The Saints Sacrifice

The Prologue.

The persons of the Play.

• HYdaspes, King of Ethiopia.
• Persina, his Queen.
• Cariclea, their daughter.
• Sysimethres, a Gymnosophist Ambassador for the King,
• Caricles, Apollos Priest.
• Calasiris, Isis Priest.
• Aristippus, a Citizen of Athens.
• Demeneta, his wife.
• Cnemon, Aristippus son.
• Thisbe, Demenetas maid.
• Arsinoe, a Courtesan.
• Nebulo, Caricles man.
• Nebulona, hi • wife.
• Theagines, a Thessalian Cap▪taine.
• Arsace, wife to the Deput • of Egypt.
• Cibile, her Chamberlain • nurse, and bawd.
• Aura, Cibiles maid.
• 4 Judges, Magistrates of Persi •

Besides messengers and attendance.

THE STRANGE DISCOVERY, A Trage-Comedy. 〈80+ pages missing〉

thus puts him in mind of his almighty power, Behold I am the Lord, the God of all fleshs is there anything too hard for me? 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. Our God is in the heavens: He doth whatsoever he will. Read more hereof in▪ 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 help which God affords in man's extremity, see the next § but one to this.

§. 40. Of God's perfect preservation.

II. GOD'S succor is salvation. It freeth out of all danger. Thus much intended Moses, when the Israelites despairing of all help, he thus said to them, Fear y • not, stand still, and see the salvation of the Lord. Such was that salvation, as they had no cause to fear those their enemies anymore. The like may be exemplified in other deliverances which God undertook to give: especially in the cures which Christ did in the days of his flesh. When his pleasure was to heal any, he made them whole: and for evidence thereof, he commanded L • pens to show themselves to the Priests, whose office it was to judge whether a leprosy were perfectly cured or no. Others that had been very weak and impotent he willed to carry their beds, that thereby is might be seen that they were perfectly cured. The dead he caused to rise up. D • moniacks he charged to preach the Gospel. But the greatest and best evidence that can be given hereof, is the eternal salvation which is given to Saints, whereunto the Apostle having relation, saith, 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 help 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 seek help of him. In such cases as are to men incurable, we use to do much for some present case: and yet fail oftentimes in that which we seek for, and expect at men's hands, as that woman which had suffered many things of many Physicians, 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 success as she [ 2] had.

2. Let us beware of Asa his fault, who in his disease sought not to the Lord, but to the Physicians. How much better had it been to have sought not to the Physicians, but to the Lord. Which I would not have so taken as if Physicians were not at all in any case to be sought unto; but to show 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 means may lawfully, must conscionably be used: but used as the hand of God's 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 means be used, or not used, let not the Lord be neglected. He saveth.

§. 41. Of God's taking occasion to help at a pinch.

III. MA •• extrimity is God's opportunity. Then, even then especially is God ready to help when men are at the lowest. To pass over those instances which are mentioned before § 39. there are two proverbs asod in scripture which give good proof to this point. The one is this, • In the monus will the Lord • e scene. Knowledge of the just occasion of this proverb will give light to the true interpretation thereof. The occasion therefore was this. God gave an express charge to Abraham to take his only, his beloved son, 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 mountain which the Lord should show him. Abraham in obedience to the Lord's charge went on whither the Lord appointed him, with a full resolution to do what he was commanded to do. Three days was he in journeying 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, took a knife, and stretched out his hand to slay his son. Thus in his intent he had slain and sacrificed his son. In all this time did not God show any mind or means to save Isaac: but even then, when there was scarce a step betwixt him and death, the Lord shown himself, and declared his pleasure for preserving Isaac. Now because it was on a mount where Isaac was thus near unto death, and that on the mount, and not before, God shown himself for the preservation of Isaac, thence arose this proverb, In the mount will the Lord be seen. And to be an evidence to all future ages of God's wisdom in affording his help at the last cast, the Holy Ghost prefixeth this clause, as it is said to this day.

The other proverb is this, The children are come to the birth▪ and there is no strength to bring forth. By this proverb Jerusalem being so besieged by the King of Assyria, as there was (in regard of human helps, little hope of deliverance, is compared to a woman great with child, in pain of travel: the Inhabitants of the city are resembled to the children in the mothers womb: the extremity of distress wherein they were, to the difficulty and danger of travel. Such then was their case, as the case of a woman, which, having a weak child not able to help it self, is spent with pain and travel, and hath no midwife, nor any other means of help. Were they not now brought even to uttermost extremity. In this extremity, when they were so low brought, the Lord helped them.

The help that in such extremities is afforded, manifestly appeareth to be from God. When the Egyptians observed the succor which was afforded to the Israelites in the midst of the Red Sea, they said, The Lord fighteth for them. Thus is God the more honored by reserving himself to such extremities.

In extremities succor is much more welcome, much better accepted, more highly prized, and man's heart more affected and enflamed therewith. When the Israelites were safely led thorough the depths, then they sang the Lord's praises.

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

1. Wait therefore to the very uttermost of an extremity. [ 1] This being the most seasonable time for God to help, most meet it is that we should tarry the Lord's leisure, and wait for his season. This the Prophet noteth to be a property of true faith, He that believeth maketh not haste▪ He seeketh not to prevent the time appointed of the Lord. If the Lord tarry, the believer will wait. He well knoweth that there is an appointed time, which cannot be prevented, which shall not be overslipt. For the Lord will take his opportunity. [ 2]

2. When thou supposest that the uttermost of an extremity is come, then put fire to the powder of thy prayer; then stir up thy soul to all fervency: then be instant and importunate: then give the Lord no rest; then especially plead these and such like promises, I will never leave thee nor forsake thee. He that shall come will come, and will not tarry. God is faithful who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to escape. When thou passest thorough the water I will be with thee, and thorough the rivers, they shall not over flow thee: when thou walkest thorough the fire thou shalt not be burnt: neither shall the flame kindle upon thee. Be so far from fainting by reason of the extremity of distress; as rather with stronger confidence expect deliverance. This being God's opportunity, put him in mind of thine extremity, and thus plead it, Arise, O Lord, have mercy: for the time to have mercy, yea the set time is come (Psal. 102. 13.) O Lord hear, O Lord forgive, O Lord hearken and do: deserve not for thine own sake, (Dan. 9. 19.) Only let the truth of confidence be manifested by repentance. He that repenteth may be confident when the time to save is come.

§. 42. Of applying to ourselves God's dealing with others.

IIII. DUe observation of God's mercy to others maketh men in like cases to acknowledge God's 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 observed how the Lord preserved the simple. Well note the forms of praise that are recorded in Scripture, and you shall find it usual with the Saints to relate God's accustomed dealing with others to be such as it was with them. To omit the many Psalms of David that are pertinent to this purpose, the two hymns of Anna, and the Virgin Mary give good proof hereof.

Men ordinarily behold God's 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 own case.

Behold here what good we may gain to ourselves by taking notice of the divine properties as they are exercised on others. Few or none can so well discern the evidences of God's providence and mercy, or of his justice, jealousy, and displeasure in themselves as in others. Objects brought too near to the eye, cannot be distinctly and clearly discerned. Self-love dimmes men's sight in their own case. When others partake of any good thing, we can soon say, O how good is God unto them. When judgments are executed on others, we are ready to ascribe it to the justice of the Lord. Well: seeing we are so forward to discern God's dealing in other men's cases, let us make good use of this our disposition, and do so still, that hereby we may be brought to the mind of this holy man: and finding the Lord to deal with others, as he doth with us, acknowledge as much: and that as in works of judgment, to be humbled the more; so in works of mercy, to be provoked to more hearty thankfulness: as we shall be, when in truth, and on just ground we can say, The Lord that showeth mercy to them that are in misery, was very merciful to me when I was in misery.

§. 43. Of the exposition and resolution of the seventh Verse.

PSAL. CXVI. VII.

Return unto thy rest, O my Soul, for the LORD hath dealt bountifully with thee.

HEre beginneth the second part of this Psalm, 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 settling of his soul.

Rest, whereby his inward disposition is here expressed, is opposed to travel and labor, or to trouble and sorrow, and that both outward and inward.

Here it is taken in the latter respect, as opposed to inward trouble and anguish, as is evident by the relation it hath to his soul. It importeth an assurance of God's favor to him, and tranquility of mind, and peace of conscience thence arising.

This rest he calleth his souls, because it was a rest wherein his soul had solaced her self before: which the Lord having given, he sweetly and quietly enjoyed as his own.

But it seemeth that his bitter affliction had bereaved him of it: and therefore as to a right lost, and recovered again, he saith Return. For this is the very word which the Angel useth to Hagar, when she fled from her mistress, Return. As Hagar thorough her mistresses rough dealing with her fled from her: so the soul of this Prophet by reason of affliction fell from her former quiet confidence in God. As the Angel therefore biddeth Hagar, return to her mistress, so the understanding of this Prophet biddeth his soul return to her rest.

Very elegant and emphatical is this manner of the Prophets directing his speech to his Soul, as to another person, thus, O my soul. Hereby his understanding well enlightened, and resolved of God's favor to him, stirreth up his will, conscience, heart and affections to be quieted, and no longer perplexed and troubled with doubts and fears about God's wrath, but to rest assured of his love and favor.

To show what good ground there was for his soul to repose it self quietly in the Lord, headdeth, For the Lord hath dealt bountifully with thee. The first particle being a causal particle, FOR, showeth that this is added as a reason of that which went before. The reason is taken from the manifestation of God's favor to him: and it may thus be framed.

He with whom the Lord dealeth bountifully may well rest on the Lord.

But the Lord hath dealt bountifully with thee O my soul.

Therefore thou O my soul mayest well rest on the Lord.

One Hebrew word is expressed by this circumlocution, hath dealt bountifully. The word properly signifieth to repay: it hath (in that signification) relation to something done before: and that good or evil: and in both these senses it is attributed to God and men. God is said to repay, or reward the righteous according to their righteousness: and to the wicked to repay or render a recompense. In these respects he is called a God of recompenses. Men likewise are said to repay or render for good, and for evil. But the word is also simply used without relation to anything 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 recompensed, that is, graciously dealt with by him: and acknowledgeth that he hath so dealt with him. In this simple signification do Hebrew Expositors, Greek Translators, and other Interpreters and Expositors take the word in this place. Thus some of our English Translators turn the word here, hath been beneficial: others, hath dealt graciously. And because the kindness which God showeth, is not scanty, or niggardly, but such as beseemeth his Majesty to give, others thus translate it, hath dealt bountifully.

To infer any matter of merit on man's 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 bounty of the Lord, would be too impertinent. The word doth indefinitely set down the grace, favor, mercy, or goodness of the Lord, without any particular or distinct respect to extraordinary liberality and bounty.

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

〈2 pages missing〉 man's polluted nature. He indeed took to himself our true nature, even the nature of our infirmities, and the infirmities of our nature, but free from sin: no dregs of corruption were in his nature. Though he therefore seemed to be shaken all to pieces, yet no rebellious, no disordered passion was thereby stirred up in him. These phrases ( Now is my soul troubled. My soul is exceeding sorrowful even unto death. If it be possible let this cup pass from me. My God my God why hast thou forsaken me?) manifested a very dolorous agony in his soul, but no seditious mutiny. Such passion in our soul would stir up much sedition: yea after we are truly regenerate. For we are but in part regenerate.

1. This infirmity of our nature is not wisely observed of them, who from the perplexities and agonies of Saints, especially if thereby they be forced to manifest any disquietness of soul, take occasion to insult over them, and to trample the more upon them. David was much troubled with such, and oft complaineth of them. In that respect he saith of them, They talk to the grief of them whom thou hast wounded. Thus Job's friends, though they came a long journey to comfort him, yet proved miserable comforters. Too many such mis • rabble comforters there are, who when a man hath need of some comfortable cordials, give him (as Christ's and David's enemies did) gall for meat, and vinegar to drink. The Heathen accounted this a most inhumane part. How ill then doth it beseem them who profess themselves to be Christians?

2. Let such as thorough God's mercy have peace and comfort in their souls and consciences, so bear with those that are unsettled and perplexed, as they may the better by speaking a word in season, quiet and settle their souls. It is an express charge given to such as are strong, to bear with the infirmities of the weak: and to such as are spiritual, to restore a brother overtaken, with the spirit of meekness: and that for this reason, lest they also be tempted. What any one is subject unto, everyone is subject unto. Thus shall we show ourselves to be as a true brother, even borne for adversity.

3. From this whereunto Saints are subject, to be sometimes unsettled, all have need to give diligence to make their calling and election sure: and to be well instructed how to have the heart established with grace, that therewith the soul may be fast fixed, as the oak is said to be, whose roots spread as far, and grow as deep into the earth, as the boughs thereof grow wide and high into the air; whence it cometh to pass that no storm can over-turn an oak: it will sooner be rent and split clean thorough then overthrown. So they who are well rooted and built up in Christ, and established in the faith: and rooted and grounded in love, will sooner have their bodies and souls 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 else could the Prophet here say to his soul, Enter into thy rest? Why else should he blame his soul for being restless. That peace which as proper to the Saints is expressly mentioned in Scripture, proveth as much.

To embolden, encourage, and hearten them in the sea of this world (that by the storms of affliction they should not be overwhelmed and drowned before they come to the rest which remaineth for them, and which the Lord Jesus shall give them when he shall be revealed from heaven) here they have a rest; wherein that we be not deceived, mark the third point.

§. 46. Of the spiritual rest of Saints.

III. THe rest proper to Saints is spiritual. It is such a rest as may stand with tribulation in this world. It is a peace which they have in Christ, (John. 16. 33.) a peace with God, (Rom. 5. 1.) a peace of God that passeth all understanding, that keepeth men's hearts andminds (Phil. 4. 7.) a peace and joy in the Holy Ghost, opposed to meat and drink, (Rom. 14. 17.) A peace of conscience: For, a good and quiet conscience is the bed of the soul, in which it sweetly and quietly resteth.

This is the best, truest, and surest rest: a rest that sustaineth a man's infirmity: a rest that not only quieteth the soul when the body is disquieted, but also moderateth and mitigateth the disquietness of the body. This maketh us glory in tribulations. What made Peter to sleep quietly between soldiers, bound with chains? What made Paul and S • las, having been sorely scourged, cast into prison, and their feet made fast in the stocks, at midnight to sing? Surely this spiritual rest wherein their souls were reposed: this peace of God. This being the best rest, God provideth it for his best-beloved.

[ 1] 1. Take evidence hereby of the true estate of Saints: and be instructed in the manner of God's dealing with them. True it is that he putteth them to many trials: The Lord scourgeth every son that he receiveth. All are partakers of chastisement. All that will live godly in Christ Jesus shall suffer persecution. Yet as true it is, that the Lord affordeth sufficient supportance, yea, and comfort also in all their troubles, that we may learn that God's captived servants are not forsaken of him. God is faithful who will not suffer his to be tempted above that they are able to hear. As Christ said of the Sabbath, I may say of the afflictions of Saints. Afflictions are for the Saints, and not the Saints for afflictions. Therefore God correcteth us for our profit: and from thence issueth the peaceable fruit of righteousness unto them that are exercised thereby. The assistance, comfort, peace, and joy which God giveth even in troubles and afflictions, ministereth just cause for us all to say, We are troubled on every side, yet not distressed: we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed. This is the benefit of spiritual rest, that temporal troubles do not disturb the same. If any be disquieted, and unsettled (as we heard before some might be) it is their own weakness. They have a rest to return unto ordained, revealed by God: whereunto when they recall their spirit, they will return as here the Prophet doth. If thus there be peace and rest to Saints in times of trials and troubles, inward peace, spiritual rest in outward trials, and temporal troubles, who can doubt of their rest in halcyon, in quiet and peaceable times, when there is nothing to disturb the same. The world is altogether ignorant of this peace. If they had a true and due understanding thereof, their mouths would not be so opened as they are against Saints by reason of their troubles.

2. Take notice hereby of the difference betwixt the condition [ 2] of believers and unbelievers, servants of the Lord, and slaves of the Devil. They have their rest: a rest that may stand with external unquietness. Though in body, and in outward estate they may seem to have no rest: though in that respect they may be thought, as Christ, to be in a worse case then foxes, that have▪holes, and birds of the air that have nests, because they have not where to rest their head: yet have they a rest for their soul: a rest that refresheth and solaceth both soul 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, Isaiah. 57. 20, 21. Though they have health of body, and all outward prosperity, though by reason thereof they say (as the rich fool did Luke 12. 19.) to their soul, Take thine ease, eat, drinks, and 〈◊〉 merry: Yet cannot this be but only to the teeth outward. They seem to have rest, and to enjoy quiet. But that is no rest where the soul is restless. 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 feel it not, it is because they are intoxicated, and made senseless, as the drunkard that lieth down 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 will be as a roaring lion, and aranging bear: or a bear robbed of her whelps. Pro. 28. 15. & 17. 12.

3. Envy not (O ye Saints) the rest whereof the men of this world so much boast: return to your own rest: rest [ 3] satisfied therewith. In your greatest troubles meditate thereon, solace yourselves therein. The mariner in hope of coming to a calm haven, patiently endureth all manner of storms while he is on sea. Should not Saints much more quietly bear all manner of troubles, not only in expectation of that 〈◊〉 which remaineth to the people of God, but also in regard of that inward spiritual rest which they have in the midst of their greatest afflictions.

§. 47. Of God's favor the rest of Saints.

IIII. SEnse of God's favor is the ground of Saints rest. After▪ the Prophet had expostulated with his soul about her unquietness, he gave this advice, hope in God, as the only means of settling his soul. Faith is it that persuadeth the soul of God's favor: hence is it that being justified by faith we have peace with God. Yea because this peace relieth on God's favor, it is called the peace of God. When David was in one of the most desperate distresses that ever befell him, it is said, that he encouraged himself in the Lord his God. The assurance that he had of God's favor, 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 Rock, fortress, deliverer, strength, buckler, horn of salvation, high tower, refuge, portion of inheritance, maintainer of lot, hiding place, strong habitation whereunto we may continually resort.

1. Nothing can satisfy the souls of Saints but God's favor. They find all other things to be vanity and vexation of spirit. Whereas therefore others say, Who will show us any good, Saints say LOrd lift thou up the light of thy countenance upon us.

2. God's favor is that proper place whither a soul well enlightened and rectified (as the souls of the Saints are) aspireth. Now nothing resteth till it comes to its proper place. Instance light things that fly upward, and heavy things that fall downward.

3. The uttermost end, whereunto the Saints refer all their endeavors is to be accepted of God. All things which advisedly they do, are but as means for attaining to that end. Now till men attain to that main end at which they aim, they cannot think of a perpetual rest. A traveler hath no settled rest till he come to his journeys end: nor a mariner, nor a soldier, nor any other that proposeth a weighty end to himself.

1. Let this only 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 thoroughly instructed in this true rest, are deceived thereabout. He that is destitute of the needful things of this world, supposeth that if he had bread to eat and raiment to put on, he should say to his soul be at rest. He that is in pain conceives that if he had ease he should rest, and desire no more. So he that is sick, if he had recovery▪ he that is in prison, if he had liberty: he that is in any distress, if he had release. Yet when their desire is accomplished they are as restless 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. Hence is it that wealth to the covetous, honor 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 a dropsy, the more is drunk the more is desired. The eye is not satisfied with seeing, nor the ear filled with hearing. No human 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: they waste in using; they soon melt or dry away. In consideration hereof saith the Prophet, (Isa. 55. 2.) Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Wilt thou set thine eyes upon that which is not? Pro. 23. 5. As all natural men are unsatisfied in all their desires and endeavors, so among others, they who most set their thoughts and hearts on mischief. Fitly doth the Prophet (Isa. 57. 20.) resemble such to the troubled sea when it cannot rest. Yea in the greatest calm 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 favor be to thee as the Ark was to the Dove. While she was out of the Ark she found no rest for the sole of her foot. Give no sleep to thine eyes, nor slumber to thine eye-lids till thou hast found out this rest for thy soul, assurance of God's favor. To be restless till we find this rest, will be a means to find it. The Lord filleth the hungry with good things. He giveth to him that is athirst of the fountain of life freely.

3. For gaining such assurance of God's favor as may make thee rest securely therein, observe these rules.

1. Acquaint thyself with God's promises, which are the only true sure ground of faith and confidence. For God's promises are declarations of God's favor towards man: what God promiseth, man may safely rest upon. It was God's promise whereof David thus saith, Upon it thou hast caused me to hope.

2. Meditate seriously and frequently on God's properties, as on his grace, mercy, truth, power, &c. This meditation added to faith in God's promises, will be as oil put into a lamp, which will continue the life and light of it. The forementioned description of God by his divine properties showeth that the faith of this Prophet in God's favor was nourished thereby.

3. Observe God's former dealing with thee: and call to mind such evidences of his favor as he hath shown to thee in former times. This will give thee evidence of his present good-will towards thee: for whom he once loveth he 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 heaviness, and thy heart much misgiveth thee (as we speak) by reason of doubts and fears, let thy judgment grounded on God's Word and Promises support thee. A right understanding of God's promises are of force to keep an heavy spirit from sinking. A man's judgment well informed, will convince his affections of folly when they make doubt of God's favor, and so bring them to yield to that which it conceiveth to be truth.

Having some evidences of God's favor towards thee, repose thyself therein. Say to God as the Psalmist doth, Thou art my hiding place. The beasts of the wilderness that have their dens, and hiding places, use on all occasions to have recourse thereunto. In their dens they sleep securely: to their dens they carry their prey, and there eat it: when they are wounded, or any way hurt, they make to their dens▪ there they lick themselves whole, if at least they can: but if their hurt be mortal 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 ourselves in him and his favor. If we have cause of joy, to rejoice in the Lord; if of sorrow, to mourn and • hed our tears in his bosom: while we live, to live in him, when we die, to die in him: even within the arms of his favor. Thus shalt thou be sure to be safe in all estates; for safe is he whom the Lord doth keep. 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 self.

V. MEn must stir up themselves to that which they see to be good for them. As the Prophet doth here stir up his soul to return unto her rest, so in other places to hope in God, to wait upon God, to remember all his benefits: yea and to praise the Lord. To the proof of this point tend all such exhortations as in Scripture are made in the first person, as such as these, Let us labor to enter in that rest. Let us go boldly to the throne of grace. Let us go on to perfection. Let us draw near 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 stir up others, are men of like passions with others, and are not only subject, but prone also to wax dull, cold, backward to holy duties, even to such as tend to their spiritual comfort. We have shown that the best may be much disquieted and restless. And therefore have need to stir 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 mistress, the affections are as hand-maidens. The mistress may see that to be very meet to be done which the hand-maidens are loath to do, and thereupon quicken them.

2. By distinguishing betwixt the spirit and flesh. The spirit is oft willing when the flesh is weak. Yea when the inward man delighteth in the law of God, the outward man warreth against it. Now all these being in man, when the understanding inciteth the affections, and the spirit driveth away the heaviness of the flesh, man is said to stir up himself.

Learn here how beneficial a man may be to himself: how he may instruct, direct, encourage, and comfort himself: namely by well using that light of understanding which God giveth him, and by applying that wherein he is well informed to himself. On this ground when we are tempted to a sin, when we find passion, pride, lust, or any other corruption beginning to arise in us, let us make our case to be another's case, and by our understanding reason with our souls as if they were other persons: and what we would in such cases say to others, let us say to our own souls, as the Psalmist, Why art thou disquieted O my soul? And here, return unto thy rest, O my soul. Many that much doubt, and even despair themselves, can produce sound grounds to move others to be confident in God, which if they would press upon their own souls, they might be much quickened thereby. They can tell others, that when God seems to hide himself, it is but a cloud that keepeth away the brightness of God's favor, which shall be driven away, and therefore they ought to hope and wait. 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 be plentiful and powerful in persuading others to bounden duties, and dissuading them from disgraceful vices. If thus they would deal with themselves, what good might they do to themselves? Thus should they never want (no not when they are most retired, most private, even by themselves alone) an instructer, a directer, a counselor, a comforter. And no counselor, no comforter can be more powerful with a man's soul, then himself.

§. 49. Of the exposition and resolution of the eight Verse.

PSAL. CXVI. VIII.

For thou hast delivered my soul from death, mine eyes from tears and my feet from falling.

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

How his soul may be said to be delivered hath been before shown on verse. 4. §. 24.

Death is here put for such a desperate distress as threatened death. In the case wherein he was (to use the Apostles phrase) he despaired even of life: he had the sentence of death in himself: 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 distress is thus by this word, death, set out to aggravate his danger, and to amplify God's deliverance. Hereof see more on Vers. 3. §. 15.

The tears of his eyes are here mentioned to show how he was affected with that affliction. Tears are outward effects and signs of inward anguish. When Jerusalem was carried captive into a strange land, She wept sore in the night: her tears were on her cheeks. Yea Christ (who with the nature of our infirmities, assumed the infirmities of our nature, yet without sin) had in his bitter agony tears forced from his eyes.

God's delivering of this Prophets eyes from tears, implieth a removal of that distress whereof these tears were • sign: with which his soul was so troubled, as his eyes gushed out with tears: so as the effect or sign, is here put for the cause.

Falling of his feet, doth yet further aggravate the distress. The word translated falling, signifieth such a violent forcing of one as he cannot stand: as where it is said in forcing thou hast forced me to fall. Now feet are the supporters of a body: when they fall, down falls all the body. Hereby is declared, that the violence of his affliction was such, as like a boisterous storm it was enough in his best strength to overthrow him: and it also so wasted his strength and weakened him, as he could not stand, but was ready again and again 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 soul was preserved from being overwhelmed.

Some distinguish the three particulars thus, He hath delivered my soul from death, by giving me a good conscience: mine eyes from tears, 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 soul from death.

2. His eyes from tears.

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 God's bounty had quickened his spirit, and made him in a reverend manner the more bold: so as,

1. By a due consideration of God's favor to us we are made more familiar with God.

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

2. Deliverances are to be ascribed to God.

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

3. God can deliver from the power of death.

The second kind of deliverance, mine eyes from tears, 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 foil Saints.

