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

Vers. 8. The LORD is mercifull and gracious, slow to anger, and plenteous in loving-kind∣nesse.

The common benefit bestowed upon all the Israelites we had in the former verse, viz. Gods affording them the means of salvation. Now follow those which are more speciall and peculiar to some onely: The subject whereof, or the persons to whom they are given (that wicked men may not assume them to themselves) are described from their effects of fearing God, ver. 11, 13, 17. of keeping His covenant and commandements, ver. 18.

And here we have

• 1 The foundation or impulsive cause of these be∣nefits in the At∣tributes of God set down in this verse: which are foure, viz.
  • ...Mercy.
  • ...Grace.
  • ...Long-suffring.
  • ...Loving-kindnesse.
• 2 The benefits themselves, v. 9. to 19.

1 Doctrine. The LORD is mercifull.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercifull.* 1.1] This word we explai∣ned together with the conjugate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 4. Doct. 4. Here it seemes to be taken in the proper and strict acception for that Attribute of God, whereby He is inclined to succour them that are in misery. This is either gene∣rall, or speciall. Gods generall mercy hath for the object of it not onely men (even them which are strangers from the faith) but also unreasonable creatures, even all Gods works, Psal. 145.9. His speciall mercy looks at sinners repenting of their sinnes, Joel 2.13. And this is principally here meant, as ap∣peares by the exercise of it in the words fol∣lowing, especially ver. 13. And so it signi∣fies a pronenesse to succour or relieve a man in misery, notwithstanding sinne. The act or effect hereof is Deliverance, immediately from the Guilt of sinne by Remission, and from the Dominion by Mortification; by consequence, from Afflictions (so far as is ex∣pedient) and from Hell.

This Attribute of God is most frequently celebrated in Scripture.* 1.2 But let us hear the immediate testimony of God Himself Exo. 34.6. which very words David repeats not onely in this place, but also Psal. 86.15. & 145.8. So others, Nehemiah chap. 9.17. Joel chap. 2.13. Jonah chap. 4.2.

Seeing Mercy (considered in it self,* 1.3 or in actu primo, as here it is) is an essentiall At∣tribute of God; there can be no reason gi∣ven of it: but He is mercifull, because He is mercifull, or because He is God. For God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without cause: otherwise, ei∣ther He must be the cause of Himself, and so before and after Himself, which can not be; or else some other thing must be the cause of Him, and so He should not be Alpha, the first and independent, but should depend upon His cause, as in nature before Him. But contrariwise He is the cause of all things, and upon Him all things necessarily depend both in their essence and operation.

Uses.

Seeing this Attribute belongs to our use especially in the exercise of it (whereof Da∣vid speaks afterwards) I shall therefore here be the briefer.

For our Instruction.* 1.4 1 If God be mer∣cifull to sinners repenting, then certainly much more is He tenderly affected towards them, who having already repented of their sinnes, and mortified the works of the flesh by the Spirit of Christ (into Whom they are engraffed by faith) serve Him diligently in holinesse and righteousnesse, and bring forth plentifull fruit, whereby He is glorified.

2 We see how it comes to passe, that sinne doth not presently damne, but that there is hope in Israel notwithstanding sinne. If Gods punishing justice should strictly take place, there could be no hope. But God is mercifull, and out of His mercy ac∣cording to the prescript of His wisdome He so remits of His justice, that there remains certain hope of salvation to all that repent, though worse then Manasseh, the Jewes, Act. 2. (who notwithstanding Christs inno∣cency, the excellency of His doctrine, fre∣quency greatnesse and goodnesse of His miracles, crucified Him) &c.

3 We see also the true cause of damnati∣on. It is not want of mercy in God to deli∣ver men, and so to save them: but they are wanting to themselves in that they will not walk in the waies to which God in his wis∣dome hath annexed and restrained His shew∣ing mercy, lest His justice should be con∣temned.

This reproves 1 Such as do not carry them∣selves as becomes this mercy of God; viz. either

• despairing
• presuming

of it.

