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

Verse 3. Who forgiveth all thine iniquities: Who healeth all thy diseases.

That he may blesse God by way of thanks∣giving, he recounts Gods benefits bestowed

upon

• himself, v. 3, 4, 5. which are either
  • privative, de∣liverance from the evil of
    • sin, ver. 3.
    • punishment, v. 4. in the beginning.
  • positive, conferring of good things
    • in generall, v. 4 latter part.
    • temporall, v. 5.
  • others also, v. 6. to the 19.

His deliverance from the evil of sin he men∣tions in this verse. And it hath two branches,

• viz. being ei∣ther from the guilt of sin, by forgivenesse, or remission of it, which is Ju∣stification.
• viz. being ei∣ther from the corruption, and dominion of sin (signified by healing his diseases) which is the former part of Sanctification.

In the former branch are 3 Axiomes or Doctrines.

1. Doctrine. David had his iniquities.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thine iniquity, or iniquities.] The verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies properly to be crooked, Eccles. 1.15. & 7.13. Lam. 3.9. And where∣as a man may either voluntarily make him∣self crooked by writhing or distorting his body, or be made crooked by a disease (Luke 13.11.) by a heavy burden &c. hence by a Metaphor it signifies sometimes to sinne, (specially of crooked manners, per∣versly, deliberately, 1 King 8.47 and more generally any way whatsoever, every sinne being a deflexion from the right way or rule) sometimes, to be pressed by calamities, Psal. 38.6. Hence also the nown 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the same Metaphor signifies most commonly sin (whe∣ther of perversnesse or otherwise) but some∣times affliction or punishment, 1 Sam. 28.10. And so that speech of Cain, Gen. 4.13. may be interpreted either way. Here it is taken for all Davids sins, whether of perversnesse, as in the matter of Urijah, or otherwise.

That David had his iniquities, as it is here necessarily implied in the pronown affixed to it (thine iniquities, that is, the iniquities of Da∣vids soule, or of David himself) and in the act of God exercised thereabout, viz. for∣givenesse, (for that which is not can not be forgiven) so he elsewhere confesses it more expressely and at large, As 2 Sam. 12.13.

& 24.17. Psal. 40.12. & 51.1, &c.

Now sinne being most hatefull to God, (to Whom we owe whatsoever we have or are) and, beside other discommodities, most pernicious to him that commits it, in respect of the punishment both of losse and sense, and bringing no good at all with it, which may in any wise recompense or coun∣tervaile these evils; therefore to sin is contra∣ry to all reason, and consequently it can not be expected that any just reason should be given why David had his iniquities. Yet how or by what means this came to passe, it will not be amisse to enquire; that so we (for whose sakes this and all things else are writ∣ten) may the more diligently beware, lest the same things, which were able to overthrow so valiant a champion, doe much more get the victory over us.

• The causes then of these iniquities were externall.
• The causes then of these iniquities were internall.

The externall cause was the devil (the com∣mon cause of sin, 1 Job. 3.8.) whose hatred and envy against God and all mankind is such, that he leaves no man at all untempt∣ed. But especially and above others he would labour to draw such a man as David into sinne, in a double respect, viz. of his

profession, and authority. For the former, the devil knew full well, that the sins of David, who had made so great a progresse in the profession and practise of religion, would give great occasion both of scandall to the weak, and of blasphemy to the wicked and profane, 2 Sam. 12.14. For the latter, the sub∣till serpent knew that most men would frame themselves after the kings example; and there∣fore that such who had before kept them∣selves at least within the bounds of outward civility for feare of displeasing the king, when they should know how greatly he had sin∣ned, would break out into all impiety. He might hope also that by that means the kings mind might be alienated from good men, as whom he might suppose to be offended at his sins; whereupon haply he might raise persecution against them (2 Chron. 16.10.) and thereby such as had not already entred into a godly course of life, might be kept back, and such as had, might apostatise or fall back from it. Or, suppose Davids sinnes could have been concealed from the vulgars notice, yet it would have been very probable, that a king conscious to himself of such sinnes would not have been very severe in punishing others; whereby sin upon hope of impunity would have spread far and wide,

and have overflowed the whole land.

The internall causes are different according to the diversity of sinnes. But the principall and direct cause, perse & consilio, was the will determining the power or faculty to an undue object, or an undue manner. The previous or antecedent causes, which made way for that determination, were negligence in using the means to avoid sin (viz. watchful∣nesse, prayer, attention to Gods word &c.) and the entertaining and harbouring wicked thoughts so long, till they had driven away the Spirit of grace, captivated right reason, and obtained the consent of the will.

Uses

Hereby we learne 1 That even the best men are not in this life free from possibility of sinning; and therefore that Christianity is not a state of security but of watchfulnesse, wherein we ought to work out our salvation with feare and trembling.

2 That even the greatest and mightiest of men (for who greater then a king? or who can challenge any exemption or prerogative above him?) are yet subject to the law of God. For sin is a transgression of the law: now no man can transgresse the law but he that is subject to the law. The sinnes there∣fore of great men are sins: and seeing He that

is higher then the highest observes them (Ec∣cles. 5.8.) they must (without repentance) render an account to Him of them, and that so much the heavier, by how much their sin∣full example hath been more dangerous to others, and their sins in themselves so much the more hainous, as they being obliged to God by more benefits have broken more bonds of duty.

This reproves, 1 Libertines &c. who think they are come to that height of perfe∣ction, that they can not by any temptation be drawn into sin; yea that the acts which they commit, though sins in other men, (as drunkennesse, theft, whoredome &c.) yet in them are no sins, neither can defile them, see∣ing to the pure all things are pure. But against this opinion (so absurd, that it is a wonder the devil himself is not ashamed to perswade any man to it) there needs no more to be said for the present, but that David (another manner of man for holinesse and perfection then the best of them) had his iniquities, and so called and accounted of them.

