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
naturall reason whereunto by diligent study and experimentall observance hee had attained discerned the equity hereof Hee that so bindeth himselfe to that which hee knoweth to be pleasing and acceptable unto God as he will not leave a shew of liberty to his unruly flesh to start from it thereby fortifieth himselfe against the temptations of Satan and frailties of his weake and wavering flesh In which respect he that hath so tied himselfe hath no cause to repent himselfe thereof but he hath cause rather to rejoyce that he is so restrained from that which thorow supposed freedome might prove very dangerous and dammageable §. 91. Of paying vowes to God III. VOwes made must be paid This is true of all manner of lawfull vowes even such as are made to mortall men much more of such as are made to the living God Where in Scripture a charge is given for making a vow there for the most part a charge also for paying it is annexed Vow and pay Psal 76. 11. Pay that which thou hast vowed Eccles 5. 4. They shall vow a vow and performe it Isa 29. 21. Yea there are more strict charges for paying then for making vowes So as when thou vowest thou bindest thy selfe namely to performance We read not of any penalty threatned for not making vowes But for not paying vowes it is said The Lord thy God will surely require it of thee and it would be sinne in thee They who vow and pay not are counted such fooles as God hath no pleasure in It is therefore better that thou shouldest not vow then that thou shouldest vow and not pay Frequent are the professions which the Psalmist maketh of paying his vowes in these and such like protestations I will pay my vowes Thy vowes are upon me O God I will render praises unto thee I will sing praise unto thy name for ever that I may daily performe my vowes Among other instances take notice of the solemne vow he made for bringing the Arke of the Lord into a setled place Psal 132. 2 3 4 5. and withall take notice of his care to performe it 1 Chro. 13. 2 c. and 15. 1 c. 17. 1 c. Annah having vowed to give her sonne unto the Lord when she had wained him she brought him and gave him to the Lord 1 Sam. 1. 11 24 c. 1 Sacred vowes have immediate respect to God they are or ought to be made to him as we shewed in the former § But God is not mocked His Soveraignty his Dignity his Majesty his Omnipotency his Integrity his Iealousie and other like infinite Excellencies in him are forceable motives to presse performance of promises to him The Wiseman where he is earnest in urging this point rendreth this reason God is in heaven and thou art upon earth Eccl. 5. 2. 2 Solemne vowes consist of many bonds There is in them 1 The bond of a good intention yea and motion of the Holy Ghost Such intentions and motions must not be suffered to vanish away in vaine 2 The bond of a single promise which bindeth the conscience to performance 3 The bond of an obtestation and taking God to witnesse Now a three fold cord is not quickly broken Eccles 4. 1◠Better were it not to vow what thou doest then not to doe what thou vowest ◠What matter of humiliation is here ministred unto us for breaking this strong cord for mocking God by our too much carelesnesse in keeping our vowes yea and impious profanesse in breaking them Who hath not cause to bee much humbled in this respect Some it may bee will say we never made any vowes and therefore cannot be guilty of breaking vowes Let such consider that most sacred vow which every of us made in Baptisme Let them consider the like sacred vowes made and renewed so oft as we have celebrated the Lords Supper Let them consider the solemne vows that we have made in daies of humiliation and fast Let them also consider the publike vowes which in the assembly of Saints have weeke after weeke beene made And as for others which are more conscionable in their duty let us consider the private vowes which in our daily prayers we make especially those which upon some hainous sinnes lying heavy upon our conscience in sicknesse or any other distresse in earnest desire of some speciall blessing we have vowed Consider these and other vowes whereby we have fast bound our selves to the Lord and we shall see that the Lord hath cause enough to account vs all sonnes of Beliall refractary children that wil be kept under no yoke no not under those yokes that we have voluntarily put upon our own neckes We come in this respect too neare to them who say against the Lord and against his Annointed Let us breake their bonds asunder and cast away their cords from us Thus doe we justly deserve that God should disanull his promise and covenant of mercy and grace with us Let these things be laid close to our consciences that the wounds thereof may humble us and being penitently