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

2 Doctr. He saith, Forget not all his benefits.

• 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His benefits.] The prime and proper signification of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sim∣ply and absolutely afficere bono vel malo, to doe one good or evill, to deale well or ill with him. And so it is taken in the good part, Prov. 11.17. and frequently being spoken of God, as Psal. 13.6. & 116.7. & 119.17. & 142.7. Isa. 63.7. In the bad part, Gen. 50.15, 17. Psal. 137.8. Prov. 3.30. In both, Prov. 31.12. Sometimes in reference to a precedent cause or occasion in the object it may signifie to reward, recompense, or re∣quite. So by our last English Translatours it is rendred in the good part, 2 Sam. 19.36. & 22.21. Psal. 18.20. In the bad, Deut. 32.6. Isa. 3.9. Joel 3.4. 2 Chron. 20.11. Psal. 7.4. and in the 10^th verse of this 103. Psalme. In both, 1 Sam. 24.17. But in all these places it might as well have been trans∣lated simply and absolutely, to doe, or deal with, (as for example, in the 10^th verse of this Psalm, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the latter part of the verse is but exegeticall to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former part) and in divers of them much better, as wherein it may (at least) be doubted whether there be any reference at all to any precedent cause or occasion. In like manner the nown 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primely and properly signifies a deed or thing done to

• another, whether good or evill, a good or ill turn, a kind or unkind office, a benefit or a hurt. Thus it is taken in the good part, Judg. 9.16. 2 Chron. 32.25. Prov. 19.17. In the bad, Psal. 137.8. & 28.4. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is but exegeticall to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And wheresoever in our English it is translated [recompense, or re∣ward] which is commonly in the bad part, it rather signifies the deed or thing rewarded, then the reward it selfe: Or if it doe signifie the reward, it is by a Metonymie (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often doe) So Prov. 12.14. Isa. 3.11. Which may be translated, The work of a mans hands: Obad. v. 15. Thy deed, or, That which thou hast done. But here in the Text it is taken in the good part: and there∣fore it is rightly translated according to the prime & absolute signification benefits, & so by Symmachus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, better then by the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by the Vulgar Latine, (which in the Psalmes followes the LXX) retributiones. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 116.12. Neither doth this exclude but rather include Gods retributions or rewards, which are the fruits of His second love. For these also are benefits, and so matter of blessing God, not onely by way of praise, but also by way of thanksgiving too, as being not of debt but of

• grace, Rom. 4.4, 5. I have insisted the lon∣ger upon the explication of this word, be∣cause both the verb, and the nowns derived of it, are usually mistaken and restrained to re∣tribution, as if that were the principall signifi∣cation of them; whereas indeed it is scarce any signification at all, but by a trope, and that but seldome.
• 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 forget not.] As a man may be said to remember 2 wayes, viz. either notionally, or affectively; so in like manner he may be said to forget, 1 Notionally, when the notions of things formerly known are ei∣ther altogether or in part vanished away, Psal. 59.11. Jam. 1.24. 2 Affectively, when, though he still retains the notions, yet he is not answerably affected, neither doth act according thereunto, Gen. 40.23. compared with chap. 41.9. &c. Psal. 106.21. And thus God is said not to remember the sins of them that repent, Jer. 31.34. Ezek. 33.16. likewise the righteousnesse or righteous acts of him that apostatises, Ezek. 33.13. to for∣get the affliction of his people, Psal. 44.24. & 13.1. And so indeed it is alwayes taken, when it it spoken of God. In this place both are to be understood; Forget not notionally, Forget not affectively.
• 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all.] In this manner of speaking the

• negation is sometimes referred to the nown, and so denies but in part, as Numb. 23.13. Mat. 7.21. Sometimes to the verb, and so it denies the whole, as Exod. 12.43. Ezek. 12.28. Gal. 2.16. And thus it is taken in this place; Forget not all His benefits, that is, Forget none of His benefits, or, Remember all His benefits.

To bring any proof of David's care in this particular, is needlesse; it being generally throughout this whole book of Psalmes his chief work to commemorate Gods benefits, and to excite both himself and others to a thankfull commemoration of them; many whole Psalms being spent in nothing else.