2 Carnall Gospellers, who have little or no care of hearing the word, or performing other duties of religion, who know not what belongs to the girdle of sincerity, the helmet of hope, &c. yea who dare adventure upon

any occasions of sin, and yet think they have so good command of themselves that they can keep within compasse well enough. What's the matter? I wonder. Is sin grown lesse dangerous, or men more skilfull to a∣void it now then heretofore? Sin was wont to be very watchfull and crafty to catch men, Gal. 6.1. Eph. 4.22. Heb. 3.13. 2 It was wont to be so strong that none but Christ, Who hath power to subdue all things unto Him∣self, was able to deliver any that once came within the reach of it. 3 It was wont to be so cruell, that look who were not pluck'd out of its jawes by Christ, it would use them most unmercifully. All the miseries of this life pro∣ceed from sin, and yet all doe not satisfy the cruelty of it, but at last it brings to death, Rom. 5.12. Nor is it yet satisfied: for it drawes the soul also to the place of torment, and at last the body also united to it, and so drowns the whole man in wofull perdition. Nor is it yet fully satisfied: for being com∣mitted against an infinite justice, it requires that the sinner should likewise undergoe an infinite punishment. But because the creature being finite can not undergoe a punishment infinite in measure, therefore it rests (though hardly) content with a punishment infinite in duration. Such was sin wont to be. And is

it now grown to some better terms of mode∣ration? No surely, it is as ready to intrap men now as ever; which appears by the ab∣ounding of it every where, and daily ensna∣ring such as would think much not to be ac∣counted very wise men. And 2^ly it holds those it once seises upon, as fast now as ever: for still that stands good, that there is no Name under heaven whereby men can be sa∣ved, but onely the Name of Jesus; it is onely He that can save His people from their sinnes. Lastly, the rigor in binding over to punishment is nothing abated; the same law being broken, and the same infinite justice of∣fended. Well then, sin being the same it was wont to be, why are not we so watchfull a∣gainst it as the servants of God have been in former times? who were so wary that in some things they would not doe all they might, but used to make railes on either side their way to heaven, lest unawares they should fall into sinne; as never thinking them∣selves far enough out of the reach of it, till they should get to heaven. But oh the pier∣cing wit, the undaunted courage, the firm faith of our age! All foregoing generations were but babes to us the world had never any men to shew till we came in play. We know so exactly how far we may goe in every thing,

and can so accurately (to the very cleaving of a haire) distinguish between the use and abuse of things, that we scorn to lose any jote of our privileges. Yea many times we make a sport of it, to shew how nigh the pits brink we can goe, and yet not fall in. Nay we mock, and sometimes deadly hate such as dare not goe so far as we think they might. Those proverbs of not touching pitch, or not putting coals in∣to the bosome, &c. befitted those simple souls in time of yore, but are now out of date. Sim∣ple Job! why wouldst thou so restrain thy self as to make a covenant with thine eyes not to look upon a maid? (Job 31.1.) we have such as can dally with them, and dance with them, and court them whole nights together, & yet look to the main chance well enough: who much delight in lascivious songs, wanton plaies, and such like frothy execrable filth, & yet never any infection once comes neare them; nay they can pick as good lessons out of these as others doe out of sermons. David, what a silly weakling wast thou, to think thou couldst not keep Gods commandements, un∣lesse thou didst first proclaim, Away from me ye wicked? (Psal. 119.115.) And Solomon, thou the wisest of men, & hadst no more wit, but to forbid ill company, and that six times together with a breath? (Prov 4.14 15.) He

is no body now adaies that is not for all com∣panies. We have them, that care not if the devil himselfe came into their company, if he would not hurt their bodies; and would not fear a straw what he could doe to their souls. No, their knowledge is so sound, their faith so strong, and their hearts so good to God, that they scorn any company should doe hurt on them. And Paul, why wouldst thou be so strict as to keep under thy body, &c. (1 Cor. 9.27.) as though a man may not pam∣per himself with all variety of delicates, and yet be far enough from reprobation? Not to bring any more instances, we have some tast of the marvellous wit of our happy age. But if it be well compared with the wisdome of those forenamed Saints of God, we shall find, that they out of a deep desire of Gods glory and their own salvation, and a suspici∣ous feare of the strength of sin and their own weaknesse, bent their whole endeavour to keep as far from sin as possibly they could; and our men out of a love of their lusts, and a tickling desire to give them some satisfa∣ction, labour to come as near to sin as possi∣bly they can without falling into it: Where∣as we may well imagine it is not for nothing that the onely wise God hath forbidden the occasions so expressely in Scripture. See for

the occasions of drunkennesse, Prov. 23.20, 31. Of whoredome, Prov. 5.8. & 6.25, &c. & 7.6, &c.

On the other side here is comfort for an humble broken hearted Christian, who is so possessed with the horrour of his sinnes, that he makes question whether they can be par∣doned or no. Consider well of this Doctrine, David haed his iniquities: And were not they as ill as thine? But say that for the mat∣ter, or outward act, and number, thine be worse then his; yet weigh the circumstances. He was more bound to God by outward blessings then thou art: and I suppose, thou that thinkest so meanly of thy self, wilt not say but he had more strength of grace to have resisted his sins, then ever thou hadst. But yet suppose that both for substance and cir∣cumstances, thy sins be every way worse then his; yet dost thou think that he tasted the ve∣ry utmost of Gods mercy? Is there no fur∣ther degree of it, then was shewed on him? Yes surely, Gods mercy reacheth unto the clouds, yea is infinite as Himself. But it must be remembred all this while to whom I speak, to the humble, broken-hearted sinner: for him alone is this comfort provided. If any of you had a dish of dainty meat provided for some speciall friend ill at ease, or weary

