it should be performed By this take notice of a maine reason of mans ingratitude The benefits of the Lord which occasion matter of thanksgiuing are either not at all obserued but passed ouer without regard or else soone forgotten When the Lord by his Prophet upbraideth to the Israelites their great ingratitude he rendreth this reason thereof Israel doth not know my people doth not consider And when the Psalmist speaketh of their like ingratitude he rendreth this reason They sorgat God their Sauiour which had done great things in Aegypt Where there is no knowledge of a benefit there can be no good esteeme thereof What is not esteemed can not be affected No man will enquire what hee may render for that which he affects not Againe that which is forgotten is as not knowne as not esteemed as not affected They therefore that either take no notice of Gods benefits or soone forget them after they have once knowne them must needs be ungratefull But without all doubt remembrance of kindnesse incites gratefulnesse To preuent this crime of ingratitude a crime most odious to God and man 1. Be diligent in obseruing Gods benefits Psal 85. 8. 2. Oft and seriously meditate thereon that they may not slip out of thy mind and memory Psal 77. 11 12. 3. Speake of them to others as he that said Come heare all yee that feare God and I will declare what he hath done for my soule Psal 66. 16. This is the way to make thee see and say Gods benefits are towards mee and thereupon in testimonie of gratefulnesse heartily to enquire what shall I render to the Lord §. 81. Of a fourth property of gratitude by one kindnesse to be put in mind of many V. GRatefulnesse raiseth the mind from some favours to all This generall particle all is not so strictly to be taken as if no favour or benefit were to be left out for so many are the benefits which God from time to time doth bestow upon vs as it is not possible to fasten our mind upon them all but it is to be taken of the severall kinds of Gods benefits as Generall Particular Publike Private Temporall Spirituall c. and of as many seuerall and distinct brāches of these as we can Thus whē David was setled in his Kingdome and thereupon tooke occasion to praise God in his Psalme of praise he reckoneth up all those kindnesses which God had done to his people from the time of their firstfathers Abraham Isaac and Iacob yea he giveth this expresse charge Talke ye of All his wondrous workes So Iehosophat when he consulted upon the promise of victory which God by his Prophet had given him to praise the Lord the 136. Psalme which containeth a catalogue of all Gods mercies was appointed to be sung That sweet singer of Israel who well knew how to order his formes of praise to God as affirmatively he promiseth to shew foorth All Gods marveilous works so he giveth a negative charge to his soule not to forget all or any of his benefits As more fuell added to fire maketh the flame the greater so more benefits brought to an heart set on fire to praise the Lord enlargeth it the more and enflameth it with an holy zeale This patterne is worthy our imitation and affordeth an excellent rule to stir us up heartily cheerfully and zealously to praise the Lord. The rule is this to be so acquainted with the severall kinds of Gods benefits as on all occasions they may be presented to our minds Without all question the Prophets mind was upon many and sundry sorts of benefits when he said all his benefits are towards me He did not confusedly use this generall particle all as many doe when they professe to thanke God for all his benefits and yet have none at all in their minds His spirit was otherwise disposed then to content it selfe with such a generall indefinite cold loose formall forme of acknowledging Gods benefits If we would accustome our selves to make diaries of Gods blessings on us and when we are before God recompt them in order oft call to mind how frō our mothers womb he hath bone our God how in every estate and degree of our age he hath blessed us and that with all manner of blessings temporall and spiritual privative and positive conferred on our selves and those that belong unto us yea on the nation city parish or family where we live then would not such a generall clause as this all his benefits are towards me be an idle clause but the mind which is large in apprehension where it is well informed would comprise much matter on it even so much as would set the heart on fire with zeale §. 82. Of particular sence of kindnesse whereby the heart is stirred up to thankfulnesse VI. SEnce of Gods kindnesse to ones selfe doth most enlarge the heart to thankfulnesse Words of particular relation betwixt God that is praised and the persons that praise him used in formes of praise give good proofe to this point Such are these O Lord my God my strength my defence the God of my mercy my rocke my fortresse my deliuerer my buckler the horne of my salvation mine high tower c. That which here is generally implied under this clause all his benefits towards me is in sundry particulars exemplified thorowout the whole booke of Psalmes Take a few instances for many Thou hast maintained my right and my cause He tooke me he drew me out of many waters he deliuered me he was my stay c. In particular let the five first verses of the 103. Psalme bee well obserued for this purpose Men are most sensible of kindnesses done to themselves the sweetnesse whereof their owne soules doe taste Now according to the taste and sence of a kindnesse is the heart quickned and stirred up to thankfulnesse Though it be an effect of naturall selfe loue to affect the heart with such good things as a man himselfe is made partaker of yet is it not against spirituall love to make an advantage thereof and to use that affection of the heart to kindle and inflame our zeale unto a more feruent manner of praising God Among other mercies take especiall notice of such as in particular concerne thy selfe as he that said I will declare what God hath done for my soule In this consideration first marke such as are most proper and peculiar to thy self wherof thou maist say He hath not dealt so with others So did he who said He chose Dauid his servant c. Then observe what part thou hast in such as are common with others And here consider what relation there is betwixt thee and those others whether they bee such as are committed to thy charge neerely united to thee of the same family or alliance or parish or incorporation or nation or profession Neere relations will affect
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
