conveeneth as as it were the servants of God into their sacred stations exciteth inflameth so adorneth them that he changeth as it were men into Angels and earth into heaven Hee accommodateth himself to all sorts and all estates of men to the young to the old to them that are in joy to them that ar in sorrow to the righteous and to the sinner That he is as it wer a divine Harpe joyning as it were the soules of men together to sing the songs of God in a most sweet and melodious harmonie Such is the excellencie of this part of scripture which wee call the Psalmes Againe amongst the Psalmes I may justlie say That this whereof I have read a part hath a speciall stamp and degree of worth If you looke to the matter IT is no lesse then God his infinite and divine perfections which are declared and praised here throughout the whole Psalme If you looke to the manner of framing this song IT is most divine all is set down here so sweetlie so grauelie so powerfullie Hence albeit God be praised in many other psalmes yet the Tytle of this Psalme by way of excellencie is DAVID his praise or his psalme of praise Beside every verse beginneth with the letters of the Alphabet in order Of which kinde there are no more but seven in the whole book of the Psalmes the xxv the xxxiv the xxxvi the cxi the cxii cxix this cxLv which is the last of them The matter argumēt of this psalme as we said is the praise of God his perfections his infinite greatnes infinite power infinite mercy the splendor excellencie of his kingdom the righteousnes and holines which appeares in his ways works and lastly his wonderfull providence to all especiallie to Mankinde and most singularlie to his own people In the words that I have read he setteth down his purpose to praise God in a poeticall manner by converting his speech to God I will extoll thee my God O King c. There are two things chiefly considerable in the words First The Person whom he intendeth to praise and a short description of him containing the ground of all his praise namlie The King is God as he hath manifested himself by his NAME 2. The praise which he intendeth of him which is not simple praising but extolling and blessing every day continuallie for ever and ever Let us come first to the Person praised and to the grounds of his praise 1. He calleth him God which importeth That he hath in himself infinite perfection and so is worthie of all praise 2. Hee saieth O King which importeth his Authoritie over all creatures even over himself who was a king and over others For hee calleth him King absolutlie meaning the King of kings and Lord of lords Who ruleth all is ruled by none who doth whatsoever he will both in heaven and in earth And thus also he termeth him to signifie that he was to praise him for his Attributs and works belonging to him as King and Governour of all especially of his own people 3. He calleth him his God to signifie that he had interest in the great goodnesse of God and that he was to speak what he sayeth heere out of the sense of his goodnesse towards himself Lastly He mentioneth his NAME in the 2. vers Which containeth yet a further obliedgement to thankfulnesse and praise as wee shall see hereafter IT will not be needfull to speak of God as he is God King for that which concerneth him this way is set down at length in the Psalme herafter We shall content our self at this time to speak a little of this application which DAVID maketh when he saieth My God and of his NAME which he promiseth to blesse every day First Hee saieth My God God as hee is in himself God infinitlie perfect and King over all is most worthie to be extolled blessed and praised yet this praise will never flow from us so kyndlie and sweetly as it ought to do except we find him to be our God and to have an interest in him and communion with him as DAVID professeth here Thou art my God saieth David psal cxviii 28. and I will praise thee Thou art my God I will exalt thee It is the common doctrine of Romanists That a man can have no assurance of this that God is his God that he enjoyes his love favour but by deceivable conjectures and they oppose both our Divines and their own men who teach the contrar But if we had no other ground for this but conjectures to how weake a ground I beseech you should that praise joy confidence leane which DAVID professeth here in his own name and in the name of all the godly Suppone there bee infinite goodnesse and perfection in God as there is what sound or solid comfort can I have in God except I know him to be mine and that I have his favour the light of his countenance lifted up upon me Albeit David knew that his sinne was pardoned by the voice of Nathan yet had he not contentment till he heard God himself speake as it were unto him Restore unto me the joy of thy salvation and uphold me with thy free spirit Make me to beare the voice of joy and gladnes that the bones which thou hast broken may rejoyce O but say they We cannot know assuredly that God is ours and that wee have his favour unlesse wee assuredly know that those graces are in us which he requireth and this knowledge cannot be had without revelation I minde by Gods grace to speak at length of this when I come to the 16. verse of the eight chapter of the Epistle to the Romanes where it is said That the Spirit it self beareth witnesse with our spirit that wee are the children of God Now shortly I ask what are these graces required in us The chief are by the consent of all Faith hope and love As for Faith it may bee knowne for S. PAUL saieth Prove your selves whether yee bee in the faith 2. cor 13. 5. S. Augustine in his 13. book of the Trinitie 1. chap. saieth That hee who beleeveth knoweth by a most firme knowledge that he doeth beleeve as hee who beleeveth not knoweth that he doth not beleeve The reason is manifest Faith say our Adversaries is an Act of the understanding and a man hath certaintie of nothing more then of such acts Beside a true Christian is prepared to suffer any thing rather then to quite his faith it cannot be therefore but he is assured that he doth beleeve Lastly the prime schoolmen ancient recent grant this Thomas in the 1. of his 2 part 112. quaest and 5. art saieth That hee who hath science or saith knoweth that he hath it So Vasquez in his 201. dispute and diverse others The same also he granteth of Hope and if hee would deny it the scripture is cleare
