[Page 78] thus puts him in mind of his almighty power, Ier 32. 27. Behold I am the Lord, the God of all fleshs is there any thing too hard for me? Mar. 10. 27. That which with men is impossible, is not so with God: for with God all things are possible. Though he have set bounds to his creatures, beyond which they cannot go: yet can none set bounds to him. Psal. 115. 3. Our God is in the heavens: He doth whatsoever he will. Read more hereof in▪ 1 Sam. 2. 1, &c Annahs song: and in Psal. 113.

Of sundry duties and comforts arising from a due consi­deration of the foresaid power of God, See The Guide to go to God, §. 213, 214. And of other instructions arising from the helpe which God affords in mans extremity, see the next § but one to this.

§. 40. Of Gods perfect preservation.

II. GODS succour is salvation. It freeth out of all danger. Thus much intended Moses, when the Israelites despairing of all helpe, he thus said to them, Exo. 14. 13. Feare y [...] not, stand still, and see the salvation of the Lord. Such was that salvation, as they had no cause to feare those their ene­mies any more. The like may be exemplified in other deliverances which God undertooke to give: especially in the cures which Christ did in the daies of his flesh. When his pleasure was to heale any, he made them Mat. 15. 28. whole: and for evidence thereof, Luke 17. 14.he commanded L [...]pens to shew themselves to the Priests, whose office it was to judge whe­ther a leprosie were perfectly cured or no. Mat. 9. 6. Ioh. 5. 8.Others that had beene very weake and impotent he willed to carrie their beds, that thereby is might be seene that they were per­fectly cured. Mar. 5. 41. Luke 7. 14. Ioh. 11 43.The dead he caused to rise up. Mar. 5. 19, 20.D [...]moni­acks he charged to preach the Gospell. But the greatest and best evidence that can be given hereof, is the eternall salva­tion which is given to Saints, whereunto the Apostle [Page 79] having relation, saith, Heb. 7. 25. [...]. id est perfectè. Ita videlice [...] ut nihil ad eam sd­lut [...]m possit am­plius desiderari. Beza in annot. major. in hunc loc. He is able to save to the utter­most.

God will have his works to be manifested to be divine: to be so perfect in their kind, as nothing need be added thereto, non helpe sought of any other but of him: that so by evident demonstrations men may be forced to say, This is the finger of God.

1. Assuredly they that know and believe this truth, that the Lord [...]weth them whom he undertaketh to help cannot 1 but be much encouraged in their distresses to seeke helpe of Encourage­ment to seeke helpe of God. Mar. 5. 20.him. In such cases as are to men incurable, we use to do much for some present case: and yet faile oftentimes in that which we seeke for, and expect at mens hands, as that wo­man which had suffered manythings of many Physitians, and had spent all that she had, and was nothing bettered, but rather grew worse. If we could believe as she did, assuredly we should do as she did, and have as good successe as she 2 Disswasion from trusting to any thing but God. 2 Ch [...]o 16. 12. Va [...] qui tempo­re tribulationis at (que) a [...]gusti [...] non confi [...]unt in Do­mino, sed in Ae­gy [...]tiorum, id est secularium [...]omi­num auxilio. Hier. Com­ment l. 10. in Isa 31.had.

2. Let us beware of Asa his fault, who in his disease sought not to the Lord, but to the Physitians. How much better had it beene to have sought not to the Physitians, but to the Lord. Which I would not have so taken as if Physitians were not at all in any case to be sought unto; but to shew that it is much better to neglect all means, then to neglect the Lord who giveth a blessing to all the means that are at any time of any use. Warrantable meanes may lawfully, must conscionably be used: but used as the hand of Gods provi­dence, whereby he doth whatsoever good thing is done by them. Woe is denounced against them that trust to means without the Lord, Isa. 30. 1, &c. and 31. 1, &c. Whether therefore meanes be used, or not used, let not the Lord be neglected. He saveth.

§. 41. Of Gods taking occasion to helpe at a pinch.

III. § 38. MA [...] extrimity is Gods opportunity. Then, even then especially is God ready to helpe when men are at the lowest. To passe over those instances which are mentioned before § 39. there are two proverbes asod in scripture which give good proofe to this point. The [...] Gen 22. 14. [...] Hoc apud He­br [...]os exivit in proverbi [...]m, u [...]si quando in An­gustia constituti sunt, & Domini optant auxilio sublevari, dicant in monte Domi­nus vide [...]it Hier. Quaest▪ in Gen.one is this, [...] In the monus will the Lord [...]e scene. Knowledge of the just occasion of this proverbe will give light to the true interpretation thereof. The occasion therefore was this. God gave an expresse charge to Abraham to take his onely, his beloved sonne, even him of whom it was said, In Isaac shall thy s [...]en be called, and to offer him for a burnt offe­ring on a mountaine which the Lord should shew him. A­braham in obedience to the Lords charge went on whither the Lord appointed him, with a full resolution to do what he was commanded to do. Three daies was he in journying to the place: and at length came to the top of a mount, where he built an altar, laid the wood in order, bound Isaac, laid him thereon, tooke a knife, and stretched out his hand Quantum ad vo l [...]n [...]atem attinet, cruentaverat dextram Patri­archa, &c. Chrys. in Gen 22. Hom 47.to slay his sonne. Thus in his intent he had slaine and sacri­ficed his sonne. In all this time did not God shew any mind or meanes to save Isaac: but even then, when there was scarce a step betwixt him and death, the Lord shewed him­selfe, and declared his pleasure for preserving Isaac. Now because it was on a mount where Isaac was thus neare unto death, and that on the mount, and not before, God shewed himselfe for the preservation of Isaac, thence arose this pro­verbe, In the mount will the Lord be seene. And to be an evi­dence to all future ages of Gods wisdome in affording his help at the last cast, the Holy Ghost prefixeth this clause, as it is said to this day.

2 King. 1 [...]. 3. The other proverbe is this, The children are come to the birth▪ and there is no strength to bring forth. By this proverb Ierusalem being so besieged by the King of Assyria, as there was (in regard of humane helps, little hope of deliverance, [Page 81] is compared to a woman great with child, in paine of tra­vell: the Inhabitants of the city are resembled to the chil­dren in the mothers wombe: the extremity of distresse wherein they were, to the difficulty and danger of travell. Such then was their case, as the case of a woman, which, having a weake child not able to helpe it selfe, is spent with paine and travell, and hath no midwife, nor any other meanes of helpe. Were they not now brought even to ut­termost extremity. In this extremity, when they were so low brought, the Lord helped them. 2 King 19. 35.

The helpe that in such extremities is afforded, manifestly appeareth to be from God. When the Egyptians observed the succour which was afforded to the Israelites in the midst of the Red Sea, they said, The Lord fighteth for them. Thus Exo 14 25.is God the more honoured by reserving himselfe to such ex­tremities.

In extremities succour is much more welcome, much bet­ter accepted, more highly prized, and mans heart more affe­cted and enflamed therwith. When the Israelites were safely Psal. 106. 9, 12. led thorow the depths, then they sang the Lords praises.

Is there not now great and just reason that God should take this opportunity to helpe?

1. Wait therefore to the very uttermost of an extremity. 1 This being the most seasonable time for God to helpe, most Admonition to wait.meet it is that we should tarry the Lords leasure, and wait for his season. This the Prophet noteth to be a property of true faith, He that beleeueth maketh not haste▪ He seeketh Isa. 28 16.not to preuent the time appointed of the Lord. If the Lord tarry, the beleever will wait. He well knoweth that there is Hab. 2. 3.an appointed time, which cannot be prevented, which shall not be overslipt. For the Lord will take his oppor­tunity. 2 Direction to pray more earnestly, and believe more stedfastly in extremity. Heb. 1 [...]. 5.

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 [Page 82] Heb. 10 37. 1 Cor. 10. 13. 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 Isa. 43. 2. escape. When thou passest thorow the water I wilbe 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 Confidat qui agit paenitentiam, quum venit tempus salvandi. Hier. Com­ment, in Psal. 101. 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. §. 58. DƲe 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, 1 Sam. 2. 1, &c. Luk. 1. 46, &cthe two hymnes of Annah, and the Virgin Mary give good proofe hereof.

Instruction in the benefit of observing Gods dealing with others, & applying it to our selves. 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 [Page 83] 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 shalbe, 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 See §. 2.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, [Page 84] is opposed to Exo. 23, 12. Gen. 8. 9. travell and labour, or to Ruth 1. 9. Deut. 28. 65.trouble and sor­row, and that both Lam. 5. 5.outward and Isa. 28. 12.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, Gen. 16 9. 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.

[Page 85] But the Lord hath dealt bountifully with thee O my soule.

Therefore thou O my soule maist well rest on the Lord.

[...] Gods repay­ing. 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 Psal. 18. 20. repay, or reward the righteous according to their righteousnesse: and to the wicked to Ier. 51. 6. repay or render a recompence. In these respects he is called —56. [...] a God of recompences. Men like­wise are said to repay or render for Psal. 116. 12.good, and —137. 8.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 Psal▪ 119. 17. recompenced, that is, graciously dealt with by him: and —141. 7.acknowledgeth that he hath so dealt with him. In this simple signification doe Targum. [...] retribuit bonum.Hebrew Expositors, L X X. [...]. bene [...]ecit.Greeke Translators, and Sic Hier. Aug. alijque.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.

Summe. The principall point here to be noted is the Alteration of the Prophets disposition. Where before he was restlesse, now he returneth to rest.

[...] [Page 88] 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 (Ioh. 12. 27. Now is my soule troubled. Mat. [...]6. 38. My soule is exceeding sorrowfull even unto death. —19. If it be possible let this cup passe from me. —27. 46. 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. Reprehen­sion of such as disquiet the disquieted. 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, Psal 60 26. 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 Iob 16. [...]. miserable comforters. Too many such mis [...]rable comforters there are, who when a man hath need of some comfortable cordialls, give him (as Ma 27. 34, 48 Psal. [...]9. 21. Vrgere iacen­t [...]m est inhuma­num. C [...] pro C [...]ab. Post. 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. Admonition to do what may be to set­tle the unset­led. 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 Isa. 50. 4. a word in season, quiet and settle their soules. It is an expresse charge given to such as are Rom. 15. 1. strong, to beare with the infirmities of the weake: and to such as are Gal. 6. 1. 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 [Page 89] shew our selves to be as a true brother, Pro. 17. 17.even borne for ad­versity.

3. Instruction for being well setled. 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 Hebr. 13. 9.—quantum ver­tice ad our as Aetherias, tan­tum radice in Tartara tendit, &c Virg. Georg. l. 2. 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 Col. 2. 7.well rooted and built up in Christ, and established in the faith: Eph. 3. 17.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 Psal 42. 11.—43. 5.blame his soule for being restlesse. That Ioh. 16. 33. Rom. 5. 1.—14 17. 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 Heb 4. 9.the rest which remaineth for them, and 2 Thes. 1. 7.which the Lord Iesus shall give them when he shalbe 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. §. 43. THe rest proper to Saints is spirituall. It is such a rest as may stand with tribulation in this Bona & tran­quilla conscien­tia est lectus ani­ma▪ In hoc re­quiem capit ani­ma. Bern. S [...]rm parv. 1.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: See The whole Armour of God▪ Treat. 2. part. 5 §. 724.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 Rom. 5. 3. glory in tribulations. What made Act. 12 6. Peter to sleepe quietly betweene souldiers, bound with chaines? What made Act. 16. 23, 24, 25. Paul and S [...]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 Instruction in the true estate of Saints.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: Heb. 12. 6, 8. The Lord scourgeth every sonne that he receiveth. All are partakers of chastisement. 2 Tim. 3. 12. All that will live godly in Christ Iesus shall suffer persecution. Yet as true it is, that the Lord affordeth Discamus capti­vos Dei serves non deseri a Domino sao. Aug. Epist 122 ad Victorian.sufficient supportance, yea, and comfort also in all their trou­bles, that we may learne that Gods captived servants are not forsaken of him. 1 Cor. 10. 13. God is faithfull who will not suffer his to be tempted above that they are able to heare. As Mar 2. 27. 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 Heb 12. 10. for our profit: and from thence issueth —11. the peaceable fruit of righteousnesse unto them [Page 91] that are exercised thereby. The assistance, comfort, peace, and joy which God giveth even in troubles and afflictions, ministreth just cause for us all to say, 2 Cor. 4. 8, 9. We are troubled on eve­ry side, yet not distressed: we are perplexed, but not in despaire: persecuted, but not forsaken: cast downe, but not destroyed. This is the benefit of spirituall rest, that temporall troubles do not disturbe the same. If any be disquieted, and unsetled (as we heard before some might be) it is their owne weake­nesse. They have a rest to returne unto ordained, revealed by God: whereunto when they recall their spirit, they will returne as here the Prophet doth. If thus there be peace and rest to Saints in times of trialls and troubles, inward peace, spirituall rest in outward trialls, and temporall troubles, who can doubt of their rest in halcyon, in quiet and peacea­ble times, when there is nothing to disturbe the same. The world is altogether ignorant of this peace. If they had a true and due understanding thereof, their mouthes would not be so opened as they are against Saints by reason of their troubles.

Information in the diffe­rence betwixt Saints and worldlings. 2. Take notice hereby of the difference betwixt the con­dition 2 of beleevers and unbeleevers, servants of the Lord, and slaves of the Devill. They have their rest: a rest that may stand with externall unquietnesse. Though in body, and in outward estate they may seeme to have no rest: though in that respect they may be thought, Mat. 8. 20.as Christ, to be in a worse case then foxes, that have▪holes, and birds of the aire that have nests, because they have not where to rest their head: yet have they a rest for their soule: a rest that refresheth and solaceth both soule and body. But it is otherwise with the wicked. The wicked are like the trou­bled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked, Isay. 57. 20, 21. Though they have health of body, and all outward prosperitie, though by reason there­of they say (as the rich foole did Luke 12. 19.) to their soule, Take thine ease, eate, drinks, and [...] merrie: Yet cannot this be but onely to the teeth [Page 92] Videntur habe­re tranquillita­te [...], videntur quietefrui: sed non est quies ub▪ a [...]imus inquie­tus est: non e [...] tranquillitas mentis ubi ani­mus exagitatur obnoxi [...] flimul [...] conscienti [...]. Amb. Com­ment in Psal. 112. Serm 17. vers▪ 5. outward. They seeme to have rest, and to enjoy quiet. But that is no rest where the soule is restlesse. That is no peace of mind, where the mind is troubled with stings of a guilty conscience. Their conscience is like to the fore-mentioned troubled sea. If they feele it not, it is because they are intox­icated, and made senslesse, as the drunkard that lieth downe in the midst of the sea, or upon the top of a mast, and feeleth nothing, Prev. 23. 34, 35. Their conscience is seared with an hot iron, (1 Tim. 4. 2.) When it is roused it wilbe as a roaring lion, and aranging beare: or a beare robbed of her whelpes. Pro. 28. 15. & 17. 12.

3. Envy not (O ye Saints) the rest whereof the men of this world so much boast: returne to your owne rest: rest 3 satisfied therewith. In your greatest troubles meditate Exhortation to rest content in spirituall rest.thereon, solace your selves therein. The mariner in hope of comming to a calme haven, patiently endureth all manner of stormes while he is on sea. Should not Saints much more quietly beare all manner of troubles, not onely in expectati­on Hebr. 4. 9.of that [...] which remaineth to the people of God, but also in regard of that inward spirituall rest which they have in the midst of their greatest afflictions.

§. 47. Of Gods favour the rest of Saints.

IIII. § 43. SEnse of Gods favour is the ground of Saints rest. After▪ the Prophet had expostulated with his soule about her unquietnesse, he gave this advice, Psal. 42. 11.—43. 5. hope in God, as the onely meanes of setling his soule. Faith is it that perswadeth the soule of Gods favour: hence is it that Rom. 5. 1. being justified by faith we have peace with God. Yea because this peace relieth on Gods favour, it is called Phil. 4. 7. the peace of God. When David was in one of the most despe­rate distresses that ever befell him, it is said, that 1 Sam. 30. 6. he encou­raged himselfe in the Lord his God. The assurance that he had of Gods favour, and confidence that the Lord was his God, supported him, and moved him to rest thereon. Many are the Metaphors which to this end are applied to God, as [Page 93] Psal. 18. 2. Rocke, fortresse, deliverer, strength, buckler, horne of salva­tion, high tower, —46. 1. refuge, —16. 5. portion of inheritance, maintainer of lot, —119 114. hiding place, —71. 3. strong habitation whereunto we may con­tinually resort.

1. Nothing can satisfie the soules of Saints but Gods fa­vour. They find all other things to be Ecl. 1. & 2. vanitie and vexati­on of spirit. Whereas therefore others say, Psal. 4. 6. Who will shew us any good, Saints say LOrd lift thou up the light of thy counte­nance upon us.

2. Gods favour is that proper place whither a soule well enlightned and rectified (as the soules of the Saints are) aspireth. Now nothing resteth till it comes to its proper place. Instance light things that flie upward, and heavy things that fall downeward.

Psal. 42. 1, 2. 3. The uttermost end, wherunto the Saints referre all their endeavours is to be accepted of God. All things which advi­sedly they do, are but as means for attaining to that end. Now till men attaine to that maine end at which they aime, they cannot thinke of a perpetuall rest. A traveller hath no setled rest till he come to his journeyes end: nor a mariner, nor a souldier, nor any other that proposeth a weighty end to himselfe.

Instruction in the restlesse rests of m [...]n. 1. Let this onely true rest be well observed: let us be well instructed therein: and that the rather because all of all sorts desire rest: but most, yea and all that are not tho­rowly instructed in this true rest, are deceived thereabout. He that is destitute of the needfull things of this world, sup­poseth that if he had bread to eate and raiment to put on, he should say to his soule be at rest. He that is in paine con­ceives that if he had ease he should rest, and desire no more. So he that is sicke, if he had recovery▪ he that is in prison, if he had liberty: he that is in any distresse, if he had re­lease. Yet when their desire is accomplished they are as restlesse as before. After one thing is obtained, ano­ther is desired. Greater contentment is supposed to be in the things of this world by them that want them, then can be found to be by them that enjoy them. [Page 94] Hence is it that wealth to the covetous, honour to the am­bitious, pleasure to the voluptuous man, and all things here below to such as desire them, are as water to him that hath Quo plussunt potae, plu [...] s [...]iun tur aqu [...]. Ovid Fast. lib. 1. Ecl. 1. 8.a dropsie, the more is drunke the more is desired. The eye is not satisfied with seeing, nor the eare filled with hearing. No humane knowledge satisfieth the Philosopher: no in­ventions, no indulgences the superstitious person. All things out of God are as ice, snow, dew, and other lïke me­teors: [...]pic [...] compara [...] mari quod nu [...] ­quam potest qui [...]s [...]ere [...]sed e [...]iam in summa tran quillitat [...], fractis ad li [...]ora volvi­tur s [...]ctibus: si­nis (que) cius lutum est, & conculca tio. Hier Com­ment l. 16. in Esai. 57. Admonition not to rest till we attaine the true rest. Gen. 8. 9. they waste in using; they soone melt or drie away. In consideration hereof saith the Prophet, (Isa. 55. 2.) Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Wilt thou set thine eyes upon that which is not? Pro. 23. 5. As all naturall men are unsatisfied in all their desires and endeavours, so among others, they who most set their thoughts and hearts on mischiefe. Fitly doth the Prophet (Isa. 57. 20.) resemble such to the troubled sea when it cannot rest. Yea in the grea­test calme it beats against the shore, and raiseth waves, which cast up mire and dirt.

