God according to the benefit done unto him Oh that men would praise the Lord for his goodnesse and declare the wonders he doth unto the sonnes of men Psal 107.8 c. I mention not to us of this Kingdome the common favours other Churches have enjoyed with us the specialty of Gods mercy his Personall favour Lord how have they been magnified and made marvellous upon us How many strange little lesse then miraculous deliverances God hath bestowed upon us in that Invasion attempted in 88. from Gunpowder-Treason It is our shame and sinne that we have not in zeal for our God become presidents precedents to other Churches yet would God we had but equalled them how should I hope the Lord would still continue his favours upon us But what hath this wrought in us but fearfull pride security licenciousnesse even by that occasion that we have experimented the Lord to be so gracious unto us as if we were perswaded as Jews Ier. 7. either that the form of godlinesse obliged him unto us and the very name of a Church must link him to our State or that his promises of favour were absolute without condition God binding himself to us without expecting performance of our Restipulation Nay see if these favours of God have not turned to us as occasions to increase to more ungodlinesse Do ye thus requite the Lord Deut. 32.6 Two things I propound to Gods people to be meditated the better to stirre them up to the duty First There is no so firme entail of Gods favours to any particular Church but that disobedience and unthankfulnesse easily cuts off The promise to Jews how runnes it in fairest tearms of perpetuity Here is my rest here will I dwell for ever and that of David He should not lacke a man of his seed to sit upon his Throne for ever and yet is Hierusalem now become heap◠and that people have now long sitten without a King without a Prince How stands Gods truth then First It was meant with condition of their constant obedience And secondly to the spirituall seed Luke 2. The second thing is this The more God hath m gnified his favour and mercy to any people in case of their unthankfulnesse he hath the more encreased their vengeance see Mat. 11. Deut. 28. Levit. 26. He hath made the Jews an astonishment an hissing to all nations his mercies were not more marvellous then now their plagues are wonderfull and take we heed it prove not our condition God hath begun to plague the cities where his Name was called upon and his wrath * Mic. 1.15 creeps in the Church as Micah speaks from Lachish to Mareshah from Mareshal to Adullam the glory of Israel This onely is the odds they drank first of the cup of Gods wrath perhaps because the Lord reserves the dregs the bitterest and most banefull part for us his hand is lifted up to strike and is yet stayed till it be more exalted but this let us be assured of the higher it lifts the heavier it lights the greater shall our stroke be It shall behove us then to notice the specialty of Gods favour and mercy to us I mean our personall favours our privileges the favours wherein we have had our propriety That if any thing excites to thankfulnesse Surely there is none of us but have our privilege if not in the favours yet in the manner or measure or means of convayance I for my part can speak it This in short let us notice though for common favours an ordinary measure of service may seem competent yet for specialty of love the Lord expects a more then ordinary service to be performed Oh Lord enlarge my heart incline it to that measure The manner follows It is as before him that is as * See Gen. 17.1 Isa 38.3 Scripture every where interprets its self in truth in sincerity and singlenesse of heart which is the generall qualification of all services of God that forms them to acceptation Thus understand the Matter of all services performed unto God whether in common or speciall calling is the same and they are for the substance of the act performable as well by hypocrites as by Gods children The form or maner of performance in sincerity is peculiar to Gods children for example to * See Ps 1.15.16 preach Christ to publish the mystery of the Gospel that is of remission of sins and salvation by the death obedience of Jesus Christ so doth Iudas as well as Peter so did Demas as well as Paul but saith Paul they not sincerely as appears by their motive and intention so of * 2 Chron. 25.2 Amaziah in point of justice and ordering the Common-wealth as a Magistrate he did that which was good in the sight of the Lord here was his bane he did it not with a perfect heart They come unto thee as thy people cometh saith the * Ezek. 33.31 Prophet and they sit before me as my people and they hear thy words yet do they but flatter with their double hearts they hear but will not do their heart runnes after their covetousnesse What could Elias have done more then * 2 Kings 10. Iehu for the substance of the Act He beats down the Image of Baal slayeth his Priests and all his Servitours and for this service the Lord rewards him yet departed he not from the sinnes Ieroboam 2 Kings 10.30 31 32. wherefore Hos 1.4 even this fact of Iehu is punished in his posterity Sincerity wherein it consists What is sincerity Answ The Scripture hath two tearms to expresse it First * Ephes 6.5 Col. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplicity or singlenesse of heart which commonly they thus interpret when there is a concord twixt the action and the affection twixt the heart and profession to which commonly they oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service we read in Scripture of a heart and a heart a double heart in Ecclesiasticus we finde a wo unto that sinner that goes two wayes the description of an hypocrite whose embleme is a Waterman on the Thames his face and armes and whole body with full strength is towards the Bridge and yet is his course intended Westward see Ezek. 33.31 Come see saith * 2 Kings 10.16 Iehu how zealous I will be for the Lord of Hosts so indeed his act pretended Ah hypocrite it was for nothing but to secure the kingdome to him and his posterity The second tearm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole heart which the old Scripture calls Cor perfectum a * Gen. 17.1 1 Chron. 28.9 Isa 38.3 perfect heart the meaning is when the utmost of our strength and endeavour in gracious abilities is extended to do God service as David Psal 119. With my whole heart have I sought thee that howsoever there be and will be defects in our best performances yet we are able to say it issues not from want of * See Heb. 13.18
send me hence Saint Austin Da quod jubes jube quod vis Reasons why it should be so are First It is all the Lord requires of us Deut. 10.12 Secondly It is the Condition of continuing them wherefore when either we grow slack in our acknowledgement or divert our selves to other Authours God is pleased to remove them from us Rom. 1.21 Gentiles cared not to keep God in their acknowledgment therefore Gods gives them over to their own hearts lusts Hos 2.8 9. She knew not that it was I that gave her her corn and wine and oyl c. therefore I will take away my corn in the time thereof Thirdly Adde hereunto that hereto is linked the increase of Gods favours 2 Sam. 12.8 If that had been too little I would have given thee more Oh that there were such hearts in us How would the Lord delight still to do us good marvellous have his favours been in the preservation and deliverances of our State yet what hath it bred but increase of our rebellions Should not the Lord be avenged on such a nation as this It is amongst others a notable presage of our approaching calamity that we have so turned his grace into wantonnesse and as Saint Paul speaks abused his long suffering and bountifulnesse to occasion of hardnesse of heart Rom. 2.5 See then and examine how Gods favours work upon thee It is something not to be despised amongst the testimonies of a gracious disposition to be wrought to acknowledgement and dutifull tendring of our selves unto God you shall never or seldome see that disposition in the unregenerate but the more they apprehend or taste the favours of God the more indulgent they grow to their own lusts Whether it be First That they apprehend not Gods good in them as they in the * Zeph. 1.12 Prophet He will do neither good nor evill Secondly Or whether they think him to work after the necessity of his Nature in loading them with his benefits Thirdly Or whether they think them merited by their own formality and lip-outward-performances Fourthly Or whether they misapprehend the Nature of God making him an Idoll made all of mercy and goodnesse though Saint Paul command to behold the * Rom. 11.22 severity as well as the bounty of God But let such mindes be farre from Gods people Certainly it suits not with grace is not in the ordinary course of it compatible with it Hos 3.5 They shall fear the Lord and his goodnesse and because there is mercy with him Therefore they will fear him Psal 130.4 Thus ye shall discern it in your selves or others excepting the common interruptions that accompany humane infirmity First Every new favour brings accesse to the measure of serviceablenesse to God That which Ichu speaks of Baal Ahab served Baal a little I will serve him much more 2 Kings 10. they much more truly say of their God therefore see the greatest Favourites have been most serviceable Moses more then Aaron or Miriam Num. 12. Saint Paul more then all the Apostles 1 Cor. 15.10 The woman in the Gospel loves much because many sinnes have been forgiven Luke 7. The means to frame our hearts thereto are First Observation and due record of Gods speciall favours to us they are * Lam. 3.23 renewed with every morning if we had the wisdome to keep a Diary of them a daily Register Experto credite they would warm our languishing affections Secondly There is a holy Reminiscentia calling to minde of ancient favours such especially as in times of our ignorance and vanity God bestowed on us even when we knew not God served lusts and divers pleasures how many his loving kindnesses did we experiment David thus fetcheth it Ab ovo Thou art my God even from my youth and on thee have I been cast even since my mothers womb see Saint Austin in his Confessions Thirdly Next see how little we have merited at Gods hand as * Gen. 32.10 Iacob I am lesse then all thy goodnesse and trueth which thou hast shewen me Fourthly How contrary our merits have been as Saint Paul amplifies it Eph. 2. Tit. 3. 