with travell &c. and a licorous boy should begin to finger it before it came at the table, I suppose you would rap him over the knuc∣kles, and tell him, Hands off, it was not pro∣vided for him. Even so must I deale with any wicked profane man, that shall offer to catch at Davids example. Thou must know that this serves to refresh such as are weary and heavy laden with their sins, and not to pam∣per thine unruly lusts. Oh, but thou wilt say, I do not meane to lose my hold so: this is the best refuge that I have against censorious precise fellowes. When they check me for my faults, I can tell them, I am not the first, nor shall be the last: I have my faults, as who hath not? I hope David himself was not without. And thus I can beare out the matter in some good fashion. But take this plea from me, and then all is gone. Well then, if thou wilt needs stick so close to Da∣vids example, let us make some brief compa∣rison between him and thee, and see how far ye run parallel. David had his faults, so hast thou: he repented of them, so dost not thou: he upon his repentance obtained pardon and salvation, so shalt not thou in thine impeni∣tence. And what good now will Davids ex∣ample doe thee? But for such an one as I spake of before, let not the horrour of thy

sins drive thee to despaire, but stir thee up to godly sorrow, working repentance unto sal∣vation not to be repented of.

Lastly, seeing sin so prevailed against Da∣vid, it behoves us much more warily to arme our selves against the assaults of it. To this purpose we have need both of Diligence and Confidence. That without this soon languishes and vanishes into Desperation. This without that growes up into Presumption and fool∣hardinesse, and consequently into idlenesse and carelesnesse. Both therefore must be e∣qually nourished.

• 1 Diligence. For the whetting whereof, consider 1 How terrible an adversary the devil is, who tempts us to sin. 1 In respect of his power, Eph. 6.12. for which he is com∣pared to a lion, to a strong man armed, &c. 2 In respect of his subtilty both naturall and acquired. This is signified by divers words in Scripture, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eph. 6.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 2.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Revel. 2.24. For this he is called The old serpent, Revel. 12.9. a serpent for the subtilty of his nature, and an old ser∣pent for his so many yeares experience. 3 In respect of his vigilancy and indefatigablenesse Job 1.7. & 2.2. & 1 Pet. 5.8. To whom eminently agrees that which Hannibal said of Marcellus; Sive vincat sive vincatur, sem∣per

• instaurat pugnam: Whether he give or take the foile, he ever reinforces the fight. 4 In respect of his cruelty; for which he is compared to a red dragon, a roaring lion &c. 2 Consider how easily, if we take not the more diligent heed, we may fall into sin. 1 In respect of the weaknes of our understanding. 2 In respect of the perversnesse of our affecti∣ons. Our understanding is so weak, that 1 it may be ignorant of many things necessary to be known, 1 Cor. 13.12. 2 It may know something in generall, and yet faile in the particular application. 3 Both in generall and particular, it may know habitually, and yet not actually consider; as being hindred by multitude of businesse, bodily distemper &c. Our affections also are so addicted to be led by sense rather then by right reason, that there is many times great danger lest seeing and approving that which is better, yet we embrace and follow that which is worse, contrary to our knowledge and con∣science. 3 Consider how prone we are to negligence, to put off our arms, and to be lulled asleep with the pleasures of the flesh.
• 2 To diligence we must add Confidence. Which we must not put in our selves, or in any earthly helps, Jer. 17.5. but we must ex-spectare look out of our selves, and lift

• up our eyes to God and His promises, where∣by He hath given assurance of victory to them who manfully resist the devil, Jam. 4.7.

2 Doctrine. The LORD pardoned all Davids ini∣quities.

• 1 The object of this forgivenesse was all Davids iniquities, that is, both Adams sinne imputed, and the actuall sins committed by himself, as whereof he had actually repented.
• 2 The pardoning of sin is all one with not imputing it to condemnation; or, the freeing a man from the guilt of it, and consequently from the punishment due upon the guilt.
• 3 The LORD, that is, the whole Tri∣nity; seeing it is opus ad extra a work or act of God terminated upon a thing with∣out Himself. Yet as in the Persons there is an internall naturall order of being one from another, so also there is an order of working from and by one another even in externall and voluntary actions. For as the Father is from none, the Sonne from the Father by generation, the Holy Ghost from both by procession; so the Father creates of Himself by the Sonne and the Holy Ghost, the Sonne from the Father by the Holy Ghost, the Ho∣ly Ghost from both. So here the Holy Ghost

• making men conformable to the stipulation of the covenant immediately applies the re∣mission of sins: the Sonne taking our flesh upon him merited and procured it: but pri∣marily and in a more speciall manner this act is ascribed to the Father, Who dwels in the light that no man can approch to, sitting continually in the throne of his Majesty, and keeping his authority whole and entire to Himself without any condescension of his Person; and therefore the power and right either of justly punishing or graciously re∣mitting sinnes doth after a more principall manner belong to him

[Quest.] Here a Question may be moved, Whether all a mans sins, even those which are to come, be at once remitted, when he is first conver∣ted.

[Answ.] I answer, No, by no meanes. For if so, then a man once converted, and so perswaded, could not otherwise then frivolously pray daily, Forgive us our trespasses, as which he knowes are all forgiven already. David was converted long before the businesse of Urijah. If therefore this opinion stand good, see to what purpose all that earnestnesse was Psal. 51. and what answer had befitted his petitions. Have mercy upon me. Answ. It is not now to doe, I had mercy on thee long

agoe (yea before thou stoodest in need of it) for those very sins. Blot out my trangressions. Answ. They were never upon record, but par∣doned before they were committed. Wash me, purge me, cleanse me. Answ. No such need; thy sins being forgiven aforehand, have not defiled thee. Deliver me from blood∣guiltinesse. Answ. It was never imputed to thee, &c. See Rom. 3.25. This opinion tends directly to take away all care of avoiding sin, and all repentance for sin committed. For why should any that is thus perswaded, be afraid to commit any sin whatsoever, or repent of any that he hath committed? Lest he fall into condemnation? There can be no such feare but very foolish, if a man be sure that all his sins are pardoned aforehand. Nei∣ther can he in common sense fear lest God should be displeased: For if clearly foresee∣ing all his sinnes in their nature, kind, and de∣gree, with all their circumstances, He fully for∣gave them all before they were committed; how is it possible, that, without manifest change of mind, He should be displeased, when any of them are conmmitted?