respect dependent from another which implyeth a manifest contradiction Thus the light of nature leadeth us to the infinitnesse of God By the light of scripture this is also manifest for beside this many other like places the Lord descriving himself to his servant Moses Exod. 3. 14. taketh the name of Being to himself as proper and peculiar to him Thus shalt thou say to the children of Israel saieth the Lord I AM hath sent mee unto you by which name he signifieth that he is alone of himself whereas all other things of themselves are not That he is fullie containing in himself the amplitude of al that is or hath or can have any being that he is eternally and unchangably So being that he cannot cease to be at all or to be what he is and in a word that he is Being it self the unbounded Ocean of being from which all being flâ—weth and dependeth whence S. Paull out of the poet saieth That in him we live move have our being so then the Being of God both by the light of scripture and nature is such as excludeth not being infinitly which therefore hath not nor can have any place in him IT is not so with the creatures They are of themselves nothing and therfore of themselves they tend to nothing and while they are bounded and limited within some one kind of being without which they are not But so it is not with him whose Greatnesse hath no end or bounds which the PROPHET here ascriveth to God Now let us in the third place see more particularly what belongeth to this infinite and unbounded greatnesse of God The first thing that belongeth to him by reason of his infinite Greatnesse is that hee comprehendeth in himself all kinde of being and perfection that either is or is possible created or increaâ—ed There is no good in man or angels in earth or heaven no jâ—y or blesse no goodnes or beautie c. which is not in him If it he in the creatures it must needs be in him Shall not hee see who made the eye or shall not hee heare who made the eare There is no perfection in the creature which is not the expression of his eternall conception and a footstep oâ— resemblance of that perfection which is in him In like manner that is nothing or perfection possible which is not in him If any such thing or perfection be possible it must needs be in him by whom alone it can be brought forth and made actually to bee for if hee have it not himself how can he give it unto others So then name or conceive what perfection you will Sense Life Vnderstanding goodnes Beauty Wisdom Mercie Power Truth c. it is in him yea infinitly more perfections are in him then wee can conceive even all that are or any way can be This is the first thing which belongeth to his infinite Greatnesse The second thing is That all the kindes of being or perfections are in him in the highest degree of perfection and excellency that can be As all things are in him so there is nothing in him according to that maÌ„ner of imperfectioÌ„ in which we perceive by our sense or conceive by our minde Look unto things sensible to the heavens to the earth or to any thing that is therein there is nothing like to him To whom will yet liken God and what liknesse will ye compare unto him Isai 40. 18. There is Beauty indeed in him but not such a beauty as we perceive in things bodily but a beauty which the angels caÌ„not coÌ„prehend There is Light in him but not such a light as is in the sun or the startes he dwelleth in light that cannot be approached unto which no man hath seen or can see There is Sweetnes in him but not such as is in meat or drink or any such like thing but a sweetnes which exceedeth the capacity of al other things Hence holy AUGUST in his 10. book of the city of God and 6. chap. saieth what do I love when I love my God Not the beauty of bodies nor of bodily sound or smell or sweetnes yet wheÌ„ I love him I love a certain light voice smell food embracement Even the light voice smell food embracement of the inward man wher that shyneth to my soul which place caÌ„not coÌ„prehend that soundeth which time taketh not away that smelleth which no blast can dissipate c. And again look to the perfectioÌ„s which our minds conceive these aâ— not in God as conceived by us For example Neither goodnesse nor justice nor wisdome nor mercie nor truth at in him as we conceive them we conceive them but imperfectly and so they are not in him as they are conceived by us they are finite and bounded and distinct one from another but so in him they are not So if wee would conceive God and his greatnesse aright wee must not only transcend our sense but also all the imaginations and thoughts of our minde and must consider that he is infinitly more high and excellent and all that is in him then all that we can conceive or comprehend His Wisdom as I said is not as ours but of a boundles perfection It containeth all the kinds degrees and measures of wisdome that is or is possible and extendeth