1 Tim. 1.15 16. Fiftly How we have requited the Lord Deut. 32.6 since we have received mercy from him Sixtly How notwithstanding our slender retailings God still is pleased to crown us with mercy and loving kindnesse Seventhly How in our best performances we come short of our duties Isa 64.6 Rom. 7.18 so that all we can say is this we would do good yet evill is present Eighthly See how many are behinde us in the favours of God we enjoy He hath not dealt so with other nations Psal 147.20 And my servant Moses is not so Num. 12. Follows now the matter of the Protestation in which observe we the manner of utterance in two things First Rhetoricall Apostrophe Secondly Ingemination expressing either vehemencie of affection or ardour and heat of affection Secondly The grounds of service two First Filius ancillae see Psal 86.16 Secondly Thou hast broken my bonds see Nah. 1.13 Thirdly The expression of it ver 17. I will sacrifice praise We also have causes the same to subscribe and professe our selves the servants of God yea more by many then David here alledgeth for he instanceth in Temporall favours onely First We also are filii ancillae sonnes of his handmaid First Borne children of the Church Secondly Many of us having had Christian education under Christian Parents Certainly these much increase our obligation It is no small favour of God to be borne in the Church of God no slender tie to his service that accrues from our imitation by Baptisme thereunto if ye consider Turks Pagans Infidells what can you say of them but as Saint Paul of Ephesians Chap. 2. They are without God without Christ without hope aliens from the covenants of promise from the common wealth of Israel They do not-derogate from Gods mercy who say That without Gods extraordinary mercy they perish all in their sins die under guilt of eternall damnation Reasons First No name given under heaven whereby we can be saved but onely the * Act 4.12 Name of Iesus Secondly No means to partake him but the knowledge and faith of him The * Isa 53.11 Knowledge of my righteous servant shall justifie many Thirdly No means to know him ordinary but the * Rom. 10.14 Word Nor Creatures nor any Naturall notice can reveale him 1. Cor. 1.21 Secondly If we look back to ancient Times where was a feed of Election the Lord was pleased extraordinarily to grant means of Vocation so to Naaâ—an he sends him to the Prophet so to the Eunuch he sends him to Hierusalem and Philip to him Act. 8. Secondly If we consider other Assemblies of men that boast themselves to be orthodox Churches of God and are not so will the Blessing farther appear False and erronious faith in Fundamentalibus is as perilous as flat Infidelity for example To beleeve that there
save sinners Saint Peter to Cornelius Act. 10.34 I perceive of a truth that God is no respecter of persons David Psal 147. He bindeth up the broken in heart he tells the number of the starres Why goes he not on in his numeration Devotion wills him to notice this observation Great is our Lord and of great power his understanding is infinite The benefits thence accruing to us are specially two First It is an excellent strengthening of faith concerning all truths God hath revealed touching his Nature and Will ye may observe Gods owne servants sometimes overtaken with doubtings of the Attributes of God of his Mercy and Grace the Prophet Psal 77.7 8. of his Truth Ieremiah Ierem. 15.18 Wilt thou be altogether unto me as a Lyar and as waters that faile Of his Power Zechariah Luke 1. and Sarah Gen. 18. yea Moses who had so often seen the power of God yet at a time doubted Num. 20.12 Here now hath Observation place as a potent means to strengthen our Faith The Nature of God and Conclusions touching it we have delivered in the Scriptures and had we no experiment are bound to beleeve them the evidence of all and arguments demonstrating them we have in his works of Creation and Providence specially in the things that we see wrought before our eyes To this end tends the History of Scripture and had we wisedom we should observe in the daily proceedings of providence towards others towards our selvs what would silence the godlesse thoughts of Infidelity Justice Trueth Power Mercy Goodnesse c. we daily experiment and yet fools as we are observe not No marvell then if in time of Temptation our Faith grows so languishing A second benefit thence issuing is hope of obtaining what ever good thing we experiment according to the promise of God See 1. Sam. 17.36 37. in David and Paul 2. Cor. 1.10 and 2. Tim 4.17 18. David goes farther to time of forefathers Psal 22.4 5. And the reason is good such as the Lord hath been to others to us so will he be to us if we resemble in behaviour I say as Moses Oh that this people were wise Vse that we had all this wisedome to observe the Lords Actions of Justice Mercy Providence Truth Goodnesse to others to our selves There lives not the man on earth but tastes all these in his own person yet how few are they that observe them So of Threatnings Sundry precious Promises are given unto us faith * 2 Pet. 1.3 Peter Not one I dare say but his Children rightly qualified have seen or may see exemplified That he will be a God to the righteous Parents and to their seed who can but observe certainely it ravisheth me to consider and though weak in Faith and much conflicting with doubtings yet it strengthens my Faith to see Gods Grace towards others So of Comminations for Drunkards Whoremongers c. I see it daily exemplified Why doubt I But surely if in our own particulars we would be observant we should much more be fortified David fetcheth it ab ovo from his Birth from the Wombe of his mother * Psal 139.13 On thee was I cast from my mothers wombe thou hast been my God from the wombe I beseech you be exhorted to this point of Prudence beleeve me no more if you see not Athisme Infidelity Distrust Unthankfulnesse Disobedience all evills die in you Two things there are that hinder it First Opinion of fortune in all these Accidents of common life as if there were no providence guiding them yet to a Sparrow our Saviour extends * Mat. 10.29 it yea even to * Pro. 16.33 Lots the things most chanceable Secondly The second hinderance is the ascribing the good or ill successe of our lives to the means if evil to our imprudence or wilfulnes if good to our own wisdome industry whereas alas What is our All except the Lord give the * Psal 127.1 blessing The second thing observable in this passion of devotion is the passionate and devout expression and celebrating with due praise the attributes of God which he had experimented so filled he is with ravishment in the contemplation that interrupts his speech he cannot expresse the benefit but first he celebrates the praise of the attribute like passages you may observe many in reading the Psalmes speeches broken and seemingly interrupting the sentence and making a kinde of solecisme when yet if you truly did understand the affection of a soul truly devout you will finde them most pertinent Ephes 2.4 5. The Apostle intends to remembrance the people of their blessed change of estate from being dead in trespasses and sinnes to spirituall life the speech would have passed full enough for the sense in the simplest commemoration but mark how devotion interposeth God which is rich in mercy of his great love wherewith he loved us hath quickened like see 1 Tim. 1. The grace of our Lord was exceeding abundant in faith and love Do you ask me a reason of it and I ask you Why doth the Sunne shine Why doth fire burn No man can give reason of it It is the nature of the creature and this is the nature of devotion Marry if you would ask me a reason why he should so do I could give many but it is impertinent to the point in hand we handle not now matter of duty to urge obedience but matter of property that tends rather to triall And so make use of this point see how thou art affected when thou meditatest the many benefits God hath done to thy soul feelest thou such motions as these thy belly as * Iob 32.19 Elihu speaks is full as bottles of new wine thou must speak to the praise of God else thou breakest as Ieremie I cannot hold it is well and I blesse thy soul my belly saith David Eructabit shall belch out thy praise But on the deadnesse of our indevout hearts in this behalfe We can sometimes speak of the blessings we enjoy from God and perhaps we sometimes expresse our noticing the hand of God teaching these favours to us but shew me the man of Davids spirit that breaks out into the magnifying of the grace or mercy or power or goodnesse of God In a word two faults I observe in this kinde in us First That either we languish in the praise of the God that hath done so great things for us and with a little bare lip-thanks passe over his benefits Secondly Else are not distinct or particular in noticing the speciall attributes we have experimented me thinks I would have a Christian so skilfull in this kinde that he should know to what property of God he should ascribe every benefit he enjoys every work or operation of God to his creatures in some shine wisdome in some goodnesse in some long-suffering in some patience in some grace and mercy in some justice c. But the wisdome of a Christian should be this to be so distinct
But because it is uncertain This rule walk by First Though simply if we compare state with state it is best to be with Christ for that is the end of our life there is perfection and consummation of holinesse there is fulnesse of joy and pleasures for evermore Yet secondly for thee whose service God hath use of on earth it is better to live on earth the yeers of Methuselah doing God service then to be whirried as Elias with chariots of Angels presently into heaven In heaven thou hast thine owne glory on earth thou promotest Gods glory and in the end findest a glorious reward proportioned to thy measures of doing service to God here upon earth What then may we say of them whom God hath taken away in the prime of their life as that peerlesse Iosiah amongst the posterity of David Answ What but what Saint Paul speaks of the Martyrs The world was not worthy of them that people unworthy of such a pearl a Prince so peerlesse as was Iosiah for now the Lord remembred the sinnes of Manasseh and the time of vengeance drew neer upon that rebellious and gainsaying people Secondly Or that God saw their weaknesse and some likelihood of their corruption therefore took them away by death as Henoch by transmutation Ne malitia mutaret intellectum Thirdly Or they had served their generation according to Gods will as is said of David Act. 13.36 therefore fell asleep or as our Saviour Had finished the work which God had assigned them to do and were therefore taken away unto glory Ioh. 17. they had finished their course and kept the faith and were now to receive their crown of their righteousnesse 2 Tim. 4.7 8. And yet it is true while God gives ability and opportunity to do him service upon earth while he calls us to do him service upon earth while he hath use of our service of men upon earth it is his great blessing to reserve us to walk before him in the land of the living to be preferred in our choice before the hastening of our salvation and glory in the kingdome of heaven Blessed be thy glorious Name most glorious God Father Sonne and holy Ghost for all thy mercies for thy marvellous loving kindnesse shewen to me in a strange city in rescuing me from the gates of death and from the jaws of the grave in love delivering my soul from the pit of corruption preserving my life to walk before thee in the land of the living Lord God What shall I render unto thee for all thy benefits thou hast done unto me for this unspeakable mercy thou hast vouchsafed unto me It is little too little for so great a favour to praise thy power thy goodnesse thy grace thy mercy thy truth and my heart is too narrow to comprehend the heighth and depth of thy love to me in Christ Iesus even in this one favour vouchsafed unto me Lord enlarge my heaâ—t and â—ffectioâ—s fill it with love of thy Majestie zeal of thy glory Take up body and soul what ever I am or have to thine own use Behold Lord truly I am thy servant disiâ—ing to do thee service upon earth Lord accept my endeavours pardoâ— mine imperfections give more strength to perform Lord I am willing to do it yea my heart is ready Be pleased Lord to accept these calves of my lips this poor weak