But to returne to the Doctrine, That Da∣vids sins were forgiven by God, see also Psal. 32.5.

The principall cause of this forgivenesse,

is the Mercy of God, whereby He appoin∣ted His Son to be the Mediatour, and made a covenant with Him, the Stipulation whereof see Psal. 40.6, 7. the Promise, Isa. 53.10, 11. Then also the Justice of God, which (Christ having exactly performed the stipulation) re∣quires the performance of the promise, though made freely and of mere grace. The Apostle seems to comprehend both together, Rom. 3.24, 25, 26.

Uses.

Here then 1 we see that though we all have our sinnes (as the former Doctrine put us in mind) yet the case is not desperate, There is hope in Israel concerning this thing. It is an Article of our Creed, I beleeve the remission of sinnes.

But then 2 we see also to whom this re∣mission belongeth: namely not to such as go on in their sinnes without repentance, but to such as David was.

3 Behold the greatnesse of Gods mercy. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all notes the generality of the object: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the participle of the present tense notes the continuation of the act, and that it is ever present as need shall require.

This may be a ground of comfort 1 A∣gainst the terrours of conscience. Thy sinnes are many, but Gods compassions are farre

more: those great, but these infinitely grea∣ter.

2 Against death, whose onely sting is sin, (1 Cor. 15.56.) which being taken away, there is nothing in death that can hurt: and a Christian is so far from fearing it, that he desires and longs for it, as rest from his la∣bours, and the way to heaven.

3 Against all the afflictions of this world, positive or privative, which (forgivenesse of sinnes supposed) all work together for our good, Rom. 8.28. &c.

[Quest.] But how shall I know my self to be of the number of them, whose sins are forgiven?

[Answ.] I answer, seeing remission of sinnes is the act of God alone according to His good pleasure; therefore we must not judge of it according to our own imaginations (which may easily deceive us, either on the one side through presumption, or on the other through scrupulousnesse) but according to Gods word, wherein He hath revealed his will so farre as it concerns us to know. Now from the word of God we may gather two Notes of the forgivenesse of sinnes. One, and that a most evident one, is taken à priore, from that which goes before forgivenesse, thus: It is most certaine that God will doe whatsoever he hath promised, Num. 23.19.

For as being most faithfull and simply im∣mutable He neither will nor can change His mind; so being omniscient He knowes, and being omnipotent He is able abundantly to performe His word. If therefore we would know whether our sinnes be forgiven; we must see whether our spirit can witnesse, that we by the grace of God are of the number of them, to whom God hath in Scripture testified the promise of forgivenesse, Prov. 28.13. Isa. 1.16, 17, 18. Mat. 6.14, 15. & 11.28. Act. 2.38. & 10.43.

The other Note is taken à posteriore, from that which followes forgivenesse. For as there is a great difference in man before and after the forgivenesse of his sinnes; so the providence of God concerning him is farre different. In temporall goods there is a wide difference: seeing to a sinner they are given onely out of Gods first or generall love (whereof a man may tast deeply and yet ne∣ver come neare the kingdome of heaven; yea the more of this is afforded to him, if he be not thereby brought to repentance, the greater shall his condemnation be:) but to him that hath obtained remission of sins, they are given out of Gods second or speciall love in Christ unto salvation. Yet can not any Note be taken from hence, Eccles. 9.1, 2. be∣cause

these things are given indifferently to the good and bad; yea for the most part wicked men have herein the greatest share. And for the manner and intent of giving them (wherein the whole difference is) it can not be known by us, unlesse we first know that our sinnes are forgiven. But in spiritualls the very actions themselves in the substance of them differ. For sinners by the just judge∣ment of God have their minds daily more and more blinded, and their hearts hardened: the assistance of Gods Holy Spirit (whereby infirmities should be helped and temptati∣ons repressed) after long resisting and quen∣ching the motions of it, is more withdrawn: yea they going on still in notorious sins are at last delivered over to a reprobate mind and strong delusion, to the lusts of their owne hearts and the power of Satan. But they who have their sinnes forgiven, though they may have their relapses sometimes, as David and others had, yet for the generall course of their life they grow in grace; perhaps not sensi∣bly every houre, day &c. (Mar. 4.27.) yet so as considering how it is with them now, and how it was some while agoe, it will ap∣peare that they are grown. The Holy Spirit more and more enlightens their eyes, purges their hearts, and makes them fit for every

good work, comforts them in adversity, helps them in temptations &c.

Hence also we have a ground of a double exhortation. 1 To seek forgivenesse of our sins at Gods hands.

Motive. 1 Without this a man is in a most miserable condition, worse then never to have been born, as being liable to the wrath of God, to the dominion of sin and the devil, to all kinds of punishments. 2 On the other side, the forgivenesse of sins hath blessednesse annexed to it (Psal. 32.1.) which imports the removall of all evil, and the obtaining of all good. 3 None can forgive sins but God onely.