2. Seeing out of God there is no rest, let the Lord and his favour be to thee as the Arke was to the Dove. While she was out of the Arke she found no rest for the sole of her foot. Give no sleepe to thine eyes, nor slumber to thine eye-lids till thou hast found out this rest for thy soule, assu­rance of Gods favour. To be restlesse till we find this rest, Luke 1. 53. Rev. 21. 6.wilbe a meanes to find it. The Lord filleth the hungry with good things. He giveth to him that is athirst of the fountaine of life freely.

Direction for assurance of Gods favour. See The Whole Armour of God, Treat. 2. Part. 6 § 71. 72. 3. For gaining such assurance of Gods favour as may make thee rest securely therein, observe these rules.

1. Acquaint thy selfe with Gods promises, which are the onely true sure ground of faith and confidence. For Gods promises are declarations of Gods favour towards man: what God promiseth, man may safely rest upon. It Psal. 119 49.was Gods promise whereof David thus saith, Ʋpon it thou hast caused me to hope.

2. Meditate seriously and frequently on Gods properties, [Page 95] as on his grace, mercy, truth, power, &c. This meditati­on See The Whole Armour of God Treat. 2. Part 6 §. 25, &c.added to faith in Gods promises, wilbe as oyle put into a lamp, which will continue the life and light of it. Vers 5. §. 26The forementioned description of God by his divine proper­ties sheweth that the faith of this Prophet in Gods favour was nourished thereby.

3. Observe Gods former dealing with thee: and call to mind such evidences of his favour as he hath shewed to thee in former times. This will give thee evidence of his present good-will towards thee: for whom he once loveth Ioh. 13. 1. Ier. 31. 3. Isa. 49 14, &che ever loveth; he loveth his with an everlasting love. When Zion said, The Lord hath forsaken me, and my Lord hath forgotten me, this answer was replied, Can a woman for­get her sucking child, &c? Yea they may forget, yet will not I forget thee, &c. saith the Lord.

4. When thy affections are much prone to heavinesse, and thy heart much misgiveth thee (as we speake) by reason of doubts and feares, let thy judgement grounded on Gods Word and Promises support thee. A right understanding of Gods promises are of force to keep an heavy spirit from sinking. A mans judgement well informed, will convince his affections of folly when they make doubt of Gods fa­vour, and so bring them to yeeld to that which it concei­veth to be truth.

Exhortation to rest in Gods favour. Psal. 119. 114. [...] Having some evidences of Gods favour towards thee, repose thy selfe therein. Say to God as the Psalmist doth, Thou art my hiding place. The beasts of the wildernesse that have their dennes, and hiding places, use on all occasions to have recourse thereunto. In their dennes they sleepe se­curely: to their dennes they carry their prey, and there eate Iob 37. 8.— [...]8. 40. Psal. 104. 22it: when they are wounded, or any way hurt, they make to their dennes▪ there they licke themselves whole, if at least they can: but if their hurt be mortall so as they must needs die, they will die in their dens. Thus ought we to make the Lord our den, our hiding place, and in all conditions, on all occasions to repose our selves in him and his favour. If we have cause of joy, to rejoyce in the Lord; if of sorrow, to [Page 96] Inh [...]rete illi qui secit v [...]s. State c [...] eo & stabi­tis Requiescite in eo, & quieti eri [...]s. Aug. Confess l 4 c. 12. mourne and [...]hed our teares in his bosome: while we live, to live in him, when we die, to die in him: even within the armes of his favour. Thus shalt thou be sure to be safe in all estates; for safe is he whom the Lord doth keepe. O cleave to him therefore who hath made you. Stand with him, and ye shall stand safe. Rest in him, and ye shall be in quiet rest.

§. 48. Of comforting and quickening ones selfe.

V. §. 43.MEn must stirre up themselves to that which they see to be good for them. As the Prophet doth here stirre up his soule to returne unto her rest, so in other places to Psal. 42. 5.hope in God, —62. 5.to wait upon God, —103. 2.to remember all his benefits: yea and —146. 1.to praise the Lord. To the proofe of this point tend all such exhortations as in Scripture are made in the first person, as such as these, Heb. 4. 11.Let us labour to enter in that rest. —16.Let us goe boldly to the throne of grace. —6. 1.Let us goe on to perfection. —10. 22.Let us draw neare with a true heart, &c. By these, men of God stirred up themselves as well as others.

For even they, who are in place and have any calling, to stirre up others, Act. 14, 15. are men of like passions with others, and are not only subject, but prone also to waxe dull, cold, backward to holy duties, even to such as tend to their spirituall com­fort. § 44.We have shewed that the best may be much dis­quieted and restlesse. And therefore have need to 2 Tim. 1 6. stirre up the gift of God that is in them.

Quest. How can this be?

Ans. 1. By putting difference betwixt the understan­ding and affections. The understanding is in man as a mi­stresse, the affections are as hand-maidens. The mistresse may see that to be very meet to be done which the hand-maidens are loth to doe, and thereupon quicken them.

2. By distinguishing betwixt the spirit and flesh. Mat. 26. 41. The spirit is oft willing when the flesh is weake. Yea when Rom 7. 22, 23. the inward man delighteth in the law of God, the outward man [Page 97] warreth against it. Now all these being in man, when the un­derstanding inciteth the affections, and the spirit driveth away the heavinesse of the flesh, man is said to stirre up him­selfe.

Direction for counselling ones selfe. Learne here how beneficiall a man may be to himselfe: how he may instruct, direct, encourage, and comfort him­selfe: namely by well using that light of understanding which God giveth him, and by applying that wherein he is well informed to himselfe. On this ground when we are tempted to a sinne, when we find passion, pride, lust, or any other corruption beginning to arise in us, let us make our case to be anothers case, and by our understanding reason with our soules as if they were other persons: and what we would in such cases say to others, let us say to our owne soules, as the Psalmist, Why art thou disquieted O my soule? Psal. 42 5. Spera in Domi­ne, respondet con­turbanti se ani­mae suae, & quasi rationem reddenti pertur bationis su [...] propter mala quibus abun [...]at hic mundus. Aug. Enar. in Psal 41. And here, returne unto thy rest, O my soule. Many that much doubt, and even despaire themselves, can produce sound grounds to move others to be confident in God, which if they would presse upon their owne soules, they might be much quickened thereby. They can tell others, that when God seemes to hide himselfe, it is but a cloud that keepeth away the brightnesse of Gods favour, which shall be driven away, and therefore they ought to hope and waite. They can tell others, that temptations to sin must be resisted, and that by resisting of them, they will be vanquished. They can set a catalogue of promises before others in their conflicts, and bee plentifull and powerfull in perswading others to boun­den duties, and disswading them from disgracefull vices. If thus they would deale with themselves, what good might they do to themselves? Thus should they neuer want (no not when they are most retired, most private, even by them­selves alone) an instructer, a directer, a counseller, a comfor­ter. And no counseller, no comforter can be more powerfull with a mans soule, then himselfe.

§. 49. Of the exposition and resolution of the eight Verse.
PSAL. CXVI. VIII.
For thou hast delivered my soule from death, mine eyes from teares and my feet from falling.

THe forementioned kindnesse of God is here particular­ly exemplified by the deliverance which God gave him from his distresse.

How his soule may be said to be delivered hath beene be­fore shewed on vers. 4. §. 24.

Metonymia effecti. Death is here put for such a desperate distresse as threat­ned death. In the case wherein he was (to use the Apostles 2 Cor. 1. 8, 9.phrase) he despaired even of life: he had the sentence of death in himselfe: and thus God who raiseth the dead delivered him from a great death. The words therefore are not literally to be taken of a miraculous raising from death: but his di­stresse is In abstracto.thus by this word, death, set out to aggravate his danger, and to amplifie Gods deliverance. Hereof see more on Vers. 3. §. 15.

The teares of his eyes are here mentioned to shew how he was affected with that affliction. Teares are outward effects and signes of inward anguish. When Ierusalem was caried captive into a strange land, Lam. 1. 2. She wept sore in the night: her teares were on her cheeks. Yea Christ (who with the nature of our infirmities, Heb. 4. 15.assumed the infirmities of our nature, yet without sinne) had in his bitter agony —5. 7. teares forced from his eyes.

Gods delivering of this Prophets eyes from teares, impli­eth a removall of that distresse whereof these teares were [...] signe: with which his soule was so troubled, as his eyes gushed out with teares: so as the Metonymia Effecti vel Ad­iuncti. effect or signe, is here put for the cause.

Falling of his feet, doth yet further aggravate the distresse. [Page 99] The word translated [...] falling, signifieth such a violent for­cing of one as he cannot stand: as where it is said Psal. 118 [...]13. [...] in forcing thou hast forced me to fall. Now feet are the supporters of a body: when they fall, downe fals all the body. Hereby is declared, that the violence of his affliction was such, as like a boisterous storme it was enough in his best strength to over­throw him: and it also so wasted his strength and weakned him, as he could not stand, but was ready againe and againe to fall: it foiled him exceedingly. By removing that affli­ction God delivered his feet from falling. But this is spoken in an Allegory. For, by his feet are meant his spirit, by fal­ling, the fainting thereof. So as his very soule was preserved from being overwhelmed.

Eripult anima [...] mcam dc morte, oculos mcos à lachrymis, p [...]des meos à lapsis. De morte, dando bo­nam conscienti­am; a lachrymis, dando tranquil­lam & bonam: à lapsu, dando se­curam. Bern. Serm parv. 1. Some distinguish the three particulars thus, He hath de­livered my soule from death, by giving me a good conscience: mine eyes from teares, by giving a quiet and a good consci­ence: my feet from sliding, by giving a secure conscience.

This is the Exemplification of the motive mentioned in the latter clause of the former verse.

Herein note,

1. The Manner of expressing it.

2. The Matter whereof it consisteth.

The Manner is by [...]a direct turning of his speech to God, thus, Thou hast, &c.

The Matter consisteth in a particular Enumeration of the deliverances which God gave him. So as here is expressed

1. The Author of his deliverances. Thou.

2. The Kinds thereof. And these are three.

1. His soule from death.

2. His eyes from teares.

3. His feet from falling.

For the Manner. In the former verse he spake of the Lord in the third person, thus, The Lord hath dealt bountifully with thee: but here to the Lord in the second person, thou hast delivered: which implieth a familiarity. The appre­hension of Gods bounty had quickned his spirit, and made him in a reverend manner the more bold: so as,

[Page 100] 1. By a due consideration of Gods favour to us we are made more familiar with God.

This Prophets thus speaking to God, Thoù hast delivered, sheweth that,

2. Deliverances are to be ascribed to God.

The first kind of deliverance, my soule from death, giveth evidence that,

3. God can deliver from the power of death.

The second kind of deliverance, mine eyes from teares, im­plieth two points. One intended, the other expressed.

4. Saints may be much affected with afflictions.

5. God can remove all matter of mourning.

The third kind of deliverance, My feet from falling, im­porteth also two points, viz.

6. Great distresses may foile Saints.

7. God establisheth such as are ready to fall.

The fit applying of deliverances to the distinct distresses, as soule or life from death: eyes from teares: feet from fal­ling, demonstrateth that,

8. Gods remedy is answerable to mans necessity.

§. 50. Of the meanes to become familiar with God.

I. §. 4 [...]. BY a due consideration of Gods savour to us we are made more familiar with God. Thus Exo. [...]3. 12, 13, [...]. Moses ha­ving duely observed how God knew him by name (that is, tooke especiall notice of him) is emboldened to desire fur­ther, to know God, and to see his glory. And 2 Sam [...]. 27. David well weighing that gracious message which by Nathan God sent to him concerning the establishing of his throne, maketh this inference, Therefore hath thy servant sound in his heart, (that is, beene bold) to pray this prayer unto thee. So Ifa. 6. [...]. Isaiah, so —38. 3. Hezekiah, so Dan 7. 19.—10. 1 [...]. Daniel, so many others.

Manifestation of Gods favour worketh faith: the more that the evidences thereof are pondered, the more strength gathereth saith. Meditation on Gods good-will to us, is to [Page 101] faith as a seasonable supply of oile to a lampe, which conti­nueth to preserve the light thereof. Now Eph. 3. 12. by faith we have boldnesse and accesse with confidence: and the stronger faith, the more boldnesse.

O let not any evidence of Gods kindnesse passe by with­out due notice taken thereof. Doe in this case with God, as 1 King. 20. 33 the servants of the King of Syria did with the King of Isra­el, diligently observe whether any thing come from him, that may demonstrate his good-will to thee. Thus maist thou gaine assurance that thou art in the number of 2 Chro. 20. 7. Isa. 41. 8. Cant. 5. 1. Gods friends. I am. 2. 23.This was it which made Abraham to be accounted the friend of God, because he beleeved. Gods kindnesse to men shew­eth that they are his favourites. As wise favourites there­fore are in a reverend manner familiar with their Sove­raigne, so may such as know the Lords mind, be with him, and have free entrance into his presence, and assurance of gracious acceptance. A great priviledge.

§. 51. Of ascribing deliverances to God.

II. §. 49. DEliverances are to be ascribed to God. This hath constantly beene observed by such as have beene guided by the Spirit of God, as by Gen 14. 20. Melchizedech, —3 [...]. 10. Iacob, Exo. 15. 1, 20. Moses, Miriam, Iudg. 5. 1. Deborah, Barak, 1 Sam. 12. 11 Samuel, 2 Sam. 23. 1. David, 2 Chro. 15. 11 Asa, —20. 26. Iehosaphat, Isa. 38. 9. Hezekiah, Est. 9. 17. the Iewes in captivity, Acts 4. 24. the Apostles, and many other in all ages, yea and the Rev. 15. 3.bles­sed spirits in heaven also.

All deliverances are wrought by God. Whatsoever the instrumentall meanes be, he is the principall efficient and author As he is the Creator of all things, so the Governour, the disposer and orderer of all. And all creatures in the world are his servants, his instruments used by him, accor­ding to his will. If therefore by any right victory be ascri­bed, not to the munition, but to the Generall: recovery of health, not to the potion, but to the Physitian: good-work­manship, not to the materialls or tooles, but to the Artifi­cer: by much more right, victory, recovery, all delive­rances, [Page 102] all blessings are to be ascribed to God, who enableth Generalls, Physitians, and all others to do what they do, and giveth all efficacy to the means that are any way effectuall. It is therefore most just and equall that that which is done by God be ascribed to him. His right it is, and shall he not have his right? Will subjects deale so unjustly with their King, souldiers with their Generall, servants with their master?

Reprehension of such as ascribe delive­rances to any but to God. Fie on them therefore that either take no notice at all of such deliverances as they have, or els impute them to any other then to God: whether it be to themselves, to other men, to any secondary causes, to fortune, or to any thing els. Three sorts of men do especially offend herein. Dan. 5. 22, 23 Idolaters, that ascribe Gods due to Idols. Act 24. 2. Flatterers, that attribute it to men. Isa. 10 8. &c. Act. 12. 23. Ambitious persons that take it to themselves. Two great evills are thus committed. The Creator is rob­bed of his due. To creatures is given more then their due. He the onely true God is esteemed as no God. They that are Gen. 49. 6.no Gods are accounted as Gods. O my soule, come not thou into their secret: unto their assembly mine honour be not thou united.

Exhortation to give God his due. Be rather of the communion of Saints, whose understan­ding being rightly informed in the extent of the divine pro­vidence, wherby every good thing that is wrought, is wrought, they are so in their hearts affected therewith as they can­not conceale the same, but make their tongues their glory in acknowledging and making known what God hath done to their soules. This, though it be most due to God, yet he ac­cepts it as a kindnes, as an honour done to him. And in testi­mony of his gracious acceptance of this gratefull remem­brance, he will afterward on other occasions be ready to de­liver. Si D [...]i beneficia commemoremus ad maiorem il▪lum benevolenti. am excitabimus Chrys. Hom. 2. in 2 Cor 1.For he never repenteth any goodnesse shewed to such as duly acknowledge the same. If we thankfully comme­morate his blessings, we shall excite him to conferre greater blessings upon us. Behold then a ready way to give glory to God, and to gaine good to our selves.

§. 52. Of Gods delivering from death.

III. § 49. Particular desperate cases out of which God delive­reth.GOD can deliver from the power of death. He can deliver

1. In such cases as threaten death: wherein men have cause to feare death; as the Israelites had when Pharaoh with a mighty hoste pursued them, and they had no way to fly but thorow the sea, (Exod. 14. 2, &c.) and againe when they were besieged by the Syrians, 2 King. 6. 24, &c.

2. When death hath begun to lay hold and to ceaze upon them, as 1 Sam. 17. 34.a lion and a beare did upon the lambs which Da­vid kept. Thus it seemeth that death had ceazed on 2 Cor. 1. 8. Paul, and on 2 King. 20. 1. Hezekiah, who notwithstanding were both deli­vered.

3. When there is no possibility of avoiding death by any ordinary meanes. Thus was Ion 1. 17. Ionah delivered out of the sea, and Dan. 3. 26. Shadrach, Meshach, and Abednego out of the hot fiery fornace. Isa. 43. 2.God hath promised to be with his in fire and water: in most desperate distresses.

4. When they are in the very power of death, and death actually ceazed upon them, and deprived them of life. Here­of we have many instances both in the 1 King 17. 22 2 King. 4. 35.—13. [...]1.old, and Mat. 9. 25. Luk 7. 15. Ioh. 11. 44. Act. 9. 40.— [...]0. 10. Mat. 27. 52. Rom. 1. 4.New Te­stament. Ezc. 37. 2, &cThe vision of dry bones that came together, were knit with sinewes, covered with flesh and skinne, and had breath of life breathed into them, and lived, was a visible demonstration hereof. But that evidence which farre sur­passeth all, is the Ioh. 5. 28.generall resurrection of all at the last day.

