betray his Lord and Master Christ, though he have heard before, that it were better for him that should doe it, that he had never been borne, yet he will doe it &c.

But let us hearken to the voice of Gods word. Motive. Exhort. From the example of these Angels of the highest order; who, though of excellent understanding and knowledge, yet humbly hearken to it.

Uses.

The Uses of this Doctrine are much what the same with those vers. 19, 20. seeing all these three verses tend to one scope, the setting forth Gods power and majesty; that He hath His throne established in the heavens (vers. 19.) that He hath Archangels excelling in power as captaines of His host (vers. 20.) and that He hath (as here) an innumerable com­pany of other Angels, as soldiers, to fight His battells.

I shall onely urge it to exhort and encou­rage us to fight valiantly under Gods banner, Exhort. as against carnall enemies, if God shall call us to it, so especially against our spirituall enemies; which we shall never want, so long as our life is a warfare upon earth.

Motives. 1 From the military oath or sa­crament, where with we have bound our selves hereunto in our Baptisme. 2 From the cruelty of these enemies, who never a whit the more spare any man for yeelding himself to [Page 342]them and most officiously serving them. 3 From certaine hope of victory, if we resist as we ought, Jam. 4.7. Soldiers fighting a­gainst worldly enemies can not alwaies assure themselves of victory, ( Eccle. 9.11. 1 King. 20.11.) seeing themselves are many times wicked: and though pious, and fighting for a good cause, yet God hath not simply pro­mised they shall alwaies prevaile. But against our spirituall enemies we have most firme and absolute promises of prevailing, if the fault be not in our selves. 4 The victory shall be most gainfull and most glorious, 2 Tim. 4.7, 8. Revel. 3.21.

Meanes. 1 By way of removing impedi­ments, 1 Flee worldly cares and delights, 2 Tim. 2.3, 4. 2 Beware of intemperance, sloth, security &c. 1 Pet. 5.8. 2 Direct. 1 Take the whole armour of God, Ephes. 6. 2 Follow Gods direction. Mark the word. 3 Fervently, constantly, and humbly implore His assistance.

Uses.

Here 1 we may observe concerning the name and office of a minister, Instr. that it is usual­ly much mistaken, as if it were a name of slavery and basenesse. Of service indeed it is, but of the most free, ingenuous, and honou­rable [Page 345]service that is. For 1 it is not for an or­dinary man to have [...] a minister or at­tendant upon his person (though he may have [...] a servant to doe his businesse, Prov. 12.9.) as appeares by all the places quoted in the Explication. 2 Of all the servants of the same master, his ministers or those who are about his person, are nearest unto him, and most in grace and honour with him. 3 The greater and more honourable the master is, the more honourable also is his minister. How honourable therefore is it to be Gods mini­ster, Who is Lord of lords, and King of kings! Herein, they that stand before Him here upon earth, are [...], of the same rank and degree of service with the Angels in heaven. And therefore the Apostle thinks it no disparagement, but an honour even to kings, that they are [...] & [...], Gods ministers, Rom. 13.4, 6. Ano­ther mistake there is, which perhaps is the ground of this, viz. that people account of Gods ministers as if they were their ministers, or rather their servants. It is true indeed they minister for their sakes, and so in that sense are said to minister unto them, or rather for them, Num. 16.9. Ezek. 44.11. Coloss. 1.7. Rom. 15.16. But so do the Angels also, Heb. 1.14. And yet I suppose no man can be so foolishly [Page 346]proud, as to think himself their lord and ma­ster, or any way thereby superiour to them; but rather contrary, as he which is committed to anothers charge, custody, tuition &c. is therein inferiour to him, to whom he is com­mitted.

