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

Vers. 17, 18.

But the mercy of the LORD is from everlasting and to everlasting upon them that feare Him, and His righteousnesse unto childrens children:

To such as keep His covenant, and to those that remember His commandements to doe them.

We have heard how like we are to grasse and a flower, in regard of the frailty and shortnesse of our life. Now the Psalmist shews how unlike we are to Gods mercy or loving kindnesse: where∣of wee have here the

• adjunct, Eternity.
• object
  • them that feare God.
  • their childrens children.

Some would have the 18 verse to expound who they are that truely feare God. And indeed it is most true, that all they and onely they truely feare God, who keep His cove∣nant &c. But it is more probable that Da∣vid intended another thing, viz. to propound the condition, upon which Gods righteous∣nesse

shall be extended to the childrens chil∣dren of them that feare Him, namely, if those childrens children keep His covenant, and think upon His commandements to doe them. This (I say) is more probable, 1 Be∣cause he doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 2 The Scripture in pro∣mises made to the posterity of good men uses to adde this condition, as Psal. 132.12. 2 Chron. 6.16. And how necessary this li∣mitation is, appeares by the pronenesse of men to promise themselves all good things because they come of godly parents or ance∣stors, though they do not walk in their steps. See Matth. 3.9. Joh. 8.33, 39. To which also our Saviour alludes in the parable Luk. 16. where he brings in the rich man thrice calling Abraham father: whereby is signifyed how vaine it is for a man to derive his pedegree from Abraham, and not to imitate his faith and works.

1 Doctrine.

The mercy (or loving-kindnesse) of the LORD is from everlasting and to everla∣sting upon them that feare Him.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercy or loving-kindnesse.] Here it signifies both aversion of evil and bestow∣ing of good, especially spirituall and eter∣nall.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from everlasting and to everlasting.] This phrase may note ei∣ther complete eternity, Psal. 90.2. or else the whole duration of the world from the begin∣ning to the end. Thus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taken Isa. 46.9. (where they are commanded to re∣member the works of God, as those toward their own nation of old, so also the creation of the world declared by Moses, and the rest shewing Him to be God) & 64.4. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dan. 7.18. where the meaning is, that after the times of the gentiles are fulfil∣led, the Israelites shall have the dominion unto the end of the world. If the phrase be taken this latter way, the sense will be [that God is mercifull to all that feare Him, when∣soever they have lived or shall live, from the beginning of the world unto the end.] And this sense indeed is true and necessarily inclu∣ded; but it seemes not to conteine all the truth. For Gods mercy to them that feare Him is most of all shewed after the end of this world, when their soules and bodies shall be glorifyed in heaven: and whatsoever mer∣cy He shewes to them both in this world and after for ever, He had decreed and ordeined it all for them before the foundations of the world were layd. The former acception therefore of the phrase seemes to be more full,

as comprehending the latter and something more. And so the sense is, [That God is from all eternity, and unto all eternity mercifull (or kind) unto all that feare Him, in what age of the world soever they live.]

The substance of this Doctrine (viz. That Gods mercy is toward them that feare Him) we had before, vers. 11. and therefore I shall here be the more brief. But there Gods mercy was illustrated by the quantity in comparison with the height of the heaven above the earth: here by the duration, from everlasting and unto everlasting.

That Gods mercy is for ever, or from e∣verlasting and to everlasting, the Scriptures every where testify. It is the burden of Psal. 136. repeated in every verse [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for His mercy is for ever.] And it was the ordinary set forme of praising God in the Old Testament, as appeares both by the be∣ginning and end of divers Psalmes (106.107.118.) and more plainly 1 Chron. 16.34, 41. & 2 Chron. 5.13. & 7.3. & 20.21. Ezra 3.11. Jer. 33.11. More distinctly and parti∣cularly, God from all eternity foreseeing the fall of Adam, decreed to give His Sonne for a Mediatour, for His sake to bestow saving mercy upon those that feare Him, to afford meanes of fearing Him. In all which there