humbled we may earnestly crave mercy and pardon for this sin especially Sinnes against the third commandement as blasphemy perjury and breach of vowes pierce deepe into a sensible conscience But though they make deepe wounds yet is there sufficient vertue in the bloud of Christ to heale them The bloud of Christ cleanseth from all sinne Apply that precious bloud to the wounds of thy soule Seeing that which is past and done cannot be recalled and undone it is not meet that the wounds of thy conscience should continually be kept open till all the life thereof be cleane wasted Therefore in craving pardon for this sinne beleeve that it is pardoned and then be more watchfull over thy selfe that thou fall not againe and againe into that sin 2 To redresse for the time to come what hath beene heretofore amisse let these following rules be carefully observed 1 On those vowes whereunto by vertue of thy Christian profession thou art bound being solemnly made at thy Baptisme at receiving the Lords Supper and in publike prayer oft and seriously meditate day and night when thou liest downe and when thou risest up when thou tariest at home and when thou goest abroad especially when thou undertakest any duty of piety and art about in prayer to present thy selfe before God but most of all when thou art present at others Baptisme and hearest the very vow which thou thy selfe mad'st before God Frequent meditation on vowes is an especiall meanes to keep them fresh in memory a fresh remembrance of them putteth life into the conscience and maketh it sensible a quick and sensible conscience is afraid of wounds Feare of wounds makes carefull in avoiding the things which make wounds as breach of vowes doth This therefore must needes bee a good helpe for keeping vowes and performing them 2 Oft renew thy vowes and so bind thy selfe
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
the kind of sacrifice The word signifieth confession and it is applied sometimes to mans sinnes and sometimes to Gods properties and works Ioshua useth this word where he saith to A. chan Make confession to God meaning confession of sinne And the Psalmist useth this very word where he saith to God I will publish with the voice of confession or thankesgiving and tell of all thy wondrous workes In this sense this word is oft used That staffe of the Psalme of praise which is foure severall times repeated by this word doth set out praise and thanksgiving to God thus Let men confesse before the Lord his goodnesse Hereupon that sacrifice which was offered up when men recounted and acknowledged Gods mercies towards them was called a sacrifice of confession which phrase is here used in this text and translated sacrifice of thanksgiving or sacrifice of praise The signification of the Hebrew word is the rather to be observed because it doth excellently set out the nature of thanksgiving or praise as it hath reference to God which is to confesse and acknowledge God to be what he is to do what he doth and to give what he giveth To offer a sacrifice at such a confession or thanksgiving added much to the solemnity thereof and made it more honourable in it selfe and more acceptable to God which that we may somewhat the more distinctly discerne let us take a briefe view of the severall sacrifices which were appointed by the law to be offered §. 111. Of the severall sacrifices of the Law A Sacrifice as the word is usually taken in the Law was A pious rite whereby something was offered to God I terme it a rite because it was one of those externall ceremonies which God ordained to be used in his Church till the fulnesse of time should come I adde this attribute pious unto it to shew that it was an action of piety a part of divine worship In every sacrifice something either with or without life was brought and by the Priest in the name of him that brought it offered to the Lord. Herein lieth a maine difference betwixt this and other rites and in speciall betwixt a sacrifice and a sacrament The essentiall action of a sacrament is a receiving from God of a sacrifice an offering to God They which entred into the arke and abode therein they which passed thorow the red sea and they which were under the cloud all which were sacramentall rites answerable to our sacrament of Baptisme received thereby preservation protection and direction from the Lord. So they which were circumcised received the seale of remission of sinnes They which celebrated the Passeouer received the scale of deliverance from bondage They also which eate Manna and dranke the water that flowed out of the rock which answered to the Sacrament of the Lords Supper apparently received both spirituall and temporall blessings from the Lord. But in all manner of sacrifices something was brought and offered to the Lord as will