there is just occasion Ioel 1. 13. and hath commended it in such as have rightly done it 2 Chro. 34. 27. yea and hath expresly recorded the passion of him that is the wisdome of God Mar. 3. 5. and taxed the contrary in obdurate persons Isa 22. 12 13. it cannot but seeme a more then Heathenish and brutish conceipt 2. Be not too censorious of others passionate manifestation of their griefe especially when there is just cause and a Christian meane is not exceeded All that Sathan could doe against Iob did not so deeply pierce to his soule as his friends unfriendly censure of him 3. Have compassion of such as having cause are in passion Weepe with them that weepe Let us shew our selves to be fellow-members of one and the same body by a Christian Sympathy and fellow feeling of one anothers sorrowes 4. As for such as take occasion from the signes and effects of others sorrowes to insult over them let them well weigh the fearefull imprecations made against them and withall know that propheticall imprecations are divine denounciations of judgement It much provokes the righteous Lord to give them just matter of sorrow who laugh at others sorrowes §. 54. Of Gods turning sorrow into solace V. GOD can remove all matter of mourning He here delivered this Prophets eyes from teares he tooke away all occasion of weeping in which sense he is said to wipe away all tears from mens eys Isa 25. 8. Rev. 7. 17. and to bid them refraine their voice from weeping and eyes from teares Ier. 31. 16. Luk. 7. 13. Pertinent to this purpose are these proverbes They that sow in teares shall reape in ioy Psal 126. 5. weeping may endure for a night but joy commeth in the morning Psal 30. 5. Answerable hereunto have beene Saints prayers Gods promises and performances For instance of prayers take these Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Make us glad according to the yeares wherein thou hast afflicted us Of promises these I will turne their mourning into joy and will comfort them and make them rejoyce for their sorrow Their fasts shal be joy and gladnesse and chearefull feasts Thou shalt weepe no more Of performances these Thou hast turned for me my mourning into dancing thou hast put off my sackcloth and girded me with gladnesse When the Lord turned againe the captivity of Zion then was our mouth filled with laughter and our tongue with singing Were not the eyes of that woman which so wept as with her teares she washed the feet of Iesus delivered from teares when Christ said to her Thy sinnes are forgiven When Hezekiah heard this doome Thou shalt die and not live he wept with great weeping But this second message from the Lord I have seene thy teares behold I will adde unto thy daies fifteene yeares did questionlesse wipe away all his teares Most pregnant for the point in hand is the end of the commission given to Christ thus expressed The Lord hath annointed me to preach good tidings to comfort all that mourne to give unto them beauty for ashes the oile of joy for mourning the garment of praise for the spirit of heavinesse That which God said to Hezekiah I have seene thy teares giveth the true and just reason of Gods removing all matter of mourning For the Lord being full of pity the Father of mercies and the God of all comfort his bowels are moved at the sight of his childrens teares as it is noted of Christ When he saw Mary weeping and the Iewes also weeping he groaned in the spirit and was troubled and wept And againe when he saw a widow weepe he had compassion on her Vpon that compassion he tooke away the occasion of her weeping When God came to deliver Israel from the Egyptian bondage he renders this reason of his purpose I have surely seene the affliction of my people which are in Egypt and have heard their crie by reason of their task masters for I know their sorrowes Yea further to demonstrate the notice which the Lord taketh of his Saints teares there is in Scripture mention made of a bottle wherein they are put as a liquor most precious in Gods account and of a booke wherein they are registred as things to be reviewed and not forgotten Learne hereby to set a meane to mourning Sorrow not as others which have no hope Know that God taketh notice of thy teares believe that God can and will wipe them away Believe this when sense and smart of affliction makes thee weepe and waile but especially when with a deepe apprehension of thy sinnes against God and of his displeasure against thee thou doest as Peter did weepe bitterly In these and other like cases thou maist and must pray as the Psalmist did and say O Lord give eare unto my cry hold not thy peace at my teares For assuredly he that putteth teares into his bottle and registreth them will wipe all tears from thine eyes What he hath done to others thou being like to them in like cases maist expect For God ever remaineth like himselfe §. 55. Of Saints fallings by affliction VI. GReat afflictions may 〈◊〉 Saints Though they be not utterly overthrowne thereby they may be as a man in a quagmire out of which he hath much adoe to come much foiled In such a case was he who said My feet were almost gone my steps had well nigh slipt My foot slippeth I am ready to halt My flesh and my heart faileth My strength faileth My spirit was overwhelmed My life is spent with griefe and my yeares with sighing How it falls out that this thus befalls the Saints is shewed before on vers 7 § 44. The Apostle giveth a seasonable exhortation for preventing or redressing the danger of this infirmity which is this Lift up the hands which hang downe and the feeble knees and make strait paths for your feet lest that which is lame be turned out of the way but let it rather be healed Hanging hands and feeble knees are the signes of a fainting spirit and here put for that whereof they are signes To lift up these is to rouse up our spirits and to quicken them The danger which otherwise may follow upon fainting much enforceth the exhortation For these words least that which is lame be turned out of the way imply that upon fainting may follow a falling away A fresh-water-souldier once fainting soone falls to the enemy Let us therefore well looke to our standing and well prepare our selves before hand The Apostle giveth an excellent direction to this purpose Eph. 6. 10 11 c. For particular directions to keepe from fainting read The Whole Armour of God Treat 2. Part. 5. § 22. Is the forementioned weaknesse of Saints and
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
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
unto others Praise ye the Lord. Oh that Ministers Magistrates Governours of families and all that have either function or disposition to call upon others to praise the Lord would first take notice of the many just and weighty occasions that themselves have to praise him and answerably bind themselves so to do and be carefull to performe what they are bound to performe having their owne hearts filled with matter of praises and their mouthes wide opened to utter the same so might they with much courage and confidence speake to others and say PRAISE YE THE LORD §. 122. Of Gods present mercies to England FOr a particular application of the generall summe and scope of the Psalme and of the two last mentioned duties of praising God our selves and of provoking others so to doe let us take a view of the speciall occasions which the Lord doth now even at this present time give us to quicken our owne and others spirits to render all possible thanks unto him for his unspeakable blessings on our owne and other nations 1 We here in England doe still enjoy the great blessing of peace together with that farre greater blessing the Gospell of peace and a free use of all Gods holy ordinances requisite for our spirituall edification and eternall salvation At this time this blessing ought to be the more highly esteemed because it is in a manner proper to us For most of the parts of Christendome are now or lately have beene exceedingly annoyed with bloudy warre Of this blessing Scotland Ireland and all the parts of His most excellent Majestie our Soveraigne Lord King CHARLES do partake Of the benefit of this blessing I have els where treated So as here I need no longer to insist upon it 2 The last