it self to all that can be understood that actuallie is or is not present bypast to come His Beauty in likemanner comprehendeth all kinds and degrees of beauty bodily or spirituall that are or can bee and in a manner infinitly more perfect then wee can conceive So it is with his Goodnesse Power c. This is the second thing that belongeth to his infinite greatnesse namlie that hee hath in himself all perfections in the highest degree of excellencie The third thing is That he hath all these his perfections joyned in the most perfect manner namlie in a most perfect Vnitie and simplicity His perfections are not in him as ours in us Our perfections are distinguished one from another but it is not so in him By his most simple nature and essence as hee is God so hee is Wise and Just and Good and True and Omnipotenz c. each of these perfections including other as they are in him for they are one and the same with his own Essence God saieth holy Augustine in his 6. book of the Trinitie and 7. chap. is called Great and Wise and True but wee may not think that his Greatnesse is another thing then his Wisdome or that his Wisdome is another thing then his Goodnesse and Truth or that his Truth is differentifâ—oÌ„ any of these we conceive these things indeed as really distinct but that is through the imperfection of our minde which caÌ„not coÌ„ceive things divine according to that â—ie sublime manner after which they are in God but most needs think of them with a proportion to the creatures in which we
how could he have expressed it more fully then in the termes which he hath used To the will I give the keyes of the kingdom of heaven whatsoever ye binde on earth it shall be bound in Heaven c. Whose sinnes soever ye retaine they shall be retained c. Thirdly the manner of our Saviours speech when he promised this Power which is with a serious and vehement attestation Verily I say unto you and the ceremonie used at the performance of it which was by breathing on them with these words receive the holy Ghost these circumstances I say do shew that our Saviour intended to give and did actually give a greater power then is that of declaring a thing to be which already is beside the Repentance of men is a thing which pastors cannot perfectly know and therefore they cannot certainly declare a man to be loosed from sinne For these and other reasons I make no doubt that the Power promised here by our Saviour is not barely a declarative but also an effectuall Power which worketh some effect upon men So the holy Fathers have understood this CHRISOST in his 3. book of the priesthood saith that Christ hath given to men that are upon earth a power to dispose of things that are in heaven This Power saieth he he hath not given to the angels or Aâ—changels for to whom of them hath he said to the will I give the keyes of the Kingdome of heaven and whatsoever thou shalt binde on earth c. Earthly kings sayth he have power to binde loose also but their power extendeth to the bodies of men only whereas this Power reacheth unto the soul and unto heaven That which the servant doth here beneath the LORD confirmeth above and the LORD in a manner denizeth to follow the servant the binding on earth being prior at least in order of nature to the binding in heaven and the loosing on earth being before the loosing in heaven So writting upon the 20 of S. John on these words Whose sinnes soever ye retaine they are retained he sayeth that our Saviour indued his Apostles with such a Power as a king giveth to governours under him when he giveth them power to cast into prison and to take out of it and writting upon these words To thee will I give the keyes of the Kingdome of Heaven Matth. 16. he saieth that Christ hath given to a mortall man the Power of all things that are in heaven for this cause our Saviour addeth here these words on earth whatsoever ye bind On earth To what purpose is this aded but to signifie the amplitude and greatnes of his Power and that how soever it be done by earthly men yet it shall have an authoritie force of a sentence and law in heaven as if a mighty Emperour would say to one whom he much trusted and to whom he had given a most ample commission Whatsoever thou wilt do in the remotest parts of my dominion I shall alow and ratifie it The farrer that servants are from their Masters they use to take to themselves the greater liberty and it is a token of great trust in the master when he committeth power to them in such a case Thus we see that Pastors have properly a power to binde and loose sinners let us now consider more particularly in what manner they do binde and loose and how their binding and loosing is accompanyed with binding and loosing in heaven The Bond wherewith Pastors by vertue of the keyes do binde sinners is directly and immediatly an ecclesiasticall bond exercised about sinue as it as an offence of the Church So their loosing is directly and immediatly an untying and loosing of that ecclesiasticall bond wherwith they have bound a sinner whence of necessity their binding most go before their loosing in this kinde they can loose nothing this way but that which before they have bound But how then yee will say doeth their binding or loosing reach to a mans sinne as it is an offence of God I Ans This is not but mediatly and indirectly in so farre as they do such a thing upon the doing whereof Christ hath promised to binde or loose the sinnes of a man The like we have in haptisme wherin sinne is taken away if he that is baptised put no impediment all that the minister doth is but a washing of the body and an incalling of the blessed Trinitie yet this Action