more evidently appeare by a particular enumeration of the severall sacrifices which may thus be distinguished Two ends there were of sacrifices One to pacifie the wrath of God provoked against man for his sinne On which ground David giveth this advise to Saul If the Lord have stirred thee up against me let him smell an offering Another to gratifie God for some favour received Thus Asa and his people having gotten victory over the Ethiopians that came against him with an army of ten hundred thousand offered of the spoile to the Lord. According to these ends sacrifices were 1 Expiatory for expiation of sinne 2 Gratulatory for testification of thanks Expiatory sacrifices were expresse types of the sacrifice of Christ by which onely sinne could be taken away Vnder this head are comprised Whole burnt offerings for attonement severall sorts of sacrifices for the sinnes of severall persons as of Priests whole assemblies Princes and private persons and all kinds of sacrifices for cleansing such as were legally uncleane as lepers those that had running issues or had touched a dead corps or any uncleane thing with the like Gratulatory sacrifices were visible representations of that praise obedience and benevolence which all Gods people are bound unto Of these there were two sorts 1 Such things as had life and were slaine 2 Such as had no life and were offered to God Many peace-offerings free-offerings vow-offerings and first-lings of living creatures were slaine for gratulatory sacrifices and that to shew that even in gratulation expiation must be made and that by the bloud and sacrifice of Christ all things are made acceptable to God The word therefore that importeth slaying is attributed to gratulatory sacrifices Their meat-offerings and drink-offerings many free-offerings and vow-offerings first-fruits tithes and such like were of things without life These are usually expressed by a word that properly signifieth a gift which we translate offering because in way of gratitude they were given to the Lord and offered up to him Gratulatory offerings were ordinary or extraordinary Ordinary were those which were constantly offered every morning and evening and at other times in their seasons were brought as first-fruits tithes c. Extraordinary were such as for removing some great and imminent judgement or conferring some speciall blessing were brought and offered unto the Lord. 1 The offering up of these extraordinary sacrifices set out a most solemne and extraordinary manner of praising God And this is the substance of that which the Prophet here intendeth under this phrase I will offer to thee the sacrifice of thanksgiving For they offered to God not in regard of any need that God had but as giving thankes for what hee gave and as sanctifying the creature Of an extraordinary manner of praising God for extraordinary favours sufficient hath beene before delivered § 3. 2 The testifying of his gratitude by an outward warrantable rite was before expressed Verse 13. § 86. 3 The kind of sacrifice whereby the Prophet would testifie his thanksgiving was a duty of piety an especiall part of Gods worship prescribed by God and of force in those daies from which particular wee may safely inferre this generall I. True gratitude to God is to be testified by performing due worship to him 4 This rite being such an one as in and by it that which God by his law required was given to him it giveth instance that II. What is warrantable must in gratitude bee given to God §. 121. Of testifying gratitude by piety I. TRue gratitude to God is to be testified by performing due worship to him As this is implied under offering of sacrifices whereby the Iewes were wont to testifie their gratefulnesse when they had more then ordinary occasion to do so so is it in other places more plainely and expresly set downe as where the Psalmist saith I
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
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
them under their feet Be wise now ye that are moved to give open and publike testification of your inward and private resolution Be wise in making choice of your company You that have escaped sundry dangers on sea and land that have had victory over enemies that have beene eased and recovered of any maladies that have beene preserved from the plague that have had any other evidence of Gods speciall providence and favour let not play-houses let not tavernes ale-houses and tobacco-houses let not assemblies of profane persons of swearers of drunkards of riotous and licentious persons be the places whither you resort to recount the deliverances which God hath given you This rather beseemeth such as have vowed vowes to Bacchus to Ceres to Priapus to Venus yea and to Devils then to the great Lord of heaven and earth