possessions Many people are eased of their heavy burdens and grievances There hath also hereupon followed a great abatement of the greatnesse of the house of Austria and such a diminution of the power thereof as that they who have beene the chiefe pillars of the Church of Rome are by these late victories got against them disabled as we hope from helping forward the Popes designe of reducing the Christian world to an absolute obedience unto his chaire yea and from further promoting their owne ambitions desires of the Monarchy of Europe By the fore-named successe there is also procured much addition and great strength to the Protestant parties by digesting all Germany into their body and a great means effected for facilitating the unions betwixt those that to the great scandall of the Profession and dishonour of those worthy lights of the Church Luther and Calvin have beene distinguished by these factious titles Lutherans and Calvinists Great security is hereby further brought to the reformed Churches in France who could never be reduced to the termes wherein they now are so long as the Protestant Princes in Germany retained freedome and power in their owne dominions A way is also hereby opened to the very gates of Rome whereby the threatnings against the seven-headed beast may in the Lords appointed time be accomplished Finally there is great hope given of establishing much peace and security to all the true Churches of God and many other blessings are expected which the Lord grant to his people §. 128. Of praising God for the fore-said mercies TO make a briefe recapitulation and to gather up the Summe of all for the better application of the maine point intended The Lord having secured our Peace and removed from us his judgements of Plague and Famine The Lord having restored to the reformed Churches in France a gracious liberty for exercising their Religion The Lord having with more then ordinary successe prospered the affaires of our nearest Neighbours the States generall of the united Provinces in the Netherlands The Lord having succoured his oppressed Churches in Germany and given to their Deliverer victories beyond expectation unto admiration The Lord having given very many cleare evidences of his fatherly care over his Churches every where and of his gracious providence towards them even now in these our daies Should not our soules be affected with all and every of these mercies Should they not be incensed with an ardent zeale of setting forth the honour of his name We and others of the same profession of the same religion enjoy the comfort and benefit of the fore-mentioned mercies and of many other mercies flowing from the divine Providence and shall not the Lord who so ordereth his Providence for our good have the praise and glory thereof Who can give suâ—â—icient thanks Nay whose soule can be satisfied in rendring praises to so good and gracious a God for so many and so great blessings so seasonably and so freely conferred on his Churches Should not all Ministers of the Gospell make their Churches to ring againe with sounding forth Gods praises Should not publishers of bookes make mention of these mighty works of the Lord to the further publishing of his name Should not the wits of all divine Poets bee set on worke to indite due formes of praises for the better magnifying of his name who hath done so glorious things for us Should not every Christian soule in the best manner that it can adde something to the magnifying of Gods name as every one brought something to the building of the Tabernacle Did we not while the Lord was time after time shooting out against us and others his three deadly arrowes of plague famine and sword humble our soules before him and call upon him instantly continually to spare his people to remove his wrath to take away his judgements Should we not now the Lord having gratiously heard our prayers for our selves and others be hearty and zealous instant and constant in rendring all possible praise and thankes unto him It hath beene before declared how true gratefulnesse hath especiall relation to God and ascribeth the glory of all deliverances to him and that Praise is the best gift that can be given him and that thereupon Saints are never satisfied in setting forth Gods praises They content not themselves with an inward affection of praising God in their owne soules or secretly betwixt God and themselves but they must needs breake forth into praises of God and manifest their inward gratitude by outward gratulation and that publikely boldly among much people in the middest of great assemblies exhorting and inciting others to praise God with thee and themselves conscionably practising what they incite others unto Now we have so great and just grounds at this time to praise God let us take the occasions of stirring up our owne and others spirits to do it heartily and zealously that God finding his blessings conferred on a gratefull people may never repent any kindnesse done but may go on to adde victory to victory successe to successe blessing to blessing till he have finished the good worke done for his Churches and accomplished the promises which he hath made for destroying the kingdome of Antichrist calling the Iewes bringing in the fulnesse of the Gentiles and consummating all things by his last and most glorious comming Wherefore Blesse the Lord O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits My heart is fixed O God my heart is fixed I will sing and giue praise Awake vp my glory I my selfe will awake early My tongue shall speake of thy righteousnesse and of thy praise all the day long Behold blesse ye the Lord all yee seruants of the Lord. Giue vnto the Lord glory and strength giue vnto the Lord the glory due to his name O giue thankes vnto the Lord for he is good for his mercy endureth for euer Let the redeemed of the Lord say so whom hee hath redeemed from the hand of the enemie Let them that were exiled say so whom he hath brought to the place of their habitation Let them that were oppressed say so whom hee hath eased of their heauie burdens Let them that are freed from the infectious plague and from pinching famine say so So let them say who are restored to a free exercise of their religion Praise yee the Lord who quietly sit on your thrones of iudgement to execute righteous iustice and Chance See Fortune 31. Children to bee dedicated to God betimes 220. Children so soone as capable attend to instruction 221. Childrens honour to have pious parents 222. Church See House of God Confidence whence it ariseth 217 Confidence which Saints have of their interest in God makes them bold to presse it 217. Confidence manifested by earnestnesse 218. Counsell how one may himself 97. Courts of Gods house 253. D DAnger See Distresse Death
thy loving kindnesse Gratefulnesse and all equity requireth that they who taste of the sweetnesse of Gods kindnesse and goodnesse should so walke before God as to seeke in all things to please him Kindnesse requireth kindnesse goodnesse goodnesse especially such kindnesse and goodnesse as the Lord sheweth and doth But all the kindnesse and goodnesse that we possibly can shew or doe to God is to please him Gods good pleasure is the ground of all our hope the spring from whence do slow all the good things which in any kind we have or can expect Thereby God manifesteth his mind and respect toward us Our care to please him is the best evidence that we can give of our good mind and respect to God We can really give nothing to him wherefore the more and greater good things we receive from God the more carefull we ought to be to please him That this generall duty may be the better performed three or foure particulars are duly to be observed 1 Take due notice of Gods good will to thee and distinctly observe the severall evidences that he giveth thereof Kindnesse not observed is as no kindnesse But when thou canst in truth say of Gods goodnesse as he did who said That my soule knoweth right well then will thy judgement be convinced of the equity of the duty which thou owest to God which is a forceable meanes to bring the will to yeeld thereunto For this end learne to make a catalogue of Gods mercies and to set them in order 2 Enquire what can be done by thee that may be pleasing and acceptable to him many are the admonitions of Scripture hereunto as Vnderstand what the will of the Lord is Prove what is the good acceptable and perfect will of God This doth the holy Scripture expresly and distinctly declare Well acquaint thy selfe with Gods Word and thou maist be well instructed in Gods will 3 Being thus instructed stirre up thy spâ—â—it and whole man to do that which thou knowest ought to be done I exhort you saith the Apostle by the Lord Iesus that as you have received of us how to walke and to please God thus they were sufficiently instructed so you would abound more and more thus he would have them to stirre up themselves to do what they had learned to doe 4 Because We are not sufficient to thinke any thing as of our selves but our sufficiency is of God It is God which worketh in us both to will and to doe of his good pleasure to thine owne endeavour adde faithfull prayer for Gods assistance We have for this the patterne of an Apostle who when he had declared a great evidence of Gods kindnesse to the Hebrewes namely their redemption by the bloud of Iesus Christ he prayeth that God would worke in them that which is well pleasing in his sight If by these and other like meanes we shall indeed answer Gods mercy with doing our duty and so walke worthy of the Lord unto all pleasing he will never repent him of any kindnesse shewed to us but will rather delight in doing more and more goodnesse §. 66. Of the meaning and doctrine of the 10 and 11 Verses PSAL. CXVI X XI I beleeved therefore have I spoken I was greatly afflicted I said in my haste All men are lyars THese two verses are a digression from his forementioned profession which is prosecuted in the verses immediately after these so as they may not unfitly be included in a parenthesis The Prophet in penning this Psalme was even ravished with an holy admiration of the great deliverance which he had and that beyond his expectation Hereupon as men in such cases use to doe he falleth into digressions concerning the greatnes of his distresse the weaknes of his flesh yea and of his recovery of himselfe after that weaknesse which is here noted in the first place thus J beleeved c. Some take this of the Prophets too much credulity in the case betwixt Ziba and Mephibosheth Or of his too much credulity to Absolâ—m Achitophel and other flattering courtiers which were the cause of his flying from Absolom But that sense can be nothing to the Prophets purpose in this place Besides the word thus set alone I beleeved will not well beare that sense As the first word of this Psalme thus set I love so this I beleeved hath an especiall emphasis It sheweth that the greatnesse of his affliction could not quell his faith Saint Paul expresly sheweth that the Prophet here meanes by this phrase I beleeved a stedfast confidence in God such a confidence as by the spirit of God is wrought in Saints hearts Therefore some for more perspicuity insert this word God thus I beleeved God This faith so quickned his spirit and wrought such an holy zeale in his soule as he could not containe himselfe nor conceale his mind but was in a manner forced to expresse himselfe and to utter his thoughts whereupon he