morning sacrifice of praise and thankesgiving which goeth not out of fained lips Lord thou knowest it accept it therefore for thy promise sake for thy mercy sake for the merits sake of sonne Iesus the Mediatour of all Grace and mercy to the sonnes of men To him with thee O Father of mercies O holy Spirit Comforter of the Church and chosen children be all honour and glory for this and all other thy mercies towards all Churches of thy Saints for ever and ever Amen That might here be annexed by all good means to cherish life that we may perform the service God expects from us Scripture points us to four causes or means of shortening life First Immoderate sorrow especially for things of this life Prov. 12.25 Heavinesse makes the heart sloope Prov. 15.13 By sorrow of heart the spirit is broken see 2 Cor. 7.10 Secondly Intemperance whether in diet or other luxurie which what tends it unto but the shortening of the dayes Plures gula quam gladias and it is that the Lord foretells to men given to the flesh Prov. 5.11 The flesh and bodâ— are consumed see Prov. 6.26 and 7.23 Thirdly To this adde those other grosse crimes for which God hath threatened untimely death the blood-thirsty and deceitfull live not out half their dayes either the sword of the Magistrate seizeth on them or else Gods immediate hand taketh them away as we see in Absalon Adonijah c. Fourthly immoderate pining of the body with immoderate fasting watching labour though never so religiously imployed see Col. 2.23 If we follow the second reading which perhaps is here implied it implies the promise or vow of David in thankfulnesse unto God for his marvellous deliverance vouchsafed unto him Wherein are three things considerable First The act Secondly The manner Thirdly The mean First The act is to walk or to serve God Secondly The manner in sincerity Thirdly The meane implyed in the Trope Before him But so see we the generall fruit of all Gods gracious deliverances vouchsafed us the duty we owe him in liew thereof that is to do him service in that rank or station whatsoever it is God hath placed us in so Zacharie speaking of the end of that great deliverance from spirituall enemie it is to serve him in holinesse and righteousnesse Luke 1.74 75. and Psal 50.15 23. hence Davids acknowledgement and protestation Psal 116.16 17 18. To fill up the meaning that must be weighed That the Lord expects in respect of speciall favours speciall service increase of our measures according to the measures of our abilities Ye must understand that there is upon all a generall obligation and duty of service that they owe unto God arising from benefits they enjoy in common with others as Creation Providence Redemption Word c. which bond yet by speciall favours grows more strait especially when they grow towards personall and we become after a sort proprietaries in them for example Israel had a bond of service as heathen from Creation and Providence but much more for the specialty of Gods favour in their deliverance from Aegypt wherefore that is prefixed as a reason of obedience to the Decalogue Exod. 20.2 in shewing his word unto Iacob his statutes and ordinances unto Israel so is the bond yet more increased Psal 147.20 Levi had yet more then Israel God had singled them out of all the Tribes of Israel to minister before him Num. 16.9 therefore he looked to be sanctified by them especially Levit. 10.3 wherefore see this a circumstance of aggravation upon Hezekiah 2 Chron. 32.25 that he rendred not unto
from the great thraldome under the tyranny of Rome there be yet living who may remember it but scarce take notice of it in nature of a benefit What should I tell of the restoring of the purity of the Gospel in the dayes of Queen ELIZABETH The admirable victories of eighty eight The deliverance from Gunpowder-Treason Our long peace in the reign of King JAMES Our preservation from the pestilence c. They are year'd and day'd and therefore forgotten amongst us Take heed lest some worse thing happen not unto us In the dayes of King EDWARD God caused the light of his glorious Gospel to shine unto our fathers as under Iosiah to Israel it seems they knew not the price of that blessing therefore the Lord took him away from the evill to come and delivers us over to be a prey to our enemies What bloody cruelty what fierie triall afterward issued we are not I think so Lethargicall as to forget if ever the same prove our lot thank our selves for that we have so soon forgotten the great favours bestowed upon our Nation c. The third Branch of Thankfulnesse is publication of the favour of God with praise of the bounty therein shewed towards us This is that David calls praising the Lord that is not onely commemorating but setting out the excellencie of his favours bestowed upon us And this indeed is a speciall part of Thankfulnesse Therefore observe how Rhetoricall the Saints of God are in all circumstances of Amplification Sometimes admiring the riches of Gods favour as Ps 31.19 Oh how great is thy goodnesse see also Psal 8. Sometimes confessing they passe knowledge see Ephes 3.19 and 1 Cor. 2.9 Sometimes in a heap of Epithetes setting forth their excellencie as Eph. 2.4 Rich in mercie great love and 1 Tim. 1.14 The grace of God was exceeding abundant Sometimes comparing themselves with others of equall merit Psal 147.20 Sometimes considering their own demerits 1 Tim. 1.13 their little thought of the favour see Rom. 5.10 and Rom. 10.20 Opposite unto this Branch of Thankfulnesse are First Extenuating or lessening the favours God hath bestowed upon us and vilifying them as David speaks of Israel They * Psal 106.24 despised the pleasant land and as the instance is plain in the unthankfull Israelites what at first they admired Exo. 16. at last cryed out of as of a bread that dryed up their souls Secondly Accounting his blessings curses and his favours rather Tokens of his wrath and displeasure as Israel in their hunger and thirst Would God we had tarried in Egypt when we sate by the flesh-pots and had meat to the full and was it because there was no graves in Egypt that the Lord hath brought us out into this barren wildernesse And I wish we were not culpable of both these signes of unthankfulnesse Lord Who knows the power of thy wrath Psa 90.11 The price of thy blessing that sweet blessing of peace which David prayed for to Ierusalem Let peace be within thy walls and plenteousnesse within thy palaces and Psal 29.21 The Lord shall give unto his people the blessing of peace To sit every one under our own vine and every one under our own fig-tree Alas How hath it been vilified Nay How hath it been thought a curse to the land by earthly-minded men and warre one of the * Ezek. 14.21 sorest arrows of the Almighty wished for rather then peace Sure I cannot deny but mischiefs many have issued from peace as that of Moab Ier. 48. Our savour remains in us as stinking waters gather filth and putrefaction so occasionally peace Secondly Security and contempt of God as Laish dwelt * Iudg. 18.11 securely Thirdly Luxurie and intemperance the sinne of * Ezek. 16.49 Sodom through abundance of idlenesse But comes this from peace or from our abuse of peace Is it the native fruit of this gracious blessing of God or not rather grown upon us by accident through corruption of our filthy hearts So of the word of God and worship the prime of Gods outward favours insomuch that it bears the stile often of the * Matth. 13.11 kingdome of heaven yet who esteems it according to the worth of it Nay be there not that think it not even the scourge of the times never merry world since this preaching came up and generally how wanton are we grown the best of us that every man must have it suited in matter and manner to his own fancy some are for plainnesse some for nicety and novelty and nothing pleaseth but what is above the ordinary c. Well brethren time was when the word of God was * 1 Sam. 3.1 precious that was when it was rare Secondly Times may be God grant they approach not when we may again see Amos his * Amos 8.11 famine Time being to speak of other discontents at Gods favour and not onely vilifying of his blessings but murmuring at the hand which conferres them The Remedies of it are these First Consider the misery of the want of these blessings which we enjoy to the full till we nauseat again and our stomack recoils at them Secondly Weigh well how farre inferiour our merits are to the least of these favours of God Gen. 32.10 Thirdly See how many are behinde us if not in the substance yet in the measures of the blessings Lord Sirs we look to those above us that excite our envie would we cast our eyes downwards to those below us we should see and say the Lord had exceeded mercy towards us and that his love to us hath passed knowledge and comprehension The fourth Branch of Thankfulnesse is Compensation or Recompense Hath this place or passage twixt God and man Sure we have Gods complaint frequent for Non-retaliation as Deut. 32.6 Do ye thus requite the Lord and 2 Chron. 32.33 Hezekiah rendred not to the Lord according to the kindnesse done unto him There are three sorts of Retaliation First One equall or equivalent to the favours of God This no Papist dares avow possible to be yeelded from man to God Psal 16.2 Our well doing extend th not to God and What is it to him that we are righteous Iob 35. and I am lesse then the least of all thy mercies Gen. 32.10 Secondly Proportioned which in a sort they say is answerable to the favours God hath done us and not Ex pacto onely or by vertue of promise but something out of the native vertue and excellencie of the works done God is made amends for his favours yet it was wont to be said Finiti ad infinitum nulla est proportio all that we do or can do is but * Luke 17.10 duty yea as we do it not so much as duty Isa 64.6 And moreover of his own we give him It is he himself that works all our good works in us Isa 26.12 Thirdly yet there is which God is pleased to interpret and accept as rendrings from us even whatsoever