7. God establisheth such as are ready to fall.

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

8. God's remedy is answerable to man's necessity.

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

I. BY a due consideration of God's savor to us we are made more familiar with God. Thus Moses having duly observed how God knew him by name (that is, took especial notice of him) is emboldened to desire further, to know God, and to see his glory. And 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, been bold) to pray this prayer unto thee. So Isaiah, so Hezekiah, so Daniel, so many others.

Manifestation of God's favor worketh faith: the more that the evidences thereof are pondered, the more strength gathereth saith. Meditation on God's good-will to us, is to faith as a seasonable supply of oil to a lamp, which continueth to preserve the light thereof. Now by faith we have boldness and access with confidence: and the stronger faith, the more boldness.

O let not any evidence of God's kindness pass by without due notice taken thereof. Do in this case with God, as the servants of the King of Syria did with the King of Israel, diligently observe whether anything come from him, that may demonstrate his good-will to thee. Thus mayest thou gain assurance that thou art in the number of God's friends. This was it which made Abraham to be accounted the friend of God, because he believed. God's kindness to men showeth that they are his favorites. As wise favorites therefore are in a reverend manner familiar with their Sovereign, so may such as know the Lord's mind, be with him, and have free entrance into his presence, and assurance of gracious acceptance. A great privilege.

§. 51. Of ascribing deliverances to God.

II. DEliverances are to be ascribed to God. This hath constantly been observed by such as have been guided by the Spirit of God, as by Melchizedek, Jacob, Moses, Miriam, Deborah, Barak, Samuel, David, Asa, Jehoshaphat, Hezekiah, the Jews in captivity, the Apostles, and many other in all ages, yea and the blessed spirits in heaven also.

All deliverances are wrought by God. Whatsoever the instrumental means be, he is the principal efficient and author As he is the Creator of all things, so the Governor, 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 General: recovery of health, not to the potion, but to the Physician: good-workmanship, not to the materials or tools, but to the Artificer: by much more right, victory, recovery, all deliverances, all blessings are to be ascribed to God, who enableth Generalls, Physicians, and all others to do what they do, and giveth all efficacy to the means that are any way effectual. It is therefore most just and equal that that which is done by God be ascribed to him. His right it is, and shall he not have his right? Will subjects deal so unjustly with their King, soldiers with their General, servants with their master?

Fie on them therefore that either take no notice at all of such deliverances as they have, or else impute them to any other then to God: whether it be to themselves, to other men, to any secondary causes, to fortune, or to anything else. Three sorts of men do especially offend herein. Idolaters, that ascribe God's due to Idols. Flatterers, that attribute it to men. Ambitious persons that take it to themselves. Two great evils are thus committed. The Creator is robbed of his due. To creatures is given more then their due. He the only true God is esteemed as no God. They that are no God's are accounted as God's. O my soul, come not thou into their secret: unto their assembly mine honor be not thou united.

Be rather of the communion of Saints, whose understanding being rightly informed in the extent of the divine providence, whereby every good thing that is wrought, is wrought, they are so in their hearts affected therewith as they cannot conceal the same, but make their tongues their glory in acknowledging and making known what God hath done to their souls. This, though it be most due to God, yet he accepts it as a kindness, as an honor done to him. And in testimony of his gracious acceptance of this grateful remembrance, he will afterward on other occasions be ready to deliver. For he never repenteth any goodness shown to such as duly acknowledge the same. If we thankfully commemorate his blessings, we shall excite him to confer greater blessings upon us. Behold then a ready way to give glory to God, and to gain good to ourselves.

§. 52. Of God's delivering from death.

III. GOD can deliver from the power of death. He can deliver

1. In such cases as threaten death: wherein men have cause to fear death; as the Israelites had when Pharaoh with a mighty host pursued them, and they had no way to fly but thorough the sea, (Exod. 14. 2, &c.) and again 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 a lion and a bear did upon the lambs which David kept. Thus it seemeth that death had ceazed on Paul, and on Hezekiah, who notwithstanding were both delivered.

3. When there is no possibility of avoiding death by any ordinary means. Thus was Jonah delivered out of the sea, and Shadrach, Meshach, and Abednego out of the hot fiery furnace. 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 old, and New Testament. The vision of dry bones that came together, were knit with sinews, covered with flesh and skin, and had breath of life breathed into them, and lived, was a visible demonstration hereof. But that evidence which far surpasseth all, is the general resurrection of all at the last day.

Supreme and absolute is the power and sovereignty of God over all, even grave and death, and him that hath the power of death, the Devil. They are all his vassals to hold or to let go whom he will.

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 David did, who, when he knew not whither on earth to fly for succor, encouraged himself 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.

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, 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 known to thee, O King, that we will not serve thy gods. Herein then lieth the comfort which ariseth from God's power, that our God who is able to deliver us, will deliver us, if in his wisdom he see deliverance fit for us. For thus we may safely conclude.

Therefore, what God seeth to be good for us, shall be done.

Just cause is here given unto us of looking to God, when death presents it self before our eyes: and to say unto him, We know not what to do: but our eyes are upon thee. Cast not therefore thine eyes too much downward. Fixing eyes aright on God, worketh faith.

§. 53. Of Passion in Saints.

IIII. SAints may be much affected with afflictions. They may weep, as this Prophet did: and cry, yea with a loud and bitter cry: and roar all the day long: and wail and howl: and express other symptoms and signs of much anguish and great grief.

Is their strength the strength of stones? Or is their flesh of brass? Flesh and blood remaining in the best while they remain in this world, maketh them sensible of smart, of pain, of loss, of disgrace, of other crosses which lie heavy upon them, and press and pinch them sore.

1. Away with the senseless and blockish opinion of Stoics, who say that no passion beseems a wise man. The Heathen Philosophers by that light of nature which they had, have sufficiently refuted that paradox. To us that have the light of God's Word (which commandeth expression of passion when there is just occasion, (Joel 1. 13.) and hath commended it in such as have rightly done it (2 Chro. 34. 27.) yea and hath expressly recorded the passion of him that is the wisdom of God (Mar. 3. 5.) and taxed the contrary in obdurate persons (.Isa. 22. 12, 13.) it cannot but seem a more then Heathenish and brutish conceit.

2. Be not too censorious of others passionate manifestation of their grief: especially when there is just cause, and a Christian mean is not exceeded. All that Satan could do against Job did not so deeply pierce to his soul as his friends unfriendly censure of him.

3. Have compassion of such as (having cause) are in passion. Weep with them that weep. Let us show ourselves to be fellow-members of one and the same body, by a Christian Sympathy, and fellow feeling of one another's sorrows.

4. As for such as take occasion from the signs and effects of others sorrows, to insult over them, let them well weigh the fearful imprecations made against them: and withal know that prophetical imprecations are divine denounciations of judgment. It much provokes the righteous Lord to give them just matter of sorrow, who laugh at others sorrows.

§. 54. Of God's turning sorrow into solace.

V. . GOD can remove all matter of mourning. He here delivered this Prophets eyes from tears: he took away all occasion of weeping: in which sense he is said to wipe away all tears from men's eyes (Isa. 25. 8. Rev. 7. 17.) and to bid them refrain their voice from weeping, and eyes from tears (Ier. 31. 16. Luk. 7. 13.) Pertinent to this purpose are these proverbs, They that sow in tears shall reap in joy, (Psal. 126. 5.) weeping may endure for a night, but joy cometh in the morning, (Psal. 30. 5.) Answerable hereunto have been Saints prayers, God's promises and performances. For instance of prayers take these, Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Make us glad according to the years wherein thou hast afflicted us. Of promises these, I will turn their mourning into joy, and will comfort them, and make them rejoice for their sorrow. Their fasts shall be joy and gladness, and cheerful feasts. Thou shalt weep no more. Of performances these, Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness. When the Lord turned again the captivity of Zion, then was our mouth filled with laughter, and our tongue with singing. Were not the eyes of that woman, which so wept as with her tears she washed the feet of Jesus, delivered from tears, when Christ said to her Thy sins are forgiven? When Hezekiah heard this doom, Thou shalt die and not live, he wept with great weeping. But this second message from the Lord, I have seen thy tears; behold I will add unto thy days fifteen years, did questionless wipe away all his tears. Most pregnant for the point in hand is the end of the commission given to Christ, thus expressed, The Lord hath anointed me to preach good tidings, to comfort all that mourn, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.

That which God said to Hezekiah, I have seen thy tears, giveth the true and just reason of God's removing all matter of mourning. For the Lord being full of pity, the Father of mercies, and the God of all comfort, his bowels are moved at the sight of his children's tears, as it is noted of Christ, When he saw Mary weeping, and the Jews also weeping, he groaned in the spirit, and was troubled, and wept. And again when he saw a widow weep, he had compassion on her. Upon that compassion he took away the occasion of her weeping. When God came to deliver Israel from the Egyptian bondage, he renders this reason of his purpose, I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their task masters: for I know their sorrows. Yea further to demonstrate the notice which the Lord taketh of his Saints tears, there is in Scripture mention made of a bottle wherein they are put, as a liquor most precious in God's account: and of a book wherein they are registered, as things to be reviewed, and not forgotten.

Learn hereby to set a mean to mourning. Sorrow not as others which have no hope. Know that God taketh notice of thy tears: believe that God can and will wipe them away. Believe this when sense and smart of affliction makes thee weep and wail: but especially when with a deep apprehension of thy sins against God, and of his displeasure against thee, thou doest, as Peter did, weep bitterly. In these and other like cases thou mayest, and must pray, as the Psalmist did, and say, O Lord give ear unto my cry, hold not thy peace at my tears. For assuredly he that putteth tears 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, mayest expect. For, God ever remaineth like himself.

§. 55. Of Saints fallings by affliction.

VI. GReat afflictions may 〈◊〉 Saints. Though they be not utterly overthrown thereby, they may be (as a man in a quagmire, out of which he hath much ado to come) much foiled. In such a case was he who said, My feet were almost gone: my steps had well nigh slipped. My foot slippeth. I am ready to halt. My flesh and my heart faileth. My strength faileth. My spirit was overwhelmed. My life is spent with grief: and my years with sighing.

How it falls out that this thus befalls the Saints, is shown before on verse. 7 §. 44.

The Apostle giveth a seasonable exhortation for preventing, or redressing the danger of this infirmity: which is this, Lift up the hands which hang down, and the feeble knees: and make strait paths for your feet: lest that which is lame be turned out of the way: but let it rather be healed. Hanging hands and feeble knees are the signs of a fainting spirit, and here put for that whereof they are signs. 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-soldier once fainting, soon falls to the enemy. Let us therefore well look to our standing, and well prepare ourselves before hand. The Apostle giveth an excellent direction to this purpose, Eph. 6. 10, 11, &c.

For particular directions to keep from fainting, read The Whole Armor of God, Treat. 2. Part. 5. § 22.

Is the forementioned weakness of Saints, and proneness 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 falls, that no man boast himself of his own good deeds, when he beholdeth the storms of such men to be taken heed of, and wrecks to be bewailed.

§. 56. Of God's establishing the weak.

VII. GOD est •• lisheth such as are re • die to fall. This he did when he delivered this Prophets feet from falling. He that falleth (faith the Apostle) shall be holden up: for God is able to make him stand. Very fitly to the point in hand saith the Psalmist, He brought me up out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And again, When I said, my foot slippeth, thy morcie, O Lord, held me up.

As God's power, so his pity and prudence, are more clearly manifested hereby. Where the Lord saith, My strength is made perfect in weakness: he meaneth, that the lower men be brought, and the more weak, and unable to be established they may seem to be, the more divine is that power manifested to be, whereby they are established: and then doth pity and mercy most brightly show it self, when in falling a man is preserved, so as if then he had not been preserved, he had perished. Thus ^e Christ shown his pity in saving Peter, even when he began to sink, (Mat. 14. 30, 31.) This then must needs be a principal 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 seem to mind such alone, and to leave all others.

1. Despair not now, though thy foot be slipping, or thou sinking in a sea of sorrows. God is as near at hand in all out troubles, as Christ was in that sea where Peter was. As a tender mother, though she suffer her weak 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 again. Yea she will give her servants charge over it to keep it, and to take it up in case it fall. Thus deals thy heavenly Father with thee, poor, weak, feeble brat. He will not suffer thy foot to be moved (namely to thy ruin;) He that keepeth thee will not slumber. And lest thou shouldst think that by reason of his greatness he will not take care of thee, He giveth his Angels charge over thee, to keep thee in all thy ways. They •• all bear thee up in their hands, lest thou dash thy foot against a stone, (Psal. 9 • . 11, 12.) Despair not then. Mercy, grace and indulgency is promised. Who can despair that knoweth and believeth this?

2. When thou findest thyself sinking, and thinkest thyself lost, do as Peter did: Cry out to God, and say, Lord save me. Call to mind his promise, When thou passest thorough the waters I will be with thee. Plead his dealing with others, whose feet he hath delivered from falling. Perswade thyself that thy heavenly Father as far surpasseth earthly parents in pity and goodness, as he doth in Majesty and greatness. Hereupon ponder with thyself, and consider if earthly parents can suffer their children, when they are fallen, to lie and cry, and not come and take them up. Yea they may. Yet will not I (saith the Lord) forget thee. If now being fallen thou liest still, and criest not for help, doest thou not justly deserve to be let alone, even for punishment of thy stoutness? Surely it becometh every soul to eye God continually, not only as an helper at a pinch, but also as one that taketh the care and charge of us upon himself.

§. 57. Of God's seasonable kindness.

VIII. GOD'S remedy is answerable to man's necessity. That which was a cloud in the day to shelter his people from the scorching heat of the Sun, was a pillar of fire to give them light in the night, that they might go by day and by night. When they had no bread, he rained down Manna from heaven. When they had no water, he opened a rock and gave them water to drink. When they had water enough, but it was so bitter as they could not drink of it, he made it sweet. When their enemies infested them, he overthrew those enemies. According to all their needs he afforded them fit help. Thus while his people were in the wilderness, 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 Moon by night. Which not unfitly may be applied to men's several estates of prosperity and adversity.

Remedies answerable to men's necessities are seasonable: seasonable remedies are profitable: profitable remedies are acceptable: acceptable remedies are most available to provoke men to all gratitude: gratitude makes them diligent in observing what may most make to the honor of God, and zealous in promoting the same. Thus the very kind of remedy which God affordeth, maketh most to man's good, and his own glory.

Learn hence wisdom of this wise God: and that in two especial points.

1. Seek of him such things as are seasonable for thee to receive: as they who in the days of Christ's flesh came to him for succor: The blind, for sight: the deaf, for hearing; the dumb, for speech: the lame, for sound limbs: and so others 〈…〉 remedy, sit for their particular malady. Answerably, art 〈…〉 danger of death? Seek preservation from death, with a ••• er • ation to God's good pleasure. Doth any anguish so wor •• on thine inward passion, as to force tears from thine eyes? pray to have those tears wiped away. Dost thou find thy • eet sliding, thy spirit fainting? Desire God either to keep thee from falling, or to raise thee again: and to revive thy Spirit. Seek not unnecessaries: seek not superfluities: seek not to satisfy thy lusts. Well weigh what an Apostle saith in this case, Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.

2. Let thy kindness be as seasonable as thou canst. Give bread to him that is an hungry, drink to him that is a thirst. Endeavor 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 main difference betwixt a skillful Physician and a deceitful Emperick. The Physician inquireth after the kind of disease, constitution of person, temperature of climate, season of year, 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 soul, and endanger the eternal salvation thereof, is insufferable. Do therefore good: do it, as David did, According to the integrity of thine heart, by the skillfulness of thine hands. For which end pray for wisdom of him that is wisdom itself: that so thou mayest be perfect as he is perfect.

Hitherto of the Prophets protestation for his inward disposition.

§. 58. Of the meaning and parts of the ninth Verse.

PSAL. CXVI. IX.

I will walk before the Lord in the land of the living.

THe Prophets protestation for his outward conversation is here generally propounded.

This phrase I will walk, is taken diversely. Some take it for an expression of his confidence in the continuance of God's favor 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 remain, and abide before the Lord. Ancient English Translators inclining to this sense, thus interpret it, I shall walk, in relation to the divine providence, whereby he should be preserved yet longer to live on earth: so as, according to this acception, to walk 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 man's part, rather then a kindness on God's part: for God requireth it of Abraham as a duty: and commendeth 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 walk. By this manner of expressing his purpose under a solemn promise, he bindeth himself to perform the duty promised. This word, walk, 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 evil. The words joined with it will show what kind of practice it importeth. To walk in the way of the wicked is to practice evil: To walk after other God's is to practice Idolatry. But to walk in the law of the Lord, is to practice what that law requireth: To walk in righteousness, is to practice and deal righteously. The verb in the Hebrew is of the seventh conjugation, which implieth a reciprocation or reiteration of an action. Some learned and judicious Expositors to express the emphasis of the Conjugation, thus translate it, I will continually walk.

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, with God, after the Lord, worthy of the Lord: all which in effect import one and the same thing. He that walks with God, so carrieth himself as knowing God is by him. He that walks after the Lord, behaveth himself a • a servant following his master, and is ever at hand to do what his master requireth. He that walks worthy of the Lord, so demeaneth himself as becometh a servant of the Lord, so as the Lord may be honored by him. He that walketh before the Lord, doth all things as in the sight of the Lord, whom he knoweth to be everywhere present, to see in the dark as well as in the light, and to be 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 do nothing, but that he which seeth it, may approve it; nor to make show of more then he intendeth, but to do the good which he doth sincerely, 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 styleth walking with God, the Apostle expoundeth pleasing God. The intent therefore of the Psalmist here is to endeavor to please God.

That this intention of his may not seem to be put off till it be too late, and he in the grave, where none can walk, where no work can be done, he addeth the place where he 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 would so walk, In the land of the living. On earth there be diverse divisions for habitation, and therefore he expresseth the word in the plural number thus, in the regions, implying that in what place soever he should be, he would walk 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 Psalm this time of life is styled the light of the living, in opposition to death which is thus described, A land of darkness as darkness it self.

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 walk

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, showeth 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 himself 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,

V. While men live they must endeavor to please God.

The manner of expressing this duty under a solemn promise thus, I will walk, implieth that,

VI. Saints must bind themselves to duty.

The inference of this verse wherein his duty is declared, upon the former wherein God's kindness is manifested, demonstrateth that,

VII. Manifestation of God's good pleasure to man, must make man careful to please God.

§. 59. Of practicing duty.

I. MAns inward affection to God must be manifested by his outward conversation. It is usual with the Holy Ghost to infer upon fear, and love of God (which are the two principal affections whereby our high esteem of God, and due respect to him are manifested) a walking in his ways, and keeping his commandments, thus, Blessed is everyone that feareth the Lord, that walketh in his ways. Fear God and keep his commandments. Love the Lord and walk in his ways. This is the love of God that we keep his commandments. The duty comprised under this Metaphor of walking is oft and much pressed throughout the Scripture, and that under this very word. It is commanded, commended, rewarded, and thereupon conscionably it hath been, and still must be observed: and that in regard of

• 1 God's glory.
• 2 Others good.
• 3 Our own good.

1 By practice it is that the virtues or praises of him that hath called us out of darkness into his marvelous light, are shown forth. Thus men may see our good works and glorify our Father which is in heaven. Good cause therforehad the Lord to say, Herin is my Father glorified that ye bear much fruit.

2 By practice it is that such as are called are stirred up to an holy emulation (for they that walk aright, become ensamples to others:) and such as are not called may either be won, or have their mouths stopped.

3 By practice it is, that sincerity of heart, integrity of conscience, soundness of faith, and truth of all graces are manifested, cherished, and increased. Yea and the presence of God's 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 judgments 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 perform a duty, motives are not wanting to provoke us to this duty of walking, as here it is professed.

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 profess as much love as the Prophet here doth, but yet fail in performance, in practice? They walk not. Their apprehension, affection, profession are all in vain; except to be as so many evidences against them, to make them the more inexcusable, and to aggravate their judgment the more. I deny not, but that knowledge of God and of his favor towards us, a good liking thereof, and a cheerful acknowledgement and profession of what we know, are very needful and useful. For walking without knowledge must needs be preposterous and erroneous: without a good affection, hypocritical and vain: 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 do much urge against us and our profession that we walk not: that we practice not: and allege this against our profession, to impeach the integrity of our religion: which should make us more conscionable in showing forth our good works for stopping of their mouths. Our doctrine is even in this point, as in others, sound and orthodox. In Schools, in Churches, by preaching, by printing we teach a necessity of walking, of practicing, of doing good works, according to this rule of the Apostle, (Tit. 3. 14.) Let ours learn to maintain good works for necessary uses, that they be not unfruitful. And 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, diabolical works. There be many forceable reasons for the necessity of good works, though that vain, frothy, windy, false, arrogant, impious, blasphemous reason of merit be not pressed. They are expressly commanded of God: therefore necessary. Though they be not the cause of reigning, yet they are the way to the kingdom, out of which way we cannot attain to the Kingdom: therefore necessary. Though the faithful are not justified by them, yet by them is their faith justified (I am. 2. 22.) therefore necessary. Though the doing of them do not merit eternal life, yet the not doing of them meriteth everlasting death, (Mat. 25. 41, 42) therefore necessary. Though by the strict standard of the Law being found imperfect, they are rejected, yet by the gracious mitigation of the Gospel 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 show ourselves grateful 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 believer thoroughly pondereth the free grace and rich mercy of God in giving him Christ, in accepting him in Christ, in pardoning all his sins, in reserving eternal life for him, his heart is so inflamed with a desire of testifying all gratefulness, as he is ready with his uttermost power to do whatsoever he may know to be well-pleasing unto God. Now God's Word declaring that to do good is a sacrifice well-pleasing to God, the fore-named desire doth 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 gratefulness is wrought, is much more kindly wrought, then that which is done for recompense. 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 yourselves to him, have a care of your carriage, and ratify the truth of all by an answerable walking. Sweet is that melody, and happy is that harmony, where mind, heart, tongue, life and all consent to make a consent. Say therefore (and do as ye say) I will walk: and that with such a mind as is set out in the next doctrine.

§. 60. Of persisting in good courses.

II. SAints must proceed in their approved practice. They must not be weary in well doing. Mark them (saith the Apostle) which walk so, as they have us for an example. What kind of walking doth he mean? He himself hath plainly and fully expressed it in the verses before. It was this, To follow on, To reach forth unto the things which are before, To press toward the mark. From this his walking, and proceeding on, he maketh this inference, Let us walk by the same rule, or as some not unfitly translate it, let us proceed. For the word which the Apostle useth, properly signifieth to go on in order. The virtue of such as appertain to the kingdom of heaven, is in this proceeding set out by many metaphors: as The shining of light more and more unto perfect day: The waters of the Sanctuary which increased from anckle deep to knee deep, from thence up to the loins, and after to such depth as could not be passed over: An edifice that from the foundation riseth higher and higher till it be a complete building: Runners in a race, which run on till they come to the goal: Plants, Palmetrees, and Cedars which all grow till they come to their full growth: Corn, and Mustard-seed which grow to ripeness: and 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 walk is a long way, while here we live we cannot attain to our journeys end; we must therefore walk as long as we live, and still go on▪ • s we must not turn back again (If any draw back, 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 himself ridiculous to all that see it (Luk. 14. 30.) He that beginneth the Christian race, and giveth over before he come to the end, doth not only lose the crown, but treasureth up wrath unto himself. 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 back.

Let all that set foot in the race to heaven, hence learn to take to themselves an invincible resolution 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 obtain. Yea God would have us so run as we may obtain. But this cannot be without perseverance, and that to the end of our life. For the goal is set at the last period of life. Let our eye be thereupon, more minding what is to come, then what is past. As many as will be perfect, must be thus minded. A fore-settled resolution is of great force to make us hold out. And that we may the more fully express that which is implied in the very conjugation here used which imortpeth a reiteration of the action, let us year after year, month after

〈2 pages missing〉 1. We shall be rest •• ined from many sins, whereunto secrecy of place, solicitation of superiors or other temptations might otherwise allure us. This restrained righteous Joseph when by his mistress in a secret chamber, they two alone together, he was tempted to folly. This answer (How can I do this great wickedness and sin against God?) showeth that he set God before him, and thereby was kept from yielding to that temptation, Gen. 39. 9.

2 We shall be moved to keep our hearts upright. Where 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 watchful over his heart, to keep 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 careful of our outward actions, so the presence of God will make us Keep our hearts above all keepings.

3 We shall be brought into an holy familiarity with God, so as he will account us his friends. Abraham was a man that walked before God: and God himself giveth him this style, my friend. This makes us seek how to please God: and answerably God most kindly accepteth this our mind and endeavor.

4 We shall have much confidence in God's providence, protection, and in all manner of divine blessing wrought in us. When Abraham's servant made some question of success in that business whereabout his master sent him, Abraham thus resolveth the doubt, and settleth the mind of his servant, The Lord before whom I walk, will send his Angel with thee, and prosper thy way. Because he walked before the Lord, he assured himself of success.

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, O Lord, remember now how I have walked before thee.

6 We shall be encouraged against the slanders of malicious adversaries. For, though such as have approved themselves to men, may notwithstanding have cause to fear that God may have something against them: yet they who have been careful to approve themselves to God, need not care what man can say against them. When David's enemies laid many matters unjustly to his charge, he appeals to God: which he durst not have done, if he had not walked before God.

7 We shall be emboldened against all that man can do against us. This is rendered as a reason why Moses feared not the wrath of the King, For he endured, as seeing him who is invisible. This put life into Jehoshaphat's fainting spirit. For, where he saith, We know not what to do, he bewrayeth 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 walk, ever liveth, ever remaineth the same: which men do not. While good Jehoiada lived, King Joash maintained true religion: when Jehoiada died, he revolted. Because he walked before a mortal man, with the death of that man he fell away. But Hezekiah who walked before the immortal God, ever remained faithful.

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

IIII. THis world is a place and time of life. Thus he that expected succor from the Lord in this world, saith, I believed to see the goodness of the Lord in the land of the living: and in the very same sense said to God, 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, God shall pluck thee out of thy dwelling place, by way of exaggeration of the s • me judgment 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 show what he meant thereby he addeth, I shall behold man no more with the inhabitants of the world. Thus also is Christ's 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 forever live in heaven. In this sense the time while we live in this world is called the day; and the light of the living. John. 9. 4. Psal. 56. 13.