Associate your selves with the Saints with such as feare God with such as may encourage you in that which you do well and instruct and direct you in that whereof you are ignorant and wherein you do amisse Goe to that place where that God who hath preserved delivered or any way blessed you delighteth to be where he most manifesteth his presence where he expecteth that your vow should be paid to him Let your heart bee set upon that place while by force you are kept from it as Davids was So soone as possibly you can come to it You Captaines Souldiers Merchants Mariners Travellers or others that come from the sea or other dangerous places you women that are safely delivered in childbed you that have beene sicke and are recovered you that have beene cut of the stone or cured of any other malady you that are loosed out of prison you that after any restraint have liberty Let this be the first publike place that you come unto So soone as you can say say it in truth say it and do it I will pay my vowes unto the Lord now in the presence of all his people Amen §. 95. Of the meaning and method of the fifteenth Verse PSAL. CXVI XV. Precious in the sight of the LORD is the death of his Saints THe second reason to enforce the equity of the duty before mentioned to praise the Lord is here expressed being taken from the high account which God had of his life This is here indefinitely set downe in the third person without any expresse application therof to himself yet so as by the precedent and subsequent matter it may evidently be gathered that he meant himself as well as others For in the verses before and after he useth the first person and expresly speaketh of himselfe thus I will pay c. I am thy servant c. To good purpose is this tender care of God thus indefinitely set downe as 1 To shew that his case was no other then the case of others Others and those Saints too might be brought even to death as well as he 2 To declare the impartiall respect of God to all to others as well as to him to him as well as to others 3 To intimate the ground of that care God had of him even because he was a Saint and yet not himselfe to give that title to himselfe least hee might seeme to doe it on vaine-glory Thus we see how this change of person from the first vers 14. to the third vers 15 from the third vers 15. to the first vers 16. as it hath an elegancy in it so also an especiall emphasis The persons among whom implicitly he reckons himselfe stiled Saints are in the originall set out by a word that importeth an especiall respect of God towards them The root whence that word issueth signifieth mercy Whereupon the Hebrewes have given such a name to a storke which kind among foules is the most mercifull and that not only the old to their young ones as most are but also the young ones to the old which they use to feed and carie when thorow age they are not able to helpe themselves This title is attributed to men in a double respect 1 Passively in regard of Gods mind and affection to them 2 Actively in regard of their minde and affection to others Gods mercy and kindnesse is great towards them and their mercy and kindnesse is great towards their brethren They are therfore by a kind of excellency and property stiled men of mercy In regard of this double acceptation of the word some translate it mercifull tender or courteous Others with a periphrase with many words because they have not one fit word to expresse the full sense thus Those whom God followeth with bounty or to whom God extendeth his bounty This latter I take to be the most proper to this place for the word being passively taken for such as are made partakers of Gods kindnesse it sheweth the reason of that high account wherein God hath them even his owne grace and favour We have a word in English that in this passive signification fitly answereth the Hebrew which is this favourite By death he meaneth their soule or life which is subject to death For in another place he saith Precious shal be their bloud in his sight What here he calleth death there he calleth bloud And in Scripture phrase bloud is said to bee the life of living creatures Very fitly is this privative death mentioned in setting forth Gods care over their life because by their death it is manifested partly by preserving them from death and partly by providing for them in death A Trope not much unlike to this is used where God saith I wil be mercifull to their unrighteousnesse that is to them in freeing them from their unrighteousnesse The word translated precious is in Scripture attributed to things Rare or scarce The Word of God was precious Sweet A good name is better then precious ointment The preciousnesse of an ointment is in the savour of it Eccl. 7. 1. Pure or holy Take forth the precious from the vile Ierem. 