as an instrument or condition carrieth with it the remission of sinne and purging of the soul So in the matter that we have in hand the pastor bindeth the person guilty with an ecclesiasticall bond directly and againe looseth that same bond by ecclesiasticall absolution or reconciliation yet by vertue of Christs promise set down in these words upon the doing of this GOD in heaven doeth binde or loose the sinnes of such a man Thus we see how God not only principally but also alone immediatly taketh away sin for the minister only performeth an ecclesiasticall action upon the doing whereof GOD by vertue of his own Promise taketh away the sinne of such a man Secondly Yee may ask wherein this ecclesiasticall bond consisteth I answer it standeth in a certaine excoÌ„munication whereby a grievous offender is separated in whole or in part from the Church of Christ and from the society of the faithfull and according the loosing opposed hereunto consisteth in the reconciliation of such an one to the Church or in giving him the peace therof whence our Saviour said in the preceeding words If he neglect to hear the Church let him be to thee as a heathen or aâ— a Publican This excoÌ„munication is of two sorts the one is called the lesser excoÌ„munication the other is called the greater In that a man is bound for some grievous offence by debarring him from the society of the faithfull in some things especially in the participation of the blessed mysteries of the body blood of out LORD and by imposing of the works of pennance and humiliation this is called a ponetentiall and medeoinall excoÌ„munication because the chief end of it is to cure him that hath sinned from that disease wherein he hath fallen This kinde of binding we use toward grievous sinners who submite themselves to the direction of the Church and in the ancient Church it was used with great vigor and severitie In the first 300 years when the devotion of Christians was fervent and their puritie great men were not ordinarly admitted to this outward repentance till for a long time with many teares and with great tokens of unfeigned forrow they had earnestly intreated to be admitted in the number of publick penitents when that was granted then they were not immediatly received to their publick repentance but were thrust down as it were first to the degree of the catechumeny or those who were yet unbaptised and did but learne the mysteries of the christian religion and in this degree they were called
â—nd the essence of things distinguished from 〈◊〉 perfections and 〈◊〉 perfections distinguished one from another It is faâ— otherwayes in God what soever is dispersed here there in the creature is all joyned in him in a most perfect unitie and that without any limits or bounds as was said before Thus shortly yee have that which wee can conceive of this infinite Greatnesse of God whereby wee may easily understand that there is no end of it not any thing that can be compared to it All the creatures in respect of him are nothing Isai 40. 12. Hee meteth out the heaven with his span saieth the Prophet there Hee measureth the waters in the hollow of his hand be comprehendeth the dust of the earth in a measure weigheth the mountains in scales and the hils in a balance Behold the nations are 〈◊〉 the drop of a bucket and are counted as the small dust in the balance All nations are before him as nothing and are counted to himâ—lesse then nothing and vanitie If yee would compare the hudge Ocean with a small drop of water taken out of it yee would think there were a great distance betwixt them and yet far greater distance is there betwixt this great God and all the creatures that are or are possible That drop of water is of that same nature with the rest of the water of the Ocean but the perfections of the creatures are not of that kinde with that which is in God as we have showen That drop of water little as it is was a part of the Ocean but the perfections of the creatures ar no part of God 3. If many drops were added to that one drop it might at last equall the whole Ocean but adde whatsoever yeâ— can conceive to the goodnes to the power to the wisdom c. that is in the creatures they can never equall the Goodnesse or Wisdome or Power that is in God So his Greatnesse is infinitly high above all that is or can be without himself Secondly Hence followeth that which DAVID saieth here That him greatnesse is unsearchable or incomprehensible It is have no bound or ground how can it be searched out by the creature which is finite and bounded It is true God comprehendeth himself follie His Infinitnesse is to him in a manner finite His Vnderstanding is infinite and therefore equall to his divine Effence yea one and the same with it But no creaturesâ— man or angell can fully search into 〈◊〉 comprehend this â—reatnes of God If this could be wee should see him as perfectly as he can be seen nothing of him should be hid from us and all his greatnesse should be inclosed as it were within the compasse of our mindes which cannot be except our understanding and sight were infinite Hence by the way we may learne that we should not curiously pry into his nature decrees counsels which are unsearchable as himself is It becometh us to praise him that he hath revealed and manifested himself to us so far forth as he knoweth to be fit for his own glory and our salvation and so much the rather that he hath sent his own Son for this effect God hath no man seen at any time Ioh. 1. 