yeare there was great scarcity of corne every where in this land Corne rose to a greater price then hath beene knowne in our memories And where in former times supply in like cases hath beene made by the plenty of other countries All the nations round about us were pinched with penury so as there was too great cause of fearing a famine But the Lord was pleased to heare the heavens whereupon the heavens heard the earth and the earth heard the corne the grasse and all manner of fruits and they heard England and the cry of the poore therein Thus by the divine providence our land brought forth such a plentifull harvest and the heavens afforded so faire a season for gathering it in as scarcity is turned into plenty dearenesse into cheapenesse Our floores are now full of wheate we eat in plenty and are satisfied The misery of famine giveth sufficient proofe of the great benefit of plenty 3 There was also the last yeare great feare of much sicknesse and that of the infectious pestilentious sicknesse which some few yeares before had moneth after moneth weeke after weeke day after day destroyed such multitudes as the feare of the returne thereof was the more terrible Physitians gave up their opinion that the aire was infected The famous Vniversity of Cambridge was so smitten therewith as for the space of halfe a yeare and more Colledges were dissolved Students dispersed Readings and Acts intermitted that populous place made desolate and the poore that remained much pinched with poverty Other great market townes round about in the country were also the last yeare much infected with the plague and many people were thereby destroyed or brought into great exigences But now hath the Lord healed our land Sicknesse is removed and health restored to our borders If the miserable desolation that the plague maketh in many places taking away Magistrates from their subjects Ministers from their people husbands and wives one from another parents from children children from parents deare friends helpfull neighbours one from another and then especially depriving persons of the comfort of their best friends when they stand in most need of them If I say the miserable condition occasioned by the plague be well weighed we shall find our deliverance and freedome from the same to be a great blessing To amplifie this blessing the more Gods more then ordinary providence not onely in abating the violence of that extraordinary sicknesse which in the yeare 1625 so fiercely but also in his speedy suppressing and utter removing it is frequently and seriously to be considered A distinct narration thereof is before set downe The more terrible the three evill arrowes of warre famine and plague are the more remarkable are the blessings of peace plenty and health 4 We in our dayes have such a blessing conferred upon us as hath not fallen out in England fourescore and thirteene yeares before which is the Birth of a Prince heire to the crowne Blessed in this respect be the nine and twentieth day of May 1630. On that day was Prince CHARLES borne From the twelfth of October 1537. whereon Prince Edward who was Edward 6. King of England was borne to the said 29 of May 1630 England was not honoured with such a blessing This is an incomparable blessing to this present age and to future ages also as we stedfastly hope and from our hearts with the most humble devotion and the most earnest affection that we can we daily pray §. 123. Of the present liberty of the reformed Churches in France CHristian charity requireth that we be affected with the blessings conferred on others especially such as are of the same faith and profession that we are Let us therefore cast our eyes on other Churches and their present condition which if we duely observe we shall find Gods gracious providence to be more then ordinarily extended towards them in these our daies We will begin with the reformed Churches in France When Henry 4 stiled the great deceased by that favour he had shewed and peace he had given to those of the reformed religion in his kingdome they were made so safe and secure in mans opinion as it was supposed that no power was able to wrest their liberty from them They had above two hundred walled and fenced townes for their refuge and safety Many of the greatest nobility in France were their partizans and seemed most affectionate to the religion They had troupes and armies of men well disciplined in armes with many brave Commanders and old-beaten soldiers They were well provided with all store of amunition Nothing requisite for defence and safety was wanting in mans imagination It is to be feared that they were too confident in the arme of flesh which that they might the more thorowly discerne the Lord withdrew his protection and left them to defend themselves against the power of their owne Soveraigne which at first they too much sleighted Soone after that their now Soveraigne had raised and brought his forces against them many of their chiefest Commanders revoulted their souldiers were slaine their treasures exhausted their cities and townes of defence were violently wrested from them or treacherously given up many bloudy
massacres were made among them and the miserable effects of warre so depopulated their countrie and destroyed their persons as they were left destitute without all succour or hope of reliefe And since the last taking in of Rochel the King who was of a contrary religion to them became an absolute Master of them What now in mans eye could be looked for but that utterly they should be deprived of the liberty of their religion and by little and little be enforced to the idolatrous superstition of the Romish Church or at least be bred up in blindnesse and ignorance being left without the light of the Gospell to guide and comfort them in that their miserable condition Yet now in these happy daies of deliverances behold how in their greatest extremity when all humane meanes failed them the Lord of hosts hath beyond all hope afforded them much peace and quietnes and provided for them new Churches built with their Kings good leave yea and at his cost and charges because they had beene demolished by the fury of impious souldiers and by the out-rage of superstitious people Thorow that liberty which now they enjoy their Churches are diligently frequented and all Gods ordinances duly observed and their religion with lesse scorne and derision professed then formerly Their peace and security is now greater then when they had the fore-mentioned meanes to embolden them to stand upon their owne guard This is the Lords doing It is marvellous in our eyes They had no Moses no Ioshua to worke for them As they had no power within to defend them from the might and malice of their enemie so they could expect no aid from abroad to encourage them to stand out against their enemies All the aid that from abroad was afforded unto them proved altogether in vaine God is all in all to them He that said The wolfe shall dwell with the lambe and the leopard shall lie downe with the kid and the calfe and the lion and the fatling together and a little child shall lead them and the sucking child shall play on the hole of the aspe and the weined child shall put his hand on the cockatrice den hath wrought this concord betwixt them and the adversaries of their religion The Kings heart is in the hand of the Lord as the rivers of water he turneth it whether soever he will To his Churches therefore hath the Lord turned the heart of that King for their good What the inward affection of the King to those of the reformed religion is is a secret Whether the peace that those Churches enjoy be occasioned by reason of that supreme power which now he hath obtained over them or by reason of his embroilements at home and undertakings abroad little skilleth for the matter in hand Sure it is that the Lord hath ordered all things that have fallen out in France for the good and peace of his Churches there Should not due notice be taken hereof §. 