maketh this inference Therefore have I spoken Some turne it in the future thus I will speake An in the Hebrew it is so simply considered But it s usuall in that tongue to expresse things past by the future especially in rendring a reason of that which is past as in the first verse of this Psalme Quest What then was it that his faith made him utter and speake Answ All that is mentioned in this Psalme His faith made him call upon God in the midst of his deadly distresse His faith made him acknowledge Gods grace and mercy His faith made him promise and vow praise and obedience to God This clause I was greatly afflicted may have a fit relation either to that which goeth before or that which followeth In the former respect it is added as an amplification of the great measure of his faith which notwithstanding the greatnesse of his distresse could not be extinguished If a discretive conjunction although be prefixed the emphasis of this clause will better appeare thus I spake although I was greatly afflicted In the latter respect it is premised as an extenuation of his weaknesse shewing that this was a cause thereof namely his sore affliction If this causall particle because be prefixed the force of the reason wil be evident thus Because I was greatly afflicted I said in my haste c. I take the former relation to be here especially intended by reason of that * note of distinction which is betwixt this clause and the verse following Vers 11. I said in my haste The word translated haste properly signifieth to flie for feare It is used to set out the fearefull flight and haste of the Assyrians when they thought that the Hittites and Philistines were suddenly comming upon them they cast away their garments in their fearefull flight Hebrew Interpreters do sometimes translate it to make haste as in the place quoted and sometimes to be
For the Lord will take his opportunity 2. When thou supposest that the uttermost of an extremity is come then put fire to the powder of thy prayer then stirre vp thy soule to all feruency then be instant and importunate then giue the Lord no rest then especially plead these and such like promises I will neuer leaue thee nor forsake thee He that shall come will come and will not tarry God is faithfull who will not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape When thou passest thorow the water I wil be with thee and thorow the rivers they shall not over flow thee when thou walkest thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Be so farre from fainting by reason of the extremity of distresse as rather with stronger confidence expect deliuerance This being Gods opportunity put him in mind of thine extremity and thus plead it Arise O Lord haue mercy for the time to haue mercy yea the set time is come Psal 102. 13. O Lord heare O Lord forgive O Lord hearken and doe deserve not for thine owne sake Dan. 9. 19. Onely let the truth of confidence be manifested by repentance He that repenteth may be confident when the time to saue is come §. 42. Of applying to our selves Gods dealing with others IIII. DVe obseruation of Gods mercy to others maketh men in like cases to acknowledge Gods mercy to them This was it that moved the Prophet to say that when he was brought low the Lord saved him because he had duly obserued how the Lord preserved the simple Well note the formes of praise that are recorded in Scripture and you shall find it vsuall with the Saints to relate Gods accustomed dealing with others to be such as it was with them To omit the many Psalmes of David that are pertinent to this purpose the two hymnes of Annah and the Virgin Mary give good proofe hereof Men ordinarily behold Gods dealing with others with a single eye whereby they are so convinced of the verity and equity of that which they see as they cannot but acknowledge the like when the like falleth out in their owne case Behold here what good we may gaine to our selves by taking notice of the divine properties as they are exercised on others Few or none can so well discerne the evidences of Gods providence and mercy or of his justice jealousie and displeasure in themselves as in others Objects brought too neare to the eye cannot be distinctly and clearely discerned Selfe-love dimmes mens sight in their owne case When others partake of any good thing we can soone say O how good is God unto them When judgements are executed on others we are ready to ascribe it to the justice of the Lord. Well seeing we are so forward to discerne Gods dealing in other mens cases let us make good use of this our disposition and do so still that hereby we may be brought to the minde of this holy man and finding the Lord to deale with others as he doth with us acknowledge as much and that as in works of judgement to be humbled the more so in works of mercy to be provoked to more hearty thankfulnesse as we shal be when in truth and on just ground we can say The Lord that sheweth mercy to them that are in misery was very mercifull to me when I was in miserie §. 43. Of the exposition and resolution of the seventh Verse PSAL. CXVI VII Returne unto thy rest O my Soule for the LORD hath dealt bountifully with thee HEre beginneth the second part of this Psalme which setteth out the Prophets Protestation for his after purpose This hath respect 1. To his Inward disposition 2. To his Outward conversation For his inward disposition he professeth a quiet setling of his soule Rest whereby his inward disposition is here expressed is opposed to travell and labour or to trouble and sorrow and that both outward and inward Here it is taken in the latter respect as opposed to inward trouble and anguish as is evident by the relation it hath to his soule It importeth an assurance of Gods favour to him and tranquillity of mind and peace of conscience thence arising This rest he calleth his soules because it was a rest wherein his soule had solaced her selfe before which the Lord having given he sweetly and quietly enioyed as his owne But it seemeth that his bitter affliction had bereaved him of it and therefore as to a right lost and recovered againe he saith Returne For this is the very word which the Angell useth to Hagar when she fled from her mistresse Returne As Hagar thorow her mistresses rough dealing with her fled from her so the soule of this Prophet by reason of affliction fell from her former quiet confidence in God As the Angell therefore biddeth Hagar returne to her mistresse so the understanding of this Prophet biddeth his soule returne to her rest Very elegant and emphaticall is this manner of the Prophets directing his speech to his Soule as to another person thus O my soule Hereby his vnderstanding well enlightned and resolved of Gods favour to him stirreth up his will conscience heart and affections to be quieted and no longer perplexed and troubled with doubts and feares about Gods wrath but to rest assured of his love and favour To shew what good ground there was for his soule to repose it selfe quietly in the Lord headdeth For the Lord hath dealt bountifully with thee The first particle being a causall particle FOR sheweth that this is added as a reason of that which went before The reason is taken from the manifestation of Gods fauour to him and it may thus be framed He with whom the Lord dealeth bountifully may well rest on the Lord. But the Lord hath dealt bountifully with thee O my soule Therefore thou O my soule maist well rest on the Lord. One Hebrew word is expressed by this circumlocution hath dealt bountifully The word properly signifieth to repay it hath in that signification relation to some thing done before and that good or evill and in both these senses it is attributed to God and men God is said to repay or reward the righteous according to their righteousnesse and to the wicked to repay or render a recompence In these respects he is called a God of recompences Men likewise are said to repay or render for good and for evill But the word is also simply used without relation to any thing before especially being attributed to God and that in the better sense for conferring or bestowing some good Thus doth the Psalmist pray to God to be recompenced that is graciously dealt with by him and acknowledgeth that he hath so dealt with him In this simple signification doe Hebrew Expositors
Greeke Translators and other Interpreters and Expositors take the word in this place Thus some of our English Translators turne the word here hath beene beneficiall others hath dealt graciously And because the kindnesse which God sheweth is not scanty or niggardly but such as beseemeth his Majesty to give others thus translate it hath dealt bountifully To inferre any matter of merit on mans part because a word that sometimes signifieth to repay is attributed to God in relation to man is too sandy a foundation for such a lofty Babel To take occasion from hence to set out the bountie of the Lord would be too impertinent The word doth indefinitely set downe the grace favour mercy or goodnesse of the Lord without any particular or distinct respect to extraordinary liberality and bounty The principall point here to be noted is the Alteration of the Prophets disposition Where before he was restlesse now he returneth to rest mans polluted nature He indeed tooke to himselfe our true nature even the nature of our infirmities and the infirmities of our nature but free from sinne no dreggs of corruption were in his nature Though he therefore seemed to be shaken all to peeces yet no rebellious no disordered passion was thereby stirred up in him These phrases Now is my soule troubled My soule is exceeding sorrowfull even unto death If it be possible let this cup passe from me My God my God why hast thou forsaken me manifested a very dolorous agony in his soule but no seditious mutiny Such passion in our soule would stirre up much sedition yea after we are truly regenerate For we are but in part regenerate 1. This infirmity of our nature is not wisely observed of them who from the perplexities and agonies of Saints especially if thereby they be forced to manifest any disquietnesse of soule take occasion to insult over them and to trample the more upon them Dauid was much troubled with such and oft complaineth of them In that respect hee saith of them They talke to the griefe of them whom thou hast wounded Thus Iobs friends though they came a long journy to comfort him yet proved miserable comforters Too many such misâ—rable comforters there are who when a man hath need of some comfortable cordialls give him as Christs and Davids enemies did gall for meate and vinegar to drinke The Heathen accounted this a most inhumane part How ill then doth it beseeme them who professe themselves to be Christians 2. Let such as thorow Gods mercy have peace and comfort in their soules and consciences so beare with those that are unsetled and perplexed as they may the better by speaking a word in season quiet and settle their soules It is an expresse charge given to such as are strong to beare with the infirmities of the weake and to such as are spirituall to restore a brother overtaken with the spirit of meeknesse and that for this reason lest they also be tempted What any one is subject unto every one is subject unto Thus shall we shew our selves to be as a true brother even borne for adversity 3. From this whereunto Saints are subject to be sometimes unsetled all have need to give diligence to make their calling and election sure and to be well instructed how to have the heart established with grace that therewith the soule may be fast fixed as the oake is said to be whose roots spread as farre and grow as deepe into the earth as the boughs thereof grow wide and high into the aire whence it commeth to passe that no storme can over-turne an oake it will sooner be rent and split cleane thorow then overthrowne So they who are well rooted and built up in Christ and established in the faith and rooted and grounded in love will sooner have their bodies and soules rent asunder then be over-turned in their faith on Christ Instance the true Martyrs of the Church To enforce this point the further note the next note §. 