Despaire as it is in it self a great sinne,* 1.5 so it is also to man very dangerous. It is great in it self, as being (which many other sinnes 〈2 pages missing〉〈2 pages missing〉

which he could not hinder) may be of a harsh disposition, which can never in this life be quite remoyed, yet by the powerfull grace of God it may be so farre rectified, that a man shall have a mercifull heart, and in the generall course of his life exercise it, though he can not so expresse it in speech and counte∣nance as others can. But he that gives way to such a disposition, without grieving for it, and labouring to mortifie it, is not like our heavenly Father. For He is mercifull; and so must we be, if we will be His children, Lu. 6.36. Much lesse are they like Him, who contrary to their naturall inclination draw upon themselves a habit of cruelty by fre∣quent acts out of self-love, pride &c.

Here is also Comfort 1 for them,* 1.6 who groan under the burden of their sinnes. See ver. 3. Doct. 2. Consol.

1 Against the cruelty of men. If they re∣fuse to pardon us, when we have offended them (though we duly crave pardon of them) or if they punish us altogether undeserved∣ly, not for any offense or fault of ours, and that beyond all moderation, without all mer∣cy; and if others also have no compassion of us being so used: yet let this comfort us, that there is mercy with God. And as the mercy of men can not procure our salvation,

so neither can their cruelty hinder it, God be∣ing mercifull unto us.

Let this also exhort us 1 To labour that we may be partakers of this mercy.* 1.7

Motiv. 1 Otherwise we are undone for ever. 2 If we truly seek it, we shall not seek it in vain. 3 This is able to relieve all our miseries &c.

Meanes, Repentance.

2 To be mercifull toward others. This be∣longs chiefly to the exercise of mercy: Yet something may be said briefly of the inward affection.

Motiv. 1 The externall acts of pardoning them that have injured us, relieving them that are in misery &c if the heart be void of mercy, are not acts of mercy, but of some other principle, what ever it be, from whence they proceed, perhaps of vain-glory, cow∣ardlinesse &c and therefore shall not onely faile of the reward promised to the mercifull, but be punished as hypocriticall at least, if not otherwise sinfull. 2 If we have the in∣ward affection, though for want of power or opportunity we can not exercise the out∣ward act, God will in this case accept and reward the will for the deed.

Meanes. 1 Seeing Christ is full of grace, of Whose fulnesse we all receive grace for

grace; it is necessary that being taken out of the wild olive we be graffed into Him the true olive tree. 2 Seeing Christ communi∣cates by His Spirit, Which is therefore cal∣led the Spirit of grace; let us labour to be endued with it. 3 By the grace of His Spi∣rit exercise mercy, that by frequent acts the habit may be gotten and confirmed.

3 To give unto God the glory of His mercy.

Motiv. 1 God, working all things for Himself, hath revealed this, as all the rest of His Attributes to us in His word and works, that we may glorifie Him. 2 Holy men in Scripture every where shew us example: David especially in this book of Psalmes. 3 It is most just: seeing the mercy of God is the fountain of all the good we have or hope for. That eternall glory and happinesse is prepared for us, that Christ was sent to me∣rit and procure it, the Spirit to apply it, the word and other ordinances, which the Spirit useth to this end &c. is all the work of mercy.

Meanes. 1 Meditate of the excellency of Gods mercy, as it is described in the word. 2 Observe the sweet operations thereof in thy self and others.

2 Doctrine. The LORD is gracious.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gracious.* 1.8] The grace of God is often by a Metonym. effic. put for a double ef∣fect of it, noting 1 holy habits begotten in the mind and heart, as saving knowledge of God, faith, hope, charity &c. 1 Cor. 1.4, 5. 1 Pet. 4.10. 2 The continuall assistance of the Holy Spirit, 2 Cor. 12.9. But here it is taken in the proper signification: and so it imports the manner, according to which God out of His goodnesse, love, mercy, de∣livers the creature from evils and enriches it with good things, namely gratis, or freely. For deliverance from evil, Psal. 51.1. For bestowing of good, Gen. 33.5, 11. When therefore God is sayd to be gracious, the meaning is, that He is ready to remove evil from His creature, and to bestow good up∣on it, not upon any precedent merit or debt, or yet out of hope of recompense, whereby any thing may accrew to Himself; but onely that it may be well with the creature.

For the Proof and Reason,* 1.9 See the former Doctrine.

[Object.] If it be objected, that God doth not give salvation but according to His covenant prescribing conditions, without performance whereof He hath threatned and sworne that no man shall enter into His rest.