124. Of Gods late mercies to the Low-Countries FRom reformed Churches in France we will passe to the Low-Countries who are of the same profession In recounting Gods late mercies to them which is the taske that we have undertaken thereby to shew what great cause we now have to set out the praises of the Lord it would be too farre a digression to begin with those extraordinary deliverances which they had when first they recovered their liberty against the cruelty and tyranny of Duke D' Alva Later mercies are these that follow 1 A strong faction of Arminians being raised up and dispersed thorowout all their provinces whereby the truth and purity of religion was much corrupted and the tranquillity and security of their State put into great hazard a Nationall Synod not without the counsell and consent of our royall Defender of the Faith King IAMES was assembled at Dort whereunto most grave learned and judicious Divines out of all the reformed Churches in Christendome came who all with one unanimous consent determined sundry fundamentall points of our Christian Religion against the contrary errors of the Adversaries of Gods free grace A mercy not to be forgotten 2 The enemy having gathered such an army as made him master of the field whereby he so strongly besieged Breda a frontier town of great command every way round about as no succour could be afforded it but it was forced to yeeld at which time also Grave Maurice Prince of Orange their brave Generall died great feare there was of much mischiefe if not of utter ruine to befall that State But by Gods Providence their great enemy Spinola was called into another country and a supply made of the losse of their former Generall by substituting in his roome his owne brother whose prudence and prowesse successe hath crowned so as they are now better secured then they were before 3 Spaine provided an exceeding great treasure for the fore-said States which it never intended to them The whole fleet of gold silver and other rich merchandizes which the Spaniards by the helpe of the West-Indians had beene sundry yeares gathering together the Nether-landers tooke on a sudden whereby their enemies were much disfurnished and they themselves so plentifully furnished as they were the better enabled not onely to defend themselves but also to offend their enemies 4 The States being now well prepared they quickly become masters of the field and with much resolution attempt that which the enemy little feared they should attaine namely to take in the Bosche a very strong frontier towne well fenced well manned and every way well prepared and provided for But they so besiege it as no reliefe can be afforded to it they so assault it as there is no standing out against them They take it and keepe it 5 While they lay at this siege another booty falls into their hands Wesell the magazin of their enemie wherein all warlike provision was in great abundance stoared up sending out some of their garrisons abroad notice thereof comes to the armie of the States in siege at the Bosche They forthwith send some troupes to surprize Wesell on a sudden They come to it unexpected and quickly take it Thus are the States againe furnished with their enemies provision They take a strong towne of great consequence which is as an inlett for them into the Palatinate And by this meanes an enemy that with a great army was entred into their country and burnt and spoiled all before him was forced backe againe 6 This last yeare while the army of the States is quiet at home the enemy having plotted some mischievous designe against them unexpectedly sends an army by water into their territories which like a flocke of foolish birds flew into nets that were not laid for them and were taken What can we thinke but that the finger of God hath beene in the ordering of these successefull matters for the better security of them who professe and maintaine the true religion against the professed
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
For the Lord will take his opportunity 2. When thou supposest that the uttermost of an extremity is come then put fire to the powder of thy prayer then stirre vp thy soule to all feruency then be instant and importunate then giue the Lord no rest then especially plead these and such like promises I will neuer leaue thee nor forsake thee He that shall come will come and will not tarry God is faithfull who will not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape When thou passest thorow the water I wil be with thee and thorow the rivers they shall not over flow thee when thou walkest thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Be so farre from fainting by reason of the extremity of distresse as rather with stronger confidence expect deliuerance This being Gods opportunity put him in mind of thine extremity and thus plead it Arise O Lord haue mercy for the time to haue mercy yea the set time is come Psal 102. 13. O Lord heare O Lord forgive O Lord hearken and doe deserve not for thine owne sake Dan. 9. 19. Onely let the truth of confidence be manifested by repentance He that repenteth may be confident when the time to saue is come §. 42. Of applying to our selves Gods dealing with others IIII. DVe obseruation of Gods mercy to others maketh men in like cases to acknowledge Gods mercy to them This was it that moved the Prophet to say that when he was brought low the Lord saved him because he had duly obserued how the Lord preserved the simple Well note the formes of praise that are recorded in Scripture and you shall find it vsuall with the Saints to relate Gods accustomed dealing with others to be such as it was with them To omit the many Psalmes of David that are pertinent to this purpose the two hymnes of Annah and the Virgin Mary give good proofe hereof Men ordinarily behold Gods dealing with others with a single eye whereby they are so convinced of the verity and equity of that which they see as they cannot but acknowledge the like when the like falleth out in their owne case Behold here what good we may gaine to our selves by taking notice of the divine properties as they are exercised on others Few or none can so well discerne the evidences of Gods providence and mercy or of his justice jealousie and displeasure in themselves as in others Objects brought too neare to the eye cannot be distinctly and clearely discerned Selfe-love dimmes mens sight in their owne case When others partake of any good thing we can soone say O how good is God unto them When judgements are executed on others we are ready to ascribe it to the justice of the Lord. Well seeing we are so forward to discerne Gods dealing in other mens cases let us make good use of this our disposition and do so still that hereby we may be brought to the minde of this holy man and finding the Lord to deale with others as he doth with us acknowledge as much and that as in works of judgement to be humbled the more so in works of mercy to be provoked to more hearty thankfulnesse as we shal be when in truth and on just ground we can say The Lord that sheweth mercy to them that are in misery was very mercifull to me when I was in miserie §. 