Supreme and absolute is the power and soveraignty of God over all, even Rev. 20. 13. grave and death, and Heb. 2. 14. him that hath the power of death, the Devill. They are all his vassals to hold or to let go whom he will.

Consolation in all distresses 1. Admirable is the comfort which hence ariseth to such as being well instructed in the power of God, can in assu­rance of faith rest on him, as 1 Sam. 30. 6. David did, who, when he knew not whither on earth to flie for succour, encouraged [Page 104] himselfe in the Lord his God. For, nothing can befall us without the limits of his power: no danger can happen, out of which he is not able to deliver us.

How Gods power is to be rested upon. Quest. May Saints in confidence expect any deliverance that God is able to give?

Answ. Not simply: but with a willing subjection of themselves to his will: as they who said, Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us from thine hand, O King: But if not, be it knowne to thee, O King, that we will not serve thy gods. Herein then lieth the comfort which ariseth from Gods power, that our God who is able to deliver us, will deliver us, if in his wisdome he see deliverance fit for us. Sorites.For thus we may safely conclude.

Admonition in all straits to rest on God. Therefore, what God seeth to be good for us, shalbe done.

Iust cause is here given unto us of looking to God, when death presents it selfe before our eyes: and to say unto him, 2 Chro 20 12 We know not what to doe: but our eyes are upon thee. Cast not therefore thine eyes too much downeward. Fixing eyes aright on God, worketh faith.

§. 53. Of Passion in Saints.

IIII. § 49.SAints may be much affected with afflictions. They may Psal. 6. 6.weepe, as this Prophet did: and Est 4. 1.cry, yea with a loud and bitter cry: and Psal. 32. 3.roare all the day long: and Mic. 1. 8.waile and houle: and expresse other symptoms and signes of much anguish and great griefe.

Iob 6. 12. Is their strength the strength of stones? Or is their flesh of brasse? Flesh and bloud remaining in the best while they remaine in this world, maketh them sensible of smart, of paine, of losse, of disgrace, of other crosses which lie heavy upon them, and presse and pinch them sore.

1. Refutation of Stoicall senslesnesse. 1. Away with the senslesse and blockish opinion of Stoicks, who say that no passion beseemes a wise man. The Heathen [Page 105] Philosophers by that light of nature which they had, have Cic. Tuscul. quest l. 4 Lege Lactant de vero cultu l. 6 c. 14 & Aug. de Civ. Dei l. 14. c. 8, 9▪ & l. 9. c. 4 & Quaest in Gen l. 1 c. 30 contra Stoicorum [...]. 2. Reprehensi­on of rash censures.sufficiently refuted that paradox. To us that have the light of Gods Word (which commandeth expression of passion when 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 Exhortation to Sympathy. 3. Have compassion of such as (having cause) are in pas­sion. Rom. 12 15. Weepe with them that weepe. 1 Cor. 12. 26, 27.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. Taxation of insulters at others sor­rowes. 4. As for such as take occasion from the signes and effects of others sorrowes, to insult over them, let them well weigh Psal. 6 [...]. 10, 21, 2 [...], &c.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. §. 49. [...] oculos eius a lachrymis. Fugit enim do­lor, & tristitia & gemitus. Amb in Orat de Obit. The­od.. 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 [Page 106] in the morning, (Psal. 30. 5.) Answerable hereunto have beene Saints prayers, Gods promises and performances. For instance of prayers take these, Psal. 51 8.Make me to heare joy and gladnesse, that the bones which thou hast broken may re­joyce. —90. 15.Make us glad according to the yeares wherein thou hast afflicted us. Of promises these, Ier. 31. 13.I will turne their mour­ning into joy, and will comfort them, and make them rejoyce for their sorrow. Zac. 8 19.Their fasts shalbe joy and gladnesse, and chearefull feasts. Isa 30. 19.Thou shalt weepe no more. Of perfor­mances these, Psal 30 12.Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladnesse. —126. 1, 2.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, Luk. 7. 38. &c 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? Isa. 38. 1, &c. [...] E [...] stevi [...] stetu magn [...]. 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, Isa 61. 1. &c.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, Isa. 3 [...]. 5. 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, 2 Cor 1. 3. 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, Ioh 11. 33, 35 When he saw Mary weeping, and the Iewes also weeping, he groaned in the spirit, and was troubled, and wept. And againe Luk. 7 13.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 [Page 107] purpose, Exo 3. 7. 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 Psal. 56. 8. 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.

Admonition to mederate mourning. Learne hereby to set a meane to mourning. 1 Thes. 4. 13. 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 Mat. 26. 75. Peter did, weepe bitterly. In these and other like cases thou maist, and must pray, as the Psalmist did, and say, Psal. 39. 12. 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. § 49.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, Psal 7 [...] ▪ 2My feet were almost gone: my steps had well nigh slipt. —91. 18.My foot slippeth. — [...]8 [...]7.I am ready to halt. —73 [...]6.My flesh and my heart faileth. —7 [...]. 9.My strength faileth. —7 [...]. 3.My spirit was overwhelmed. — [...]1. 10.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.

Exhortation to looke to our feet. The Apostle giveth a seasonable exhortation for preven­ting, or redressing the danger of this infirmity: which is [Page 108] this, [...] eb. 12 12, 13. 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. Me [...]onymia Effecti & Ad­iuncti.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. S [...] nequaquam rect [...] suis factis iacta [...]e audeat, cum videat tan­torum virorum & cauendas tempestates & slenda nausra­gia. Aug. de Doctr. Chr. l. 3. c. 23.10, 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 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. §. 49.GOD est [...]lisheth such as are re [...]die to fall. This he did when he delivered this Prophets feet from falling. Rom. 14. 4.He that falleth (faith the Apostle) shalbe holden up: for God is able to make him stand. Very fitly to the point in hand saith the Psalmist, Psal. 40. 2.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, —94. 18.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, 2 Cor. 12. 9. My strength is made perfect in weakenesse: he meaneth, that the lower men be brought, and the more weake, and unable to [Page 109] be established they may seem to be, the more divine is that pow­er manifested to be, whereby they are established: and then Sic paratus est Deus suscipere cadentem, & [...]ripere fugi [...] ­tem, ut videri p [...]ssi [...] [...] o [...] [...]ous alijs [...]i so [...]i op [...]ram da re. Ber. in Psal. Qui habit. Ser. 2. Disswasion from despaire.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 Mat. 14. 30, 31 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. Psal. 121. 3. 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 [...]all beare thee up in their hands, lest thou dash [...] Prom [...]sa [...] in Psal. 101. Exhortation to [...] for hel [...] in [...]alling. thy foot against a stone, (Psal. 9 [...]. 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 Mat. 14. [...]. Peter did: Cry out to God, and say, Lord save me. Call to mind his promise, Isa. 43. 2. 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. Isa 49. 15. Yea [Page 110] Expedit omni anim [...] Deum sempe [...] attende­re, tanquam pro­prium non modo adiu [...]rem, sed etiam inspecto­rem. Ber lcc. citat. 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. §. 49. GODS remedy is answerable to mans necessi­tie. Exo 13▪ 21.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. —164.When they had no bread, he rai­ned downe Manna from heaven. —17 [...].When they had no wa­ter, he opened a rocke and gave them water to drink. —15. 25.When they had water enough, but it was so bitter as they could not drinke of it, he made it sweet. —17. 8. Reddetur populo [...]al [...]citas pris [...]i [...]a quam aliquando habuere in ere­mo, pr [...]ceden [...]e Domino eos per d [...]em in columna nubis, & per no ctem in columna ign [...]s, ut nec in prosperis, nec in adversis aliquan d [...] turbentur. Hier. Com­ment. in Isay 4 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 smit [...] 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.

[Page 111] Directions. 1 Pray for sea­sonable bles­sings. 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 [...]er [...]ation to Gods good pleasure. Doth any anguish so wor [...] on thine inward passion, as to force teares from thine eyes? pray to have those teares wi­ped away. Dost thou find thy [...]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 Iam. 4. 3. it upon your lusts.

2 Seasonably do good. 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 its well: if it do none, it was all that he could do: and by that all, many more receive hurt then good by his his prescripts. To be an Emperick about the maladies that affect the soule, and endanger the eternall salvation thereof, is insufferable. Do therefore good: do it, as David did, According to the integrity of thine heart, by the skilfulnesse of Psal. 78. 72. thine hands. For which end pray for wisdome of him that is wisdome it self: that so thou maist be perfect as he is perfect. Mat. 5. 48.

Hitherto of the Prophets protestation for his inward dispo­sition.

§. 58. Of the meaning and parts of the ninth Verse.
PSAL. CXVI. IX.
I will walke before the Lord in the land of the living.

THe Prophets See § 2, 43. protestation for his outward conversation is here generally propounded.

This phrase I will walke, is taken diversly. Some take it for an expression of his confidence in the continuance of Gods favour towards him: that God who had freed him out of the jaws of death, would now continue him in the land of the living, there to remaine, and abide before the Lord. Anci­ent English Translators enclining to this sense, thus inter­pret it, I shall walke, in relation to the divine provi­dence, whereby he should be preserved yet longer to live on earth: so as, according to this acception, to walke before the Lord, is to live to advance the glory of God. A pious in­terpretation this is. But this phrase of walking before the Lord, is in Scripture most frequently used to set out a duty on mans part, rather then a kindnesse on Gods part: for God requireth it of Gen 17. 1. Abraham as a duty: and commen­deth 2 Chro. 6. 16 David for it, as for a duty performed by him. To this acception do the Kings Translators incline, and translate it as a promise made on the Prophets part to God, thus, I will walke. By this manner of expressing his purpose under a solemne promise, he bindeth himselfe to performe the duty promised. This word, walke, importeth a motion, and a proceeding on in that motion step by step, from place to place. Metaphorically it is taken for a practice of good or evill. The words joyned with it will shew what kind of practice it importeth. 1 King. 15. 26To walk in the way of the wicked is to practice evill: Ier 7. 6.To walke after other Gods is to practice Idolatry. But Psal. 119. 1. to walk in the law of the Lord, is to practice what that law requireth: Isa. 33. 15. To walke in righteousnesse, is to [Page 113] practise and deale righteously. The verb in the Hebrew is of the Hithpael. seventh conjugation, which implieth a reciprocation or reiteration of an action. Some learned and judicious Ex­positors indesinen [...]r am­bulabo. Trem. & I [...]n. Trip [...]ex est sig [...]i ficatio Hithp. [...]. 1 Recioroca▪ 2 Passiva. 3 Frequentati­va. to expresse the emphasis of the Conjugation, thus translate it, [...] I will continually walke.

These words [...] before the LORD (word for word at the face, or in the presence of the Lord) do determine the kind of walking which he intendeth: namely such an one, as he would not be afraid, or ashamed that the Lord should see: but such a walking as the Lord should well like and ap­prove. In other places to this kind of walking these phra­ses are added, Gen [...]. 2 [...]. [...] with God, 2 King. 23 3 [...] after the Lord, Col 1 10. [...]. worthy of the Lord: all which in effect import one and the same thing. He that walks with God, so carieth himselfe as knowing God is by him. He that walks after the Lord, behaveth him­selfe a [...] a servant following his master, and is ever at hand to doe what his master requireth. He that walks worthy of the Lord, so demeaneth himselfe as becommeth a servant of the Lord, so as the Lord may be honoured by him. He that walketh before the Lord, doth all things as in the sight of the Lord, whom he knoweth to be Psal. 139. 7. every where present, to —12. see in the darke as well as in the light, and to be Ier. 17. 10. a searcher of the heart: and thereby he is moved in all places open and secret, at all times, day and night, in deed, in word, in thought to have such respect to God, as to doe nothing, but that he which seeth it, may approve it; nor to make shew of more then he intendeth, but to doe the good which he doth sin­cerely, Col 3. 23. Heb. 11. 5. heartily, as to the Lord. The Apostle that was gui­ded by the same spirit that he which penned Henoks histo­ry was, having relation to that history, saith, Before his tran­slation he had this testimony that he pleased God. What Mo­ses stileth walking with God, the Apostle expoundeth pleasing God. The intent therefore of the Psalmist here is to endea­vour to please God.

That this intention of his may not seeme to be put off till it be too late, and he in the grave, where none can walke, where no worke can be done, he addeth the place where he [Page 110] [...] [Page 111] [...] [Page 112] [...] [Page 113] [...] [Page 114] would so walke, In the land of the living. On earth there be diverse divisions for habitation, and therefore he expresseth the word in the plurall number thus, [...] in regio [...]ibus. in the regions, imply­ing that in what place soever he should be, he would walke before the Lord.

The living are here opposed to the dead: so as the land of the living, is a description of the place and time where and while, men live in this world. In this sense is this phrase frequently used in the Old Testament. In another Psalme this time of life is stiled Psal. 56. 13. the light of the living, in opposition to death which is thus described, Iob 10. 22. A land of darknesse as darknesse it selfe.

Thus this verse setteth out The duty of him that is delive­red from a deadly danger: Concerning which here is ex­pressed,

1 The Matter. I will walke

2 The Manner. Before the Lord

3 The Place and Time. In the land of the living.

This Promise of walking, being inferred upon his former profession of his affection towards God, and resolution to rest on him, sheweth that,

I. Mans inward affection to God must be manifested by his outward conversation.

The Metaphor of walking, which is a going on and pro­ceeding forward: and the conjugation wherein the word is used, which noteth a reiteration, giveth us to understand, that,

II. Saints must proceed in their approved practice.

The rule that he prescribeth to himselfe for his walking, which is this, Before the Lord, teacheth that,

III. Eye must be had to God in every action.

The description of the Place in this phrase, The land of the living, declareth that,

IIII. This world is a place and time of life.

The end of describing this Place and Time thus, which is to set out the proper place and seasonable time of walking before God, importeth that,

[Page 115] V. While men live they must endeavour to please God.

The manner of expressing this duty under a solemne pro­mise thus, I will walke, implieth that,

VI. Saints must bind themselves to duty.

The inference of this verse wherein his duty is declared, upon the former wherein Gods kindnesse is manifested, de­monstrateth that,

VII. Manifestation of Gods good pleasure to man, must make man carefull to please God.

§. 59. Of practising duty.

I. MAns inward affection to God must be manifested by his outward conversation. It is usuall with the Holy Ghost to inferre upon feare, and love of God (which are the two principall affections whereby our high esteeme of God, and due respect to him are manifested) a walking in his waies, and keeping his commandements, thus, Psal. 1 [...]8. 1. Blessed is every one that feareth the Lord, that walketh in his waies. Eccl 1 [...]. 1 [...]. Feare God and keepe his commandements. Deut 11. 22.—19. 9. Love the Lord and walke in his waies. 1 Ioh. 5. 3. This is the love of God that we keepe his commandements. The duty comprised under this Meta­phor of walking is oft and much pressed thorowout the Scripture, and that under this very word. It is Gen. 17. 1. Deut 10. 12.comman­ded, Gen 6. 9. Luke 1. 6.commended, Gen. 5 24.rewarded, and thereupon conscionably 2 King. 20. 3it hath beene, and still must be observed: and that in re­gard of

• 1 Gods glory.
• 2 Others good.
• 3 Our owne good.

1 By practice it is that the virtues or 1 Pet. 2. 9.praises of him that hath called us out of darknes into his marvelous light, are shew­ed forth. Mat. 5. 16. Thus men may see our good works and glorifie our Father which is in heaven. Good cause therforehad the Lord to say, Ioh. 15. 8.Herin is my Father glorified that ye beare much fruit.

2 By practice it is that such as are called are stirred up to an holy Heb. 12. 1.emulation (for they that walke aright, become [Page 116] 1 Thes. 17. 2 Cor. 9. [...]. ensamples to others:) and such as are not called may either 1 Pet 3. 1, 2. be wonne, or —16. Fidem [...]u [...]m di­lectio anim [...]t, pro [...] et actio B [...]r. super Cant. Serm 2 [...]. [...]st [...]monium praesentiae spiri tu [...] pr [...]ent ope­ra Idem de S. And [...] ▪ Serm. 2.haue their mouthes stopped.

3 By practice it is, that sincerity of heart, integrity of conscience, soundnesse of faith, and truth of all graces are manifested, cherished, and increased. Yea and the presence of Gods Spirit in us, testified. Hereby inward assurance is gained, and outward evidence is given of our election be­fore the world, and of our salvation after the world. Many judgements are by this walking or prevented, or removed, or mitigated, or sanctified: and everlasting perdition avoi­ded. If motives may be of force to provoke us to performe a duty, motives are not wanting to provoke us to this duty of walking, as here it is professed.

Reprehension of such as pra­ctise not what they know and like. Ne scientiam ti­bi satisfacer [...] pu­tes, propterea ad­iecit qui ambu­lant. &c. Basil. in Psal. 117. What may now be thought of such, as having attained to a sufficient measure of knowledge, and are with that which they know of God, and of his kind dealing with them in­wardly affected, and are thereupon moved to professe as much loue as the Prophet here doth, but yet faile in perfor­mance, in practice? They walke not. Their apprehension, affection, profession are all in vaine; except to be as so ma­ny evidences against them, to make them the more inexcu­sable, and to aggravate their judgement the more. I deny not, but that knowledge of God and of his favour towards us, a good liking thereof, and a cheerfull acknowledgement and profession of what we know, are very needfull and use­full. For walking without knowledge must needs be prepo­sterous and erroneous: without a good affection, hypocri­ticall and vaine: and without a free profession, too too ti­morous. So as these three are necessary, though not suffici­ent. Question may be made of the truth of them all, where they are not sealed and ratified by an answerable walking and practice. And adversaries of the truth will take the more occasion to slander the truth. Our adversaries doe much urge against us and our profession that we walke not: that we practise not: and alleage this against our profession, to im­peach the integrity of our religion: which should make us more conscionable in shewing forth our good workes for [Page 117] stopping of their mouthes. Our doctrine is even in this point, as in others, sound and orthodoxe. In Schooles, in Churches, by preaching, by printing we teach a necessity of walking, of practising, of doing good works, according to this rule of the Apostle, (Tit. 3. 14.) Let ours learne to maintaine good works for necessary uses, that they be not un­fruitfull. Or [...] ut ad agen­da bona op [...]ro s [...]s [...]inemus. N [...]q [...]nim a [...]er sal­vari nos p [...]ssibil [...] est. Chrys. Hom 47. in Gen. 22And we acknowledge them to be so necessary, as without them we cannot be saved.