2 We see here the nature and duty of ser­vants, even of the most honourable kind of servants (viz. ministers, or attendants upon the person of their lord) that they are not to doe their own will and pleasure, but his, whose servants or ministers they are. So Aristotle makes it the property of a servant, [...], to live not as himself listeth, but as his master pleaseth. The name of servant, or minister ill agrees to him, who doth nothing at his masters command, but what he would doe without it. In respect of Gods service, this is manifest in men since the fall, seeing even the best have some reliques of naturall corruption; which though they do not reigne in them, and hinder their obedi­ence to God, yet they do in some sort (more or lesse as they are stronger or weaker) in­cline them to the omission of things comman­ded, and the commission of things forbidden. The angels also, though they have no relu­ctancy against Gods will once known, but most readily obey it, yet should not shew [Page 347]their obedience, if they did not something at Gods command, which they would not doe, if they were left altogether to their own li­berty.

For the other Uses, of Reproofe, Conso­lation, Exhortation, they are the same with those Vers. 20. Doctr. 3.

Uses.

Here 1 we must diligently observe what the Scripture speakes of the Angels, Instr. viz. of [Page 356]the wickednesse and misery of the evil angels, that we may be deterred from sinne; of the constancy and happinesse of the good An­gels, that we may be incited to obedience.

2 Seeing beside so many precepts and commendations of this duty of blessing God, and so many examples of pious men, we have also the example of the Angels (who have indeed many reasons of blessing God, but yet fewer, and in some respects lesse then we) here and elswhere propounded to us to imitate: we may see how earnestly God de­sires we should diligently and cheerfully per­forme this duty; how sluggish we are to need so many incitements; how inexcusa­ble if we still neglect it.

Reproof 1, Repr. 2, 3, 4. See Vers. 1. Doct. 1.

This should exhort us to imitate the An­gels. Exhort. Motives, and Meanes See the [...].

Uses.

For our instruction. Instr. 1 If all Gods works afford matter of blessing Him, then they are all good: for otherwise they could not be ar­guments either of thanks, or praise. God in­deed inflicts the evil of punishment Isa. 45.7. Amos 3.6. But this is not evil simply, but onely in respect of us, and that (unlesse we our selves be the causes) onely to the out­ward man, and for a litle time. For it is very good, as it illustrates the glory of Gods ju­stice; and good to us also, if we make a right use of it, Psal. 119.71. And if some of the creatures be now morally evil (as the devils and wicked men) the cause is their own sinne, whereby they have cotrupted and marred Gods workmanship, Eccle. 7.29. So Aug. de Civ. Dei lib. 13. cap. 14. Deus creavit hominem rectum; naturarum Author, non utique vitiorum: sed sponte depravatus, ju­stéque damnatus, depravatos damnatósque generavit.

2 If all Gods works, then much more those which are more excellent, the heavens, sunne, moone, starres &c. Also if the crea­tures without reason, sense, or life, then much more man (to say nothing of the Angels.) [Page 364]His body is fearfully and wonderfully made. Psal. 139.14. in the finding out the structure whereof Anatomists, after the dissections of so many bodies, have still enough to exercise their industry. But the fabrick of the soule exceeds all admiration.

