for God and desire to do good to his Church willingly suffering the respit of their own glorious reward to the end they might though on hardest tearms bring glory to God and do him service in the land of the living Therefore this reason themselves give alwayes First For that they saw the one half then of them which also was made to be an instrument of Gods service to lie brute and senslesse in the grave Secondly For that they desired to benefit the generation then living and to propagate Gods praise to succeeding posterities Psal 71.18 Isa 38.19 20. See also Psal 30. and 88. and 6. and 115. Beloved Remarkable is Gods providence to me in casting me without any thought or choice of man upon a Text presenting to my memorie even according to the time this great mercy of God to my soul delivering my soul from the pit of corruption that I might yet live to do him service in the land of the living Worthy were my tongue to cleave to the roof of my mouth my right hand for ever to forget her cunning if I should now forget or passe over with silence the great love God hath shewen to my soul in delivering it from the pit of corruption O Lord enlarge my heart to praise thee At Bristoll Even upon this day according to the time of life this time twelve moneths was I in the jaws of death none that beheld me saw so much as the least hope of life my soul had not the least commerce with the body so farre as I know Much about this hour God was pleased graciously to look upon me to shew me some glimpse of his mercy some beginnings of life some hope that I should walk before him in the land of the living and hitherto by Gods mercy I live performing him weak but hearty service in his Church Lord what is man that thou so visitest him Who am I the least of all Saints the chief of all sinners on whom thou thus magnifiest thy mercie What is that service poor I have done What that service thou reservest me to do O Lord be pleased to reveal it unto me to make me worthy by thy grace chearfully to perform it Da quod jubes jube quod vis for thou hast redeemed my soul from hell my life from death thou hast continued abilities and opportunity to do thee service to walk before thee in the land of the living Blessed be thy glorious Name O Father of mercies and God of all consolation blessed be thy Name for ever and ever and let all thy people say Amen Secondly Correct that errour of your judgements wherein I know you please your selves many of you ignorantly as if it were a matter of grace more then ordinary to pray for death untimely in respect of the tearm of nature This hold for a Rule I dare say it is certain While God gives ability to do him service or opportunity or hath use of us in meanest service be it but as David to declare Gods righteousnesse to the generation present as Hezekiah the father to the childe to shew Gods truth Isa 38.19 so long ought we to desire to live we sinne in wishing our premature death And well weigh it and tell me whether such desires upon what ground soever argue not rather self-self-love more love of our selves then of our God when God hath use of our service on earth to wish our selves out of the world Who can shew me any Saint of God in old or new Testament who ever made prayer to God or approved himself in the desire of death when God had use of him here in the land of the living without apparant fault Elias * 1 Kings 19.4 14. he indeed in a passion prayes unto God for death and his reason mark which should have been a reason rather to move him to pray for preservation of life because now there was so great use of his service for the benefit of the Church That of Iob and Ier. 3. and Ier. 20. are apparantly passionate wishes of flesh and blood arising from discontent at their crosses which I think no gracious man allows in himself or another And make what pretences you will I dare undertake to evidence the prayers the desires are sinfull to wish death as long as there is ability or opportunity to do God any service upon earth or use of service upon earth First That of * Iob 6. Iob upon this ground I have not yet denied the words of the holy One seems fair neither can I blame his fear of his own infirmity but yet there was faithlesnesse in the wish for hath not God promised to support 1 Cor. 10.13 Secondly That of imperfection of grace and sinnes by defect in the service of God is as plausible as any thing to legitimate the desire yet it proceeds from a false ground It is false that the longer we live the more we sinne if we be Gods the longer we live the lesse we sinne sinne is mortified daily and we bring forth * Psal 92.14 more fruit in our age Thirdly That of evills to come from which to be taken away aforehand is promised as a favour Isa 58.1 and 2 Kings 22.20 yet warrants not the wish This let us be assured of First Simply if we speak Proroguing of life to the utmost tearm of nature is the blessing untimely death simply considered is the judgement That it turns to a blessing is by accident it is a blessing by accident Secondly I do not think but Iermiâ—hs blessing was in the fruit as great as Iosiahs for though Iosiah saw not the evill yet Ieremiah endured the evill with patience in the mean time did service to God in sustaining his Church Iâ—siah went before Ieremiah to heaven Ieremiah had more glory in his time In a word Some God takes away from evills to come in mercy and favour they are such as he sees likely to be overcome of the evills in that respect he shews them favour others he reserves to taste the evills to give testimony to his truth To them this is a favour yea and simply the greater favour Is the question which is rather to be desired Answ Simply if we speak Prerogation of life for that is natively the blessing Secondly For the comparison it is to be meâ—sured by the quality and state of the persons Hath God use of their service upon earth First They ought to preferre Gods glory before their own salvation Secondly They shall be assured God will give issue with the temptation 1 Corinth 10.13 Thirdly Neither loose they ought in the measure of their reward as according to pleasures in sin so much torment so according to pains in this life is the measure of our glory If you will ask me how we shall know whether God hath use of our service upon earth Surely The question is obscure and curious to be measured onely by continuance of abilities opportunities or calling from God
But because it is uncertain This rule walk by First Though simply if we compare state with state it is best to be with Christ for that is the end of our life there is perfection and consummation of holinesse there is fulnesse of joy and pleasures for evermore Yet secondly for thee whose service God hath use of on earth it is better to live on earth the yeers of Methuselah doing God service then to be whirried as Elias with chariots of Angels presently into heaven In heaven thou hast thine owne glory on earth thou promotest Gods glory and in the end findest a glorious reward proportioned to thy measures of doing service to God here upon earth What then may we say of them whom God hath taken away in the prime of their life as that peerlesse Iosiah amongst the posterity of David Answ What but what Saint Paul speaks of the Martyrs The world was not worthy of them that people unworthy of such a pearl a Prince so peerlesse as was Iosiah for now the Lord remembred the sinnes of Manasseh and the time of vengeance drew neer upon that rebellious and gainsaying people Secondly Or that God saw their weaknesse and some likelihood of their corruption therefore took them away by death as Henoch by transmutation Ne malitia mutaret intellectum Thirdly Or they had served their generation according to Gods will as is said of David Act. 13.36 therefore fell asleep or as our Saviour Had finished the work which God had assigned them to do and were therefore taken away unto glory Ioh. 17. they had finished their course and kept the faith and were now to receive their crown of their righteousnesse 2 Tim. 4.7 8. And yet it is true while God gives ability and opportunity to do him service upon earth while he calls us to do him service upon earth while he hath use of our service of men upon earth it is his great blessing to reserve us to walk before him in the land of the living to be preferred in our choice before the hastening of our salvation and glory in the kingdome of heaven Blessed be thy glorious Name most glorious God Father Sonne and holy Ghost for all thy mercies for thy marvellous loving kindnesse shewen to me in a strange city in rescuing me from the gates of death and from the jaws of the grave in love delivering my soul from the pit of corruption preserving my life to walk before thee in the land of the living Lord God What shall I render unto thee for all thy benefits thou hast done unto me for this unspeakable mercy thou hast vouchsafed unto me It is little too little for so great a favour to praise thy power thy goodnesse thy grace thy mercy thy truth and my heart is too narrow to comprehend the heighth and depth of thy love to me in Christ Iesus even in this one favour vouchsafed unto me Lord enlarge my heaâ—t and â—ffectioâ—s fill it with love of thy Majestie zeal of thy glory Take up body and soul what ever I am or have to thine own use Behold Lord truly I am thy servant disiâ—ing to do thee service upon earth Lord accept my endeavours pardoâ— mine imperfections give more strength to perform Lord I am willing to do it yea my heart is ready Be pleased Lord to accept these calves of my lips this poor weak morning sacrifice of praise and thankesgiving which goeth not out of fained lips Lord thou knowest it accept it therefore for thy promise sake for thy mercy sake for the merits sake of sonne