The ground of their cavilling against our doctrine about good works is, because we do not set too high a prize up­on them, and make them meritorious, which is to make them no good works, but proud, presumptuous, damnable, diabolicall works. There be many forceable reasons for the necessity of good works, though that vaine, frothie, windy, false, arrogant, impious, blasphemous reason of merit be not pressed. They are expresly commanded of God: therefore necessary. Though they be not the cause of raigning, yet Via regni non causa regnandi Bern. de Grat. & lib. arbitr.they are the way to the kingdome, out of which way we cannot attaine to the Kingdome: therefore necessary. Though the faithfull are not justified by them, yet by them is their faith justified (Iam. 2. 22.) therefore necessary. Vt ad meritum satis est de meri­tis non praesume­re: sic carer [...] meritis, satis est ad iudicium. Bern. sup. Cant Serm. 68. Luk. 17. 10. Though the doing of them do not merit eternall life, yet the not doing of them meriteth everlasting death, (Mat. 25. 41, 42) therefore necessary. Though by the strict standerd of the Law being found unperfect, they are rejected, yet by the gracious mitigation of the Gospell being found sincere, they are accepted: therefore necessary. Though when we shall have done all those things which are commanded us we are unprofita­ble servants, yet by doing according to our ability what we are commanded, we shew our selves gratefull children: therefore are good works necessary. This last motive is of more moment with an ingenuous child, then any merit can be. For when the beleever thorowly pondereth the free grace and rich mercy of God in giving him Christ, in accep­ting him in Christ, in pardoning all his sinnes, in reserving eternall life for him, his heart is so inflamed with a desire of testifying all gratefulnesse, as he is ready with his uttermost [Page 118] power to do whatsoever he may know to be well-pleasing unto God. Now Gods Word declaring that to do good is a sacrifice well-pleasing to God, the fore-named desire doth Heb. 13. 16.more enforce him to do good, then the merit of many hea­vens could. Gratefulnesse more worketh on an ingenuous spirit then reward can. And that which in way of grate­fulnesse is wrought, is much more kindly wrought, then that which is done for recompence. Answerably it is also more acceptable to God: for it manifesteth a better respect towards him.

2 Ye that have tasted of the bounty of the Lord, and are well informed in his good-will towards you and thereupon have your hearts inflamed with the heavenly fire of love, and are stirred up to purpose and promise to approve your selves to him, have a care of your cariage, and ratifie the truth of all by an answerable walking. Sweet is that melo­die, and happy is that harmony, where mind, heart, tongue, life and all consent to make a concent. Say therefore (and do as ye say) I will walke: and that with such a mind as is set out in the next doctrine.

§. 60. Of persisting in good courses.

II. § 57. SAints must proceed in their approved practice. Persist in duty. Gal. 6. 9.They must not be wearie in well doing. Phil 3. 17. Marke them (saith the Apostle) which walke so, as they have vs for an example. What kind of walking doth he meane? He himself hath plainely and fully expressed it in the verses before. It was this, —12. To follow on, —13. To reach forth unto the things which are before, —14. To presse toward the marke. From this his wal­king, and proceeding on, he maketh this inference, —16. Let us walke by the same rule, or as some not unfitly translate it, let us proceed. For [...] dicitu [...] ordo in acie a fronte ad extremum ag­me [...] p [...]y [...]us Th [...] l. 4the word which the Apostle useth, pro­perly signifieth to go on in order. The vertue of such as ap­pertaine to the kingdome of heaven, is in this proceeding set out by many metaphors: as Pro 4. 8. The shining of light more and more unto perfect day: Ezek. 47, 2, &c. The waters of the Sanctuary [Page 119] which increased from anckle deepe to knee deepe, from thence up to the loines, and after to such depth as could not be passed over: Eph 2 21.An edifice that from the foundation riseth higher and higher till it be a compleat building: 1 Cor [...]. [...]4. Runners in a race, which run on till they come to the goale: Psal 92. 12. Plants, Palme­trees, and Cedars which all grow till they come to their full growth: Mar 4 27. Corne, and —32. Mustard-seed which grow to ripenesse: and Eph 4. 16. a body which groweth to the full stature thereof.

To leave all the metaphors but that which is in my text, The way wherein we must walke is a long way, while here we live we cannot attaine to our journeyes end; we must therefore walke as long as we live, and still goe on▪ [...]s we must not turne backe againe (If any draw backe, my [...]oule (saith the Lord) shall have no pleasure in him, Heb. [...]0. 38.) so may we not stand at a stay. He that beginneth a building, and continueth not till it be finished, maketh himselfe ridi­culous to all that see it (Luk. 14. 30.) He that beginneth the Christian race, and giveth over before he come to the end, Vnum necesse est e duobus, aut proficere [...]cilicet, aut prorsus de­si [...]re. Ber. de 3 Ord. Eccl. Exhortation to be ever walkingdoth not onely lose the crowne, but treasureth up wrath un­to himselfe. This will assuredly fall out if we proceed not daily in our Christian course. For one of these two things will fall out: either to go on, or to fall backe.

Let all that set foot in the race to heaven, hence learne to take to themselves an invincible resolution Heb. 1 [...]. 1. [...]to run the race that is set before them. He saith not to run in the race, but to run the race: which phrase implieth an holding out till it be finished. All that run would willingly obtaine. Yea God would have us 1 Cor. 9. 24. so run as we may obtaine. But this cannot be without perseverance, and that to the end of our life. For the goale is set at the last period of life. Let our eye be In H [...]thpael [...]v [...]r ba in hac coniu­gatione significant vehemen tiam aut fre­quentiam. Pagu. Instit. Hebr. thereupon, more minding what is to come, then what is past. As many as wilbe perfect, must be thus minded. A fore-set­led resolution is of great force to make us hold out. And that we may the more fully expresse that which is implied in [...]the very conjugation here used which imortpeth a rei­teration of the action, let us yeare after yeare, moneth after

[...] [Page 122] Benefits of setting God before us. Thales dixit, ho­mines existimare oportere, Deum omnia cernere, Dei omnia ess [...] plena: fore enim homines castiores Cic de leg. 1. We shalbe rest [...]ined from many sinnes, whereunto secrecy of place, solicitation of superiours or other tempta­tions might otherwise allure us. This restrained righteous Ioseph when by his mistresse in a secret chamber, they two alone together, he was tempted to folly. This answer (How can I do this great wickednesse and sinne against God?) sheweth that he set God before him, and thereby was kept from yeelding to that temptation, Gen. 39. 9.

2 We shalbe moved to keepe our hearts upright. Where Isa. 38. 3. Hezekiah professeth that he walked before God, he addeth, in truth, and with a perfect (or upright) heart. Hereby he implieth, that his setting of God before him made him more watchfull over his heart, to keepe it upright. No such means as this to make a man upright. For he that walketh before God, knoweth that God is a searcher of the heart. As the presence of men makes us carefull of our outward acti­ons, so the presence of God will make us Pro. 4. 23. [...] Keepe our hearts above all keepings.

3 We shalbe brought into an holy familiarity with God, so as he will account us his friends. Gen. 24. 40. Abraham was a man that walked before God: and God himselfe giveth him this stile, Isa. 41. 8. my friend. This makes us seeke how to please God: and answerably God most kindly accepteth this our mind and endeavour.

4 We shall have much confidence in Gods providence, protection, and in all manner of divine blessing wrought in us. When Abrahams seruant made some question of successe in that businesse whereabout his master sent him, Abraham thus resolveth the doubt, and setleth the mind of his ser­uant, Gen. 24. 40. The Lord before whom I walke, will send his Angell with thee, and prosper thy way. Because he walked before the Lord, he assured himselfe of successe.

5 We shall with much assurance of faith call upon God in our greatest distresses. Conscience of walking before God added much power to H [...]zekiahs prayer and faith, as is evident by his putting God in mind thereof, where he saith, 2 King. 20. 3. O Lord, remember now how I have walked before thee.

[Page 123] 6 We shalbe encouraged against the slanders of malici­ous adversaries. For, though such as have approved them­selves to men, may notwithstanding have cause to feare that God may have something against them: yet they who have beene carefull to approve themselves to God, need not care what man can say against them. When Davids ene­mies laid many matters unjustly to his charge, Psal. 26. 1.he appeales to God: which he durst not have done, if he had not wal­ked before God.

7 We shalbe emboldened against all that man can doe a­gainst us. This is rendered as a reason why Moses feared not the wrath of the King, Heb. 11. 27. For he endured, as seeing him who is invisible. This put life into Iehosaphats fainting spirit. For, where he saith, 2 Chro. 20. 12 We know not what to do, he bewraieth a languishing spirit: but where he addeth, Our eyes are up­on thee, he manifesteth a revived spirit.

8 We shall persevere, and hold out so long as we live. For God before whom we walke, ever liveth, ever remaineth the same: which men doe not. While good Iehojada lived, 2 Chro. 24. 17King Ioash maintained true religion: when Iehojada died, he revolted. Because he walked before a mortall man, with the death of that man he fell away. But Hezekiah who wal­ked before the immortall God, ever remained faithfull.

§. 62. Of the land of the living here on earth.

IIII. § 58. THis world is a place and time of life. Thus he that expected succour from the Lord in this world, saith, Psal. 27. 13. I beleeved to see the goodnesse of the Lord in the land of the living: and in the very same sense said to God, —142. 5. Thou art my portion in the land of the living. And where it is said to the wicked man whose memory God would de­stroy in this world, — [...]2. 5. God shall plucke thee out of thy dwel­ling place, by way of exaggeration of the s [...]me judgement it is added, and root thee out of the land of the living. When Hezekiah expected nothing but death, he said, I shall see the Lord no more in the land of the living, (Isa. 38. 11.) and to [Page 124] A s [...]ssus est d [...] terrâ viventi­um, ut post vi­tam quam vixit in terrâ, mortu­us terr [...], coelis viv [...]ret in aeter­num Hier. Cō ­ment. l. 14. in Esa. 53. shew what he meant thereby he addeth, I shall behold man no more with the inhabitants of the world. Thus also is Christs death set out, He was cut off out of the land of the living, (Isa. 53. 8.) that being dead in earth after that life which he had there lived, he might for ever live in heaven. In this sense the time while we live in this world is called the day; and the light of the living. Ioh. 9. 4. Psal. 56. 13.

Fitly is this world so called in relation to all kind of lives, naturall, spirituall, eternall.

1 Naturall life, which is subject to mortality, corrupti­on, and all manner of infirmities, is here onely in this world lived. After this life, corruptible must put on incorruption, and mortall must put on immortality, (1 Cor. 15. 53.) This life was meant, when Hezekiahs departure out of this world was thus threatned, thou shalt not live, Isa. 38. 1.

2 Spirituall life, which is the life of grace, is also lived in this world. For, the Apostle speaking of it thus saith, Gal. 2. 20. The life which J now live in the flesh, I live by faith, &c.

3 In this world we first 1 Tim. 6. 12. lay hold on eternall life. They that doe not here get a right unto it, shall not hereafter at­taine to the possession thereof.

Reprehension of such as li­ving are dead. How unmeet, how shamefull, how odious a thing is it that dead men should be here on the face of the earth, which is the land of the living? That there are such, is too true. 1 Tim. 5. 6. She that liveth in pleasure is dead while she liveth. Rev. 3. 1. Sardis had a name that she lived, but was dead. Mat. 8. 22. The dead bury their dead. Eph 2. 1. 2 Cor. 5. 14.All naturall men are dead in sinnes. Much more they that unto their naturall corruption adde prophanenesse, un­cleannesse, all manner of riotousnesse. These are as dead and putrified carions that infect the aire round about them. To prevent noysome savours which might arise from dead corps, we use to bury them under the ground. Though Sa­rah was a deare wife to Abraham, yet when she was dead, he Gen. 23 4.took order to bury her corps o [...] of his sight. Ezek. 39. 11, &c.Note the care that was taken to bury Gog with his multitude, because the stinking savour was so great, as it caused them that passed by to stop their noses. Assuredly, if the spirituall sense of our [Page 125] soules were as quicke in spirituall matters, as the senses of our body are in earthly things, we should feele a more noi­some and loathsome savour to arise from such as in relation to spirituall life, are dead, then from such as are dead in rela­tion to naturall life. God, that is most sensible of this spiri­tuall stanche, is oft moved to sweep the land of the living with the broome of his judgements, and to remove noy­some dead persons, especially when by their multitude they [...]ause the stanche to be too too intolerable. Isa. 14. 23. I will sweepe Babel with the besome of destruction, saith the Lord of hosts. Thus the Lord swept away the stinking carions of Gen. 6. 7.the old world, and of —19. 25. Sodom and Gomorrah, the rebellious Hebr 3. 17. car­kasses of the Israelites in the wildernesse: Lev. 18. 28.the foule corps of the nations: yea and the unsavoury bodies of all 2 King. 17. 6. Israel and 2 Chro. 36. 16 Iudah. Of Ierusalem in another metaphor thus saith the Lord, 2 King. 21. 13 I will wipe it as a man wipeth a dish, wiping it, and turning it up▪side downe. There is just cause to feare that the stanche of the sinnes of this City, and other places in this Land was so ranke in the nostrels of the Almighty, as there­by he was provoked to sweepe away so many as he did with the broome of the pestilence. If it be said, that many righteous ones were swept away, who have presented even their bodies as well as their soules, a sacrifice living, holy, ac­ceptable, and of a sweet smelling savour unto God: and many wicked ones left; I answer, that God may take away in a common judgement many righteous ones, the more to aggravate the judgement, and yet therein shew mercy to those righteous ones, by translating them to eternall blisse, and reserve wicked ones, to bring them by that judgement executed on others, to repentance, or els to make them the more inexcusable. The day of thorow cleansing the Lords floore is not till the day of judgement. Mat. 13. 39, 41, 42. The harvest is the end of the world. Then shall the Sonne of man send forth his Angels, and they shall gather out of his kingdome all things that offend, and them which do iniquity: and shall cast them into a fornace of fire. Yet least the stanch of sin even in this Land of the living should be too great, as in former ages, so now [...] [Page 130] science void of offence toward God and toward men.

2 The things which God by vertue of the Gospell re­quireth of us, he hath promised to worke in us. The summe of his promise is this, Ezek. 36. 27. I will put my spirit within you, and cause you to walke in my statutes, and ye shall keepe my judge­ments and doe them. Now Saints resting in assurance of faith on God for accomplishing of this, and Ier. 31. 33, 34.—3 [...]. 39. 40.other like promises, are emboldened to promise that to God which God hath promised to enable them to do.

3 All the promises of obedience which Saints make to God, they make with reference to the assistance of Gods Spirit, whereof they assure themselves. As when they pro­mise any temporall civill matter, they do it, either expresly or implicitly, with relation to Gods will and leave (as they ought, Iam. 4. 15.) so in holy duties, to the worke of Gods Attende quod non dixerit, spe­ravi▪ aut spero, sed sperabo. Hoc, inquit, est votum meum, hoc propositum meum, haec in­tentio cordis mei. Bern. in Psal. Qui habit. Ser. 2.Spirit in them.

Thus in the absolute promises which Saints make, they arrogate nothing to themselves above their ability, and yet manifest an unfained heart, and unalterable resolution to God wards. So as where they say I will walke, I will hope, I will do this and that, it is as if they had said, this is my de­sire, this is my purpose, this is the intention of my heart.

By these meanes, as true intention, earnest desire, prudent jealousie, and holy zeale are manifested, so is a dull spirit much quickned, and the weake, waiward, revoulting flesh bridled and curbed: yea and bound to her good behaviour.

§. 65. Of mans answering Gods mercy with dutie.

VII. §. 58. MAnifestation of Gods good pleasure to man must make man carefull to please God. Where God saith, Ier. 14. 7. I wilbe their God, which is an evident manifestation of Gods good will to them, this is thereupon inferred: They shalbe my people: which as it noteth a dignity (for it is a prerogative to be Gods people) so also a duty: for it is ad­ded, [Page 131] They shall returne unto me with their whole heart. Yea in another place where God is brought in to say to them, Zac. [...]3. 9. It is my people, they are brought in to answer, The Lord is my God. More plainely, Isa. 38. 20. Hezekiah having thus expressed Gods good will to him. The Lord was ready to save me, maketh this [...]ference, Therefore will we sing. And the Psalmist yet more directly to the point in hand, saith to the Lord, Psal. 138. 2. I will praise thy name for thy loving kind­nesse.

Tanto amplius timere Deum, & magis solicitus esse debuerat, quanto [...]ai [...]ra tius munera per­cepit. Bern. in psal. Qui ha­bit. Ser. 1▪ Gratefulnesse, and all equity requireth that they who taste of the sweetnesse of Gods kindnesse and goodnesse, should so walke before God, as to seeke in all things to please him. Kindnesse requireth kindnesse: goodnesse, goodnesse: espe­cially such kindnesse and goodnesse as the Lord sheweth and doth. But all the kindnesse and goodnesse that we possibly can shew, or doe to God, is to please him. Gods good plea­sure is the ground of all our hope: the spring from whence do slow all the good things which in any kind we have or can expect. Thereby God manifesteth his mind and respect toward us. Our care to please him is the best evidence that we can give of our good mind and respect to God. We can really give nothing to him: wherefore the more and greater good things we receive from God, the more care­full we ought to be to please him.

That this generall duty may be the better performed, three or foure particulars are duly to be observed.

Admonition 1 To take no­tice of Gods kindnesse. 1 Take due notice of Gods good will to thee, and di­stinctly observe the severall evidences that he giveth there­of. Kindnesse not observed is as no kindnesse. But when thou canst in truth say of Gods goodnesse, as he did who said, That my soule knoweth right well, then will thy judge­ment Psal. 139. 14.be convinced of the equity of the duty which thou owest to God: which is a forceable meanes to bring the will to yeeld thereunto. For this end learne to make See The Whole Armour of God Treat. 3. Part 2 §. 63, 64, 69.a ca­talogue of Gods mercies, and to set them in order.

2 Enquire what can be done by thee, that may be plea­sing and acceptable to him, many are the admonitions of [Page 132] Eph. 5. 17. Rom. 1 [...]. [...]. Scripture hereunto, as, Ʋnderstand what the will of the Lord is; Prove what is the good, acceptable and perfect will of God. This doth the holy Scripture expresly and distinctly declare. Well acquaint thy selfe with Gods Word, and thou maist be well instructed in Gods will.

3 Being thus instructed, stirre up thy sp [...]it and whole man to do that which thou knowest ought to be done. I 1 Thes 4. 1. exhort you (saith the Apostle) by the Lord Iesus, that as you have received of us how to walke and to please God (thus they were sufficiently instructed) so you would abound more and more: thus he would have them to stirre up themselves to do what they had learned to doe.

2 Cor 3 5. Phil. 2. 13. 4 Because We are not sufficient to thinke any thing as of our selves: but our sufficiency is of God. It is God which worketh in us both to will and to doe of his good pleasure: to thine owne endeavour adde faithfull prayer for Gods assistance. We have for this the patterne of an Apostle, who when he had declared a great evidence of Gods kindnesse to the Hebrewes, namely their redemption by the bloud of Iesus Christ, he prayeth that God would worke in them that which Heb. 13. 21. is well▪pleasing in his sight.