43. Of the exposition and resolution of the seventh Verse PSAL. CXVI VII Returne unto thy rest O my Soule for the LORD hath dealt bountifully with thee HEre beginneth the second part of this Psalme which setteth out the Prophets Protestation for his after purpose This hath respect 1. To his Inward disposition 2. To his Outward conversation For his inward disposition he professeth a quiet setling of his soule Rest whereby his inward disposition is here expressed is opposed to travell and labour or to trouble and sorrow and that both outward and inward Here it is taken in the latter respect as opposed to inward trouble and anguish as is evident by the relation it hath to his soule It importeth an assurance of Gods favour to him and tranquillity of mind and peace of conscience thence arising This rest he calleth his soules because it was a rest wherein his soule had solaced her selfe before which the Lord having given he sweetly and quietly enioyed as his owne But it seemeth that his bitter affliction had bereaved him of it and therefore as to a right lost and recovered againe he saith Returne For this is the very word which the Angell useth to Hagar when she fled from her mistresse Returne As Hagar thorow her mistresses rough dealing with her fled from her so the soule of this Prophet by reason of affliction fell from her former quiet confidence in God As the Angell therefore biddeth Hagar returne to her mistresse so the understanding of this Prophet biddeth his soule returne to her rest Very elegant and emphaticall is this manner of the Prophets directing his speech to his Soule as to another person thus O my soule Hereby his vnderstanding well enlightned and resolved of Gods favour to him stirreth up his will conscience heart and affections to be quieted and no longer perplexed and troubled with doubts and feares about Gods wrath but to rest assured of his love and favour To shew what good ground there was for his soule to repose it selfe quietly in the Lord headdeth For the Lord hath dealt bountifully with thee The first particle being a causall particle FOR sheweth that this is added as a reason of that which went before The reason is taken from the manifestation of Gods fauour to him and it may thus be framed He with whom the Lord dealeth bountifully may well rest on the Lord. But the Lord hath dealt bountifully with thee O my soule Therefore thou O my soule maist well rest on the Lord. One Hebrew word is expressed by this circumlocution hath dealt bountifully The word properly signifieth to repay it hath in that signification relation to some thing done before and that good or evill and in both these senses it is attributed to God and men God is said to repay or reward the righteous according to their righteousnesse and to the wicked to repay or render a recompence In these respects he is called a God of recompences Men likewise are said to repay or render for good and for evill But the word is also simply used without relation to any thing before especially being attributed to God and that in the better sense for conferring or bestowing some good Thus doth the Psalmist pray to God to be recompenced that is graciously dealt with by him and acknowledgeth that he hath so dealt with him In this simple signification doe Hebrew Expositors
Greeke Translators and other Interpreters and Expositors take the word in this place Thus some of our English Translators turne the word here hath beene beneficiall others hath dealt graciously And because the kindnesse which God sheweth is not scanty or niggardly but such as beseemeth his Majesty to give others thus translate it hath dealt bountifully To inferre any matter of merit on mans part because a word that sometimes signifieth to repay is attributed to God in relation to man is too sandy a foundation for such a lofty Babel To take occasion from hence to set out the bountie of the Lord would be too impertinent The word doth indefinitely set downe the grace favour mercy or goodnesse of the Lord without any particular or distinct respect to extraordinary liberality and bounty The principall point here to be noted is the Alteration of the Prophets disposition Where before he was restlesse now he returneth to rest mans polluted nature He indeed tooke to himselfe our true nature even the nature of our infirmities and the infirmities of our nature but free from sinne no dreggs of corruption were in his nature Though he therefore seemed to be shaken all to peeces yet no rebellious no disordered passion was thereby stirred up in him These phrases Now is my soule troubled My soule is exceeding sorrowfull even unto death If it be possible let this cup passe from me My God my God why hast thou forsaken me manifested a very dolorous agony in his soule but no seditious mutiny Such passion in our soule would stirre up much sedition yea after we are truly regenerate For we are but in part regenerate 1. This infirmity of our nature is not wisely observed of them who from the perplexities and agonies of Saints especially if thereby they be forced to manifest any disquietnesse of soule take occasion to insult over them and to trample the more upon them Dauid was much troubled with such and oft complaineth of them In that respect hee saith of them They talke to the griefe of them whom thou hast wounded Thus Iobs friends though they came a long journy to comfort him yet proved miserable comforters Too many such misâ—rable comforters there are who when a man hath need of some comfortable cordialls give him as Christs and Davids enemies did gall for meate and vinegar to drinke The Heathen accounted this a most inhumane part How ill then doth it beseeme them who professe themselves to be Christians 2. Let such as thorow Gods mercy have peace and comfort in their soules and consciences so beare with those that are unsetled and perplexed as they may the better by speaking a word in season quiet and settle their soules It is an expresse charge given to such as are strong to beare with the infirmities of the weake and to such as are spirituall to restore a brother overtaken with the spirit of meeknesse and that for this reason lest they also be tempted What any one is subject unto every one is subject unto Thus shall we shew our selves to be as a true brother even borne for adversity 3. From this whereunto Saints are subject to be sometimes unsetled all have need to give diligence to make their calling and election sure and to be well instructed how to have the heart established with grace that therewith the soule may be fast fixed as the oake is said to be whose roots spread as farre and grow as deepe into the earth as the boughs thereof grow wide and high into the aire whence it commeth to passe that no storme can over-turne an oake it will sooner be rent and split cleane thorow then overthrowne So they who are well rooted and built up in Christ and established in the faith and rooted and grounded in love will sooner have their bodies and soules rent asunder then be over-turned in their faith on Christ Instance the true Martyrs of the Church To enforce this point the further note the next note §. 