15. 19. Honourable Kings daughters among thine honourable word for word precious women Psal 45. 9. Deare or beloved Ephraim my deare word for word precious sonne Much set by or of great account His name was much set by word for word precious 1 Sam. 18. 30. Of great value or worth Such were the stones which the Queene of Sheba brought to Salomon Precious stones 1 King 10. 10. The soules of Saints are every way precious to God especially in the three latter respects as they are deare much set by of great worth being redeemed by the precious bloud of Christ For hee deales with them as men doe with things deare much set by of great value Men use to keepe precious jewels safe They make more esteeme of them then of all other things They will not be prodigall of them They will see good cause why they should part with them or else they will
will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy temple I will sing praise unto thee I will worship toward thy holy temple and praise thy name for thy loving kindnesse As he promiseth for himselfe so he stirreth up others after the same manner to testifie their gratitude saying Give unto the Lord the glory due unto his name worship the Lord. Where Iacob in his vow of thanksgiving useth this phrase This stone shal be Gods house what els doth he meane but that that place should be consecrated to duties of piety for worshipping of God Thus Abrahams servant in testimony of his thankfulnesse to God for the good successe which hee gave him Worshipped the Lord so did the Israelites after Moses had brought them newes of their deliverance from Egypt So Ioshua Gedeon Iehosaphat with his people Hezekiah with his also and many others Yea the celestiall spirits do use in praising God to worship him 1 A maine end of praising is to glorifie God For saith the Lord himselfe Who so offereth praise glorifieth me Psal 50 23. But there is nothing wherein and whereby we may more glorifie God then by worshipping him Witnesse the practice not onely of them who on earth are instructed by the spirit of illumination in the good acceptable and perfect will of God but also of them in heaven who are made perfect in all knowledge and understanding thereof 2 Workes of piety wherein the worship of God consisteth are the workes wherein God most delighteth and which he best accepteth The spouse therefore of the Lord that the King might greatly delight in her hath this advice given to her Worship thou him Psal 45. 11. 3 By workes of piety all other actions of rejoycing are seasoned and sanctified This moved the pious Iewes to begin their weighty affaires with sacrifices which were then as we have heard principall parts of piety and of divine worship and therewith to end the same compare 1 Sam. 10. 8. with 1 Chro. 16. 1. 4 By giving thanks in and by such duties as are prescribed for Gods worship we shew that our hearts are set on God and prepared to doe service to him who hath done kindnesse to us Yea the duties wherein service is done to God will raise our minds unto God and fix them the more stedfastly on him So as this kind of sacrifice is questionlesse the best and greatest that we can offer up a perfect oblation in the kind of it And this will prove an occasion of much confidence to us As occasions of thankfulnesse are offered unto us and as by Gods Spirit we are moved to take those occasions for giuing thanks let us here learne how to order how to sanctifie how to make the same acceptable to God Though the particular ceremony of worshipping God by sacrifices be now abrogated yet the generall equity of performing due worship to God doth still and ever shall remaine in force Take notice therefore of that manner of worshipping God which now under the Gospell is warrantable The parts of divine worship are prayer singing of Psalmes reading preaching hearing the Word and celebrating the Sacraments These are as sacrifices of bullocks and calves goats and kids sheepe and lambs turtles pigeons spartowes and all manner of meat and drink-offerings By a pious devout reverend and upright manner of performing these thou testifiest and sanctifiest thy thanksgiving to God When these holy duties of piety are performed for gratitude sake when in with and by them thanks is given to God then are they for substance in a spirituall respect sacrifices of thanksgiving and the Lord will accept them as sacrifices of thanksgiving §. 