Iesus the Mediatour of all Grace and mercy to the sonnes of men To him with thee O Father of mercies O holy Spirit Comforter of the Church and chosen children be all honour and glory for this and all other thy mercies towards all Churches of thy Saints for ever and ever Amen That might here be annexed by all good means to cherish life that we may perform the service God expects from us Scripture points us to four causes or means of shortening life First Immoderate sorrow especially for things of this life Prov. 12.25 Heavinesse makes the heart sloope Prov. 15.13 By sorrow of heart the spirit is broken see 2 Cor. 7.10 Secondly Intemperance whether in diet or other luxurie which what tends it unto but the shortening of the dayes Plures gula quam gladias and it is that the Lord foretells to men given to the flesh Prov. 5.11 The flesh and bodâ— are consumed see Prov. 6.26 and 7.23 Thirdly To this adde those other grosse crimes for which God hath threatened untimely death the blood-thirsty and deceitfull live not out half their dayes either the sword of the Magistrate seizeth on them or else Gods immediate hand taketh them away as we see in Absalon Adonijah c. Fourthly immoderate pining of the body with immoderate fasting watching labour though never so religiously imployed see Col. 2.23 If we follow the second reading which perhaps is here implied it implies the promise or vow of David in thankfulnesse unto God for his marvellous deliverance vouchsafed unto him Wherein are three things considerable First The act Secondly The manner Thirdly The mean First The act is to walk or to serve God Secondly The manner in sincerity Thirdly The meane implyed in the Trope Before him But so see we the generall fruit of all Gods gracious deliverances vouchsafed us the duty we owe him in liew thereof that is to do him service in that rank or station whatsoever it is God hath placed us in so Zacharie speaking of the end of that great deliverance from spirituall enemie it is to serve him in holinesse and righteousnesse Luke 1.74 75. and Psal 50.15 23. hence Davids acknowledgement and protestation Psal 116.16 17 18. To fill up the meaning that must be weighed That the Lord expects in respect of speciall favours speciall service increase of our measures according to the measures of our abilities Ye must understand that there is upon all a generall obligation and duty of service that they owe unto God arising from benefits they enjoy in common with others as Creation Providence Redemption Word c. which bond yet by speciall favours grows more strait especially when they grow towards personall and we become after a sort proprietaries in them for example Israel had a bond of service as heathen from Creation and Providence but much more for the specialty of Gods favour in their deliverance from Aegypt wherefore that is prefixed as a reason of obedience to the Decalogue Exod. 20.2 in shewing his word unto Iacob his statutes and ordinances unto Israel so is the bond yet more increased Psal 147.20 Levi had yet more then Israel God had singled them out of all the Tribes of Israel to minister before him Num. 16.9 therefore he looked to be sanctified by them especially Levit. 10.3 wherefore see this a circumstance of aggravation upon Hezekiah 2 Chron. 32.25 that he rendred not unto
a Psal 65.2 the hearer of Prayers the Gracious Just and Mercifull God ver 5. I love The affection of Love we better experiment then are able to expresse in definition Nominall or Reall It seemes to comprise First Complaceâ—tiam the pleasing and delightfull approbation of the person or thing loved see Mat. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 139.17 Secondly Benevolentiam heartiest well-wishing and desire of their good and welfare Thirdly Oblectationem delight-taking in the thing loved 1 Sam. 19.2 confer 1 Sam. 18.1 3. Gen. 34.3 19. and in all things wishing good unto it Fourthly Desiderium fruendi Gen. 34.8 Caeteri actus ut benefacere c. videntur actus amoris imperati Fiftly Adhaerentiam A cleaving to the thing beloved Gen. 34.3 This then it is that David professeth First That he found pleasure and delight in the Being Attributes Workes of God of Power Justice Mercy Injunctions Prohibitions c. Secondly That it did his Soule good to contemplate on him Thirdly How much he desired that he might have all contentment amongst the sonnes of men in their acknowledgment and procuring of his glory Wherein though no accesse of Reall good can be made unto God yet is it bonum aestimatum Fourthly How for his part his Soule cleaved unto God Fiftly How he longed for the fruition of him I love the Lord Oh Si Oh that there were such hearts in us that we could every one say as David with Davids spirit upon his evidence I love the Lord t' were more worth then all these First to know all Secrets Secondly to Prophecy Thirdly to move Mountaines c. 1 Cor. 13.1 2. c. I love the Lord It 's more then I know the Lord for even Castawayes are a Heb. 6.4 enlightned More then I feare the Lord for Devils feare him unto b Iam. 2.19 trembling More then I c Isa 1.15 pray to God What should I say More then all Services then all Vertues separate from Charity truly say the Scholes Charity is the forme of all Vertues because it formes them all to acceptability for that nothing is accepted but what issues from Charity from the love of God Who cannot say it Ans And I aske Who doth or can doe it I meane with Davids truth Wouldest thou love them that hate the Lord 2 Chron. 19.2 Enter affinity league of amity with an Idolater Wouldst thou entertaine as thy familiars men enemies to God and all goodnesse Psal 139.21 should such tarry in thy house Psal 101.4 7. Wouldst thou haunt their company Ier. 15.17 Psal 26 4.5 Shew them the least countenance 2 Kings 3.14 Give them a God speed Ioh. Secondly Wouldst thou hate them that love God Tim. 3.3 Amos 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that for goodnes because they love God 1 Ioh. 3.12 Thirdly Hast thou the Worlds good and seest thy brother in need yet shuttest up thy bowels of compassion towards him how dwells the love of the Father in thee 1 Ioh. 3.17 Gal. 6.10 Fourthly Couldest thou delight in the dishonor of the Name of God Ps 119.136 158. Fiftly Could the noise of his approach to judgement and thy full fruition of him be so unwelcome see Act. 24.25 Luk. 21.28 2 Tim. 4.8 Sixthly Could meanes of Union with him be so unwelcome as Amos 8.5 Psal 42. and 84. throughout Seventhly Couldest thou turne the grace of God into wantonnesse Iud. v. 4. and therefore be Vitious because the Lord is Gracious see Psal 130.4 Hos 3.5 Eightly Would every scoffe of a jeering Ishmaelite drive thee from the service of God see Cant. 8.6 Act. 5.41 Heb. 11.26 Ninthly Wouldest thou in thy necessity flie to any rather then to thy best friend What to a Witch 1 Sam. 28.7 to an Idoll a Devill 2 Kings 1.2 from the living to the dead Isa 8.19 Certainly its Vox Sanctorum propria The * See Heb. 6.4 5 6. 2 Thes 2.12 Ephes 3.18 peculiar property only of Saints to say I love the Lord. Wherefore David directeth his speech to Saints as hoping amongst them the exhortation might have place Psal 31 2â— Reasons make it plain First They onely see the depth of that misery which sinne brings with it I mean not the pains onely and punishments which reprobates also sometimes feel but the want of the image of God the misery that is in necessity of sinning Rom. 7.24 Secondly They onely have the feeling of Gods love * Rom. 5.5 shed abroad in their hearts I mean in remission of sinnes reconciliation c. see 1 Ioh. 4.19 Thirdly They onely comprehend the greatnesse of Gods love in Christ Ephes 3.8 Take evidences they are infinite First Who but they fear to offend him Ier. 32.40 Secondly Who but they care to please him Psal 40.8 Thirdly Who but they grieve at his dishonour 2. Pet. 2.8 Fourthly Who but they take to heart the tokens of his displeasure As they are such therefore saith David Psal 51.4 Against thee thee onely have I sinned c. So that make sure to thy self thy charity Vse thy love of God thou makest sure to thy self for ever thy election thy calling thy justification adoption sanctification salvation c. other gifts are in a sort all common this peculiar to Saints Quest Two questions here fall in First Whether nature affords no love of God that is Whether a naturall man as such cannot love him Answ I could here minde you of the severall distinctions Scholemen reckon up of love Thus I resolve No naturall man can love God Propter se that is for Gods self sake for his own sake he may Concupiscentially and as a Mercenary or as others say Nature affords love of God perhaps Vt Authoris Naturae non item ut Authoris aeternae beatitudinis that is as of the Authour of Nature but not as of the Authour of eternall happinesse which is properly Concupiscentiall not the love of Amity see Iudg. 17.13 Quest The second quaere is Whether it be possible to know that we love God Answ Some Papists deny it if we speak De certitudinali scientia of the knowledge of certainty and of that under which there cannot be falsum But yet David could say as upon certainty I love the Lord and why not we having the * 2 Cor. 4.13 same Spirit of faith and charity Secondly The Spirit of God is given us that we may * 1 Cor. 2.12 know the things that are given us of God and not to know charity the prime of all vertues the * Col. 2.14 bond of perfectnesse Thirdly Scriptures many are written to this end that we may * 1 Ioh. 5.13 know we have eternall life Conjecturally onely think you and not as upon certainty or upon what better evidence then our charity Fourthly Grace perfects Nature destroys it not I mean in naturall faculties and sith this is naturall to the reasonable soul to know
