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

Uses.

Here (beside the generall instructions tou∣ched before,* 1.1 vers. 3. mutatis mutandis) 1 we see what just ground we have to pray, as we do in our publique Letany, against sudden death. That a long life (whereby death comes upon us not suddenly and unexpectedly, but maturely and according to the ordinary course of nature) may lawfully (with sub∣mission to Gods will) be desired, abundantly appeares by what hath been said in the Rea∣son of this Doctrine, and sufficiently by this act of David here. For thanksgiving right∣ly ordered (as we must suppose it here to be) alwaies implies the cause of it to be some benefit or good thing; which therefore being absent may lawfully at least be desired.

2 It is cleare, that our deliverance from eternall destruction, much more our eternall happinesse in heaven, is of Gods free grace, not of the merit of our works (which is opposed to grace, Rom. 11.6.) for there

is no thanks due but for a benefit freely be∣stowed, Luk. 17.9.

Here are reproved 1 They that are un∣thankfull to God for their redemption or re∣prive from bodily death.* 1.2 Such must they needs be, who doe not acknowledge it to be received from God: for the first degree of gratitude, is to acknowledge the benefactour. But much more unthankfull are they, who, when God hath delivered them from any sicknesse, employ their recovered health and strength to sinne against Him. Such men shew plainly that they think their life serves onely for the satisfying of their lusts, as if they were born for none other end but to sinne: and therefore having been hindred in their businesse by sicknesse, as soon as they are recovered, they double their dili∣gence for the regaining that time. And this is still so much the worse, when done after pro∣mises and vowes of amendment. Oh what saints do some men seeme upon their sick beds, when they think themselves in danger of death! How do they blame their for∣mer courses! What promises do they make for the future, if God shall restore them to health! But being recovered, no such matter appears. With the dog they return to their vomit: the courses, which they so disliked

in their sicknesse, they rush into again, as the horse into the battell. Against the a∣mendment then promised they beare an a∣versation, in respect of their lusts anew urging them to their old courses, and of their com∣panions, who would hate them, if reformed. Such persons little consider with Whom they have to doe; having never heard, or not re∣garded, that Galat. 6.7. God is not mocked. He knowes whether people be like those Hos. 7.14. who cryed not unto God with their hearts, when they howled upon their beds &c. High time it is then for such to recount what vowes they have made in their distresse, and speedily to go about the performance of them. Otherwise let them make account to beare the punishment not only of unthankfulnesse, as the former, but moreover of breaking vowes; and those not of things indifferent (which yet God will strictly require) but ei∣ther the same with, or branches of their vowes formerly made in Baptisme. When thou vowest a vow unto God, defer not to pay it, Dent. 23.21. Eccles. 5.4. Not onely Deny not, or Forget not, or Omit not; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Defer not, Slack not, Put not off till afterwards. For if thou dost, remember that God can every moment bring thee into the like or greater danger: And then with what

faee canst thou look up unto Him again, with Whom thou hast before dealt so per∣fidiously? See Job 27.8, 9, 10.

2 They who so live, that they can not give thanks to God for redeeming them from eternall destruction; seeing they will not be redeemed from it. But are there any such? Answ. It is incredible indeed that any man, if so be he beleeve there is any such destru∣ction, should simply be unwilling to be re∣deemed from it. But we must distinguish of the act of willing, which is either

• efficacious.
• inefficacious.

Essicaciously to will redemption from eter∣nall destruction they onely can be said, who diligently frame themselves according to the prescript of the Gospell, truly repenting of their sinnes, fleeing to Christ the Redeemer by true faith, and for the time to come cea∣sing to do evil, and learning to do well. Thus wicked men are not willing to be redeemed, and therefore not efficaciously. It remaines therefore, that, if they will it at all it is but in∣efficaciously: which kind of willing is cal∣led velleity, or woulding rather then true willing. Which as it is alwayes vaine, so here it is also foolish and impious. For seeing that impenitent sinning and eternal destruction are inseparably linked together by God, as

the Scripture every where testifies; how foo∣lishly do impenitent sinners wil to be redeem∣ed from eternall destruction! Yea how impi∣ously! For what else do they wil, but that God, Who is infinitely and necessarily faithfull, should break the new covenant established in the blood of his Sonne, and confirmed in the promises and threatnings thereof by his oath, and so should become not onely a liar, but perjured? Such kind of willing God so makes no account of, that judging not according to mens foolish thoughts, but according to the truth of the thing, he plainly saith that such men will to dy, Ezek. 18.31. Doubtlesse according to their own opinion they do not will eternall death: but yet continuing in their sinnes, they do by consequence, in the causes altogether necessarie, most truly will it. See Prov. 8.36. & 21.6. & 18.6. & 17.19.

But let us imitate David.* 1.3 Motives, see the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

We have seen the privative benefits, viz. Deliverances from evil both of sin and pu∣nishment. Come we now to the positive, The conferring of good things: And first in gene∣rall both spirituall and temporall are com∣prehended in the latter part of this 4th verse.

Notes

• * 1.1

  Instr.
• * 1.2

  Repr.
• * 1.3

  Exhort.