[Answ.] I answer, that Grace and Faith doe very

well agree. Whereupon the Scripture a∣scribing our Justification to Grace, doth al∣so often teach that we are justifyed by Faith. And so for salvation, Ephes. 2.8. By grace ye are saved through faith &c. Yea Rom. 4.16. Therefore it is of faith, that it might be by grace &c. For it is of the mere grace of God, that He would make a new covenant; that omitting the ri∣gour of the Law He would require Faith for the condition of it; that we are either able or willing to beleeve, Philip. 2.13. These two therefore may very well stand together, That all who are justifyed and saved are ju∣stifyed and saved of the mere grace of God, and yet, That no man is justifyed or saved but by Faith. God doth not enter cove∣nant with us, as needing any thing that we can do unto Him. Who is in Himself All∣sufficient and Blessed from everlasting to e∣verlasting. He doth not enter covenant with us, as thereby to cut off that absolute right of creation and redemption, in regard of which He might require of us whatsoever we could performe, without making any promise to us, or covenanting thereby for our obedi∣ence. His covenant is so framed, that He commands what we are to doe, and adds a terrible threatning of death, if we doe it not,

and promises a reward as of grace and free gift, if we doe it: we tender the condition to Him from His own power, as our duty, and seek the reward by humble intreaty, that He would remember His holy covenant. So that he enters into covenant, to excite us the more willingly and cheerfully to doe Him service; not to imply that He needs to us, or that we can merit any thing at His hands.

[Obj. 2] Yea but He doth not give salvation but for the merit of Christ.

[Answ.] For answer see Vers. 3. Doctr. 3.

Uses.

For our instruction,* 1.10 1 Here we see whence it is that God often plentifully bestowes up∣on wicked men the good things whereof they are most unworthy, and averts the evils which they have most justly deserved; though out of His Omnisciency He most certainly foresees their obstinacy to be such that they will not by these riches of His goodnesse be led to repentance. Hereupon some of the heathen denyed Gods providence, and some∣times holy men envy the wicked. But we may easily resist these temptations. The for∣mer (of the heathen) if we think of the grace of God, which looks at neither antecedent merit nor subsequent recompense in the be∣stowing

of good or averting of evil, and out of which He will doe good even to bad men, that He may satisfie His love to His creature, though He certainly foresee that (by reason of their contumacy) He shall not obteine his prime end of bringing them to repentance, which He seriously intends, and for which He useth sufficient meanes. The other tempta∣tion (of the saints) we may also resist 1 If we consider the same grace of God, where∣by He may doe with His own what He will (For is it not lawfull for Him so to doe? Is our eye evil, because He is good?) 2 If we consider how long He so deales with the wicked of His grace: Not for ever, but one∣ly so long as He thinks fit to expect their conversion. But if they will not be con∣verted but turne His grace into wantonnesse; the Spirit of grace, to which they doe such despite, will not alwaies strive with them, but there will be a time, when, stripping them of all good, God will cast them into eternall misery, so that it shall be manifest to all, that they are nothing lesse then the object of envy.

2 See here a just and effectuall cause of patience when either good things are wan∣ting, or evils ly upon us. If we could de∣serve, or God did any way ow us the be∣stowing

of those good things or the averting of those evils, it were another matter. But seeing He is gracious dispensing all His bene∣fits freely, why do we yet complaine as if He dealt injuriously with us? Yea rather let us set in order before our selves our many and great sinnes, and amongst the rest our ab∣using of Gods benefits; and then I dare boldly say we are very blind, if we do not see most just cause of acknowledging the great grace of God toward us, that any good at all, even our life and breath, is still continued to us, and that we are not at this very houre in hell. And further we must consider that Gods withholding temporall good things, or His sending temporall evils, do not alwaies proceed from an intention of revenge, neither are as it were forerunners of condemnation; but, that He often even of the same grace fatherly chastises us for our good, yea many times onely proves us, that His graces may be exercised and in∣creased in us, that so He may enlarge His blessings upon us in this life, and in the life to come set a more shining crown of glo∣ry upon our heads. Seeing then that the af∣flictions of both these kinds proceed from the grace of God, and are unspeakably profi∣table for us; shall we be so mad as to be

vexed at our own great good, and to be im∣patient against God for being gracious un∣to us?

3 See also a soveraigne remedy against pride and boasting of any good thing we have. For what have we that we have not received, not onely without but contrary to our merit, of the mere grace of God? And if we have so received it, why should we boast our selves as if we had not received it? Psal. 75.4, 5, 6, 7.