45. Of the rest of Saints II. SAints have a rest Yea even in this world they have a rest How els could the Prophet here say to his soule Enter into thy rest Why els should he blame his soule for being restlesse That peace which as proper to the Saints is expresly mentioned in Scripture proveth as much To embolden encourage and hearten them in the sea of this world that by the stormes of affliction they should not be overwhelmed and drowned before they come to the rest which remaineth for them and which the Lord Iesus shall give them when he shal be revealed from heaven here they have a rest wherein that we be not deceived mark the third point §. 46. Of the spirituall rest of Saints III. THe rest proper to Saints is spirituall It is such a rest as may stand with tribulation in this world It is a peace which they have in Christ Ioh. 16. 33. a peace with God Rom. 5. 1. a peace of God that passeth all vnderstanding that keepeth mens hearts andminds Phil. 4. 7. a peace and joy in the Holy Ghost opposed to meate and drinke Rom. 14. 17. A peace of conscience For a good and quiet conscience is the bed of the soule in which it sweetly and quietly resteth This is the best truest and surest rest a rest that sustaineth a mans infirmity a rest that not only quieteth the soule when the body is disquieted but also moderateth and mitigateth the disquietnesse of the body This maketh us glory in tribulations What made Peter to sleepe quietly betweene souldiers bound with chaines What made Paul and Sâ—las having beene sorely scourged cast into prison and their feet made fast in the stockes at midnight to sing Surely this spirituall rest wherein their soules were reposed this peace of God This being the best rest God provideth it for his best-beloved 1. Take evidence hereby of the true estate of Saints and be instructed in the manner of Gods dealing with them True it is that he putteth them to many trialls The Lord scourgeth every sonne that he receiveth All are partakers of chastisement All that will live godly in Christ Iesus shall suffer persecution Yet as true it is that the Lord affordeth sufficient supportance yea and comfort also in all their troubles that we may learne that Gods captived servants are not forsaken of him God is faithfull who will not suffer his to be tempted above that they are able to heare As Christ said of the Sabbath I may say of the afflictions of Saints Afflictions are for the Saints and not the Saints for afflictions Therefore God correcteth us for our profit and from thence issueth the peaceable fruit of righteousnesse unto them that are exercised thereby The assistance comfort peace and joy which God giveth even in troubles and afflictions
pronenesse to fall well weighed of them who by reason of some gifts bestowed on them wax insolent and secure Surely this is one use which is to be made of Saints fals that no man boast himself of his owne good deeds when he beholdeth the storms of such men to be taken heed of and wrecks to be bewailed §. 56. Of Gods establishing the weake VII GOD estâ—â—lisheth such as are reâ—die to fall This he did when he delivered this Prophets feet from falling He that falleth faith the Apostle shal be holden up for God is able to make him stand Very fitly to the point in hand saith the Psalmist He brought me up out of an horrible pit out of the miry clay and set my feet upon a rocke and established my goings And againe When I said my foot slippeth thy morcie O Lord held me up As Gods power so his pity and prudence are more clearely manifested hereby Where the Lord saith My strength is made perfect in weakenesse he meaneth that the lower men be brought and the more weake and unable to be established they may seem to be the more divine is that power manifested to be whereby they are established and then doth pity and mercy most brightly shew it selfe when in falling a man is preserved so as if then he had not been preserued he had perished Thus e Christ shewed his pity in saving Peter even when he began to sinke Mat. 14. 30 31. This then must needs be a principall part of prudence In these and other like respects God is so ready to uphold him that is falling and to hold him that is departing that he may seeme to mind such alone and to leave all others 1. Despaire not now though thy foot be slipping or thou sinking in a sea of sorrowes God is as neare at hand in all out troubles as Christ was in that sea where Peter was As a tender mother though she suffer her weake and feeble child to go alone yet will she not suffer it to be alone or out of sight If it slide or fall she presently catcheth it up againe Yea she will give her servants charge over it to keepe it and to take it up in case it fall Thus deales thy heavenly Father with thee poore weake feeble brat He will not suffer thy foot to be moved namely to thy ruine He that keepeth thee will not slumber And lest thou shouldst think that by reason of his greatnesse he will not take care of thee He giveth his Angells charge over thee to keepe thee in all thy waies They â—â—all beare thee up in their hands lest thou dash thy foot against a stone Psal 9â— 11 12. Despaire not then Mercy grace and indulgency is promised Who can despaire that knoweth and beleeveth this 2. When thou findest thy selfe sinking and thinkest thy selfe lost doe as Peter did Cry out to God and say Lord save me Call to mind his promise When thou passest thorow the waters I will be with thee Plead his dealing with others whose feet he hath delivered from falling Perswade thy selfe that thy heavenly Father as farre surpasseth earthly parents in pity and goodnesse as he doth in Majesty and greatnesse Hereupon ponder with thy selfe and consider if earthly parents can suffer their children when they are fallen to lie and crie and not come and take them up Yea they may Yet will not I saith the Lord forget thee If now being fallen thou liest still and cryest not for helpe doest thou not justly deserve to be let alone even for punishment of thy stoutnesse Surely it becommeth every soule to eye God continually not onely as an helper at a pinch but also as one that taketh the care and charge of us upon himselfe §. 57. Of Gods seasonable kindnesse VIII GODS remedy is answerable to mans necessitie That which was a cloud in the day to shelter his people from the scorching heat of the Sun was a pillar of fire to give them light in the night that they might go by day and by night When they had no bread he rained downe Manna from heaven When they had no water he opened a rocke and gave them water to drink When they had water enough but it was so bitter as they could not drinke of it he made it sweet When their enemies infested them he overthrew those enemies According to all their needs he afforded them fit helpe Thus while his people were in the wildernesse he gave extraordinary but visible demonstrations of his more invisible but ordinary providence towards his in all ages Hereby is accomplished that of the Psalmist Psal 121. 6. The Sun shall not smitâ— thee by day nor the Moone by night Which not unfitly may be applied to mens severall estates of prosperity and adversity Remedies answerable to mens necessities are seasonable seasonable remedies are profitable profitable remedies are acceptable acceptable remedies are most availeable to provoke men to all gratitude gratitude makes them diligent in observing what may most make to the honour of God and zealous in promoting the same Thus the very kind of remedy which God affordeth maketh most to mans good and his owne glory Learne hence wisdome of this wise God and that in two especiall points 1. Seeke of him such things as are seasonable for thee to receive as they who in the daies of Christs flesh came to him for succour The blind for sight the deafe for hearing the dumbe for speech the lame for sound limbes and so others 〈…〉 remedy sit for their particular malady Answerably art 〈…〉 danger of death Seeke preservation from death with a â—â—â—erâ—ation to Gods good pleasure Doth any anguish so worâ—â— on thine inward passion as to force teares from thine eyes pray to have those teares wiped away Dost thou find thy â—eet sliding thy spirit fainting Desire God either to keepe thee from falling or to raise thee againe and to revive thy Spirit Seeke not unnecessaries seeke not superfluities seeke not to satisfie thy lusts Well weigh what an Apostle saith in this case Ye aske and receive not because ye aske amisse that ye may consume it upon your lusts 2. Let thy kindnesse be as seasonable as thou canst Give bread to him that is an hungry drinke to him that is a thirst Endeavour to allay the passion of such as are in passion raise up those that are fallen Instruct the ignorant bring into the way of truth such as wander Comfort such as are troubled in conscience Herein lieth a maine difference betwixt a skilfull Physitian and a deceitfull Emperick The Physitian enquireth after the kind of disease constitution of person temperature of climate season of yeare and answerably prescribeth his remedy The Empirick gives his remedy without any respect to the forenamed respects If it do any good then it s well if it do none it was all that he could do and