was great mercy from everlasting. And that God did from all eternity decree all these, it is manifest, because He hath effected them in time: For otherwise He should not work all things after the counsell of His own will, Ephes. 1.11. or His will should be mutable, willing that in time, which He willed not from eternity; whereas yet in Him there is no va∣riablenesse nor shadow of turning, Jam. 1. In this life by the meanes of salvation (made hereunto effectuall by the assistance of the Holy Ghost) He puts His feare into mens hearts, bestowes Christ upon them, frees them from the guilt and dominion of sinne, from the curse of the law, and (so farre as is expe∣dient) from temporall miseries, adopts them for His children, enriches them with the gifts of the Spirit (renewing them daily more and more according to His image, assisting them in doing and fuffring, and sealing them to the day of redemption) bestowes upon them the good things necessary and convenient for this life. After this life He bestowes happinesse upon the soule, and after the resurrection up∣on soule and body jointly for ever. And so His mercy is unto everlasting.

The Reason, as vers. 11. Doctr. 2.

Uses.

The Instructions which hence we may ga∣ther, are

1 From the Object. Seeing David spea∣king now the third time of Gods mercy or loving kindnesse, mentions the feare of God as a condition necessarily required in the ob∣ject, see 1 How prone men are to presume of Gods mercy without having this qualificati∣on. For the Spirit of wisdome (which doth nothing in vaine) would not so often incul∣cate 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 Commande∣ments, 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 Comman∣dements, 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 cer∣taine it is, that onely they that feare God, shall obteine His mercy. For although we

ought to beleeve the Holy Ghost once affir∣ming 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 See how Gods mercy is decreed from ever∣lasting, or from all eternity, namely to men as considered under the qualification of fea∣ring 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 un∣lesse it be revealed by the Spirit of God. Now the Spirit of God here by David clear∣ly

tells us that the mercy of God from everla∣sting 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 cer∣tainly know that we are of them, to whom His saving mercy is decreed from all eterni∣ty. 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 spi∣rits, but the Scriptures, Isa. 8.20. The spirit therefore, which urges faith and good works according to the Scriptures, is plainly the Spi∣rit 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 un∣to Himself) hath revealed in that word. But that spirit, which muttereth any thing in mat∣ter of religion contrary to Scripture, is most certainly the spirit of giddinesse and of dark∣nesse. If therefore we consult the Scripture, we shall find both here and every where the

same constant doctrine, That mercy is from all eternity decreed to them that feare God: but the Scripture no where saith that it is de∣creed to any of us by name without conside∣ration of this qualification. Whence it fol∣lows, that the Spirit, which by our perseve∣rance 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 with∣out 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 mer∣cy is annexed.

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

This reproves 1 Them who presume of Gods mercy from everlasting, and yet are so farre from remembring their Creatour in the daies of their youth, that they deferre

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 alte∣ration.

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.

3 Doctrine. The righteousnesse of God is unto chil∣drens children, who keep His covenant.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His righteousnesse.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often signifies justice; either particular justice, whereby we give every man his own, or uni∣versall justice, whereby we carry our selves generally conformable to the rule of religion. Sometimes it is taken for mercy, or benefi∣cence, (See Vers. 6. Doctr. 1. Expl. 2.) as which is an eminent part of universall justice. And so it is taken in this place, and is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former part of the verse.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Childrens children.] This phrase in the strict sense signifies grandchil∣dren, or the posterity of the second genera∣tion,

as Prov. 17.6. But sometimes it is ta∣ken more largely, for the third and fourth generation also. Exod. 34.7. And yet more largely, for posterity unto all generations for ever. Ezek. 37.25. And so here.

[Quest.] But why is the righteousnesse of God pro∣mised to the posterity of them that feare God, as if it were peculiar to them onely? whereas it shall most certainly be to the children even of the most wicked men, if they keep Gods covenant, Ezek. 18.

[Answ.] I answer 1 For temporalls, the posterity of them that feare God doe often for their pa∣rents or progenitours sakes enjoy the righ∣teousnesse or mercy of God, both in obtei∣ning of good things, and in preservation or deliverance from evil. Yea righteous men are the charets and horsemen of whole na∣tions. 2 Kings 2.12. Tenne righteous men had saved Sodom, Gen. 18.32. One Moses stood in the gap, Psalm. 106.23. So Jer. 5.1. How much more then shall righteous parents obtein Gods mercy for their chil∣dren? See 1 Kings 11. vers. 13, 32, 34, 36. 2 For eternalls indeed the children of righteous men shall not obtein Gods mercy, unlesse they also be righteous themselves, Ezek. 18. But yet they have farre greater sufficiency of meanes to obtein it then other

men. For they are borne in the covenant, and therefore as soon as they are borne, have right (by Gods gracious promise, I will be thy God, and the God of thy seed) to the good things of the covenant. To the obser∣vation thereof also they have more and grea∣ter helps then others: namely, in generall the prayers and examples of their godly pa∣rents, and the publique exercises of religion, with which their parents acquaint and accu∣stome them; in speciall, to eschew evil, they have their parents seasonable admonitions, and (if need be) corrections; to follow that which is good, their most loving and ear∣nest exhortations.