4 See a just reason why the Scripture so often requires of us thankfulnesse to God for all His benefits. If we did deserve them, there were no thanks due to God; as doing but that, which in justice He were bound to doe. But seeing He is gracious, dispensing His benefits freely without any desert on our part; our thanks (which would be due e∣ven to a man, that should bestow any bene∣fit upon us) must needs be most due unto Him.

This reproves 1 Such as abuse the grace of God.* 1.11 God indeed is gracious: But will He so give all things to all men? Indeed He is willing and ready to give unto all accor∣ding to such conditions as are agreeable to the honour of His justice; and He doth often give plentifully the things of this life and the

meanes of salvation to wicked men. But e∣ternall salvation He will not give to any (I speak of them who are adulti and have the use of reason) but onely to true beleevers, as appeares manifestly every where in Scri∣pture.

2 Them that will not reward such as by taking paines for the good of their soules, bodies, or estates, deserve it in the strict ri∣gour of justice. How unlike are these to God, Who gives His rewards to those that no way deserve them? And with what face can they expect such a reward of grace, who will not give a reward of debt?

3 Much more those who unjustly by fraud or violence take away a mans own from him, or requite evil for good.

On the other side here is again a further ground of Comfort for them who grone un∣der the burden of their sinnes,* 1.12 doubting of obtaining forgivenesse and salvation. If there were no remission to be had without works of satisfaction done either plenarily or in re∣spect of temporall punishments (which lat∣ter the papists affirme in the Councell of Trent Sess. 4. cap. 8, 9.) we might well in∣deed doubt of it, confidering on the one part the enormity of sinne and the infinitenesse of Gods Majesty offended thereby, and on the

other part our own weaknesse. But God is gracious, and forgives sinnes (if truly repen∣ted of according to the prescript of His Go∣spell) freely. And though He may in re∣spect of some sinnes retaine the temporall pu∣nishment (as in Moses Deut. 32.48. &c. and in David 2 Sam. 12.13, 14.) this is not, that satisfaction might be made Him (Whom Christ hath fully satisfyed) but to humble them, with whom He so deales, and make them beware for the time to come, and to admonish others by their example &c. So for salvation, if it depended upon our own merits, we might cast away all hopes and thoughts of it. But God is graci∣ous: and, by grace we are saved (Eph. 2.8) as many as are saved. Therefore if we frame our selves carefully after the rule of the Gospell, our salvation according to the covenant of grace is most certain.

Let this exhort us 1 To come to the throne of grace.* 1.13

Motiv. 1. We need many things. 2 With God is all sufficiency. 3. From God sitting upon the throne of Justice (as it is contra∣distinguished to Grace) nothing can be ex∣pected by us but the wages of sinne. 4 At the throne of grace all things, which are tru∣ly good for us, may easily be obteined;

where neither merit is prerequired, nor re∣compense looked for at our hands, but God (as a debtour to no man, and standing in need of nothing) gives all things freely. 5 God not onely admits them that come, but of his own accord invites them that are slack, Heb. 4.16. Isa. 55.1.

Meanes. That is simply necessary and ab∣undantly sufficient, whereupon the Apostle grounds this exhortation in the place now quoted, Hebr. 4.16. viz. that (as it is ver. 14, 15.) we have Jesus Christ for our High Priest to make intercession for us in the Holy of Holies. To this end we must attend to Him as a Prophet teaching us, and obey Him as a King commanding us to repent and be∣leeve, and to bring forth fruits meet for re∣pentance, shewing the truth of our faith by a serious and constant endeavour of denying ungodlinesse and worldly lusts &c. Tit. 2. This meanes is absolutely necessary, because God according to the prescript of His wis∣dome, for preserving the honour of His ju∣stice, hath peremptorily decreed not to give the grace of salvation unto any but such as are engraffed into Christ. And it is abundant∣ly sufficient, because Christ hath so satisfyed Gods Justice, that nothing hinders but that He may according to the naturall inclination

of His Grace most tenderly love all those who are partakers of Him, and doe good to them in all things whereof they stand in need: which that He will also doe, His promises every where, oath, seales &c. doe assure us.