Meanes. 1 Christ the principall, as Who hath satisfied the justice of God, and so me∣rited and procured forgivenesse for such as seek it through Him. His blood is the fountain of all remission. 2 That we may obtain forgivenesse by Christ, there is requi∣red of us 1 Repentance, Mar. 1.4. Luke 3.3. & 24.47. Act. 2.38. & 3.19. & 5.31. On the contrary they that remain in their sins without repentance, have no portion in the remission of sinnes. 2 Faith, Act. 10.43. For true repentance is never separated from true faith in Christ. Hence the Apostle so of∣ten beats upon Justification by faith. 3 New

obedience and amendment of life; Isa. 1.16, 17, 18. For this cannot be separated either from true repentance, Mat. 3.8. Act. 3.19. or from true faith, Jam. 2.14.

2 When we have obtained forgivenesse, 1 To be thankfull to God, Who hath most freely and graciously bestowed so excellent a benefit upon us. Now thankfulnesse or thanksgiving is partly internall, partly exter∣nall 1 Cor. 6.20. The internall proceeds from the understanding acknowledging this infi∣nite benefit, and the heart fervently loving the Authour of it. The externall consists 1 In words, when we seasonably and sincerely praise the benefit and the Benefactors, as in this Psalme, and Revel. 5.8. &c. 2 In deeds, namely (seeing we are not able to render any thing to God, which He any way needs, or which, if good, proceeds not first from Him the Authour and giver of all good things) in referring this benefit to its due end, Luk. 1.74, 75. Tit. 2.14.

2 To forgive our brethren, as God hath forgiven us, Mat. 18.33. Ephes. 4.32. Co∣loss. 3.13.

Motiv. The argument holds from the greater to the lesse in many respects.

1 In respect of the object of the forgiveness, our offenses against God, and our brethrens

against us a between which there is no compa∣rison either for number or weight. 1 For number, the offenses even of the best men are innumerable. For whereas the Scripture calls some men just, upright, perfect &c. it speaks of perfection of parts, not degrees; comparatively (in reference to men not con∣verted, or newly converted) not simply; in respect of some particular action, not of their whole conversation; evangelically, not legally &c. Which appeares plainly by other evident places of Scripture, 2 Chron. 6.36. Eccle. 7.20. Jam. 3.2. 1 Joh. 1.8, 10. Psal. 40.12. And if this be our condition, when we are at the best in this life; what is it whilest we are yet carnall, sold under sinne? Rom. 7. See Gen. 6.5. Job 15.16. Isa. 5.18. Rom. 3.10. to the 19. How few therefore are the offen∣ses of our brethren against us, if compared with the numberlesse number of ours against God! 2 For the weight or greatnesse of an offense (seeing evil strictly taken is a mere privation, not a being) it is estimated accor∣ding to the greatnesse of the good to which it is opposite. Our offenses then being a∣gainst the infinite Majesty of God, our bre∣threns against us but against dust and ashes like themselves, what are these in comparison of those? Surely lighter then vanity, lesse

then nothing. Which will yet more appear, if we take in all aggravating circumstances; especially the ingratitude of our sinnes against God, more then can be imagined in any of∣fense of one man against another. Our Sa∣viour in His Parable, Mat. 18. sets forth this comparison between our sinnes against God and our brethrens or fellow-servants offenses against us, both in the number and greatnesse, under the similitude of 10000 talents, v. 24. and 100 pence, ver. 28. For greatnesse, Ta∣lents to pence (one talent containing 6000 pence) For number 10000 to 100. that is, a hundred to one. Put both together, the pro∣portion of the one above the other is six hundred thousand fold. Which, though it be a vast disparity, yet is but a shadow of the truth in the reddition, and comes infinite∣ly short of it. Now if our offenses against God so far exceed our brethrens offenses a∣gainst us, both for number and weight, and yet God so graciously forgives us; how much more reason is it that we should for∣give our brethren?

2 As great a disparity also there is be∣tween God and us in respect of power. God is Omnipotent, able at pleasure to take ven∣geance upon sinners without resistance, with∣out any hurt or danger to Himself either by 〈2 pages missing〉〈2 pages missing〉

in the precedent Doctrine. 2 The conveni∣ency of it, both in that we all need it, our sins presupposed (there being no other way to be freed from them) and in that it abun∣dantly satisfies our need, taking away our sins as clearly as if they had never been commit∣ted. Whereof see more, v. 12. Doctrin. 2. 3 The fountain from whence it proceeds, Gods infinite love to us, and that of His free grace, both which are signified by those two [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercifull and gracious] in the 8^th verse of this Psalme.

[Quest.] If it be questioned, how our forgivenesse is free, seeing it is merited by Christ? [Answ.] I answer 1 Christs merit is it self most free both on the part of God the Father freely sending Christ, Joh. 3.16. and on the part of Christ Himself freely taking this office upon Him. 2 Whereas (in regard both of Gods Justice, and of our behoof and benefit) it was requi∣site that there should be such an expiation of sin made by Christ; and that being perfectly made without any help of ours, God might now most freely, without violation of His Justice or Truth pardon our sinnes: this par∣don upon that expiation is so farre from de∣rogating from the Grace of God or the free∣nesse of this benefit, that it much more illu∣strates and amplifies it.

Uses.

For our instruction 1 Here we see to which of all Gods benefits David gives the precedency, viz. to remission of sins. For till a mans sinnes be forgiven, he is liable to all kinds of miseries, and (as that which fills up the measure of all) to eternall death. And whatsoever good things or blessings he re∣ceives from God (though such indeed in themselves) they are turned into curses (Mal. 2.2.) unlesse leading him to repentance they become means of his obtaining forgivenesse of sinnes. On the other side forgivenesse obtai∣ned, as it makes way for all other blessings, so it makes us beare all kind of afflictions patiently, as knowing them to be none other then fatherly chastisements or trialls, and which shall all work together for our good.