man no more with the inhabitants of the world Thus also is Christs death set out He was cut off out of the land of the living Isa 53. 8. that being dead in earth after that life which he had there lived he might for ever live in heaven In this sense the time while we live in this world is called the day and the light of the living Ioh. 9. 4. Psal 56. 13. Fitly is this world so called in relation to all kind of lives naturall spirituall eternall 1 Naturall life which is subject to mortality corruption and all manner of infirmities is here onely in this world lived After this life corruptible must put on incorruption and mortall must put on immortality 1 Cor. 15. 53. This life was meant when Hezekiahs departure out of this world was thus threatned thou shalt not live Isa 38. 1. 2 Spirituall life which is the life of grace is also lived in this world For the Apostle speaking of it thus saith The life which J now live in the flesh I live by faith c. 3 In this world we first lay hold on eternall life They that doe not here get a right unto it shall not hereafter attaine to the possession thereof How unmeet how shamefull how odious a thing is it that dead men should be here on the face of the earth which is the land of the living That there are such is too true She that liveth in pleasure is dead while she liveth Sardis had a name that she lived but was dead The dead bury their dead All naturall men are dead in sinnes Much more they that unto their naturall corruption adde prophanenesse uncleannesse all manner of riotousnesse These are as dead and putrified carions that infect the aire round about them To prevent noysome savours which might arise from dead corps we use to bury them under the ground Though Sarah was a deare wife to Abraham yet when she was dead he took order to bury her corps oâ—â— of his sight Note the care that was taken to bury Gog with his multitude because the stinking savour was so great as it caused them that passed by to stop their noses Assuredly if the spirituall sense of our soules were as quicke in spirituall matters as the senses of our body are in earthly things we should feele a more noisome and loathsome savour to arise from such as in relation to spirituall life are dead then from such as are dead in relation to naturall life God that is most sensible of this spirituall stanche is oft moved to sweep the land of the living with the broome of his judgements and to remove noysome dead persons especially when by their multitude they â—ause the stanche to be too too intolerable I will sweepe Babel with the besome of destruction saith the Lord of hosts Thus the Lord swept away the stinking carions of the old world and of Sodom and Gomorrah the rebellious carkasses of the Israelites in the wildernesse the foule corps of the nations yea and the unsavoury bodies of all Israel and Iudah Of Ierusalem in another metaphor thus saith the Lord I will wipe it as a man wipeth a dish wiping it and turning it up side downe There is just cause to feare that the stanche of the sinnes of this City and other places in this Land was so ranke in the nostrels of the Almighty as thereby he was provoked to sweepe away so many as he did with the broome of the pestilence If it be said that many righteous ones were swept away who have presented even their bodies as well as their soules a sacrifice living holy acceptable and of a sweet smelling savour unto God and many wicked ones left I answer that God may take away in a common judgement many righteous ones the more to aggravate the judgement and yet therein shew mercy to those righteous ones by translating them to eternall blisse and reserve wicked ones to bring them by that judgement executed on others to repentance or els to make them the more inexcusable The day of thorow cleansing the Lords floore is not till the day of judgement The harvest is the end of the world Then shall the Sonne of man send forth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquity and shall cast them into a fornace of fire Yet least the stanch of sin even in this Land of the living should be too great as in former ages so now science void of offence toward God and toward men 2 The things which God by vertue of the Gospell requireth of us he hath promised to worke in us The summe of his promise is this I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my judgements and doe them Now Saints resting in assurance of faith on God for accomplishing of this and other like promises are emboldened to promise that to God which God hath promised to enable them to do 3 All the promises of obedience which Saints make to God they make with reference to the assistance of Gods Spirit whereof they assure themselves As when they promise any temporall civill matter they do it either expresly or implicitly with relation to Gods will and leave as they ought Iam. 4. 15. so in holy duties to the worke of Gods Spirit in them Thus in the absolute promises which Saints make they arrogate nothing to themselves above their ability and yet manifest an unfained heart and unalterable resolution to God wards So as where they say I will walke I will hope I will do this and that it is as if they had said this is my desire this is my purpose this is the intention of my heart By these meanes as true intention earnest desire prudent jealousie and holy zeale are manifested so is a dull spirit much quickned and the weake waiward revoulting flesh bridled and curbed yea and bound to her good behaviour §. 65. Of mans answering Gods mercy with dutie VII MAnifestation of Gods good pleasure to man must make man carefull to please God Where God saith I wil be their God which is an evident manifestation of Gods good will to them this is thereupon inferred They shal be my people which as it noteth a dignity for it is a prerogative to be Gods people so also a duty for it is added They shall returne unto me with their whole heart Yea in another place where God is brought in to say to them It is my people they are brought in to answer The Lord is my God More plainely Hezekiah having thus expressed Gods good will to him The Lord was ready to save me maketh this â—â—ference Therefore will we sing And the Psalmist yet more directly to the point in hand saith to the Lord I will praise thy name for
particular thing but enquiteth wherein he may make the best requitall and it appeareth that he did make that enquirie with a true intent to do any thing for though Haman thorow his ambition supposing that the honour should have beene done to himselfe advised the King to do more then was meet to be done to a subject yet the King commanded all to be done to Mordecai Though David was not permitted to build a temple for the Lord yet such was his desire to testifie his gratefull mind to God as he prepared what he could even with all his might for the building thereof Zacchous was so ravished with that favour and honour that Christ did him in comming to his house as in way of gratefulnesse He giveth halfe of his goods to the poore and promiseth to restore fourefold to all whom he had wronged Gratefulnesse so enamoureth the soule of a man as it makes him thinke that he can never doe enough and therefore he is ready to do any thing that he may and can do It will not suffer a man to hold any thing too deare for him on whō his thankfull mind is set especially when such a mind is set on God who every way infinitely surpasseth us who is so absolutely perfect in himselfe as he needeth nothing that we have or can do nor can receive any thing but that which is his owne yet daily ladeth with all manner of blessings us who are lesse then any of his mercies most unworthy of the least Who then would not willingly and gladly have what he might render to the Lord his God Behold here the most ready way that possibly can be prescribed to bring men to endeavour with the uttermost of their power in all things to please the Lord. Worke in them such an apprehension a sense of Gods kindnesse to them as their hearts may be stirred up to thankfulnesse Then nor hope of reward nor fear of revenge can so incite or quicken them up to any duty as their owne gratefull disposition An ingenuous and generous mind as every gratefull mind is will do much more in thankfulnes for a kindnesse done then in expectation of a kindnesse to come Perswade men therefore of the goodnesse and kindnesse that God hath done for them as you desire that they should be willing ready and forward to do any duty to God §. 79. Of a third property of right thanksgiving to render it to God III. TRue gratefulnesse hath especiall relation to the Lord. A man that is well instructed in the right forme and due manner of thanksgiving will especially returne all thanks to God whether it be for such benefits as come immediately from himselfe as all those extraordinary benefits whereof any that tooke due notice might say This is the finger of God or This is the Lords doing and it is marvellous in our eyes For such as these Moses and the men of Israel Miriam and the women of Israel gave solemne thanks to God or those ordinary benefits to the conferring whereof man addeth no helpe as the shining of the Sun the courses of the moone the former and latter raine the bounds set to the sea the sweet springs and rivers of water passing thorow the earth and many other such as are reckoned up in the 104 Psalme for which praise is there given to God or for such benefits as are conferred upon vs by the ministry of man Thus Melchisedech blessed God for that victory which Abraham had gotten over his enemies David blessed God for that counsell which wise Abigail gave him and for those bountifull gifts which he his Princes and people contributed towards the house of God and the Saints give thanks to God for the liberality of the Christians at Macedonia So cleare is the point of returning thanks to God for all manner of benefits as besides the many simple formes of giving thankes to God set downe thorowout the whole Scripture but especially in the booke of Psalmes when man commeth in any competition with God about this matter he is utterly excluded as where the Psalmist negatively of man but affirmatively of God saith Not unto vs O Lord not unto us but unto thy name give glory If ye wel observe the precepts of Scripture for performing this duty of thanksgiuing ye shal find this obiect the Lord either plainly expressed or necessarily vnderstood How frequent are these phrases Praise the Lord Giue thankes to God Yea to demonstrate that God is the proper obiect of praise these words Praise ye the Lords are so compounded together as they make but one word in hebrew which is this Halleluiah All manner of benefits do originally come from God If we receive any mediately by the ministry of man or of any other creature they are therein the instruments and hands of God whereby he reacheth out unto vs conferreth upon vs his benefits The benefits which we receive frō a wise King iust magistrates faithfull ministers conscionable lawyers skilfull physitians honest tradesmen industrious husbandmen or which any receive from good husbands or wives provident parents mercifull masters diligent and trustie servants or any other persons are Gods benefits It is therefore most due that we enquire what may be rēdred to the Lord for thē Learne we hereby in all manner of benefits to roule up our eyes to God and as we taste of the sweetnesse of them so to lift vp a thankefull heart to him that giveth them It is a swinish part to eate the mast that falleth from a tree and not to lift up an eye to the tree whence it falleth It is not enough to render any thing to man or to any other creature for the benefits we haue The Prophets quaere is What shall I render to the Lord To render any thing to the creature and nothing to the Creator is to neglect the principall doner yea to thinke more highly of the servant then of the master of man then of God which is no better then idolatry When therefore thou hast a thought of rendring enquire what thou mayst render to God what may be pleasing and acceptable to him for which we had a direction before §. 80. Of the consideration of Gods benefits working gratefulnesse IIII. A Right understanding of Gods benefits workes gratefulnesse On this ground that the Psalmists soule did right well know Gods workes he maketh this inference I will praise thee When the Israelites had such evidence of Gods prouidence over them as they beleeved his words then they sang his prayse To induce men to be thankefull unto God and to blesse his name the Psalmist aduiseth men to take notice of the kindnesses of God towards them Hereby is man convinced of the equity of the duty which is an especiall meanes to work upon the conscience and provoke him to performe that which in his iudgement he seeth to be most iust and meet that