its own motions and actions and inclinations as themselves confesse there is Actus reflexus whether the motion be naturall or supernaturall yet by the native and imbred faculty of the soul a man knows or may know the motions of it Fiftly Grace indeed is a stranger to Nature yet so that when it hath place it over-rules and domineers over Nature and curbs the inclinations and propensions of it Thus usually it seems A neighbour whom we every day see we notice not so much because we know him but let a stranger come amongst us and meddle but a little as a * See Gen. 19.9 controuler every mans eyes are upon him and scarcely one action of his escapes without our notice so c. I hope ye can apply Sixthly And why not as well as my knowledge or my faith which themselves say a man may upon certainty discern in himself Object These are acts of the understanding As who would say Answ the minde onely did know and take notice of the acts of the understanding and not of those of the will affections senses body when for all or any of these in evill we are sure it directs us and trow we in good it directs us not Principium charitatis the fountain of charity Object that is God is unknown therefore neither charity possible to be known So is also the fountain of faith Answ which is Veritas prima the first verity or truth unknowne also to us yet that we may know by their own confession Why not Principium charitatis the beginning and fountain also of charity Yea and that with a knowledge of certainty though that certainty indeed be not altogether perfect and compleat Hold it then for a truth It s possible to know that we love God as well as that we know or fear or beleeve or obey God And in that perswasion addresse thy self to make the love of God known to thy self Notes hereof are Notes of the love of God First Where the true love of God is there do all other loves vanish love of pleasures profits honours life c. in comparison of God my meaning is hadst thou rather * Mat. 10.37 part with all these then with thy God I dare say thou truly lovest him Secondly How art thou affected to the Image of God shining in his children Doth that draw thy affection that is Dost thou love them * 1 Ioh. 5.1 and 1 Ioh. 3.14 because they resemble God in holinesse and purity and mercy and patience My soul for thine thou art thereby a seed of God as is said of Abraham Thirdly How art thou affected toward the Commandments of God and the duties that he enjoyns thee in them Canst thou say as David Oh my God I am * Psal 40.8 content to do it I delight to do it at least are they not grievous or * 1 Ioh. 5.3 burdensome to thee Go over the whole world of Aliens thou mayest see them sometimes doing and keep doing but thinkest thou with * See Am. 8.5 Mal. 1.13 delight Fourthly How art thou affected towards the signes of Gods favour or disfavour Doth this glad thee above all that he is pleased to lift up the light of his * Psal 4.6 7. countenance upon thee Doth this vex thee That the Lord takes from thee the signes of his love A token infallible that thou lovest him And thus farre of the matter of Davids Protestation I love the Lord. Now follows the Motive or Incentive Because he hath heard my voice my supplications How comfortable is it to the soul that Gods favours to us inflame our affections towards him Psal 130.4 There is mercy with thee therefore thou shalt be feared Oh blessed soul that can so say And marvell not that I call upon you to prove love for surely fear to offend or displease is the soundest token of love to our God 2 Cor. 5.14 The love of Christ wherewith he loved us constraineth us Oh Foelix necessitas blessed necessity that compells us to do our Saviour service Surely Non sic impii non sic With the wicked it is not so God is mercifull therefore they will be sinfull See then how the favours of God affect thee Vse whether they be as the cords of his love to draw thee to obedience and to inflame thy affection if so thou hast more in thee then all the rabble of reprobate hypocrites Yet understand me aright I say not but there are some favours and benefits of God that may allure a Castaway to do him service But first Not every favour but what humours the affection predominant as if it be wealth pleasure c. Secondly Not to love him but to do him service as a Mercenary therefore observe in such men when the Lord crosseth them in what they sought in his service they are ready to blaspheme him to his face see Mal. 3.14 Thirdly There are favours of God that through commonnesse grow vile and but by want have not their price seen as subjection of creatures Psal 8.6 c. But is it a speciall favour A privilege That ravisheth and therein cannot a childe of God satisfie himself whiles he extolls it therfore see by all circumstances how he loves to augment it let such as love thy salvation say continually Let God be * Psal 70.4 magnified see what titles David rejoyceth to set upon Gods favours * Psa 88.10 11 12. Loving kindnesse Faithfulnesse Righteousnesse Wonders read also Rom. 5.6 7 8. and 1 Tim. 1.12 13 14 c. Surely the least favours of God affect his children to inflame affection if it be but a * Neh. 1.11 desire to fear his Name if it be but a * Gal. 5.17 lusting against the flesh Oh yet because it is a token of Gods love because it is more then they have deserved for this they love God But is it a spirituall blessing A blessing that concerns life and * 2 Pet. 1.3 and Ephe. 2.3 godlines With these worldlings are not at all affected Ps 4.6 the reason is because they see not nor * 1 Cor. 2.14 can see the excellencie or worth of them No this is Privilegium justorum the priviledge onely of Saints to prize Adoption as Saint * 1 Ioh. 3.1 Iohn admiring therein the abundant greatnesse of Gods love to his soul in Christ Jesus to say as Saint * 1 Pet. 1.18 Peter of faith yea of tryall of faith it s much more precious then gold This is Privilegium justorum Object But is this such a matter to be drawn with the cords of love to love God Is there in it any thing supernaturall There are * Bern. de diligendo Diâ— four degrees of loving God First Answ Vt bonus sit nobis that he may be good to us this Mercenary see Iudg. 7.13 Secondly Quia bonus fuit because he hath been good unto us this gratitudinis matter of thankfulnesse to Almighty
God Thirdly Quia bonus in se because he is good in himself and in his own nature most amiable Fourthly When neither our selves nor ought that is ours is loved but Propter Deum so farre as it hath reference to the glory of God not life not * Rom. 9.3 and Exod. 32.32 salvation it self this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amoris Divini and they must be as Saint Paul and Moses extraordinary servants of God who aspire to this measure But the question is of the second of these degrees mentioned and surely if we look to the state of the world this we shall finde that either the favours of God move not because they are not apprehended as his favours but rather as things that betide them by course of nature or fortune or if they work any way it is in Pejus making them the more to * Rom. 2.4 and Iud. ver 4. despise God But if the question be De possibili what nature elevated above it self by grace may ascend unto the solution is more difficult First Nature it self may be directed that there is Debitum that they owe as a Debt love to God for his favours therefore we see Barbarians much affected at Pauls speech Act. 14.17 18. Secondly We read of sundry testimonies of thankfulnesse amongst Heathens after good things received as victory health c. To Apollo who howsoever they erred touching God yet in universality they erred not they meant it to that Numen that they thought Authour of their good successe and surely we cannot be too nice and curious in examining our gracious estate in this particular for it is marvellous difficult to distinguish betwixt the lowest degree of grace and the highest of nature especially in gifts that are made Distinctive and Characteristicall we shall finde the Devill cunning in counterfeiting I am perswaded there is many a Christian thorowly perswaded of his faith and love towards God who yet erres in his perswasion that is an excellent evidence that Salomon give us Cant. 8.7 When many waters cannot quench it no opposition stint it c. But fourthly Is the question of spirituall blessings and of the true God Surely the naturall man hath no rellish of them to wit so far as they are * 1 Cor 2.14 spirituall but as they tend to winne him reputation or honour c. amongst men as Simon * Act. 8.18.19 Magus or as the Persians became * Hest 8.17 see Psal 4.6 Jews or else secondly onely whiles they enjoy the blessings temporall which they prize the onely blessings of God therefore let the Lord turn the course of outward things its true of them what the Devill slanderously imputed to Iob they are ready to * Iob 1.11 curse him at his face see Mal. 3.14 Mat. 13.21 But shew me the man amongst the many millions of naturalists of Iobs minde Cap. 1.21 and 2.10 as Heb. 10.34 as Apostles Act. 5.41 or but as David to see and feelingly to acknowledge a goodnesse in affliction Psal 119.68 71. Because he hath heard my voice and my supplications that is the voice of my supplications Quest What great matter of love is this for doth not the Lord hear the prayers also of wicked men and grant their petitions Psal 78.34 35. Neh. 9.27 What should hinder us to say Answ the Lord hears the prayers grants the requests of wicked men Why not as well as respect the repentance of * 1 Kings 21.29 Ahab so farre as to grant respit of the evill First It is in temporall things onely which come * Eccles. 9.1 alike to all but do they pray pardon of sinnes salvation of souls Then see Mat. 7.22 23. Mat. 25.11 12. Pro. 1.28 Secondly It cannot be denyed but that God in his love and approbation of things that are good in their kinde though evill by accident in the doers grants some such rewards to evill men It s Austins opinion that the Lord therefore prospered the Romans during their strict observance of temperance justice and such like morall vertues gave them amplitude of Dominion the just Lord loveth righteousnesse yea so loves it that he rewards the shadow of it as in Achab. Thirdly this would be weighed that the Lord is ever * Psal 111.5 mindfull of his covenant and for it made with the fathers sometimes doth good to the children see Neh. 9. Fourthy Amongst the congregations of wicked men in the Church especially are some who intreat for the sinnes of the people David tells of Moses standing in the gap our Saviour Lu. 13.8 Fiftly It is for his own Names sake Deut. 32.26 27. Exod. 32.12 13 14. Quest How then and in what respect is it true that it is a speciall favour of God to hear the prayers of his Saints Answ First So generally in all things that they call upon him for Deut. 4.7 Secondly To gratifie them and to be inclined by their prayers to grant so God hears not the wickeds prayers but onely the prayers of his Saints Others First For generall mercy they are his creatures Secondly His Church to whom promises many are made Thirdly To prevent blasphemy c. Object What say we to those places Isa 1.15 Ioh. 9.31 Pro. 15.8 in which the like places it is said That God wil not hear the prayers of the wicked They are to be understood First Of some exorbitants amongst sinners Answ as * Gen. 13.13 Sodomites Secondly Or of their prayers in * Prov. 1.26 27 28. extremity Thirdly Or of the blessings which concerne life and * 2 Pet. 3.3 4. godlinesse But what when yeelded a common blessing Is therein no cause of love see Mat. 5.45 and Act. 14.17 But therefore is Davids heart inflamed to the love of God Vse because he had heard his prayers Oh that there were such hearts in us How many praiers of ours hath the Lord heard We have prayed for the continuance of the Gospel yet it continues removall of the Plague in part he hath heard us mitigating the extremity of it that should follow God grant it may Therefore our love of God is more increased my meaning is We are First more carefull to please him Secondly More fearfull to offend him Thirdly More zealous for his glory Fourthly More fill our mouthes with his praise Fiftly And make straiter steps to our feet or else how shall we be able to say that we now fear not some greater evill that way or shall betide us Ioh. 5.14 else how shall we be able to say the Lord in favour of us hath heard our prayers With me this goes for a rule to judge whether God in mercy grant me things I pray for doth it tend to my spirituall good advancing Gods grace in my heart Then say I God in mercy and of speciall favour hath heard my prayers But am I the worse for what I obtain or not the better how do I fear lest the Lord hath heard me