2 Freely to doe good to others. To imi∣tate God here in all points we are neither bound nor able. To some men we are deb∣tours, as to our parents, creditours, benefa∣ctours &c. Many things also we our selves have need of; and therefore if we should doe all things freely without expectation of recompense, we should be destitute of ne∣cessary meanes of life. In which respect God commands that the labourer should have his wages, and that they, who preach the Go∣spell should live of the Gospell; and in like manner, that all who exercise any lawfull calling should be maintained thereby: which could not be, if a labourer should have no∣thing for his paines, and a tradesman should give away his commodities &c. But so farre as other mens necessities require, and our own abilities will beare, we ought to doe it.

Motiv. 1 To requite them that have gi∣ven to us, or to give to them who are like to requite us, is a small matter: publicanes

and sinners doe so, Mat. 5.46, 47. Luke 6.32. &c. 2 By doing good freely, viz. to them who have not deserved it, or who have deserved the contrary, we shall be the chil∣dren of our Father which is in heaven, Mat. 5.44, 45. 3 How freely soever we study to doe good to others, yet we shall not doe it freely (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratis) in respect of God; as Who both hath already abun∣dantly deserved of us; and will also plenti∣fully recompense unto us whatsoever we doe for His sake, Mat. 10.42. Luke 6.35. & 14.12, 13, 14.

3 Doctrine. The Lord is slow to anger (or, long-suf∣fring.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 long of anger.* 1.14] Which is meant not in respect of the continuance of His anger (for so he is quite contrary, as we shall see in the next verse, and Psal. 30.5. Isa. 54.8.) but in respect of the beginning of it: that is, He is long ere He will be an∣gry. For thus is the phrase every where ta∣ken, whether spoken of God or man. And so also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prov. 19.11. The dis∣cretion of a man deferres his anger, or, makes him slow to anger. So Isa. 48.9. In like manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eccles. 7.8. To which are contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 short of anger & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

short of spirit, that is, soon angry, or hasty of spirit, Prov. 14.17, 29. And this also (as the former Attribute) is here to be understood in actu primo, as noting a pro∣pension in God to refraine His anger in the effects of it (viz. revenge or punishments) notwithstanding the greatnesse, continuance, or frequent iteration of mens sinnes.

For the Proof and Reason see Doctr. 1.* 1.15

Uses.

For our instruction 1 This Attribute of long-suffring presupposes in God a naturall hatred of sinne:* 1.16 His refraining for a time the effects of His displeasure implies that He is displeased at it. And both these presuppose Gods omnisciency, whereby He knowes all sinnes.

2 See here the true cause why sinners many times goe so long unpunished: Not their desert, nor that God either sees not, or hates not their sinnes, or is not able to punish them; but His long-suffring, or slownesse to anger.

3 Hence also it appeares that the sinnes of impenitent persons are not at all remitted by Gods long-suffring. Quod differtur, non aufertur. Forbearance is no quittance. Their punishment is onely put off, not ta∣ken off. Gods suffring is long, but not for

ever. If men will find no end of sinning, God will find an end of suffring, and a begin∣ning of punishing.

This reproves 1 Such as are unlike to God,* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prov. 14.17. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that are soon angry, hasty of spirit, who like tindar or gun-pow∣der, take fire presently at the least spark of any offense, yea sometimes where there is none at all, but onely in their misapprehen∣sion.

2 Such as abuse the long-suffring of God to quite contrary ends; viz. to pride, luxu∣ry, oppression &c. to foster impious con∣ceits of God, that He is such an one as them∣selves, Psal. 50.21. to set their hearts fully to doe evill, Eccles. 8.11.

3 Such as envy Gods long-suffring to∣wards others, yea pray for speedy vengeance upon them.

It exhorts us 1 To hasten our repentance,* 1.18 lest that come upon us, Rom. 2.4, 5. &c.

2 Patiently to suffer afflictions, though they seem very long to us.

Motiv. 1 Let us consider how long God hath suffred our sinnes most unjustly com∣mitted against Him, and be ashamed not to suffer patiently His chastisements most justly inflicted upon us, yea farre below our desert.