For 1 he knew that ingratitude (especially towards God) is alwayes a hamous finne; and much more would it have been so in him, a man that made such profession of re∣ligion, and whom God had loaden with so many, so great benefits. 2 He knew also that he that is forgetfull of benefits can not be gratefull. For whatsoever gratitude doth, it looks at the benefits as the ground thereof; and the requitall or recompensing of them is the onely end it aimes at. Therefore the keeping them in memory is the first work of gratitude, upon which all that follow are founded, and without which they all fall to

the ground. If the memory retain them not, neither can the mind worthily esteem them, nor the heart love the benefactour for them, nor the tongue praise him or them, nor the deeds recompense them. He knew more∣over that to remember Gods benefits onely notionally and not affectively, was worse ingratitude then utterly to forget them as be∣ing more voluntary.

Uses.

In that David excites himselfe to remem∣ber, or not to forget Gods benefits, it is pre∣supposed 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 forget∣fulnesse.

2 That unlesse the memory be ever and anon rubbed up, there is danger that forget∣fulnesse 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 memo∣ries 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 bene∣fits which we have received from others, even from God Himself, obliging us to gratitude)

we write in the water or dust.

3 That we must in no wise forget any be∣nefits received, especially from God.

This reproves 1 Such as doe not remem∣ber Gods benefits affectively; 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 Israe∣lites 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) hast made my hill so strong. Upon which words Saint Augustine, Non in viribus nostris, non in me∣ritis nostris, &c. Not by our own power; for it is Thou LORD: not for our own

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; accoun∣ting 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 ene∣my, Chap. 21.20. who yet was the charet of

Israel, and the horsemen thereof, 2 King. 2.12.

But let David's example exhort us to imi∣tate him in ever thankfully remembring and exciting our selves to remember, and not for∣get all Gods benefits.

Motives. See the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beside, the remem∣brance 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 grea∣ter is the evil of the sin. So David's sin is ag∣gravated by Nathan, 2 Sam. 12.7, 8, 9. and Hezekiah's pride, 2 Chron. 32.25. There∣fore as Joseph fortifies himself against his mi∣stresses 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

• hurt: How then can I blaspheme or speak evill of my King, which hath bestowed salva∣tion 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or benefits before we have done Him any service, much lesse will He be slack or behinde-hand with us in re∣warding 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 & privative∣ly 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 re∣ward. 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 Da∣vid, 1 Sam. 17.37. The LORD that delive∣red me out of the paw of the lion, and out of

• 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 contribu∣ting to any work, which concerns Gods im∣mediate 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the things which He hath former∣ly bestowed upon us: which, as they pro∣ceeded 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 contri∣bute thereunto as on the one side readily and cheerfully, and (which will follow thereup∣on) richly and plentifully according to our ability; so on the other side humbly and mo∣destly, 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;

• both that we may be the children of our hea∣venly 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 re∣membring 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 ne∣cessary 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 me∣mories most fail, yet what they greatly regard

• they seldome forget, as where they have laid their treasure, (Cic. de senect.) Now Gods benefits are highly estimable (or rather ine∣stimable) whether we consider them in them∣selves (their greatnesse, multitude, variety, conveniency, &c.) or in respect of God the Authour and Donour of them; Whose greatnesse and majesty illustrates and ampli∣fies His benefits, and Whose goodnesse com∣mends 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 be∣nefits 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 bestow∣ed 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

• man, &c. Psal. 8.4. & 144.3. But much more may we be astonished with admirati∣on, 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 deser∣ved 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 com∣pany, 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, chil∣dren, &c. This means God Himself prescribes as for the keeping His words in remem∣brance, 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. Be∣ware 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 remem∣brance it self of Gods benefits. I shall in∣stance onely in two.

• 1 Earthly-mindednesse: which makes a man not value, not regard, not relish the chiefest of Gods benefits, that is, His spiritu∣all 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 them∣selves, that he never looks up to the Author and Giver of them. As swine under an oak.
• 2 Pride: which is yet more unreaso∣nable, 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 meri∣ting 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 be∣nefits, as all too little for him.

Notes

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