18. but the only begotten son that is in the bosome of the Father he hath revealed him unto us We should be content with this and should labour to make a right use of this knowledge purging our hearts daylie that we may bee prepared for the blessed sight of his countenance with which there is fulnesse of joy This much of the Perfection of God Let us now come to the duties which wee ought to it DAVID expresseth this one That he should be greatly praised Great is the Lord saieth he and greatly to bee praised According to his greatnes so should his praise be His greatnes is infinite as we have showen and therefore he is worthie of infinite praise Hee deserveth to be praised not only for ever and ever but also with an infinite affection if it were possible to us It is true all that wee can do in this kinde is small For what can our little tongue contribute to the praising of the great God yet wee should labour to do what wee can to the uttermost Our endeavours to praise him should be without end and our continuance in his praises should be without end This is a part of service from which the blessed spirits of men and angels iâ— heaven are not exempted They praise him that sit upon the Thron and the lamb saying Blessing and glorie and power and honour and dominion be to him that sitteth upon the Throne and to the Lambe for ever Neither do they ever intermitt or end this exercise Blessed are they that dwell in thy house saieth DAVID they are still praising thee For the more full clearing of this dutie We are to consider That the due coÌ„sideration of the greatnesse of Gods excellency First inflameth our heart with sincere love of him and that love being kendled in our hearts filleth both our soules with joy and our mouthes with praise There ariseth from it joy in us when we look upon these inestimable perfections of the infinite Wisdome Power Joy and Blesse that are in God If thou assuredly knew that thy beloved son abounded in wealth honour and all happinesse it could not be but matter of exceeding joy unto thee so it cannot but fill thy soule with joy when thou considerest that thy God and Father hath within himself the infinite fulnesse of all good and blesse Secondly From this love springeth the praise of God When we see his perfections and love him that hath them wee cannot choise but praise and blesse him we cannot but desire his glory above all things being ready to imploy all the powers of our bodie and soule to the promoving of it Wee are not coÌ„tent to praise and honour him our selves but labour to draw all men with us to the same exercise As good Courtiours that serve a worthy Prince so praise his vertue and power as that they labour to draw others to the love and obedience of him Even so they that serve this great King aright endeavour to bring all others as much as lyeth in them to the knowledge of of his infinite Greatnesse Wisdome Power and Goodnesse c. to the love and reverence of him Neither labour they only by their words to do this but also by their deeds by obedience to him in their life and conversation according to that of our Saviour Let your light so shyne before men that all that see your good works may glorifie your Father which is in heaven This is the dutie of all and the practise of them that are good but alace how few such are there Wee are so farre for the greatest part from praising and honouring God and stirring up others thereunto that we both dishonour him our selves and provoke others to
all his benefits so especially for that of our Redemption By the right performance of this duty we begin our heaven on earth for the proper exercise of heaven is PRAISE blessed ar they that dwel in thy house for they ar still praising thee The blessed spirits are still singing blissing and glory and honour and power and wisedome c. Beside thanksgiving for former benefits is a secret and real prayer drawing down new benefits it preserveth the benefits we have receaved and procureth the increase of them wheras Vnthankfulnes depriveth us both of that which we have and of that which we ought to have looked for Iustly therefor saieth CHRISOST that thanksgiving is great wealth and treasures an unexhausted good which while a man hath he hath aboundance although he had lost all other thing Hast thou lost thy means and yet doest thou praise God thou hast gained thy soule and GGDS favour in greater measure then before When all other things was taken from IOB yet having an heart to praise God and to say The Lord hath given the Lord hath taken blessed be his Name He was most rich even in that his povertie Let us therefore earnestly apply our hearts and minds to this praise of God And let every one in his temple think speak of his glory Wee proceed now to the next duty And unto thee shall the vow be performed As Praise so vowes and the performance thereof belongeth to Thankefulnesse And therefore these two are ordinarly joyned in scripture For clearing of this point we will shortly shew what is a Vow 2. How it belongeth to Thankefulnesse For the first A Vow is a religious promise made to God willingly of a thing acceptable to him It is a promise A purpose to do a thing is not sufficient to make a Vow which is a kinde of Contract betwixt God and man obliedging a man to the performance of something by way of fidelity which obliedgment cannot be without a promise or practical kinde of speech as Schoolmen speak whereby a man tyeth himself as he tyeth another by his commandement Secondly It is a Promise made to God Vnto thee saieth my Text shall the vow be performed Vow pay your vowes unto the Lord psal 76. 11. Offer unto God thanksgiving pay thy vows unto the most High psal 50. 