113. Of giving to God II. WHat is warrantable must be given to God The sacrifices whereof mention is here made were by the Law prescribed and in all manner of sacrifices by the Law prescribed something was given to God They therefore that appeared before the Lord without a sacrifice are said to appeare empty which was expresly forbidden The many precepts of bringing oblations vow-offerings free-will offerings first-fruits tithes and other gifts unto the Lord and Gods gracious acceptation thereof yea and the many threatnings against those who brought not those gifts unto the Lord and judgements executed upon them give sufficient proofe to the fore-mentioned must What is warrantable must be given to God The pious Iewes manifested herein much zeale to the Lord. When the Tabernacle was first to be made the people were so free-hearted and bountifull in bringing rammes skins badgers skins Shittim wood oile spices sweet incense fine linnen blue purple and scarlet brasse silver gold and all manner of precious stones as they brought more then enough a proclamation was made to restraine them Wonderfull great and precious were the treasures which David and his Princes prepared for the Lord towards the building of his house At that time they offered burnt offerings to the Lord a thousand bullocks a thousand rammes and a thousand sheepe with their drink-offerings and sacrifices in abundance 4sa and his people offered seven hundred oxen and seven thousand sheepe Hezekiah and his people two thousand bullocks and seventeen thousand sheepe Iosiah and his people three thousand and eight hundred bullocks and thirty seven thousand six hundred small cattell Salomon went beyond all these and offered a sacrifice of two and twenty thousand oxen and an hundred and twenty thousand sheepe Behold here what testimonies of gratitude were given to the Lord. Object To what end were such oblations when as God required them not nor cared for them Psal 40. 6. Answ 1 Singly and simply in themselves as externall and earthly things God tooke no delight in them Psal 50. 8. 2 As meere ceremonies separated from the substance and truth which they tipified God neither enjoyned nor required them Psal 40. 6. 3 As clokes for hypocrites to cover and colour their impieties and iniquities God detested them Isa 1. 10 c. Isa 66. 3. But as externall evidences of true piety as types of Heavenly Truths as parts of that outward worshippe and service which God prescribed as visible demonstrations of gratitude hee was well pleased with these sacrifices they caused a sweet savour to enter into his nostrills Genes 8. 21. Exod. 29. 18. Levit. 1. 9. Though God the Creator of all things stand in need of nothing that the creature hath or can offer to him yet by giving to him the things which in his Word we find to be acceptable to him we manifest a willing and ready mind to do what lieth in our power and give evidence that if any thing which we had could stand the Lord in any stead or do him any good we would with all our hearts gratifie him therewith which mind God doth as kindly and graciously accept as
may be praid against 50. From Death God can deliver 103 Death of Saints precious 202. Death of Saints ever seasonable 208. Death not to be feared by Saints 209 Delight in Gods house 266. Delight therein how wrought 268 Evidences of that Delight 268. Deliver See Preserve Despaire not 109. Distresse wherto Saints brought 22. 34. Distresse no ground of censure 35. Distresse in the extremity of it to be acknowledged after deliverance 37 Directions how to do it 38. Distresse requires enquiry after a remedy 40. Distresse requires prayer 42. Distresses particular in which prayer is to be made 43. 44. Distresse moves God 60. Distresse none so extreme as to exceed God 's ability 77. Distresse in extremity is Gods opportunity to helpe 802. Distresse may soile Saints 107. Distresse procures answerable remedy 110. Distresse cannot suppresse faith 140 Distresse make question Gods promises 146. Distres makes not forget God 157 Distresse removed binds to praise God 228. Draw neare to God in faith 47. 51 Dulnes in praising God 263. 264. Duty to be practised 115. To Duty bind thy selfe 129. With Duty answer mercy 130. E EArnestnesse with God 218. Earth the land of the living 114. 123. Ejaculations not sufficient 21. Englands mercies 120. Esteeme God aright 147. 148. Expiatory sacrifices 240. Extenuate not distresse 37. Extraordinary praise 6. Extremity of distresse to be acknowledged after deliverance 37. Extremity none exceeds Gods ability 77. Extremity of man Gods opportunity 80. F FAith in Gods goodnesse an encouragement to call on him 68. Faith works boldnesse of speech 138 Faith how it makes to speake 139 Faiths stability in trials 140. Faith may be with feare 153. In Faith draw neare to God 47 51 Faith nourished by continued evidences of Gods favour 220. Faith justified by works 116. Faithfulnes of God in promises 58 Faithfulnesse of God ground of faith 59. Familiarity of Saints with God 46. 