its own motions and actions and inclinations as themselves confesse there is Actus reflexus whether the motion be naturall or supernaturall yet by the native and imbred faculty of the soul a man knows or may know the motions of it Fiftly Grace indeed is a stranger to Nature yet so that when it hath place it over-rules and domineers over Nature and curbs the inclinations and propensions of it Thus usually it seems A neighbour whom we every day see we notice not so much because we know him but let a stranger come amongst us and meddle but a little as a * See Gen. 19.9 controuler every mans eyes are upon him and scarcely one action of his escapes without our notice so c. I hope ye can apply Sixthly And why not as well as my knowledge or my faith which themselves say a man may upon certainty discern in himself Object These are acts of the understanding As who would say Answ the minde onely did know and take notice of the acts of the understanding and not of those of the will affections senses body when for all or any of these in evill we are sure it directs us and trow we in good it directs us not Principium charitatis the fountain of charity Object that is God is unknown therefore neither charity possible to be known So is also the fountain of faith Answ which is Veritas prima the first verity or truth unknowne also to us yet that we may know by their own confession Why not Principium charitatis the beginning and fountain also of charity Yea and that with a knowledge of certainty though that certainty indeed be not altogether perfect and compleat Hold it then for a truth It s possible to know that we love God as well as that we know or fear or beleeve or obey God And in that perswasion addresse thy self to make the love of God known to thy self Notes hereof are Notes of the love of God First Where the true love of God is there do all other loves vanish love of pleasures profits honours life c. in comparison of God my meaning is hadst thou rather * Mat. 10.37 part with all these then with thy God I dare say thou truly lovest him Secondly How art thou affected to the Image of God shining in his children Doth that draw thy affection that is Dost thou love them * 1 Ioh. 5.1 and 1 Ioh. 3.14 because they resemble God in holinesse and purity and mercy and patience My soul for thine thou art thereby a seed of God as is said of Abraham Thirdly How art thou affected toward the Commandments of God and the duties that he enjoyns thee in them Canst thou say as David Oh my God I am * Psal 40.8 content to do it I delight to do it at least are they not grievous or * 1 Ioh. 5.3 burdensome to thee Go over the whole world of Aliens thou mayest see them sometimes doing and keep doing but thinkest thou with * See Am. 8.5 Mal. 1.13 delight Fourthly How art thou affected towards the signes of Gods favour or disfavour Doth this glad thee above all that he is pleased to lift up the light of his * Psal 4.6 7. countenance upon thee Doth this vex thee That the Lord takes from thee the signes of his love A token infallible that thou lovest him And thus farre of the matter of Davids Protestation I love the Lord. Now follows the Motive or Incentive Because he hath heard my voice my supplications How comfortable is it to the soul that Gods favours to us inflame our affections towards him Psal 130.4 There is mercy with thee therefore thou shalt be feared Oh blessed soul that can so say And marvell not that I call upon you to prove love for surely fear to offend or displease is the soundest token of love to our God 2 Cor. 5.14 The love of Christ wherewith he loved us constraineth us Oh Foelix necessitas blessed necessity that compells us to do our Saviour service Surely Non sic impii non sic With the wicked it is not so God is mercifull therefore they will be sinfull See then how the favours of God affect thee Vse whether they be as the cords of his love to draw thee to obedience and to inflame thy affection if so thou hast more in thee then all the rabble of reprobate hypocrites Yet understand me aright I say not but there are some favours and benefits of God that may allure a Castaway to do him service But first Not every favour but what humours the affection predominant as if it be wealth pleasure c. Secondly Not to love him but to do him service as a Mercenary therefore observe in such men when the Lord crosseth them in what they sought in his service they are ready to blaspheme him to his face see Mal. 3.14 Thirdly There are favours of God that through commonnesse grow vile and but by want have not their price seen as subjection of creatures Psal 8.6 c. But is it a speciall favour A privilege That ravisheth and therein cannot a childe of God satisfie himself whiles he extolls it therfore see by all circumstances how he loves to augment it let such as love thy salvation say continually Let God be * Psal 70.4 magnified see what titles David rejoyceth to set upon Gods favours * Psa 88.10 11 12. Loving kindnesse Faithfulnesse Righteousnesse Wonders read also Rom. 5.6 7 8. and 1 Tim. 1.12 13 14 c. Surely the least favours of God affect his children to inflame affection if it be but a * Neh. 1.11 desire to fear his Name if it be but a * Gal. 5.17 lusting against the flesh Oh yet because it is a token of Gods love because it is more then they have deserved for this they love God But is it a spirituall blessing A blessing that concerns life and * 2 Pet. 1.3 and Ephe. 2.3 godlines With these worldlings are not at all affected Ps 4.6 the reason is because they see not nor * 1 Cor. 2.14 can see the excellencie or worth of them No this is Privilegium justorum the priviledge onely of Saints to prize Adoption as Saint * 1 Ioh. 3.1 Iohn admiring therein the abundant greatnesse of Gods love to his soul in Christ Jesus to say as Saint * 1 Pet. 1.18 Peter of faith yea of tryall of faith it s much more precious then gold This is Privilegium justorum Object But is this such a matter to be drawn with the cords of love to love God Is there in it any thing supernaturall There are * Bern. de diligendo Diâ— four degrees of loving God First Answ Vt bonus sit nobis that he may be good to us this Mercenary see Iudg. 7.13 Secondly Quia bonus fuit because he hath been good unto us this gratitudinis matter of thankfulnesse to Almighty
God Thirdly Quia bonus in se because he is good in himself and in his own nature most amiable Fourthly When neither our selves nor ought that is ours is loved but Propter Deum so farre as it hath reference to the glory of God not life not * Rom. 9.3 and Exod. 32.32 salvation it self this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amoris Divini and they must be as Saint Paul and Moses extraordinary servants of God who aspire to this measure But the question is of the second of these degrees mentioned and surely if we look to the state of the world this we shall finde that either the favours of God move not because they are not apprehended as his favours but rather as things that betide them by course of nature or fortune or if they work any way it is in Pejus making them the more to * Rom. 2.4 and Iud. ver 4. despise God But if the question be De possibili what nature elevated above it self by grace may ascend unto the solution is more difficult First Nature it self may be directed that there is Debitum that they owe as a Debt love to God for his favours therefore we see Barbarians much affected at Pauls speech Act. 14.17 18. Secondly We read of sundry testimonies of thankfulnesse amongst Heathens after good things received as victory health c. To Apollo who howsoever they erred touching God yet in universality they erred not they meant it to that Numen that they thought Authour of their good successe and surely we cannot be too nice and curious in examining our gracious estate in this particular for it is marvellous difficult to distinguish betwixt the lowest degree of grace and the highest of nature especially in gifts that are made Distinctive and Characteristicall we shall finde the Devill cunning in counterfeiting I am perswaded there is many a Christian thorowly perswaded of his faith and love towards God who yet erres in his perswasion that is an excellent evidence that Salomon give us Cant. 8.7 When many waters cannot quench it no opposition stint it c. But fourthly Is the question of spirituall blessings and of the true God Surely the naturall man hath no rellish of them to wit so far as they are * 1 Cor 2.14 spirituall but as they tend to winne him reputation or honour c. amongst men as Simon * Act. 8.18.19 Magus or as the Persians became * Hest 8.17 see Psal 4.6 Jews or else secondly onely whiles they enjoy the blessings temporall which they prize the onely blessings of God therefore let the Lord turn the course of outward things its true of them what the Devill slanderously imputed to Iob they are ready to * Iob 1.11 curse him at his face see Mal. 3.14 Mat. 13.21 But shew me the man amongst the many millions of naturalists of Iobs minde Cap. 1.21 and 2.10 as Heb. 10.34 as Apostles Act. 5.41 or but as David to see and feelingly to acknowledge a goodnesse in affliction Psal 119.68 71. Because he hath heard my voice and my supplications that is the voice of my supplications Quest What great matter of love is this for doth not the Lord hear the prayers also of wicked men and grant their petitions Psal 78.34 35. Neh. 9.27 What should hinder us to say Answ the Lord hears the prayers grants the requests of wicked men Why not as well as respect the repentance of * 1 Kings 21.29 Ahab so farre as to grant respit of the evill First It is in temporall things onely which come * Eccles. 