14. In a word everiewher in holy scripture we find vows made to none but to God And yet this day the practise of the Roman Church is to make vows to saints And their Doctours labour to justifie this practise It is acknowledged by Bell. That a vow in holy scripture is ever taken for a promise made to God And yet saieth he vows are rightly made to saints A strange thing How can these two consist Heare I pray you his answere When the scripture was written saieth he vowing to saints was not in use This certainly is true but to confesse it what else is it but to condemne their own practise as an innovation whereby the honour due to God alone is given to the creature O saieth he The saints are Gods by participation They in a most excellent manner are partakers of his naturall glory but by no distinction may the honour due to God be given to any other by the same shift they might alleadge offering of sacrifice to saints with which making of vows is cōmonly joyned in scripture Thirdly I say It is a religious Promise VOWING is a proper act of Religion or the worship of God As by an Oath which is an proper act of worship we profess God to be the supream truth and the Maintainer of it so by a vow wee professe God to bee most good and to be well pleased with the doing of good and indeed a vow is not much different from a promisarie oath except That the Oath is made to man but the vow is made to God 2. To vow to a false God should be Idolatrie and therefore a vow to the true God is true religion and worship which shall hereafter more appeare Fourthly It is a promise made willingly God loveth a cheerfull giver repelleth that which is done by constraint or vnwilingly A vow is as it were a private Law whereby a man bindeth himselfe and differeth in this from a general Law that a general Law bindeth a man whether he be willing or unwilling but so doeth not a vow therefore if made without the use of reason or through ignorance or fear it obliedgeth not Fifthly It must be of a thing acceptable to God That is of such a thing the doing thereof is better then the not doing of it If the thing vowed cannot serve for an good purpose it is but the sacrifice of fools If 〈◊〉 a thing evil as was that of these who vowed not to eat or drink till they had killed S. Paul Act. 23. 12. It maketh the vow abominable for beside the wickednes of intending or doing such a thing he that voweth it cōmitteth akynd of blasphemy in so far as by vowing it he confesseth that God is pleased with such an evil The matter therefore of a vow must be a thing that may be done acceptable to God but these things are of two sorts some are not necessare in particular to be done by such or such a person some againe are necessare Of both some doubt is made whether they bee a fit matter of vow Some Papists affirme that our Divines deny that a vow may be made of a thing not cōmanded or not necessar but this is a calumnie Our learned Divines acknowledge that ther at some things which if a man omitt he shal not sinne yet to do them were better then not to do them and consequently that a man may vow to do such a thing For example such or such a man should not sin not to give such a summe of money to the poo◠or pious uses yet if he would give it he should do better and may vow so to do The same may be said of Fasting or abstinence at such and such times That such things may be vowed is cleare from scripture which everie where almost speaketh of such vows Deut. 23. 21. 22. The Lord cōmands That if a man mak a vow be shal perform it but saith the Lord If thou forbeare to vow it shall not be sinne unto thee To give such or such a summe of money to the poor is a good work without a vow and pleasing to God being an act of charitie why then should it not be pleasing to God when a Vow is passed upon it That which our Divines condemn in such vows is That men ascrive Merite unto them account them works of supererogation and by making them rashly ensnare their own Consciences These and like abuses being removed they acknowledge that vows made of such things are hinderances of sinne nourishments of devotion and profitable exercises whereby the minde is confirmed in good and keeped
This is his unchangeable Nature to render good to them that do good and evill to them that do evil Say unto the righteous it shal be well with him but wo to the wicked it shall ill with him Tribulation and anguish upon the soule of every one that doth evill c. When thy face was toward God his countenance shyned upon thee now thou hast turned thy back to him and what wonder that thou find not the beames of the light of his countenance since hee is unchangeable If thou would enjoy his face and favour as before turne to him againe and because of thy self thou cannot do it say to him with the PROPHET Turne thou me O Lord and I shall be turned heale thou me and I shall be healed I come now to the second perfection of God which the PROPHET here considereth in him IT is his Dominion or Kingdome implyed in this That he is the Lord and hath a Throne Hee meaneth that hee is the supreame Lord and that his Throne is exalted over all both these belong to him by way of excellencie There are many lords and kings but not as hee The greatest kings depend from him By me kings reigne saieth he Prov. 8. 13. Their power is his ordinance Rom. 13. and that is their chief dignitie that they ar his anointed He setteth the Crown upon their heads ps 21. It is he that hath called theÌ„ gods ps 82. 