If by these and other like meanes we shall indeed answer Gods mercy with doing our duty, and so walke worthy of the Col. 1 10. Lord unto all pleasing, he will never repent him of any kind­nesse shewed to us, but will rather delight in doing more and more goodnesse.

§. 66. Of the meaning and doctrine of the 10 and 11 Verses.
PSAL. CXVI. X, XI.
(I beleeved: therefore have I spoken. I was greatly afflicted.
I said in my haste, All men are lyars.)

THese two verses are a digression from his forementio­ned profession, which is prosecuted in the verses im­mediately after these: so as they may not unfitly be inclu­ded in a parenthesis.

The Prophet in penning this Psalme was even ravished with an holy admiration of the great deliverance which he had, and that beyond his expectation. Hereupon, as men in such cases use to doe, he falleth into digressions concerning the greatnes of his distresse, the weaknes of his flesh, yea and of his recovery of himselfe after that weaknesse: which is here noted in the first place, thus, J beleeved, &c.

Lyranus. Aignanus. Rickelius. Some take this of the Prophets too much credulity in the case betwixt 2 Sam. 16. 3, 4 Ziba and Mephibosheth. Or of his too much credulity to Absol [...]m, Achitophel, and other flatte­ring courtiers which were the cause of his flying from Ab­solom. But that sense can be nothing to the Prophets pur­pose in this place. Besides the word thus set alone, I belee­ved, will not well beare that sense. See § 5.As the first word of this Psalme thus set, I love, so this, I beleeved, hath an es­peciall emphasis. It sheweth that the greatnesse of his affli­ction could not quell his faith. Saint Paul expresly sheweth 2 Cor. 4. 13.that the Prophet here meanes by this phrase, I beleeved, a stedfast confidence in God: such a confidence as by the spi­rit of God is wrought in Saints hearts. Therefore some for more perspicuity insert this word, God, thus, I beleeved God. This faith so quickned his spirit, and wrought such an holy zeale in his soule, as he could not containe himselfe, [Page 134] nor conceale his mind, but was in a manner forced to ex­presse himselfe, and to utter his thoughts: whereupon he maketh this inference, Therefore have I spoken. Vatabl. in annot. in hunc loc.Some turne it in the future thus, I will speake. An [...] loquar.in the Hebrew it is so, simply considered. But its usuall in that tongue to expresse things past by the future, especially in rendring a reason of that which is past: as in [...]the first verse of this Psalme.

Quest. What then was it that his faith made him utter and speake?

Answ. All that is mentioned in this Psalme. His faith made him call upon God in the midst of his deadly distresse. His faith made him acknowledge Gods grace and mercy. His faith made him promise and vow praise and obedience to God.

This clause I was greatly afflicted, may have a fit relation either to that which goeth before, or that which followeth.

In the former respect it is added as an amplification of the great measure of his faith, which, notwithstanding the greatnesse of his distresse, could not be extinguished. If a dis­cretive conjunction, although, be prefixed, the emphasis of this clause will better appeare, thus, I spake although I was greatly afflicted.

In the latter respect, it is premised as an extenuation of his weaknesse, shewing that this was a cause thereof, name­ly, Silu [...] sive Soph pasuc est pausa perfectae sen­tentiae, quae u­surpari solet in fine versuum.his sore affliction. If this causall particle, because, be pre­fixed, the force of the reason wilbe evident thus, Because I was greatly afflicted, I said in my haste, &c.

I take the former relation to be here especially intended, by reason of that * note of distinction which is betwixt this clause and the verse following.

The word translated [...] haste, properly signifieth to flie for feare. It is used to set out the fearefull flight and haste of the Assyrians when they thought that the Hittites and Phili­stines were suddenly comming upon them, they cast away [Page 135] their garments a King. 7. 1 [...]. [...] in their fearefull flight. Hebrew Interpre­ters do sometimes translate it, Targum [...] cum [...]estina­rent to make haste, as in the place quoted: and sometimes to be affrighted, as where it is said, Psal. 104. 7. [...] At the voice of thy thunder they hasted away, they tran­slate it, Targum [...] terrebuntur. They shalbe terrified. Whereas therefore there seemeth to be a difference betwixt interpreters, some tran­slating this clause thus, in my haste; Others thus, in my feare; Vatab An­not in 2 King. 7. 15. si [...] ex­ponit [...] dum trepidan tes fugerent. Athanas de Passion. Dom. Gratian. de Poenit. both interpretations may well stand together, and be thus composed, in my sudden feare: or in my fearefull haste; so as unadvised, rash, sudden feare was the cause of this conceit and censure, All men are lyars.

A difference also there is in the interpretation of this clause. For some expound it as a speech of faith: oppo­sing men to God, who onely is true: as if he had more large­ly thus expressed his mind, The Lord is without all question most true, faithfull and constant in all his promises: and where men oft make question thereof, it is by reason of that vanity and weakenesse which is in them: for all men are lyars. This difference betwixt God and man is most true: expresly no­ted by the Apostle in these words, Rom. 3. 4. Let God be true, and e­very man a lyar: but this interpretation in this place cannot well stand with this clause immediately going before, I said in my haste. For, to pronounce all men lyars in opposition to Gods truth, is no rash, passionate speech: but a true, ad­vised, Apostolicall speech.

Calvinus Comment. in hunc loc. Sic & Lorinus, alii (que) Com­mentat. Others therefore expound it as a speech of incredulity, and referre this generall particle all, in speciall to such mes­sengers of God as were sent to him, to comfort him in his afflictions, and to promise him deliverance and advance­ment. Now though at first he might believe them, yet when he was in the extremity of his perplexity, so as he doubted of all recovery, then he made question of the truth of their words, and in his sudden feare said to this purpose, Certenly as the common fort of men, so even these ser­vants and Prophets of God are lyars: all men, not these ex­cepted, all men are lyars. Now where he layeth the blame on men, therein, notwithstanding this his great weakenesse, [Page 136] he testifieth a reverend respect towards God, in that he doth not question the truth of Gods Word, but rather ima­gineth that the Prophets did not well take their errand, but brought a wrong message: and in that respect chargeth not God, but men with falshood, and saith, All men are lyars. In the originall the words of this clause are in the singular [...]number thus, Every man is a lyar: but the generality in the singular number is of as large an extent as in the plurall, and for sense truly and fully thus translated, All men are lyars.

Summe. In this digression there is A mixture of faith and feare.

The parts are two.

1 The evidence of his faith, vers. 10.

2 The instance of his feare, vers. 11.

• The former is Propounded.
• The former is Amplified.

In the proposition we have to note

1 The Expression of his saith, I beleeved

2 The Confirmation thereof, Therefore have I spoken.

The Amplification is taken from the extremity of his di­stresse, I was greatly afflicted.

The latter, namely his feare, is

1 Implied, by this phrase, In my sudden feare.

2 Exemplified, by this instance, I said, all men are lyars.

The Expression of his faith hath relation to the time of his triall: for he saith not of the time present wherein he was freed from his troubles, I beleeve: but of that time which before he described in the second and third verses, whereby he giveth demonstration that

I. Faith remaines firme in troubles.

The Confirmation of the truth of his faith by his ac­knowledging Gods mercy, calling upon God, promising to walke before God, which is the speaking here meant, giveth evidence that,

II. Faith makes men freely utter their mind.

The Amplification of the truth of his faith by the fore trouble wherein he was, thus set out, I was greatly afflicted, giveth proofe, that

[Page 137] III. No affliction can utterly suppresse faith. If not great affliction, what affliction?

The implication of his hasty, rash passion under this phrase, in my haste, or in my sudden feare, giveth instance that

IIII. Saints are subject to sudden passions.

The uttering of his mind in this his passion, for saith he, I said in my haste, further sheweth that

V. Distempered passion causeth unadvised speech.

The Matter of his speech, which is to account such as brought him promises of his deliverance, to be lyars, impli­eth, that

VI. Extremity of distresse causeth Saints to account pro­mises of release to be vaine.

The object of his imputation, men, (not God, though those men were sent of God) men are lyars, importeth that

VII. Saints in their most disturbed passion beare a reve­rend respect to God.

Yet withall his unjust blaming of men (which he here ac­knowledgeth to be an effect of his weake flesh, and distem­pered passion) declareth, that

VIII. Man must not unjustly be blamed.

The extent of that object noted by this note of generali­ty, all, intimateth, that

IX. Passion makes men judge all alike.

The Connexion of the two parts of this digression, wher­of the former is an evidence of his faith, the latter an evi­dence of his feare, giveth assurance, that

X. Faith and feare may be mixed together.

The first and third of these doctrines are of neare affinity. The third compriseth the first in it, as a greater the lesse. Vp­on the proofe of the third followes the proofe of the first. I will therefore put off the first to the third.

§. 67. Of that boldnesse of speech which faith worketh.

II. FAith makes men freely utter their mind. To shew that this was not proper to this Prophet onely, but is common to other beleevers also, the Apostle maketh this in­ference, 2 Cor. 4, 13. We also believe and therefore speake. Well weigh the ardency, the instancy, the importunity of the prayers of Gen. 18. 24 &c. Abraham, —32. 26, &c. Iacob, Exo. 32. 11. Moses, Isa. 38. 11. Hezekiah, Dan. 9. 18, 19 Daniel, and o­thers, and you will find this verified in them, that they also believed and therefore spake. The like may be noted of the solemne protestations of Psal 119. 106 David and 2 Chro 15. 14of the Iewes in Asas and Neh. 5. 13. Nehemiahs time: and of the Congratulations of Psal. 57. 7, &c—136.—148. David, and of Neh 86.the people in Ezras time.

Faith worketh in man assurance of Gods gracious accep­tance, and so ministreth unto his soule an holy boldnesse: ac­cording to that of the Apostle, Eph. 3. 12. We have boldnesse and ac­cesse with confidence by faith.

Faith is the first of the mighty works of Gods Spirit that are wrought in man. The mother of all sanctifying graces: that which addeth power and efficacy to all the rest: and therefore must needs in it selfe be powerfully operative. It is so spiritually hot as it cannot be smothered, much lesse extinguished; like an hot fiery vapour, the more it is sup­pressed, Per Antiperi­stasin Vide A­ristot. Meteor. lib. 2. cap. 8. & 9.the more violent it waxeth. Philosophy teacheth that hot vapours by a repulsion of contraries waxe violent, whence proceedeth the violence of thunder, of winds, of earth-quakes, and such other meteors. And Theologie teach­eth, that the fervent graces of Gods Spirit, among which faith is most principall, waxe the more spiritually violent by opposition.

1 Demonstra­tion of the truth of saith. 1 Cor. 13. 7. 1 Triall is hereby made of the truth and measure of faith. If they that beleeve speake, what may be thought of them that speake not? Will charity (that beleeveth all things, that hopeth all things) suffer to believe and hope that [...]aith is in him, who hath no heart to pray, no boldnesse to professe the [Page 139] name of God, no spirit to praise him? He that is altogether silent, hath assuredly no faith. He that speaketh faintingly and coldly, hath but a fainting and cold faith. This is one of those workes whereof we ought every one to say, as we are taught by an Apostle, I will shew thee my faith by my works.

2 Be perswaded now to give this evidence of thy faith. 2 Direction How faith is to speake.Speake man, speake if thou believest. Be not tongue-tied: Psal. 81. 10. Open thy mouth wide. God hath promised to fill it. Speake to God secretly in thy closet. Speake of him openly before men. Speake to him and of him in thy family, in assemblies of Saints, at all times, in all places. Speake in the poores cause. Speake in matters of charity and justice. In suppli­cation 1 Sam 1. 15. Poure out thy soule before the Lord. Psal 38. 9.Set all thy de­sire before him. In profession of his name be —119. 46. not ashamed: note for this the Apostles inference. 2 Tim 1. 12. I am not ashamed, saith he. Why? I know whom I have believed. If thou beest ashamed of Christ here, Mar 8 38.he wilbe ashamed of thee when he commeth in the glory of his Father. In gratulation, Luk. 17. 15. With a loud voice glorifie God. Herein Psal. 57. 8.the tongue of that man, who was Act. 13. 22. a man after Gods owne heart, was his glory. O that Magistrates, Subjects, Ministers, People, Houshold-gover­nours, Parents, Neighbours, All of all sorts would do this! That Magistrates who believe would boldly speake in the cause of God and man! Speake boldly for maintaining truth and purity of religion: speake freely in executing good justice and righteous judgement! That Subjects would be bold and free in consenting to the holy covenants & whol­some ordinances which their pious and good governours make! That Ministers who believe, would open their mouth Eph. 6. 19. boldly to make knowne the mystery of the Gospell, and pray and give thankes zealously, chearefully! That people would te­stifie their faith by manifesting a joint consent, and saying, Amen, Amen! That parents and housholders would com­mand Neh. 8. 6. Gen. 18. 19. their children and houshold to keepe the way of the Lord! That neighbours would admonish, exhort, and (as just occa­sion by sinne is offered) reprove, and every way edifie one a­nother! Had men faith, Gods word would be in their heart Ier. 20. 9. [Page 140] 2 Cor. 6. 11. as a burning fire shut up in their bones: they would be wearie w [...]h forbearing. Their mouth would be opened: their heart enlarged. Much would Gods glory be advanced: much good would be done to man, if every one of us in our places [...]. Iustin. Mart. Expos. Fid. could in truth say, I beleeved, therefore have I spoken. Yea doubts arising against that which is meet to be uttered, would be suppressed. Faith would soone quell them all. He therefore gave a good advice, that said, when inextricable doubts do trouble thee, let faith be ready to make resoluti­on, and to give satisfaction.

§. 68. Of faiths stability in trialls.

I. §. 66.FAith remaines firme in troubles.

III. No affliction can utterly suppresse faith. How firme in the uttermost triall was their faith that said, Iob. 13. 15. Though he slay me yet will I trust in him. Psal 23. 4. Though I walke thorow the vally of the shadow of death, I will feare none evill. 2 Cor. 4. 8, &c. We are troubled on every side, yet not distressed: we are perplexed, yet not in despaire, &c. Rom. 8. 38, 39 I am perswaded that neither life, &c. That these instances may not bee thought to bee so extraordinary as they should not bee exemplary, note the Apostles ample extension thereof, We having the same spirit of faith: (he saith not in the singular number, I, as spea­king of himselfe alone, but in the plurall, we, as speaking of Inexpugnabilem fidem sup [...]rar [...] non potuit savi­ens diu plaga repetita. Cypr. Epist. l. 2. [...]p 6.many, and that indefinitely, as excluding none) We also be­lieve and therefore speake. It is noted of the ancient Chri­stians, that many cruell stroaks and much affliction long ra­ging could not overcome their impregnable faith.

The true faith of all Saints is rooted in Christ, (Col. 2. 7.) who is able to minister vertue & vigor, and refreshing unto it in the most blustering, blasting and nipping times that can Ier. 17. 8.be. If a tree that is planted by the waters, and spreadeth out her roots by the river, shall not see when heat commeth, but her leafe shalbe greene, and shall not be carefull in the yeare of drought, neither shall cease from yeelding fruit: how much more shall Psal. 92. 13.they flourish who are planted in the house of the Lord, and [Page 141] rooted in Christ, who wilbe in them a well of water spring­ing Ioh 4. 14. to everlasting life. It is said of hope the daughter of faith, that it entreth within the veile which is above As hope herin Heb 6. 19.is different from other anchors, which are cast downward, so faith from other trees which grow downwards. Though they therefore that are planted in the most fertile soiles, and by the best rivers may wither, yet will not saith saile. Luk 22. 32. Instruction in the benefit of faith. See The Whole Armour of God Treat 2. Part. 6 § 69, [...]0.

Admirable is the benefit of faith. It sheweth it selfe in all seasons: it serves for all turnes. It cheeres us in prosperity, it revives us in adversity. It ever keepeth us in a golden meane, so as we be not too much puffed up with prosperity, nor too much dejected with adversitie. In prosperity it moveth us to 1 Chro. 29. 11▪ &c.acknowledge the bounty and magnificence of the Lord. In adversitie it maketh us 2 Chro. 20. 12roule our eyes up to God, and to 1 Sam. 30. 6.sustaine and comfort our selves in him: yea when the clouds of crosses hide the brightnesse of his favour from us, it maketh us Os [...]. 6. 1, 2. wait till those clouds be driven away.

Admonition to get, pre­serve, increase faith. Among, and above other gifts and graces get faith. Ha­ving gotten it, keepe it. In keeping it, nourish it so as it may increase. All these are implied under this metaphor, Eph. 6. 16. Take the shield of faith: whereof having published a large Treatise, it shalbe sufficient here to have pointed at them. See more in The Whole Armour of God. Treat. 2. Part. 6. §. 16. &c.

§. 69. Of sudden passion whereunto Saints are subject.
PSAL. CXVI. XI.
I said in my sudden feare, All men are lyars.

IIII. §. 6 [...]. SAints are subject to sudden passions. So much in another place acknowledgeth the Psalmist of himselfe, thus, Psal. 31. [...]. I said in my haste I am cut off, &c. [...]The ve­ry same word is here and there used. It was Num. 10. 10.a sudden and [Page 142] distempered passion that Moses and Aaron manifested at the water of Meribah: and 1 Sam. 25. 22 David at Nabals churlish answer: and Ion. 4. 1. Ionah at Gods mercy shewed to Nineveh: and Luk 9. 54. Iames and Iohn at the Samaritans refusing to receive Christ: and Acts 15-39. Sancti cum men­te sint spiritua­les, adhuc tamen isto corruptibili corpore quod ag­gravat animam rect [...] intelligun­tur esse carnales. Aug cont Iul. Pelag l 6. c. 11. Reprehension of unjust re­prehenders. Paul and Barnabas about receiving Iohn Marke.

The flesh remaineth in such as have the spirit in them. By virtue of the Spirits abode in them they are Saints, true Saints: but by reason of the mixture of the flesh, they are subject to symptomes, effects and infirmities of the flesh, a­mong which, sudden passions may well be reckoned. For, passions are like to lusty pampered horses, which if they be not held in with the bridle of reason, and curbe of discreti­on, will run with a careere to their owne and riders hazard.

May it not now be thought a most unjust consure, to judge all those to be carnall, and unregenerate who speake in haste, who bewray sudden passions of anger, of griefe, of feare, of joy or of any the like? Saints having beene proved to be subject to sudden passion, to censure them for men un­regenerate, who on a sudden are in passion, what is it but to Isa. 5. 20. call good evill, and to make light darknesse, and sweet bitter? Surely these kinds of censures arise from sudden passions. If these then be infallible signes of an unregenerate estate, such censures are a demonstration that the authors of them are not regenerate. Yea demonstrations enough may be made against every one that beareth the name of a Saint, that he onely beareth the name of a Saint, but is no Saint. Thus shall all be brought into the labyrinth of despaire, out of which they cannot know how to winde themselves. But learne to distinguish betwixt infirmity and obstinacy, and notwith­standing the infirmities that in this world thou art subject unto, thou maist cheerefully go on in that course which will Heb. 12. 23.bring thee to that condition wherein the spirits of just men made perfect, are.