Fitly is this world so called in relation to all kind of lives, natural, spiritual, eternal.

1 Natural life, which is subject to mortality, corruption, and all manner of infirmities, is here only in this world lived. After this life, corruptible must put on incorruption, and mortal must put on immortality, (1 Cor. 15. 53.) This life was meant, when Hezekiah's departure out of this world was thus threatened, thou shalt not live, Isa. 38. 1.

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

3 In this world we first lay hold on eternal life. They that do not here get a right unto it, shall not hereafter attain to the possession thereof.

How unmeet, how shameful, how odious a thing is it that dead men should be here on the face of the earth, which is the land of the living? That there are such, is too true. She that liveth in pleasure is dead while she liveth. Sardis had a name that she lived, but was dead. The dead bury their dead. All natural men are dead in sins. Much more they that unto their natural corruption add profaneness, uncleanness, all manner of riotousnesse. These are as dead and putrefied carions that infect the air round about them. To prevent noisome savors which might arise from dead corps, we use to bury them under the ground. Though Sarah was a dear wife to Abraham, yet when she was dead, he took order to bury her corps o •• of his sight. Note the care that was taken to bury Gog with his multitude, because the stinking savor was so great, as it caused them that passed by to stop their noses. Assuredly, if the spiritual sense of our souls were as quick in spiritual matters, as the senses of our body are in earthly things, we should feel a more noisome and loathsome savor to arise from such as in relation to spiritual life, are dead, then from such as are dead in relation to natural life. God, that is most sensible of this spiritual stanche, is oft moved to sweep the land of the living with the broom of his judgments, and to remove noisome dead persons, especially when by their multitude they • ause the stanche to be too too intolerable. I will sweep Babel with the besom of destruction, saith the Lord of hosts. Thus the Lord swept away the stinking carions of the old world, and of Sodom and Gomorrah, the rebellious carcasses of the Israelites in the wilderness: the foul corps of the nations: yea and the unsavory bodies of all Israel and Judah. Of Jerusalem in another metaphor thus saith the Lord, I will wipe it as a man wipeth a dish, wiping it, and turning it up▪side down. There is just cause to fear that the stanche of the sins of this City, and other places in this Land was so rank in the nostrils of the Almighty, as thereby he was provoked to sweep away so many as he did with the broom of the pestilence. If it be said, that many righteous ones were swept away, who have presented even their bodies as well as their souls, a sacrifice living, holy, acceptable, and of a sweet smelling savor unto God: and many wicked ones left; I answer, that God may take away in a common judgment many righteous ones, the more to aggravate the judgment, and yet therein show mercy to those righteous ones, by translating them to eternal bliss, and reserve wicked ones, to bring them by that judgment executed on others, to repentance, or else to make them the more inexcusable. The day of thorough cleansing the Lord's floor is not till the day of judgment. The harvest is the end of the world. Then shall the Son of man send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity: and shall cast them into a furnace 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 〈4 pages missing〉 science void of offense toward God and toward men.

2 The things which God by virtue of the Gospel requireth of us, he hath promised to work in us. The sum of his promise is this, I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them. Now Saints resting in assurance of faith on God for accomplishing of this, and other like promises, are emboldened to promise that to God which God hath promised to enable them to do.

3 All the promises of obedience which Saints make to God, they make with reference to the assistance of God's Spirit, whereof they assure themselves. As when they promise any temporal civil matter, they do it, either expressly or implicitly, with relation to God's will and leave (as they ought, I am. 4. 15.) so in holy duties, to the work of God's Spirit in them.

Thus in the absolute promises which Saints make, they arrogate nothing to themselves above their ability, and yet manifest an unfeigned heart, and unalterable resolution to God wards. So as where they say I will walk, 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 means, as true intention, earnest desire, prudent jealousy, and holy zeal are manifested, so is a dull spirit much quickened, and the weak, wayward, revoulting flesh bridled and curbed: yea and bound to her good behavior.

§. 65. Of man's answering God's mercy with duty.

VII. MAnifestation of God's good pleasure to man must make man careful to please God. Where God saith, I will be their God, which is an evident manifestation of God's good will to them, this is thereupon inferred: They shall be my people: which as it noteth a dignity (for it is a prerogative to be God's people) so also a duty: for it is added, They shall return unto me with their whole heart. Yea in another place where God is brought in to say to them, It is my people, they are brought in to answer, The Lord is my God. More plainly, Hezekiah having thus expressed God's 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, I will praise thy name for thy loving kindness.

Gratefulnesse, and all equity requireth that they who taste of the sweetness of God's kindness and goodness, should so walk before God, as to seek in all things to please him. Kindnesse requireth kindness: goodness, goodness: especially such kindness and goodness as the Lord showeth and doth. But all the kindness and goodness that we possibly can show, or do to God, is to please him. God's 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 careful we ought to be to please him.

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

1 Take due notice of God's good will to thee, and distinctly observe the several evidences that he giveth thereof. Kindnesse not observed is as no kindness. But when thou canst in truth say of God's goodness, as he did who said, That my soul knoweth right well, then will thy judgment be convinced of the equity of the duty which thou owest to God: which is a forceable means to bring the will to yield thereunto. For this end learn to make a catalogue of God's mercies, and to set them in order.

2 Enquire what can be done by thee, that may be pleasing and acceptable to him, many are the admonitions of Scripture hereunto, as, Understand what the will of the Lord is; Prove what is the good, acceptable and perfect will of God. This doth the holy Scripture expressly and distinctly declare. Well acquaint thyself with God's Word, and thou mayest be well instructed in God's will.

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

4 Because We are not sufficient to think anything as of ourselves: but our sufficiency is of God. It is God which worketh in us both to will and to do of his good pleasure: to thine own endeavor add faithful prayer for God's assistance. We have for this the pattern of an Apostle, who when he had declared a great evidence of God's kindness to the Hebrews, namely their redemption by the blood of Jesus Christ, he prayeth that God would work in them that which is well▪pleasing in his sight.

If by these and other like means we shall indeed answer God's mercy with doing our duty, and so walk worthy of the Lord unto all pleasing, he will never repent him of any kindness shown to us, but will rather delight in doing more and more goodness.

§. 66. Of the meaning and doctrine of the 10 and 11 Verses.

PSAL. CXVI. X, XI.

(I believed: therefore have I spoken. I was greatly afflicted.

I said in my haste, All men are liars.)

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 Psalm 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 do, he falleth into digressions concerning the greatness of his distress, the weakness of his flesh, yea and of his recovery of himself after that weakness: which is here noted in the first place, thus, J believed, &c.

Some take this of the Prophets too much credulity in the case betwixt 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 Absalom. But that sense can be nothing to the Prophets purpose in this place. Besides the word thus set alone, I believed, will not well bear that sense. As the first word of this Psalm thus set, I love, so this, I believed, hath an especial emphasis. It showeth that the greatness of his affliction could not quell his faith. Saint Paul expressly showeth that the Prophet here means by this phrase, I believed, a steadfast 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 believed God. This faith so quickened his spirit, and wrought such an holy zeal in his soul, as he could not contain himself, nor conceal his mind, but was in a manner forced to express himself, and to utter his thoughts: whereupon he maketh this inference, Therefore have I spoken. Some turn it in the future thus, I will speak. An in the Hebrew it is so, simply considered. But its usual in that tongue to express things past by the future, especially in rendering a reason of that which is past: as in the first verse of this Psalm.

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

Answ. All that is mentioned in this Psalm. His faith made him call upon God in the midst of his deadly distress. His faith made him acknowledge God's 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 greatness of his distress, could not be extinguished. If a discretive conjunction, although, be prefixed, the emphasis of this clause will better appear, thus, I spake although I was greatly afflicted.

In the latter respect, it is premised as an extenuation of his weakness, showing that this was a cause thereof, namely, his sore affliction. If this causal particle, because, be prefixed, the force of the reason will be evident thus, Because I was greatly afflicted, I said in my haste, &c.

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

The word translated haste, properly signifieth to fly for fear. It is used to set out the fearful flight and haste of the Assyrians when they thought that the Hittites and Philistines were suddenly coming upon them, they cast away their garments in their fearful flight. Hebrew Interpreters do sometimes translate it, to make haste, as in the place quoted: and sometimes to be affrighted, as where it is said, At the voice of thy thunder they hasted away, they translate it, They shall be terrified. Whereas therefore there seemeth to be a difference betwixt interpreters, some translating this clause thus, in my haste; Others thus, in my fear; both interpretations may well stand together, and be thus composed, in my sudden fear: or in my fearful haste; so as unadvised, rash, sudden fear was the cause of this conceit and censure, All men are liars.

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 only is true: as if he had more largely thus expressed his mind, The Lord is without all question most true, faithful and constant in all his promises: and where men oft make question thereof, it is by reason of that vanity and weakness which is in them: for all men are liars. This difference betwixt God and man is most true: expressly noted by the Apostle in these words, Let God be true, and every man a liar: 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 liars in opposition to God's truth, is no rash, passionate speech: but a true, advised, Apostolical speech.

Others therefore expound it as a speech of incredulity, and refer this general particle all, in special 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 fear said to this purpose, Certainly as the common fort of men, so even these servants and Prophets of God are liars: all men, not these excepted, all men are liars. Now where he layeth the blame on men, therein, notwithstanding this his great weakness, he testifieth a reverend respect towards God, in that he doth not question the truth of God's 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 falsehood, and saith, All men are liars. In the original the words of this clause are in the singular number thus, Every man is a liar: but the generality in the singular number is of as large an extent as in the plural, and for sense truly and fully thus translated, All men are liars.

In this digression there is A mixture of faith and fear.

The parts are two.

1 The evidence of his faith, verse. 10.

2 The instance of his fear, verse. 11.

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

In the proposition we have to note

1 The Expression of his saith, I believed

2 The Confirmation thereof, Therefore have I spoken.

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

The latter, namely his fear, is

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

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

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

I. Faith remains firm in troubles.

The Confirmation of the truth of his faith by his acknowledging God's mercy, calling upon God, promising to walk 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 proof, that

III. No affliction can utterly suppress faith. If not great affliction, what affliction?

The implication of his hasty, rash passion under this phrase, in my haste, or in my sudden fear, 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 showeth 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 liars, implieth, that

VI. Extremity of distress causeth Saints to account promises of release to be vain.

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

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

Yet withal his unjust blaming of men (which he here acknowledgeth to be an effect of his weak 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 Connection of the two parts of this digression, whereof the former is an evidence of his faith, the latter an evidence of his fear, giveth assurance, that

X. Faith and fear may be mixed together.

The first and third of these doctrines are of near affinity. The third compriseth the first in it, as a greater the less. Upon the proof of the third follows the proof of the first. I will therefore put off the first to the third.

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

II. FAith makes men freely utter their mind. To show that this was not proper to this Prophet only, but is common to other believers also, the Apostle maketh this inference, We also believe and therefore speak. Well weigh the ardency, the instancy, the importunity of the prayers of Abraham, Jacob, Moses, Hezekiah, 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 solemn protestations of David and of the Jews in Asas and Nehemiah's time: and of the Congratulations of David, and of the people in Ezras time.

Faith worketh in man assurance of God's gracious acceptance, and so ministereth unto his soul an holy boldness: according to that of the Apostle, We have boldness and access with confidence by faith.

Faith is the first of the mighty works of God's 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 self be powerfully operative. It is so spiritually hot as it cannot be smothered, much less extinguished; like an hot fiery vapor, the more it is suppressed, the more violent it waxeth. Philosophy teacheth that hot vapors by a repulsion of contraries wax violent, whence proceedeth the violence of thunder, of winds, of earth-quakes, and such other meteors. And Theology teacheth, that the fervent graces of God's Spirit, among which faith is most principal, wax the more spiritually violent by opposition.

1 Trial is hereby made of the truth and measure of faith. If they that believe speak, what may be thought of them that speak not? Will charity (that believeth all things, that hopeth all things) suffer to believe and hope that • aith is in him, who hath no heart to pray, no boldness to profess the 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 works whereof we ought everyone to say, as we are taught by an Apostle, I will show thee my faith by my works.

2 Be persuaded now to give this evidence of thy faith. Speak man, speak if thou believest. Be not tongue-tied: Open thy mouth wide. God hath promised to fill it. Speak to God secretly in thy closet. Speak of him openly before men. Speak to him and of him in thy family, in assemblies of Saints, at all times, in all places. Speak in the poor's cause. Speak in matters of charity and justice. In supplication Pour out thy soul before the Lord. Set all thy desire before him. In profession of his name be not ashamed: note for this the Apostles inference. I am not ashamed, saith he. Why? I know whom I have believed. If thou beest ashamed of Christ here, he will be ashamed of thee when he cometh in the glory of his Father. In gratulation, With a loud voice glorify God. Herein the tongue of that man, who was a man after God's own heart, was his glory. O that Magistrates, Subjects, Ministers, People, Household-governors, Parents, Neighbors, All of all sorts would do this! That Magistrates who believe would boldly speak in the cause of God and man! Speak boldly for maintaining truth and purity of religion: speak freely in executing good justice and righteous judgment! That Subjects would be bold and free in consenting to the holy covenants & wholesome ordinances which their pious and good governors make! That Ministers who believe, would open their mouth boldly to make known the mystery of the Gospel, and pray and give thanks zealously, cheerfully! That people would testify their faith by manifesting a joint consent, and saying, Amen, Amen! That parents and householders would command their children and household to keep the way of the Lord! That neighbors would admonish, exhort, and (as just occasion by sin is offered) reprove, and every way edify one another! Had men faith, God's word would be in their heart as a burning fire shut up in their bones: they would be weary w •• h forbearing. Their mouth would be opened: their heart enlarged. Much would God's glory be advanced: much good would be done to man, if everyone of us in our places could in truth say, I believed, therefore have I spoken. Yea doubts arising against that which is meet to be uttered, would be suppressed. Faith would soon 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 trials.

I. FAith remains firm in troubles.

III. No affliction can utterly suppress faith. How firm in the uttermost trial was their faith that said, Though he slay me yet will I trust in him. Though I walk thorough the valley of the shadow of death, I will fear none evil. We are troubled on every side, yet not distressed: we are perplexed, yet not in despair, &c. I am persuaded that neither life, &c. That these instances may not be thought to be so extraordinary as they should not be 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 himself alone, but in the plural, we, as speaking of many, and that indefinitely, as excluding none) We also believe and therefore speak. It is noted of the ancient Christians, that many cruel strokes 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 virtue & vigor, and refreshing unto it in the most blustering, blasting and nipping times that can be. If a tree that is planted by the waters, and spreadeth out her roots by the river, shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit: how much more shall they flourish who are planted in the house of the Lord, and rooted in Christ, who will be in them a well of water springing to everlasting life. It is said of hope the daughter of faith, that it entereth within the veil which is above As hope herein 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 soils, and by the best rivers may wither, yet will not saith sails.

Admirable is the benefit of faith. It showeth it self in all seasons: it serves for all turns. It cheers us in prosperity, it revives us in adversity. It ever keepeth us in a golden mean, so as we be not too much puffed up with prosperity, nor too much dejected with adversity. In prosperity it moveth us to acknowledge the bounty and magnificence of the Lord. In adversity it maketh us roll our eyes up to God, and to sustain and comfort ourselves in him: yea when the clouds of crosses hide the brightness of his favor from us, it maketh us wait till those clouds be driven away.

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

§. 69. Of sudden passion whereunto Saints are subject.

PSAL. CXVI. XI.

I said in my sudden fear, All men are liars.

IIII. SAints are subject to sudden passions. So much in another place acknowledgeth the Psalmist of himself, thus, I said in my haste I am cut off, &c. The very same word is here and there used. It was a sudden and distempered passion that Moses and Aaron manifested at the water of Meribah: and David at Nabal's churlish answer: and Jonah at God's mercy shown to Nineveh: and James and John at the Samaritans refusing to receive Christ: and Paul and Barnabas about receiving John Mark.

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 symptoms, 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 curb of discretion, will run with a careere to their own and riders hazard.

May it not now be thought a most unjust consure, to judge all those to be carnal, and unregenerate who speak in haste, who bewray sudden passions of anger, of grief, of fear, of joy or of any the like? Saints having been 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 call good evil, and to make light darkness, and sweet bitter? Surely these kinds of censures arise from sudden passions. If these then be infallible signs of an unregenerate estate, such censures are a demonstration that the authors of them are not regenerate. Yea demonstrations enough may be made against everyone that beareth the name of a Saint, that he only beareth the name of a Saint, but is no Saint. Thus shall all be brought into the labyrinth of despair, out of which they cannot know how to wind themselves. But learn to distinguish betwixt infirmity and obstinacy, and notwithstanding the infirmities that in this world thou art subject unto, thou mayest cheerfully go on in that course which will bring thee to that condition wherein the spirits of just men made perfect, are.

Yet take heed of nourishing and cherishing, of boulstering up, and justifying passion: but rather do what in thee lieth to suppress and keep them down. For though, so long as we abide in the tabernacle of this body, and are compassed about with frail flesh, we cannot clean cut off all affections and passions, yet we may moderate and rule them: which if we do not, passions will soon wax violent, and grow unto excess, 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 dark, kept awake, kept from light and sleep, and taught to obey, will ever be wild, never tame. Experience of all ages hath verified this adage (whereof before) Passions are bad masters but good servants. If they rule over reason, they will be as Lord's of misrule, outrageous, disturbers of all order. It will be in man's little polity, consisting of body and soul, as it was in Israel, when there was no King in Israel, Every man did that which was right in his own eyes: whence it came to pass 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 spurr them out, and to hold them back, then to give them head. Though they be in such as are justified and sanctified, yet may they not by any means be justified, or countenanced as things lawful. To justify a sudden distempered passion, is, to call evil good, to put darkness 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 Adonijah were. Thus an infirmity is turned into obstinacy. As therefore men are watchful over powder in their houses to keep fire from it, both because it soon 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 have need to be as watchful over passions, and to keep them from all occasions that may stir them up: for they are soon stirred, and being stirred, wax vehement and violent. Yet I will not deny but that passions may have their use and commodity, if there be a very watchful heed had over them. But for instance of their violence, if not well watched, note the next collection.

§. 70. Of unadvised speech arising from distempered pas • ion.

V. 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 Moses and Aaron, David, Jonah, James and John, and others. Of him that was provoked in spirit, it is said, that he spake unadvisedly with his lips.

Out of the abundance of the heart the mouth speaketh. For the tongue is a most ready interpreter of a man's inward temper. The mouth is the door of the soul. If the fire of passion be once kindled therein, the flame thereof will soon break out at the mouth.

The consideration hereof addeth weight to the admonition given in the formers § for watching over our passions: in that the evil arising from thence is not only inward, such as may be kept close within the bowels and breast of a man: but also outward, such as will break forth in words especially, to the offense of others, and to the greater disgrace of our profession, and dishonor of God. Words that proceed out of passion are oft violent, and cause much mischief. Many think they extenuate the matter when they say, Words are but wind. Let the violence of wind in a man's head, stomach, belly, veins, guts, or other parts of his body, yea and in the open air, on sea and land be considered, and it will be found, that enough is said of words when they are said to be wind. Saint James, 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 a lusty horse to turn this way and that way, as he list: to the helm of a ship, wherewith a Pilot turneth an huge vessel on the sea whithersoever he will: to a fire which kindleth a great matter. (Yea it is like a burning furnace which is most 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 been tamed of mankind: But the tongue can no man tame, it is an unruly evil, 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 marvel now that where a man hath two eyes, two ears, two nostrils, 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 fabric 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 leave'd gate of the lips, and the percullis of the teeth: notwithstanding all which, strait charge is given to him that desireth life, and loveth many days that he may see good, to keep his tongue. For, Death and life are in the power of the tongue. And who so keepeth his mouth and his tongue, keepeth his soul from troubles: and the Psalmist well knowing that he of himself was not able to rule that unruly evil, thus prayeth to God, Set a watch, O Lord, before my mouth, and keep the door 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 sharpeneth the deadly point of it, surely this one effect is motive sufficient to make men do what possibly they can to moderate passion. For the tongue is as slippery as an • ele. It being placed in moisture, it must needs soon slip.

Hereby take notice of the corruption of man in soul and body. As the eyes and ears are windows to let in corruption into the soul: so the mouth is a door to let it out, whereby it comes to be the more infectious to the damage of others. For, evil words corrupt good manners in ourselves and others. Thus the tongue that is the pen of a ready writer in one, is a sword in another: not in its own nature, but by the different use of it. For, the nature of this and that man's 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 God's promises in distress.

VI. EXtremity of distress maketh Saints account promises of release to be vain. Which that worthy Saint did, who said in his heart, I shall now perish one day by the hand of Saul: and again speaking to God, I am cut off from before thine eyes. After that God had promised to Abraham that he would Make of him a great nation, and make his s • ed as the dust of the earth, he and his wife being both old, he thus said, Lord God, what wilt thou give me seeing I go childless? Did not this speech show that he accounted God's promise to be vain? Yea and this speech also of Moses, I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand. And this, Shall the flock and the herds be slain for them to suffice them? Or shall all the fish of the sea be gathered together to suffice them? Did not Christ's Disciples, and others that believed in him, account the promises of his resurrection to be vain? Too evident fruits of the great weakness of those worthy Saints were these. For, not to be steadfast in faith, is a great weakness.

Afflictions do oft so stir the corrupt humor of the flesh which is in every Saint, as it sendeth up such abundance of vapors of infidelity, as they cause a great mist to spread it self before the eyes of men's understanding, so as they cannot clearly see the light of God's promises, whereby they are brought to make question of the truth thereof: even as children and fools do think there is no light in the Sun when a thick cloud hath overspread the face of the sky, and hindereth the beams of the Sun from shining on the earth. The best many times, thorough the violence of temptations, in the things of God show themselves as children and fools.

Let us all learn, by such patterns of the weakness of the flesh, even in the best, to suspect ourselves, and to sear lest a promise being left us of entering into his rest, any of us seem to come short of it. Before the time of trial come, let us pray, as Christ did for Peter, that our saith fail not: and, according to the promise made to Paul, that God's grace may be sufficient for us: and that the Lord would not suffer us to be tempted above that we are able Above all take we heed of presumptuous self-conceit, that we be not like him, who in too much confidence of his own strength said to Christ, Though all men should be offended because of thee, yet will I never be offended: and again, Though I should die with thee, yet will I not deny thee. A worthy profession and resolution this was, if it had not been uttered upon too great a confidence of his own ability to stand, and withstand all temptations. But it being uttered on presumption of his own strength, the issue thereof was most woeful. Nothing more provokes God to leave men to themselves, and to suffer Satan to prevail against them, then an high conceit of themselves. It is most meet that such should know their own weakness. But nothing can give to man a more evident demonstration of his frailty and weakness, then his slips and falls when he is brought to the trial. This will make him say, Behold I am vile; what shall I answer thee? I abhor myself, I repent in dust and ashes.

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

VII. SAints in their disturbed passion bear a reverend respect to God. So did they who said to God, Righteous art thou, O Lord, when I plead with thee, &c. 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, How unsearchable are his judgments, and his ways past finding out: And thereupon made this inference, 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.

1 There are certain 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 concern the infiniteness and perfection of God's essence, properties, word, and works are most infallible and undeniable. Saints therefore, who have a true and right understanding of God, dare not impeach God's truth, justice, wisdom, power, mercy, or anything else in God, though the works of God, and God's dealing with them do seem very strange unto them. Knowledge of God's perfection works such reverence in them towards God, as they had rather remain as in a maze, not knowing what to say, then impute any blame to God. If they lay any blame, it shall be rather on man then on God.

2 The spirit never wholly leaveth the Saints. Though the weakness of the flesh be very great, yet will the spirit keep them from falling from their God. The spirit is ready when the flesh is weak. Yea 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 it down.

Let us therefore, as many as be perfect, be thus minded. Let us testify our high esteem of the Lord, our reverend respect towards him, by not daring to entertain 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 anything of him otherwise then indeed he is. Wilt thou condemn him that is most just? Is it fit to say to a King, Thou art wicked? Or to Princes, ye are ungodly? How much less to him that accepteth not the persons of Princes, nor regardeth the rich more then the poor, (Job 34. 17, &c.) To admire and adore the unsearchable ways of the Almighty, may well beseem sons of men. But to think a thought, or to utter a word that may lay any blame upon them, is sensual and diabolical.

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 remembered, or not to be regarded. Add therefore to the means of information which God affordeth, serious and settled meditation: Thus thy mind being filled with divine thoughts, will not suffer impious and blasphemous thoughts to harbor there.

§. 73. Of blaming men unjustly.

VIII. MEn must not unjustly be blamed. God made an express law against it, and said, Thou shalt not bear false witness against thy neighbor. Many like prohibitions are in the word. Though the wrong be done to man, yet the fact is abominable to God: who to restrain men from it, hath enacted severe laws against such as transgress therein. Yea they are accounted unworthy to dwell in God's 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 styled blasphemy: and they who speak evil of men unjustly, are said to blaspheme them: which is, according to the notation of the Greek word, to hurt a man's same: or otherwise, to assault one with tales, to gawle and vex him with rumors and reports. Not without cause therefore hath the Holy Ghost resembled the tongues of such men to the tongue of a Serpent, which is very poisonous: to a razor, which is very sharp: and to a sharp sword, that pierceth deep: their teeth to spears and arrows, which are mortal instruments: their throat to an open sepulcher, that devoureth much: and their words to the poison of adders, which is a most venomous and pestilent poison.

How watchful 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 watchful therefore we ought to be. With the tongue we bless 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 dishonoring God by improus, and profane speeches directly uttered against his divine Majesty, so let us take heed of collateral blasphemy against such as bear his image. He that said Thou shalt not take the name of the Lord thy God in vain, said also, Thou shalt not bear false witness against thy neighbor. 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, work in thee a due respect to the name of man, that thou do no wrong thereto.

§. 74. Of censuring all alike.