not part with them This is Gods mind towards the soules of his favourites Saul acknowledgeth that his soule was precious in Davids eyes because he did not take it away when he had opportunity Surely then their soules must needs be precious to God who doth not only not take them away when he may but also preserve them when they are in great hazard of death On the contrary when S. Paul esteemed not his life in comparison of the Gospell but was rather prodigall therof he saith I count not my life precious or deare to my selfe This phrase in the sight word for word in the eyes of the Lord is used by way of resemblance to shew that God taketh notice of our life and death and is watchfull over the same as men take notice of the things which are before them and by fixing their eyes on things doe manifest a watchfulnesse or otherwise it may indefinitely be used as a note of application onely and so in the sight of the Lord imports no more but to the Lord as if it had been thus said Precious to the LORD is the death of his favourites In this verse is set out Gods esteeme of men More particularly here is noted 1 What these men be His favourites 2 Wherein that esteeme consisteth Their death is precious in his sight These two parts give evidence of these two points I. God hath favourites II. God is tender of his favourites death §. 96. Of Gods favourites I. GOD hath favourites Without all question they were his favourites that had these testimonies following The Lord had respect to Abel and to his offering Enoch was translated that he should not see death for before his translation he had this testimony that he pleased God Noah found grace in the eyes of the Lord. Abraham was called the friend of God The Lord spake to Moses face to face as a man speaketh to his friend The Lord said to Ioshuah I wil be with thee I will not faile thee nor forsake thee And to David I have found David a man after mine owne heart Salomon was called Iedidiah because of the Lord the Lord loved him Daniel a man greatly beloved Zerubbabel as a signet Iohn the disciple whom Iesus loved The rest of the Disciples he called friends And Paul a chosen vessell Yea to the whole communion of Saints these titles are given A peculiar treasure above all people A chosen generation a royall Priesthood an holy nation the apple of Gods eye dearely or onely beloved children first borne heires of God joynt-heires with Christ Begotten againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven If they that are made partakers of such prerogatives be not compassed about and followed with mercies if they be not favourites and that in regard of the favour of the great Lord and King of heaven and earth surely there can be no favourites at all These and other like to these being chosen in Christ are given of the Father to him and by him are redeemed reconciled sanctified cleansed made holy and without blemish and made accepted The beloved one of God hath taken these for his wife and made them members of his body by vertue of which mysticall and reall union God loveth them with that love he beareth unto Christ and so maketh them his favourites The very word of this text is primarily attributed to Christ and in and thorow him to others Good and great ground of comfort have Saints by reason of this prerogative that they are the favourites of the great King What needfull thing doe they want that they may not confidently expect from this their Liege What hurtfull thing need they feare Is not the King who favours them able to supply all their necessities Is he not able to protect them from all enmities If he be what doubt can be made of the one or of the other Consider what mortall Monarchs do for their favourites They invent they consult how to doe them honour Though it oft fall out that they have unworthy favourites instance Haman yet a King can deny his favourite nothing Let a favourite aske Honours Mannours Offices Immunities for himselfe or for his friends he soone obtaineth what he asketh In the light of the kings countenance is life and his favour is as a cloud of the later raine and as the dew upon the grasse He is therefore counted an happy man that may come to be a Kings favourite Such an one scorneth the envy the disdaine the backbiting and all that the vulgar can doe against him As for all his enemies he puffeth at them If it be thought an happinesse to be a mortall Kings favourite what is it then to be a favourite of the King of Kings Kings on earth are not alwayes able to do what they will Their favourites may desire and they may be willing to grant more then they can They have not alwayes understanding to know what is best for their favourites Their favourites may beg and they give that which is pernicious They doe not alwaies retaine the same mind Their favour may be cleane alienated from their old favourites and cast upon new They do not alwayes live They may die before their favourites and their favourites then be the worse dealt withall even for that favour sake which by the deceased King was shewed unto them Most of these may be exemplified in Ahashucrosh and his favourite Haman But the Lord our God is subject to none of these He is able to doe what he will and what his favourites can justly aske He knoweth what is good what not good to be granted to his favourites He is alwais of the same mind His favor is stable and perpetuall He ever liveth It never did it never shall it cannot repent any to have beene this Kings favourite As Christ himselfe that high and chiefe favourite said so may every one that is in him accepted for a favourite say The Lord is the portion of mine inheritance and of my cup thou maintainest my lot The lines are fallen unto me in pleasant places yea I have a goodly heritage If thou wilt acknowledge the truth God is thy delight thy rest thy health thy joy thy happinesse thy refreshing thy glory and whatsoever thy soule may piously desire God wil be all that to thee Boldly and safely may we also on this ground encourage our selves against all the envy malice ill language and evill intreating of the men of this world What if the world account us forsaken desolate so long as God saith to us Hephzibam my delight in them Isa 62. 4. That we may the more soundly and safely comfort and encourage our selves in this great prerogative of being Gods favourites let us distinctly note what
to God O Lord. 2 A note of asseveration truly 3 An The Asseveration is a note of confidence So as II. Saints may confidently professe that relation which God is pleased shall passe betwixt him and them The Ingemination importeth an earnestnesse in that which he professeth and giveth instance that III. Confidence in the interest which Saints have in God maketh them earnest in pressing it The continuance of the mutuall relation betwixt God and him even from his birth is added as a prop to his faith Therefore IIII. Faith is much strengthened by constant evidences of Gods favour The expresse mention of his mother which is for honour sake sheweth that V. It is an honour to children to descend from pious parents §. 99. Of Saints being Gods servants I. SAints are Gods servants As this Prophet here so stileth himselfe so are the three great Patriarchs Abraham Isaac and Israel so also Moses Iob all the true Prophets the Apostles as Paul Peter Iude yea and Christ himselfe stiled Sundry are the respects wherein Saints may truly and properly be termed Gods servants 1 As all creatures are being made sustained ordered and governed by the Lord. 2 As many naturall men being deputed by the Lord to speciall functions and services 3 As many in the Church making profession of God to be their Lord. 4 As true faithfull professors who doe indeed take God for their Lord. In the three former respects as Gods creatures as deputed to select functions by God as professors of the name of God others are servants of God as well as Saints but the fourth respect which is the most honourable profitable and comfortable respect is proper and peculiar to Saints and that two waies 1 By reason of Gods affection to them 2 By reason of their disposition to God 1 God accounts them members of his house and answerably affects them as of his houshold In regard of such an affection he thus saith of Moses My servant Moses is faithfull in all my house Yea as united unto Christ and in him adopted and accepted he saith to Saints as to Christ Behold my servants whom I uphold mine elect in whom my soule delighteth 2 They are affected to the Lord as dutifull faithfull gratefull servants An heathen Monarch observed thus much and thereupon saith O Daniel servant of the living God whom thou servest continually This relation thus taken affordeth matter of gratulation and direction to such as can truly and justly apply it to themselves Gratulation by reason of the dignity of it Direction by reason of the duties that are thereupon expected 1 It is here as a dignity expressed and made the ground of gratulation And that not without cause For though this title servant be in it selfe a meane title yet in relation to God it is an high an honourable title The greatest noble-man in a kingdome thinks himselfe honoured with this title The Kings servant But what are mortall Monarchs to the immortall and incomprehensible King of kings Not onely Patriarchs Kings Prophets and Apostles but Christ the Sonne of God thought himselfe dignified with this title servant in relation to God It is therefore a noble service whereof David here saith to God I am thy servant c. and blessed Mary to the angell Behold the handmaid of the Lord. Moses also and other Saints were such servants Neither is it any marvell that holy men were dignified with this title whereas the Father thus speaketh to his Sonne It is a great thing for thee to be called my servant Such is the Maiesty Omnipotency Immutability Perpetuity Integrity Clemency Mercy Bounty and Excellency every way of this Lord as it nor will nor can repent any one to have any relation to him or dependance upon him which the royall Prophet well understood when he said to this Lord A day in thy courts is better then a thousand I had rather be a doore-keepein the house of my God then to dwell in the tents of wickednesse Psal 84. 10. The particular dignities and prerogatives of the Lords servants are such as these 1 They are all free 1 Cor. 7. 22. 2 All the services which the Lord enjoyneth are faire services Psal 19. 7 c. 1 Ioh. 5. 3. 3 The Lord gives ability to doe the worke which he expects and exacts of us Ioel. 2. 29. Phil. 2. 13. 4 He accepteth and approveth what he enableth his servants to doe Mat. 25. 21. Iob. 1. 8 9. 5 He bountifully rewardeth every good thing His wages are good and great Mat. 10. 42. 19. 29. 25. 21. 6 Gods servants get favours even for others also Iob 42. 8. 7 They are sure of safe protection from all hurtfull things and of sufficient provision of all needfull good things Isa 65. 13 14. 8 The Lord taketh care of his servants seed Psal 69. 36. 2 This relation directeth us unto such duties as here follow 1 To honour our Lord Mal. 1. 6. 2 To obey him Mat. 8. 9. Col. 3. 22. 3 To feare him with an holy trembling Eph. 6. 5. 4 To be faithfull to him Num. 12. 7. 5 To do all that we do on duty Luk. 17. 10. 6 To be no men-pleasers Gal. 1. 10. 7 To serve him onely not to serve Mammon or any other master save the Lord Mat. 6. 24. §. 100. Of Saints confidence in Gods mind to them and theirs to God II. SAints may confidently professe that relation which God is pleased shall passe betwixt him and them This confidence is manifested sometimes in the acknowledgement of that part of the relation which is on mans part and other times that which is on Gods part In this text that on mans part is professed truly I am thy servant So where he saith We are the people of his pasture and the sheepe of his hands People and sheepe are notes of relation on mans part So are clay and worke of Gods hands where the Prophet saith We are the clay and the worke of thy hands On Gods part he saith O Lord thou art our father and thou our potter To like purpose are other like notes of relation on Gods part with confidence professed thus Thou art my father my God and the rocke of my salvation Thou art my King O God Thou O Lord art my glory In these and other like places though the note of asseveration truly is not expressed yet the manner of expressing the notes of relation on the one and the other part import much confidence These and such other relations betwixt God and man give assurance of Gods gracious acceptation and favour If God meant not to deale with us as a Father with children as an Husband with his wife as a King with Subjects as a Master with servants as a Shepheard with sheepe as a Potter with pots for all these and other like notes of relation betwixt God and us are expressed