Admonition to keepe passi­on downe. Yet take heed of nourishing and cherishing, of boulster­ing up, and justifying passion: but rather do what in thee lyeth to suppresse and keepe them downe. For though, so long as we abide in the tabernacle of this body, and are [Page 143] compassed about with fraile flesh, we cannot cleane cut off Nos affectus & perturbationes, quam diu in ta­bernaculo corpo­ris huius habi [...]a­mu [...], & fragili carne circumda­mur, moderari & regere possu­mus, amputare non possumus. Hier. ad De­metr. de Virg. serv.all affections and passions, yet we may moderate and rule them: which if we do not, passions will soone waxe violent, and grow unto excesse, if with prudence and diligence they be not kept under. They are like weeds, which grow apace, if they be suffered. They are like beasts and birds, that be­ing naturally wild, if they be not narrowly watched, kept in darke, kept awake, kept from light and sleepe, and taught to obey, will ever be wild, never tame. Experience of all ages hath verified this adage (whereof §. 4.before) Passions are bad masters but good servants. If they rule over reason, they wilbe as Lords of misrule, outragious, disturbers of all order. It wil­be in mans little polity, consisting of body and soule, as it was in Israel, when there was no King in Israel, Every man did Iudg. 21. 25. that which was right in his owne eyes: whence it came to passe that some Tribes in Israel were little better then So­dom. There is more need of meaues to weaken then to strengthen passions, to famish then to cherish them, to curb them in, then to spurre them out, and to hold them backe, then to give them head. Though they be in such as are ju­stified and sanctified, yet may they not by any meanes be ju­stified, or countenanced as things lawfull. To justifie a sud­den distempered passion, is, to call evill good, to put darke­nesse Isa. 5. 20▪ for light, and bitter for sweet, against which a woe is de­nounced. To countenance them, is to make them violent and irresistible in their rebellion, as Abs [...]lom and Adoniah [...] Sam. 15. 10. 1 King. 1. 5.were. Thus an infirmity is turned into obstinacy. As there­fore men are watchfull over powder in their houses to keep fire from it, both because it soone takes fire, and also being once set on fire, it is suddenly all on flame, and by that means very violent and pernicious: so on those very grounds we Passiones habent utilitatem suam, s [...] per eas consi­derantis per­vigil currat intentio. Chrys. Hom. 2 in Heb 1.have need to be as watchfull over passions, and to keep them from all occasions that may stirre them up: for they are soone stirred, and being stirred, waxe vehement and violent. Yet I will not deny but that passions may have their use and commodity, if there be a very watchfull heed had over them. But for instance of their violence, if not well [Page 144] watched, note the next collection.

§. 70. Of unadvised speech arising from distempered pas [...]ion.

V. §. 66. DIstempered passion causeth unadvised speech. In­stance the speeches recorded in Scripture to come from the distempered passion of those who were mentioned in the former §. As from Numb. 20 10 Moses and Aaron, 1 Sam. 25▪ 22 David, Ion. 4 1. Ionah, Luk. 9. 54. Iames and Iohn, and others. Psal 106. 33.Of him that was provoked in spirit, it is said, that he spake unadvisedly with his lips.

Mat. 12. 34. Out of the abundance of the heart the mouth speaketh. For the tongue is a most ready interpreter of a mans inward temper. The mouth is the doore of the soule. If the fire of passion be once kindled therein, the flame thereof will soone breake out at the mouth.

The consideration hereof addeth weight to the admoni­tion given in the formers § for watching over our passions: in that the evill arising from thence is not onely inward, such as may be kept close within the bowels and breast of a man: but also outward, such as will breake forth in words especi­ally, to the offence of others, and to the greater disgrace of Words arising out of passion violent.our profession, and dishonour of God. Words that pro­ceed out of passion are oft violent, and cause much mischief. Many thinke they extenuate the matter when they say, Words are but wind. Let the violence of wind in a mans head, stomach, belly, veines, guts, or other parts of his body, yea and in the open aire, on sea and land be considered, and it wilbe found, that enough is said of words when they are said to be wind. Iam. [...]. [...], &c.Saint Iames, in regard of the violence of the tongue, resembleth it to other very strong and forceable things, as to the bit of a bridle, whereby the rider maketh Quotidiana sor­ [...]ax nostra est hu­mana li [...]gua. Aug. Consess. l. 10. c. 37.a lusty horse to turne this way and that way, as he list: to the helme of a ship, wherewith a Pilot turneth an huge vessell on the sea whethersoever he will: to a fire which kindleth a great matter. (Yea it is like a burning fornace which is most [Page 145] violent.) And the Apostle addeth, that it setteth on fire the course of nature, and it is set on fire of hell. Yea he maketh it more fierce then the wild beasts. For every kind of beasts, and of birds, and of serpents, and things in the sea, is tamed, and hath beene tamed of mankind: But the tongue can no man tame, it is an unruly evill, full of deadly poison. What Orator could more lively have set out the violence of so little a member then the Apostle hath done? No marvell now that where a man hath two eyes, two eares, two nostrills, two arms, two hands, & many other members double, he hath but one tongue (one being enough, if not too much to rule) and that the fabrick of that one tongue is so ordered by nature, or rather by the God of nature, as it is: that it should be placed in the highest part of the body, the head, as in a castle on an hill, and be there bound with the roots of it as with strong bars, and kept within the two leav'd gate of the lips, and the percullis of the teeth: notwithstanding all which, strait charge is given Psal. 34 12. 13to him that desireth life, and loveth many daies that he may see good, to keepe his tongue. For, Pro [...]8. 21. Death and life are in the power of the tongue. And —21. 23. who so keepeth his mouth and his tongue, keepeth his soule from trou­bles: and the Psalmist well knowing that he of himselfe was not able to rule that unruly evill, thus prayeth to God, Psal. 141. 3. Set a watch, O Lord, before my mouth, and keepe the doore of my lips. Seeing passion openeth the gate, pulleth up the per­cullis, and maketh a passage for this wild beast, and not only so, but stirreth up the rage of it, and sharpneth the deadly point of it, surely this one effect is motive sufficient to make men doe what possibly they can to moderate passion. For the Lingua non fr [...] ­ [...]a in u [...] est, usi qu [...]a [...]a [...]le [...]bitur. Aug Enar. in Psal. 83.tongue is as slippery as an [...]ele. It being placed in moisture, it must needs soone slip.

Hereby take notice of the corruption of man in soule and body. As the eyes and eares are windowes to let in corrup­tion into the soule: so the mouth is a doore to let it out, whereby it comes to be the more infectious to the damage of others. For, evill words corrupt good manners in our selves and others. Thus the tongue that is the pen of a ready [Page 146] Illa quidem gla­dius, calamus, at hac erat non se­cundum propri­am naturam, sed secundum uten­tium electionem. Linguae enim natura & huius & illius una erat, operatio autemnon una. Chrys. ad Pop. Hom. 4. writer in one, is a sword in another: not in its owne nature, but by the different use of it. For, the nature of this and that mans tongue is the same: but the use is not the same. Which should make us the more watchful over our tongue.

§. 71. Of Saints questioning Gods promises in distresse.

VI. §. 66.EXtremity of distresse maketh Saints account pro­mises of release to be vaine. Which that worthy Saint did, 1 Sam. 27. 1. who said in his heart, I shall now perish one day by the hand of Saul: and againe speaking to God, Psal. 31. 22.I am cut off from before thine eyes. After that God had promised to Abraham that he would Gen. 12. 2.Make of him a great nation, and —13. 16.make his s [...]ed as the dust of the earth, he and his wife being both old, he thus said, —15. 2.Lord God, what wilt thou give me see­ing I goe childlesse? Did not this speech shew that he ac­counted Gods promise to be vaine? Yea and this speech al­so of Moses, Num. 11. 14, 15.I am not able to beare all this people alone, be­cause it is too heavy for me. And if thou deale thus with me, kill me, I pray thee, out of hand. And this, —12.Shall the flocke and the heards be slaine for them to suffice them? Or shall all the fish of the sea be gathered together to suffice them? Luk. 24. 11, 25. Dicitur infirmi­tas, non esse soli­datum in side, simpliciter ne (que) pers [...]tum esse. Chrys. Hom. 28. in 2 Cor. 13 Did not Christs Disciples, and others that believed in him, account the promises of his resurrection to be vaine? Too evident fruits of the great weakenesse of those worthy Saints were these. For, not to be stedfast in faith, is a great weaknesse.

Afflictions do oft so stirre the corrupt humour of the flesh which is in every Saint, as it sendeth up such abundance of vapours of infidelity, as they cause a great mist to spread it selfe before the eyes of mens understanding, so as they can­not clearely see the light of Gods promises, whereby they are brought to make question of the truth thereof: even as children and fooles doe thinke there is no light in the Sun when a thicke cloud hath overspread the face of the skie, and hindereth the beames of the Sun from shining on the earth. The best many times, thorow the violence of temp­tations, [Page 147] in the things of God shew themselves as children and fooles.

Direction to suspect our weaknesse. Let us all learne, by such patterns of the weaknesse of the flesh, even in the best, to suspect our selves, and to Heb. 4. 1. seare lest a promise being left us of entring into his rest, any of us seeme to come short of it. Before the time of triall come, let us pray, Luk. 22. 32.as Christ did for Peter, that our saith faile not: and, accor­ding to the 2 Cor. 12. 9.promise made to Paul, that Gods grace may be sufficient for us: and that 1 Cor. 10. 13.the Lord would not suffer us to be tempted above that we are able Above all take we heed of presumptuous selfe-conceipt, that we be not like him, who in too much confidence of his owne strength said to Christ, Mat. 26. 33. Though all men should be offended because of thee, yet will I never be offended: and againe, —35. Though I should die with thee, yet will I not denie thee. A worthy profession and resolution this was, if it had not beene uttered upon too great a confidence of his owne ability to stand, and withstand all temptations. But it being uttered on presumption of his owne strength, the issue thereof was most wofull. Nothing more provokes God to leave men to themselves, and to suf­fer Satan to prevaile against them, then an high conceipt of themselves. It is most meet that such should know their owne weakenesse. But nothing can give to man a more evi­dent demonstration of his frailty and weaknesse, then his slips and falls when he is brought to the triall. This will make him say, Iob 40. 4. Behold I am vile; what shall I answer thee? —42, 6. I abhorre my selfe, I repent in dust and ashes.

§. 72. Of Saints reverend esteeme of God in their greatest straits.

VII. §. 66. SAints in their disturbed passion beare a reverend respect to God. So did they who said to God, Ier. 12. 1. Righteous art thou, O Lord, when I plead with thee, &c. Iob 40. 5. I will lay my hand upon my mouth. Once have I spoken, but I will not answer: yea twice, but I will proceed no further. And he who said of God, Rom. 11. 33. How unsearchable are his judgements, [Page 148] and his waies past finding out: And thereupon made this in­ference, —9. 10. O man, who art thou that repliest against God? Though the Apostle were not disturbed in his passion when he uttered these speeches, yet the occasion which made him utter them was such, as did amaze many: But his respect to God made him admire and adore that which others ex­cepted against.

[...]. Arist. Analyt. l. 1. c. 1 1 There are certaine principles against which men of un­derstanding will not oppose, or dispute: no nor search after the reason of them. Among and above all other principles those which concerne the infinitenesse and perfection of Gods essence, properties, word, and works are most infalli­ble and undeniable. Saints therefore, who have a true and right understanding of God, dare not impeach Gods truth, justice, wisdome, power, mercy, or any thing els in God, though the works of God, and Gods dealing with them do seeme very strange unto them. Knowledge of Gods perfe­ction works such reverence in them towards God, as they had rather remaine as in a maze, not knowing what to say, then impute any blame to God. If they lay any blame, it shalbe rather on man then on God.

2 The spirit never wholly leaveth the Saints. Though the weaknesse of the flesh be very great, yet will the spirit keepe them from falling from their God. Mat 26. 41. The spirit is ready when the flesh is weake. Yea Gal. 5. 17. The spirit lusteth against the flesh, and restraineth it from fulfilling the lusts thereof. So as when the flesh would rise against God, the spirit kee­peth Dehortation from undue thoughts of God. Quisquis Deum cogitat pie caue­at quantum po­test aliquid de Deo sentire quod non sit. Aug de Trin. l. 5. c. 1. it downe.

Let us therefore, as many as be perfect, be thus minded. Let us testifie our high esteeme of the Lord, our reverend respect towards him, by not daring to entertaine a thought, or to suffer a word to slip out of our mouth▪ which may any way be derogatory to any of his excellencies: or to think any thing of him otherwise then indeed he is. Wilt thou condemne him that is most just? Is it fit to say to a King, Thou art wicked? Or to Princes, ye are ungodly? How much lesse to him that ac­cepteth not the persons of Princes, nor regardeth the rich more [Page 149] then the poore, (Iob 34. 17, &c.) To admire and adore the un­searchable waies of the Almighty, may well beseeme sonnes of men. But to thinke a thought, or to utter a word that may lay any blame upon them, is sensuall and diabolicall.

Direction to esteeme God aright. To have thine heart well seasoned with a due respect of God, be well informed in his excellencies, and oft meditate thereon. Ignorance of God is it that causeth many base and unmeet thoughts of him to enter into our hearts. Want of meditation maketh what we know, not to be remembred, or not to be regarded. Adde therefore to the meanes of in­formation which God affordeth, serious and setled meditati­on: Thus thy mind being filled with divine thoughts, will not suffer impious and blasphemous thoughts to harbour there.

§. 73. Of blaming men unjustly.

VIII. §. 66. MEn must not unjustly be blamed. God made an expresse law against it, and said, Exo. 20. 16. Thou shalt not beare false witnesse against thy neighbour. —23. 1. Pro. 24. 28. Mat. 7. 1. Tit. 3. 2.Many like prohibitions are in the word. Though the wrong be done to man, yet the fact is Pro. 6 16, 19 abominable to God: who to re­straine men from it, hath enacted severe Deut. 19. 19. lawes against such as transgresse therein. Yea they are accounted unworthy to Psal. 15 3. dwell in Gods holy hill.

The wrong which by unjust accusing and blaming of men is done, is one of the greatest wrongs that can be done a­gainst man, because thereby that which of all other things is the most precious to man, his good-name, is impeached. In which respect this sin, though it be a direct wrong against man, is stiled Eph. 4. 31. Col. 3. 8. blasphemy: and they who speake evill of men unjustly, are said to Tit. 3. 2. 1 Pet 4. 4. 2 Pet. 2. 10. blaspheme them: which is, ac­cording to the notation of the Greeke word, to [...]. samam la­dere. hurt a mans same: or otherwise, to [...]. impo [...]ere r [...]moribus. assault one with tales, to gawle and vexe him with rumours and reports. Not without cause therefore hath the Holy Ghost resembled the tongues of such men to Psal. 140 3. the tongue of a Serpent, which is very poiso­nous: [Page 150] to —▪52. 2. a rasor, which is very sharpe: and to —57. 4. a sharpe sword, that pierceth deepe: their teeth to speares and ar­rowes, which are mortall instruments: their throat to —5. 9.an open sepulchre, that devoureth much: and their words to —140. 3. the poison of adders, which is a most venimous and pestilent poison.

Admonition to watch over our words. How watchfull now ought we to be over our tongues, whereby so great wrong may be done to man? The tongue stands in a most slippery place; words are out of the mouth many times before a man is aware of them: the more watchfull therefore we ought to be. Iam. 3 9.With the tongue we blesse God. Shall we therewith blaspheme men who are made after the similitude of God? Shall there proceed out of the same mouth blessing and cursing? My brethren, these things ought not to be so. As we make conscience of dishonouring God by improus, and prophane speeches directly uttered against his divine Majesty, so let us take heed of collaterall blasphe­my against such as beare his image. He that said Thou shalt not take the name of the Lord thy God in vaine, said also, Thou shalt not beare false witnesse against thy neighbour. Now if thou blaspheme not the name of God, yet if thou belie thy brother, thou art become a transgressor of the law. Let there­fore that reverend respect which thou bearest to the name of God, worke in thee a due respect to the name of man, that thou do no wrong thereto.

§. 74. Of censuring all alike.

IX. §. 66. PAssion makes men judge all alike. True it is that by reason of that naturall corruption which hath in­fected all mankind, all are alike. Rom 3. 22, 23 There is no difference. For all have sinned, and come short of the glory of God. Thus Psal. 14. 3. Rom. 3. 10.a Prophet, and an Apostle also, not in passion, but by imme­diate instinct of the Spirit, said, There is none righteous, no not one. Yea, in this sense —4.the Apostle useth the very words, that are here used, Every man is a lyar, and yet no man unjustly blamed. But to judge such as have the Spirit of [Page 151] God in them, and are in what they speake guided by the Spirit of God, yea and bring their message from God, to judge them to be as naturall unregenerate men are, lyars, this is a most unjust imputation. Yet thus did passion make this Prophet judge the Prophets of the Lord that came to him in the name of the Lord, with the word of the Lord, to be. Both passion and hardnesse of heart made Exo. 7. 11. Pharaoh judge Moses and Aaron to be like to the sorcerers and magi­cians of Egypt. So did 2 King. 19. 11 Sennacherib judge Hezekiah and his people, and kingdome to be no better then the Kings, peo­ple and kingdomes of other nations. Ier. 5. 31. Lam. 2. 14. Zac. 13. 4. Mic. 3. 5.It is oft noted of the Iewes, that they gave no more heed to such faithfull Pro­phets as the Lord sent, then to such false Prophets as ran of themselves, and were not sent: who spake a vision of their owne heart, and not out of the mouth of the Lord. Yea ma­ny times 1 King. 22. 8. Ier. 18. 18.—37. 19▪ Passion like coloured glasse.more credit was given to such false Prophets, then to true ones.

Passion in the soule is as colour in glasse. Now by expe­rience we know, that what a man looketh upon thorow co­loured glasse, appeares to him to be of the same colour that the glasse is of, though it be in truth of another colour. All objects are presented thorow such a glasse in one and the same colour. So to a man in passion all men seeme alike: all lyars, all deceitfull, all unjust, all unmercifull, all as one. Hence these or such like speeches oft come from them. I will believe no man. I will trust no man. No man will deale faith­fully with me. None can do me any good.

