A brief commentary upon the CIII Psalme with the severall axiomes or doctrines therein conteined [sic], and uses thereupon inferred.

Vers. 9. He will not alwaies chide, neither will He keep His anger for ever.

In the precedent verse we had the founda∣tion of all Gods benefits which He bestowes upon them that feare Him, in those foure At∣tributes of His. The benefit upon which the Psalmist principally insists, is the moderation of His anger. Which moderation is illu∣strated from the proëgumenall or internall moving cause, vers. 11, 12, 13. and from the procatarcticall or externall cause or oc∣casion, vers. 14. to the 19. In which illu∣stration other notable benefits of God are also mentioned. This moderation of Gods anger is either in respect of the

• duration of it, vers. 9.
• measure of it whilest it endures, vers. 10.

Of this 9^th verse both the parts are almost coincident: but the latter seemes to be some∣thing larger. For whereas anger appears either in words or deeds, the former part speaks of Gods anger expressed in words, the latter of His anger simply, which yet we may under∣stand specially of His anger expressed in deeds.

1 Doctrine. The LORD will not alwaies chide.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to contend in words that is, to chide. This God doth by

• reproving.
• threatning.

Now to be alwaies chiding may be denyed of God in a double sense. 1 When, unlesse men mend their manners within a time limi∣ted, He ceases any longer to shew His anger in words, and proceeds to deeds of severe punishment. 2 When being appeased He doth not any further shew His anger so much as in words. In the former sense He sayd, Gen. 6.3. My Spirit shall not alwaies strive with man &c. his daies shall be 120 yeares: After which time He brought the flood upon them and swept them away from earth into hell, 1 Pet. 3.19. But here the latter sense is to be understood, as appeares by the lat∣ter part of the verse. For in the former sense, when he ceases to chide, He keeps His anger in a greater degree. Understand it also of the same persons. For as often as the word is read or preached, some are reprehended or chidden.

That God will not alwaies chide, take it from His own mouth, Isa. 57.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will not chide (or contend) for ever. &c. God chode with Job, chap. 38. & 39. & 40. & 41. But see chap. 42. where He ra∣ther

chode for him against his three friends, vers. 7. and turned his captivity, vers. 10. &c. He chode with David by Nathan, 2 Sam. 12. But as soon as he had sayd, I have sinned against the Lord; he received answer, The Lord hath also taken away thy sinne, thou shalt not die. So He chode with Ephraim, especially by the Prophet Hosea: But upon their repentance see how His voice was changed towards them, Jer. 31.18, 19, 20.

The Reason hereof David shewes, vers. 11. &c.

Uses.

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

2 That yet this chiding shall not be fore∣ver. With some it ceaseth, because there is no more hope that it will doe any good for the end primarily intended by God, viz. their amendment, Prov. 9.8. Hos. 4.4. Mat. 7.6. With such God ceases to chide, that He may begin to punish, Prov. 29.1. But with His own people and servants He ceaseth to chide, out of His love to them:

because, they repenting He will not any lon∣ger shew His anger against them so much as by chiding.

This reproves 1 Such as are impatient at Gods chiding that is, at reproofs and threat∣nings out of His word, whether they be used publiquely by the minister of God, or pri∣vately. So Ahab, 1 Kings 22.8. I hate him (Micaiah) for he doth not prophesie good concerning me, but evil, that is, he re∣proves 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, al∣waies reproving and threatning. These are altogether unlike to God. And if they pre∣tend 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 ser∣mons without some reproofs and threatnings.

[Answ.] Answ. These reproofs and threatnings are not intended against persons, but against sinnes, or against persons under that qualifi∣cation, and therefore stick not to the persons

any longer then they are so qualifyed.

This also may minister comfort 1 To them, with whom God chides for the pre∣sent. He will not alwaies chide. And there∣fore let them set themselves to repent and cast away their sinnes, for which onely God chides. And as soon as they sincerely endea∣vour 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 Egypti∣ans, gave light to the Israelites, Exod. 14.20. so the Scripture, which chides a man remai∣ning 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.