IX. PAssion makes men judge all alike. True it is that by reason of that natural corruption which hath infected all mankind, all are alike. There is no difference. For all have sinned, and come short of the glory of God. Thus 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 the Apostle useth the very words, that are here used, Every man is a liar, and yet no man unjustly blamed. But to judge such as have the Spirit of God in them, and are in what they speak guided by the Spirit of God, yea and bring their message from God, to judge them to be as natural unregenerate men are, liars, 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 hardness of heart made Pharaoh judge Moses and Aaron to be like to the sorcerers and magicians of Egypt. So did Sennacherib judge Hezekiah and his people, and kingdom to be no better then the Kings, people and kingdoms of other nations. It is oft noted of the Jews, that they gave no more heed to such faithful Prophets as the Lord sent, then to such false Prophets as ran of themselves, and were not sent: who spake a vision of their own heart, and not out of the mouth of the Lord. Yea many times more credit was given to such false Prophets, then to true ones.

Passion in the soul is as color in glass. Now by experience we know, that what a man looketh upon thorough coloured glass, appears to him to be of the same color that the glass is of, though it be in truth of another color. All objects are presented thorough such a glass in one and the same color. So to a man in passion all men seem alike: all liars, all deceitful, all unjust, all unmerciful, 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 deal faithfully with me. None can do me any good.

It is on this ground very requisite that men in passion, or overwhelmed with affliction learn to suspect themselves, and to suppose that they may be deceived. We use thus to persuade men that by sickness are distempered in their taste, and cannot discern any difference betwixt meats, but loath all alike, to believe others that have both good understanding of what is wholesome and hurtful, and also a taste well tempered, and accordingly against their own distempered humor to take and eat that which those others do offer unto them for their good. Many that in passion have had a very ill opinion of their best friends, and been moved to inveigh against them most bitterly, when the passion hath been over, have been very sorry 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 madness not to think 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 darkness.

If such general 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 blood (as we speak) when there is no affliction to vex 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 dependence on God. Thus if some Ministers be observed to be proud, covetous, licentious, or otherwise vicions, a general imputation shall be 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 liars, &c. Thus in other cases, All Tradesmen are cousoners. All citizens are usurers. All Physicians are hard-hearted. All Lawyers are unconscionable. All officers are bribers. All Patrons are simoniacall. All courtiers are proud. All Scholars are vain glorious All husbands are slaves. All wives will be masters. All servants are idle. Yea it is usual 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 fantastical. Such general censures cannot be but unjust censures: and yet too too frequent they are.

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

X. FAith and fear may be mixed together. After Abraham had so believed as his faith was counted to him for righteousness, he said, They will slay me for my wives sake, which argued much fear. Of faithful Jacob it is said, He was greatly afraid. He that said, I will call upon the Lord and he shall save me (an undoubted evidence of faith) said also in the very same Psalm, Fearfulness and trembling are come upon me, and horror hath overwhelmed me (an apparent sign of fear.) Oft doth Christ upbraid fear even to his believing Disciples. Of Peter it is noted, after that he was endued with an extraordinary measure of faith and other gifts, that He feared them which were of the circumcision.

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, fear filleth up: as air filleth up so much of a vessel as wanteth water or other liquor. Fear to the Soul of man is as Amalek to Israel: and Faith as Moses. Fear is ready on all occasions to invade the Soul. If Faith wax faint, and let down her hand, Fear prevails. Yea as the two houses of David and Saul were together in Israel, and maintained war one against the other, so do Fear and Faith in the same souls. But as Faith waxeth stronger and stronger, Fear will wax weaker and weaker.

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

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

2 To be watchful over ourselves, 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 stir up the gift of God in us, 2 Tim. 1. 6.

7 To check ourselves for doubting, Psal. 42. 5.

Much comfort may hence arise, to such as mislike this fruit of the weakness of the flesh in them, and thereupon use what means they can, and do their endeavor to cast off this fear. If notwithstanding their grief 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 fear which appears to be in them. Their case in this case is no other then hath been evidenced to be the case of many of God's ancient worthies. Such fear coming 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 walk, &c. is here more particularly expressed.

This is set out

1 By way of Profession in relation to himself, 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 Rhetorical Addubitation, wherein he reasoneth with himself about the duty to be performed.

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

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 requital. It is attributed to God and man: and that in relation to a good thing done, and signifieth to reward: or to an evil, and signifieth to revenge.

Where David saith of God, According to the cleanness of my hands hath he recompensed me, he useth this word: and where he prayeth to God for vengeance on the wicked, thus Render to them their desert. This word is also used, where the brethren of Joseph say of him, He will certainly requite us all the evil which we have done unto him: and where the King of Israel giveth this charge for the Shunemite, Restore all that was hers. Here it is attributed to man in relation to God, but not as importing any possibility of satisfaction, but only a forwardness to do anything that might be acceptable to God.

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

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

The word translated towards me, properly signifieth Over or above me. For it cometh from a verb that signifieth to ascend: and to express the emphasis thereof, some thus translate it, All thy benefits go over me. But the preposition doth oft signify (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 thoroughly informed of whatsoever may be acceptable and pleasing to the Lord: and also a settled resolution indeed to perform whatsoever he shall be 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 Original. It maketh the sense somewhat doubtful. Some set it down 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, 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, 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 been beneficial to him.

Behold here A grateful disposition: which is manifested,

• By his Inquisition
• By his Profession.

In the former there is considerable

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

2 The Object, or person concerning whom the inquiry 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 several branches note out sundry properties of a grateful mind.

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

I. Gratefulnesse makes men inquisitive.

The thing inquired after being indefinitely set down, (What?) implieth that

II. A grateful mind is ready to do anything.

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

III. True gratefulness hath especial relation to the Lord.

The reason hereof being His benefits, giveth evidence that

IIII. A right understanding of God's benefits worketh gratefulness.

The ample mention of God's benefits in this general particle all, manifesteth that

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

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

VI. Sense of God's kindness to ones self doth most enlarge the heart to thankfulness.

The Prophets profession of God's benefits, thus, All his benefits are towards me, demonstrateth that

VII. Gratefulnesse works acknowledgement of kindness.

§. 77. Of the property of gratefulness to make men inquisitive.

I. GRatefulnesse makes men inquisitive. All manner of gratefulness whether to God or man hath this property. When David thought on Jonathan's kindness to him, though Jonathan were dead, yet he inquireth whether any were left of the house of Saul, that he might show him kindness for Jonathan's sake. And when he considered how God had established peace to his people, first he inquireth and consulteth about bringing the Ark to the Tabernacle: and then 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, Wherewith shall I come before the Lord? &c.

In grateful persons there is a good and high esteem of the kindness that is shown to them. With this esteem the heart is affected. True affection of the heart is of an hot temper: it can no more be suppressed, and kept within the heart, then an hot vapor, which the more it is suppressed, the more violent it waxeth, till it have got vent. Such an affection therefore will show it self. And that it may manifest it self in the best manner to the best content of him to whom they intend their thankfulness, they content not themselves with that which may first rise in their mind, or offer it self to their thought, but diligently inquire 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 kindness 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 ungrateful 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 grateful subjects, people, children, servants, friends, and neighbors be known. Yea by this may grateful subjects, people, children and servants of the great Lord of heaven and earth be known: 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 faithful purpose to perform what they shall be rightly informed in, and indeed to render what they shall learn to be acceptable to the Lord.

They who are so minded, have an excellent help to be well informed. That help is God's word, which distinctly and sufficiently revealeth what is the good, acceptable, & perfect will of God. Let all such therefore as are entirely provoked to inquire after that which may be pleasing to God, by the holy Scriptures prove, and understand the same. Search the Scriptures, (saith our Lord Christ) for they are they which testify of me. They testify of him, what he is. They testify of him, what he accepteth, what he approveth: in what and by what he accounteth himself honored, and sufficiently recompensed for the kindness he showeth.

§. 78. Of a second property of gratefulness to do anything.

II. A Gratefull mind is ready to do anything. The Prophet doth not here determine any set and particular things which he would be willing to render, but without limitation or exception of anything, saith indefinitely, What? What shall I render? When Ahashucrosh had heard out of the Chronicles what a great good-turn Mordecai had done him, in revealing a dangerous treason plotted against his life, in true desire of thankful requital he saith, What shall be done to the man whom the King delighteth to honor? He prescribeth not any particular thing, but enquiteth wherein he may make the best requital: and it appeareth that he did make that inquiry with a true intent to do anything: for though Haman thorough his ambition (supposing that the honor should have been done to himself) 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 testify his grateful mind to God, as he prepared what he could, even with all his might, for the building thereof. Zacchous was so ravished with that favor and honor that Christ did him in coming to his house, as in way of gratefulness He giveth half of his goods to the poor, and promiseth to restore fourfold to all whom he had wronged.

Gratefulnesse so enamoureth the soul of a man, as it makes him think that he can never do enough, and therefore he is ready to do anything that he may and can do. It will not suffer a man to hold anything too dear for him, on whō his thankful mind is set: especially when such a mind is set on God, who every way infinitely surpasseth us, who is so absolutely perfect in himself, as he needeth nothing that we have or can do, nor can receive anything but that which is his own, yet daily ladeth, with all manner of blessings, us who are less 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 endeavor with the uttermost of their power in all things to please the Lord. Work in them such an apprehension, a sense of God's kindness to them, as their hearts may be stirred up to thankfulness: Then nor hope of reward, nor fear of revenge can so incite, or quicken them up to any duty, as their own grateful disposition. An ingenuous and generous mind (as every grateful mind is) will do much more in thankfulness for a kindness done, then in expectation of a kindness to come. Perswade men therefore of the goodness and kindness that God hath done for them, as you desire that they should be willing, ready and forward to do any duty to God.

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

III. TRue gratefulness hath especial relation to the Lord. A man that is well instructed in the right form and due manner of thanksgiving will especially return all thanks to God, whether it be for such benefits as come immediately from himself, as all those extraordinary benefits, whereof any that took due notice, might say, This is the finger of God, or, This is the Lord's doing, and it is marvelous in our eyes. (For such as these, Moses and the men of Israel, Miriam and the women of Israel gave solemn thanks to God) or those ordinary benefits to the conferring whereof man addeth no help (as the shining of the Sun, the courses of the moon, the former and latter rain, the bounds set to the sea, the sweet springs and rivers of water passing thorough the earth, and many other such as are reckoned up in the 104 Psalm, for which praise is there given to God) or for such benefits as are conferred upon us by the ministry of man. Thus Melchizedek blessed God for that victory which Abraham had gotten over his enemies: David blessed God for that counsel which wise Abigail gave him: and for those bountiful gifts which he, his Princes and people contributed towards the house of God: and the Saints give thanks to God, for the liberality of the Christians at Macedonia. So clear is the point of returning thanks to God for all manner of benefits, as besides the many simple forms of giving thanks to God set down throughout the whole Scripture, but especially in the book of Psalms, when man cometh in any competition with God about this matter, he is utterly excluded: as where the Psalmist negatively of man, but affirmatively of God saith, Not unto us, O Lord, not unto us, but unto thy name give glory. If ye well observe the precepts of Scripture for performing this duty of thanksgiving, ye shall find this object, the Lord either plainly expressed, or necessarily understood. How frequent are these phrases▪ Praise the Lord: Give thanks to God. Yea to demonstrate that God is the proper object of praise, these words, Praise ye the Lord's, are so compounded together, as they make but one word in hebrew, which is this, Halleluiah.

All manner of benefits do originally come from God. If we receive any mediately by the ministry of man, or of any other creature, they are therein the instruments and hands of God whereby he reacheth out unto us, & conferreth upon us, his benefits. The benefits which we receive frō a wise King, just magistrates, faithful ministers, conscionable lawyers, skillful physicians, honest tradesmen, industrious husbandmen, or which any receive from good husbands or wives, provident parents, merciful masters, diligent and trusty servants, or any other persons, are God's benefits. It is therefore most due that we inquire what may be rēdred to the Lord for thē.

Learn we hereby in all manner of benefits to roll up our eyes to God, and as we taste of the sweetness of them, so to lift up a thankful heart to him that giveth them. It is a swinish part to eat the mast that falleth from a tree, and not to lift up an eye to the tree whence it falleth. It is not enough to render anything to man, or to any other creature for the benefits we have. The Prophets quaere is, What shall I render to the Lord? To render anything to the creature and nothing to the Creator, is to neglect the principal doner; yea to think 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 rendering, inquire what thou mayst render to God, what may be pleasing and acceptable to him: for which we had a direction before.

§. 80. Of the consideration of God's benefits▪ working gratefulness.

IIII. A Right understanding of God's benefits works gratefulness. On this ground that the Psalmists soul did right well know God's works, he maketh this inference, I will praise thee. When the Israelites had such evidence of God's providence over them, as they believed his words, then they sang his praise. To induce men to be thankful unto God, and to bless his name, the Psalmist adviseth men to take notice of the kindnesses of God towards them.

Hereby is man convinced of the equity of the duty; which is an especial means to work upon the conscience, and provoke him to perform that which in his judgment he seeth to be most just and meet that it should be performed.

By this take notice of a main reason of man's ingratitude. The benefits of the Lord which occasion matter of thanksgiving are either not at all observed, but passed over without regard; or else soon forgotten. When the Lord by his Prophet upbraideth to the Israelites their great ingratitude he rendereth this reason thereof, Israel doth not know, my people doth not consider. And when the Psalmist speaketh of their like ingratitude, he rendereth this reason, They sorgat God their Savior, which had done great things in Egypt. Where there is no knowledge of a benefit there can be no good esteem thereof. What is not esteemed cannot be affected. No man will inquire what he may render for that which he affects not. Again that which is forgotten is as not known, as not esteemed, as not affected. They therefore that either take no notice of God's benefits, or soon forget them after they have once known them, must needs be ungrateful. But without all doubt, remembrance of kindness incites gratefulness.

To prevent this crime of ingratitude, (a crime most odious to God and man)

1. Be diligent in observing God's 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. Speak of them to others: as he that said, Come, hear all ye that fear God, and I will declare what he hath done for my soul. Psal. 66. 16.

This is the way to make thee see and say, God's benefits are towards me, and thereupon in testimony of gratefulness heartily to inquire, what shall I render to the Lord?

§. 81. Of a fourth property of gratitude, by one kindness to be put in mind of many.

V. GRatefulnesse raiseth the mind from some favors to all. This general particle, all, is not so strictly to be taken as if no favor or benefit were to be left out: for so many are the benefits which God from time to time doth bestow upon us, as it is not possible to fasten our mind upon them all: but it is to be taken of the several kinds of God's benefits, (as General, Particular, Public, Private, Temporal, Spiritual, &c.) and of as many several and distinct branches of these as we can. Thus whē David was settled in his Kingdom, and thereupon took occasion to praise God, in his Psalm of praise he reckoneth up all those kindnesses which God had done to his people from the time of their firstfathers Abraham, Isaac, and Jacob: yea he giveth this express charge, Talke ye of All his wondrous works. So Jehoshaphat, when he consulted upon the promise of victory which God by his Prophet had given him, to praise the Lord, the 136. Psalm, which containeth a catalogue of all God's mercies, was appointed to be sung. That sweet singer of Israel, who well knew how to order his forms of praise to God as affirmatively he promiseth to show forth All God's marvelous works: so he giveth a negative charge to his soul, not to forget all (or any of) his benefits.

As more fuel 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 inflameth it with an holy zeal.

This pattern 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 several kinds of God's 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 general particle all, as many do when they profess to thank God for all his benefits, and yet have none at all in their minds. His spirit was otherwise disposed, then to content it self with such a general, indefinite, cold, loose, formal form of acknowledging God's benefits. If we would accustom ourselves to make diaries of God's blessings on us, and when we are before God, recompt them in order, & oft call to mind how frō our mothers womb he hath bone our God, how in every estate and degree of our age he hath blessed us, and that with all manner of blessings temporal and spiritual, privative and positive, conferred on ourselves and those that belong unto us, yea on the nation, city, parish, or family where we live, then would not such a general 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 zeal.

§. 82. Of particular sense of kindness whereby the heart is stirred up to thankfulness.

VI. SEnce of God's kindness to ones self doth most enlarge the heart to thankfulness. Words of particular relation betwixt God that is praised, and the persons that praise him, used in forms of praise, give good proof to this point. Such are these, O Lord, my God: my strength, my defense, the God of my mercy, my rock, my fortress, my deliverer, my buckler, the horn 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 throughout the whole book of Psalms. Take a few instances for many. Thou hast maintained my right, and my cause. He took me, he drew me out of many waters, he delivered me, he was my stay, &c. In particular, let the five first verses of the 103. Psalm be well observed for this purpose.

Men are most sensible of kindnesses done to themselves, the sweetness whereof their own souls do taste. Now according to the taste and sense of a kindness, is the heart quickened and stirred up to thankfulness. Though it be an effect of natural self▪love, to affect the heart with such good things as a man himself is made partaker of, yet is it not against spiritual love to make an advantage thereof, and to use that affection of the heart to kindle and inflame our zeal unto a more fervent manner of praising God.

Among other mercies take especial notice of such as in particular concern thyself: as he that said, I will declare what God hath done for my soul. In this consideration first mark such as are most proper and peculiar to thyself, whereof thou mayest say, He hath not dealt so with others. So did he who said, He chose David 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 be such as are committed to thy charge, nearly 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 ourselves. Instance that affection which was wrought in the heart of Abraham's servant for the good success of his masters business: and the praise which he gave to God for the same. If in common blessings we find ourselves to have a share, we shall be the more quickened to give thanks for the same: as the people that rejoiced at the coronation of Solomon.

Who are they that are now best settled to give praise to God for this admirable decrease of the sickness? Not they who thought it not infectious: nor they who thought they had such antidotes as the plague could not seize on their vital parts: nor they who thought themselves safe enough in the country. But they who conceiving themselves to be in as great danger as others, perceived a special care of God over them in preserving them. That benefit which a man knows himself to receive from the light of the sun, influence of the heavens, sweetness of the air, and other like common blessings, will make him heartily to bless God for them. Search therefore narrowly wherein God's benefits have been towards thee in special. Do this daily and hourly, not only about common benefits which the maker of all conferreth on all, but about private and daily blessings, and thou wilt diligently inquire what thou mayest render to him.

§. 83. Of a fifth property of gratitude, to be provoked thereby to make profession of benefits.

VII. GRatefulnesse works acknowledgement of kindness. All the acknowledgements which in Scripture are recorded to be made by any of the Saints, of God's benefits and mercies towards them▪ are demonstrations hereof: as of Noah; Abraham, Melchizedek. Sarah, Abraham's servant, Isaac, Jacob, and many others.

Acknowledgement of kindness maketh much to the honor of him that hath done the kindness. But he that indeed hath a grateful mind desireth to do all the honor that he can to the author of the kindness, wherewith he is affected. We heard before (§. 77.) how he requireth what he may render. Will not then that mind which maketh him so inquisitive to be further instructed in what he may do more, provoke him to do that which he cannot be ignorant to be acceptable? As for the Lord, he requireth thanksgiving in our words, not that he hath any need thereof, but that he may teach us to be thankful, and to acknowledge the doner of so great good things as he bestows,

Can we now imagine that they who conceal all kindnesses done to them, are grateful persons? were the nine lepers that being cured of their leprosy, made no profession thereof, thankful? If they were, wherein consisted the difference betwixt them, and that one, of whom Christ thus saith, were there not ten 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 keep close, not to make known, not to acknowledge benefits, as can be given.

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 Deborah acknowledged Iaells kindness: David, Abigail's: Saul, David's, and many other, other men's. Much more to God must his benefits be acknowledged, in regard of the multitude, greatness, freeness, needfulness, profitableness, 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 therefore of the Lord's benefits to God himself and to men: make it to God in secret and in public: 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 mayest in future times again, and again 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 soul from the leprosy of sin; as this phrase importeth, Thy faith hath saved thee. He was cleansed of his bodily leprosy before he returned. There was then somewhat more intended, by the pronouncing of this after his returning to glorify 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 received. For God's sake therefore who is thereby honored, and for thine own sake who gainest thereby more benefits, acknowledge God's 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.

THe second part of the Prophets Rhetorical addubitation is here expressed, which is an answer to his former question: whereby he showeth 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 forwardness that was in him to do, what he saw most meet to be done.

This phrase, cup of salvation, is the most difficult and doubtful phrase of all the Psalm. 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 beer or wine, or physical potion, or such like thing, as may be thought fit for him to whom its given; as where the Psalmist 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 some expound this place thus, I will thankfully 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. For of old they were wont to put poison into cups, and make such as were adjudged to death, to drink thereof. After this manner were Socrates, 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 heavenly Father to drink, they are set out by a cup. Some therefore according to that signification thus expound this Text, I will willingly drink the cup of affliction which the Lord shall be pleased to give me, yea though it be death, which will assuredly turn to my salvation.

3. The passion of Christ is styled a cup: whereupon many imagine that the Prophet hath here relation thereunto. An ancient Father saith that the Hebrew thus hath it, I will take the cup of Jesus: which an Angel thus interprets, thou shalt call his name Jesus: for he shall save his people. Indeed the Hebrew name translated Jesus, is derived from a root that signifieth to save: But the word here used is of the feminine gender and plural 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 Jesus, namely salvation. They who apply the cup of salvation to Christ's passion, take it passively for martyrdom, or suffering for Christ, and so it little differs from the former interpretation. They who in these senses expound this text, say, that thereby is rendered the greatest thing that can be rendered by man, even his life.

4. In holy Scripture there is mention made of drink-offerings, which were a certain quantity of wine that used to be poured out before the Lord: as the very notation of the word importeth, coming from a root that signifieth to pour out. As the meat-offerings, so the drink-offerings were brought to the Lord in way of gratulation and thanksgiving. Some therefore in allusion hereunto so expound this text, as a promise and vow of the Psalmist, to testify his public gratitude by such an external and solemn rite as in the law was prescribed. This he termeth a cup, because that drink-offering was contained in a cup, and poured out thereof: and he adds this epithet Salvation, because that rite was an acknowledgement of salvation, preservation and deliverance from the Lord.

5. After their solemn gratulatory sacrifices they were wont to have a feast. When David had brought the Ark of God into the Tabernacle, they offered burnt-offerings and peace-offerings, which being finished, He dealt to everyone of Israel both man and woman, to everyone a loaf of bread, and a good piece of flesh, and a flaggon of wine. Hereby is implied that he made so bountiful a feast, as he had to give thereof to all the people there assembled. 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 thankfulness to drink 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 thereof that God had saved and delivered them. Almost in a like sense the Apostle styleth the Sacramental cup, the cup of blessing.

Here the Prophet useth the plural number thus, cup of salvations, whereby after the Hebrew elegancy, he meaneth many deliverances one after another: or some great and extraordinary deliverance which was instead 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 applied to the forementioned taking of the festival cup, and lifting it up before the guests. Most of our later Expositors of this Psalm apply this phrase, I will take the cup of salvation, to the forenamed gratulatory drink-offering, or to the taking and lifting up of the cup of blessing in the feast, after the solemn sacrifice. Both of these import one and the same thing, which is, that Saints of old were wont to testify their gratefulnes for great deliverances with some outward solemn rite.

The former interpretations of this phrase, cup of salvation, applied to a portion, or affliction, or martyrdom, or the passion of Christ, though simply considered in thenselves, they be truths, yet they are not so pertinent to this Text, as the two later of a gratulatory drink-offering, or a festival cup. For without question a solemn thanksgiving is here intended, as is afterward in the 17. verse plainly expressed.

The other clause that is added, and call upon the name of the Lord, is the same that was before used, and expounded. Here again it is repeated, partly to show that in the forementioned gratulatory rite he would worship God. (He would do it piously and religiously. For prayer is an especial part of God's worship) partly to show that though by God's 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 favor 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 again promised, and that as an appurtenance to thanksgiving being added thereto in the 17. verse, where I purpose to handle it in the general 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 shall I render to the Lord? setteth out, Mans recompense to God.

It consisteth of two parts.

1. Gratulation.

2. Invocation.

The former is set out by a most solemn rite of rejoicing.

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

The two main parts are joined together by a copulative particle AND.

Of the substance of solemn Gratulation, or thanksgiving, sufficient hath been before delivered.

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

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

The manner of expressing it by a public rite of rejoicing teaches that

II. Our inward motion of praising God must be manifested by some outward action of rejoicing

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

The connection of these two points, Gratulation AND Invocation, importeth that

III. With gratulation invocation must be joined.

The different manner of expressing invocation from that which was in the fourth verse, (For there it was set down as a thing performed in his trouble, then called I, &c. Here it is noted as a duty to come, which he promiseth to perform, I will call, &c, and that after his deliverance) implieth 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. GRatitude is the best recompense that man can render unto God. Surely this Prophet that made such enquiry of what he might render unto God, if he had known 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 ox or bullock, (Psal. 69▪ 30, 31.) yet were those ordained for solemn sacrifices under the Law. Praise therefore is it which the Psalmist doth especial vow to God, (verse. 17.)

God standeth in need of nothing that we can do, or bestow. But we stand in need of all that is his. Our thanks which we give him adds 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 do what he doth. More then this the creature cannot do: more then this the Creator nor exacteth nor expecteth, provided that it be not a mere lip-labor, but come from an heart thoroughly affected with his excellencies and kindnesses, and be ratified by an answerable carriage towards him.

〈2 pages missing〉 spirit and truth. Yet this hindereth not but that he may and must be also worshipped in body, and in outward actions. He must ever be worshipped in spirit, whether with the body, or without the body. Spiritual worship may be without bodily worship, and also stand with bodily worship: but bodily worship cannot stand without spiritual worship.

2 The Spirits of others are stirred up to join with us in congratulation, and mutual thanksgiving. When the people saw and heard Ezra bless the Lord, they answered, Amen, Amen, with lifting up their hands. When Hezekiah made it known that he meant to celebrate a solemn passover, many of Ephraim, Manasseh, Ishaker and Zebulon came thereto. This is one principal end of external rites of gratulation, mutually to stir up one another's spirit.

3 Our own spirits are much roused and quickened hereby. Outward gratulatory actions, as they manifest an inward grateful affection, so they are means, as it were by a reflection, to increase the heat of gratitude, and enflame our zealous affection the more. Now our dullness and coldness in all pious duties giveth evidence that all means that can be used for quickening our spirits, are little enough.