9.1 alike to all but do they pray pardon of sinnes salvation of souls Then see Mat. 7.22 23. Mat. 25.11 12. Pro. 1.28 Secondly It cannot be denyed but that God in his love and approbation of things that are good in their kinde though evill by accident in the doers grants some such rewards to evill men It s Austins opinion that the Lord therefore prospered the Romans during their strict observance of temperance justice and such like morall vertues gave them amplitude of Dominion the just Lord loveth righteousnesse yea so loves it that he rewards the shadow of it as in Achab. Thirdly this would be weighed that the Lord is ever * Psal 111.5 mindfull of his covenant and for it made with the fathers sometimes doth good to the children see Neh. 9. Fourthy Amongst the congregations of wicked men in the Church especially are some who intreat for the sinnes of the people David tells of Moses standing in the gap our Saviour Lu. 13.8 Fiftly It is for his own Names sake Deut. 32.26 27. Exod. 32.12 13 14. Quest How then and in what respect is it true that it is a speciall favour of God to hear the prayers of his Saints Answ First So generally in all things that they call upon him for Deut. 4.7 Secondly To gratifie them and to be inclined by their prayers to grant so God hears not the wickeds prayers but onely the prayers of his Saints Others First For generall mercy they are his creatures Secondly His Church to whom promises many are made Thirdly To prevent blasphemy c. Object What say we to those places Isa 1.15 Ioh. 9.31 Pro. 15.8 in which the like places it is said That God wil not hear the prayers of the wicked They are to be understood First Of some exorbitants amongst sinners Answ as * Gen. 13.13 Sodomites Secondly Or of their prayers in * Prov. 1.26 27 28. extremity Thirdly Or of the blessings which concerne life and * 2 Pet. 3.3 4. godlinesse But what when yeelded a common blessing Is therein no cause of love see Mat. 5.45 and Act. 14.17 But therefore is Davids heart inflamed to the love of God Vse because he had heard his prayers Oh that there were such hearts in us How many praiers of ours hath the Lord heard We have prayed for the continuance of the Gospel yet it continues removall of the Plague in part he hath heard us mitigating the extremity of it that should follow God grant it may Therefore our love of God is more increased my meaning is We are First more carefull to please him Secondly More fearfull to offend him Thirdly More zealous for his glory Fourthly More fill our mouthes with his praise Fiftly And make straiter steps to our feet or else how shall we be able to say that we now fear not some greater evill that way or shall betide us Ioh. 5.14 else how shall we be able to say the Lord in favour of us hath heard our prayers With me this goes for a rule to judge whether God in mercy grant me things I pray for doth it tend to my spirituall good advancing Gods grace in my heart Then say I God in mercy and of speciall favour hath heard my prayers But am I the worse for what I obtain or not the better how do I fear lest the Lord hath heard me
as * Psal 106.15 Israelites desiring flesh when leannesse was withall sent into their souls There are three things that hinder such motions of love to our God First That many scarcely acknowledge any work of providence in swaying these outward things supposing all guided by nature or fortune Secondly That we look not through second causes to the chief and principall sender whose but instruments these are Hab. 1.16 17. And we in part the like as if the vigour of the disease because of Nature stayed or as if the cold of the time were the onely cause of mitigation whereas if we would speak or think as Christians we should see God in the means Thirdly The proud opinion of merit if any thing in the world overthrows it I shall never beleeve any Merit-monger doth or can think himself beholding to God for any his favours bestowed on him for while he thinks he hath obliged God unto him by his devotion how doth he not rather think God ows him thanks rather then himself any way indebted unto him But that our hearts may the better be stirred up to the Duty Consider we First our no-merits our Merita malae yea how stained the very prayers we made were with manifold blemishes as doubtings of obtaining coldnesse of affection c. Secondly See misery of the want Thirdly Preferment God hath given thee in it Fourthly The sweetnesse in enjoyment passeth all treasures Cant. 8.8 The whole substance given for love would be contemned surely it is something that * Numb 22.18 Balaam said if Balak would give me his house full of gold and silver I cannot go beyond the word of the Lord yet said the Apostle of him he * 2 Pet. 2.15 loved the wages of unrighteousnesse and ran greedily after the * Iud. ver 11. reward power of providence restrained but when Will restrains and we so highly prize Gods favour that for no thing never so precious we will adventure his offence this is supernaturall Lastly All things work together for the good of them that * Rom. 8.28 love God VERSE II. Because he hath enclined his ear unto me therefore will I call upon him as long as I live THis Verse containeth another part of that fruit that the mercy of God brought forth in him A Vow of limiting his Devotions to God wherein are two things observable First The matter of it Secondly The incentive or motive In the first take notice of the thing resolved of Invocation of Gods name Secondly The time In diebus meis in my dayes as the Hebrew bears it or as it is rendred in our last best Translation As long as I live Secondly The motive is because he hath inclined his ear unto me Because he hath inclined his ear Take heed ye here conceive nothing grosly of the Godhead as if he had any such fleshly or bodily member as eye or ear c. God is a * Ioh. 4.24 Spirit a substance * Luke 24.39 incorporall immateriall but as David teacheth to interpret hereby he signifies not the instrument but the faculty and ability to do what by these bodily organs we perform Psal 94.9 The inclining of the ear signifies the bending of our best attention to take notice of what is spoken for such gesture we use when we desire thorowly to understand what is said to us see Psal 45.10 Pro. 22.17 Psal 86.1 it is that with Psal 130.2 he calls attentivenesse of the ear yet withall somewhat else is imported namely the Lords demitting and humbling himself so low as to take notice of his petitions Prov. 22.17 and Ier. 7.26 and 25.4 Pro. 5.13 As if he had said Sith the Lord hath pleased so low to demit humble himself as to attend to my prayer therefore c. And certainly it is a matter of marvell as to me it seemes that the great God of heaven and earth should stoop so low as to regard the prayers of the sonnes of men so every where it is accounted by Saints and they are a little astonished at the wonderfulnesse of it so David * Psal 103.5.6 who is like the Lord our God who dwelleth on high and yet humbleth himself to behold the things in heaven and earth And observe Davids stile of this mercy of God to men expressing ever matter of wonder as Psal 107.6 8. and 19.21 and 28.31 compare Psal 102.17 18 19 20. and 17.6 7. shew thy marvellous loving kindnesse Ps 31.21 22. he hath shewed me his marvellous loving kingdnesse because he heard the voice of my supplications And certainly if ye please to compare the greatnesse of Gods Majestie First with the infirmity of man in his best estate Secondly With his quality as it is now depraved Thirdly Considering the quality of our prayers Fourthly The preferment we have in it above Angels ye will see in it mercy no lesse then marvellous See Salomon admiring it 1 Kings 8.27 But will God indeed dwell on the earth Vox admirantis non dubitantis behold Heaven of heavens cannot contain thee yet wilt thou here manifest thy presence by hearing prayers What is * Psal 8.4 and 1 Chron. 29.14 man and who am I and what is my people that we should be able to offer c. confer v. 12. but consider him as depraved the wonder grows yet more marvellous as it is amplified Ps 107.6 8 19 21. that the Lord should humble himself so low as to hear prayers of sinfull man provoking him daily with his sins And what prayers full of doubtings wanderings coldnesse of affection c. and see our preferment First Above Angels as Heb. 2.14 for hither also may that amplification be referred Secondly To other men not of the Church Deut. 4.7 what nation so great to whom God comes so nigh as the Lord our God to us in all that we call unto him for Do we enquire reason of it None can be given save this onely Deut. 10.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.4 the love of God to man and there is no marvell if that love of God to man amongst all Gods loves hath its speciall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are not read but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his specialty of favour is this Oh that men would praise the Lord for his goodnesse Vse and declare the wonders that he doth for the sonnes of Adam How can we amplifie the kindnesse of great men of Kings as * Hest 5.11.12 Haman nay if it be a farre meaner man a Basket-justice or a petty Gentleman that vouchsafeth us a greeting or grants a request how pride we our selves in it How do we never satisfie our selves in praising their courtesie their affability their humility And yet they do but duty are men of our own mould subject to * Iam. 5.17 like passions as we Oh that there were such hearts in us towards our God who is so ready to hear us that King of kings and