Motiv. 1. Unlesse our chiding be princi∣pally 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 one∣ly pretended, that we may vent our own spleen and malice, whereby their hearts are

made sad, whom God would not have to be sad. 2 Instruction and Exhortation are the ordinary food of the soul; Reproofs and threatnings are purging physick, as Comforts are cordialls. The former there∣fore are constantly to be used: these latter onely upon occasion; and Chiding, so long onely, till sinnes be (evangelically) purged out.

2 Doctrine. He keepeth not His anger for ever.

Anger is ascribed to God onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the manner of man, by reason of the likenesse of the effects. A man out of anger intends revenge, and declares this his intention by threats and punishments. And so God is sayd to be angry, when for the evil of sinne He decrees to repay the evil of punishment, and by threatnings or actuall punishments manifests that His decree. And in the same sense He is sayd to keep His an∣ger. And seeing it is expressed either by words or deeds, and of the former we have spoken in the precedent Doctrine; here we will speak of it as expressed in deeds: but still understanding it with respect to them that repent.

For proof hereof we have Gods own word, Isa. 57.16. Jer. 3.5, 12. Psal. 〈…〉〈…〉

5. Examples, Judg. 10.16. Manasseh, &c.

The Reasons see afterward, vers. 11. &c.

Uses.

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

2 See, how we are to understand Gods im∣mutability, of which we so often read in Scripture. Two waies onely we can ima∣gine 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 al∣waies alike to the same particular persons. And these 2 waies can not stand together, unlesse we suppose the same persons to be al∣waies alike qualifyed. For if He follow the rule of the Gospell, then He must carry Himself differently to men differently quali∣fyed: If He carry Himself alwaies alike to the same persons, though differently quali∣fyed, then He doth not follow the rule of the Gospell; for that requires a different carriage. Whether way then shall we under∣stand Gods immutability? To affirme the latter were to make God in His own nature (requiring that He should follow the rule dictated by His Wisdome, decreed by His Will, manifested by His word, confirmed by

His oath &c. and therefore that he should not carry Himself alike to the same man at different times differently qualifyed, viz. penitent and impenitent) mutable, yea a ly∣ar, 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 ob∣jects.

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 commande∣ments 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?

This reproves 1 Such as are impatient

of afflictions sent by God: though, if they continue long, themselves are in fault, who continue in their sinnes.

2 Such as keep their anger for ever. Against such (in sensu composito, that is, continuing such) God also will keep His an∣ger for ever. For they are onely such as re∣pent 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 Commande∣ments whereof this is one Levit. 19.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 recon∣ciled.

Here also (as in the former Doctrine) is a ground of Comfort 1 Against Gods wrath. To them who ly under it there is hope; and, if they avoyd the cause confi∣dence also.

2 Against the wrath of men unjustly kept.

Lastly this should exhort us 1 To break off our sinnes.

Motiv. 1. We shall thereby remit not of justice (as God by breaking off His wrath) but of iniquity. As long as we con∣tinue 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 Chri∣stian should never appear; or, if it do at a∣ny time break out, it is not to be retained. 2 Unles we break it off at the first, it will bring a world of evils. For by reason of the swiftnes and violence of its motion, it takes away the ultimate judgement of the reason (Eccle. 7.9.) and so at once both excites a man vehemently to act, and takes away the rule according to which he ought to act. 3 Anger being continued causes hatred or malice, which is farre worse then anger. For Malice or hatred desires malum alterius, quà malum, the evil of another as evil, and so

infinitely: whereas Anger desires it tanquam bonum honestum & justum, under the noti∣on of good for just revenge; and that to a certaine measure, which being fulfilled, it rests, being exceeded, it pities. Againe An∣ger deales plainly and openly, and so may the more easily be resisted: Hatred or ma∣lice goes closely and cunningly to work, and laies wait to doe mischief, both dissimulan∣do, by concealing the ill it intends, and simu∣lando, 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 implaca∣ble. 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.

Notes

• Explic.
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• Instr.
• Repr.
• Consol.
• Exhort.
• Explic.
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• Instr.
• Repr.
• Consol.
• Exhort.