45. Of the rest of Saints II. SAints have a rest Yea even in this world they have a rest How els could the Prophet here say to his soule Enter into thy rest Why els should he blame his soule for being restlesse That peace which as proper to the Saints is expresly mentioned in Scripture proveth as much To embolden encourage and hearten them in the sea of this world that by the stormes of affliction they should not be overwhelmed and drowned before they come to the rest which remaineth for them and which the Lord Iesus shall give them when he shal be revealed from heaven here they have a rest wherein that we be not deceived mark the third point §. 46. Of the spirituall rest of Saints III. THe rest proper to Saints is spirituall It is such a rest as may stand with tribulation in this world It is a peace which they have in Christ Ioh. 16. 33. a peace with God Rom. 5. 1. a peace of God that passeth all vnderstanding that keepeth mens hearts andminds Phil. 4. 7. a peace and joy in the Holy Ghost opposed to meate and drinke Rom. 14. 17. A peace of conscience For a good and quiet conscience is the bed of the soule in which it sweetly and quietly resteth This is the best truest and surest rest a rest that sustaineth a mans infirmity a rest that not only quieteth the soule when the body is disquieted but also moderateth and mitigateth the disquietnesse of the body This maketh us glory in tribulations What made Peter to sleepe quietly betweene souldiers bound with chaines What made Paul and Sâ—las having beene sorely scourged cast into prison and their feet made fast in the stockes at midnight to sing Surely this spirituall rest wherein their soules were reposed this peace of God This being the best rest God provideth it for his best-beloved 1. Take evidence hereby of the true estate of Saints and be instructed in the manner of Gods dealing with them True it is that he putteth them to many trialls The Lord scourgeth every sonne that he receiveth All are partakers of chastisement All that will live godly in Christ Iesus shall suffer persecution Yet as true it is that the Lord affordeth sufficient supportance yea and comfort also in all their troubles that we may learne that Gods captived servants are not forsaken of him God is faithfull who will not suffer his to be tempted above that they are able to heare As Christ said of the Sabbath I may say of the afflictions of Saints Afflictions are for the Saints and not the Saints for afflictions Therefore God correcteth us for our profit and from thence issueth the peaceable fruit of righteousnesse unto them that are exercised thereby The assistance comfort peace and joy which God giveth even in troubles and afflictions
pronenesse to fall well weighed of them who by reason of some gifts bestowed on them wax insolent and secure Surely this is one use which is to be made of Saints fals that no man boast himself of his owne good deeds when he beholdeth the storms of such men to be taken heed of and wrecks to be bewailed §. 56. Of Gods establishing the weake VII GOD estâ—â—lisheth such as are reâ—die to fall This he did when he delivered this Prophets feet from falling He that falleth faith the Apostle shal be holden up for God is able to make him stand Very fitly to the point in hand saith the Psalmist He brought me up out of an horrible pit out of the miry clay and set my feet upon a rocke and established my goings And againe When I said my foot slippeth thy morcie O Lord held me up As Gods power so his pity and prudence are more clearely manifested hereby Where the Lord saith My strength is made perfect in weakenesse he meaneth that the lower men be brought and the more weake and unable to be established they may seem to be the more divine is that power manifested to be whereby they are established and then doth pity and mercy most brightly shew it selfe when in falling a man is preserved so as if then he had not been preserued he had perished Thus e Christ shewed his pity in saving Peter even when he began to sinke Mat. 14. 30 31. This then must needs be a principall part of prudence In these and other like respects God is so ready to uphold him that is falling and to hold him that is departing that he may seeme to mind such alone and to leave all others 1. Despaire not now though thy foot be slipping or thou sinking in a sea of sorrowes God is as neare at hand in all out troubles as Christ was in that sea where Peter was As a tender mother though she suffer her weake and feeble child to go alone yet will she not suffer it to be alone or out of sight If it slide or fall she presently catcheth it up againe Yea she will give her servants charge over it to keepe it and to take it up in case it fall Thus deales thy heavenly Father with thee poore weake feeble brat He will not suffer thy foot to be moved namely to thy ruine He that keepeth thee will not slumber And lest thou shouldst think that by reason of his greatnesse he will not take care of thee He giveth his Angells charge over thee to keepe thee in all thy waies They â—â—all beare thee up in their hands lest thou dash thy foot against a stone Psal 9â— 11 12. Despaire not then Mercy grace and indulgency is promised Who can despaire that knoweth and beleeveth this 2. When thou findest thy selfe sinking and thinkest thy selfe lost doe as Peter did Cry out to God and say Lord save me Call to mind his promise When thou passest thorow the waters I will be with thee Plead his dealing with others whose feet he hath delivered from falling Perswade thy selfe that thy heavenly Father as farre surpasseth earthly parents in pity and goodnesse as he doth in Majesty and greatnesse Hereupon ponder with thy selfe and consider if earthly parents can suffer their children when they are fallen to lie and crie and not come and take them up Yea they may Yet will not I saith the Lord forget thee If now being fallen thou liest still and cryest not for helpe doest thou not justly deserve to be let alone even for punishment of thy stoutnesse Surely it becommeth every soule to eye God continually not onely as an helper at a pinch but also as one that taketh the care and charge of us upon himselfe §. 57. Of Gods seasonable kindnesse VIII GODS remedy is answerable to mans necessitie That which was a cloud in the day to shelter his people from the scorching heat of the Sun was a pillar of fire to give them light in the night that they might go by day and by night When they had no bread he rained downe Manna from heaven When they had no water he opened a rocke and gave them water to drink When they had water enough but it was so bitter as they could not drinke of it he made it sweet When their enemies infested them he overthrew those enemies According to all their needs he afforded them fit helpe Thus while his people were in the wildernesse he gave extraordinary but visible demonstrations of his more invisible but ordinary providence towards his in all ages Hereby is accomplished that of the Psalmist Psal 121. 