This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.
Gods anger being no further by his long suffering to be deferred, may be mitigated 2 waies. viz. 1 By facility to pardon, in re∣spect of the duration of it. 2 By gentlenes or clemency, in respect of the greatnes of it, 〈2 pages missing〉〈2 pages missing〉
spoken to the Apostles, and in respect of their ministery, they being master-builders) and that 1 Cor. 2.15. and 1 Joh. 2.27. which places are not to be understood gene∣rally of all things (for then they should know the secrets of other mens hearts, which is proper to God onely, and all Divine my∣steries, which S. Paul, though eminently spirituall and holy, knew but in part) but of things necessary to be known unto salvati∣on. But if these men erre not, in thus think∣ing themselves free from errour, surely Da∣vid (who acknowledges here for himself, and the faithfull of his time, amongst whom were Nathan, Gad &c. that they had their errours, who also speaks generally Psal. 19.12.) had not the same spirit, which these men have. Haply they will object the difference be∣tween the Old and New Testament Ans. Then they preferre themselves before the best under the Old Testament. And indeed in respect of the objects or things revealed by the Spirit, the least in the Kingdome of hea∣ven (that is, under the Gospell) is greater then John the Baptist, as he then those which went before him. But seeing the old Pro∣phets, in those things which they delivered to the Church, had an infallible assistance of the Holy Spirit (as appeares by their pro∣phesies,
and S. Peter testifies, 2 ep. 1.21.) it is great arrogancy in this respect to pre∣ferre before them any under the New Testa∣ment, except the Apostles. But suppose these men excell the old Prophets; what shall we think of the primitive Christians, or faithfull under the New Testament? It is certain that these also (not the Apostles themselves ex∣cepted) had their sinnes, 1 Joh. 1.8. yea many, Jam. 3.2. and therefore also their errours. Seeing then the best of Gods servants, whilest they lived, had their errours; let us so much the more take heed, lest either by relying upon our own understanding, or by too much admiring of others, we fall into er∣rour. But if we doe fall into it, let us not despair (seeing it is the common condition) but be carefull we doe not persist in errour, but return into the way againe. And if others erre, let us not be too rigid towards them.
This reproves 1 Such as make no account
of their errours: whereas yet if God should doe unto us but according to our errours, it would goe ill with us. If He should not forgive us our daily trespasses, we could not hope He would give us (as a blessing) our dai∣ly bread.
2 Such as strictly take notice of every small offense of their brethren, though but an errour, but a sinne of ignorance or infir∣mity, and doe to them according to it, if not beyond it.
But let us 1 imitate David here in gi∣ving thanks to God that He hath not done to us according to our errours:* 1.2 from which (especially considering the number of them) He might justly have taken occasion to have shewn the effects of His anger upon us, not onely in depriving us of His benefits, but al∣so in inflicting positive punishments upon us.
2 Imitate God in not dealing with our brethren according to their errours.
Motiv. Beside Gods example, Consider 1 Thine own infirmity, who hast offended, or at least mayst offend others, yea those ve∣ry men who have offended thee; and yet wouldst be loth that they should deale with thee accordingly. 2 What measure thou measurest unto thy brethren, the same will
God also measure unto thee. He shall have judgement without mercy &c. Jam. 2.13. 3 If thou dealest with thy brother according to his errours, thou wilt shew thy self to be voyd of charity the chief of all vertues (for that hath contrary effects. 1 Cor. 13. Prov. 10.12.) without which all that thou hast or doest is nothing worth, 1 Cor. 13.1, 2, 3. thy prayers are vaine, Matth. 6. thy prea∣ching or hearing of the Word, receiving of the Sacraments &c. are all vaine.
1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Of this word in the begin∣ning of this verse, and Vers. 3. Doctr. 1.* 1.3
2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Of this at large Vers. 2. Doctr. 2.
The summe of the Doctrine is, That God, notwithstanding not onely our errours, as in the former part of the verse, but even our iniquities or sinnes perversly committed a∣gainst Him, yet moderates His anger to∣wards us, and not onely mitigates His posi∣tive punishments, but bestowes also His 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (whereof vers. 2.) His benefits upon us, and continues them unto us.
Thus for the mitigating His punishments,* 1.4 Ezra 9.13. Lam. 3.22. yea even the wic∣ked in this life are not punished according to
their iniquities. No nor yet in hell shall any man or devil suffer so much punishment, but that God could and might justly, if He plea∣sed, make him capable of more, and inflict it upon him. For the bestowing and conti∣nuing His benefits notwithstanding mens ini∣quities, see Mat. 5.45. Luke 6.35.
The Reason see vers.* 1.5 11. &c.
Observe here 1 That even good men sometimes (though not as such) have their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their iniquities or sinnes perversly committed.* 1.6 As vers. 3.
2 & 3 as in the former Doctrine mu∣tatis mutandis.
4 That God doth not punish of necessity. He is indeed necessarily just, and hence af∣fected to punish sinners: but He is also ne∣cessarily 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 e∣vil
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 me∣rit, 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 pro∣mised 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 accor∣ding to their iniquities, is not injustice, but mercy.* 1.7
This reproves 1 Such as are too strict and severe even against great offenses of their children, servants, brethren: Whereas even
their beasts are not to be cruelly used.
2 Such as deale with erring (or perhaps in∣nocent) men according to iniquities, laying great punishments upon them for small or no faults. We read but of once that God ope∣ned 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 Na∣bal 1 Sam. 25. Absalom farre worse; who being himself most ungratefull and ungraci∣ous 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 impreca∣tion, vers. 21. See also Prov. 17.13.
4 As worst of all, Such as requite God e∣vil 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,* 1.8 seeing what∣soever we suffer is lesse then we have de∣served.
2 To imitate Him in moderating our an∣ger 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.
Rept
Exhort.
Expl.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Instr.
Repr.
Exhort.