It is on this ground very requisite that men in passion, or overwhelmed with affliction learne to suspect themselves, and to suppose that they may be deceived. We use thus to perswade men that by sicknesse are distempered in their taste, and cannot discerne any difference betwixt meats, but loath all alike, to believe others that have both good under­standing of what is wholsome and hurtfull, and also a taste well tempered, and accordingly against their owne distem­pered humour to take and eate that which those others doe offer unto them for their good. Many that in passion have [Page 152] Haec est ver [...] de­mentia, non cogi­tare, nec scire quod mendacia non diu fallant: noctemq▪ tam diu esse, quam diu illucescat dies. Cypr. Epist l▪ 1. ep 3. Setled passion blame worthy had a very ill opinion of their best friends, and beene moved to inveigh against them most bitterly, when the passion hath been over, have been very sorie for that wrong they did, and much repented the same. If such would have suspected themselves, they might have prevented that occasion of after-repentance. It is a kind of madnesse not to thinke and know that lies cannot long deceive: and that it is night while the day shineth out. Knowledge of truth doth as evi­dently discover a lie, as the Sun dispells darknesse.

If such generall censures proceeding from men in passion be blame-worthy (for here the Prophet acknowledgeth it so to be) what are they when they come from men in cold bloud (as we speake) when there is no affliction to vexe and grievethem, no occasion to anger them, no great cause to stir up any passion in them, except a malevolent humor in them­selves? Too too frequent are such censures, and that most commonly when such as by function, profession, or any other like relation have dependance on God. Thus if some Ministers be observed to be proud, covetous, licentious, or otherwise vicions, a generall imputation shalbe laid upon all, All Ministers are thus and thus. So on like grounds, All professors are hypocrites, All frequenters of sermons are busie­bodies. All that make conscience of swearing are lyars, &c. Thus in other cases, All Tradesmen are cousoners. All citi­zens are usurers. All Physitians are hard-hearted. All Law­yers are unconscionable. All officers are bribers. All Pa­trons are simoniacall. All courtiers are proud. All Scholars are vaine glorious All husbands are slaves. All wives wilbe masters. All servants are idle. Yea it is usuall thus to im­peach all of a nation: as, All Spaniards are proud. All Ita­lians are Machevillians. All French-men are false-hearted. All Dutch-men are drunkards. All Scotch-men are trea­cherous▪ All English-men are fantasticall. Such generall cen­sures cannot be but unjust censures: and yet too too fre­quent they are.

§. 75. Of the mixture of faith and feare.

X. §. 66.FAith and feare may be mixed together. After Gen. [...]5. 6.A­braham had so believed as his faith was counted to him for righteousnesse, he said, —20. 11.They will slay me for my wives sake, which argued much feare. Of faithfull Iacob it is said, —3 [...]. 7.He was greatly afraid. He that said, Psal. 5 [...]. 5, 16I will call up­on the Lord and he shall save me (an undoubted evidence of faith) said also in the very same Psalme, Fearefulnesse and trembling are come upon me, and horrour hath overwhelmed me (an apparent signe of feare.) Mat 8. 26.—14. 31. Luk 24. 37. Oft doth Christ upbraid feare even to his beleeving Disciples. Of Peter it is noted, after that he was endued with an extraordinary measure of faith and other gifts, that Gal. 2. 12.He feared them which were of the circumcision.

1 Cor. 13. 9. That which the Apostle saith of knowledge, is true of faith, and of all other graces for the time of this life, We be­lieve in part. So much as wanteth in man of the perfection of faith, feare filleth up: as aire filleth up so much of a ves­sell as wanteth water or other liquor. Exo. 17. 8, &c. Feare to the Soule of man is as Amalek to Israel: and Faith as Moses. Feare is ready on all occasions to invade the Soule. If Faith waxe faint, and let downe her hand, Feare prevailes. Yea 2 Sam. 3. 1.as the two houses of David and Saul were together in Israel, and maintained warre one against the other, so doe Feare and Faith in the same soules. But as Faith waxeth stronger and stronger, Feare will waxe weaker and weaker.

This mixture putteth us in mind of sundry duties, as,

1 To beare with the infirmities of Saints, Gal. 6. 1.

2 To be watchfull over our selves, Mat. 26. 41.

3 To beware of presumption, Mat. 26. 35.

4 To take heed of grieving the Spirit, Eph. 4. 30.

5 To pray for increase of faith, Luk. 17. 5.

6 To stirre up the gift of God in us, 2 Tim. 1. 6.

7 To check our selves for doubting, Psal. 42. 5.

Much comfort may hence arise, to such as mislike this [Page 154] Timorem non de malitia, ne (que) de superbia, vel contemptu prae­cepti dominici, sed de animi infirmitate veni­entem noluit Do­minus imputare. Aug Quaest. sup. Ios. l. 6. [...] ult. fruit of the weakenesse of the flesh in them, and thereupon use what meanes they can, and do their endeavour to cast off this feare. If notwithstanding their griefe for it, and strife against it, they find themselves still subject thereto, let them not thereupon question the truth of their faith because of that feare which appears to be in them. Their case in this case is no other then hath beene evidenced to be the case of many of Gods ancient worthies. Such feare comming not from malice, nor from pride, or contempt of any charge gi­ven unto them by the Lord, but from the infirmity of the flesh, God would not impute it to his people.

§. 76. Of the interpretation and resolution of the twelfth Verse.
PSAL. CXVI. XII.
What shall I render unto the Lord: for all his benefits to­wards me?

HEre the Prophet returneth to his Protestation: which being generally manifested Vers. 9. I will walke, &c. is here more particularly expressed.

§. 2. This is set out

1 By way of Profession in relation to himselfe, I will, &c.

2 By way of Provocation in relation to others, Vers. 19. Praise ye, &c.

• His Profession is Propounded
• His Profession is Repeated.

In his first propounding of it we may note

1 The Manner. Vers. 12.

2 The Matter. Vers. 13.

3 The Motives. Vers. 14, 15, 16.

The Manner of expressing his profession is very elegant [...].by a Rhetoricall Addubitation, wherein he reasoneth with himselfe about the duty to be performed.

Of this Addubitation and kind of reasoning there be two parts.

[Page 155] Meaning of words. 1 A Question. Vers. 12.

2 An Answer (Vers. 13.) which declareth the Matter.

As the English word (render) so [...]the Hebrew, importeth a kind of requitall. It is attributed to God and man: and that in relation to a good thing done, and signifieth to reward: or to an evill, and signifieth to revenge.

Where David saith of God, Psal 18. 20. According to the cleannesse of my hands hath he recompenced me, he useth [...]this word: and where he prayeth to God for vengeance on the wicked, thus —28▪ 4. Render to them their desert. This word is also used, where the brethren of Ioseph say of him, Gen. [...]0. 15. [...] redder. do red­det. He will certenly requite us all the evill which we have done unto him: and where the King of Israel giveth this charge for the Shune­mite, 2 King 8. 6. [...] Restore all that was hers. Here it is attributed to man in relation to God, but not as importing any possibility of satisfaction, but onely a forwardnesse to doe any thing that might be acceptable to God.

The word translated [...] benefits, is derived of that verbe which in the 7^th verse is translated, [...] dealt bountifully. These in relation to God he stileth HIS, his benefits, to testi­fie his acknowledgement of the good things which he had received to come from God: and to be given by him.

He addeth that generall particle ALL, to shew that from that present benefit which God had conferred upon him, his heart was extended unto a consideration of other favours which the Lord from time to time had done him.

[...] The word translated towards me, properly signifieth Over or above me. For it commeth from a verbe that signifieth to ascend: and to expresse the emphasis thereof, some thus [...] Omnia benefits▪ tua [...]aperant m [...] Trem. & Iun.translate it, All thy benefits go over me. But the preposition doth oft signifie (as our English translateth it) towards me: and it may very fitly be so taken in this place.

The former part of the verse set out interrogatively by way of question (what shall I render to the Lord?) manifesteth both an earnest desire to be truly and thorowly enformed of whatsoever may be acceptable and pleasing to the Lord: and also a setled resolution indeed to performe whatsoever [Page 156] he shalbe informed of concerning that point.

The latter part (all his benefits are towards me) are added as a reason of his resolution. The first particle (for) is not in the Originall. It maketh the sense somewhat doubtfull. Some set it downe as a preposition, without any stop be­twixt the former and this part, making but one entire clause of all, and setting the interrogative point in the end of all, thus, Genev. in­terpr. What shall I render unto the Lord for all his benefits to­wards me? Others make two distinct sentences, and place the interrogative in the end of the first clause, thus, Trem. & Iun. What shall I render to the Lord? all his benefits are towards me. The Kings Translators set a colon betwixt the two parts: which doth so distinguish them as two sentences. This difference is not great: howsoever the sentences be pointed, it is evident that the latter is added as a reason of the former. He was inquisitive what to render to God, because God had beene beneficiall to him.

Summe. Behold here A gratefull disposition: which is manifested,

• Parts.
  By his Inquisition
• By his Profession.

In the former there is considerable

1 The Subject, or matter enquired after. What shall I render?

2 The Object, or person concerning whom the enquirie is made, The Lord.

The latter manifesteth the just occasion of the former, His benefits: which are set out

1 By an amplification, all

2 By an application, towards me.

These severall branches note out sundry properties of a gratefull mind.

The Inquisition, (What shall I, &c.) sheweth that

I. Gratefulnesse makes men inquisitive.

The thing enquired after being indefinitely set downe, (What?) implieth that

II. A gratefull mind is ready to do any thing.

[Page 157] The person (the Lord) for whose sake this enquiry is made, declareth that

III. True gratefulnesse hath especiall relation to the Lord.

The reason hereof being His benefits, giveth evidence that

IIII. A right understanding of Gods benefits worketh gratefulnesse.

The ample mention of Gods benefits in this generall par­ticle all, manifesteth that

V. Gratefulnesse raiseth the mind from some favours to all.

The application of these benefits to himself in this phrase towards me giveth proofe that

VI. Sense of Gods kindnesse to ones selfe doth most enlarge the heart to thankefulnesse.

The Prophets profession of Gods benefits, thus, All his benefits are towards me, demonstrateth that

VII. Gratefulnesse works acknowledgement of kindnesse.

§. 77. Of the propertie of gratefulnesse to make men inquisitive.

I. §. 76. GRatefulnesse makes men inquisitive. All manner of gratefulnesse whether to God or man hath this property. When David thought on Ionathans kindnesse to him, though Ionathan were dead, yet 2 Sam 9. 1.he enquireth whether any were left of the house of Saul, that he might shew him kind­nesse for Ionathans sake. And when he considered how God had established peace to his people, first 1 Chro. 13. 2.he enquireth and consulteth about bringing the Arke to the Tabernacle: and then —17. 1.adviseth about building a temple for the Lord. Hypo­crites had learned this of the upright: and therefore they from teeth outward are inquisitive, and say, Mic. 6. 6, &c. Wherewith shall I come before the Lord? &c.

In gratefull persons there is a good and high esteeme of the kindnesse that is shewed to them. With this esteeme the heart is affected. True affection of the heart is of an hot [Page 158] temper: it can no more be suppressed, and kept within the heart, then an hot vapour, which the more it is suppressed, the more violent it waxeth, till it have got vent. Such an af­fection therefore will shew it selfe. And that it may mani­fest it selfe in the best manner to the best content of him to whom they intend their thankfulnesse, they content not Dabo quidem quicquid in me primum est: sed nihil dignum da­re potero. Hier. Comment. in Mic. 6. Demonstrati­on of a grate­full heart.themselves with that which may first rise in their minde, or offer it selfe to their thought, but diligently enquire what may give best content, and what may be most acceptable. Which they are the rather moved to do, because they can do or give nothing worthy of God, and his kindnesse to them.

By this outward evidence may men give evidence of their inward disposition; and make others see how they are affected with the kindnesses that are done to them. They who care not to know what may be acceptable to such as do good to them, have assuredly an ungratefull heart. How can it be thought that they would do the things that please, when they care not to know what may please? By this may gratefull subjects, people, children, servants, friends, and neighbours be knowne. Yea by this may gratefull sub­jects, people, children and servants of the great Lord of hea­ven and earth be knowne: if, at least, their enquiring after that which may be acceptable to God, come from an up­right and honest heart: and from a full and faithfull pur­pose to performe what they shalbe rightly informed in, and indeed to render what they shall learne to be acceptable to the Lord.

Direction for such as are in­quisitive. They who are so minded, have an excellent help to be well informed. That help is Gods word, which distinctly and suf­ficiently revealeth what is the good, acceptable, & perfect will of God. Let all such therefore as are intirely provoked to en­quire after that which may be pleasing to God, by the holy Scriptures Rom. 12. 2. prove, and Eph 5. 17. understand the same. Ioh. 5. 39. Search the Scriptures, (saith our Lord Christ) for they are they which te­stifie of me. They testifie of him, what he is. They testifie of him, what he accepteth, what he approveth: in what and [Page 159] by what he accounteth himselfe honoured, and sufficiently recompenced for the kindnesse he sheweth.

§. 78. Of a second propertie of gratefulnesse to doe any thing.

II. § 76.A Gratefull mind is ready to do any thing. The Prophet doth not here determine any set and particular things which he would be willing to render, but without limitation or exception of any thing, saith indefi­nitely, What? What shall I render? When Ahashucrosh had heard out of the Chronicles what a great good-turne Mor­decai had done him, in revealing a dangerous treason plotted against his life, in true desire of thankfull requitall he saith, Est. 6. 6. What shalbe done to the man whom the King delighteth to ho­nour? He prescribeth not any particular thing, but enqui­teth wherein he may make the best requitall: and it appea­reth that he did make that enquirie with a true intent to do any thing: for though Haman thorow his ambition (suppo­sing that the honour should have beene done to himselfe) ad­vised the King to do more then was meet to be done to a subject, yet the King commanded all to be done to Morde­cai. Though David was not permitted to build a temple for the Lord, yet such was his desire to testifie his gratefull mind to God, as 1 Chro. 29. 2.he prepared what he could, even with all his might, for the building thereof. Zacchous was so ravish­ed with that favour and honour that Christ did him in com­ming to his house, as in way of gratefulnesse Luk. 19. 8. He giveth halfe of his goods to the poore, and promiseth to restore foure­fold to all whom he had wronged.

Gratefulnesse so enamoureth the soule of a man, as it makes him thinke that he can never doe enough, and there­fore he is ready to do any thing that he may and can do. It will not suffer a man to hold any thing too deare for him, on whō his thankfull mind is set: especially when such a mind is set on God, who every way infinitely surpasseth us, who is so absolutely perfect in himselfe, as he needeth nothing that we [Page 160] Quis non appe­tat gaudebun­dus & laetus in quo aliquid & ipse Domino s [...]o retribuat? Cyp Epist. l. [...] ep. 25▪ Direction how to bring men to please God in all things. have or can do, nor can receive any thing but that which is his owne, yet daily ladeth, with all manner of blessings, us who are lesse then any of his mercies, most unworthy of the least? Who then would not willingly and gladly have what he might render to the Lord his God?

Behold here the most ready way that possibly can be pre­scribed to bring men to endeavour with the uttermost of their power in all things to please the Lord. Worke in them such an apprehension, a sense of Gods kindnesse to them, as their hearts may be stirred up to thankfulnesse: Then nor hope of reward, nor fear of revenge can so incite, or quicken them up to any duty, as their owne gratefull disposition. An ingenuous and generous mind (as every gratefull mind is) will do much more in thankfulnes for a kindnesse done, then in expectation of a kindnesse to come. Perswade men there­fore of the goodnesse and kindnesse that God hath done for them, as you desire that they should be willing, ready and forward to do any duty to God.

§. 79. Of a third property of right thanksgiving, to render it to God.

III. §. 76. Semper habendae gratia, & nemi­ni alteri nisi sold Deo. Chrys. Hom 2. in 1 Cor. 1. TRue gratefulnesse hath especiall relation to the Lord. A man that is well instructed in the right forme and due manner of thanksgiving will especially re­turne all thanks to God, whether it be for such benefits as come immediately from himselfe, as all those extraordinary benefits, whereof any that tooke due notice, might say, This is the finger of God, or, This is the Lords doing, and it is marvellous in our eyes. (For such as these, Exod 15. 1. Moses and the men of Israel, —20. Miriam and the women of Israel gave so­lemne thanks to God) or those ordinary benefits to the con­ferring whereof man addeth no helpe (as the shining of the Sun, the courses of the moone, the former and latter raine, the bounds set to the sea, the sweet springs and rivers of water passing thorow the earth, and many other such as are reckoned up in the 104 Psalme, for which praise is there [Page 161] given to God) or for such benefits as are conferred upon vs by the ministry of man. Thus Melchisedech blessed God for Gen 14. 20.that victory which Abraham had gotten over his enemies: David blessed God for that counsell which wise Abigail 1 Sam. 25. 32. 1 Chro. 29. 13gave him: and for those bountifull gifts which he, his Prin­ces and people contributed towards the house of God: and 2 Cor. 9. 13.the Saints give thanks to God, for the liberality of the Chri­stians at Macedonia. So cleare is the point of returning thanks to God for all manner of benefits, as besides the many simple formes of giving thankes to God set downe thorowout the whole Scripture, but especially in the booke of Psalmes, when man commeth in any competition with God about this matter, he is utterly excluded: as where the Psalmist ne­gatively Psal 115 [...] ▪ Totum superna gratia tribua­mus. Chrys. Hom 21 in Gen. 5. Psal. 148. Eph 5. 20.of man, but affirmatively of God saith, Not unto vs, O Lord, not unto us, but unto thy name give glory. If ye wel ob­serve the precepts of Scripture for performing this duty of thanksgiuing, ye shal find this obiect, the Lord either plainly expressed, or necessarily vnderstood. How frequent are these phrases▪ Praise the Lord: Giue thankes to God. Yea to demon­strate that God is the proper obiect of praise, these words, Praise ye the Lords, are so compounded together, as they [...]make but one word in hebrew, which is this, Halleluiah.

See The whole armour of God. Treat 3. Part. 2. § 60, 61. All manner of benefits do originally come from God. If we receive any mediately by the ministry of man, or of any other creature, they are therein the instruments and hands of God whereby he reacheth out unto vs, & conferreth upon vs, his benefits. The benefits which we receive frō a wise King, iust magistrates, faithfull ministers, conscionable lawyers, skilfull physitians, honest tradesmen, industrious husbandmen, or which any receive from good husbands or wives, provi­dent parents, mercifull masters, diligent and trustie servants, or any other persons, are Gods benefits. It is therefore most due that we enquire what may be rēdred to the Lord for thē.