together in the same sentence as in the verse before I am thy servant I am thy servant and in the Psalme before this Not unto us O Lord not unto us c. 2 By repeating the same in the end of one sentence and beginning of the next thus Sing unto the LORD with the harpe with the harpe and the voice of a Psalme 3 By repeating the same in the beginnings of severall sentences thus Blesse the Lord O house of Israel Blesse the Lord O house of Aaron c. 4 By repeating the same in the ends of severall sentences as where every verse of a Psalme endeth with this clause His mercy endureth for ever 5 By repeating the same in the beginning and in the end as where the same Psalme beginneth and endeth with this clause O Lord our Lord how excellent is thy name in all the earth 6 By repeating the same in the beginning middest and end thus Sing praises to God sing praises sing praises unto our King sing praises §. 108. Of a soule so ravished with Gods praises as it cannot bee satisfied in setting them out BY the repetitions noted in the close of this Psalme the Prophet manifesteth a divine passion thorow a deepe apprehension of Gods favour and succour shewed unto him wherewith he was so ravished as he could not be satisfied in setting it out nor thought that he could ever say enough thereabouts Wherefore he loves to speake of it againe and againe and oft to declare his purpose thereabouts sometimes in some other words and sometimes in the very same Hereby he giveth instance that A deepe and due apprehension of Gods mercies makes a soule unsatisfied in setting forth Gods praises The divine hymnes that were penned by such as did indeed deepely ponder on Gods mercies are evident demonstrations thereof Among other the booke of Psalmes and in that booke the 47 103 107 135 136 148 149 150 Psalmes Gods mercies the more they are pondered are the more admired especially when the greatnesse freenesse seasonablenesse of them and other like circumstances together with our unworthinesse and therewithall the need that wee have thereof the sweetnesse that we taste and benefit that we reape thereby are duely and deeply weighed They are like a bottomlesse sea which the farther it is sounded the deeper it appeares to be or like to the bright Sun which the more it is gazed upon the more it dazleth the eye Yea further Gods mercies are so linked together as when we have occasion to meditate on one many of them instantly present themselves to the view of our mind as he that in a cleare night lifteth up his eyes to see one starre hath millions on a sudden in his sight or as he that in the banke of a deepe river maketh a gut for a little water to passe thorow maketh way for a floud to follow after Thus was this believe that God heares their prayers cannot but hold themselves much bound to testifie all possible thankfulnesse 4 He keepes his distresse in mind and memory So long as a mans mind is fixed on his danger and distresse his heart remaines on fire with desire of gratitude 5 He was well instructed in Gods goodnesse which doth most of all enlarge a mans heart unto all gratefulnesse 6 He acknowledged God to be his deliverer whereby he saw himselfe so engaged to God as he could not but acknowledge all thanks to be most due unto him 7 His love was setled on God Nothing can more enflame zeale then love 8 He sets God alwayes before him The presence of him that doth a kindnesse doth more and more egge a man on to praise him 9 He remembred his owne weakenesse in making question of Gods promises whereby he is moved the more to blesse God for bringing that to passe whereof he doubted 10 He observed that his death was pretious in Gods sight and is enduced thereby to have Gods name in high esteeme and to praise him with the uttermost of his power 11 He was assured of the mutuall relation betwixt God and himselfe which obliged him the more to God and made him the more fervent in praising God 12 By this benefit all Gods benefits came to his mind which much increased the heavenly fire of zeale in him 13 He knew nothing to render by way of satisfaction to God therefore he is the more stirred up to praise him 14 He useth outward rites to quicken his spirit the more No marvell then that he is so full of life in performing this duty 15 He goeth to the courts of the Lords house where Gods people were assembled together An especiall means to quicken his spirit 16 He provokes others to praise God and thereby incites himselfe the more to that duty §. 109. Of expressing the same thing in differing phrases THe first branch of the Repetition of the Prophets protestation concerneth the principall duty here promised thus expressed I will offer to thee the sacrifice of thanksgiving Though the Prophet for substance of matter intends no more here then he did before vers 13. yet the different manner of expressing the same affordeth some other usefull instructions which that we may the better discerne let us take a view of the different phrases 1 What he stiled before cup of salvations here he termeth sacrifice of thanksgiving 2 Where before he said I will take or lift up here he saith I will offer up This latter manner of expressing his mind is the more plaine and perspicuous and serveth as a commentary to the former in which respect it is not in vaine but to very good purpose added In and by this patterne a usefull rule for repeating one and the same thing in different words is set out which is In the latter place to use such words and phrases as are in themselves more easie and better knowne then the former and which may give some light for a better understanding of the former For why are phrases added to phrases in and about the same thing but for illustration sake to make the point the more perspicuous That therefore which is added for this end must be more cleare and evident otherwise multiplication of words and phrases is idle and absurd §. 110. Of offering a sacrifice of praise WHere the Ptophet saith I will offer he useth a word that signifieth to flay but is most usually applied to the slaying of beasts or birds for feasts or sacrifices a nowne therefore derived from that verbe is here and in many other places put for a sacrifice Our English as well as other tongues can well expresse this derivation thus I will sacrifice the sacrifice of thankes The expresse relation of this oblation to God in this phrase to thee importeth a kind of donation that thereby something was given to God The attribute of thanksgiving distinguisheth
if indeed he were profited by that which we offer unto him Be liberall and bountifull to the Lord whosoever ye be that have any thing to give to the Lord. And who is it that hath not something yea that hath not much to give if hee be no niggard of what he hath The poorest that be have as many calves as Salomon had to offer to the Lord calves of their lips Hos 14. 2. These are sacrifices which may bee offered up to God Heb. 13. 15. The poorest that be have a body which they may present as a living sacrifice holy and acceptable to God Rom. 12. 1. The poorest that be may every day morning and evening and at other times also direct their prayer to God as incense Psal 141. 2. Yea they may mixe therewith the sweetest incense of the intercession of Christ and offer all up upon the golden altar which is before the throne Rev. 8. 3. The poorest that be may bring to God a broken heart and a contrite spirit which is a sacrifice that God will not despise Psal 51. 17. The poorest that be may do justly love mercy and walk humbly before God which the Lord preferreth before burnt offerings and calves of a yeare old yea before thousands of rammes or ten thousand rivers of oile Mic. 6. 8. These and other like offerings have all of all sorts not the poorest excepted now under the Gospell to bring and give unto the Lord. These sacrifices Saints offer to God These sacrifices they solemnize without intermission day and night especially that of giving themselves to God All good workes are sacrifices fit for God and acceptable to him There are also severall talents given to severall persons though not to all alike for to one are given five to another two to another but one yet to him that hath the least so much is given as by a good improvement thereof hee may bring some increase and advantage to the Lord and that so acceptably as the Lord thereby wil be moved to say Well done thou good and faithfull servant thou hast been faithfull over a few things I will make thee ruler over many things c. Mat. 25. 21. As for rich men they may yet further honour God with their substance Prov. 3. 9. They may do good and distribute for with such sacrifices God is well pleased Heb. 13. 16. They may so communicate to the necessities not onely of the poorest Saints but also of the Ministers of Gods Word as what they doe in this kind may be an odour of a sweet smell a sacrifice acceptable and well pleasing to God Phil. 4. 18. Thus as there were sacrifices of old there are sacrifices still as oblations of old so oblations still Onely the kind of them is altered These sacrifices allowed approved accepted under the Gospell Please the Lord much better then oxen and bullocks that have hornes and hoofes yet to us are they nothing so chargeable as the oblations and sacrifices were to the Iewes Why then do we returne so little to the Lord Are his mercies fewer in number or lesse in worth to us under the Gospell then they were to his people under the Law If the difference betwixt the old and new covenant betwixt Gods dealing with his Church before and since Christ was exhibited were thorowly discerned we should find just cause to say He hath not dealt so with the Iewes as he hath dealt with Christians We want those zealous affections which the pious Iewes had Were our inward disposition answerable to theirs we would not we could not come so short as we do of outward expressions of gratefulnesse Let us by due meditation of Gods surpassing kindnesse to us be stirred up willingly and chearefully to give what we shall understand to be acceptable to him God gives all to God againe let all be returned §. 