3 If the works of Creation, then much more the work of Redemption, as being farre more noble. In the Creation appeared won­derfull Goodnesse, Wisdome, and Power: but to the work of Redemption all these three Attributes are required in a greater degree; and others also beside, whereof in the creati­on there was no need. And the reason is from the different condition of the object. The object of Creation was pure Nothing: wherein as there was no help, so there was no hindrance to Gods working. But in the ob­ject of Redemption was sinne, not onely bringing death, but vehemently hindring Re­demption. Here therefore was required 1 Greater Goodnesse, viz. not onely simply free, communicating good to them that de­served it not, but also mercifull, doing good to them that deserved ill. 2 Greater Wis­dome, which might find out a way how Gods Justice offended by mens sinnes, and His Mer­cy, which had pity on them, might so meet together and kisse each other, that both Ju­stice [Page 365]might have fitting satisfaction for mens sinnes, and yet Mercy might have full con­tent in procuring their salvation. 3 Greater Power, seeing the termes were more distant, and the way more difficult. 1 The termes were more distant. In the Creation, man (the most noble creature next to the Angels) was taken out of the earth, formed after the image of God, and placed in a happy condition. But when he was redeemed, he was taken out of a condition worse then the earth ( Job 30.8.) and then nothing ( Mat. 26.24.) and brought (at last) to an estate better and more worthy, then Adam either had, or by persi­sting in his innocency should have attained, yea, then the Angels either have or can have, in respect of the union with Christ by the ma­riage bond. 2 The way also was more diffi­cult. For in the Creation, God onely spake the word, and it was done: but Gods Justice opposed Redemption; whereupon the Sonne of His love took upon Him the forme of a servant, and being made under the law for so many yeares did and suffred so many and so great things for the satisfaction of Justice. Another impediment also there was from the infidelity of men hindring the application of this Redemption: for Christ neither did nor would so satisfy Justice, that men should be [Page 366]fully made partakers of redemption without the meanes of faith. For the removing of this impediment therefore the Holy Spirit sent by Christ the Mediatour for this purpose, strives with men in much patience, long-suffring, gentlenesse, clemency &c. Seeing then in the Redemption there was required, and accor­dingly shewed, a greater degree of Good­nesse, Wisdome, and Power, (and besides, Mercy, Patience, Long-suffring &c. for the exercising whereof there was no occasion in the Creation) it is manifest, that Redemption is the more noble work, and affords greater matter of blessing God both by way of praise, and by way of thanksgiving.

4 If God be to be blessed for His works, then also for His word. David joines both together Psal 19. praising God for His works in the six first verses, for His word vers. 7 &c. And so in the 7 ^th verse of this Psalme, and els­where frequently in this book of Psalmes. And much more cause have we to doe it; seeing the Scripture is now much fuller then it was in Davids time, viz. by addition not onely of a great part of the Old Testament, but also of all the New. And herein the ex­cellency and beneficence of God do wonder­fully lay open themselves, as might easily be shewed. But it is sufficiently manifest of it self.

Now as the light reproves the darknesse, Repr. so the works of God, which thus afford ar­guments of praise and thanksgiving, reprove those works of men, which are diametrically opposite thereunto: viz. which are 1 so farre from deserving praise, that (as the Apostle speaks) it is a shame to mention them; 2 so injurious to others that in stead of meriting thanks they force men to cry unto God in the bitternesse of their spirit against the au­thors.

Uses.

Onely see here the chief use to which the consideration of the creatures is to be refer­red, Instr. viz. that observing the excellency and [Page 368]beneficence of God shining forth in them, we may thence gather arguments of returning praise and thanks to Him. That this is the principall use, appeares, because so they are directly and immediately referred to the glo­ry of God, which is the chief end of the cre­ation, Prov. 16.4.

This reproves 1 Such as do not take occa­sion from the creatures to blesse God. Repr. What ever they can pretend, their excuse will be vaine: but certainly they can with no colour pretend want of arguments. For seeing all the works of God in all places of His domi­nion afford many arguments; and His domi­nion extends over all the world, so that there is no place within the whole circumference of the heavens, wherein there is not something created by God: therefore wheresoever a man is or can be, he can not want arguments round about him (beside those within him­self) to blesse God.

2 Much more such as, in the middest of their prosperity, abounding with Gods crea­tures serving for the necessity and pleasure of this life, yet do not praise God, or give Him thanks for them, but forget both the Creatour and the Giver of them.

3 Such as abuse the creatures to the disho­nour of God, by pride, luxury, oppression &c.

[Page 369] 4 Who from some creatures draw argu­ments of murmuring against God.

But let us (as David here by the Apostro­phe intends) be exhorted to draw arguments of blessing God, Exhort. from all His works in all places of His dominion.

Motives. See the [...].

Uses.

Here therefore in a word, Exhort. they who exhort others to any good, are to be exhorted that themselves be not slothfull and negligent in it, but shew example of alacrity and readi­nesse unto those whom they exhort.

Moreover these words joined to the pre­cedent exhortation, may seeme to have the same sense with those Jos. 24.14, 15. And [Page 370]so they, who exhort others to a common du­ty, may be exhorted, that whatsoever effect their exhortation obteines with others, yet themselves would constantly goe on in per­formance of their own duty.