2 They are sent by God to purge and take away our sinnes, Isa. 27.9. that we should not be condemned with the world, 1 Cor. 11.32. but be made partakers of His holi∣nesse, Hebr. 12.10. and consequently of e∣ternall happinesse. Shall not we then pati∣ently beare afflictions, which are sent for our great good, when God patiently beares our sinnes which are good for nothing (Rom. 6.21. Ephes. 5.11.) yea which are directly contrary to the greatest good, Gods glory and our salvation? 3 How long soever the time of our suffrings seems to us, certainly it shall last no longer then is requisite to the ends before mentioned, Lam. 3.33. And shall not we so long endure the hand of God, Who hath with so much patience en∣dured us pressing Him with our sinnes, as a cart is pressed that is full of sheaves? Amos 2.13.

3 To imitate God in being long-suffring, or slow to anger, patiently enduring the in∣juries offred to us by others, though great, though many, though long continued and often repeated.

4 Doctrine. The Lord is plenteous in loving-kind∣nesse.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loving-kindnesse.* 1.19] This we explai∣ned

before, Vers. 4. Doctr. 4. Where we shewed that it extends both to deliverance from evil and to the bestowing of positive good. But it is most commonly taken the latter way: And so it is here; the former being expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercifull.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plenteous.] This signifies a large quantity, either continued (that is, magni∣tude or greatnesse) Psal. 48.2. or discrete (that is, multitude) Psal. 3.1, 2. But see∣ing Gods loving-kindnesse (taken in actu primo, as here it is) is one and the same es∣sentiall Attribute of God, therefore the for∣mer signification is proper to this place; He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, exceeding propense to communicate good. And so Psal. 145.8. in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Though in the effects this (as the rest also of Gods At∣tributes) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many waies mani∣fold, as we shall see immediately in the proofe.

Beside the places quoted for the proof hereof in the first Doctrine,* 1.20 the plenteous∣nesse of Gods loving kindnesse may be fur∣ther demonstrated by the multitude and greatnesse of the effects of it.

The multitude will appeare, if we consider 1 How many they are to whom God doth good, even as many as there ever have been, 〈2 pages missing〉〈2 pages missing〉

their sinne and the reprobate by their finall impenitence in their sinnes deprived them∣selves of it.

Uses.

Here 1 See what encouragement we have to pray unto God.* 1.21 Such is our need, that though he, by whom it were to be supplied, were most tenacious, we had cause to beat his eares continually by our uncessant clamours, that if he would not for any other cause, yet being wearied with our importu∣nity he might grant us what we ask. But God (Who not onely admits but invites us to pray) as He hath an inexhaust plenty of all good things, so He is also as plenteous in kindnesse and ready to give. But if He de∣ferre His giving, the reason is, because that which we ask is not convenient for us, or be∣cause we ask amisse, or are not yet fit to re∣ceive, or because it is expedient for us that our faith, hope, patience &c be thereby exercised &c. Otherwise it would come to passe (as Isa. 65.24.) that before we should call, God would answer, and whilest we were yet spea∣king. He would hear. See Dan. 9.20, 21, 22, 23. Let the papists therefore with their will wor∣ship goe to their he and she saints: but let us goe to God with our prayers, as both His commandement layes a necessity upon us,

and this Attribute abundantly encourages us.

2 See the fountain of all good; whence both what we have is received, and what we want is to be sought.

3 If God be so plenteous in loving kind∣nesse even towards all; how much more towards His children!

4 If any man do not abound with good things, let him know that the cause is not in God (Who is plenteous in loving kindnesse) but in himself.

This reproves 1 Such as seek the good things they desire,* 1.22 from any other then from God. These are like unto them Jer. 2.13. they commit two evils &c. For whereas every transgression of the law is sinne, they trans∣gresse two waies at once. Which their trans∣gression (as all sinnes are not equall) see 1 how impious it is. 2 how unprofitable and foolish. 1 For the impiety, the degree of it (which for the substance is to be estimated by the Commandement which is violated) is very great: because it is against a com∣mandement of the first Table which imme∣diately respects God Himself, and so the violation of it, caeteris paribus, is worse then the violation of any of the comman∣dements of the 2^d Table, which respect our neighbour. And whereas the first Com∣mandement