as * Psal 106.15 Israelites desiring flesh when leannesse was withall sent into their souls There are three things that hinder such motions of love to our God First That many scarcely acknowledge any work of providence in swaying these outward things supposing all guided by nature or fortune Secondly That we look not through second causes to the chief and principall sender whose but instruments these are Hab. 1.16 17. And we in part the like as if the vigour of the disease because of Nature stayed or as if the cold of the time were the onely cause of mitigation whereas if we would speak or think as Christians we should see God in the means Thirdly The proud opinion of merit if any thing in the world overthrows it I shall never beleeve any Merit-monger doth or can think himself beholding to God for any his favours bestowed on him for while he thinks he hath obliged God unto him by his devotion how doth he not rather think God ows him thanks rather then himself any way indebted unto him But that our hearts may the better be stirred up to the Duty Consider we First our no-merits our Merita malae yea how stained the very prayers we made were with manifold blemishes as doubtings of obtaining coldnesse of affection c. Secondly See misery of the want Thirdly Preferment God hath given thee in it Fourthly The sweetnesse in enjoyment passeth all treasures Cant. 8.8 The whole substance given for love would be contemned surely it is something that * Numb 22.18 Balaam said if Balak would give me his house full of gold and silver I cannot go beyond the word of the Lord yet said the Apostle of him he * 2 Pet. 2.15 loved the wages of unrighteousnesse and ran greedily after the * Iud. ver 11. reward power of providence restrained but when Will restrains and we so highly prize Gods favour that for no thing never so precious we will adventure his offence this is supernaturall Lastly All things work together for the good of them that * Rom. 8.28 love God VERSE II. Because he hath enclined his ear unto me therefore will I call upon him as long as I live THis Verse containeth another part of that fruit that the mercy of God brought forth in him A Vow of limiting his Devotions to God wherein are two things observable First The matter of it Secondly The incentive or motive In the first take notice of the thing resolved of Invocation of Gods name Secondly The time In diebus meis in my dayes as the Hebrew bears it or as it is rendred in our last best Translation As long as I live Secondly The motive is because he hath inclined his ear unto me Because he hath inclined his ear Take heed ye here conceive nothing grosly of the Godhead as if he had any such fleshly or bodily member as eye or ear c. God is a * Ioh. 4.24 Spirit a substance * Luke 24.39 incorporall immateriall but as David teacheth to interpret hereby he signifies not the instrument but the faculty and ability to do what by these bodily organs we perform Psal 94.9 The inclining of the ear signifies the bending of our best attention to take notice of what is spoken for such gesture we use when we desire thorowly to understand what is said to us see Psal 45.10 Pro. 22.17 Psal 86.1 it is that with Psal 130.2 he calls attentivenesse of the ear yet withall somewhat else is imported namely the Lords demitting and humbling himself so low as to take notice of his petitions Prov. 22.17 and Ier. 7.26 and 25.4 Pro. 5.13 As if he had said Sith the Lord hath pleased so low to demit humble himself as to attend to my prayer therefore c. And certainly it is a matter of marvell as to me it seemes that the great God of heaven and earth should stoop so low as to regard the prayers of the sonnes of men so every where it is accounted by Saints and they are a little astonished at the wonderfulnesse of it so David * Psal 103.5.6 who is like the Lord our God who dwelleth on high and yet humbleth himself to behold the things in heaven and earth And observe Davids stile of this mercy of God to men expressing ever matter of wonder as Psal 107.6 8. and 19.21 and 28.31 compare Psal 102.17 18 19 20. and 17.6 7. shew thy marvellous loving kindnesse Ps 31.21 22. he hath shewed me his marvellous loving kingdnesse because he heard the voice of my supplications And certainly if ye please to compare the greatnesse of Gods Majestie First with the infirmity of man in his best estate Secondly With his quality as it is now depraved Thirdly Considering the quality of our prayers Fourthly The preferment we have in it above Angels ye will see in it mercy no lesse then marvellous See Salomon admiring it 1 Kings 8.27 But will God indeed dwell on the earth Vox admirantis non dubitantis behold Heaven of heavens cannot contain thee yet wilt thou here manifest thy presence by hearing prayers What is * Psal 8.4 and 1 Chron. 29.14 man and who am I and what is my people that we should be able to offer c. confer v. 12. but consider him as depraved the wonder grows yet more marvellous as it is amplified Ps 107.6 8 19 21. that the Lord should humble himself so low as to hear prayers of sinfull man provoking him daily with his sins And what prayers full of doubtings wanderings coldnesse of affection c. and see our preferment First Above Angels as Heb. 2.14 for hither also may that amplification be referred Secondly To other men not of the Church Deut. 4.7 what nation so great to whom God comes so nigh as the Lord our God to us in all that we call unto him for Do we enquire reason of it None can be given save this onely Deut. 10.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.4 the love of God to man and there is no marvell if that love of God to man amongst all Gods loves hath its speciall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are not read but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his specialty of favour is this Oh that men would praise the Lord for his goodnesse Vse and declare the wonders that he doth for the sonnes of Adam How can we amplifie the kindnesse of great men of Kings as * Hest 5.11.12 Haman nay if it be a farre meaner man a Basket-justice or a petty Gentleman that vouchsafeth us a greeting or grants a request how pride we our selves in it How do we never satisfie our selves in praising their courtesie their affability their humility And yet they do but duty are men of our own mould subject to * Iam. 5.17 like passions as we Oh that there were such hearts in us towards our God who is so ready to hear us that King of kings and
erant in montibus illis Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much talking many words * Eccles. 5.2 Solomon gives Item against it especially in all speech passing twixt God and us Let thy words be few pithy as thou wilt but few fit for the matter thou prayest for and such as befits the Majesty of that God whom thou prayest unto And if a man consider the use that speech hath in prayer I meane private prayer it is not to * Matth. 6.32 informe the Lord of our wants for he knows what we need before we aske and professeth his audience of * Rom. 8.26 Exod. 14.15 sighes and groans But first to expresse our affections by that instrument which God hath given us for that end to wit our Tongue Psal 35.28 See Psal 5.1 2 3. Secondly Then to kindle our affections that when we hear from our selves the sound of our misery or wants or blessing by the redounding thereof upon our minds our affections may be doubled whereto if few as well as many words suffice quorsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what purpose is the use of many The point in hand is tender and must warily be dealt withall yet give leave to minde you what I observe in perusing the Psalmes the chief pattern I know extant for Devotion is Psal 5.1 2 3. there are First Words Secondly Meditation to guide them Thirdly Crying to shew the Earnestnesse of Affection one tearm he there useth is borrowed from Warr I will direct order my prayer as Curiously as men do their battell where no man must be out of rank nor hear a word out of his order Truely * Aug. ep 121. Austine Aliud est sermo multus aliud diuturnus affectus there is difference between much speech and much affection our Saviour spent whole nights in prayer and we must never think our prayer long while our affection keeps up in vigour Multum loqui est in orando rem necessariam superfluis agere verbis multum autem precari est ad eum quem precamur diuturna piacordis excitatione pulsare In a word as a man may not beat upon and blunt his affection with babling when he feels it languish so while he feels it in vigour he may not over-soon break off his prayer Vse 1 They have a kinde of devotion in the Church of Rome which they number amongst their most meritorious and satisfactory works It is this to pray by the Bead by the Tale so many Ave-Maries Pater-nosters in a strange tongue which they understand not and he is counted the devoutest man who spends most houres in prayer in the interim neglecting all other offices of Religion or speciall calling for my part rumpatur pereat let him burst and perish that opposeth Devotion especially this part of it that is spent in prayer But first Is there no place for Meditation for * Eccles 5.1 Hearing Secondly Is this to pray to blatter we know not what in a strange tongue How do they in praying attain the end of ends which is saith Austin not to inform God but First To minde our selves of what we ask Secondly To excite affection Thirdly And why so many words so much babling As if the Lord we serve were asleep as Elias speaks of Baal or as if fewer words with more affection did not better please him Eccles 5.2 Secondly It shews us the great grace of God Vse 2 and his propense favour to us who with so little ado is ready at a call when he sees the season fit to hear us I deny not but he sometimes deferres but it is First To prove our faith Secondly To humble us the more under conscience of our own indignity Thirdly To set better price of the blessing asked Fourthly That he may whet affection Fiftly He means to double the blessing as we do our devotion but certainly when he sees us fitted to receive presently he grants what we pray for Thirdly If I should prescribe a form of private Vse 3 devotion I should preferre the custome of Aegyptian Churches mentioned by Austin Let them be frequent pithy passionate but yet consider whom you have to deal withall few words but pithy and affectionate such as beseem such a Majestie to be called upon withall The issue remains He helped me But before he comes to expresse the issue he seems a little to interrupt himself and to breathe out into celebration of the grace and mercy of God which he had experimented in his deliverance As touching the sense of the words by Graciousnesse of God we conceive that property of his nature inclining him above our merits without our merits against our merits to do good unto us see Psal 111.4 and 86.15 Exod. 33.19 Righteousnesse or Justice that inclines him to give to every one what belongs unto him If any ask how justice appeared in his deliverance this is the answer First There is Iustitia dicti as well as facti Justice of word and promise as well as of fact and deed 1 Ioh. 1.9 Heb. 6.10 Secondly They put upon God a threefold Justice according to a fourfold person he sustains First That whereby he doth what is meet for him that is good that is naturally good to do for his creatures from this Justice issues his loving kindnesse see Psal 36.6 7. and 40.10 Secondly Paternum Fatherly justice so it is equall and just he should protect his children Psal 103.13 hear their prayers Matth. 7.11 c. Thirdly Judiciary if you think here meant It is just Justice requires it of God himself to vindicate the innocent from their oppressours and to give them testimony of innocencie Object But who is so innocent Answ None indeed simply so and in respect of God yet in respect of men for particular faults see Psa 7.3 4. and 18.19 20 21. Our God that is the God whom we serve taking it contradistinct to idols as Psal 115.3 Is mercifull the word signifies tenderly mercifull such an one as whose bowels yern upon our miseries so propense is he to releeve them by old Zacharie they are called * Luke 1.78 Bowels of mercy But in this passion of devotion two things he commends to every devout soul in any experiment he hath had of any attribute of God The first is Observation noticing and observing those attributes of God which have manifested themselves in the blessings reached unto us or in any his operations towards the sonnes of men see Psal 107.43 who so is wise will observe these things Iehu no great good man yet had his observation of the truth of God spoken by his Prophets 2 Kings 10.10 Know now that no word of the Lord shall fall to the ground confer 2 Kings 9.36 Saint Paul 1 Tim. 1.15 he is in a long commemoration of Gods grace towards him in his conversion in the midst of it he breaks out to this point of observation Certainly it is a truth Jesus Christ came into the world to
