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

Uses.

The consideration of both may afford us severall instructions.* 1.1 1 For bodily death, 1 If we be so many waies in danger of it before our time, we may take it the more patiently and contentedly either in our selves or our friends, when it comes in its full time, in a ripe age, in an ordinary course of nature: which is elegantly expressed, and promised as the complement of all Gods temporall blessings, Job 5.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Zenob. 2 Hereby we see how little rea∣son we have to set our hearts upon outward things, which the Apostle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things pertaining to this life, 1 Cor. 6.3, 4. For 1 the life, which is the foundation of en∣joying them, is (as we see here) very casuall,

and uncertain. 2 The things themselves are yet more casuall, more uncertain then the life to which they pertaine; both because a man is lesse carefull of them, (Job 2.4. Prov. 13.8.) and because Gods providence also is lesse watchfull over them. For although God being alwayes every where present hath a continuall inspection upon all things, and so farre as he sees expedient preserves them, (Psal. 36.6. Heb. 1.3.) yet His providence hath its degrees, as being more intensely ex∣ercised about things of more worth, 1 Cor. 9.9. Now of all outward things food and rayment are the principall, and most necessa∣ry; and yet the life is more worth then these, Mat. 6.25. And therefore Job 1.12. though God gave the devil power over all that Job had, yet he restrained him from touching his person. And chap. 2.6. when he extended his power to his person also yet he excepted his life. If therefore our life (which both Gods providence and our own especially tenders) be yet lyable to dangers, how much more the things which per∣tain to it? And how vain a thing then is it to set our hearts upon them!

2 For eternall death, if David and all men be by sinne lyable to it, then there is no re∣spect of persons with God, Rom. 5.12, 18.

We being all fallen in Adam are alike be∣come the children of wrath and lyable to e∣ternall death. Onely therefore the grace of God in Christ exempting out of the common masse those who obey him, makes a diffe∣rence between man and man.

And if we be all in danger both of tempo∣rall and eternall death,* 1.2 what a strange lethar∣gie possesses their soules, who so live as if they were lyable to neither of both! whose deeds declare that they doe not beleeve, or at least that they doe not think of either! Were it not for bonds, indentures &c. a man might well think they never dreamed of death. There indeed upon supposall and feare of their own death they will put in heirs, executors, & administrators, make ma∣ny provisos in behalf of posterity. But they lay their worldly projects for one, seaven, tenne, twenty yeares, without once looking after any proviso for their own eternall secu∣rity, if death happen in the mean time. Kind hearts! that are so much more carefull of the outward estate of their children, then of the eternall welfare of their own soules. But will neither the remembrance of all their ancestors dead before them, nor the daily ex∣amples of mortality, nor so many clear testi∣monies of Scripture that all must die, nor

that Statute of the immutable and omnipo∣tent God (Heb. 9.27.) any thing at all move them? The reason, sure, is that which the Phi∣losopher toucheth, Rhet. lib. 2. cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All men know they must die; but because it is not near, they regard it not. Or, that which Thomas saith, Pleri∣que non timent mortem, quia apprehendunt sub remotâ distantiâ. Most men feare not death, because they apprehend it as at a re∣mote distance. And for the same reason they much lesse feare what may come after death.

But let us make it our continuall medita∣tion.* 1.3 1 Of bodily death: to which we are so lyable, that there is no possibility of a∣voiding it; and for the time, as we know it cannot be farre off, so we know not how near it may be. This meditation will be of excel∣lent use, 1 For the taking down of our pride (the worst of evils) what ever the ground of it be: whether we be proud of the goods of the mind (Psal. 146.4.) or of the goods of the body, strength, beauty &c. (Job 21.23, 24, 25, 26.) or of our kindred (Job. 17.14.) or of outward things, riches, honours &c. (Psal. 49.16, 17.) 2 For the modera∣ting our desires of earthly things, as which

can neither keep off death nor continue with us after death. 3 For the bridling our unru∣ly passions, anger, envy, impatience, whe∣ther at our own or our friends sufferings, or at the prosperity of Gods and our enemies (Psalm. 37. & 73.)

2 Of eternall death: which, though it be farre worse, yet is avoidable. And the meditation of it will be both a Motive and a Meanes to us to avoyd it, by hastening our re∣pentance and taking heed of sinne for the fu∣ture. To this purpose is that redoubled ad∣monition of our Saviour to His friends, Luke 12.5. Feare Him, Who, after He hath killed, hath power to cast into hell: yea, I say unto you, Feare Him.

Notes

• * 1.1

  Instr.
• * 1.2

  Repr.
• * 1.3

  Exhort.