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

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,* 1.1 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.* 1.2 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.* 1.3 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.

Notes

• * 1.1

  Instr.
• * 1.2

  Consola∣tion.
• * 1.3

  Exhort.