in knowledge and observation as to know to whether attribute to ascribe whether blessing As in a body perfectly mixt there are all elements yet still one predominant so in all the works of God towards the sonnes of men Mercy and Truth Righteousnesse and Peace Wisdome and Power have their concourse yet so as some one or other have their predominance Let our wisdome be such in observing that we may not let passe that speciall attribute without speciall celebration so doth David here and Saint Paul also in like sort 2 Cor. 1.3 stileth the Lord on like observation Father of mercies and God of all comfort As for example In pardon of sinne there is Wisdome there is Justice c. but the predominant is Mercy Secondly In crowning of our services there is eminent Grace and Bounty Thirdly In supporting in temptations there is Power c. VERSE VI. The Lord preserveth the simple I was brought low and he helped me IN this Verse we have First A conclusion Secondly The proofe of it In the conclusion again three things First The blessing Preservavation Secondly The Authour of it the Lord. Thirdly The persons capable and their qualification the Simple Preservation conceive their safeguarding from evill from mischief as 2 Tim. 4.18 Simplicity in Scripture often hears ill as bad as folly so Prov. 1.22 How long ye simple ones will ye love simplicity and Prov. 7.7 Among the simple ones there was a young man void of understanding and again Prov. 9.4 Who so is simple let him turn in hither and so the word after the Genuine Etymon imports A silly man one that with any perswasion is lead or mislead to any thing as Pro. 14.15 Here he stiles them so whom else he calls plain men and harmlesse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.15 Saint Paul calls such men perfect see also Rom. 16.19 and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.20 They are such as honestly keep the plain way of Gods Commandments without those slights or creeks of carnall policie for which men are in the world esteemed wise see Gen. 25.27 Iacob called a plain man Simple or foolish he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are generally so esteemed amongst the wise of the world not that they are so silly as they are esteemed for if the Lord can judge of wisdome and folly the onely fool is the Athiest and profane person Psal 14.1 the onely wise man in the world is the plain down-right Christian Deut. 4.6 who keeps himself precisely in all states to that plain honest course the Lord hath prescribed him And to such simple ones Gods fools who in their misery and affliction keep them onely to the means of deliverance and comfort which the Lord hath prescribed them belongs this blessing of preservation and safeguarding from mischief or destruction so Salomon Prov. 16.17 The highway of the upright is to depart from evill the benefit is He that keepeth his way preserveth his soul see also Prov. 19.16 23. exemplification see in Asa 2 Chron. 14.9 10 11 12. and 16.7 8 9. read the excellent speech of Hanani the Seer Reason if ye ask none can better be given then this That it gives unto the Lord glory of wisdome more then all the turning of devices amongst the wicked How pleaseth it the Lord to see himself magnified amongst his children to see them deny themselves their own wisdome and policie and to relie simply on him And where have you seen any person or state leaving the direct broad way which the Lord hath prescribed ever prosperous It was in the eye of reason a notable policie that Ieroboam used to prevent the revolt of Israel to the house of David see 1 Kings 12.26 27 28. but it became a sinne to the house of Ieroboam to cut it off and to destroy it from the face of the earth 1 Kings 13.34 This may learn us to bewail the wisdome of some states in the world and to wish they were more simple I mean in Davids sense to keep Gods high way to make hiâ— statutes of our counsell though Moab and Ammon be confederate together these devices without God shall be unprosperous though hand joyn in hand yet shall not the wicked go unpunished But for our own particular Let us count it our best wisdome to cleave close to our God to walk in his ways to this belongs promise of Gods protection Psal 91.11 Excellently David Psal 5. compassed about with so many adversaries ver 8. Lead me O Lord in thy righteousnesse because of mine enemies make thy way straight before me this do hereby thou shalt be safe Psal 37. These Caveats remember First It being a temporall blessing is to be understood with limits ordinary to such favours As first With exception of the Crosse Secondly Reservation of power to the promiser to chasten particular delinquencies Secondly Though perhaps we suffer losse yet life given for a prey Ier. 45.5 Thirdly Manner of preservation divers First By sustaining 2 Cor. 12.9 Secondly By taking us from evill Isa 57.1 Thirdly Or by deliverance out of evill by giving issue 1 Corin. 10.13 2 Pet. 2.9 See Annotat. ad 2 Thes 2.16 pag. 210. Edit 1627. The proofe follows I was brought low and he helped me Where we have two things considerable First The ground of proofe chosen to make it good and that is experience Secondly The sufficiencie of the proofe The ground of proofe is experience or example which if any thing most swayes as most running into sense so is God pleased graciously to exemplifie his promises for the confirmation of our faith And this generally observe there is not a promise of God in any kinde but we have seen or may see it daily exemplified that if for his bare word we beleeve not yet for his works sake we may beleeve him Sure it is true In dayes of famine we shall be fed Psal 37. so we are sure was the family of Iacob so was Elias so the widow of Saâ—epkath Surely it is true God will deliver his out of temptation though his wrath come upon the whole world of the ungodly 2 Pet. 2.9 so was Noah so was Lot delivered c. Sure it is true In pestilence we shall be preserved except either we our selves hinder it or except God means us some greater good in it Israelites were so Exod. 12. Certainly it is a truth God will not leave the righteous nor their seed except perhaps they degenerate Kept he not so his mercies to David It is undoubtedly true God shall bring the innocencie of the righteous to light and make it as the noon-day Psal 37. Was it not so in Ioseph In a word Ye cannot name the promise of this life or of that to come which God hath made to his Church but he hath plentifully exemplified according to the purport and tenour and intention of the promiser God shall certainly binde up the broken in heart he shall
afflictions work upon gracious dispositions even to the disturbance of the tranquillity of the soul It is little Paul saith Heb. 12.11 no affliction joyous therefore addes it is grievous Psal 42.5 11. and 43.5 we read of dejecting the soul of tumults in his soul Psal 6.3 of vexation and Psal 38.8 he roared for the very disquietnesse of his heart And you may observe the same to issue out of foure causes usually First Violent Passions whether grief or fear or wrath c. when they grow immoderate towards violent what a cumbustion fill they the whole man withall Iam. 4.1 See envious grief and desire of revenge in Haeman what disquiet it worketh Hest 5.13 and 6.12 So Ahabs covetousnesse 1 Kings 21.4 Secondly Conflict First Twixt sanctified reason and appetite when reason perswades one way affection draws another and each strives for victory Secondly Twixt rectified conscience and affection when affection would carry to evill and conscience would restrain from evill Thirdly Twixt corruption and grace Rom. 7.23 the law of the members rebelling against the law of the minde Thirdly Guiltinesse as Psal 32. and 38. and 51. This is piercing above measure Psal 38.3 4. I mean when either new sinnes are unrepented of and for which we have not yet received assurance of pardon into the conscience c. or when the Lord presents to the soul old sinnes without manifestation of favour in the pardon of them as Iob 13.26 Who can expresse the terrour of that unrest the soul is then possessed withall Fourthly Apprehension whether true or fained it matters not to the disquiet of the soul It was a false apprehension of Iob 13.24 that God counted him as an enemy he meant his good as his triall his humiliation his justifying against all the slanderous imputations of Satan Yet how perplexed is that holy soul False that of David that God had * Psal 77.8 9. forgotten to be gracious or had shut up his loving kindnesse in displeasure yet is he troubled overwhelmed breaks sleep yea is astonished Psal 77.3 4. But is the apprehension true then no marvell if the soul can finde no rest It was true that God had taken from him the joy of his salvation Psal 51. inhibited lively operation of his sanctifyng spirit Psal 32 c. Here if he roar for the disquietnesse of his heart who marvells Who I mean that ever tasted how gracious the Lord is Vse 1 Take heed how ye censure lest ye mis-censure those to whom these things betide What if through passion or conflict or consciousnesse of evill or apprehension of wrath they finde for present happily no rest in their souls What when through sinfull infirmity they bewray impatience murmuring c. Therefore are they none of Gods Et quidni Davidem Jobum Jeremiam quicquid sol unquam vidit renatissimum ex renatorum albo expungimus Then condemn we the whole generation of the just Pity compassionate comfort such perplexities for either thou mayest in like sort be * Gal. 6.1 tempted thou art yet in the * Heb. 13.3 body Hodie mihi cras tibi and God is often moved to * Pro. 24.18 turn his hand from them to thee that he may teach thee more compassion and Iobs friends for this fault are sharply rebuked Iob 38.2 and sacrifices expiatory for that sinne prescribed Iob 42.7 8. Flatter not thy self by mis-understanding the Vse 2 promise as if without interruptions the performance were intended Mercy and peace shall be upon them that walk after the rule Gal. 6.16 But think you without interruption Where is that promise Hath not God reserved to himself power to chasten to try to prevent c. Though favour be not lost yet sense is often interrupted and though God never hate Ioh. 13.1 yet is oft angry with his dearest servants c. Beware how we provoke the Lord to remove Vse 3 from us this blessednesse of our soul or through our own indiscretion interrupt or disturb the rest of our souls the happinesse of a Christian upon earth stands in it Occasions of the souls disquietnesse I will minde you of the occasions how Gods own servants have fallen into it First Giving liberty to their reason to exact Gods justice and to quarrell the unequall distribution of the good things of this life see Psal 37. and 73. Ier. 12. Hab. 1.13 c. Thus curb it First He is an absolute Lord Matth. 