not of their minde who ensure truth of religion by outward things I know the primary rule is Gods word But Secondly when Gods word hath so clearly warranted our religion and withall we see the might of his marvellous Acts in prospering those states and kingdomes that professe it It is a secondary argument to encourage us to continue in the grace of God I beseech you brethren think upon this above all other duties when I am dead and gone Above all nations that ever were Christian never saw any more plentifull tokens of Gods favours then we if we shal now turn back to Popery take heed lest he make not us a spectacle to all the Churches of the world as he did the Jews Now the good Lord unite our hearts to fear his Name to continue in the grace of God to limit and appropriate our religious services and devotions to that God whom we have so often experimented to be so gracious unto us that by no imposture of the wicked we may be drawn away and fall from our stedfastnesse To him for his mercies in hearing our prayers be glory for ever and ever Amen VERSE III. The sorrows of death compassed me and the pains of hell gat hold upon me I found trouble and sorrow THis tends as I think to explication of what is foresaid of Davids fervent love and vowing himself Gods servant For it may be demanded What is the favour of God so great that thus maketh thee devoted to his fear I 'le tell you I was in misery inextricable and he helped me Three things we have here to be noticed First Davids state in this Verse Secondly His behaviour Vers 4. Thirdly The event Vers 5 6. Sense The sorrows of death compare Psal 18.5 Act. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains of Death yea as it were of a woman in travell compassed me as Psal 40.12 and 118.10 11 12. so that there appeared no possible way of escape Pains of Hell Sheol that is Mortiferi Lethales Deadly and Mortall Sheol oftentimes in Scripture signifies the Grave as Gen. 37.35 and 42.38 and 44.29 31. sometimes Hell of the damned Psal 86.13 Deut. 32.22 Ps 9.17 The summe is Pulls and straights of mischief so great as seem to threaten me with Death In a word so called First Either by similitude like or proportioned to them Secondly Effective such as threaten me with Death and the Grave Deadly Hellish are the pains and torments I feel Found me See Gen. 44.34 Now so calls he the perils he was in from Saul and other persecuters by Metonymie of the effect sorrows for perills because they wrought in him such Deadly and Hellish sorrow as in the end of the Verse Observ But so see what straights of trouble what perplexed sorrows and inextricable pulls Gods dearest Saints are sometimes plung'd into see 2 Kings 19.3 Children come to birth and there is no strength to bring forth his whole Church see in like straights Exod. 14.10 13. Three children Dan. 3.21 Daniel himself Dan. 6.16 see Psal 88.3 What Reasons See Deut. 8.2 There was a nearer cut into Canaan then by the wildernesse and such as wherein they should not have fallen upon so many exigents Red sea Famine Thirst c. Why that way Psal 10.4 5 6. the ungodly is so proud he cares not for God neither is God in all his thoughts especially when all things are prosperous then flourisheth this pride That cursed nature we have all in us except by grace and gracious means it be restrained or reformed Marry when extremity of pain and perill comes as David notes of the Israelites Psal 78.34 and as it is noted also of Manasseh 2 Chron. 33.12 13. then they sought God shortly then it was to pull down their pride and to drive them to their God in true devotion Secondly To prove what is in their hearts as it is said of Ioseph that the word of the Lord * Psal 105.19 tryed him the basest Persian will be a * Hest 8.17 Jew to enjoy their privileges and I doubt not but there are some who endure some fight of afflictions but when it comes to matter of exigent and extremity ye then see them to flie off from God and say it is * Mal. 3.14 15. vain to serve him Thirdly To glorifie his power and mercy and grace in their deliverance or sustentation 2 Cor. 12.9 to see a creature so frail with constancie to endure fire frying sawing asunder Heb. 11.37 lie long as Lawrence and yet insulting over the fury of Tyrants and daring them to do their worst who can but say Digitus Dei est hic The finger of * See Exo. 14.13 God is here and none but his Fourthly To teach us saith * 2 Cor. 1.8 9. Paul not to trust in our selves but in the living God How loth is nature how hard is it in grace not to * Pro. 3.5 leave a little to our own wisdome and power that oft till all other hold-fasts fail us we forget to cast our care upon God or to relie upon him The Lord to beat us off from these sometimes permits unto extremities Take heed how ye condemn broken reeds Vse men of God in sincerity for this because God writes * Iob 13.26 bitter things against them lest ye condemn the generation of the just yet so did the wicked in Davids time Psal 22.8 and Psal 71.11 You must Know First That Gods love is not known by * Eccles. 9.1 outward things Secondly And what think you of our Saviour A man of * Isa 53.3 sorrows and extremities and who saw as many exigents as any Yet of him proclaims the Father from heaven He is my * Mat. 3.17 beloved Sonne in him I am well pleased But Secondly is it not strange Gods children should so judge of themselves on this occasion Certainly it is true what censure they would tremble to passe on others in like case they spare not oft to passe on themselves Of all passages in the story of Iob that one thing wonders me that with all the pleading of his friends whereby they labour to prove him hypocrite yet still he maintains not that he was without sinne but void of grosse hypocrisie Thirdly Think not when thou comest to Gods service and hast for Gods cause forsaken the world as * Iudg. 17.13 Micah therefore God must now blesse thee in outward things especially whilest precisely thou keepest this way First Where is thy promise absolute and unlimited I dare say thou canst not alledge one Secondly Hast thou a privilege above all Gods servants or hath God or will he for thy sake make another way then by the Crosse Act. 14.22 I know God is pleased to respect our infirmities yet without some afflictions and perhaps exigents canst thou hope to enter Gods kingdome or think thou walkest with a right foot to the Gospel see 2 Tim. 3.12 Thirdly Hast thou not learnt that God
save sinners Saint Peter to Cornelius Act. 10.34 I perceive of a truth that God is no respecter of persons David Psal 147. He bindeth up the broken in heart he tells the number of the starres Why goes he not on in his numeration Devotion wills him to notice this observation Great is our Lord and of great power his understanding is infinite The benefits thence accruing to us are specially two First It is an excellent strengthening of faith concerning all truths God hath revealed touching his Nature and Will ye may observe Gods owne servants sometimes overtaken with doubtings of the Attributes of God of his Mercy and Grace the Prophet Psal 77.7 8. of his Truth Ieremiah Ierem. 15.18 Wilt thou be altogether unto me as a Lyar and as waters that faile Of his Power Zechariah Luke 1. and Sarah Gen. 18. yea Moses who had so often seen the power of God yet at a time doubted Num. 20.12 Here now hath Observation place as a potent means to strengthen our Faith The Nature of God and Conclusions touching it we have delivered in the Scriptures and had we no experiment are bound to beleeve them the evidence of all and arguments demonstrating them we have in his works of Creation and Providence specially in the things that we see wrought before our eyes To this end tends the History of Scripture and had we wisedom we should observe in the daily proceedings of providence towards others towards our selvs what would silence the godlesse thoughts of Infidelity Justice Trueth Power Mercy Goodnesse c. we daily experiment and yet fools as we are observe not No marvell then if in time of Temptation our Faith grows so languishing A second benefit thence issuing is hope of obtaining what ever good thing we experiment according to the promise of God See 1. Sam. 17.36 37. in David and Paul 2. Cor. 1.10 and 2. Tim 4.17 18. David goes farther to time of forefathers Psal 22.4 5. And the reason is good such as the Lord hath been to others to us so will he be to us if we resemble in behaviour I say as Moses Oh that this people were wise Vse that we had all this wisedome to observe the Lords Actions of Justice Mercy Providence Truth Goodnesse to others to our selves There lives not the man on earth but tastes all these in his own person yet how few are they that observe them So of Threatnings Sundry precious Promises are given unto us faith * 2 Pet. 1.3 Peter Not one I dare say but his Children rightly qualified have seen or may see exemplified That he will be a God to the righteous Parents and to their seed who can but observe certainely it ravisheth me to consider and though weak in Faith and much conflicting with doubtings yet it strengthens my Faith to see Gods Grace towards others So of Comminations for Drunkards Whoremongers c. I see it daily exemplified Why doubt I But surely if in our own particulars we would be observant we should much more be fortified David fetcheth it ab ovo from his Birth from the Wombe of his mother * Psal 139.13 On thee was I cast from my mothers wombe thou hast been my God from the wombe I beseech you be exhorted to this point of Prudence beleeve me no more if you see not Athisme Infidelity Distrust Unthankfulnesse Disobedience all evills die in you Two things there are that hinder it First Opinion of fortune in all these Accidents of common life as if there were no providence guiding them yet to a Sparrow our Saviour extends * Mat. 10.29 it yea even to * Pro. 16.33 Lots the things most chanceable Secondly The second hinderance is the ascribing the good or ill successe of our lives to the means if evil to our imprudence or wilfulnes if good to our own wisdome