6. The Sun shall not smitâ— thee by day nor the Moone by night Which not unfitly may be applied to mens severall estates of prosperity and adversity Remedies answerable to mens necessities are seasonable seasonable remedies are profitable profitable remedies are acceptable acceptable remedies are most availeable to provoke men to all gratitude gratitude makes them diligent in observing what may most make to the honour of God and zealous in promoting the same Thus the very kind of remedy which God affordeth maketh most to mans good and his owne glory Learne hence wisdome of this wise God and that in two especiall points 1. Seeke of him such things as are seasonable for thee to receive as they who in the daies of Christs flesh came to him for succour The blind for sight the deafe for hearing the dumbe for speech the lame for sound limbes and so others 〈…〉 remedy sit for their particular malady Answerably art 〈…〉 danger of death Seeke preservation from death with a â—â—â—erâ—ation to Gods good pleasure Doth any anguish so worâ—â— on thine inward passion as to force teares from thine eyes pray to have those teares wiped away Dost thou find thy â—eet sliding thy spirit fainting Desire God either to keepe thee from falling or to raise thee againe and to revive thy Spirit Seeke not unnecessaries seeke not superfluities seeke not to satisfie thy lusts Well weigh what an Apostle saith in this case Ye aske and receive not because ye aske amisse that ye may consume it upon your lusts 2. Let thy kindnesse be as seasonable as thou canst Give bread to him that is an hungry drinke to him that is a thirst Endeavour to allay the passion of such as are in passion raise up those that are fallen Instruct the ignorant bring into the way of truth such as wander Comfort such as are troubled in conscience Herein lieth a maine difference betwixt a skilfull Physitian and a deceitfull Emperick The Physitian enquireth after the kind of disease constitution of person temperature of climate season of yeare and answerably prescribeth his remedy The Empirick gives his remedy without any respect to the forenamed respects If it do any good then it s well if it do none it was all that he could do and
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
to God O Lord. 2 A note of asseveration truly 3 An The Asseveration is a note of confidence So as II. Saints may confidently professe that relation which God is pleased shall passe betwixt him and them The Ingemination importeth an earnestnesse in that which he professeth and giveth instance that III. Confidence in the interest which Saints have in God maketh them earnest in pressing it The continuance of the mutuall relation betwixt God and him even from his birth is added as a prop to his faith Therefore IIII. Faith is much strengthened by constant evidences of Gods favour The expresse mention of his mother which is for honour sake sheweth that V. It is an honour to children to descend from pious parents §. 99. Of Saints being Gods servants I. SAints are Gods servants As this Prophet here so stileth himselfe so are the three great Patriarchs Abraham Isaac and Israel so also Moses Iob all the true Prophets the Apostles as Paul Peter Iude yea and Christ himselfe stiled Sundry are the respects wherein Saints may truly and properly be termed Gods servants 1 As all creatures are being made sustained ordered and governed by the Lord. 2 As many naturall men being deputed by the Lord to speciall functions and services 3 As many in the Church making profession of God to be their Lord. 4 As true faithfull professors who doe indeed take God for their Lord. In the three former respects as Gods creatures as deputed to select functions by God as professors of the name of God others are servants of God as well as Saints but the fourth respect which is the most honourable profitable and comfortable respect is proper and peculiar to Saints and that two waies 1 By reason of Gods affection to them 2 By reason of their disposition to God 1 God accounts them members of his house and answerably affects them as of his houshold In regard of such an affection he thus saith of Moses My servant Moses is faithfull in all my house Yea as united unto Christ and in him adopted and accepted he saith to Saints as to Christ Behold my servants whom I uphold mine elect in whom my soule delighteth 2 They are affected to the Lord as dutifull faithfull gratefull servants An heathen Monarch observed thus much and thereupon saith O Daniel servant of the living God whom thou servest continually This relation thus taken affordeth matter of gratulation and direction to such as can truly and justly apply it to themselves Gratulation by reason of the dignity of it Direction by reason of the duties that are thereupon expected 1 It is here as a dignity expressed and made the ground of gratulation And that not without cause For though this title servant be in it selfe a meane title yet in relation to God it is an high an honourable title The greatest noble-man in a kingdome thinks himselfe honoured with this title The Kings servant But what are mortall Monarchs to the immortall and incomprehensible King of kings Not onely Patriarchs Kings Prophets and Apostles but Christ the Sonne of God thought himselfe dignified with this title servant in relation to God It is therefore a noble service whereof David here saith to God I am thy servant c. and blessed Mary to the angell Behold the handmaid of the Lord. Moses also and other Saints were such servants Neither is it any marvell that holy men were dignified with this title whereas the Father thus speaketh to his Sonne It is a great thing for thee to be called my servant Such is the Maiesty Omnipotency Immutability Perpetuity Integrity Clemency Mercy Bounty and Excellency every way of this Lord as it nor will nor can repent any one to have any relation to him or dependance upon him which the royall Prophet well understood when he said to this Lord A day in thy courts is better then a thousand I had rather be a doore-keepein the house of my God then to dwell in the tents of wickednesse Psal 84. 10. The particular dignities and prerogatives of the Lords servants are such as these 1 They are all free 1 Cor. 7. 22. 2 All the services which the Lord enjoyneth are faire services Psal 19. 7 c. 1 Ioh. 5. 3. 3 The Lord gives ability to doe the worke which he expects and exacts of us Ioel. 2. 29. Phil. 2. 13. 4 He accepteth and approveth what he enableth his servants to doe Mat. 25. 21. Iob. 1. 8 9. 5 He bountifully rewardeth every good thing His wages are good and great Mat. 10. 42. 19. 29. 25. 21. 6 Gods servants get favours even for others also Iob 42. 8. 7 They are sure of safe protection from all hurtfull things and of sufficient provision of all needfull good things Isa 65. 13 14. 8 The Lord taketh care of his servants seed Psal 69. 36. 2 This relation directeth us unto such duties as here follow 1 To honour our Lord Mal. 1. 6. 2 To obey him Mat. 8. 9. Col. 3. 22. 3 To feare him with an holy trembling Eph. 6. 5. 4 To be faithfull to him Num. 12. 7. 5 To do all that we do on duty Luk. 17. 10. 6 To be no men-pleasers Gal. 1. 10. 7 To serve him onely not to serve Mammon or any other master save the Lord Mat. 6. 24. §. 100. Of Saints confidence in Gods mind to them and theirs to God II. SAints may confidently professe that relation which God is pleased shall passe betwixt him and them This confidence is manifested sometimes in the acknowledgement of that part of the relation which is on mans part and other times that which is on Gods part In this text that on mans part is professed truly I am thy servant So where he saith We are the people of his pasture and the sheepe of his hands People and sheepe are notes of relation on mans part So are clay and worke of Gods hands where the Prophet saith We are the clay and the worke of thy hands On Gods part he saith O Lord thou art our father and thou our potter To like purpose are other like notes of relation on Gods part with confidence professed thus Thou art my father my God and the rocke of my salvation Thou art my King O God Thou O Lord art my glory In these and other like places though the note of asseveration truly is not expressed yet the manner of expressing the notes of relation on the one and the other part import much confidence These and such other relations betwixt God and man give assurance of Gods gracious acceptation and favour If God meant not to deale with us as a Father with children as an Husband with his wife as a King with Subjects as a Master with servants as a Shepheard with sheepe as a Potter with pots for all these and other like notes of relation betwixt God and us are expressed