Learne we hereby in all manner of benefits to roule up our Exhortation to render thanks to God.eyes to God, and as we taste of the sweetnesse of them, so to lift vp a thankefull heart to him that giveth them. It is a swinish part to eate the mast that falleth from a tree, and [Page 162] not to lift up an eye to the tree whence it falleth. It is not enough to render any thing to man, or to any other creature for the benefits we haue. The Prophets quaere is, What shall I render to the Lord? To render any thing to the creature and nothing to the Creator, is to neglect the principall doner; yea to thinke more highly of the servant then of the master, of man then of God, which is no better then idolatry. When therefore thou hast a thought of rendring, enquire what thou mayst render to God, what may be pleasing and acceptable to him: for which we had a direction §. 77, 78. [...]before.

§. 80. Of the consideration of Gods benefits▪ working gratefulnesse.

IIII. §. 76. A Right understanding of Gods benefits workes gratefulnesse. On this ground that Psal. 139. 14.the Psal­mists soule did right well know Gods workes, he maketh this inference, I will praise thee. When —106. 1 [...],the Israelites had such —100. 3, 4.evidence of Gods prouidence over them, as they beleeved his words, then they sang his prayse. To induce men to be thankefull unto God, and to blesse his name, the Psalmist adui­seth men to take notice of the kindnesses of God towards them.

Hereby is man convinced of the equity of the duty; which is an especiall meanes to work upon the conscience, and pro­voke him to performe that which in his iudgement he seeth to be most iust and meet that it should be performed.

Instruction in the cause of ingratitude. 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, Isa. 1. 3. Israel doth not know, my people doth not consider. And when the Psalmist speaketh of their like ingratitude, he rendreth this reason, Psal. 106. 21. They sorgat God their Sauiour, which had done great things in Aegypt. Where there is no knowledge of a benefit there can be no [Page 163] 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 Non dubium quin excitet ad laudandum bene­ficiorum recor­datio Bern. su­per Cant. serm. 10. Direction for gratitude.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. §. 76. 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, Compare 1 Chro. 16. 8▪ &c▪ with Psal. 10 [...]. 1. &c. Read Psal 78. to the end.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, Psal. 105. 2. Talke ye of All his wondrous workes. So 2 Chro. 20▪ 21 Ie­hosophat, [Page 164] 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 Psal 9. 1. shew foorth All c—103 2. A [...] per tran. sp [...]si [...]one [...] [...] & transmutationem in [...] fit ullus. 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.

Direction to rouse up our spirits in thanksgiving 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 Psal 22. 10.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, See in the whole armour of God, Treat. 3. part. 2 § 64, 6 [...]. &c. a catalogue of benefits.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. §. 76. 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, Psal. 30 12. O Lord, my God: —59. 17. my strength, my defence, the God of my mercy, —18. 2. 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. —9. 4. Thou hast maintained my right, and my cause. —18. 16. 17. 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.

Admonition to observe Gods dealing with ourselves Psal. 66. 16. Psal. 78. 70. 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 [Page 166] charge, neerely united to thee, of the same family, or alli­ance, or parish, or incorporation, or nation, or profession. Neere relations will affect our hearts for benefits bestowed on them to whom we are united, as if they were bestowed on our selves. Instance that affection which was wrought Gen. 24. 27.in the heart of Abrahams servant for the good successe of his masters businesse: and the praise which he gaue to God for the same. If in common blessings we finde our selves to have a share, we shall be the more quickned to give thanks 1. Kin 1 40.for the same: as the people that rejoyced at the coronation of Salomon.

Who are they that are now best settled to giue prayse to God for this admirable decrease of the sicknesse? Not they who thought it not infectious: nor they who thought they had such antidotes as the plague could not seize on their vi­tall Vnum hoc obse­cro, singulis dic­bus & horis sup­putemus nobis­cum, non com­munia tantum beneficia, quae toti naturae om­nium opisex con­tulit, sed & pri­vata & quotidi­ana, &c. Chrys. Hom. 26. in Gen. 8. & Hom. y2. ad Pop.parts: nor they who thought themselves safe enough in the country. But they who conceiving themselves to be in as great danger as others, perceiued a speciall care of God over them in preseruing them. That benefit which a man knowes himselfe to receive from the light of the sunne, in­fluence of the heavens, sweetnesse of the aire, and other like common blessings, will make him heartily to blesse God for them. Search therefore narrowly wherein Gods benefits have beene towards thee in speciall. Do this daily and hourely, not onely about common benefits which the maker of all conferreth on all, but about private and daily blessings, and thou wilt diligently enquire what thou maist render to him.

§. 83. Of a fift property of gratitude, to be prouoked there­by to make profession of benefits.

VII. §. 76. GRatefulnesse workes acknowledgement of kind­nesse. All the acknowledgements which in Scripture are recorded to be made by any of the Saints, of Gods benefits and mercies towards them▪ are demonstrati­ons hereof: as of Gen 8. 20. Noah; —12. 7. Abraham, —14. 20. Melchisedech. —21. 6. Sa­rah, [Page 167] —24 27. Abrahams servant, —26. 22, 25. Isaac, —32. 10. Iacob, and many others.

Acknowledgement of kindnesse maketh much to the ho­nour of him that hath done the kindnesse. But he that indeed hath a gratefull mind desireth to doe all the honour that he Dominus in ser­monibus gratia­rum actionem exigit, non quod ea ipse opus habe at, sed vt nos d [...] ceat gratos esse, & agnoscere tan­torum bonorum suppeditatorem. Chrys Hom. 2 [...] in Gen. 8. Discovery of ingratitude by concealing kindnesse. can to the author of the kindnesse, wherewith he is affected. We heard before (§. 77.) how he requireth what hee may render. Will not then that mind which maketh him so in­quisitiue to be further instructed in what he may doe more, provoke him to doe that which he can not be ignorant to be acceptable? As for the Lord, he requireth thanksgiuing in our words, not that he hath any need thereof, but that he may teach us to be thankfull, and to acknowledge the doner of so great good things as he bestowes,

Can we now imagine that they who conceale all kindnes­ses done to them, are gratefull persons? were the nine le­pers that being cured of their leprosie, made no profession thereof, thankefull? If they were, wherein consisted the dif­ference betwixt them, and that one, of whom Christ thus saith, were there not tenne cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. (Luk 17. 17, 18.) As great an evidence of in­gratitude it is, to keepe close, not to make knowne, not to ac­knowledge benefits, as can be given.

Exhortation to acknowledge benefits. Shew me then thy gratitude by the effect thereof. Out of the abundance of the heart the mouth speaketh. Even to men are these benefits to be acknowledged. Thus Iudg. 5. 24. Deborah ac­knowledged Iaells kindnesse: 1 Sam. 25. 33 David, Abigails: — [...]4. 19. Saul, Davids, and many other, other mens. Much more to God must his benefits be acknowledged, in regard of the multi­tude, greatnesse, freenesse, needfulnesse, profitablenesse, and continuance of them, together with many other circumstan­ces whereby they are much amplified. And so much the ra­ther, because acknowledgement is all that we can render to God: and it is all that God doth expect, which yet he doth most graciously accept. Make this holy profession therfore of the Lords benefits to God himselfe and to men: make it [Page 168] to God in secret and in publike: make it at all times, in all places: make it while the benefits are fresh before thee: lay up his benefits in thy memory, that thou maist in future times againe, and againe make it. Acknowledge the benefits which thou hast received, and thou shalt be sure to receive more. The tenth leper which returned to give glory to God, received thereby another, and a greater benefit, which was the cleansing of his soule from the leprosie of sinne; as this Luk. 17. 19.phrase importeth, Thy faith hath saved thee. He was clean­sed of his bodily leprosie before he returned. There was then somewhat more intended, by the pronouncing of this after his returning to glorifie God. The other nine that re­turned were cleansed in their bodies. This was said to him as an evidence of a greater benefit, then that which they re­ceiued. For Gods sake therefore who is thereby honoured, and for thine owne sake who gainest thereby more bene­fits, acknowledge Gods benefits, and say, His benefits are towards me.

84. Of the interpretation and resolution of the thirteenth verse.
PSAL. CXVI. XIII.
I will take the cup of salvation, and call upon the name of the LORD.

§. 76. THe second part of the Prophets Rhetoricall addu­bitation is here expressed, which is an answer to his former question: whereby hee sheweth that he made not the question simply on ignorance, as if he knew not what to render, but purposely to set out the great desire he had, and the forwardnesse that was in him to doe, what he saw most meet to be done.

[Page 169] This was one Iohn Lodwicke, a Spaniard by nation, a Monke by profession, who lived ten yeares toge­ther in England, lodging in an house by Bishops gate, London, who day after day went forth in a beggars attire, and as occasion was offered, belched forth most impious blasphemies against the blessed Trinity, especially against the sacred person of our bles­sed Saviour Iesus Christ (whom he ordinarily called Deuill) and against the holy Scripture, for which he was convented before authority, and being convicted by witnesses and by his own confession was sent over to Spaine▪ there to be proceeded against, in the yeare of our Lord 1618. This blas­phemous Heretique accounting the things that were written by the Prophets and Apostles to be meere dotages, said that David was one of the worst, and that in penning this Psalme he shewed himselfe to be a drunkard and a lyar, by reason of this, and the tenth verse. As if by taking the cup of salvation, he had intended the drinking of an health, as drunkards use to do. Wher­by we see how dangerous it may be to take that literally, which is meant me­taphorically. This phrase, cup of salvati­tion, is the most difficult and doubtfull phrase of all the Psalme. Its here figuratively used, and in that respect more subject to various interpreta­tions. According to the divers significations of this word * cup, some take it one way; [...]some another.

1. It is taken for a part or portion: for in a cup, useth to be such a set portion of beere or wine, or physicall potion, or such like thing, as may be thought fit for him to whom its given; as where the Psal­mist a Psal. 23. 5. Per calicem mē ­sura intelligitur, &c. Hier. Cōment. in hunc loc.saith, My cup runneth o­ver, his meaning is, the porti­on which thou hast given me is an abundant potion, even like a cup that runneth over. On this ground Trevet. Genebrad.some ex­pound this place thus, I will Isa. [...]1. 17, 22. Mat. 20. 22. thankefully take that portion which the Lord allots me, and use it to my salvation, calling on his name and worshipping him.

2. A cup is put for affliction. Sollicitoque bibas veluti do­ctissimus olim, in perturbato quod bibit ore reus. Ovid in Ibid.For of old they were wont to put poison into cups, and make such as were adjudged to death, to drinke thereof. After this manner were Socrates, Herod. l. 3. Cic Tusc. l. 1. [...] Pluta. in vit. Phoc. Psammonitus, Ph [...]cion▪, Theramenes, I and others put to death. Bitter things also are put into cups for medicines: and because afflictions are bitter, and as it were given to us by our wise and heauenly Father to drink, they are set out by a cup. Origin. Hieron. Augustin. Plac. Parm.Some therefore according to that signification thus expound this Text, I will willingly drinke the cup of affli­ction [Page 170] which the Lord shalbe pleased to give me, yea though it be death, which will assuredly turne to my salvation.

3. Mat. 26. 39.The passion of Christ is stiled a cup: whereupon Lorinus aliique Papist.many imagine that the Prophet hath here relation thereunto. Hier. comment in hunc. loc. In Hebraeo ita habet, calicem Iesu accipiam, &cAn ancient Father saith that the Hebrew thus hath it, I will take the cup of Iesus: which an Angel thus interprets, thou shalt call his name Iesus: for he shall save his people. Indeed [...]the He­brew name translated Iesus, is derived from a root that signi­fieth to [...] save: But [...]the word here used is of the feminine gen­der and plurall number. Yet by that which follows it may be gathered that by this very Hebrew word, the same thing is meant as by the name Iesus, namely salvation. They who apply the cup of salvation to Christs passion, take it passively for martyrdome, or suffering for Christ, and so it lit­tle differs from the former interpretation. They who in these sences expound this text, say, that thereby is rendred the greatest thing that can be rendred by man, even his life.

4. In holy Scripture there is mention made of Gen. 35. 14. Lev. 23. 13. Num. 15. 5. drink-offe­rings, which were a certaine quantity of wine that used to be powred out before the Lord: as the very notation of the word importeth, comming from [...] effudit.a root that signifieth to powre out. As the meat-offerings, so the drinke-offerings were brought to the Lord in way of gratulation and thanks­giving. Cajetan. Genebr.Some therefore in allusion hereunto so expound this text, as a promise and vow of the Psalmist, to testifie his publike gratitude by such an externall and solemne rite as in the law was prescribed. This he tearmeth a cup, because that drinke-offering was contained in a cup, and powred out thereof: and he addes this epithete Salvation, because that rite was an acknowledgement of salvation, preservation and deliverance from the Lord.

5. After their solemne gratulatory sacrifices they were wont to have a feast. When David had brought the Arke of God into the Tabernacle, they offered burnt-offerings and 1 Chro 16. 3.peace-offerings, which being finished, He dealt to every one of Israel both man and woman, to every one a loafe of bread, and a good piece of flesh, and a flaggon of wine. Hereby is implyed [Page 171] that he made so bountifull a feast, as he had to give thereof to all the people there assembled. In mensa lati­cum libavit ho­norem, &c. Virg Aen. 1. Turneb. l. 12. c. 13. Athe l. 11. c 11.In this feast the master thereof was wont to take a great cup, and in lifting it up to declare the occasion of that feast, and then in testimony of thankfulnesse to drinke thereof to the guests, that they in or­der might pledge him. This was called a cup of salvation, or deliverance, because they acknowledged by that use therof that God had saved and delivered them. Almost in a like sence the Apostle stileth the Sacramentall cup, [...]. 1 Cor. 10. 17. the cup of blessing.

Here the Prophet useth the plurall number thus, [...] cup of salvations, whereby after the Hebrew elegancy, he meaneth Calicem salutum Vatab. Omnis salutis. Tremel.many deliverances one after another: or some great and ex­traordinary deliverance which was in stead of many, or which comprised many under it. [...]The word translated take properly signifieth to lift up, and in that respect may the more fitly be applyed to the forementioned taking of the fe­stivall cup, and lifting it up before the guests. Calvin. Vatab. Muscul. Moller. Montan. Aliique.Most of our later Expositors of this Psalme apply this phrase, I will take the cup of salvation, to the forenamed gratulatory drinke-of­fering, or to the taking and lifting up of the cup of blessing in the feast, after the solemne sacrifice. Both of these import one and the same thing, which is, that Saints of old were wont to testifie their gratefulnes for great deliverances with some outward solemne rite.

The former interpretations of this phrase, cup of salvati­on, applyed to a portion, or affliction, or martyrdome, or the passion of Christ, though simply considered in thēselves, they be truths, yet they are not so pertinent to this Text, as the two later of a gratulatory drinke-offering, or a festivall cup. For without question a solemne thanksgiving is here intended, as is afterward in the 17. verse plainely expressed.

The other clause that is added, and call upon the name of the Lord, is the same that was verse 4.before used, and expounded. Here againe it is repeated, partly to shew that in the fore­mentioned gratulatory rite he would Nomen Dei colam. Vatabl.worship God. (He would doe it piously and religiously. For prayer is an espe­ciall [Page 172] part of Gods worship) partly to shew that though by Gods delivering him he were now safe, and so had just occasion to praise God: yet would he not cease to pray un­to God for continuance of his favour and blessing. He would both praise God, and also pray unto him. Thus is the phrase of calling upon the name of the Lord most properly taken.

This very duty of calling upon the name of the Lord, is a­gaine promised, and that as an appurtenance to thanksgiving being added thereto in the 17. verse, See §. 112.where I purpose to handle it in the generall acception, as it signifieth worship done to God. Here I consider it in the particular and most proper signification, which is Petition.

This verse being added as an answer to this clause, What Summe. shall I render to the Lord? setteth out, Mans recompence to God.

It consisteth of two parts.

1. Gratulation.

2. Invocation.

The former is set out by a most solemne rite of rejoy­cing.

The latter is expressed by the Action, (I will call) and by the Object (upon the name of the Lord)

The two maine parts are joyned together by a copulative particle AND.

Of the substance of solemne Gratulation, or thanksgiving, sufficient hath beene See sect; 76, &c. to this §.before delivered.

The inference of this profession upon the former inquisi­tion, this being an answer thereto sheweth that,

I. Gratitude is the best recompence that man can render to God.

The manner of expressing it by a publicke rite of rejoycing teaches that

II. Our inward motion of praysing God must be manifested by some outward action of rejoycing

Of the substance of Invocation, even as it is here expres­sed, sufficient hath beene delivered on the 4. verse.

The connexion of these two points, Gratulation AND In­vocation, [Page 173] importeth that

III. With gratulation invocation must be joyned.

The different manner of expressing invocation from that which was in the fourth verse, (For there it was set downe as a thing performed in his trouble, then called I, &c. Here it is noted as a duty to come, which he promiseth to per­forme, I will call, &c, and that after his deliverance) imply­eth that

IIII. Prayer to God is to be continued after the thing prayed for is granted.

§. 85. Of praise the best that man can render unto God.

I. § 83. Ante omnia Deo gratias agamus, cui nibil gratius, nibil acceptius est Chrys. Hom 2. in 1 Cor. 1. GRatitude is the best recompence that man can render unto God. Surely this Prophet that made such en­quiry of what he might render unto God, if he had knowne a better, would have here mentioned it. Where bulls, goats, and such like sacrifices are refused, it is said, Offer unto God thanksgiving. (Psal. 50. 13, 14.) Praise is one of the sacrifi­ces with which God is well pleased, (Hebr. 13. 15. 16.) Ex­presly it is said of praising God, that it pleaseth the Lord better then an oxe or bullocke, (Psal. 69▪ 30, 31.) yet were those ordained for solemne sacrifices under the Law. Praise ther­fore is it which the Psalmist doth especiall vow to God, (vers. 17.)

Deus alic nius nostri non eget, [...]ed nos omnium quae illius sunt i [...]digemus. Si­quidem gratia­rum actio illi quidem nihil om­nino addit, nos autem illi magis familiores ponit. Chrys. Hom. 26 in Mat, 8. God standeth in need of nothing that we can doe, or be­stow. But we stand in need of all that is his. Our thankes which we give him addes nothing to him, but makes him the more to respect us. By it (if it be rightly performed) God is acknowledged to be what he is, to give what he gives, and to doe what he doth. More then this the creature cannot doe: more then this the Creator nor exacteth nor expecteth, provided that it be not a meere lippe-labour, but come from an heart thorowly affected with his excellencies and kindnesses, and be ratified by an answerable carriage to­wards him.

[...] [Page 176] spirit and truth. Yet this hindreth not but that he may and must be also worshipped in body, and in outward actions. He must euer be worshipped in spirit, whether with the body, or without the body. Spirituall worship may be without bodily worship, and also stand with bodily worship: but bodily worship cannot stand without spirituall worship.