20. Secondly Yeeld that there must be difference betwixt him that serveth God and him that serveth him not Must this difference needs be in outward things Eccles 9.1 Sufficeth it not that we have our preferment in spirituall blessings Ephes 1.3 And is he bound presently to manifest it see Mal. 3.18 Secondly Our over-prizing some speciall blessings and too much contentment found in them I finde many have faulted in that kinde Abraham in Ishmael Iacob in Ioseph David in Absalon None but God hath chastened read the stories Thirdly But above all beware of presumptuous sins sins against conscience committed out of perswasion of the graciousnesse and mercy of God Doth thy experience of Gods favour the pledges of his love encourage thee to evill Trust me no more if thou loose not till thy repentance renewed that former fervour thou hast tasted in his grace and so pierce thy selfe thorow with perplexed sorrows see David Psal 51. And so is the Effect of Davids Pressures Follows now the check David gives his soul for such causlesse disquiet Return unto thy rest O my soul Enjoy thy old tranquillity solace thy self in God so doth grace check its own passions the storm of violence once overblown especially for what disturbance riseth from outward pressures see Psal 42.5 â—1 and Psal 43.5 and Psa 77.10 It is mine infirmity and Psal 73.22 he be-fools be-sots be-beasts himself for it What a fool What an ignaro What a beast am I to be thus vexed and disquieted for what Gods provident hand disposeth And weigh it well ye shall see reasons enough of controuling our selves in this behalfe that we suffer either passion or mis-apprehension to rob us of so great a benefit as is the quiet of the soul First Where have we learnt to equall to over-value any outward blessing to the peace of the soul which passeth all understanding Phil. 4.7 Secondly Where to advantage the devill against us to work upon our passions till perhaps we be swallowed up of sorrow 2 Cor. 7 11. We are not ignorant saith Paul of Satans wiles Thirdly Is it just with God to afflict us Have we sinned against him Why then do we not willingly bear his wrath Mic. 7.9 Fourthly Have we forgotten the consolation that God offers himself unto us as unto children Heb. 12.5 His promise that he will do us good for this evill 2 Sam. 16. and in the issue make us partakers of the quiet fruit of righteousnesse Heb. 12.11 Bear we not our selves in these unavoidable passions which
disturb the sweet peace of our souls they may have their motions their stirrings in us but when they grow tumultuous check curb controule correct them How to judge of passions inordinate Thus learn to know when they are faulty First Do they exceed their measure Grow they unreasonable So that if thou shouldest ask thy soul as Rahel Why am I thus as David Why art thou so disquieted within me And canst thou give no reason when permitted to such measure Then think thy otherwise lawfull are turned to be sinfull passions Secondly Do they disturb reason and understanding stupifie and benumbe it that it cannot stirre it self to meditate or do they command in the soul Then know they are immoderate Thirdly Do they hinder performance of holy and necessary duties invocation meditation c. or but cast dulnesse upon the soul in the performance of these duties Then know they are grown immoderate I say not but to such measure they may arise in the wisest and most sanctified yet when they do rise to this height they have in them what deserves our check Now the remedy or means to work it in us is to consider Gods bountifull dealing with us see Psal 42.5 11. and 43.5 and but the expressions of Gods favour in that kinde nothing can settle the disquiet of the soul Vse Let us be exhorted in prudence to direct our meditations from our pressures to the bounty of God which in other particulars many and many we enjoy there was never childe of God so followed with Gods storms but he had left him some pledges of favor to support him had he had wisdome to meditate on them under Gods hand The cunning of the tempter is this To keepe the minde wholly musing on our evills diverting us from the mercy God remembers in the midst of judgement Hab. 3.2 See I beseech you see the enumeration of favours that David hath Psal 103.3 who forgiveth all thy sinnes healeth all thy diseases redeemeth thy life from destruction crowneth with loving kindnesse and tender mercies who satisfieth thy mouth with good things which executeth judgement for the oppressed which makes known his wayes to his children and which toucheth the point in hand Vers 9 10. He neither keeps his anger for ever nor deals with us according to our sinnes punishing ever Citra condignum rewarding Vltra condignum Oh that this people were wise to consider how favourable how bountifull God is in the sharpest of his corrections How would it silence passion How well should we hereby provide for the rest of our souls VERSE VIII For thou hast delivered my soul from death mine eyes from tears and my feet from falling IN this Verse David gives us the evidence of Gods bounty to him in the enumeration of particular favours conferred on him wherein are First The severall favours Secondly The result or issue of them Vers 9. The favour in generall is deliverance From what if you will know First From misery painfull from death yea from tears for the sentence riseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly From misery sinfull My feet from falling For the sense Thou hast delivered that is rescued as Psal 6.4 even when he was at the pits brink he rescued My soul That Tropically put sometimes for the Person as Exod. 1.5 Act. 27.37 sometimes for life as Hest 7.3 Gen. 9.5 Iob 2.4 6. whether sense you take you erre not they are co-incident Me or my life Else thus The soul hath a twofold consideration First As a naturall form of a body so organized so it lives in the body Secondly As a spirituall substance or subsistence having in it a power to subsist and exist in it self without the body Death for the time deprives it of the life that it hath in the body not of that life or being it hath in it self But this not all the benefit Not onely so set me out of deadly perill but which yet more amplifies his bounty Mine eyes from tears The meaning is From all sorrow or evidence of sorrow or cause of sorrow in respect of outward perill as Apoc. 21.4 When God is said to wipe all tears from the eyes of his Saints The meaning is He takes from them all sorrow and crying and pain as the Spirit explicates himself And my feet from falling That is Me from falling Synechdoche Metaleptica But so see we the nature of a heart truly thankful to God there is not a blessing nor degree of a blessing nor circumstance of a blessing but it takes notice of and publisheth My soul from death my feet from falling Rescued me when falling that the circumstance Mine eyes from tears the degree Psal 103.2 Forget not all that is not any one of his benefits so also Ephe. 1. From Verse the third to the fourteenth Paul for his own particular 1 Tim. 1.12 13 14. generally for us all Rom. 5. from vers 6. to the 11. see also Psal 107.8 To praise is not simply to say him a thank but to commend and amplifie the riches of his grace and mercy towards us Lord that we had Davids spirit Vse that our mouthes might thus be filled with the praise of the Lord How should the Lord rejoyce over us and delight to do us good Wonderfull hath the Lord been in his mercy towards us in the many deliverances of our Nation from forraigne violence in our peace plenty liberty of the Gospel and plenty of his word purely preached whether we consider the blessings in themselves or measures of the blessings or circumstances of time persons behaviour c. And yet I know not how whether through continuance and long enjoying or whether through opinion that they come to us by ordinary course the greatest blessings have lost much of their price that it is to be feared the Lord means by lack of them to let us see their worth and learn better to esteem them The better to enlarge our hearts to the duty and to teach you how in meditating Gods favours to be holily Rhetoricall Let me minde you First of the misery that is in the want suppose it be in remission of sinnes in knowledge of God in peace of conscience in ministery of the word c. Secondly Our unworthinesse to obtain such blessings Gen. 32.10 I am lesse saith Iacob then all thy goodnesse and the good Centurio◠Mat. 8.8 Lord I am not worthy which and much more we shall easily force our selves to confesse if we consider our behaviour before God unconverted full of obstinacie and of disobedience Tit. 3.3 1 Tim. 1.13 and with all our unthankfulnesse and neglect and abuse of his favours since our calling enjoyed see Ezra 9.8 13. Thirdly Our impotencie without grace of God to acquire or retain them Rom. 5.8 Fourthly The preferment God hath given us either in the blessings or in the measure of the blessings or in the circumstances see Psal 147.19 20. Fiftly Comparing our selves with others perhaps more righteous then our selves more