2 In that David blesseth God for the for∣givenesse of all his sins, we see there is no sin so small or light, but that it both needs for∣givenesse, and being forgiven deserves and re∣quires that we should blesse God for it.

Hence are reproved 1 Such as never regard or look after forgivenesse of sinnes, this great and prime benefit for which David gives thanks in the first place: Nay who are so far from seeking forgivenesse of sins past, that

they daily heap up new sins, and wait for oc∣casions and opportunities of sinning, Job 24.15. Psal. 10.8, 9, 10. Prov. 1.11. Jer. 20.10. Luke 11.54.

2 Such as haply desire forgivenesse of sins, but not upon those terms or conditions, upon which God hath promised it; thinking they may obtain it, though they walk in the stub∣bornnesse of their hearts. Such men the Lord threatens that He will not pardon [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] He will not yeeld or consent to pardon, though desired; (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is com∣monly used) but His anger and His jealousy shall smoke against them, Deut. 29.20.

3 Such, who, though they nothing doubt, but think themselves surer then David of the forgivenesse of their sins, yet doe not with David shew themselves thankfull to God for it. In words haply they will some∣times give Him thanks: But how little they either value the benefit in their minds, or love the Benefactour in their hearts, appeares by their conversation, and secure continuance in their sinnes. Which shewes that they either never truly repented of their sinnes at all (for true repentance begets the fear of God, Psal. 130.4. by which men depart from evil, Pro. 16.6. and carefulnesse to avoid sin for the future, 2 Cor. 7.11.) or that they are again

returned with the dog to their vomit, and with the sow to their wallowing in the mire: whose latter end (unlesse they timely beware) will be worse then their beginning.

But let us imitate David in a true, hearty, and reall thankfulnesse to God for the for∣givenesse of our sins; and to that end enlarge our meditations upon the reasons before mentioned, which will be strong Motives to excite us hereunto.

We have seen the first part of Davids spi∣rituall deliverance, namely from the guilt of sin by Justification or remission [Who forgi∣veth all thy sinnes.] The 2^d followes [Who healeth all thy diseases.] Wherein also three things are in like manner to be considered in the three following Axiomes or Doctrines.

4. Doctrine. David had his diseases.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy diseases.] This word, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereof they come, properly signifie the dis∣eases of the body: but by Metaphor they are transferred sometimes to the body politique, Isa. 1.5. sometimes to the soule, signifying the distempers of it, either penall, Prov. 13.12. or sinfull, Eccle. 6.2. (where he speaks of sordid covetousnesse or tenaciousnesse.) In this place the word seems to be taken not in

the proper sense for the diseases of the body (which are rather intimated in the beginning of the next verse among the causes of bodily death or destruction) but in the metaphori∣call for the diseases of the soule, namely sin∣full corruptions, whether inclinations or ha∣bits. For the healing of these being a great benefit of God (and indeed greater then for∣givenesse, as sinne is worse then damnation) therefore it is not probable that David, rec∣koning up particularly the causes of his thankfulnesse, would passe this over in si∣lence, and insist twice upon another far lesse then it.

That Davids soule had such diseases ap∣peares in the Text (in like manner as was said of his actuall sinnes in the 1 Doctrine of this verse) both by the pronown affixt, and by the act of God exercised about them. So Psalm. 41.4. And it is further evident by the history of his life, by his own confessions and complaints in this book of Psalmes, and by those very actuall iniquities before men∣tioned, which are the effects of these diseases. So for the generall, Prov. 20.9.

For 1 Adams sin is according to the te∣nour of the first covenant imputed to all that are naturally propagated from him: whereupon being deprived of originall ju∣stice

and wisedome, we become blind in our minds and perverse in our hearts, and so sold under sinne, that till we be in some measure freed by the grace of God, we cannot but do viciously, and daily contract & strengthen ill habits, Joh. 15.5. 2 Cor. 3.5.

2 Although beleevers (having the Sonne, Joh. 8.36. and the Spirit, 2 Cor. 3.17.) are freed as from the guilt of sins past, so also from the dominion of sin: yet the flesh still lusts against the Spirit, and there remain still in them to be further mortified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those earthly members, Coloss. 3.5.

Uses.

Here then we see 1 How miserable our condition is in this life. How many troubles and dangers our bodies are subject to by dis∣eases &c. we are not ignorant. The soule also hath her diseases too, and those sinfull diseases (the tympany of pride, the burning feaver of filthy lust, the dropsy of covetous∣nesse, the consumption of envy &c.) which as they are in number not inferiour to those of the body, so in their nature they are farre more dangerous. The diseases of the body tend onely to the death of the body, which of it self must necessarily dy, and by the power of God shall most certainly rise

again; but the diseases of the soule tend to the eternall death and destruction both of body and soule.

2 That those places of Scripture, where the faithfull are said to be dead unto sinne, buried with Christ, to have the world cruci∣fied unto them, and themselves unto the world &c. are to be understood not accor∣ding to rigour, but according to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or equity of the Gospell.

Here come to be reproved 1 Such as are not sensible of the diseases of their soules; like men who having their brain distempered by some hote and violent disease, know not that they are ill, when they are even hard at deaths doore, but sometimes raile at the physician, sometimes are merry and laugh, whilest their friends stand about them with teares in their eyes. But here is the dif∣ference, that these mens ignorance of their disease is invincible, they can not help it: but those we speak of, are ignorant of their estate either affectedly, or of extreme negligence, which can neither excuse nor be excused. For if they would examine themselves by the Scriptures (as they might & ought to do) they would easily discerne, if not straightway all, yet many of their diseases, and the rest by degrees. Which because they doe not, their

condition is farre worse then theirs, to whom we liken them; not onely because the death and destruction of the soule, whereof they are in danger, is far worse then that of the body, but also because they are in more danger of it. For they who are bodily sick, by how much the lesse sensible they are of their dis∣ease themselves, have their friends so much the more solicitous for them: and the phy∣sick which is administred to them, (though they desire it not, neither perceive when they take it) working by the naturall vertue which God hath put into herbs &c. may restore them to their health. But they who are spiri∣tually sick and yet wilfully refuse to know or acknowledge it, can not whilest they so con∣tinue, receive any good by spirituall physick, neither will Christ the great Physician of souls take in hand to cure them, Luk. 5.30, 31, 32.