industry whereas alas What is our All except the Lord give the * Psal 127.1 blessing The second thing observable in this passion of devotion is the passionate and devout expression and celebrating with due praise the attributes of God which he had experimented so filled he is with ravishment in the contemplation that interrupts his speech he cannot expresse the benefit but first he celebrates the praise of the attribute like passages you may observe many in reading the Psalmes speeches broken and seemingly interrupting the sentence and making a kinde of solecisme when yet if you truly did understand the affection of a soul truly devout you will finde them most pertinent Ephes 2.4 5. The Apostle intends to remembrance the people of their blessed change of estate from being dead in trespasses and sinnes to spirituall life the speech would have passed full enough for the sense in the simplest commemoration but mark how devotion interposeth God which is rich in mercy of his great love wherewith he loved us hath quickened like see 1 Tim. 1. The grace of our Lord was exceeding abundant in faith and love Do you ask me a reason of it and I ask you Why doth the Sunne shine Why doth fire burn No man can give reason of it It is the nature of the creature and this is the nature of devotion Marry if you would ask me a reason why he should so do I could give many but it is impertinent to the point in hand we handle not now matter of duty to urge obedience but matter of property that tends rather to triall And so make use of this point see how thou art affected when thou meditatest the many benefits God hath done to thy soul feelest thou such motions as these thy belly as * Iob 32.19 Elihu speaks is full as bottles of new wine thou must speak to the praise of God else thou breakest as Ieremie I cannot hold it is well and I blesse thy soul my belly saith David Eructabit shall belch out thy praise But on the deadnesse of our indevout hearts in this behalfe We can sometimes speak of the blessings we enjoy from God and perhaps we sometimes expresse our noticing the hand of God teaching these favours to us but shew me the man of Davids spirit that breaks out into the magnifying of the grace or mercy or power or goodnesse of God In a word two faults I observe in this kinde in us First That either we languish in the praise of the God that hath done so great things for us and with a little bare lip-thanks passe over his benefits Secondly Else are not distinct or particular in noticing the speciall attributes we have experimented me thinks I would have a Christian so skilfull in this kinde that he should know to what property of God he should ascribe every benefit he enjoys every work or operation of God to his creatures in some shine wisdome in some goodnesse in some long-suffering in some patience in some grace and mercy in some justice c. But the wisdome of a Christian should be this to be so distinct
God according to the benefit done unto him Oh that men would praise the Lord for his goodnesse and declare the wonders he doth unto the sonnes of men Psal 107.8 c. I mention not to us of this Kingdome the common favours other Churches have enjoyed with us the specialty of Gods mercy his Personall favour Lord how have they been magnified and made marvellous upon us How many strange little lesse then miraculous deliverances God hath bestowed upon us in that Invasion attempted in 88. from Gunpowder-Treason It is our shame and sinne that we have not in zeal for our God become presidents precedents to other Churches yet would God we had but equalled them how should I hope the Lord would still continue his favours upon us But what hath this wrought in us but fearfull pride security licenciousnesse even by that occasion that we have experimented the Lord to be so gracious unto us as if we were perswaded as Jews Ier. 7. either that the form of godlinesse obliged him unto us and the very name of a Church must link him to our State or that his promises of favour were absolute without condition God binding himself to us without expecting performance of our Restipulation Nay see if these favours of God have not turned to us as occasions to increase to more ungodlinesse Do ye thus requite the Lord Deut. 32.6 Two things I propound to Gods people to be meditated the better to stirre them up to the duty First There is no so firme entail of Gods favours to any particular Church but that disobedience and unthankfulnesse easily cuts off The promise to Jews how runnes it in fairest tearms of perpetuity Here is my rest here will I dwell for ever and that of David He should not lacke a man of his seed to sit upon his Throne for ever and yet is Hierusalem now become heap◠and that people have now long sitten without a King without a Prince How stands Gods truth then First It was meant with condition of their constant obedience And secondly to the spirituall seed Luke 2. The second thing is this The more God hath m gnified his favour and mercy to any people in case of their unthankfulnesse he hath the more encreased their vengeance see Mat. 11. Deut. 28. Levit. 26. He hath made the Jews an astonishment an hissing to all nations his mercies were not more marvellous then now their plagues are wonderfull and take we heed it prove not our condition God hath begun to plague the cities where his Name was called upon and his wrath * Mic. 1.15 creeps in the Church as Micah speaks from Lachish to Mareshah from Mareshal to Adullam the glory of Israel This onely is the odds they drank first of the cup of Gods wrath perhaps because the Lord reserves the dregs the bitterest and most banefull part for us his hand is lifted up to strike and is yet stayed till it be more exalted but this let us be assured of the higher it lifts the heavier it lights the greater shall our stroke be It shall behove us then to notice the specialty of Gods favour and mercy to us I mean our personall favours our privileges the favours wherein we have had our propriety That if any thing excites to thankfulnesse Surely there is none of us but have our privilege if not in the favours yet in the manner or measure or means of convayance I for my part can speak it This in short let us notice though for common favours an ordinary measure of service may seem competent yet for specialty of love the Lord expects a more then ordinary service to be performed Oh Lord enlarge my heart incline it to that measure The manner follows It is as before him that is as * See Gen. 17.1 Isa 38.3 Scripture every where interprets its self in truth in sincerity and singlenesse of heart which is the generall qualification of all services of God that forms them to acceptation Thus understand the Matter of all services performed unto God whether in common or speciall calling is the same and they are for the substance of the act performable as well by hypocrites as by Gods children The form or maner of performance in sincerity is peculiar to Gods children for example to * See Ps 1.15.16 preach Christ to publish the mystery of the Gospel that is of remission of sins and salvation by the death obedience of Jesus Christ so doth Iudas as well as Peter so did Demas as well as Paul but saith Paul they not sincerely as appears by their motive and intention so of * 2 Chron. 25.2 Amaziah in point of justice and ordering the Common-wealth as a Magistrate he did that which was good in the sight of the Lord here was his bane he did it not with a perfect heart They come unto thee as thy people cometh saith the * Ezek. 33.31 Prophet and they sit before me as my people and they hear thy words yet do they but flatter with their double hearts they hear but will not do their heart runnes after their covetousnesse What could Elias have done more then * 2 Kings 10. Iehu for the substance of the Act He beats down the Image of Baal slayeth his Priests and all his Servitours and for this service the Lord rewards him yet departed he not from the sinnes Ieroboam 2 Kings 10.30 31 32. wherefore Hos 1.4 even this fact of Iehu is punished in his posterity Sincerity wherein it consists What is sincerity Answ The Scripture hath two tearms to expresse it First * Ephes 6.5 Col. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplicity or singlenesse of heart which commonly they thus interpret when there is a concord twixt the action and the affection twixt the heart and profession to which commonly they oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service we read in Scripture of a heart and a heart a double heart in Ecclesiasticus we finde a wo unto that sinner that goes two wayes the description of an hypocrite whose embleme is a Waterman on the Thames his face and armes and whole body with full strength is towards the Bridge and yet is his course intended Westward see Ezek. 33.31 Come see saith * 2 Kings 10.16 Iehu how zealous I will be for the Lord of Hosts so indeed his act pretended Ah hypocrite it was for nothing but to secure the kingdome to him and his posterity The second tearm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole heart which the old Scripture calls Cor perfectum a * Gen. 17.1 1 Chron. 28.9 Isa 38.3 perfect heart the meaning is when the utmost of our strength and endeavour in gracious abilities is extended to do God service as David Psal 119. With my whole heart have I sought thee that howsoever there be and will be defects in our best performances yet we are able to say it issues not from want of * See Heb. 13.18