Too austere and severe are they, who censure as unlawful, and condemn all cheerful rites, and actions of gratulation. Their main ground is the evil consequence which followeth from thence. But that followeth not from a lawful use of warrantable rites, but from an abuse of them, which is indeed unlawful. If abuse of a thing were sufficient to prohibit the use of it, the use of the most necessary and bounden duties which the word commandeth, should be prohibited. It is an especial point of wisdom to discern whence every evil ariseth, and accordingly to be so circumspect in avoiding the evil, as a warrantable, commendable, needful, useful duty be not forborne thereby. The wise farmer neglecteth not to sow his ground because weeds use to grow among the corn. No wise man will forbid the drinking of wine because some by intemperancy are made drunk. Evil consequences arising from good things, give just occasion to be watchful over ourselves in the doing of those good things, that by our carelessness they prove not pernicious. So as, it is not a sufficient plea for intemperancy, to say, the thing that we do is lawful. He that hath warranted a thing to be done, hath prescribed rules for the manner of doing it, by a due observation whereof good things will be well done.

In general, outward gratulatory actions must be

1 Such as are approved by God himself, as those were which we noted in the proof of the point. For, how can we think that those things which he approveth not, will please him?

2 Such as may beseem the occasion: even such cheerful actions as may revive men's spirits: such also were those that are before mentioned. As outward rites of humiliation must be such as may humble the soul: so of gratulation, such as may quicken it, Psal. 81. 1, &c.

3 Such as are not offensive: nor occasions to any corruption: As are drinking healths, especially on bare knees, and in measure above that which sober men are able to bear: lascivious dancing: revelling on the Lord's Daies, and other the like.

Among other external rites of gratulation, that which is here intended (feasting) is a principal one. Thereof See The Whole Armor of God, Treat. 3. Part. 2. §. 73.

§. 87. Of joining prayer with praise.

III. WIth gratulation, invocation must be joined. As with our petitions we must join praises: so, with these, those. Prayer and praise are like two twins, which though they have each of them their several and distinct members, yet by the navel are from their birth knit together, and so grow together, as if you force them asunder, you kill them both: one without the other cannot live. They are therefore in sacred Scripture oft joined together: sometimes one, sometimes another set in the former place, thus, In everything by prayer and supplication with thanksgiving let your request be made known to God. Pray without ceasing: in everything give thanks. Give thanks unto the Lord: call upon his name. Praise the Lord: call upon his name. Observe the forms of praises, and of prayers noted in Scripture, and you shall find, where the principal occasion hath been gratulation, supplication to be added: and also where the principal occasion hath been supplication, gratulation to be added.

Such is our estate here in this world, and such is God's dealing with us, as there never wanteth occasion of both. Never was any Saint brought into so desperate a distress▪ but that thorough the mist of his misery sweet beams of God's mercy have shined upon him. Nor ever was there any set in so bright and clear a sun-shine of God's favor, but that some clouds have let fall showers of sorrows▪ if not in outward troubles, yet in regard of inward corruptions, yea and in the thought or fear of some eclipses of that sun-shine. Thus in greatest occasion of hearty thanksgiving, there is just occasion of humble petition. And where there is most cause of humiliation, there is also much cause of exultation.

Herein lieth a main difference betwixt men's estates here and hereafter. Hereafter in Heaven is nothing but matter of gratulation: in Hell is nothing but matter of exclamation and ejulation. On Earth there is a mixture of both.

As for adding invocation to gratulation, which is the particular here expressed, thereby our sacrifice of praise is sanctified. As every creature of God is sanctified by the word and prayer, so the actions that we perform, not pious and religious duties, and among them not the most principal, praising of God, excepted. The Word showeth it to be a warrantable duty. Prayer presented to God in the name of Christ, maketh it an acceptable duty. And whereas everything that passeth from us, is not only imperfect thorough the defect thereof, but also polluted by that sink of corruption which is in us, by faithful prayer the defect is supplied, the pollution is purged away.

What therefore God hath joined together, let no man put asunder, Matth. 19. 6. Let us for removing evils, or for conferring any good thing, give all due thanks, and never forget the one or the other: but withal give ourselves to prayer, to continual supplications and much piety.

§. 88. Of praying after God hath heard our prayer.

IIII. PRayer to God is to be continued after the thing prayed for is granted. After that the Psalmist in testimony of God's hearing him had said, I will praise thee, for thou hast heard me, and art become my salvation, he addeth, Save now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity. Many such passages there be, as in the Psalms, so in other books of Scripture. Indefinite exhortations to pray in every season, always, without ceasing, give good evidence to the truth of the doctrine. For, if after God hath heard us, we cease to pray, how can we pray without ceasing, always, in every season? None can doubt but that God heard the prayers of his faithful servants in all ages: yet never did any faithful servant of God thereupon cease calling upon God so long as he lived. It is the style of a true Saint to call upon God. If they should cease to call upon God, they would show themselves most unworthy of that dignity.

1 Some things there be, which though on God's part they be granted, yet are we not so settled and satisfied in the grant of them, but that we may waver and doubt in our faith about them: as, Remission of sins, Reconciliation with God, Justification in his sight, Conquest over our corruptions, Sanctifying graces, and such like. Other things there be whereof we stand in daily need, as food, sleep, apparel, and other bodily necessities: means of spiritual edification: and the assistance of God's Spirit. And many evils there be whereinto we may fall again and again after we are delivered from them, as sickness, pain, imprisonment, captivity, &c. Yea, and all manner of sins, and temptations to sins. In these respects, for the settling of our faith in that which God hath granted, for the continual supply of such things as we continually stand in need of, for keeping us from falling again into such evils as we have been delivered from, it is needful, it is useful to call upon God again and again even after he hath heard our prayer.

2 All those general motives that are of force to incite us to call on God before he hath heard us, as God's command, God's worship, God's honor, the Necessity, utility, Efficacy, and Dignity of prayer, are also of force to provoke us to call on him after he hath heard us: yea as long as we live.

3 God's hearing our prayers is so far from making us cease to pray, as among other motives, it is a very forcible one to draw us to God again. For, it giveth special evidence of God's readiness to hear, and ableness to help, yea and of his mind and good-will to us in particular whom he hath heard.

How many are of a far other mind then this Prophet was? If God have once heard them, and delivered them from a distress, they have no care to call on God again: especially when they find and feel themselves safe. What? Do they think that there is but one thing wherein God can do them good? Do they imagine themselves so secure, as they cannot again fall into such need of God's help as they were in before? or can God be, as man, weary of doing good? Are many supplications & petitions troublesome to God? Fie of all such atheistical conceits. If any that have better understanding of God, and of their own frailty, do notwithstanding fail in this duty, having had good success in their former performing it, they are either as beasts, which are affected only with that which is present, or worse then beasts, using God, only for their own turns▪ and so care not to call on him but when they sensibly discern an absolute necessity for their own need and good.

For God's sake, for our own sake let us in season, and out of season, in distress and out of distress, to remove and prevent evils, to obtain and retain the things that are good for us, before and after God hath heard us, call upon his name. Let us that have called upon him, say, We will call upon the name of the Lord. Let this purpose be in our hearts, let this profession be in our mouths, let an answerable performance be in our deeds, and that so long as we shall abide in the land of the living where the Lord is called upon, that so we may indeed be in the number, and of the number of those that call upon the name of the Lord.

§. 89. Of the sense and parts of the fourteenth Verse.

PSAL. CXVI. XIIII.

I will pay my vows unto the LORD, now i • the presence of all his people.

THe first motive which the Prophet useth to quicken him the more to perform the forementioned duty of solemn praise is laid down in this verse. It is taken from that bond whereby he had voluntarily tied himself, his Vow.

It appeareth by the manner of expressing this point, that in his distress he had vowed a solemn, public sacrifice of praise unto the Lord, if the Lord would be pleased to release him. For he saith not, I vow to pay this and that, but, I will pay what I have vowed.

The word thus translated I will pay, signifieth to finish and perfect a thing: and is here fitly used, to show, that a vow till it be performed, is as an imperfect thing: performing of it, is the perfecting of it: if at least it be rightly made, and rightly accomplished.

He mentioneth vows in the plural number for emphasis sake: either because he oft vowed one and the same thing: or because he vowed many things: or one solemn thing accompanied with many circumstances about the manner of performing it. Neither of these do so cross the other, but but that all of them or many of them may stand together.

By a kind of property he applieth them to himself, (my vows) because he himself was the author of them: they were not imposed upon him, but he voluntarily bound himself thereto: and thereby he made them his own proper debt, which he himself stood bound to pay.

These vows were for performing of divine services, such as appertained only to the true God. Wherefore, as they were made, so he promiseth to perform them to the only true God, the LORD.

The latter clause setteth out the manner of performing the said vows. Wherein

1 He implieth the time, when he would do it, now. This signifieth the present time, and is opposed to all procrastination and delay.

2 He intimateth the place, in the presence of people, in such places where people meet, which are public assemblies: and those not the least, but the greatest and solemnest assemblies, where not a few, but all the people meet. And that it might not be thought that he intended any profane assemblies, he adds this particle of limitation, his, which hath relation to the LORD: so as he meaneth all God's people who were wont all to meet together at the Tabernacle, where God was most solemnly worshipped.

In this pattern we have The disposition of a Saint delivered out of a distress.

His disposition is manifested two ways.

1 While he was in distress.

2 When he was delivered out of it.

The former is implied under the mention of vows. For, from thence we may well infer that in his distress he made vows.

Here observe,

1 What was done▪ Vowes

2 To whom, To the LORD.

The latter is expressed. In which expression is noted

1 The Matter or thing to be done. I will pay my vows.

2 The Manner of doing it: and that in three branches.

1 The time. Without delay, speedily, Now.

2 The Place. In a most public place. In the presence of all the people.

3 The persons; Saints, whom he styleth HIS people.

The thing implied, and taken for grant to be done, importeth, that

I. Vowes may be made.

The Object to whom they are directed, The Lord, declareth, that

II. Sacred vows must be made to God.

The promise of performing them, I will pay, showeth, that

III. Vowes made must be paid.

The time here set down being the present, Now, implieth that

IIII. The first opportunity to pay a vow must be taken.

The place where he professeth to perform this duty is in the presence of all people; It is very probable that his vows were made in secret betwixt God and himself. This promise then to perform them openly, and publicly intimateth, that

V. Vowes seceetly made may be openly performed.

The limitation of the persons with this particle of relation, HIS, which hath reference to God, doth us to wit, that

VI. Saints are fittest witnesses of sacred duties.

§. 90. Of making vows to God.

I. VOwes may be made.

II. Sacred vows must be made to God.

Though these be two distinct points (for vows are made to others then to Jehovah, the true God. Idolaters make vows to their idols: and men make vows one to another, and that not only impiously, but piously and justly also, as husband and wife one to another, and subjects to their governors, servants to their masters, and other to others) yet the vow which is here mentioned, and which throughout the Scripture (for the most part) is approved, being a sacred vow, which hath direct respect unto God, I will not sever these two doctrines, but handle them as one. For, all that I shall speak of vows, shall be of sacred vows to the Lord: for proof whereof we have both divine precept and approved practice.

According to the words of the second doctrine (under which the first is comprised as the general nature of a thing under every species and particular kind thereof) I intend to touch upon these two points.

1 The nature of a vow. 2 The directing of it to God.

1 To a vow properly so called, two things are especially requisite. 1 Intention. 2 Obtestation. Or to speak more plainly, a deliberate Purpose, and an absolute Promise. The former first bringeth on the latter. The latter fast bindeth the former. A true intention and deliberate purpose must of necessity go before, because otherwise a promise will not be made (for who will promise that which he intends not) or if it be made, there is little hope it will be performed: or if it should be performed, yet the very making of it without an intention and purpose, is a plain mocking of him who is a searcher of the heart, and understandeth our thoughts afar off. This therefore is necessary, but not sufficient. For, a vow bindeth, as we shall hereafter show: but every purpose bindeth not. After Saint Paul was minded to come to Corinth, he altered his purpose upon just occasions. Many purposes come into mens minds time after time. If they had the force of a binding vow, who should be loose? Nay with how many bounds would every Saint be bound? Their case would be inextricable. They would have so many fetters, and manicles, and chains on them, as they could not tell how to shake them off: how to rid themselves. Many weak Christians that take every purpose for a vow, are exceedingly perplexed, partly thorough their care to perform those purposes, and partly thorough their grief at their failings in those performances: supposing that they have broken so many vows. But to the essence of a vow must be added an absolute promise. Absolute, I say, in relation to man's faithful endeavor with his uttermost power to perform it: not in relation (or rather opposition) to God's purpose or providence, to his will or leave. For, so can no man make an absolute promise. God can cross and hinder him. Saint James doth justly tax such as in this case make absolute, or rather peremptory promises. This absolute promise I expressed under this word, obtestation, which is a fit word to express the nature of a vow. It signifieth a taking of God to witness, and that in particular for performing his purpose. This obtestation, maketh it indeed a vow.

Object. Many vows recorded in Scripture are conditional: as Jacob's, If God will be with me, &c. And Hannah's, If thou wilt indeed, &c. and others.

Answ. A conditional sentence doth not necessarily importa doubtful matter, but is oft used as a ground of an absolute and undeniable conclusion. As where Elijah saith, If the Lord be God, follow him. Doth he here make any question of the Lord's being God? Far be such a thought. But hereby he brings them the more evidently to see their folly, and draws them from Baal, to follow the Lord: as will clearly appear if we bring it into the form of a syllogism, thus, If the Lord be God, follow him. But the Lord is God. Therefore follow him. A condition or supposition respecteth the manner, rather then the matter of a vow. When in making a vow a necessary supposition is used, the vow is never a whit the less absolute, but the more discreet. As when I thus vow, If the Lord assist me, I will every morning pray before I go out of doors. Such a vow was Jacob's.

2 Anna and Jacob and others like to them might have by special and divine instinct, some assurance of that which they expressed in form of supposition, and in that respect their vow be absolute. Questionlesse Hannah had assurance that the Lord would give her a man-child, which made her in such particular and express terms vow to give him to the Lord all the days of his life, and that there should ne razor come upon his head.

3 When a vow is made upon a condition, if the condition hold and be, as it is supposed, accomplished, then the vow remaineth as absolute, as if there were no condition. And the maker of the vow is as much bound in this case to perform it, as if it had been made in the most absolute terms that can be. Yea the condition may be such, as it will more bind a man to his vow, then if there had been no condition: as when the condition is a kind of consideration or a benefit in consideration whereof the vow is made. Thus if in a storm on sea, a man vow to give so much to the poor, if he be brought in safety to his country: This providence of God in keeping him safe, and bringing him home, more binds him to that work of charity, then the most absolute vow that he could have made. Jacob having made such a vow, neglecteth to perform it in due season. God therefore cometh to him, and putteth him in mind thereof, that so he might not over long li • drenched in that sea of ungrateful oblivion.

Thus then it is evident that a vow is an absolute promise of a deliberate purpose. Such a promise on such a ground doth as much order and bind the promise-maker, as the command of one in authority doth order and bind him that is under authority.

2 Such promises of sacred duties are to be directed unto God, to whom vows are most properly due. The charge of making vows mentioned in Scripture directeth us to God only. Vow and pay unto the Lord your God. They shall vow a vow unto the Lord. When thou vowest a vow to God. To God are all the approved vows in Scripture directed. In this respect are vows entitled God's vows. Thy vows, saith the Psalmist to God, are upon me.

We heard that a vow ariseth from a true intention. Who can discern that, but he who searcheth the heart? To whom do we owe such absolute homage, as to bind ourselves in such a sacred and inviolable band, as a vow is, but only to God, especially in such divine duties as are proper to a vow.

In regard of this object to whom our vows are to be directed, it is not necessary that they be uttered with words, or manifested by signs. When Hannah vowed her solemn vow unto God, it is said, She spake in her heart, (1 Sam. 1. 13.) Indeed the earnestness of her affection, made her move her lips, and use such outward motions as Eli discerned her to be in some passion: but those were no signs of a vow. No creature could certainly have known thereby that she vowed a vow. As true and full a resolution, yea, and obtestation and promise too, may proceed from the soul by the very thoughts thereof, and be as well known to God, and as strongly bind a man, as by words or signs.

Words and signs are of good use to testify to man such vows as we make to God, that thereby we may be held somewhat the closer to them: yea and to quicken our own spirits the more, words are of use. But to the being of a vow they are not necessary. He that defined a vow, to be A testification of a willing promise which ought to be made to God, &c. came nigh the mark in directing a vow to God, but fell short in restraining a vow to an outward testification, if he meant only an outward testification.

But to return to the point, God being the proper object to whom sacred vows are to be directed, what may be thought of those vows which Papists (not unlike to the idolatrous Israelites who vowed vows to the Queen of heaven, Ier. 44. 25.) vow to her whom they style the Queen of heaven, and to other Saints, and that in the same manner as they vow to God, namely thus, I vow to God, and to blessed Mary, and to all the Saints that I will obey such and such a Prelate. Hereof they give this reason, that glorified Saints are mediators and intercessors by whom we receive good things from God: Yea they are God's by participation. Thus they add blasphemy to blasphemy: ratifying a blasphemous position by a more blasphemous confirmation.

Concerning the position it self of making vows to Saints,

1 The holy Scriptures give no intimation of any such matter; but where it maketh any mention of vows, it directeth them to God: whereof the Papists are not ignorant. For, they who write of this controversy, bring no show of any proof out of God's Word for making sacred vows to creatures.

2 All both ancient and later divines, both Protestants and Papists that treat of vows, define it to be a promise whereby he that makes it, binds himself in a sacred and solemn manner to God.

3 None deny but that a sacred vow is a religious act, and a part of divine worship, and in that respect due only to God. To make it to any other is plain and palpable idolatry: yet ordinarily their vows use to be made to this Saint and that Saint.

For our parts, let us so wisely avoid their detestable excess in making vows to whom they ought not, as we fall not into a careless neglect of the duty, by making no vows at all. It is a fools part so far to fly from one extreme as to fall into another. As occasion is offered, and as we find any need, let us among other evidences of that respect which we owe and bear unto God, give this, of vowing and voluntarily binding ourselves to do that which we see meet and behoofull to be done for the honor of his name, and our well pleasing of him. Especially if we have just cause to suspect ourselves, that if we be left loose and at liberty, we shall (thorough the temptations whereunto we are subject, or thorough our own indisposition and backwardness to the duties which in our judgments we conceive to be most behoofull) fail to perform them. In such cases to bind ourselves by a sacred vow to a bounden duty, as it testifieth a wise jealousy and holy fear that we have of the proneness of our flesh to start back from good intentions, and motions of the Spirit, so it manifesteth our true and earnest desire of doing that which we are persuaded will be pleasing and acceptable to the Lord: yea so true and earnest a desire, as we will not have it left to our liberty to do it, or not to do it: least anything might fall out to alter our mind. Zealous Martyrs, upon a settled resolution not to start in show from that profession which they are about to seal with their blood, being jealous of their weak flesh, and sensibleness of pain, have desired to be fast bound to the stake. A sacred vow is as an iron gin to a tender and good conscience. By it the will is immovably set and fastened upon that which is good: which questionless is a very commendable resolution. The Philosopher thorough that light of natural reason whereunto by diligent study and experimental observance he had attained, discerned the equity hereof. He that so bindeth himself to that which he knoweth to be pleasing and acceptable unto God, as he will not leave a show of liberty to his unruly flesh to start from it, thereby fortifieth himself against the temptations of Satan, and frailties of his weak and wavering flesh. In which respect he that hath so tied himself, hath no cause to repent himself thereof: but he hath cause rather to rejoice that he is so restrained from that, which thorough supposed freedom, might prove very dangerous and dammageable.

§. 91. Of paying vows to God.

III. VOwes made must be paid. This is true of all manner of lawful vows: even such as are made to mortal men; much more of such as are made to the living God. Where in Scripture a charge is given for making a vow, there for the most part a charge also for paying it, is annexed. Vow and pay (Psal. 76. 11.) Pay that which thou hast vowed, (Eccles. 5. 4.) They shall vow a vow and perform it, (Isa. 29. 21.) Yea there are more strict charges for paying then for making vows. So as, when thou vowest, thou bindest thyself, namely to performance. We read not of any penalty threatened for not making vows. But for not paying vows it is said, The Lord thy God will surely require it of thee: and it would be sin in thee. They who vow and pay not, are counted such fools, as God hath no pleasure in. It is therefore better that thou shouldest not vow, then that thou shouldest vow and not pay. Frequent are the professions which the Psalmist maketh of paying his vows, in these and such like protestations, I will pay my vows. Thy vows are upon me O God, I will render praises unto thee. I will sing praise unto thy name forever, that I may daily perform my vows. Among other instances take notice of the solemn vow he made for bringing the Ark of the Lord into a settled place, (Psal. 132. 2, 3, 4, 5.) and withal take notice of his care to perform it (1 Chro. 13. 2, &c. and 15. 1, &c. & 17. 1, &c.) Anna having vowed to give her son unto the Lord when she had waned him, she brought him and gave him to the Lord, 1 Sam. 1. 11, 24, &c.

1 Sacred vows have immediate respect to God: they are or ought to be made to him, as we shown in the former §. But God is not mocked. His Sovereignty, his Dignity, his Majesty, his Omnipotency, his Integrity, his Jealousy, and other like infinite Excellencies in him, are forceable motives to press performance of promises to him. The Wiseman, where he is earnest in urging this point, rendereth this reason, God is in heaven and thou art upon earth, Eccl. 5. 2.

2 Solemn vows consist of many bonds. There is in them, 1 The bond of a good intention, yea and motion of the Holy Ghost. Such intentions and motions must not be suffered to vanish away in vain. 2 The bond of a single promise, which bindeth the conscience to performance. 3 The bond of an obtestation, and taking God to witness. Now a threefold cord is not quickly broken, (Eccles. 4. 1 • .) Better were it not to vow what thou doest, then not to do what thou vowest.

• What matter of humiliation is here ministered unto us for breaking this strong cord, for mocking God by our too much carelessness in keeping our vows, yea and impious profaneness in breaking them? Who hath not cause to be much humbled in this respect? Some (it may be) will say, we never made any vows: and therefore cannot be guilty of breaking vows. Let such consider that most sacred vow which every of us made in Baptism. Let them consider the like sacred vows made and renewed so oft as we have celebrated the Lord's Supper. Let them consider the solemn vows that we have made in days of humiliation and fast. Let them also consider the public vows which in the assembly of Saints have week after week been made. And as for others which are more conscionable in their duty, let us consider the private vows which in our daily prayers we make, especially those which upon some heinous sins lying heavy upon our conscience, in sickness or any other distress, in earnest desire of some special blessing, we have vowed. Consider these and other vows whereby we have fast bound ourselves to the Lord, and we shall see that the Lord hath cause enough to account us all sons of Belial, refractary children, that will be kept under no yoke, no not under those yokes that we have voluntarily put upon our own necks. We come in this respect too near to them, who say, against the Lord and against his Anointed, Let us break their bonds asunder, and cast away their cords from us. Thus do we justly deserve that God should disannul his promise and covenant of mercy and grace with us. Let these things be laid close to our consciences, that the wounds thereof may humble us, and being penitently humbled, we may earnestly crave mercy and pardon for this sin especially. Sins against the third commandment, as blasphemy, perjury, and breach of vows, pierce deep into a sensible conscience. But though they make deep wounds, yet is there sufficient virtue in the blood of Christ to heal them: The blood of Christ cleanseth from all sin. Apply that precious blood to the wounds of thy soul. Seeing that which is past and done, cannot be recalled and undone, it is not meet that the wounds of thy conscience should continually be kept open, till all the life thereof be clean wasted. Therefore in craving pardon for this sin, believe that it is pardoned: and then be more watchful over thyself, that thou fall not again and again into that sin.

2 To redress for the time to come, what hath been heretofore amiss, let these following rules be carefully observed.

1 On those vows whereunto by virtue of thy Christian profession thou art bound, being solemnly made at thy Baptism, at receiving the Lord's Supper, and in public prayer, oft and seriously meditate, day and night, when thou liest down, and when thou risest up, when thou tarriest at home, and when thou goest abroad, especially when thou undertakest any duty of piety, and art about in prayer to present thyself before God; but most of all when thou art present at others Baptism, and hearest the very vow which thou thyself madest before God. Frequent meditation on vows, is an especial means to keep them fresh in memory: a fresh remembrance of them putteth life into the conscience, and maketh it sensible: a quick and sensible conscience is afraid of wounds. Fear of wounds makes careful in avoiding the things which make wounds: as breach of vows doth. This therefore must needs be a good help for keeping vows, and performing them.

2 Oft renew thy vows, and so bind thyself again and again thereto. A vow renewed is as new made. Men use to be very tender of their vows, when they are new made, or while they remain fresh: as they are of a new suit of apparel, or of their linen while it is clean and neat.

This direction of renewing vows is to be applied to vows of necessary and bounden duties. But if vows made be of such circumstances as are not necessary, yet very difficult, and cannot easily be performed, and much trouble and entangle the conscience, then, they being thorough weakness broken, the wisest and safest course is earnestly to crave pardon (as we heard before) for that which is past, and to take heed of the like folly, in ensnaring ourselves for the time to come. If a thing be preposterously done, rashness is rather to be redressed then the promise performed.

3 When thou art tempted to a sin, bring that sin to the touchstone of thy vows, and try whether it be not against them. This trial will be a means to make thee think of thy vows, and to be more careful in keeping them, and in resisting temptations against them. When the Rechabites were tempted to drink wine, they considered that it was against an ancient vow, and thereupon were restrained from doing it. They were not ignorant of the damage of breaking vows.

Object. If there be such danger in breaking vows, it will be a man's safest course not to vow at all.

An. This is no good consequence: For, a good thing is not therefore to be wholly omitted, because there is danger in an ill performing of it, or in a careless neglect of prosecuting that which is begun. He that turneth away his care from hearing the law, even his prayer shall be abomination. Is it therefore the safest not to pray at all? Fie upon such a consequence. The just consequence to be thereupon inferred is this, Therefore turn thine care to the law and so pray. Such a consequence from such a ground doth the Apostle make: for where he had said, Whosoever, shall eat the bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, He addeth as a just consequence following thereupon, Let a man examine himself, and so let him eat of that bread, and drink of that cup. He saith not, let him forbear to come to the Lord's Table. In like manner the danger and damage of breaking vows ought not to restrain us from making needful and useful vows: but it ought to make us careful and conscionable in performing them.