6. I have said Year gods And he hath their hearts in his hand as the rivers of waters and â—urneth them whither he will Prov. 21. Beside the dominion of other Kings even of the most free Monarchs dependeth in some sort from the subjects They stand in need both of their heart and of their hands and if they want these what can they do This is the defect of all earthly Dominion As the the servant standeth in neede of the Master so the Master standeth in neede of the servant and hath a kinde of dependance from him as August observeth upon the 69 psal Thy servant standeth in neede of thy bread and thou standest in neede of his travels but it is not so with God he dependeth from none for he standeth in neede of none O my soule thou hast said unto the Lord thou art my God my goodnesse extendeth not to thee Secondly This Dominion of God as it is supreame and independent so it is universall Other kings are called so with a limitation as the kings of France or Spayne or of some other particular Countrey but God is absolutlie the LORD and absolutlie the KING If thou ascend to heaven it is his Throne If thou look to the earth it is his Footstoole If thou looke to hell it is his Goale or his Prison All the creatures are his servants even the unreasonable and senslesse creatures the fire the haile the yâ—e the snow the winds and tempests they all obey his Will and do his Commandements and no wonder they are all his the Day is his and the Night is his Hee made the Light and hee made the darknesse hee createth peace and he raiseth warre and in a word Hee made and createth all things by the Word of his Power which none can â—â—sist and therefore the very Angels in heaven adore his Majestie and the wicked spirits in hell tremble at his power His dominion reacheth as to all things so to all that is in them our dominion goeth no further then the superfice as it were of things And we have rather the use of things then the dominion but the dominion of God reacheth to their verie substance which he hath made can preserve or destroy as he will What say I of the things that are even the things that are not are only possible are subject unto him He calleth the things that are not as if they were If he should call and but speak the word they should come forth out of that darknes of nothing wherein they lurke Thus he is the supreame and the true Lord and the King before whom the glorie and Majestie of all earthly kings is but vilenes they depend from him and others as we said he depends from none they haue some subjects and riches he hath all They so rejoice in their crowne the glorie of it that still they haue their own sollicitudes and fears and therefore some haue laid down their crownes but he reigneth in all tranquillitie securitie and peace Thus yee haue shortly his Dominion and Kingdome Now let us see how the consideration of it serveth for the use of the PROPHET may serve for ours First The coÌ„sideration of this most perfect Dominion of God is a most notable comfort against the temptations that are raised in our mindes in the time of trouble and adversity when we think that God hath forsaken us hath left us as a prey to our enemies to be swallowed up by them If thou be tempted by this consider first that thou are the special as it wer the domestick servant of this King albeit all the subjects of a king be his servants and that which they have his in some sort yet he hath some speciall servants that are nearer to him and more particularlie regarded He hath particular houses and possessions and jewels and treasures of his own so it is with God They that feare him are his particular servants they are his House wherein he walketh they are his Vineyard which he hath planted and which he manureth they are his Jewels and his Peculiar Treasure as he calleth them himself so it cannot be but they are deare to him Secondly Consider that he is such a King as is both willing and able to maintaine his own Yee know that it is said in the end of the Lords praier thine is the kingdome and the power and the glorie As the kingdome is his so glorie is his whereof he is jealous aboue all things and as the glorie is his so power is his he is able to vindicate his glorie and to maintaine his servants against all that dare injure them Earthly kings somtimes forsake their servants for want of power but the power of this King is omnipotent able to secure all his friends and to subdue al his enemies If God be with us who can be against us saith the holy Apostle Although the kings of the earth would take counsell and princes would gather themselves together yet he that sitteth in heaven but laugheth at them and hath them in derision He can break them with a rod of iron and dash them in pieces like a potters vessel His rod is the rod of strength he rules in the midst of his enemies and stricketh through kings in the day of his wrath Psalm 110. So then if we believe that we have such a Lord and such a king why do we fear for the terrours troubles of this world Hear what DAVID saith Psalm 99. The Lord reigneth let the people
for ought I know hath had so great peace and prosperity joyned with the profession of it The second thing which I would have you to observe is that albeit the outward means are much to be esteemed yet we are to depend chiefly upon the Instruction of GOD. He is the chief Master and in respect of him none is worthy of that name call no man your master sayeth our Saviour upon earth First there is no master which hath such Wisdome and Knowledge GOD is essentially and of himself Wise He hath not had nor could not have any Teacher Counseller or Book of which he might learne His Wisdome is of himself and in himself he seeth all things that are to be done Therefore his Knowledge is unbounded and He is only Wise as the Apostle calleth him All others of themselves are ignorant their knowledge is from him hath narrow limites and hath much errour and ignorance joyned with