47. Familiarity with God how wrought 100. Favour of God ground of Saints rest 92. Favour of God how obtained 94. Favour of God well weighed works familiarity with God 100. Favourites of God 202. Favourites favours 205. Favourites duties 206. Favourites death precious 207. Favourites seeke to be 210. Feare and faith may be together 153. Fervent must be our love of God 15 Fervency of prayer 48. Fervency a note of confidence 49. Fervent prayer in extremity 81. Fortune an enemy to providence 31 G GIve to God man may 245. Give to God much by Iews 244 Give to God the poorest may 245. Give to God what the rich must 246. God heareth prayer 19. 23. God forward to heare prayer 23. God as knowne by name to be called upon 45. God affords familiar accesse to Saints 46. Gods attributes of goodnesse 52. Gods righteousnesse or faithfulnesse 53. 58. Gods gratiousnesse 53. 56. Gods mercifulnesse 54. 60. Gods goodnesse from himselfe 56. God worthy of all praise 58. Gods faithfulnesse 58. God moved with mans misery 60 Gods greatnesse See Greatnesse Gods goodnesse See Goodnesse God to Saints hath a particular relation 64. God most careth for such as wholly depend on him 73 God able to helpe in all extremities 77. God perfectly saveth 78. God onely to be trusted to 79. God helpes at a pinch 80. Gods favor grouÌ„d of Saints rest 92. God can deliver from death 103. Gods power how rest on 104. God to be set before us 120. God rightly to be esteemed 149. God especially to be praised 160. God hath favourites 203. God receiveth of man 244. Goodnesse of God from himselfe 56. Goodnesse of God agreeing with his greatnesse 62. Goodnesse of God mixed with greatnesse to be meditated on 63. Goodnesse of God especially to Saints 67. Goodnesse of God an encouragement to call on him 68. Goodnesse moves God to deliver his people 69. Gratefulnesse See Praise Gratefulnesse makes inquisitive 157. Gratefulnesse makes ready to doe any thing 159. Gratefulnesse hath especiall relation to God 160. Gratefulnesse is wrought by right understanding Gods benefits 162. Gratefulnesse from one kindnesse raiseth the mind to all 163. Gratefulnesse is most stirred up by sense of kindnesse to ones selfe 165 Gratefulnesse works acknowledgment of kindnesse 166. Gratefulnesse manifested by gratulation 174. Gratefulnesse joyned with invocation 177. Gratefulnesse to God testified by duties of piety 242. Gratiousnesse as in God 53. 56. Gratulatory actions 177. Gratulatory sacrifices 240. Greatnesse of God agreeing with his goodnesse 62. Greatnesse of God as mixed with his goodnesse to be meditated on 63. H HAters of God 14. Heare See Prayer Heart with voice in prayer 21. House of God what it is 251. House of God diversly taken 251. Houses of God are all places set apart for Gods worship 259. House of God to be delighted in 261 266. House of God had prerogatives prefigured in the Temple 267. Hypocrites 121. I IErusalem described 254. Ingratitude 174. Causes of it 162. Ingratitude conceales kindnesses 167. Iudge See Censure K KIndnesse of God seasonable 110. Kindnesse of God to be observed 131. Kindnesse apprehended workes a care to please 160. Kindnesse applied to ones selfe makes gratefull 165. Kindnesses to bee acknowledged 166. 167. Know God by name 46. Knowledge of Gods goodnesse an encouragement to call on him 68. Knowledge without practice vaine 116. L LAnd of living earth 114. 123. Land of living how to bee used 126. Life time to please God 126. 128. Life-time let slip prejudiciall â—27 Life of Saints how many waies preserved 208. Living many are dead 124. Love what it is when good 9 11. Love due to God 13. Love must be servent 15. Love nothing as God 16. Love enflamed by apprehension of kindnesse 17. M MErcy to be sought of God 61. Mercy how it may be found 61 Mercy of God to be answered with duty 130. 131. Mercifulnesse as in God 54. Misery See Distresse Mourning to be moderated 107. Mustles five in mans eye 51. N NAme of God 45. Necessity of man moves God to afford an answerable remedy 110. O OBlations how accepted 245. Observation of Gods mercy to others works acknowledgement of his mercy to us 8â— Observe kindnesse to thy selfe 165. Opportunity of life 118. Oppressors of oppressed inhumane 88. P PArents to dedicate children betimes to God 220. Parents pious an honour to children 222. Passion in Saint 104. 141. Passions to be kâ—ept downe 142. Passions distempered cause unadvised speech 144. Passion judges all alike 151. Passion setled blameworthy 152. Persevere in good 118. Plague how great with us 7. Of a Plague a wonderfull decrease 8. Please God here 126. Power of God how rested on 104. Pray boldly 138. 2â—9 Prayer heard of God 19. 23. Prayer heard a great kindnesse 26 Duties hereon inferred 26. Prayer heard a motive againe to pray 28. Prayer heard to be observed 30. Prayer how known to be heard ib. Prayer in affliction 42. Prayer to God as knowne 45. Prayer servent 48. Prayer in danger of death 50. Prayer and praise together 177. Pray after praiers