if indeed he were profited by that which we offer unto him Be liberall and bountifull to the Lord whosoever ye be that have any thing to give to the Lord. And who is it that hath not something yea that hath not much to give if hee be no niggard of what he hath The poorest that be have as many calves as Salomon had to offer to the Lord calves of their lips Hos 14. 2. These are sacrifices which may bee offered up to God Heb. 13. 15. The poorest that be have a body which they may present as a living sacrifice holy and acceptable to God Rom. 12. 1. The poorest that be may every day morning and evening and at other times also direct their prayer to God as incense Psal 141. 2. Yea they may mixe therewith the sweetest incense of the intercession of Christ and offer all up upon the golden altar which is before the throne Rev. 8. 3. The poorest that be may bring to God a broken heart and a contrite spirit which is a sacrifice that God will not despise Psal 51. 17. The poorest that be may do justly love mercy and walk humbly before God which the Lord preferreth before burnt offerings and calves of a yeare old yea before thousands of rammes or ten thousand rivers of oile Mic. 6. 8. These and other like offerings have all of all sorts not the poorest excepted now under the Gospell to bring and give unto the Lord. These sacrifices Saints offer to God These sacrifices they solemnize without intermission day and night especially that of giving themselves to God All good workes are sacrifices fit for God and acceptable to him There are also severall talents given to severall persons though not to all alike for to one are given five to another two to another but one yet to him that hath the least so much is given as by a good improvement thereof hee may bring some increase and advantage to the Lord and that so acceptably as the Lord thereby wil be moved to say Well done thou good and faithfull servant thou hast been faithfull over a few things I will make thee ruler over many things c. Mat. 25. 21. As for rich men they may yet further honour God with their substance Prov. 3. 9. They may do good and distribute for with such sacrifices God is well pleased Heb. 13. 16. They may so communicate to the necessities not onely of the poorest Saints but also of the Ministers of Gods Word as what they doe in this kind may be an odour of a sweet smell a sacrifice acceptable and well pleasing to God Phil. 4. 18. Thus as there were sacrifices of old there are sacrifices still as oblations of old so oblations still Onely the kind of them is altered These sacrifices allowed approved accepted under the Gospell Please the Lord much better then oxen and bullocks that have hornes and hoofes yet to us are they nothing so chargeable as the oblations and sacrifices were to the Iewes Why then do we returne so little to the Lord Are his mercies fewer in number or lesse in worth to us under the Gospell then they were to his people under the Law If the difference betwixt the old and new covenant betwixt Gods dealing with his Church before and since Christ was exhibited were thorowly discerned we should find just cause to say He hath not dealt so with the Iewes as he hath dealt with Christians We want those zealous affections which the pious Iewes had Were our inward disposition answerable to theirs we would not we could not come so short as we do of outward expressions of gratefulnesse Let us by due meditation of Gods surpassing kindnesse to us be stirred up willingly and chearefully to give what we shall understand to be acceptable to him God gives all to God againe let all be returned §. 114. Of vowing praise to God PSAL. CXVI XVIII I will pay my vowes unto the LORD now in the presence of all his people THe immediate inference of this verse upon the former sheweth the principall matter of the Prophets vow For he maketh mention of his vow as of a motive the more to provoke him to offer up a sacrifice of thanksgiving But if he had not vowed such a sacrifice what motive could his vow have beene thereto This approved patterne of the Prophet giveth evidence that Praise to God is a meet matter to be vowed Where mention is made of performing vowes expresse mention useth there to be of this very matter and that where directions are given for vowes thus Offer unto God thanksgiving and pay thy vowes and where performance is promised thus My praise shal be of thee I will pay my vowes Thy vowes are upon me O God I will render praises unto thee I will sing praise to thy name for ever that I may daily performe my vowes The praises which he sang to the Lord tending to this end that hee might performe his vow evidently prove that he had vowed so to doe Where Iacob vowed that the stone which he set for a pillar should be Gods house what intended he thereby but that publike and solemne praise should be given to God This was the maine substance of Iepthahs vow that in way of thanks he would give something to the Lord. If his vow had not too farre extended it selfe even to such things as might not bee offered to the Lord it had beene a warrantable and commendable vow 1 A vow rightly made is of something to be done for the Lords sake and to testifie our respect to him If a vow be made against any sinne or against temptations or occasions that lead thereto it is because by sinne God is offended and dishonoured Now to vow against that whereby God is offended and dishonoured is implicitly to please and to honour God If a vow be made for performing any duty that is made somewhat the more directly to the honour and praise of God for all good duties tend thereunto Now because there is nothing wherein and whereby we can more honour God or better testifie our respect to God then by giving praise to him to praise God must needs be a very fit subject for a vow yea the best that can be 2 In making a vow something is aimed at either as received or as expected from the Lord which occasioneth the making thereof When in distresse a vow is made it is in expectation of deliverance from that distresse When to avoid sinne a vow is made it is to gaine assurance of pardon for that sinne before committed and assistance against it for the time to come Though in these and other like cases a vow be made before the kindnesse for which it is made be received yet it is to binde us unto gratitude for the kindnesse which wee desire and expect If after a kindnesse conferred a vow bee made then it is an apparent testimony of