114. Of vowing praise to God PSAL. CXVI XVIII I will pay my vowes unto the LORD now in the presence of all his people THe immediate inference of this verse upon the former sheweth the principall matter of the Prophets vow For he maketh mention of his vow as of a motive the more to provoke him to offer up a sacrifice of thanksgiving But if he had not vowed such a sacrifice what motive could his vow have beene thereto This approved patterne of the Prophet giveth evidence that Praise to God is a meet matter to be vowed Where mention is made of performing vowes expresse mention useth there to be of this very matter and that where directions are given for vowes thus Offer unto God thanksgiving and pay thy vowes and where performance is promised thus My praise shal be of thee I will pay my vowes Thy vowes are upon me O God I will render praises unto thee I will sing praise to thy name for ever that I may daily performe my vowes The praises which he sang to the Lord tending to this end that hee might performe his vow evidently prove that he had vowed so to doe Where Iacob vowed that the stone which he set for a pillar should be Gods house what intended he thereby but that publike and solemne praise should be given to God This was the maine substance of Iepthahs vow that in way of thanks he would give something to the Lord. If his vow had not too farre extended it selfe even to such things as might not bee offered to the Lord it had beene a warrantable and commendable vow 1 A vow rightly made is of something to be done for the Lords sake and to testifie our respect to him If a vow be made against any sinne or against temptations or occasions that lead thereto it is because by sinne God is offended and dishonoured Now to vow against that whereby God is offended and dishonoured is implicitly to please and to honour God If a vow be made for performing any duty that is made somewhat the more directly to the honour and praise of God for all good duties tend thereunto Now because there is nothing wherein and whereby we can more honour God or better testifie our respect to God then by giving praise to him to praise God must needs be a very fit subject for a vow yea the best that can be 2 In making a vow something is aimed at either as received or as expected from the Lord which occasioneth the making thereof When in distresse a vow is made it is in expectation of deliverance from that distresse When to avoid sinne a vow is made it is to gaine assurance of pardon for that sinne before committed and assistance against it for the time to come Though in these and other like cases a vow be made before the kindnesse for which it is made be received yet it is to binde us unto gratitude for the kindnesse which wee desire and expect If after a kindnesse conferred a vow bee made then it is an apparent testimony of
unto others Praise ye the Lord. Oh that Ministers Magistrates Governours of families and all that have either function or disposition to call upon others to praise the Lord would first take notice of the many just and weighty occasions that themselves have to praise him and answerably bind themselves so to do and be carefull to performe what they are bound to performe having their owne hearts filled with matter of praises and their mouthes wide opened to utter the same so might they with much courage and confidence speake to others and say PRAISE YE THE LORD §. 122. Of Gods present mercies to England FOr a particular application of the generall summe and scope of the Psalme and of the two last mentioned duties of praising God our selves and of provoking others so to doe let us take a view of the speciall occasions which the Lord doth now even at this present time give us to quicken our owne and others spirits to render all possible thanks unto him for his unspeakable blessings on our owne and other nations 1 We here in England doe still enjoy the great blessing of peace together with that farre greater blessing the Gospell of peace and a free use of all Gods holy ordinances requisite for our spirituall edification and eternall salvation At this time this blessing ought to be the more highly esteemed because it is in a manner proper to us For most of the parts of Christendome are now or lately have beene exceedingly annoyed with bloudy warre Of this blessing Scotland Ireland and all the parts of His most excellent Majestie our Soveraigne Lord King CHARLES do partake Of the benefit of this blessing I have els where treated So as here I need no longer to insist upon it 2 The last yeare there was great scarcity of corne every where in this land Corne rose to a greater price then hath beene knowne in our memories And where in former times supply in like cases hath beene made by the plenty of other countries All the nations round about us were pinched with penury so as there was too great cause of fearing a famine But the Lord was pleased to heare the heavens whereupon the heavens heard the earth and the earth heard the corne the grasse and all manner of fruits and they heard England and the cry of the poore therein Thus by the divine providence our land brought forth such a plentifull harvest and the heavens afforded so faire a season for gathering it in as scarcity is turned into plenty dearenesse into cheapenesse Our floores are now full of wheate we eat in plenty and are satisfied The misery of famine giveth sufficient proofe of the great benefit of plenty 3 There was also the last yeare great feare of much sicknesse and that of the infectious pestilentious sicknesse which some few yeares before had moneth after moneth weeke after weeke day after day destroyed such multitudes as the feare of the returne thereof was the more terrible Physitians gave up their opinion that the aire was infected The famous Vniversity of Cambridge was so smitten therewith as for the space of halfe a yeare and more Colledges were dissolved Students dispersed Readings and Acts intermitted that populous place made desolate and the poore that remained much pinched with poverty Other great market townes round about in the country were also the last yeare much infected with the plague and many people were thereby destroyed or brought into great exigences But now hath the Lord healed our land Sicknesse is removed and health restored to our borders If the miserable desolation that the plague maketh in many places taking away Magistrates from their subjects Ministers from their people husbands and wives one from another parents from children children from parents deare friends helpfull neighbours one from another and then especially depriving persons of the comfort of their best friends when they stand in most need of them If I say the miserable condition occasioned by the plague be well weighed we shall find our deliverance and freedome from the same to be a great blessing To amplifie this blessing the more Gods more then ordinary providence not onely in abating the violence of that extraordinary sicknesse which in the yeare 1625 so fiercely but also in his speedy suppressing and utter removing it is frequently and seriously to be considered A distinct narration thereof is before set downe The more terrible the three evill arrowes of warre famine and plague are the more remarkable are the blessings of peace plenty and health 4 We in our dayes have such a blessing conferred upon us as hath not fallen out in England fourescore and thirteene yeares before which is the Birth of a Prince heire to the crowne Blessed in this respect be the nine and twentieth day of May 1630. On that day was Prince CHARLES borne From the twelfth of October 1537. whereon Prince Edward who was Edward 6. King of England was borne to the said 29 of May 1630 England was not honoured with such a blessing This is an incomparable blessing to this present age and to future ages also as we stedfastly hope and from our hearts with the most humble devotion and the most earnest affection that we can we daily pray §. 123. Of the present liberty of the reformed Churches in France CHristian charity requireth that we be affected with the blessings conferred on others especially such as are of the same faith and profession that we are Let us therefore cast our eyes on other Churches and their present condition which if we duely observe we shall find Gods gracious providence to be more then ordinarily extended towards them in these our daies We will begin with the reformed Churches in France When Henry 4 stiled the great deceased by that favour he had shewed and peace he had given to those of the reformed religion in his kingdome they were made so safe and secure in mans opinion as it was supposed that no power was able to wrest their liberty from them They had above two hundred walled and fenced townes for their refuge and safety Many of the greatest nobility in France were their partizans and seemed most affectionate to the religion They had troupes and armies of men well disciplined in armes with many brave Commanders and old-beaten soldiers They were well provided with all store of amunition Nothing requisite for defence and safety was wanting in mans imagination It is to be feared that they were too confident in the arme of flesh which that they might the more thorowly discerne the Lord withdrew his protection and left them to defend themselves against the power of their owne Soveraigne which at first they too much sleighted Soone after that their now Soveraigne had raised and brought his forces against them many of their chiefest Commanders revoulted their souldiers were slaine their treasures exhausted their cities and townes of defence were violently wrested from them or treacherously given up many bloudy
massacres were made among them and the miserable effects of warre so depopulated their countrie and destroyed their persons as they were left destitute without all succour or hope of reliefe And since the last taking in of Rochel the King who was of a contrary religion to them became an absolute Master of them What now in mans eye could be looked for but that utterly they should be deprived of the liberty of their religion and by little and little be enforced to the idolatrous superstition of the Romish Church or at least be bred up in blindnesse and ignorance being left without the light of the Gospell to guide and comfort them in that their miserable condition Yet now in these happy daies of deliverances behold how in their greatest extremity when all humane meanes failed them the Lord of hosts hath beyond all hope afforded them much peace and quietnes and provided for them new Churches built with their Kings good leave yea and at his cost and charges because they had beene demolished by the fury of impious souldiers and by the out-rage of superstitious people Thorow that liberty which now they enjoy their Churches are diligently frequented and all Gods ordinances duly observed and their religion with lesse scorne and derision professed then formerly Their peace and security is now greater then when they had the fore-mentioned meanes to embolden them to stand upon their owne guard This is the Lords doing It is marvellous in our eyes They had no Moses no Ioshua to worke for them As they had no power within to defend them from the might and malice of their enemie so they could expect no aid from abroad to encourage them to stand out against their enemies All the aid that from abroad was afforded unto them proved altogether in vaine God is all in all to them He that said The wolfe shall dwell with the lambe and the leopard shall lie downe with the kid and the calfe and the lion and the fatling together and a little child shall lead them and the sucking child shall play on the hole of the aspe and the weined child shall put his hand on the cockatrice den hath wrought this concord betwixt them and the adversaries of their religion The Kings heart is in the hand of the Lord as the rivers of water he turneth it whether soever he will To his Churches therefore hath the Lord turned the heart of that King for their good What the inward affection of the King to those of the reformed religion is is a secret Whether the peace that those Churches enjoy be occasioned by reason of that supreme power which now he hath obtained over them or by reason of his embroilements at home and undertakings abroad little skilleth for the matter in hand Sure it is that the Lord hath ordered all things that have fallen out in France for the good and peace of his Churches there Should not due notice be taken hereof §. 