they failed in the manner The things I commend unto you in this behalf First See to the state and condition of your persons that you be truely penitent and as David * Psal 66.18 regard no wickednes in your hearts for best duties from such are an abomination to the Lord. Secondly See to this That there be a concord betwixt thy action and affection thy pretence and intention there is nothing which God more abhorrs then hypocrisie in his service for it is both contrary to the simplicity of his Nature and withall argues the basest opinion of God that may be as if he were a God that saw not the hearts Thirdly Let it come cheerfully from thee whatsoever thou performest to God 1 Chron. 28.9 non quantum but ex quanto not what thou bringest but with what good affection and cheare thou bringest is accepted God loves a cheerefull giver 2 Cor. 9.7 What shall I render The second thing David here commends to us in this his Rhetoricall question is The nature of a heart truely thankfull the best it can render he thinks too base for the Benefactors to whom he renders it see 1 Chron. 29.14 15. First If we compare what we render with what God conferrs Heaven for Earth Deeds for Words Himself for Nothing his Sonne for lesse then Nothing Secondly If we way how in nothing we obliged him for who hath given him first see Rom. 11.35 but onely his meere grace and mercy because he had a favour to us Thirdly How ill we deserved at his hands having sold our Birth-right as Esau for Pottage so we for an Apple Genes 3. Tit. 3. Fourthly How weak and imperfect the purest services are that come from us to him stained as menstruous Clothes Isa 64.6 Prove it as one maine difference twixt Gods true Children and Hypocrites in the Church Cain for forme brings an offering as doth Abel Gen. 4. but God had respect to Abel's not to Cain's Cain brings at adventure any thing he thought would serve his turne Abel brings of the first fruits and the fat of the flock Mal. 1. The Table of the Lord is not to be regarded Halt or Blinde so it were a sacrifice all was well c. Who can in this kinde excuse himself The prime and vigour of our life how have we spent upon the service of Satan our best wits how have we tyred and wasted in vanity The Refuse that age hath left us how hardly affoord we to our God The Attention we yeeld unto Gods Word is it comparable to that we yeeld to a Judge or a Justices charge The Threats of our God do we so tremble at as at the Threats of Men The kindnesse of God do we so value as the favour of Men we do not such is our sensuality such our more love of men of our selves then of our God who yet hath done so great things for us The better to enlarge our hearts to this duty let us consider First That God hath bestowed on us the choice and prime of his favors in all kinds As we are men Reason As his Church his Word his Word not onely purely but plentifully preached Yea his Spirit his Sonne Himself Thus hath he magnified his kindnesse to us Wretched men that we are can we think our best Devotions too good for such a God Secondly Compare our selves with other Churches He hath given us Peace while they are turmoyled in the tumults of Warre Victory when they have been subjected to many Foyles Security and Safety while they dayly carry their lives in their hands Liberty to serve him while they many in corners are forced to steal their Devotions Thus hath God magnified his Mercy to us and yet c. Thirdly Compare our selves with our Brethren in our own Church and Kingdome we shall see God hath vouchsafed us our preheminence It is well towards Thirty yeeres that you have had here the word of God purely and sincerely taught you there be neighbouring Congregations that since the dayes of Superstition never yet enjoyed the blessing to have a preaching ministry setled amongst them If we speak to the Blessing in hand Them God hath delivered over us he hath preserved Fourthly Compare our selves with our Brethren and Neighbours living all under the same means of Salvation How many see you still living and dying in grosse ignorance of God in wilfull Rebellion and Disobedience And yet there be those again that may say God hath blessed the means of grace to them their eyes are enlightned to see their hearts affected to love and obey his Truth Surely if such men can satisfie themselves with an ordinary measure of duty I shall wonder VERSE XIII I will take the Cup of Salvation and call upon the Lord. AN answer to the demand Poculum Salutis The Cup of Salvation You may not think this to be our Drunkards Health God never warrants either drunkennesse or drinkings with excesse of riot to any 1 Pet. 4.3 and yet I am perswaded that profane Custome hath originally grounded it self from hence St Ambrose in his time speaks of some Custome they had to drink Pro Salute Imperatorum but well converts it to Oramus pro Salute Imperatorum The God we serve is not the Idoll Bacchus to be propitiated with drinking or drunkennesse It is devotion and obedience that pleaseth him I could fill you with Expositions but Quorsum This understand The Jewish Church had three kinde of sacrifices First Holocausts wherein the whole was offered by fire unto the Lord neither Priests nor people partaking in them Secondly Sinne-offerings and Trespasse offerings wherein part was burnt unto God the residue was the Priests portion Marry the Sinner or trespasser partook in it Thirdly They had Peace-offerings Levit. 7.11 which were offered in liew of deliverance and safety from God Whose Rite was this That thereof part should be offered to God part accrued to the Priests the residue to the Offerer and those whom he invited to partake in the Feast Examples hereof see 1 Sam. 16.3 Prov. 7.14 and which is most to purpose because I think we have thereof what was done according to the promise here It is said of David He offered Burnt-offerings and Peace-offerings unto the Lord 1 Chron. 16.1 What is this to Poculum Salutis The Cup of Salvation in my Text Answ The Cup of Salvation is by a Synechdoche as much as Sacrificium salutis that is as much as to say A Sacrifice or Banquet made for the people in respect of safety and deliverance vouchsafed unto David read diligently the story 1 Chron. 16. Now if ye ask me the Reason of the Institution Why the people of the Jews must thus upon their deliverances offer such Peace-offerings and with a Banquet liberally eating and drinking before the Lord Answ First One reason seems this namely To stirre up the Offerers themselves with more chearfulnesse and alacrity to praise God for his mercies Secondly If ye respect others it was
from the great thraldome under the tyranny of Rome there be yet living who may remember it but scarce take notice of it in nature of a benefit What should I tell of the restoring of the purity of the Gospel in the dayes of Queen ELIZABETH The admirable victories of eighty eight The deliverance from Gunpowder-Treason Our long peace in the reign of King JAMES Our preservation from the pestilence c. They are year'd and day'd and therefore forgotten amongst us Take heed lest some worse thing happen not unto us In the dayes of King EDWARD God caused the light of his glorious Gospel to shine unto our fathers as under Iosiah to Israel it seems they knew not the price of that blessing therefore the Lord took him away from the evill to come and delivers us over to be a prey to our enemies What bloody cruelty what fierie triall afterward issued we are not I think so Lethargicall as to forget if ever the same prove our lot thank our selves for that we have so soon forgotten the great favours bestowed upon our Nation c. The third Branch of Thankfulnesse is publication of the favour of God with praise of the bounty therein shewed towards us This is that David calls praising the Lord that is not onely commemorating but setting out the excellencie of his favours bestowed upon us And this indeed is a speciall part of Thankfulnesse Therefore observe how Rhetoricall the Saints of God are in all circumstances of Amplification Sometimes admiring the riches of Gods favour as Ps 31.19 Oh how great is thy goodnesse see also Psal 8. Sometimes confessing they passe knowledge see Ephes 3.19 and 1 Cor. 2.9 Sometimes in a heap of Epithetes setting forth their excellencie as Eph. 2.4 Rich in mercie great love and 1 Tim. 1.14 The grace of God was exceeding abundant Sometimes comparing themselves with others of equall merit Psal 147.20 Sometimes considering their own demerits 1 Tim. 1.13 their little thought of the favour see Rom. 5.10 and Rom. 10.20 Opposite unto this Branch of Thankfulnesse are First Extenuating or lessening the favours God hath bestowed upon us and vilifying them as David speaks of Israel They * Psal 106.24 despised the pleasant land and as the instance is plain in the unthankfull Israelites what at first they admired Exo. 16. at last cryed out of as of a bread that dryed up their souls Secondly Accounting his blessings curses and his favours rather Tokens of his wrath and displeasure as Israel in their hunger and thirst Would God we had tarried in Egypt when we sate by the flesh-pots and had meat to the full and was it because there was no graves in Egypt that the Lord hath brought us out into this barren wildernesse And I wish we were not culpable of both these signes of unthankfulnesse Lord Who knows the power of thy wrath Psa 90.11 The price of thy blessing that sweet blessing of peace which David prayed for to Ierusalem Let peace be within thy walls and plenteousnesse within thy palaces and Psal 29.21 The Lord shall give unto his people the blessing of peace To sit every one under our own vine and every one under our own fig-tree Alas How hath it been vilified Nay How hath it been thought a curse to the land by earthly-minded men and warre one of the * Ezek. 14.21 sorest arrows of the Almighty wished for rather then peace Sure I cannot deny but mischiefs many have issued from peace as that of Moab Ier. 48. Our savour remains in us as stinking waters gather filth and putrefaction so occasionally peace Secondly Security and contempt of God as Laish dwelt * Iudg. 18.11 securely Thirdly Luxurie and intemperance the sinne of * Ezek. 16.49 Sodom through abundance of idlenesse But comes this from peace or from our abuse of peace Is it the native fruit of this gracious blessing of God or not rather grown upon us by accident through corruption of our filthy hearts So of the word of God and worship the prime of Gods outward favours insomuch that it bears the stile often of the * Matth. 