of the first Table concerns the having of the true God (as the rest the true manner of worshipping Him) therefore the breach of that is most hainous. See the story of the Samaritanes 2 King. 17. God sent lions against them that did not at all ac∣knowledge Him, ver. 25. but with-held them from those that worshipped Him though af∣ter Jeroboams manner. Now whereas the first commandement enjoines the having of the Lord for our God, and forbids other gods; these men violate both parts of it, the affirmative by forsaking the Lord, the nega∣tive by digging themselves other cisternes. For Trust is an act eminently due onely to God, and not to be placed in any thing else but with subordination unto Him: And therefore in what thing soever a man princi∣pally trusts, that he makes his god. 2 How unprofitable and foolish this is, appeares by the description of God and these cisternes. God is the fountain of living waters: The cisternes, which they dig, as (being but ci∣sternes, not fountaines) they have no water of themselves, so (being but broken cisternes) they can not hold the water that is put into them to supply those that dig them. For all creatures as they are from God, so they de∣pend upon Him for their operation, yea and

for the continuance of their being: and there∣fore unlesse they be preserved by God, and enabled by Him, it is impossible they should help us. Now He will be so farre from bles∣sing the creatures wherein men idolatrously trust, that He curses those that trust in them, Isa. 31.1. Jer. 17.5. and many times takes away and destroyes the creatures themselves, Isa. 31.3.

2 Such as are unlike to God 1 Priva∣tively, such as either through their own fault have not spirituall or temporall good things wherewith to profit others or who having them are not ready to communicate them. 2 Positively, such as are plenteous in mis∣chievousnesse; who are so much worse then the former, by how much commission of ill is worse then omission of good, which it in∣cludes in it self and superadds to it.

On the other side this serves to comfort 1 Sinners, if truly penitent.* 1.23 Benhadad ha∣ving lost the day, and being in great feare of losing not onely his kingdome but his life, his servants comforted him with the fame that they had heard, that the Kings of Israel were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercifull Kings, 1 King. 20.31. but we know most certainly that the God of Israel is a mercifull God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plente∣ous in mercy or loving kindnesse, as here.

2 Much more the godly. For if God be so plenteous in loving kindnesse to men, whilest they are yet His enemies; how much more when they are reconciled to Him, and become His friends and His children, whom He tenders as the apple of His eye, more then a mother her sucking child? Can we think that Jacob feared the famine after he knew there was come enough in Egypt, and the disposall thereof in the power of his son Joseph? Yet among men love descends, so that the love of a sonne toward his father, is not equall to that of a father toward his children: and the love of any earthly father whatsoever is nothing to the love of our hea∣venly Father; whether we consider the ten∣dernesse, or the constancy, or the efficacy of it. Of how little faith therefore are we, if so great kindnesse of so loving a Father can not comfort us against any grief or feare whatsoever!

Let this also exhort us 1 For the good things we yet have not,* 1.24 to expect and seek them of Gods loving kindnesse.

2 For those we have already received, to be thankfull to Him.

3 To imitate God in this Attribute also as in the former.

Motiv. 1 The dignity of man consists in

being like unto God. Some courtiers have imitated even the imperfections of their prin∣ces. And shall not we much more imitate our God every way most perfect? And par∣ticularly in His bounty or loving kindnesse: seeing, as it is more honourable in the eies of men, so it is a more blessed thing before God to give then to receive (Act. 20.35.) to be a help rather then a burden to others. 2 The good things we have, whether spirituall or temporall, are not our own, but are onely to be dispensed by us according to Gods pre∣scription. And He hath prescribed us this duty, Gal. 6.10. 3 We are all brethren in our first parents, of the same flesh and blood, Isa. 58.7. Act. 17.26. partakers of the same naturall, capable of the same gracious and glorious image of God. 4 Hereby God shall be glorified, His doctrine adorned, we shall give good example to the good, winne them who are yet enemies, or else stop their mouths, we shall get and keep the peace of conscience, other men will be moved to help us when we shall need, or (if men be in∣gratefull and inhumane) God will most am∣ply recompense us here, and minister unto us abundantly an entrance into His heavenly kingdome hereafter.

Notes

• * 1.1

  Explic.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Instr.
• * 1.5

  Repr.
• * 1.6

  Consol.
• * 1.7

  Exhort.
• * 1.8

  Expl.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  Instr.
• * 1.11

  Repr.
• * 1.12

  Consol.
• * 1.13

  Exhort.
• * 1.14

  Explic.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  Instr.
• * 1.17

  Repr.
• * 1.18

  Exhort.
• * 1.19

  Explic.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Instr.
• * 1.22

  Repr.
• * 1.23

  Consol.
• * 1.24

  Exhort.