2 Such as daily cast their soules into new diseases. There are two principall means of preserving health and preventing diseases, Diet and Exercise. But for the former (as it is Hos. 12.1.) many so feed themselves with vain and impious principles not onely specu∣lative but practicall, that thereby the mind and heart and whole man fall into sun∣dry and great distempers. Some eat the bread of wickednesse and drink the wine of

violence, Prov. 1.17, 18, 19. & 4.17. Some eat the bread of deceit, which is sweet at the first tasting, but afterwards fills the mouth with gravell, Prov. 20.17. Some swallow down riches ill gotten, which prove the gall of aspes within them, Job 20.14, 15. Some by oppression swallow up the needy, Amos 8.4. And is it any wonder, if such diet breed diseases? So for Exercise, many giving themselves to spirituall idlenesse altogether neglect the exercises of piety; and so both of themselves contract abundance of ill hu∣mours, and also give the devil opportunity to infect their souls with his temptations, yea tempt him to it. Standing waters putrifie, breed frogs, noisome vermine &c.

Again this doctrine as it informs us of our misery, so it ministers unto us some comfort. I Against the trouble which ariseth from the sense of these diseases. For as the diseases themselves are common, lesse or more, to all Gods children in this life, so the sense and trouble arising thereupon is a good both sign & cause of amendment. We may and ought, whilest we live here, to be daily gathering strength against these diseases: but perfect and uninterrupted health is to be expected onely in heaven.

2 Against the imperfection of our good

works, if grieving for what is wanting in them we seriously and diligently endeavour to grow in grace, and holinesse. He were a cruell master that should require the same work of a sick, which he doth of a sound servant. The Father of mercies (Who knowes our mold and temper, how weak and sickly our soules are) doth not expect from us a conversation so every way perfect in all points, as He did from Adam in the first co∣venant: but if He sees us truly sory for our imperfections, and daily to our power en∣deavouring towards greater perfection, He accepts of our endeavours in Christ, and par∣dons what is wanting.

Two things we are here to be exhorted to. 1 To withstand these diseases as much as may be, both by way of prevention, and by way of remedy.

Motiv. 1. From the worth and price of the soul the subject of these diseases. 2 From the great and imminent danger wherein it is by reason of them. 3 From the difficulty of overcoming them. 4 From the possibility (notwithstanding) of doing it in some com∣petent measure by the power of Gods grace.

Meanes. 1 Withdraw whatsoever may nourish or foster these diseases. 2 Feed upon the sincere milk and solid meat of

Gods word, and exercise the graces of His Holy Spirit.

2 To search diligently what diseases we have.

Motiv. 1 It is too certain we have our dis∣eases, we shall not seek a knot in a bulrush. 2 Unlesse we know them, we cannot be healed of them; as we heard before Repr. 1. 3 The sense of them will humble us, will excite us diligently to seek after the means of health, will make us more ready to pity and help others.

Means. 1 Consider out of Gods word what is required to the health of the soule. 2 Examine our selves according thereunto.

5 Doctrine. The LORD healed all Davids diseases.

Here we have three things to be explained.

1 Wherein this healing consists. As be∣fore it was said of diseases, so (there being the same reason of contraries) healing also [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] bath for its proper subject the body naturall ill affected by some disease or wound; but by Metaphor it may be transferred to other things also. For as in the proper sense he is said to heale, who takes away that which hinders the health of the body so in the me∣taphoricall, he who takes away from any thing that which hinders the well being of it.

So 2 King. 2.21, 22. Psal. 60.2. And thus it is often transferred to the soule: though here the similitude holds not in every point. For in the body, nature being freed from the noxious humour doth of it self breed good blood, and supply it to the repairing the strength of the whole impaired by the dis∣ease. But in the soule after lapse, there is no power to any saving good.

2 How this healing is wrought: Namely by the Spirit of God using the Word and Sacraments. It is the work of the Spirit of God, Who is therefore called Holy, because He sanctifies the faithfull, and this work of healing is a part of sanctification. But the Spi∣rit doth not effect this without us, Rom. 8.13. That therefore we may be fitted for this work, the Spirit useth the word, which is compared to a medicine, Prov. 4.20, 21, 22. 1 Tim. 6.3. The Spirit therfore by the word and with the word 1 shewes us our diseases. 2 moves the will to seek to be healed, by disswasives from remaining under the do∣minion of sin, and perswasives to holinesse. 3 directs the action. It useth also the Sacra∣ments, by which we are united unto Christ, (Baptism for initiation, the Eucharist for pro∣gresse) and so we are gathered (as sometimes He would have gathered the children of Je∣rusalem)

under his wings, wherein is healing, Mal. 4.2. Yea the Sacraments, sealing the great benefits of God to us, and our duty toward Him, do both encourage us to seek healing, and afford most effectuall arguments to move us to it.

3 How farre. In all that truly repent and beleeve, God heales all diseases, but not straightway perfectly, nor in all equally, but by different degrees. For the Scripture makes 3 distinct degrees of belee∣vers. 1 Beginners, who are called Children using milk, Hebr. 5.12, 13. 2 Proficients, Ephes. 4.14, 15. 3 Perfect or strong men, Rom. 15.1. But in all true beleevers this hea∣ling is so farre made, as to take away the do∣minion of sinne, and that it may not hinder their salvation; and in none perfectly or in every point in this life. The word in the Text is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who is healing] God so heales the diseases of our soules here, that He is still healing them more and more. Perfect health is not to be enjoyed but in heaven.