it Whence often the doctrine of others is pernicious to them that learne of them but that which GOD teacheth is alwayes true and saving and such as may leade us to deliverance from the greatest evils and to the obtaining of our soveraigne good Secondly As God infinitely excelleth others in Wisdome so in his Ability of communicating it Put the case the knowledge of a man were never so great yet can he not make others learned except they have ingine and take paines but our heavenly Master is able to make the most rude to learne every truth that he pleaseth He is absolute LORD of our spirits and can speak in them what he pleaseth Again suppose we understand the truth yet it may be we are not moved not can be moved by the doctrine of our Master to love it but God is able to make us love what we know without force constraint yea with exceeding joy delight In a word the knowledge which we have by man iâ— dry and puffed up but that which is from God doth satiate the SOUL knowledge obtained by man reacheth to the understanding but that which is by God reacheth to the affections also That is â—peculative this is practicall effectuall That is as it were a shyning light this both shineth burneth That maketh learned but this markeâ— SAINTS It is the knowledge of salvation or the saving knowledge 〈◊〉 1. 97. And therefore should be chiefly desired Thirdly Observe that he 〈◊〉 hearing to the SOUL every one that heareth and learneth of the Father As the body hath five senses whereby it perceiveth things profitable and pleasant so the soul hath actions answerable to these senses whereby it perceiveth the things that are spirituall in scripture are called by the name of SENSES seeing hearing smelling c. We hear God inwardly when we receive his Inspirations which are words as it were whereby he speaketh inwardly to our heart This is that hearing without which the outward availeth nothing It is the Voice of God as we said that changeth the heart which softeneth the hard heart and maketh it to melt which inflameth the cold heart maketh it to burne as we reade of the two disciples going to Emaus which pacifieth the troubled heart and secleth it in tranquillity Thus God speakes somtimes to SINNERS He maketh them to hear a voice as it were behinde them saying this is the good way walk in it and yee shall find rest unto your soules but most commonly this way he speaketh to the Godly instructing comforting and exhorting them to a continuall progresse in piety 2. There is a spirituall sight while as God infuseth a clear light in our minds whereby with Moses We see him that is invisible apprehending divine mysteries more firmely clearly then we did before and in such a manner as is fit to raise up love desire and joy in our hearts for this fight the holy Apostle did pray Ephes 1. 17. 18. When he desired That GOD would give them the spirit of Wisdome and revelation in the knowledge of him that the eyes of their minde being enlightned they might see what was the hope of his Calling and the riches of the glory of his Inheritance in the saints So there is a spirituall SMELL Christ is anoynted with the oyle of gladnes above his fellowes His name is as oyntmenâ— poured forth The good oyntments of his divine Perfections and heavenly vertues send forth so sweet a savour as maketh the Spouse in the Gant to say Draw us and we will run after thee This the soul perceiveth by a spirituall kinde of smell and the feeling of it raiseth up most ardent desires and stirreth up to most earnest endevours of the things that are heavenly Like wise the soul hath a spirituall taste There is an unspeakable Sweetnet in GOD in his divine Mysteries and Obedience which may be tasted by the soul of a spirituall man O taste and see how sweet the LORD is sayeth David as if he would say If yee taste yee will know the sweetnes of his Goodnes Mercy Liberality and Power So we may say of every divine mystery Taste and see how sweet it is and of every vertue Taste see how sweet is obedience patience humility chastiry charity c. Lastly There is also a spirituall touch Hence the devote soule Cant. 2. 6. sayeth His left hand is under mine head and his right hand doeth embrace me and againe I have found him whom my soul loved I held him and would not let him go But why do I insist so much upon this first To shew the admirable Goodnes of GOD who vouchsafeth so many wayes to communicate himself to us and maketh us so many wayes able to receive him All this proceedeth meerly froÌ„ his infinite Goodnes There should be no losse to him although we should never SER his Beauty HEART his Voice SMELL the sweet Savour of his Precious Oyntments TASTE his Sweetnes or EMBRACE him in the armes of our love this should nothing impaire his Felicity which from eternity he perfectly enjoyed and might unto all eternity enjoy without our injoying of him but all this proceedeth from his admirable Goodnes which delighteth to commucat it self to his unworthy creatures Secondly I have insisted upon this at this time to move you to stirre up all the powers and faculties of your fouls to receive him who offereth himself at this time most abundantly to bee participated by us first Christ offereth himself to be seen by us in these sacred mysteries both as GOD and man Here we may see him by the eye of faith as GOD not simply as GOD but as GOD made man and as made a man of sorrowes for us and as made the bread of life unto us What a wonderfull sight is this how can the Angels of heaven but admire to see the only begotten Son of God who is in the bosome of the Father The brightnes of his Glory and the expresse Image of his person eternall and