4 Concerning voluntary vows, that thou mayest with comfort, confidence, and good conscience perform them; be very wary and▪ well advised in making them. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God. In nothing doth rashness sooner cause repentance then in this. Wherefore for an advised making of vows,

1 Consider what moveth thee to vow: what is the ground and occasion thereof. As an oath must not be taken without a just and weighty cause: so nor a vow made. A vow is a matter of much moment.

2 Take a view of thy condition, whether thou art in place, and hast power to make the vow which thou inte • dest: and whether thou art not under such authority as may keep thee from performing it: If thou be in such subjection, how canst thou say, I will pay my vows.

3 Examine the matter which thou art about to vow, and be sure that it be such a thing as thou mayest lawfully, and can •• comfortably perform. Otherwise thou bringest thyself into a laborinth. For, the making of a vow bindeth a ma • to performance: performance of an evil vow bindeth a man to judgment. Thus he that voweth an evil thing, is as he that holdeth a dog by the ears. He knoweth not whether to turn.

4 Search thy heart, and see how that stands affected: whether there be in thee a single, simple, full, resolved purpose to perform what thou vowest. An invincible resolution is an especial means to make good what is vowed.

5 Make thy vow with confidence on the assistance of God's Spirit to enable thee to keep it▪ suspecting thine own weakness. Peters purpose was questionless sincere: and his resolution was good. But self-confidence was his fault. He presumed too much upon his own ability: which that he might the better discern, he was left to himself. Ye cannot accomplish such matters by your own strength. Ye will fail if ye presume of yourselves. But if ye rest on him to whom you vow, vow in the name of God, and ye shall assuredly perform it.

6 In making thy vow, pray for ability to keep it. Yea time after time, till it be performed, pray for this grace. So oft as thou makest a solemn prayer betwixt God and thyself, let one petition be for keeping thy vow. And if thy vow be of some duty to be in performing all thy life▪long, all thy life long pray for this in particular.

On these grounds go on in doing thy uttermost for making good thy vows; and that as thou desirest to have the covenant of grace in Christ made good to thee. Performe what thou hast vowed: perform it to the full. Of all sacrifices that which was brought for accomplishment of a vow must be most perfect. Such defective sacrifices as might be offered for a free-will offering, would not be accepted for a vow.

§. 92. Of speed in paying vows.

IIII. THe first opportunity to pay a vow must be taken. The Law saith, Thou shalt not slack to pay it. Deferre not to pay it, saith the Wiseman.

By delay the occasion that moved a man to make a vow may be forgotten. The occasion that set the heart on fire to make it, being forgotten, zeal will soon wax cold, as water when fire is taken from the vessel in which it is, or iron taken out of the fire. Nor iron, nor water, nor any other thing naturally cold, is more inclinable to coldness if the cause of heating be removed, then man's heart is to wax heavy and dull, when the occasions of quickening them are either removed, or, which is all one, out of mind and memory.

This then questionless is an especial occasion of not performing many vows, that they are not performed in their season: but opportunity is let slip. Had not God himself prevented Jacob, it is very likely that he would have failed herein. For he let slip his opportunity. We may observe it in all men's affairs, that by procrastination their resolution waxeth more and more slake. In nothing is this more verified then in matters of piety, matters wherein we have to do with God: and that both by reason of Satan's subtlety and sedulity, endeavoring with might and main to hinder us in all pious courses, and to weaken all the helps we have therein (among which, vows are none of the sleightiest) and also by reason of our own backwardness and dullness thereunto. Satan by time gains great advantage: and we by time loose as much, in that our zeal is prone to slake in the heat of it.

Strike the iron therefore, as it is in the proverb, strike it while it is hot. It is then fit to be wrought upon for anything. Take the first opportunity, which is the fittest season. If in anything thou wilt make speed, and manifest forwardness, do it in performing thy vows. Hast thou made a vow whilst thou art at sea? pay it so soon as thou comest to land: if thou canst pay it so soon. Hast thou vowed in sickness? let the payment of it, be the first thing thou doest upon thy recovery. So on other like occasions. Hast thou by vow bound thyself to read the word and pray every morning? Let this be the first work thou doest being up. If thou hast any weighty business to do betimes, rise the sooner, that thy vow may be first done. Let all things give place to it: it, to nothing. A man that is able and willing to pay a debt, accounts no money his own, till the debt be paid. He will keep in mind and memory the day of payment, he will watch for it: his money (as we say) burneth in his bags, till it be paid. Account thy vow a debt. No debt can be more due. No bond more binding. A man of his word had as leave forfeit a bond, as fail of his word. Be thou a man of thy word with God. Pay thy debt: perform thy vow, and that on the day of payment, in due time; even now, if the now be come, Deferre not to pay thy vows. Very pertinent to this purpose, and emphatical is this phrase of the Psalmist, Thy vows are upon me O God. Though he made the vows, yet he stiles them God's vows; because being made to God, they were as a debt due to him, as a bond made by a debtor to a creditor, is not now the debtors, but the creditors. Thus then he accounts his vow as a due debt unto God; Thereupon he adds, Thy vows are upon me, whereby he shows, that as a faithful debtor, who hath a mind to discharge his bond, oft thinks of the time of payment; and in that respect his debt lieth as a burden upon him, neither can he be quiet, till it be paid (As a porter that hath a burden on him, is not at rest till he be freed from it) so this Psalmist had the vow which he had made to God, as a debt, as a burden, upon him, whereby he shows, that his mind and desire was, with the first opportunity to be eased thereof, which could not be, but by performing the same. Such respect let us have to the vows that we make to God, such let our care be in performing of the same, and that with all speed, so as we may truly use these words, Thy vows are upon me O God.

§. 93. Of performing vows openly.

V. VOwes secretly made may be openly performed. This is to be limited according to the nature of the vow. Such things may be vowed, as in the performance of them, it is not meet that the left hand know what the right hand doth. The doctrine therefore saith not, must be, but may be openly performed. So were most (if not all) of the approved vows in Scripture. I will praise thee in the great congregation (saith the Psalmist) and pay my vows before them that fear thee: and again, I will go into thine house with burnt offerings: I will pay thee my vows. Hannah brought her son which she vowed to the Lord, unto the Tabernacle at a festival time when all the people assembled thither. Jacob built an altar, a visible and open memorial of his vow. the Israelites gave a name (as a public proof of the performance of their vow) to the place where their vow was performed.

1 Hereby God is more glorified. An open testification of that respect which Saints bear to God, and of that care they have to bind themselves to do service to him, maketh much to his honor.

2 The Church is hereby much edified. Instances of Saints standing to their holy resolutions, and performing their pious purposes, cheer the strong, strengthen the weak: and thus is the Church built up.

3 They that make the vows, by this open manner of making them good, cannot but be much more cheered in spirit, when they see their good intentions so much to tend to the advancement of God's glory, and others good.

They who in testimony of their due respect to God, and in way of gratitude are moved to make vows to the Lord, let them here learn what are the best kind of vows, and by what vows they may give most honor to God, and do most good to themselves and others: even such as may be openly performed in public assemblies. For a Prince, a Noble-man, a Magistrate, or any other of great esteem, of high place, of good note and name, to vow to join himself with assemblies that use to worship God together, to vow to maintain truth and purity of religion in the places where he liveth, is a worthy vow. For Ministers to vow to preach the word where people are gathered together diligently and faithfully, a worthy vow. For such as are taken captives, in danger on the fea, imprisoned, visited with sickness, or any other way so distressed, as they are restrained from the public places of God's worship, to vow when they are delivered openly, publicly to give thanks to God, a worthy vow. In common judgments, especially of plague, of famine, of sword, such vows of public gratitude are to be made, and publicly to be performed. It is not enough to vow secret duties betwixt God and ourselves, nor yet private duties in our families, but by this pattern we have direction and incitation for more open, common, and public duties; which are more honorable kinds of vows. Yet that herein is a limitation, the next doctrine will show.

§. 94. Of performing holy duties in holy assemblies.

VI. SAints are fittest witnesses of sacred duties. That which in this verse is implied under this particle of restraint HIS, (in the presence of all HIS people) is other where more expressly noted, by a more apparent description, thus, I will pay my vows before them that fear him. None but true Saints do truly fear God.

1 This property of God's people, that they fear the Lord, showeth that they will make the best use of such sacred, solemn duties performed in their presence. They will glorify God for this your zeal. They will join their spirits with your spirits in this open performance of duty. They will become followers of you, and learn of you to vow and pay unto the Lord, and that openly, publicly.

2 As for others, they are no better then such hogs and dogs, as are not meet to have such precious pearls, and holy things cast before them: lest they trample them under their feet.

Be wise now ye that are moved to give open and public testification of your inward and private resolution. Be wise in making choice of your company. You that have escaped sundry dangers on sea and land, that have had victory over enemies, that have been eased and recovered of any maladies, that have been preserved from the plague, that have had any other evidence of God's special providence and favor, let not play-houses, let not tavernes, ale-houses, and tobacco-houses, let not assemblies of profane persons, of swearers, of drunkards, of riotous and licentious persons, be the places whither you resort to recount the deliverances which God hath given you. This rather beseemeth such as have vowed vows to Bacchus, to Ceres, to Priapus, to Venus, yea and to Devils, then to the great Lord of heaven and earth. Associate yourselves with the Saints, with such as fear God, with such as may encourage you in that which you do well, and instruct and direct you in that whereof you are ignorant, and wherein you do amiss. Go to that place where that God who hath preserved, delivered, or any way blessed you, delighteth to be, where he most manifesteth his presence, where he expecteth that your vow should be paid to him. Let your heart be set upon that place, while by force you are kept from it, as David's was. So soon as possibly you can, come to it. You Captains, Soldiers, Merchants, Mariners, Travelers, or others that come from the sea, or other dangerous places; you women that are safely delivered in childbed, you that have been sick and are recovered, you that have been cut of the stone, or cured of any other malady, you that are loosed out of prison, you that after any restraint have liberty, Let this be the first public place that you come unto. So soon as you can say, say it in truth, say it and do it, I will pay my vows unto the Lord now in the presence of all his people.

§. 95. Of the meaning and method of the fifteenth Verse.

PSAL. CXVI. XV.

Precious in the sight of the LORD is the death of his Saints.

THe second reason to enforce the equity of the duty before mentioned, to praise the Lord, is here expressed: being taken from the high account which God had of his life. This is here indefinitely set down in the third person, without any express application thereof to himself: yet so as by the precedent and subsequent matter it may evidently be gathered that he meant himself as well as others. For in the verses before and after, he useth the first person, and expressly speaketh of himself, thus, I will pay, &c. I am thy servant, &c. To good purpose is this tender care of God thus indefinitely set down, as,

1 To show that his case was no other then the case of others. Others, and those Saints too, might be brought even to death, as well as he.

2 To declare the impartial respect of God to all▪ to others as well as to him: to him as well as to others.

3 To intimate the ground of that care God had of him, even because he was a Saint: and yet not himself to give that title to himself, least he might seem to do it on vain-glory.

Thus we see how this change of person from the first, (verse. 14.) to the third (verse. 15) from the third (verse. 15.) to the first (verse. 16.) as it hath an elegancy in it, so also an especial emphasis.

The persons among whom implicitly he reckons himself, styled Saints, are in the original set out by a word that importeth an especial respect of God towards them. The root whence that word issueth signifieth mercy. Whereupon the Hebrews have given such a name to a storke, which kind among fowls is the most merciful: and that not only the old to their young ones, as most are, but also the young ones to the old, which they use to feed and carry, when thorough age they are not able to help themselves. This title is attributed to men in a double respect. 1 Passively, in regard of God's mind and affection to them. 2 Actively, in regard of their mind and affection to others. God's mercy and kindness is great towards them: and their mercy and kindness is great towards their brethren. They are therefore by a kind of excellency, and property styled men of mercy. In regard of this double acceptation of the word, some translate it, merciful, tender, or courteous. Others with a periphrase, with many words, because they have not one fit word to express the full sense, thus, Those whom God followeth with bounty, or to whom God extendeth his bounty. This latter I take to be the most proper to this place: for the word being passively taken for such as are made partakers of God's kindness, it showeth the reason of that high account wherein God hath them, even his own grace and favor. We have a word in English that in this passive signification fitly answereth the Hebrew, which is this, favourite.

By death, he meaneth their soul, or life, which is subject to death. For, in another place he saith, Precious shall be their blood in his sight. What here he calleth death, there he calleth blood. And in Scripture phrase blood is said to be the life of living creatures. Very fitly is this privative, death, mentioned in setting forth God's care over their life, because by their death it is manifested, partly by preserving them from death, and partly by providing for them in death. A Trope not much unlike to this is used, where God saith, I will be merciful to their unrighteousness: that is, to them in freeing them from their unrighteousness.

The word translated, precious, is in Scripture attributed to things

Rare, or scarce (The Word of God was precious.)

Sweet (A good name is better then precious ointment.) The preciousness of an ointment is in the savor of it, Eccl. 7. 1.

Pure or holy (Take forth the precious from the vile) Ierem. 15. 19.

Honorable (Kings daughters among thine honorable, word for word, precious women) Psal. 45. 9.

Deare or beloved (Ephraim my dear, word for word, precious son.)

Much set by, or of great account (His name was much set by, word for word, precious.) 1 Sam. 18. 30.

Of great value or worth (Such were the stones which the Queen of Sheba brought to Solomon, Precious stones) 1 King. 10. 10.

The souls of Saints are every way precious to God: especially in the three latter respects, as they are dear, much set by, of great worth, being redeemed by the precious blood of Christ. For, he deals with them as men do with things dear, much set by, of great value.

Men use to keep precious jewels safe. They make more esteem of them then of all other things. They will not be prodigal of them. They will see good cause why they should part with them, or else they will not part with them. This is God's mind towards the souls of his favorites. Saul acknowledgeth that his soul was precious in David's eyes, because he did not take it away when he had opportunity. Surely then their souls must needs be precious to God, who doth not only not take them away when he may, but also preserve them, when they are in great hazard of death. On the contrary, when S. Paul esteemed not his life, in comparison of the Gospel, but was rather prodigal thereof, he saith, I count not my life precious (or dear) to myself.

This phrase in the sight (word for word in the eyes) of the Lord, is used by way of resemblance, to show that God taketh notice of our life and death: and is watchful over the same, as men take notice of the things which are before them, and by fixing their eyes on things do manifest a watchfulness: or otherwise it may indefinitely be used, as a note of application only; and so, in the sight of the Lord, imports no more but to the Lord: as if it had been thus said, Precious to the LORD is the death of his favorites.

In this verse is set out, God's esteem of men.

More particularly here is noted

1 What these men be. His favorites.

2 Wherein that esteem consisteth. Their death is precious in his sight.

These two parts give evidence of these two points.

I. God hath favorites.

II. God is tender of his favorites death.

§. 96. Of God's favorites.

I. GOD hath favorites. Without all question they were his favorites that had these testimonies following. The Lord had respect to Abel and to his offering. Enoch was translated that he should not see death, for before his translation he had this testimony that he pleased God. Noah found grace in the eyes of the Lord. Abraham was called the friend of God. The Lord spake to Moses face to face, as a man speaketh to his friend. The Lord said to Joshua, I will be with thee; I will not fail thee nor forsake thee. And to David, I have found David a man after mine own heart. Solomon was called Jedediah because of the Lord: the Lord loved him. Daniel a man greatly beloved. Zerubbabel as a signet. John, the disciple whom Jesus loved. The rest of the Disciples he called friends. And Paul a chosen vessel. Yea to the whole communion of Saints these titles are given, A peculiar treasure above all people: A chosen generation, a royal Priesthood, an holy nation: the apple of God's eye: dearly, or only beloved children: first borne: heirs of God, joint-heirs with Christ: Begotten again to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven. If they that are made partakers of such prerogatives, be not compassed about, and followed with mercies, if they be not favorites, and that in regard of the favor of the great Lord and King of heaven and earth, surely there can be no favorites at all.

These, and other like to these being chosen in Christ, are given of the Father to him and by him are redeemed, reconciled, sanctified, cleansed, made holy and without blemish, and made accepted. The beloved one of God hath taken these for his wife, and made them members of his body: by virtue of which mystical and real union, God loveth them with that love he beareth unto Christ, and so maketh them his favorites. The very word of this text, is primarily attributed to Christ: and in and thorough him to others.

Good and great ground of comfort have Saints by reason of this prerogative, that they are the favorites of the great King. What needful thing do they want that they may not confidently expect from this their Liege? What hurtful thing need they fear? Is not the King who favors them able to supply all their necessities? Is he not able to protect them from all enmities? If he be, what doubt can be made of the one, or of the other? Consider what mortal Monarchs do for their favorites. They invent, they consult how to do them honor. Though it oft fall out that they have unworthy favorites, instance Haman, yet a King can deny his favourite nothing. Let a favourite ask Honors, Mannours, Offices, Immunities, for himself, or for his friends, he soon obtaineth what he asketh. In the light of the kings countenance is life: and his favor is as a cloud of the later rain: and as the dew upon the grass. He is therefore counted an happy man that may come to be a Kings favourite. Such an one scorneth the envy, the disdain, the backbiting, and all that the vulgar can do against him. As for all his enemies, he puffeth at them. If it be thought an happiness to be a mortal Kings favourite, what is it then to be a favourite of the King of Kings? Kings on earth are not always able to do what they will. Their favorites may desire, and they may be willing to grant, more then they can. They have not always understanding to know what is best for their favorites. Their favorites may beg, and they give that which is pernicious. They do not always retain the same mind. Their favor may be clean alienated from their old favorites, and cast upon new. They do not always live. They may die before their favorites, and their favorites then be the worse dealt withal even for that favor sake which by the deceased King was shown unto them. Most of these may be exemplified in Ahashucrosh and his favourite Haman. But the Lord our God is subject to none of these. He is able to do what he will: and what his favorites can justly ask. He knoweth what is good, what not good to be granted to his favorites. He is always of the same mind. His favor is stable, and perpetual. He ever liveth. It never did, it never shall, it cannot repent any, to have been this Kings favourite. As Christ himself that high, and chief favourite said, so may everyone that is in him accepted for a favourite, say, The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places: yea I have a goodly heritage. If thou wilt acknowledge the truth, God is thy delight, thy rest, thy health, thy joy, thy happiness, thy refreshing, thy glory, and whatsoever thy soul may piously desire, God will be all that to thee.

Boldly and safely may we also on this ground encourage ourselves against all the envy, malice, ill language, and evil entreating of the men of this world. What if the world account us forsaken, desolate, so long as God saith to us, Hephzibam, my delight in them, Isa. 62. 4.

That we may the more soundly and safely comfort and encourage ourselves in this great prerogative of being God's favorites, let us distinctly note what evidences of God's favor towards his favorites the Holy Ghost doth expressly set down, and that in one book, the book of Psalms.

1 The Lord sets apart him that is a favourite to himself, Psal. 4. 3.

2 Every favourite shall pray unto God in a time when he may be found, Psal. 32. 6.

3 God's praise is in the congregation of favorites, Psal. 149. 1. They are incited to sing to the Lord: and to bless him, Psal. 30. 4. & 145. 10.

4 The Lord will speak peace to his favorites, Psal. 85. 8.

5 He preserveth the souls of his favorites, Psal. 97. 10.

6 He exalteth the praise of his favorites, Psal. 148. 14.

7 Favorites shall shout aloud for joy, Psal. 132. 16.

8 This honor have all his favorites, Psal. 149. 9.

That we be not puffed up with this prerogative, but rather provoked to walk worthy of the Lord, worthy of the vocation wherewith we are called, our care must be

1 To understand his will, Eph. 5. 17.

2 To love him with all our soul, Deut. 6. 5. Psal. 31. 23.

3 To cleave to him, • os. 23 8.

4 To give thanks to him, Psal. 30. 4.

5 To do that which is well pleasing in his sight, Heb. 13. 21.

6 To be followers of his ancient favorites, Heb. 6. 12.

God hath been pleased to choose us in their room, they being translated, he bears such a mind to us, as he did to them. Is it not then most just and equal that the same mind should be in us, that was in them towards God, that the faith of Abel, conversation of Enoch, uprightness of Noah, obedience of Abraham, meekness of Moses, courage of Joshua, devotion of David, repentance of Solomon, constancy of Daniel, love of John, such readiness to follow Christ as was in the Disciples, and other like properties in other favorites of God, may be in us, that so it may never repent the Lord that he hath cast his favor upon us, and made us his favorites. God still remains the same: the same in his essence, the same in his mind & affection to such as are so minded and affected towards him as his ancient favorites were. Wherefore though Abel, Enoch, Noah, Abraham, and other favorites be dead and gone, yet let their spirit appear to live in us: that, while we live, God may not want favorites on earth: but that we for the present may show that we have so set before us the life of our predecessors, as we become examples and patterns to our successors.

§. 97. Of God's account of Saints death.

II. GOD is tender of his favorites death. Their blood he accounts precious. If he have a bottle for their tears, what hath he for their blood? Christ doth forcibly infer his Fathers care of the life and death of his favorites, by arguments from the less: as first from one of the meanest of creatures, thus, One sparrow shall not fall on the ground without your father: Then from the meanest accident that is inherent in man, his hairs (which are no 〈2 pages missing〉 forcible then death? Assuredly their name, estate, liberty and everything else is precious to him, to whom their life and death is precious.

2 Admirable is the comfort which on the fore-named ground God's favorites have or may have in their death. Natural men account death the most terrible thing that can befall a man, because they conceive it to be the period of a man's happiness. But they whose death is precious in God's sight, cannot conceive it to be so terrible, much less such a period. For then would God keep them from death. In that their death is precious, Blessed are they that die in the Lord, (Rev. 14. 13.) When they die, there is good cause they should die. The wise God will not let go a precious thing without cause. Yea he will not let it go without advantage. Their death is advantageable to God, to themselves, to others.

This may surviving friends apply to the death of such as are taken away, be they Magistrates, Ministers, Husband, Wife, Parent, Child, Neighbor, Kinsman, or any other, especially if they have left any evidence of God's favor towards them. Such are but gone before us, not clean gone away from us. Missed they may be: they may not be lamented as lost. Occasion is not to be given to Pagans of just reproof in that we lament those as perished & lost, whom we avouch to live with God, & so by 〈◊〉 expression of our inward affection disannul that faith which by word we profess.

3 This high account which God maketh of his favorites death, is a forceable motive to stir us up to give all diligence to be of the number of these favorites, that so our tears may be kept in God's bottle, our complaints in his bosom, our cries in his ears, our bodies within the guard, even in the hands of his angels, our souls bound in the bundle of life, our life and death in the treasure of his jewels, as a precious thing. For, Precious in the sight of the Lord is the death of his favorites. Yea the soul of one Saint is more precious to him, then infinite multitudes of sinners. Let us covet therefore, and with our utmost power endeavor to be of this blessed Society of Saints, and not consorts of sinners.

§. 98. Of the exposition and resolution of part of the sixteenth Verse.

PSAL. CXVI. XVI.

O LORD, truly I am thy servant, I am thy servant, and the son of thine hand-maid.

THe third reason whereby the Prophet was the rather induced to render solemn praise to God, is here laid down. And it is taken from the constant favor of God towards him. God of old had taken him even from his mothers womb to be his servant, and still continued that grace to him. Therefore he would praise him. The argument may be brought to this brief form.

Godsancient servants must praise him.

But I am God's ancient servant.

Therefore I must praise him.

I deny not, but that this acknowledgement of God's ancient kindness to himself in particular may be referred to the argument indefinitely set down in the former verse, and here added as an application thereof. For, having indefinitely noted how the death of God's favorites was precious in his sight: here he giveth instance thereof in himself, and saith, I am God's servant: and my death was precious to him: for he loosed my bands. This reference is not impertinent. But I take this for another distinct argument, rather then for an application, or confirmation of the former.

There is in the original a word premised which is diversely expounded, because in Scripture it is diversely used, namely as a note of attention, or obsecration, or demonstration, or asseveration: and translated, Behold, Truly, I beseech thee▪ But in all the acceptions thereof it hath an emphasis: and here questionless it is used for emphasis sake, as every of the other clauses are. For first, here is an apostrophe to God, O Lord. 2 A note of asseveration, truly. 3 An

〈2 pages missing〉 The Asseveration is a note of confidence. So as,

II. Saints may confidently profess that relation which God is pleased shall pass betwixt him and them.

The Ingemination importeth an earnestness in that which he professeth, and giveth instance that

III. Confidence in the interest which Saints have in God maketh them earnest in pressing it.

The continuance of the mutual relation betwixt God and him, even from his birth is added as a prop to his faith. Therefore

IIII. Faith is much strengthened by constant evidences of God's favor.

The express mention of his mother, which is for honor sake, showeth that,

V. It is an honor to children to descend from pious parents.

§. 99. Of Saints being God's servants.

I. SAints are God's servants. As this Prophet here so styleth himself, so are the three great Patriarchs, Abraham, Isaac, and Israel: so also Moses, Job, all the true Prophets, the Apostles, as Paul, Peter, Jude, yea and Christ himself, styled.

Sundry are the respects wherein Saints may truly and properly be termed God's servants.

1 As all creatures are: being made, sustained, ordered and governed by the Lord.

2 As many natural men; being deputed by the Lord to special functions and services.

3 As many in the Church, making profession of God to be their Lord.

4 As true, faithful professors, who do indeed take God for their Lord. In the three former respects, (as God's creatures, as deputed to select functions by God, as professors of the name of God) others are servants of God as well as Saints: but the fourth respect, which is the most honorable, profitable, and comfortable respect is proper and peculiar to Saints: and that two ways,

1 By reason of God's affection to them.

2 By reason of their disposition to God.

1 God accounts them members of his house, and answerably affects them as of his household. In regard of such an affection he thus saith of Moses. My servant Moses is faithful in all my house. Yea as united unto Christ, and in him adopted and accepted, he saith to Saints, as to Christ, Behold my servants, whom I uphold, mine elect, in whom my soul delighteth.

2 They are affected to the Lord as dutiful, faithful, grateful servants. An heathen Monarch observed thus much, and thereupon saith, O Daniel, servant of the living God, whom thou servest continually.