For proof of the Doctrine see Exod. 20.6. Deut. 7.9.

The Reason is 1 From the mercy of God, promising this to them that keep His cove∣nant, and that they may keep it, working in them the will and the deed.

2 From His justice also, requiring the per∣formance of His promise, though most free∣ly and graciously made.

Uses.

Here 1 See how greatly God loves those that feare Him; seeing He cannot satisfy Himself in doing good to them onely in their own persons, but doth it also to their chil∣dren

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 chil∣dren: which consists not in heaping up wealth, honour &c. for them, but in being thy self such an one as feares God, and tea∣ching 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; such stopping the way to Gods mercy from descending upon their children and posterity, or at least not opening or ma∣king 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 fol∣low 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 tor∣mented 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

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 fa∣ther in his drunkennesse seemes to have pro∣ceeded 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, 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, 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.

4 Doctrine. Not as our life, so the mercy of God to them that feare Him.

So Isa. 51.7, 8.

The immediate reason of the dissimilitude is expressed in the Text; viz. in that our life is like unto the grasse and a flower, but Gods mercy is from everlasting, and to everlasting. The cause why our life is such, is sinne; why Gods mercy is such, is His eternity, His con∣stant love to them that feare Him, and His omnipotency.

Uses.

We see then that they who feare God, have not their whole portion in this life. Here in∣deed they have the unspeakable riches of grace, and so much of outward things, as is sufficient and fit for them; which things al∣so, as proceeding from Gods second love, are very pretious to them. But celestiall happi∣nesse, 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, 1 who preferre this life of a spanne long be∣fore the eternall mercy of God; for the pre∣servation of this life (which yet they can not long preserve) using meanes unlawfull and displeasing unto God, getting or keeping un∣justly the things of this life &c. In so doing they plainly cast away the feare of God, without which His mercy can not be ob∣teined.

2 Who preferre the favour of men (whose life is as grasse and a flower) before the fa∣vour of God (whose mercy is from everla∣sting 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, 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, 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.

2 So we shall obtein Gods mercy; which toward them that are such is from ever∣lasting 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.

5 Doctrine. Because God knowes this, therefore He mitigates His anger.

Hitherto our misery in soule and body hath been considered absolutely vers. 14, 15, 16, 17, 18. Now it is to be considered relatively, as it is a reason why God mitigates His anger vers. 9, 10.

That it is so, see for spirituall misery Gen. 8.21. for corporall, Psal. 78.38, 39. Hence Job uses this as an argument to God Chap. 7.7. & 10.20, 21. & 14, 5, 6. So David Psal. 39.12, 13. & 89.46, 47.

The force of this reason (from our misery) is not by any meanes as if it deserved the mi∣tigation of Gods anger (as is evident to any man) nor as if God needed the help of men

justifyed and saved; but of His own most free and gracious love to men, which is such and so great, that from our malignity, deser∣ving eternall damnation, He takes occasion of doing us good, Rom. 5.20. Yea here Gods mercy is so much the more conspicu∣ous, in that all this misery of soule and body hath most justly befallen us for sinne.

Uses.

Here then 1 No man can want an argu∣ment to urge for imploring the mitigation of Gods anger. But it is to be urged rightly. Namely, come groning under the burden of thy sinnes, desiring above all things absolu∣tion 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 ap∣prehended by a lively faith.

If this be Gods reasoning, how unlike to God are they, who from other mens miseries spirituall or temporall take occasion of cru∣elly deriding them! Specially, from their spirituall miseries, of defaming them, and (if they be of a more cholerick nature) of pro∣voking and vexing them; from their corpo∣rall

miseries, of oppressing them.

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

2 To imitate our heavenly Father in ta∣king 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.

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