124. Of Gods late mercies to the Low-Countries FRom reformed Churches in France we will passe to the Low-Countries who are of the same profession In recounting Gods late mercies to them which is the taske that we have undertaken thereby to shew what great cause we now have to set out the praises of the Lord it would be too farre a digression to begin with those extraordinary deliverances which they had when first they recovered their liberty against the cruelty and tyranny of Duke D' Alva Later mercies are these that follow 1 A strong faction of Arminians being raised up and dispersed thorowout all their provinces whereby the truth and purity of religion was much corrupted and the tranquillity and security of their State put into great hazard a Nationall Synod not without the counsell and consent of our royall Defender of the Faith King IAMES was assembled at Dort whereunto most grave learned and judicious Divines out of all the reformed Churches in Christendome came who all with one unanimous consent determined sundry fundamentall points of our Christian Religion against the contrary errors of the Adversaries of Gods free grace A mercy not to be forgotten 2 The enemy having gathered such an army as made him master of the field whereby he so strongly besieged Breda a frontier town of great command every way round about as no succour could be afforded it but it was forced to yeeld at which time also Grave Maurice Prince of Orange their brave Generall died great feare there was of much mischiefe if not of utter ruine to befall that State But by Gods Providence their great enemy Spinola was called into another country and a supply made of the losse of their former Generall by substituting in his roome his owne brother whose prudence and prowesse successe hath crowned so as they are now better secured then they were before 3 Spaine provided an exceeding great treasure for the fore-said States which it never intended to them The whole fleet of gold silver and other rich merchandizes which the Spaniards by the helpe of the West-Indians had beene sundry yeares gathering together the Nether-landers tooke on a sudden whereby their enemies were much disfurnished and they themselves so plentifully furnished as they were the better enabled not onely to defend themselves but also to offend their enemies 4 The States being now well prepared they quickly become masters of the field and with much resolution attempt that which the enemy little feared they should attaine namely to take in the Bosche a very strong frontier towne well fenced well manned and every way well prepared and provided for But they so besiege it as no reliefe can be afforded to it they so assault it as there is no standing out against them They take it and keepe it 5 While they lay at this siege another booty falls into their hands Wesell the magazin of their enemie wherein all warlike provision was in great abundance stoared up sending out some of their garrisons abroad notice thereof comes to the armie of the States in siege at the Bosche They forthwith send some troupes to surprize Wesell on a sudden They come to it unexpected and quickly take it Thus are the States againe furnished with their enemies provision They take a strong towne of great consequence which is as an inlett for them into the Palatinate And by this meanes an enemy that with a great army was entred into their country and burnt and spoiled all before him was forced backe againe 6 This last yeare while the army of the States is quiet at home the enemy having plotted some mischievous designe against them unexpectedly sends an army by water into their territories which like a flocke of foolish birds flew into nets that were not laid for them and were taken What can we thinke but that the finger of God hath beene in the ordering of these successefull matters for the better security of them who professe and maintaine the true religion against the professed
much more glorious in the cause of undertaking them All confesse that it is not so much the punishment that maketh martyrdome glorious as the cause So is it in warre The cause rather then the event makes it warrantable and praise-worthy Good successe in just warre brings much glory to the undertakers thereof In this respect victorious Gustavus carieth away more glory then Sennacherib Nebuchadnezar Darius Cyrus Alexander Caesar or other the great Conquerers among the heathen Of those Conquerors who are commended by the Holy Ghost it is said that they subdued kingdomes and wrought righteousnesse Might and Right must goe together Right without might may be much wronged Might without right may do much wrong Take we therefore a briefe view of the causes of sundry other conquerours and we shall find might without right Take we a view of the causes which moved the conquering King of Sued to undertake his warres and we shall find might regulated by right The cause which moved conquering Monarchs in former times to enter into other mens dominions and to subdue nations was especially the pride of their heart and their ambition to have the supreme soveraignty over the whole world if possibly they could atchieve it It is said of Alexander the great that when he heard the Philosophers conclusion concerning the unity of the world he wept because there were no more worlds for him to overcome Behold the ambition of mens minds how boundlesse how unsatiable it is The fore-mentioned Caesar invaded Germany France England and other nations to enlarge the dominion of the Romane Empire So did other Romane Generals before and after Caesar True it is that God in his unsearchable wisdome stirred up many of them to be his instruments to punish peoples rebellions against God In which respect they are called the Rod of the Lord his staffe his sword Yea God is said to put his sword into their hands and because the Lord useth them as his instruments they are in that respect stiled The Lords Annointed his servants his Shepheards Yet notwithstanding this secret intent of the Lord which he by their Ministry brought to passe they were stirred up by pride and ambition to do what they did So saith the Lord of Ashur O Assyrian the rod of mine anger c. I will send him against an hypocriticall nation c. I will give him a charge to take the spoile c. Howbeit he meaneth not so c. For he saith by the strength of my hand I have done it and by my wisdome c. And further to shew that they by their inward wicked disposition were set on worke it is said that when God gave people into their hands they shewed them no mercy and againe when the Lord was a little displeased they helped forward the affliction But the pious and righteous King of Sued hath made it manifest to all the world that no ambitious thoughts no desire of enlarging his owne Dominions by forcing away other mens rights from them hath embroiled him in these Germane-warres Great wrongs were done to him by the Enemy and feare given of greater if he looked not the better to himself So as he was forced to take up armes to secure his owne dominions and his neighbours bordering upon him It is noted of the Philistimes that they came up to seeke David Whereby is implied that they first provoked him to warre and his setting upon them and destroying them is thereby justified It is also recorded of the Syrians that they helped the Ammonites who had most despitefully used Davids Ambassadours Thereby Davids warring against the Ammonites and Syrians is justified Against the Ammonites for wrong done to David against the Syrians for aiding Davids enemies Such provocations had King Gustavus to enter upon these later warres He was first sought by the Enemy His Ambassadours were basely used This later Enemy sent armies under his owne Ensignes in aid of the Pole his former enemy with whom he was then in warre Besides these wrongs done to himselfe Complaints and invitations were made to him by sundry oppressed Princes and States and particularly of those to whom he was engaged by ancient allyances and confederacies By these also he was drawne into these warres wherein the divine providence hath given him so good successe and so great glory Abraham on such a ground as this later is was moved to take up armes against those that spoiled Sodom where his brother Lot was wherein the Lord gave him good successe Ioshua also on such a ground made warre against the five Kings of the Amorites who encamped against Gibcon The Gibconites were at that time in league with the Israelites Thereupon Gibeon being invaded by the Amorites sends unto Ioshua to the camp saying Slake not thy hand from thy servants come up to us quickly and save us and helpe us Thus Gustavus in affording succour to such as were oppressed and craved his aid they being also his confederates hath done that which such as were guided by Gods Spirit have done before him and that as well for securing his owne dominions as for relieving others For had that flood of warre which over flowed and in a manner ruinated the greater part of Germany beene suffered to swell and run longer and further it might have made an irrecoverable breach even unto the very Kingdome of Sued Where that floud of warre had a current it carried away the true Religion before it it bare away Princes out of their principalities other Governours out of their jurisdictions Ministers of Gods Word from their charges Owners from their possessions and others from their places and callings it deprived free cities of their immunities and priviledges and brought many mischiefes and inconveniences to many others Wherefore to preserve true Religion where it was in great hazard to be suppressed to re-establish it where it was removed to restore Princes other Governours Ministers Owners and others to their owne rights to recover to free people their priviledges to bring home the banished to take off the heavy yoke of bondage and intolerable burdens from their necks on whom they were unjustly laid and finally to prevent cruell massacres and persecutions for the Gospell sake hath this contrary streame of warre beene opposed so as violence by violence as necessity required hath beene resisted and a strong streame of sweet waters hath beaten backe a great flood of salt waters §. 127. Of the effects of the Suedish Kings warres THe blessed events that have followed upon the King of Sued his warres in Germany do give evident proofe to the truth of the ends and intents before mentioned For thereby true Religion is in many places re-established and a free liberty for exercise thereof procured to the professours of it Ancient immunities and priviledges are recovered Princes other Governours Ministers of the Gospell States Polities private Lords and Owners are restored to their dominions dignities charges callings inheritances and