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

2 Doctrine.

They who remember Gods commande∣ments to doe them, keep His covenant.

We have seen Gods mercy toward them that feare Him. Let us now see concerning their posterity, to whom (from everlasting to everlasting) His righteousnesse is extended, not absolutely, but under the condition ex∣pressed vers. 18. This is conteined in the effect of keeping His covenant, which is illu∣strated or described from another effect, that is, remembring His commandements to doe them. The explication of the condition is first to be handled (in this present Do∣ctrine) Then the condition added to the pro∣mise.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His commandements.] The verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (among other significations) signi∣fies to give a thing in charge, to appoint, commit, or command it to be done, 2 Chron. 36.23. Numb. 3.10. & 4.27. Job 34.13. Hence this nown in the plurall number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is peculiarly used by David in this

book of Psalmes, and especially Psal. 119. for the commandements of God, the things, which He hath appointed, given in charge, or committed to us to observe and doe. These things are Repentance, Faith, the du∣ties of the Morall law; and were under the Old Testament those of the Ceremoniall and Judiciall law also.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to them who remember.] What it is to remember, and to forget, hath been ex∣plained Vers. 2. Doct. 2. & Vers. 14. Doct. 4. And whereas Memory is either merely notionall, or also affective and consequently operative; here this latter is to be understood, as appeares by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to doe.] To doe Gods com∣mandements here notes 1 The substance of the act or omission; that is, the doing of things commanded, and eschewing of things forbidden. 2 The manner of doing, that is, out of knowledge of Gods commandement, and conscience of obeying it, to Gods glory, our own salvation &c. with perseverance.

4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His covenant.] Gods covenant with man is twofold, viz. either with man

• standing in innocence.
• fallen by sinne.

Here is meant the latter, that is, the cove∣nant

which God made with fallen man in the seed of the woman, viz. Christ the Medi∣atour. This covenant for substance is but one (as Christ is yesterday, and to day, and the same for ever) but differently dispensed in respect of

• the fathers under the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Promise.
• us under the Gospell.

The summe or substance of the covenant with both con∣sists in

• Stipulation, of the obedi∣ence of faith.
• Promise, of pardon and e∣ternall life.

5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to them that keep.] God is sayd to keep His covenant, when He per∣formes His promises, Deut. 7.9, 12. On the other side, men keep covenant with God, when they perform the stipulation or condi∣tions required by Him of them, that is, remember His commandements (before men∣tioned) to doe them.

Thus Exod. 19.5. the keeping Gods cove∣nant is all one with obeying His voice, that is, (per metonym. adj.) His commande∣ments. And Deut. 4.13. He declared un∣to you His covenant &c. even tenne com∣mandements &c. (See also Exod. 24.7. Psal. 78.10. 2 Kings 22.8. compared with chap. 23.2. Jer. 11.3, 4.) Now the

observation of the Decalogue necessarily presupposes Repentance and Faith; as with∣out which a man is without Christ, without Whom he can doe nothing.

The Reasons then of both points in the Doctrine are evident.

1 To doe Gods commandements is to keep His covenant; because this is the sti∣pulation or condition of the covenant, which God requires to be performed of them that are in covenant with Him.

2 Remembrance also is necessary to the doing His commandements; because know∣ledge is necessary, and knowledge without remembrance can do nothing.

Uses.

Hence we learne 1 That Gods Covenant is the object of our observance, 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 suf∣fice 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 know∣ledge.

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 cove∣nant, 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 Scri∣pture 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 there∣fore the understanding looking at Gods sti∣pulation truly apprehends what it is, and by reflexion observes how a man carries him∣self; the conscience comparing the one with the other (the conversation of man with the stipulation of God) easily and certainely ob∣serves and testifies either their agreement, and so the keeping of the covenant, or their disa∣greement, and so the violating of it.

If this be the nature of Gods covenant, this refutes 1 Such as feigne the Covenant of grace to be altogether without condition, and wherein God stipulates or requires no∣thing, 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 Commande∣ments 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 e∣ternall 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 re∣pent 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 ac∣cording to which he may examine himself)

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 wi∣dow) 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 re∣quires 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

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 one∣ly 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 righ∣teousnesse He bestowes upon them.

[Object. 2] But so men will have something in them∣selves whereof they may glory.

[Answ.] I answer, this indeed followes, but is not absurd: for that it should be so, is not one∣ly 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 see∣ing every good thing comes down from the Father of lights; a man hath nothing of him∣self, 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 subordi∣nation to Gods glory (1 Cor. 1.13.) is sa∣crilegious. 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

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 requi∣red 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 ap∣pointed, 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 propositi∣ons; 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 postulati∣on

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 co∣venant, may not rightly be called conditi∣ons. For He so requires them, that if they be performed, He will graciously give what He hath promised, otherwise not. See con∣cerning 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 e∣very 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 re∣pents, beleeves in his Saviour, and obeys: which is not onely absurd, but blasphemous to affirme. Lastly, if the performance of the

stipulation belong to God, not to men; why should He be angry at men, and threa∣ten, and punish them for non-performance? Levit. 26.25. and often. For how unrea∣sonable 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, if they and they onely keep Gods covenant, who remember His commande∣ments 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 man∣ner they ought to doe. Others doe some

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 com∣mandements, 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 bat∣tell. 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 o∣ther 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 cer∣taine then the promise) shall inevitably lay hold upon them. And the evils denounced against the breakers of this covenant were al∣waies from the very first making of it, wor∣thily heavy; but now under the New Testa∣ment so much the heavyer, by how much greater meanes of keeping it are afforded us.

The Exhortation, which I shall here touch

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 pre∣mises.

Notes

• Explic.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Instr.
• Confur.
• Repr.
• Exhort.