In this sense God is said to heale his people, 2 Chron. 30.20. And in the same sense in proper termes he is often called The San∣ctifier of his people.

For God, and God onely hath 1 perfect knowledge of all our diseases. 2 Power or

ability to cure them, as being Omnipotent, and so nothing hard to Him. 3 Liberty and authority, His justice saved; which Christ by His obedience and death hath so farre sa∣tisfyed, that it not onely permits, but (upon the Covenant between Him and the Father) requires that all that beleeve in Him should be healed. 4 Will, as in this particular of David desiring his cheerfull obedience in his generall calling, and specially in the admi∣nistration of the Kingdome, and there∣upon

• Davids salvation.
• His owne glory.

So in every man according to his calling.

Uses.

We see then 1 That the diseases of the soul, though dangerous, yet are not incurable.

2 That they, who are qualifyed as David was, have their diseases healed. For there never are, nor can be any such but that God alwaies Omnipotent is able to heale them; and there is no respect of persons with Him.

3 That this healing is to be sought of God.

This reproves 1 Such who enjoying grea∣ter means then David had, yet are not healed. 1 Not of all their diseases. Of some perhaps they are willing to be cured (as Herod) it may be out of some kind of conscience to∣wards God. But this they doe onely for

feare of punishment; or that they may have something wherewith to stop the mouth of their conscience, that so they may the more sweetly sleep in their other sinnes; or be∣cause they are not so addicted to these sinnes, and therefore better contented to part with them &c. But whatever the cause be, it is e∣vident they doe it not out of a sincere con∣science: for then they would endeavour to have all healed, and those most especially, whereof they are most sick. 2 Not of grosse and foule diseases. 3 Not of any at all. 4 Who are so farre from being healed, that they grow every day more and more disea∣sed.

2 Such as doe not seek healing of God in due manner, that is, not diligently using the meanes by God thereunto appointed. 2 Not at all, but passing Him by rely upon other meanes, which cannot help them. 3 Who are so farre from seeking to be healed of God, that they daily more and more pro∣voke Him.

3 Such as are herein altogether unlike to God. 1 Negatively, who regard not to heale their brethrens diseases, but say, as the Priests and Elders to Judas, Mat. 27.4. What is that to us? See thou to it. 2 Positively, who hinder their healing, or also increase their dis∣eases.

Let this exhort us to seek the healing of our diseases, and to seek it at Gods hands.

Motiv. For the thing it self. 1 These disea∣ses are deadly to the soul, Rom. 8.13. give strength and sting to the diseases and death of the body, and to all afflictions; and whilest they continue in their vigour, make us unfit for any good, prone to sinne &c. 2 They being healed, we become temples of the Holy Ghost, fit and cheerfull to serve God, to work out our own salvation, to help others &c.

For the seeking it onely at Gods hands. 1 There are some diseases of the soul, which none but God (no not the sick man himself) can discover or find out, Psal. 19.12. 2 None but He can cure any disease of the soule at all. 3 He can sufficiently cure all: As before in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Meanes. See Explicat. 2.

6 Doctrine. David mentions this as an argument of blessing God.

So Psal. 30.1, 2, 3.

For 1 He knew 1 That this was a benefit worthy of all gratitude. 2 That it was from God. 3 That it was a part of his duty (to which he was bound necessitate praecepti) to blesse God for it. 4 That it would be a

meanes both to continue and perfect the cure in himself, and to encourage others to seek it where he had found it.

2 As he knew all this, so being a good man, desirous to perform his duty and to promote the spirituall good both of himself and o∣thers, he would not detein the truth in un∣righteousnesse, but act according to his knowledge.

Uses.

Here we see 1 That a man may with Da∣vid know that his diseases are healed; name∣ly, if with him he valiantly resist sinne, and diligently work that which is good.

2 That a good man is of a gratefull dis∣position, ever mindfull of and thankfull for benefits received.

3 See Doctr. 3. Instr. 2.

This reproves 1 Scrupulous men, who, though the word of God teach them that their diseases are healed, yet will not beleeve it, and so vex themselves without cause, and are wanting to this duty of being thankfull to God for it.

2 Such as are too negligent of this duty. Some haply for fashions sake will give shanks for their meat and drink, but scarce for any other blessing or deliverance. Some perhaps for temporall, but not for spirituall blessings,

as the healing the diseases of their soules &c. So in respect of the acts, some give thanks in words, but not in deeds; and so not with the heart, which hath command of the whole man, nor with the mind, or else they detain the truth in unrighteousnesse. Lastly, in re∣spect of the intensnesse of the acts, some doe it, but coldly, faintly, carelesly; not dili∣gently, fervently, with all the heart, with all the soule, with all the mind, and with all the strength.

3 Such as doe not think this healing to be a benefit, (and so neither a cause of thankful∣nesse) as being in love with their diseases. And therefore neither do they desire it at all, but on the contrary when God by His mi∣nisters offers to heale them, they are angry and murmure at them, and return injuries in stead of thanks.

4 Such as give thanks for the strengthen∣ing of their diseases, 1 Sam. 23.21. Zech. 11.5.

The Exhortation arising from hence is, that we should imitate David herein.

Motives. See the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• Expl.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Instr.
• Repr.
• Consola∣tion.
• Exh.
• Explic.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Instr.
• Consola∣tion.
• Exhort.
• Instr.
• Repr.
• Exhort.
• Expl.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Instr.
• Repr.
• Consol.
• Exhort.
• Expl.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Instr.
• Repr.
• Exhort.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Instr.
• Repr.
• Exh.