This relation thus taken affordeth matter of gratulation and direction to such as can truly and justly apply it to themselves.

Gratulation, by reason of the dignity of it.

Direction, by reason of the duties that are thereupon expected.

1 It is here as a dignity expressed, and made the ground of gratulation. And that not without cause. For though this title, servant, be in it self a mean title, yet in relation to God it is an high, an honorable title. The greatest noble-man in a kingdom thinks himself honored with this title, The Kings servant. But what are mortal Monarchs to the immortal and incomprehensible King of kings? Not only Patriarchs, Kings, Prophets, and Apostles, but Christ the Son of God, thought himself dignified with this title servant, in relation to God. It is therefore a noble service whereof David here saith to God, I am thy servant, &c. and blessed Mary to the angel, Behold the handmaid of the Lord. Moses also and other Saints were such servants. Neither is it any marvel that holy men were dignified with this title, whereas the Father thus speaketh to his Son, It is a great thing for thee to be called my servant. Such is the Majesty, Omnipotency, Immutability, Perpetuity, Integrity, Clemency, Mercy, Bounty, and Excellency every way of this Lord, as it nor will nor can repent any one to have any relation to him, or dependence upon him: which the royal Prophet well understood, when he said to this Lord, A day in thy courts is better then a thousand. I had rather be a door-keepein the house of my God, then to dwell in the tents of wickedness, Psal. 84. 10.

The particular dignities and prerogatives of the Lord's servants, are such as these.

1 They are all free, 1 Cor. 7. 22.

2 All the services which the Lord enjoineth are fair services, Psal. 19. 7, &c. 1 John. 5. 3.

3 The Lord gives ability to do the work which he expects and exacts of us, Joel. 2. 29. Phil. 2. 13.

4 He accepteth and approveth what he enableth his servants to do, Mat. 25. 21. Job. 1. 8, 9.

5 He bountifully rewardeth every good thing. His wages are good and great, Mat. 10. 42. & 19. 29. & 25. 21.

6 God's servants get favors even for others also, Job 42. 8.

7 They are sure of safe protection from all hurtful things, and of sufficient provision of all needful good things, Isa. 65. 13, 14.

8 The Lord taketh care of his servants seed, Psal. 69. 36.

2 This relation directeth us unto such duties as here follow.

1 To honor our Lord, Mal. 1. 6.

2 To obey him, Mat. 8. 9. Col. 3. 22.

3 To fear him with an holy trembling, Eph. 6. 5.

4 To be faithful to him, Num. 12. 7.

5 To do all that we do on duty, Luk. 17. 10.

6 To be no men-pleasers, Gal. 1. 10.

7 To serve him only: not to serve Mammon or any other master, save the Lord, Mat. 6. 24.

§. 100. Of Saints confidence in God's mind to them and theirs to God.

II. SAints may confidently profess that relation which God is pleased shall pass betwixt him and them. This confidence is manifested sometimes in the acknowledgement of that part of the relation which is on man's part: and other times that which is on God's part. In this text, that on man's part is professed, truly I am thy servant. So where he saith, We are the people of his pasture, and the sheep of his hands, People and sheep are notes of relation on man's part. So are clay, and work of God's hands, where the Prophet saith, We are the clay, and the work of thy hands. On God's part, he saith, O Lord, thou art our father, and thou our potter. To like purpose are other like notes of relation on God's part, with confidence professed, thus, Thou art my father, my God, and the rock of my salvation. Thou art my King, O God. Thou, O Lord, art my glory. In these, and other like places, though the note of asseveration, truly, is not expressed, yet the manner of expressing the notes of relation on the one, and the other part, import much confidence.

These and such other relations betwixt God and man, give assurance of God's gracious acceptation and favor. If God meant not to deal with us, as a Father with children, as an Husband with his wife, as a King with Subjects, as a Master with servants, as a Shepherd with sheep, as a Potter with pots (for all these, and other like notes of relation betwixt God and us, are expressed in Scripture) would God have suffered such relations to be betwixt him and us? They are not complemental, and mere titular phrases, but expressions of true, real unions and communions.

Take notice here, of the ground of true, holy boldness and confidence. Wisely and diligently observe how God offers himself unto thee, what bond of relation he suffereth to pass betwixt him and thee. As Saints in former times have done, do thou in thy time. Plead them before God. Confidently plead them, to sharpen thy prayer, to strengthen thy faith. Say to God, Thou, art O Lord, truly thou art my God, my King, my Father, my Master, my Maker, my Shepherd, &c. And on the other side, I am of thy people, & of thy flock, thy child, thy servant, the work of thy hands. Behold thy people, which have of old been called thy people. These sure grounds of faith will enlarge thine heart, and open thy mouth, and embolden thee both to pray to God, and to expect from God what thou prayest for.

That thou mayest do this with the more steadfastness of faith, search thine heart, examine thy disposition, try how thou standest affected towards God. If thou have the mind of a child, a servant, a creature, a sheep towards God, thou mayest rest upon it, God hath an answerable mind to thee. Yea because God hath the mind of a father and master to thee, thou hast an answerable mind to him. The reflection of his respect to thee on thy heart, worketh respect in thee towards him.

§. 101. Of Saints earnestness in pressing their interest in God.

III. COnfidence in the interest which Saints have in God, maketh them earnest in pressing it. It maketh them again and again to press the same thing, which is an undoubted evidence of great ardency. Did not the fire of a zealous spirit even flame out of the mouth of him that doth thus redouble a like relation before God, Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer. The like is manifested by the multiplication of several words to the same sense, thus, Behold and visit this vine: and the vineyard which thy right hand hath planted: and the branch which thou madest strong for thyself. Vine, vineyard, branch, import one and the same thing.

Such confidence as is rightly grounded on an assured interest in God, persuadeth a man's heart that God cannot suffer him to call and cry upon him, and not hear him. Therefore if God at first hear not, he will not presently give over, but rather cry the more earnestly and instantly till the Lord do hear him. Indeed they that know no title that they can make to God, nor believe any interest they have in him, may soon be driven away: as Saul, who, when the Lord answered him not, presently inquired after a witch. But they that well knew their interest in God, took another course. When God seemed to be angry against their prayer, they humbly expostulate the case with God: they press the former favors that God shown to them, and that title which they had in him, and thereupon once and again most earnestly they pray that God would cause his face to shine upon them, resting on this, that they shall be saved.

By that ground of faith (whereof in the former §.) labor to be strengthened in faith. Get confidence in God; and that by considering, as what he is in himself, a potent, prudent, faithful, merciful God: so what he is to thee, Thy God, thy King, thy Father, &c. And give evidence of this thy confidence, by stirring up thy spirit to depend on him, who gives so just cause to make thee depend on him. Oft and seriously meditate on those grounds, and when thou art before God, whether it be in humiliation or gratulation, call them to mind, press them again and again. Imitate the worthy patterns that in this case are prescribed unto us in God's Word. If thus with understanding we do inwardly in our souls, or outwardly with our tongues inculcate our right, title and interest in God's Word, urging the same again and again, thereby our dull spirits 〈◊〉 much quickened, our blunt prayers much sharpened, and our weak faith much strengthened: especially if with patience we can rest upon God. Saints of old by their patient expectation and steadfast confidence attained what was promised. If therefore to trust confidently be the way to receive, we also may so receive.

§. 102. Of the vigor which is preserved in faith by the constancy of God's favor.

IIII. FAith is much strengthened by constant evidences of God's favor. Herewith did he support his faith that said to God, Thou art he that took me out of the womb: thou didst make me hope when I was upon my mothers breast: I was cast upon thee from the womb: thou art my God from my mothers belly. Thou art my trust from my youth: by thee have I been holden up from the womb: thou art he that took me ont from my mothers bowels. It was not only the disposition of Obadiah towards God, but also the evidence that thereby he had of God's affection towards him, that made him with confidence say to Elijah, I fear the Lord from my youth.

By long continuance of ancient favor many demonstrations are given of a fast, fixed, and unremovable affection. So as if by reason of temptations one or more evidences should be questioned, yet others would remain to uphold faith, and to keep it from an utter languishing, and a total falling away. As when an house is supported by many pillars, though some be taken away, yet by the support of them which remain, the house will stand.

1 Be admonished hereby, O Parents, to initiate your children betimes▪ and from the cradle, yea from the womb to dedicate them to the Lord, and to bring them up in the nurtuoe and admonition of the Lord, so soon as they are capable of instruction, that when they are grown even unto manhood, th •• may on all occasions with much comfort and strong confidence say in the same sense that the Prophet here doth, I am the son of thine hand maid; being borne under the covenant, and having in their infancy received the seal of the covenant, and from their child-hood known the holy Scriptures, being taught when they were tender, and thereby brought from their youth to fear the Lord. It is a glorious and blessed prerogative to be borne a servant in God's house. This is no slavish condition: but the best freedom, and most happy immunity that possibly can be. Such as are borne servants in God's house, are by virtue of that their birth sons, and free, from the instant of that their birth. Christ's servant, and the Lord's freeman, are reciprocal terms: either may be said of the other. Christ's servant is the Lord's freeman: and the Lord's freeman is Christ's servant, (1 Cor. 7. 22.) A good inducement this is to provoke parents to suffer this word of exhortation.

2 Be ye also, O Children, exhorted and persuaded, to yield yourselves pliable (from the time that you have any capacity) to the good instruction of your parents: that by your continuing to grow in grace, answerably to the means which by the divine providence have been afforded you, you may with the greater comfort, and stronger confidence, both in time of humiliation when for preventing or averting some judgment, or obtaining or regaining some blessing, you pour forth your souls to God, or in time of gratulation for some judgment removed, or some blessing bestowed, you enlarge your hearts, and open your mouths, you may say to God, I am the son of thine hand-maid: and thou hast been my God from my mothers womb. Take heed that being borne in God's house, and by your parent, the son of his hand-maid, you become not a bond▪ slave, and have the flesh, a bondwoman for your mother. They that serve the flesh in the lusts thereof are such: What can such expect but the doom denounced against the bond▪woman and her son, which was this, Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free▪woman. A woeful doom for such as are borne in God's house, to be so cast out. Thereby they may know that they have nothing common with the true sons of God. Nothing, I say, in regard of those spiritual privileges which belong to God's free-borne children. So walk therefore, O children, that are borne in the Church, so carry yourselves all your days, as you may on all occasions say to the Lord, I am the son of thine hand maid.

§. 103. Of children's honor by pious parents.

V. IT is an honor to children to descend from pious parents. This is true in relation to ancient progenitors. For it was a greater honor to the Jews in all succeeding ages, that they descended from the pious Patriarchs. But the nearer such parents are, the more honorable it is to children. Most of all honorable, when their immediate parents, from whose loins, and out of whose womb they proceed, are pious. Of such an one the Prophet here speaketh, I am the son of thine hand-maid. For questionless he here calleth his mother God's hand-maid, as he called himself God's servant: in a spiritual respect, in regard of God's grace to her, and in her. Such were Solomon's parents, of whom, for honor sake, he maketh frequent mention. Such was as Lois the grandmother, so Eunice the mother of Timothy.

Nothing in truth can make anymore honorable then piety. Whatsoever men's outward condition be in this world, though never so mean, yet if they excel in virtue, they are most honorable in God's eye. What man before God more noble then Peter, who was but a poor fisherman? What woman more illustrious then blessed Mary, who is set out to be a carpenters wife? Pious persons for birth, are borne of God: For dignities they are God's favorites, of God's Court, the most honorable therein: they are the spouse of his son. For revenues, the exchequer of God's treasures is always open for them to have out of it his most precious jewels: yea they are the true heirs of this world, and of the world to come.

1 Such parents as desire that their children should all their days make an honorable mention of them, let them here take notice of the only right course to have their desire accomplished. Let them so walk before their children, as they may have sure evidences that they are God's servants: that when children make mention of their father before the Lord, they may have cause to say of him as Solomon did of his father, Thy servant my father: and of their mother, Thy hand-maid. For a child to style himself the son of a Duke and Dutches, Earl and Countess, Lord and Lady, or any other like, is not in truth such an honor as this, Son of God's servant and hand-maid. By this, poor, mean, despised parents in this world may make their children honorable: and may make their own names honorable to their children.

2 Such children as would have just cause not vain-gloriously to brag, but divinely to glory in their parents, let them here know what kind of parents do give that just cause. If indeed their father be God's servant, and their mother God's hand-maid, let them not be ashamed of them, because they be poor, of mean condition, not esteemed in this world, but heartily thank God that they are borne of such parents as may give them occasion to say, I am the child of God's servant, and of God's hand-maid. It is an hard task to persuade most children hereunto. But they that know God, and the dignities and immunities of his servants, will without all question yield to the truth and equity hereof.

§. 104. Of the resolution and instructions of the last clause of the 16. Verse.

PSAL. CXVI. XVI.

Thou hast loosed my bonds.

THe fourth reason which stirred up the Prophet to give public thanks to God, was the kindness which God had done to him. That kindness was a gracious deliverance from a grievous distress, thus expressed.

Thou hast loosed my bonds. The argument may be thus framed.

They whose bonds thou O Lord hast loosed, are bound to praise thee.

But Thou hast loosed my bonds.

Therefore I am bound to praise thee.

Thus these words have a relation to the principal duty promised in this Psalm.

They may also have an immediate reference to the other part of this verse, and that as an effect following from the cause. The Lord accounted him his servant, and therefore loosed his bonds. To make this reference the better discerned, some join this part of the verse with the former in one entire sentence, which they express in form of a petition thus, I beseech thee, O Lord, seeing I am thy servant, I am thy servant, the son of thine hand-maid, loose my bonds. But the mood and tense whereby this last clause is expressed, admitteth not the form of petition.

And the very matter whereabout he now is, namely gratulation, showeth it rather to be a profession of a former, then a supplication for a future deliverance.

Besides the inference of the 17 verse immediately on this clause doth demonstrate that he speaketh of a thing past, a favor done, and succor received. And that mention is here made thereof as of the cause of praising God. For, if the question should be asked, why mention is here made of loosing his bonds, The 17. verse giveth a ready answer, I will offer, &c. As if it had been more fully expressed, Because the Lord hath loosed my bonds, therefore I will offer a sacrifice of praise.

Wherefore to take the words as our English hath truly and properly translated them, thus, Thou hast loosed my bonds, The word translated, loosed, doth properly signifio, to open; and thus it is diversely applied, as to the parts of ones body, mouth, eyes, ears, &c. To the earth (and that when ordinarily it openeth itself to receive rain, or seed, or extraordinarily, aswhen it opened it self to devour Dathan and his associates.) To the engraving of stones, metals, or any like thing. To doors, gates, treasures, and such like. To the drawing out of a sword: and to the undoing, opening, and loosing of such things as are bound. Thus this word is used to express the undoing of a girdle wherewith a man is girt: the opening of a sack that is tied: and the loosing of cords and chains wherewith one is bound. Where Nebuzaraden saith to Jeremiah, I loose thee from the chains, &c. this word is used. In this sense is it here used. Afflictions and calamities are as bonds, cords, and chains, which fast tie and bind men, which girt and gall, pinch and pain them, yea and oft strangle and kill them: and in these respects called bonds, as in this and many other places, where the very word, that is here, is used in the same sense. Yea because death holdeth men down, as fast bound, so as they cannot stir, it is said to have cords (as was before noted on verse. 3. §. 15.) and when one is delivered from death▪ the grave is said, in the word of this text, to be loosed, or opened.

This phrase then (thou hast loosed my bonds) is metaphorical. It implieth two things.

1 That he was in sore and grievous afflictions, wherewith he was as it were bound, as a man that is taken by robbers and pirates, or by enemies, and fast bound by ropes, chains, or other like bonds. Thus Jeremiah among other Jews that were taken captives by the Babylonians, was bound.

2 That the Lord delivered him from those afflictions, which deliverance was a kind of loosing those bonds, so as they continued not to bind him as before. Thus Nebuzaraden said to Jeremiah, I loose thee this day from the chains which were upon thine hand.

The occasion of mentioning this deliverance, is to convince his soul of the equity of that which he was now in doing, to praise the Lord.

Thus we have A profession of a great deliverance.

This may be considered two ways.

1 Simply, in and by it self.

2 Relatively, in and with reference to the occasion thereof.

In the former consideration, One thing is implied. Another expressed.

1 The thing implied is, that he was in great distress. The mention of bonds, together with the loosing of them, importeth, that bonds were on him: he was bound with them.

2 The thing expressed pointeth at

1 The Author, or Deliverer, Thou.

2 The Kind of deliverance, hast loosed.

The Reference hereof is partly immediate to the very next words, partly remote to the words further off.

The immediate reference sets it down as an effect of that relation which was betwixt God and him. He was God's servant, therefore God loosed his bonds.

The remote reference expresseth it as a cause of his praising God. God loosed his bonds, therefore he would praise God.

So also doth the immediate inference of the 17 verse: Because thou, O Lord, hast loosed my bonds, I will offer praise to thee.

The thin • implied, bonds, intimateth that

I. Saints may fall into inextricable perplexities: Even such as they fall into who are bound with cords and chains, and know not how to unloose them. Hereof before on verse 3. §. 16.

The Author acknowledged to be his deliverer, (Thou) giveth proof that,

II. God is a deliverer from distress.

III. Deliverances are to be ascribed to God. Of both these before. Of the former on verse. 6. §. 35, 36. Of the latter. ver. 8. §. 51.

The Kind of deliverance, hast loosed, giveth evidence, that,

IIII. God can deliver out of inextricable straits. Hereof before on ver. 6. §. 39. 41. and on verse. 8. §. 52.

The immediate reference, importeth that,

V. God taketh especial care of his servants.

This Prophet was God's servant: and God loosed his bonds. Yea the inference importeth that therefore, even because he was his servant, he loosed them.

The remote reference and immediate inference, imply, that

VI. They that are delivered from distress are especially bound to praise the Lord.

§. 105. Of God's respect to his servants.

V. GOD taketh especial care of his servants. As here under a metaphor he is said to loose his bonds, so other where his care is in other phrases set down, thus.

The Lord redeemeth the soul of his servants.

He delivereth his servants from the hurtful sword.

He revengeth the blood of his servants.

He sent plagues among them that dealt craftily with his servants.

He hath pleasure in the prosperity of his servants.

As the affection and respect which he beareth to them, which moveth him to make them his favorites: so the honor which he bringeth to himself thereby, moveth him so and so to deal with his servants. This reason God himself thus expresseth and presseth, For my name sake will I defer mine anger, and for my praise will I refrain, &c. For mine own sake, even for mine own sake will I do it. For how should my name be polluted?

They who have assured evidence that they are God's servants, have good ground to cast their care on him who careth for them. And in their distress to remember this their condition, and with the remembrance thereof to support their faith, and that by pleading it before God, as he who said, Make thy face to shine upon thy servant: save me for thy mercies sake. Enter not into judgment with thy servant. Deale bountifully with thy servant, that I may live and keep thy word. Destroy all them that afflict my soul: for I am thy servant. Believe God's Word, and then say to God, Remember the word unto thy servant. See more hereof before, §. 96.

§. 106. Of their forwardness to praise God who have been succoured by God.

VI. THey that are delivered from distress are especially bound to praise the Lord. This duty is in special enjoined to them: and where it is enjoined, this pathetical exclamation of desire is as the staff of a divine hymn four several times repeated, Oh that men would praise the Lord for his goodness, and for his wondrous works to the children of men. On this ground doth the Psalmist vehemently incite his soul to this duty. And it hath been the constant practice of God's servants after God hath delivered them from danger, and loosed their bonds to praise him: as Moses and Miriam, Barak and Deborah, David, Jehoshaphat, Hezekiah, and many others.

1 Praise is that which God expecteth for his kindness in delivering us: for saith he, I will deliver thee and thou shalt glorify me: so as if any just occasion can be given for performing this duty, this is especially a most just occasion. Yea this being the end why God delivereth thee, it lieth on thee as a debt, a most due debt which thou art to pay. The Psalmist therefore where he speaketh of praising God, gives this reason thereof, Thou hast delivered my soul from death, Psal. 56. 12, 13.

2 Distress makes men to call upon God. If upon deliverance from distress they are not careful to praise God, they show that they perform duties of piety for their own advantage: and give just cause to suspect, that if it were not to reap benefit to themselves thereby, they would perform no duty at all to God.

To satisfy God's expectation, and to testify that respect you owe▪ him, and bear to him, O ye Kingdoms and nations that have had those bonds loosed, whereby you have been bound by your enemies, render that unto the Lord which is most due, solemn, hearty thanks and praise. Do so ye countries and people that have been bound and pinched with the bonds of dearth and famine. And ye O cities and societies that have had the deadly bonds of the plague, and other contagious sicknesses (wherewith multitudes lie still bound) loosed. Ye also that have been in prison, but are now loosed, praise the Lord. Ye that have gone forth against your enemies, and having been compassed about by them before and behind (as Abijah and his armies were) are loosed and freed, be forward to perform your bounden duty, praise the Lord. Praise the Lord ye that go down to the sea in ships, and have there been bound with vehement and violent storms, and in great hazard of death, but are loosed: Especially if ye have been taken by pyrates, made bondslaves, bound to gallies, or bound in dungeons, and are loosed. Yea and ye principal debtors, or sureties, that have been fast bound to hard and cruel creditors, whereby your whole estate hath been in hazard, and you have feared your own, your wives, and children's utter undoing, but are loosed from those bonds, offer to the Lord your sacrifice of thanksgiving. And ye O women who have been bound with the strait and painful bonds of travel, which are loosed, and whereof you are eased. All ye also that have been hard girt with the bonds of the stone, the strangurie, the goute, the cholick, or any other painful malady: or have been fast tied to your beds with the cords of any sickness, and are loosed, give thanks unto the Lord. Whosoever ye be that have with any manner of bonds been bound, say unto the Lord, Thou hast loosed my bonds: and as you say it, so know the end why ye ought to say it, namely to convince your souls of the equity of giving thanks to God, and to provoke them to do it the more readily and cheerfully. When you are about to render solemn praise to God, do as this Prophet did, think of your bonds which God hath loosed. Meditation thereon will much enslame▪ your holy zeal of praising God. When the thought of your bonds which God hath loosed cometh to your mind, then withal inquire (as Ahasuerus did when he heard of the kindness done to him by Mordecai) what hath been rendered unto the Lord, what is to be rendered to him. This will make thee with such a mind as the Prophet did, use these words to the Lord, Thou hast loosed my bond. I will offer to thee a sacrifice of thanksgiving.

§. 107. Of the resolution of the three last Verses.

PSAL. CXVI.

IN these three last verses of this Psalm the Prophet returneth to his profession of rendering praise unto the Lord: wherein some things, that were before set down, are repeated: and other things are added thereto. For the better discerning whereof take notice of two main points expressed therein.

1 A Protestation to praise the Lord himself.

2 A Provocation to others, so to do.

In his Protestation we have,

1 The Matter thereof.

2 The Motive thereto.

The Matter consisteth of two duties.

1 Giving thanks to God. I will offer to thee the sacrifice of thanksgiving.

2 Calling upon God. And will call upon the name of the LORD.

The motive is taken from his vow: where we have to consider

1 The general Matter thereof, I will pay my vows unto the LORD.

2 The particular Manner of performing it.

The Manner is set out by two circumstances.

1 The Time. Now.

2 The Place; which is largely described, and that

1 Indefinitely. In the presence of his people.

2 Determinately, by a description of the place where God's people met. This is here described

1 By the Relation it had to God, In the courts of the Lord's house.

2 By the Situation of it. In the midst of thee O Jerusalem.

The Provocation to others, is in the very last clause of all, thus expressed, Praise ye the LORD.

The first duty in the Protestation was before set down, verse 13. I will take the cup of salvation. Here it is in other words repeated, thus, I will offer to thee the sacrifice of thanksgiving.

The second duty is here repeated in the very same words wherein it was expressed before verse 13. thus, And I will call upon the name of the Lord.

The Matter of the motive, and the amplification thereof by the Time, and by the place, as it is indefinitely set down, are all, word for word, repeated in this 18 ^th verse, as they were before expressed in the 14 ^th verse, thus, I will pay my vows unto the LORD, now in the presence of all his people.

The determinate description of the place in the 19 ^th verse. by the relation it hath to God, and by the situation of it, thus, In the courts of the LORD'S house, in the midst of thee, O Jerusalem, is for substance the same that was noted before, in the latter end of the 14 ^th and 18 ^th verses.

Concerning these repetitions, we may not think that he which used them, used them in vain. He was guided by that divine spirit which would not suffer the least title to be in vain. By repetitions good doctrines are fast fixed in men's minds. Besides other ends before noted for repeating of one and the same thing, whether in the same, or in differing words and phrases, this is a principal one, to testify, and express the more lively, how deeply the soul is affected with such and such a thing. Fit and not affected repetitions are clear expressions of deep affections: yea they are also forcible incitations to incense holy passion in him that useth them, and in them that hear or read them so used. These are the ends why Rhetoricians have invented figures of all manner of repetitions, as,

1 By repeating the same words immediately together in the same sentence, as in the verse before▪ I am thy servant, I am thy servant: and in the Psalm before this, Not unto us O Lord▪ not unto us, &c.

2 By repeating the same in the end of one sentence, and beginning of the next, thus, Sing unto the LORD with the harp: with the harp, and the voice of a Psalm.

3 By repeating the same in the beginnings of several sentences thus, Bless the Lord O house of Israel. Bless the Lord O house of Aaron, &c.

4 By repeating the same in the ends of several sentences, as where every verse of a Psalm endeth with this clause, His mercy endureth forever.

5 By repeating the same in the beginning and in the end, as where the same Psalm beginneth and endeth with this clause, O Lord our Lord, how excellent is thy name in all the earth?

6 By repeating the same in the beginning, midst, and end, thus, Sing praises to God, sing praises, sing praises unto our King, sing praises.

§. 108. Of a soul so ravished with God's praises, as it cannot be satisfied in setting them out.