of like nature First Of Donatists in Saint Austins dayes whose doctrine was That God had no Church but in Afrique and that in the party of Donatus Secondly Exactly ye shall observe the same errour revived by Papists and Brownists Papists labouring for an enclosure of the Church to their Rome thereto alledge that which specially thwarts it the Title of Catholique for if Catholique then not Romane no more then Jewish that tearm being devised by Ancients especially to distinguish the Church Christian from that of the Jews And if to all Nations then not to Africa onely or to the part of Donatus for all Nations must praise God for his mercy and therefore no necessity for any man to submit himself to Donatus or Browne or Saint Peter himself though it be true out of the Church is no salvation yet out of this or that Church is salvation except Christ be not the Saviour of his whole Bodie But those things which the Lord so long ago foretold to our fathers by the Prophets he hath fulfilled to us their children making us who once were Aliens and Strangers from the Covenants of Promise * Eph. 2.12 13. nigh to himself by the blood of Christ To this end tended that gift of Tongues Act. 2. The memory whereof we this day Celebrate For in that so many Nations heard the Apostles speak in their own tongues the manifold works of God it serves to shew that God meant now to verifie his Promise to us I say onely as * Rom. 15.11 Paul Let us Gentiles praise God for his Mercy VERSE II. For his mercifull kindnesse is great towards me IN these words we have the ground of Davids thanksgiving and praysing God First Gods Mercy Secondly The Measure of it Great My purpose is not to insist on this occasion in the common place of Gods mercy Thus onely for so much as concernes the Sense of the Scripture The mercy of God some call the property or attribute of his Nature inclining him to relieve the misery of his Creature some the Essence of God shewing mercy Trueth is there is no Reall difference twixt his Essence and his Attributes save onely in our manner of conceiving The Trueth of God and his Essence are not two things but in our apprehension no more is his Power Omniscience c. This Mercy of God is of three sorts First Generall towards all Creatures wrapped in misery whereof see Psal 145.9 Secondly Speciall towards men 1 Tim. 4.10 preserving them from many dangers yea relieving their miseries with service of his other Creatures see Matth. 5.45 Thirdly Singular to his Church not onely in giving them means of salvation and deliverance from Curse but to many of them vouchsafing the sense of his choisest favours in remission of sins gifts of the Spirit and life everlasting And hereof speaks the Prophet in this place for these are the benefits which Christ brings to his Church As if there were no mercy of God like unto this The mercy that he shews unto us in Christ and surely consider all other miseries we shall see none like this To be without Christ for the Reasonable Creature Secondly The amplifications it hath in Scripture Thirdly The kinds of mercy in him vouchsafed us For the first Goe over all the miseries of the brute Creatures and compare them with the misery of man without Christ ye shall see they all come short of it The * Psal 34.10 Lions lack and suffer hunger It is true but suppose them pined with hunger yet with their life ends their misery When a man out of Christ hath endured Hunger and Cold and Nakednesse and Fire and Water or what ever man can devise to be most terrible to Flesh yet is it but a Flea-bite to the misery whereto a man out of Christ is subject their * Mar. 9.44 Worme dies not their fire goes not out which made our Saviour say It was better with losse of Lim or Life to go to heaven then enjoying all the pleasures of this life at death to be cast into hell Secondly Look again to the amplifications it hath in Scripture He denied all these to * Heb. 2.16 Angels they fell and no Redeemer He denied these to many men even to so many as had * Psal 147 20. not knowledge of his Laws Thirdly In his very Church though offer be made to all yet actuall performance and taste onely to the Church of the faithfull the first borne whose * Heb. 12.23 names are written in heaven All are not * Rom. 9.6 Israel that are of Israel Thirdly Thinke of the excellency of the blessings First Remission of sinnes see David * Psal â—2 1 2. celebrating and if ever thou have tasted how bitter conscience of sinne is thou wilt taste and acknowledge also how over-gracious the Lord is therein unto thee Secondly Besides the gifts of the Spirit and gracious endowments whereby we are renewed after his Image and that which passeth knowledge the fulnesse of Joy reserved for us at the right hand of God This taxeth that earthly or rather brutish estimate that men set on this prime mercy of God preferring before it the worst of those favors they partake in common with Heathens with Devills with brute Creatures with Hypocrites How many be there even of a brutish disposition in the Church of God who never have thought of Heaven or Hell God or the Devill Let them have meat and drinke and ease to the fill as * 1 Cor. 15.32 Paul and * Isa 28. Isaiah speak it is their Summum bonum and yet the very heathen could say It was the thought of a Beast rather then of a Man And have ye not heard of him who had all these things and yet * Luke 16. afterwards was in Hell in torments or can you forget our Saviour when all is had that the world can afford you in profit or pleasure yet what shall your advantage be when you must loose your * Matt. 16.24 Soul and have ye not heard of them who cry out What hath pride * Wisd 5.8 profited them or what the pompe of Riches availed Go farther to other gifts of God in providence Suppose it be Art Whose is like that of Aristotle Suppose it kingdomes Whose like to that of Assyria or Grecia or Persia or Rome Suppose it wisedome as that of Achitophel the Oracle of Israel Yet what is all this without the * Phil. 3.8 knowledge of Christ save onely to deprive of excuse see Rom. 1 and 1 Cor. 1.21 Go yet farther to the power of Knowledge and Faith and of deep Mysteries in the Gospel the very * Iam. 2.19 Devils herein equall excell us and though we had all Knowledge and Faith What were it without Christ as Saint Paul speaks in the point of Charity 1 Cor. 13.2 Yet farther for I thinke Hypocrites go farther then Devills suppose thou hast morall Honesty as
* Matth. 5.20 Pharisees had yet must there be a righteousnesse greater to bring thee to God Suppose thou hadst * Matth. 7.22.23 Prophecy yet mayest thou be dismissed with ne scio vos I never knew you Suppose all those excellent endowments Heb. 6. without the knowledge of Gods mercy to thee in Christ What doth all this adde to thee except an aggravation to thy damnation Lord methinks therefore that I might enamore you of love towards this mercy of God in Christ Jesus and prevaile with you aright to esteeme it Saint Paul when he comes to speak of it never * 1 Cor. 2.9 satisfies himself in it desires to know nothing but Christ and him Crucified accounts all but Dung and * Psal 3.8 Drosse in comparison and again Eph. 3.19 it passeth knowledge This being enamord on it is if not an evidence of our sharing in it yet a step towards it Before ever we shall come to know the price of it Three things must be removed out of our hearts which are naturall to most men to all men one or other First Ignorance of our misery in Nature without Christ my meaning is That we either know not or consider not what punishment our sins have deserved or how strict the justice of God is against them For remedy whereof I would prescribe First Diligent examination of our lives by the Law of God Lord how many fowle sins should the greatest Civilian in the world then perceive in himself Secondly The punishments threatned therein Gods * Deut. 28. Gal. 3.10 curse in body in soul in this life in the life to come Thirdly The exemplification of the curse and the execution upon the breakers of it extraordinary upon other men tainted with our vices insomuch that there is no grosse violation of any Law of God but we have seen exemplified on others might see them in our selves Fourthly The strictnesse of Gods justice which without satisfaction which indeed is satisfaction every way equivalent to the violation of Justice accepts none to mercy And this methinks should teach us how to esteem of Christ A second cause is Opinion of our owne possibility to make satisfaction to Gods justice wherewith the whole world of Pagans furnish them with Presidents thence grew sacrificings of Pagans of Sonnes and Daughters thence all those whippings c. in the Church of Rome thereby to satisfie the justice and wrath of God due to Sins the same point For Remedy let us see whether according to Reason or Scripture we can possible make amends for sinnes of our souls First The Majesty violated is Infinite Secondly What give we more then * 1 Chro. 29.14 God hath given us Thirdly What indebitum as Papists themselves confesse it must be Luk. 17.10 Fourthly What perfectum which is the point so that if God should enter into Judgement with us we had not need to pray for mercy in acceptance rather then dream of making him satisfaction Fifthly Who can tell how * Psal 19.12 oft he offendeth our Good-works for the matter of them are easily numbred our sinnes are past number that this we must let alone for ever thought of satisfying Gods justice without a Mediatour A third cause That we never yet were sensibly arraigned in our Consciences for our sinnes nor for misery in Nature nor disability to make amends for sinnes of our souls by own strength naturall or gracious thence is it that we know not aright to price the mercy of God to us in Jesus Christ Beloved Christians To sin is common to feel burthen of sinne is if not a speciall yet a rare benefit that though I say not Reprobates may feel it and so heavy that it presseth them to Hell as Cain and Iudas yet surely it is rare amongst the people of God so that I begin to be of opinion that those graces common to us with some Castawayes grow marvellous rare amongst the people of God Judge of it by these evidences First The ventrousnesse of some men into grossest sinnes for profit pleasure or honours sake Secondly The little or no griefe they worke when they are committed Thirdly The lesse care of making peace with God by Jesus Christ the * Heb. 10. â—â— trampling of his Grace and mercy under our feet Fourthly That common abuse of it in the vulgar as if they thought his death had purchased an indulgence rather then a pardon for sin But oh that we could learn to prize it aright How might we hope it should stil continue amongst us but as the base esteem of it amongst Jews remooved it to Gentiles so è contrà may the base esteem thereof amongst the Gentiles remoove it back again to the Jews see Rom. 11.24 Consider what I say and the Lord give you a right understanding in all things VERSE II. And the trueth of the Lord endureth for ever praise ye the Lord. THere be Three sorts of Trueth First Metaphysicall whereby things are truely what they seem or are conceived or have the Trueth and Reality of that Essence which is conceived of them so God is the Living and * 1 Thes 1. â— true God And Idols false gods see 1 Cor. 8.4 Secondly A Logicall Trueth which is the conformity of the conceptions of the minde with the things as they are and of the words wherein those things are enunciated see Rom. 3.3 4. so God is true truely conceiving and enunciating things as they are Thirdly Ethicall Truth the congruence of all our words with the things and our conceptions and of our facts with our intentions and pretenses So here principally understand David signifies First That the Lord truely and according to the very trueth of things avoucheth whatsoever he avoucheth and that without all doubling Secondly Promissory which commonly we call the faithfulnesse of God and it stands in two things First The Concord of his Intention with his Promise Secondly The answerablenesse of the fact to the promise infallible and hereof speaks the Prophet And it is said To last for ever because to eternity and without alteration he is faithfull and true and unalterably in all times makes good whatsoever he hath promised If any shall say that after this life when all promises are performed there is no use of such Fidelity Answ Distinguish the vertue from the exercise Secondly To all eternity there is use of Gods fidelity for that his Saints Continue in their blessednesse is by vertue of his promise and fidelity wherefore Divines also have said There is some kinde of faith that lasts in heaven which they call fidem dependentiae Thus farre of explication Now that God is thus true and faithfull in performing all his purposes and promises according to his own intention Scriptures are plentifull see Deut. 7.9 Dan. 9.4 not a word goes out of his mouth but is exactly performed see Iosh 21.45 and 23.14 2 Chron. 6.14 15. 2 King 10.10 Circumstances exactly kept conferre Gen. 15.13 and Exod.