13.11 kingdome of heaven yet who esteems it according to the worth of it Nay be there not that think it not even the scourge of the times never merry world since this preaching came up and generally how wanton are we grown the best of us that every man must have it suited in matter and manner to his own fancy some are for plainnesse some for nicety and novelty and nothing pleaseth but what is above the ordinary c. Well brethren time was when the word of God was * 1 Sam. 3.1 precious that was when it was rare Secondly Times may be God grant they approach not when we may again see Amos his * Amos 8.11 famine Time being to speak of other discontents at Gods favour and not onely vilifying of his blessings but murmuring at the hand which conferres them The Remedies of it are these First Consider the misery of the want of these blessings which we enjoy to the full till we nauseat again and our stomack recoils at them Secondly Weigh well how farre inferiour our merits are to the least of these favours of God Gen. 32.10 Thirdly See how many are behinde us if not in the substance yet in the measures of the blessings Lord Sirs we look to those above us that excite our envie would we cast our eyes downwards to those below us we should see and say the Lord had exceeded mercy towards us and that his love to us hath passed knowledge and comprehension The fourth Branch of Thankfulnesse is Compensation or Recompense Hath this place or passage twixt God and man Sure we have Gods complaint frequent for Non-retaliation as Deut. 32.6 Do ye thus requite the Lord and 2 Chron. 32.33 Hezekiah rendred not to the Lord according to the kindnesse done unto him There are three sorts of Retaliation First One equall or equivalent to the favours of God This no Papist dares avow possible to be yeelded from man to God Psal 16.2 Our well doing extend th not to God and What is it to him that we are righteous Iob 35. and I am lesse then the least of all thy mercies Gen. 32.10 Secondly Proportioned which in a sort they say is answerable to the favours God hath done us and not Ex pacto onely or by vertue of promise but something out of the native vertue and excellencie of the works done God is made amends for his favours yet it was wont to be said Finiti ad infinitum nulla est proportio all that we do or can do is but * Luke 17.10 duty yea as we do it not so much as duty Isa 64.6 And moreover of his own we give him It is he himself that works all our good works in us Isa 26.12 Thirdly yet there is which God is pleased to interpret and accept as rendrings from us even whatsoever
according to our gracious abilities by way of thankfulnesse we tender unto him so Peter 1 Pet. 2.5 Acceptable to God through Iesus Christ As First The ordering of our conversation aright Psal 50.23 When we so live as God in us may be glorified Mat. 5.16 Secondly When in our Callings particular we seek the advancement of Gods glory as Paul 2 Cor. 5.14 15. Thirdly Speciall occasions oft fall out when it becomes our lot to stand up for the support of Gods glory perhaps with hazard of state or life as in Hesters case Host 4.16 If I perish I perish These God interprets and accepts as thankfull rendrings and retaliations to his bounty Wherein how answerable we have been to the favours God hath bestowed upon us and their measures if I should hold my peace the stones would speak What Nation under the Sunne hath been able to compare with us in all favours that God hath done us as the Lord speaks to * Deut. 3. Israel and considering the measures and continuance of the blessings we have been as peerles in ingraditude turning the grace of God into wantonnesse increasing our rebellions as God hath his blessings upon us I could wish we could see the prefermēts we have had above many our neighbours in the measure of the means of salvation and the continuance of them the issues whereof except in point of knowledge and that but in a few hath been no great increase of our obedience but that in justice and charity and mercy many ignorants have gone before us Do we thus requite the Lord This let us rest assured of generally for our kingdome The Lord who hath made his mercies marvellous towards us will make his plagues as wonderfull that we may be a by-word Deut. 28. And at the last day it will be true of us that Christ speaks of unthankfull cities Mat. 11. The state of heathen shall be more tollerable then ours The Stile here given to Thanksgiving It is a Sacrifice Metaphorically ye must understand and by Allusion so called because all those Sacrifices offered in the old Leviticall Law did type out this same thanksgiving all Ceremonies of the old Testament as Gratian tells us having in them to be considered both superficies and Moralis intelligentia as the thing which should succeed in room or stead thereof in which respect our * Rom 12.1 bodies our * Phil 4.18 goods our thanks are called Sacrifices The fruit of our lips Heb. 13.15 Hos 14.2 Or else secondly Because in esteem with God more then al sacrifices of bullocks or rams as Psal 50.8 9. which also perhaps makes David chuse it as the speciall evidence expressing his serviceablenesse to God Lo here then the excellencie of thankfulnesse farre above all sacrifices or other services we perform unto God see Psa 50.23 He honoureth me comparatively understand it more then he who brings the fat of rams or ten thousand rivers of oyl Mic. 6. Lord that we could set our selves to it sure it is the service of heaven wherein Angels and * See Isa 6. Apoc. 6. Saints are imployed and they who rightly perform it as Saint Paul speaks Phil. 3.20 Have already their conversation in heaven At this time especially it is necessary when we come to receive the pledges of Gods love and goodnesse in our Redemption whereupon the whole action hath the name of Eucharist and in which respect the Fathers called it a sacrifice and the Table from which they offered it in a spirituall sense an Altar wherefore the Sacrament of the Lords Supper was by them also stiled Sacramentum Altaris These are helps available thereto First See our portion or sharing in the blessing that we may be able to say as Paul every of us Christ loved * Gal. 2.20 me and gave himself for me it is lip-labour that without this is performed in respect of Redemption Thus discern it First Redeemed from vain conversation 1 Pet. 1.18 Secondly Setting our selves apart to serve God in righteousnesse and true holinesse Luke 1.74 Thirdly Zealous of good works Tit. 2.14 wherein we may bring glory to God Fourthly Permitting our Redeemer to dispose of us to his glory whether by life or death out of this ground That we are not our own 1 Cor. 6.20 Second particular wherein David meant to expresse his service to God is Invocation Calling upon him onely in case of necessity That this is an honour and service due to God Scriptures are evident insomuch that Tropically it is put for the whole service of God as 1 Cor. 1.2 and 2 Tim. 2.19 And consider what honour it gives him you will easily acknowledge it First Thereby we acknowledge him to be Giver of all good things see Iam. 1.17 and that but from him we can expect nothing that is good Secondly Of power in that therein we acknowledge him able to do above all that we can ask or think Ephes 3.20 Thirdly Of love to man no lesse then fatherly Matth. 7.11 wherein the Lord so glories that he hath given it a speciall Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.4 Fourthly Of mercie and compassion wherein the Lord so glories as in no one of his Attributes see 2 Cor. 1.3 The Father of mercie◠and God of all consolation Fiftly Of Dominion and Lordship absolute and independant for whilest we pray God for all we have need of what do we but acknowledge him to have in himself absolute power to give or not to give farther then by his promise he hath pleased to make himself our debtour Sixtly Of his truth supposing his Pactum his Covenant and promise that he hath passed to us wherefore also ye see it often acknowledged as inducement to grant see Neh. 1. Dan. 9. All this shews abundantly that it is a service due to God To all these might be added also that hereby God is himself acknowledged as the alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knower of the heart Now whether in propriety and incommunicably is now grown matter of question Conceive thus whether no creature Saint nor Angel may participate with him in it in any degree Thus farre goes consent That nor Saint nor Angel may be prayed unto as Authours or Givers either of * Psal 84.11 grace or glory because the things we need exceed the power of all creatures to give To which also the Papists themselves adde consent of the whole Church that nor Saint nor Angel is to be invocated as Authour of the blessings How then are they interessed in this honour Answ As mediatours of impetration or obtaining the good things we have need of and yet not as principall Intercessors but as such as by Christ and his intercession commend our suits unto God Wherein you must understand they palliate onely that horrible Idolatry they practise in Invocation of Saints for whoso looketh to the forme of their prayers shall finde that they pray to them as Lords of the gifts Secondly That they send them not to