BY the repetitions noted in the close of this Psalm, the Prophet manifesteth a divine passion, thorough a deep apprehension of God's favor, and succor shown unto him; wherewith he was so ravished, as he could not be satisfied in setting it out: nor thought that he could ever say enough thereabouts. Wherefore he loves to speak of it again and again; and oft to declare his purpose thereabouts, sometimes in some other words, and sometimes in the very same. Hereby he giveth instance, that,

A deep and due apprehension of God's mercies makes a soul unsatisfied in setting forth God's praises. The divine hymns that were penned by such as did indeed deeply ponder on God's mercies, are evident demonstrations thereof. Among other the book of Psalms: and in that book the 47, 103, 107, 135, 136, 148, 149, & 150 Psalms.

God's mercies, the more they are pondered, are the more admired: especially when the greatness, freeness, seasonableness of them, and other like circumstances, together with our unworthiness, and therewithal the need that we have thereof, the sweetness that we taste, and benefit that we reap thereby, are duly and deeply weighed. They are like a bottomless sea, which, the farther it is sounded, the deeper it appears to be: or like to the bright Sun, which, the more it is gazed upon, the more it dazleth the eye. Yea further, God's mercies are so linked together, as when we have occasion to meditate on one, many of them instantly present themselves to the view of our mind: as he that in a clear night lifteth up his eyes to see one star, hath millions on a sudden in his sight: or as he that in the bank of a deep river maketh a gut for a little water to pass thorough, maketh way for a flood to follow after. Thus was this

〈2 pages missing〉 believe that God hears their prayers, cannot but hold themselves much bound to testify all possible thankfulness.

4 He keeps his distress in mind and memory. So long as a man's mind is fixed on his danger and distress, his heart remains on fire with desire of gratitude.

5 He was well instructed in God's goodness, which doth most of all enlarge a man's heart unto all gratefulness.

6 He acknowledged God to be his deliverer▪ whereby he saw himself so engaged to God, as he could not but acknowledge all thanks to be most due unto him.

7 His love was settled on God. Nothing can more enflame zeal then love.

8 He sets God always before him. The presence of him that doth a kindness, doth more and more egg a man on to praise him.

9 He remembered his own weakness in making question of God's promises: whereby he is moved the more to bless God for bringing that to pass, whereof he doubted.

10 He observed that his death was precious in God's sight, and is induced thereby to have God's name in high esteem, and to praise him with the uttermost of his power.

11 He was assured of the mutual relation betwixt God and himself, which obliged him the more to God, and made him the more fervent in praising God.

12 By this benefit all God's benefits came to his mind, which much increased the heavenly fire of zeal in him.

13 He knew nothing to render by way of satisfaction to God: therefore he is the more stirred up to praise him.

14 He useth outward rites to quicken his spirit the more. No marvel then that he is so full of life in performing this duty.

15 He goeth to the courts of the Lord's house, where God's people were assembled together: An especial means to quicken his spirit.

16 He provokes others to praise God: and thereby incites himself the more to that duty.

§. 109. Of expressing the same thing in differing phrases.

THe first branch of the Repetition of the Prophets protestation concerneth the principal duty here promised, thus expressed,

Though the Prophet for substance of matter intends no more here then he did before, verse. 13. yet the different manner of expressing the same, affordeth some other useful instructions: which that we may the better discern, let us take a view of the different phrases.

1 What he styled before, cup of salvations, here he termeth, sacrifice of thanksgiving.

2 Where, before he said, I will take, or lift up, here he saith, I will offer up.

This latter manner of expressing his mind, is the more plain and perspicuous: and serveth as a commentary to the former: in which respect it is not in vain, but to very good purpose, added.

In and by this pattern a useful rule for repeating one and the same thing in different words, is set out, which is, In the latter place to use such words and phrases as are in themselves more easy, and better known then the former, and which may give some light for a better understanding of the former: For, why are phrases added to phrases in and about the same thing, but for illustration sake, to make the point the more perspicuous? That therefore which is added for this end, must be more clear and evident: otherwise multiplication of words and phrases is idle and absurd.

§. 110. Of offering a sacrifice of praise.

WHere the Ptophet saith I will offer, he useth a word that signifieth to flay, but is most usually applied to the slaying of beasts or birds for feasts or sacrifices: a noun therefore derived from that verb is here and in many other places put for a sacrifice. Our English, as well as other tongues, can well express this derivation thus, I will sacrifice the sacrifice of thanks. The express relation of this oblation to God, in this phrase to thee, importeth a kind of donation, that thereby something was given to God. The attribute of thanksgiving, distinguisheth the kind of sacrifice. The word signifieth confession, and it is applied sometimes to man's sins, and sometimes to God's properties and works. Joshua useth this word where he saith to A. chan, Make confession to God, meaning confession of sin. And the Psalmist useth this very word where he saith to God, I will publish with the voice of confession, (or thanksgiving) and tell of all thy wondrous works. In this sense this word is oft used. That staff of the Psalm of praise which is four several times repeated, by this word, doth set out praise and thanksgiving to God, thus, Let men confess before the Lord his goodness. Hereupon that sacrifice which was offered up when men recounted and acknowledged God's mercies towards them, was called a sacrifice of confession: which phrase is here used in this text, and translated▪ sacrifice of thanksgiving, or sacrifice of praise. The signification of the Hebrew word, is the rather to be observed, because it doth excellently set out the nature of thanksgiving, or praise, as it hath reference to God, which is, to confess and acknowledge God to be what he is, to do what he doth, and to give what he giveth. To offer a sacrifice at such a confession, or thanksgiving, added much to the solemnity thereof: and made it more honorable in it self, and more acceptable to God: which that we may somewhat the more distinctly discern, let us take a brief view of the several sacrifices which were appointed by the law to be offered.

§. 111. Of the several sacrifices of the Law.

A Sacrifice (as the word is usually taken in the Law) was A pious rite whereby something was offered to God. I term it, a rite, because it was one of those external ceremonies which God ordained to be used in his Church till the fullness of time should come. I add this attribute, pious, unto it, to show that it was an action of piety, a part of divine worship. In every sacrifice something either with, or without life, was brought, and by the Priest, in the name of him that brought it, offered to the Lord. Herein lieth a main difference betwixt this, and other rites, and in special betwixt a sacrifice and a sacrament. The essential action of a sacrament is a receiving from God; of a sacrifice, an offering to God. They which entered into the ark, and abode therein, they which passed thorough the red sea, and they which were under the cloud ( all which were sacramental rites, answerable to our sacrament of Baptism) received thereby preservation, protection, and direction from the Lord. So they which were circumcised received the seal of remission of sins. They which celebrated the Passover received the scale of deliverance from bondage. They also which eat Manna, and drank the water that flowed out of the rock ( which answered to the Sacrament of the Lord's Supper) apparently received both spiritual and temporal blessings from the Lord. But in all manner of sacrifices something was brought and offered to the Lord, as will more evidently appear by a particular enumeration of the several sacrifices: which may thus be distinguished.

Two ends there were of sacrifices.

One to pacify the wrath of God provoked against man for his sin. On which ground David giveth this advise to Saul, If the Lord have stirred thee up against me, let him smell an offering.

Another to gratify God for some favor received. Thus Asa and his people having gotten victory over the Ethiopians, that came against him with an army of ten hundred thousand, offered of the spoil to the Lord.

According to these ends sacrifices were,

1 Expiatory, for expiation of sin.

2 Gratulatory, for testification of thanks.

Expiatory sacrifices were express types of the sacrifice of Christ, by which only sin could be taken away. Under this head are comprised Whole burnt offerings for atonement, several sorts of sacrifices for the sins of several persons, as of Priests, whole assemblies, Princes and private persons, and all kinds of sacrifices for cleansing such as were legally unclean, as lepers, those that had running issues, or had touched a dead corps, or any unclean thing, with the like.

Gratulatory sacrifices were visible representations of that praise, obedience, and benevolence which all God's people are bound unto. Of these there were two sorts.

1 Such things as had life, and were slain.

2 Such as had no life, and were offered to God.

Many peace-offerings, free-offerings, vow-offerings, and first-lings of living creatures, were slain for gratulatory sacrifices: and that to show, that even in gratulation expiation must be made, and that by the blood and sacrifice of Christ all things are made acceptable to God. The word therefore that importeth, slaying, is attributed to gratulatory sacrifices.

Their meat-offerings, and drink-offerings▪ many free-offerings and vow-offerings, first-fruits, tithes, and such like, were of things without life. These are usually expressed by a word that properly signifieth a gift, which we translate offering, because in way of gratitude they were given to the Lord, and offered up to him.

Gratulatory offerings were ordinary, or extraordinary.

Ordinary were those which were constantly offered every morning and evening, and at other times in their seasons were brought as first-fruits, tithes, &c.

Extraordinary, were such as for removing some great and imminent judgment, or conferring some special blessing were brought and offered unto the Lord.

1 The offering up of these extraordinary sacrifices set out a most solemn and extraordinary manner of praising God. And this is the substance of that which the Prophet here intendeth under this phrase, I will offer to thee the sacrifice of thanksgiving. For, they offered to God, not in regard of any need that God had, but as giving thanks for what he gave: and as sanctifying the creature.

Of an extraordinary manner of praising God for extraordinary favors, sufficient hath been before delivered, §. 3.

2 The testifying of his gratitude by an outward warrantable rite, was before expressed, Verse 13. §. 86.

3 The kind of sacrifice whereby the Prophet would testify his thanksgiving, was a duty of piety, an especial part of God's worship, prescribed by God, and of force in those days: from which particular we may safely infer this general.

I. True gratitude to God is to be testified by performing due worship to him.

4 This rite being such an one as in and by it, that which God by his law required, was given to him, it giveth instance that▪

II. What is warrantable must in gratitude be given to God.

§. 121. Of testifying gratitude by piety.

I. TRue gratitude to God is to be testified by performing due worship to him. As this is implied under offering of sacrifices, (whereby the Jews were wont to testify their gratefulness when they had more then ordinary occasion to do so) so is it in other places more plainly and expressly set down: as where the Psalmist saith, I will come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy temple. I will sing praise unto thee: I will worship toward thy holy temple, and praise thy name for thy loving kindness. As he promiseth for himself, so he stirreth up others after the same manner to testify their gratitude, saying, Give unto the Lord the glory due unto his name: worship the Lord. Where Jacob in his vow of thanksgiving useth this phrase, This stone shall be God's house, what else doth he mean, but that that place should be consecrated to duties of piety, for worshipping of God. Thus Abraham's servant in testimony of his thankfulness to God for the good success which he gave him, Worshipped the Lord: so did the Israelites after Moses had brought them news of their deliverance from Egypt. So Joshua, Gideon, Jehoshaphat with his people, Hezekiah with his also, and many others. Yea the celestial spirits do use in praising God to worship him.

1 A main end of praising is to glorify God. For, saith the Lord himself, Who so offereth praise, glorifieth me, (Psal. 50 23.) But there is nothing wherein and whereby we may more glorify God then by worshipping him. Witness the practice, not only of them who on earth are instructed by the spirit of illumination in the good acceptable, and perfect will of God, but also of them in heaven, who are made perfect in all knowledge and understanding thereof.

2 Works of piety, wherein the worship of God consisteth, are the works wherein God most delighteth, and which he best accepteth. The spouse therefore of the Lord, that the King might greatly delight in her, hath this advice given to her, Worship thou him, Psal. 45. 11.

3 By works of piety all other actions of rejoicing are seasoned, and sanctified. This moved the pious Jews to begin their weighty affairs with sacrifices, (which were then, as we have heard, principal parts of piety, and of divine worship) and therewith to end the same, compare 1 Sam. 10. 8. with 1 Chro. 16. 1.

4 By giving thanks in and by such duties as are prescribed for God's worship, we show that our hearts are set on God, and prepared to do service to him, who hath done kindness to us. Yea the duties wherein service is done to God will raise our minds unto God, and fix them the more steadfastly on him. So as this kind of sacrifice is questionless the best and greatest that we can offer up: a perfect oblation in the kind of it. And this will prove an occasion of much confidence to us.

As occasions of thankfulness are offered unto us, and as by God's Spirit we are moved to take those occasions for giving thanks, let us here learn how to order, how to sanctify, how to make the same acceptable to God. Though the particular ceremony of worshipping God by sacrifices be now abrogated, yet the general equity of performing due worship to God, doth still, and ever shall remain in force. Take notice therefore of that manner of worshipping God which now under the Gospel is warrantable. The parts of divine worship are prayer, singing of Psalms, reading, preaching, hearing the Word, and celebrating the Sacraments. These are as sacrifices of bullocks and calves, goats and kids, sheep and lambs, turtles, pigeons, spartowes: and all manner of meat and drink-offerings. By a pious, devout, reverend, and upright manner of performing these, thou testifiest, and sanctifiest thy thanksgiving to God. When these holy duties of piety are performed for gratitude sake, when in, with, and by them thanks is given to God, then are they for substance in a spiritual respect sacrifices of thanksgiving: and the Lord will accept them as sacrifices of thanksgiving.

§. 113. Of giving to God.

II. WHat is warrantable must be given to God. The sacrifices, whereof mention is here made, were by the Law prescribed: and in all manner of sacrifices by the Law prescribed, something was given to God. They therefore that appeared before the Lord without a sacrifice, are said to appear empty: which was expressly forbidden. The many precepts of bringing oblations, vow-offerings, free-will offerings, first-fruits, tithes, and other gifts unto the Lord, and God's gracious acceptation thereof: yea and the many threatenings against those who brought not those gifts unto the Lord, and judgments executed upon them, give sufficient proof to the fore-mentioned must. What is warrantable must be given to God. The pious Jews manifested herein much zeal to the Lord. When the Tabernacle was first to be made, the people were so free-hearted and bountiful in bringing rams skins, badgers skins, Shittim wood, oil, spices, sweet incense, fine linen, blue, purple and scarlet, brass, silver, gold, and all manner of precious stones, as they brought more then enough: a proclamation was made to restrain them. Wonderful great and precious were the treasures which David and his Princes prepared for the Lord towards the building of his house. At that time they offered burnt offerings to the Lord, a thousand bullocks, a thousand rams, and a thousand sheep, with their drink-offerings and sacrifices in abundance. 4sa and his people offered seven hundred oxen, and seven thousand sheep. Hezekiah and his people, two thousand bullocks and seventeen thousand sheep. Josiah and his people three thousand and eight hundred bullocks, and thirty seven thousand six hundred small cattle. Solomon went beyond all these, and offered a sacrifice of two and twenty thousand oxen, and an hundred and twenty thousand sheep. Behold here what testimonies of gratitude were given to the Lord.

Object. To what end were such oblations, when as God required them not, nor cared for them, Psal. 40. 6.

Answ. 1 Singly and simply in themselves, as external and earthly things, God took no delight in them, Psal. 50. 8.

2 As mere ceremonies separated from the substance and truth which they tipified, God neither enjoined nor required them, Psal. 40. 6.

3 As clokes for hypocrites to cover and color their impieties and iniquities, God detested them, Isa. 1. 10, &c. Isa. 66. 3.

But as external evidences of true piety, as types of Heavenly Truths, as parts of that outward worship and service which God prescribed, as visible demonstrations of gratitude, he was well pleased with these sacrifices: they caused a sweet savor to enter into his nostrils, Genes. 8. 21. Exod. 29. 18. Levite. 1. 9.

Though God the Creator of all things stand in need of nothing that the creature hath, or can offer to him, yet by giving to him the things which in his Word we find to be acceptable to him, we manifest a willing and ready mind to do what lieth in our power: and give evidence that if anything which we had, could stand the Lord in any stead, or do him any good, we would with all our hearts gratify him therewith: which mind God doth as kindly and graciously accept, as if indeed he were profited by that which we offer unto him.

Be liberal and bountiful to the Lord, whosoever ye be that have anything to give to the Lord. And who is it that hath not something, yea that hath not much to give, if he be no niggard of what he hath? The poorest that be, have as many calves, as Solomon had, to offer to the Lord: calves of their lips, (Hos. 14. 2.) These are sacrifices which may be offered up to God, (Heb. 13. 15.) The poorest that be, have a body, which they may present as a living sacrifice holy and acceptable to God, (Rom. 12. 1.) The poorest that be may every day morning and evening and at other times also direct their prayer to God as incense, (Psal. 141. 2.) Yea they may mixe therewith the sweetest incense of the intercession of Christ, and offer all up upon the golden altar which is before the throne, (Rev. 8. 3.) The poorest that be may bring to God a broken heart and a contrite spirit, which is a sacrifice that God will not despise, (Psal. 51. 17.) The poorest that be may do justly, love mercy, and walk humbly before God, which the Lord preferreth before burnt offerings, and calves of a year old: yea before thousands of rams, or ten thousand rivers of oil, (Mic. 6. 8.) These and other like offerings have all of all sorts (not the poorest excepted) now under the Gospel to bring and give unto the Lord. These sacrifices Saints offer to God. These sacrifices they solemnize without intermission day and night, especially that of giving themselves to God. All good works are sacrifices fit for God, and acceptable to him. There are also several talents given to several persons, though not to all alike, (for to one are given five, to another two, to another but one) yet to him that hath the least so much is given, as by a good improvement thereof, he may bring some increase and advantage to the Lord, and that so acceptably, as the Lord thereby will be moved to say, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, &c. (Mat. 25. 21.) As for rich men, they may yet further honor God with their substance, (Prov. 3. 9.) They may do good and distribute: for with such sacrifices God is well pleased, (Heb. 13. 16.) They may so communicate to the necessities, not only of the poorest Saints, but also of the Ministers of God's Word, as what they do in this kind may be an odour of a sweet smell, a sacrifice acceptable and well pleasing to God. (Phil. 4. 18.) Thus as there were sacrifices of old, there are sacrifices still: as oblations of old, so oblations still. Only the kind of them is altered.

These sacrifices allowed, approved, accepted under the Gospel, Please the Lord much better then oxen and bullocks that have horns and hoofs: yet to us are they nothing so chargeable, as the oblations, and sacrifices were to the Jews. Why then do we return so little to the Lord? Are his mercies fewer in number, or less in worth to us under the Gospel, then they were to his people under the Law? If the difference betwixt the old and new covenant, betwixt God's dealing with his Church before, and since Christ was exhibited, were thoroughly discerned, we should find just cause to say, He hath not dealt so with the Jews, as he hath dealt with Christians. We want those zealous affections which the pious Jews had. Were our inward disposition answerable to theirs, we would not, we could not come so short as we do of outward expressions of gratefulness. Let us by due meditation of God's surpassing kindness to us, be stirred up willingly and cheerfully to give what we shall understand to be acceptable to him. God gives all: to God again let all be returned.

§. 114. Of vowing praise to God.

PSAL. CXVI. XVIII.

I will pay my vows unto the LORD, now in the presence of all his people.

THe immediate inference of this verse upon the former, showeth the principal matter of the Prophets vow. For he maketh mention of his vow, as of a motive, the more to provoke him to offer up a sacrifice of thanksgiving. But if he had not vowed such a sacrifice, what motive could his vow have been thereto? This approved pattern of the Prophet giveth evidence, that,

Where mention is made of performing vows, express mention useth there to be of this very matter, and that where directions are given for vows, thus, Offer unto God thanksgiving, and pay thy vows: and where performance is promised, thus, My praise shall be of thee, I will pay my vows. Thy vows are upon me, O God: I will render praises unto thee. I will sing praise to thy name forever, that I may daily perform my vows, The praises which he sang to the Lord tending to this end, that he might perform his vow, evidently prove that he had vowed so to do. Where Jacob vowed that the stone which he set for a pillar, should be God's house, what intended he thereby, but that public and solemn praise should be given to God? This was the main substance of Iepthahs vow, that in way of thanks he would give something to the Lord. If his vow had not too far extended it self, even to such things as might not be offered to the Lord, it had been a warrantable and commendable vow.

1 A vow rightly made is of something to be done for the Lord's sake, and to testify our respect to him. If a vow be made against any sin, or against temptations or occasions that lead thereto, it is because by sin God is offended and dishonored. Now to vow against that whereby God is offended and dishonored, is implicitly to please and to honor God. If a vow be made for performing any duty, that is made somewhat the more directly to the honor and praise of God: for, all good duties tend thereunto. Now, because there is nothing wherein and whereby we can more honor God, or better testify our respect to God, then by giving praise to him, to praise God must needs be a very fit subject for a vow: yea the best that can be.

2 In making a vow something is aimed at, either as received, or as expected from the Lord, which occasioneth the making thereof. When in distress a vow is made, it is in expectation of deliverance from that distress. When to avoid sin, a vow is made, it is to gain assurance of pardon for that sin before committed, and assistance against it for the time to come. Though in these and other like cases a vow be made before the kindness, for which it is made, be received, yet it is to bind us unto gratitude for the kindness which we desire and expect. If after a kindness conferred a vow be made, then it is an apparent testimony of gratefulness. But what duty more proper to gratitude then praise of God? Wherefore, to praise God is a matter most meet to be vowed.

3 Those duties whereunto we are most bound, from performance whereof, no superior power on earth may hinder us, which by the gift of grace, that God useth to give to his children, we are able to do, we ought especially to vow. But in the uppermost rank of all such duties, praising of God, is most justly to be placed. So as, if any be meet to be vowed, this is of all most meet.

4 A vow must always be joined with prayer. Commonly when men earnestly desire the removal of some evil, or the obtaining of some good thing, in opening their desire to God, they will vow something to him. At least when a vow is made, prayer must then be made for grace to keep it. Now when in making any petition to God, the mind is fixed on rendering something to God, and is thereby brought to vow praise unto him, this vowing of praise will much enlarge the desire of a man's heart, and settle his soul in assurance of obtaining what he desireth.

A vow of praising God in craving any blessing from God, is like to this protestation, As we forgive them that trespass against us, annexed to the fifth petition, whereby we are stirred up more earnestly to crave, and more steadfastly to believe, pardon of our sins. The thought of praising God, especially when it is ratified by a vow, works much confidence in God's favor towards him, that is in truth resolved to perform that vow. Is not this then a very meet matter to be vowed?

Do ye now inquire, what ye may vow, what ye may render? Whether such creatures as were sometimes offered on altars? Thou needest offer no such thing. There is in thee what thou mayest vow and render. From the ark of thy heart bring forth the incense of praise. Now therefore ye who are well informed in the lawfulness, meetness, excellency and utility of this duty of making vows to God, (whereof before) and are thereupon moved to put the duty in practice, here take notice of this main matter of a vow, and be forward in vowing praise to God. When for themselves men crave in sickness, recovery of health; in penury, supply of their necessities; in restraint, liberty; in sterility, children; in oppression, protection; in their labors, success; in any danger, safety; or in any other case, any needful blessing; yea when they pray in the behalf of others, whether for the Church in general, or such parts thereof as are in distress, or for their own nation, city, town, parish, family, children, or any others: when they pray for anymore then ordinary blessing, and favor from the Lord, let them in making that prayer vow to render praise unto the Lord: that when the Lord giveth any evidence of hearing their prayer, they may say, I will praise thee, O Lord, that I may perform my vow.

See more of this verse, before, on verse 14.

§. 115. Of the meaning and method of the last Verse.

PSAL. CXVI. XIX.

In the courts of the LORD'S honse, in the midst of thee, O Jerusalem.

IN these words the Prophet determinately and expressly setteth down the place where he vowed to praise the Lord. In the former verse, and before that in the 14 ^th verse, he generally professed to do it, in the presence of all God's people. Here he describeth the place of the presence of God's people, where they assembled together: and that

1 By the Relation thereof to God.

2 By the Situation of it.

The place in relation to God is styled the LORD'S house. This title is in Scripture used to express a select place, or an elect people.

As it hath reference to a place, it is taken indefinitely or determinately.

1 In an indefinite acception any place where God is pleased to afford an especial representation of his presence, may be named God's house. Thus that place where Jacob in his journey lay and slept, is called The house of God, because of that divine vision wherein the Lord there appeared to him. The reason of this name given to that place, is expressly rendered in these words, Surely the LORD is in this place. On a like ground the places where the Lord appeared to Moses, and to Joshua, are called holy ground.

Determinately, this title, God's house, is attributed to places on earth, or in heaven.

On earth it was given to two places, the Tabernacle and the Temple, both that which was built in Solomon's time, and that also which was built after the captivity. These in their several times were places where were especial representations of God's presence, and whither God's people by God's appointment assembled to worship him, and in those respects were called God's house.

2 The Tabernacle continued to be God's house the space of 487 years, from the first making of it in Moses his time, till the Temple which Solomon built was finished. Then was the Tabernacle carried into the Templ • and after that remained no more to be of use for an 〈…〉 God.

3 The Temple which Solomon 〈…〉 continued to be God's house for the space of four hundred •• ares, from the time when it was first built till the burning of it down in Zedekiahs time.

4 The Temple built after the • aptivity continued for the space almost of five hundred years, from the time of Zerubbabel, till it was utterly ruinated by the Romans.

5 The highest heaven is called God's house, most properly, because the most perspicuous manifestation of God's presence, that can be given, is there given.

6 The elect people who are styled, The house of God, are those that are comprised under this title, Church, which is the communion of Saints. In this communion, all that profess the true Christian Religion, and subject themselves to the ordinances thereof, are, in the judgment of charity, reputed. To these S. Paul having given this title, house of God, to show whom he meant thereby, he addeth, which is the Church of the living God. These Saint Peter meaneth where he saith, Judgment must begin at the house of God, (1 Pet 4. 17.) For as the whole Church jointly considered in it self, so also every particular member is counted and called God's house. Thus is this phrase taken where the Apostle, in relation to the Lord, saith, Whose house we are, (Heb. 3. 6.) and again, Ye are the temple of the living God, as God hath said, I will dwell in them, (2 Cor. 6. 16.) So as everyone may account himself to be a spiritual house of God, so he walk not in the flesh, but in the spirit.

Concerning the particular house of God, which is here in this Psalm mentioned, it can hardly be determined for certain which it should be, because the Author, and Time of penning this Psalm are not expressed. If the Psalm were penned by any Prophet after David's time, then questionless he meaneth the Temple. If David (as it is most probable) were the penman of it, then can it not be meant of the Temple, which was not then built: but rather of the Tabernacle.

But hence ariseth another doubt. In David's time there were two sacred Tabernacles. One made by Moses, called the Tabernacle of the Lord, which was in the high place at Gibeon. The other made by David for the Ark of God. In both these Tabernacles there were Ministers appointed to perform daily services to the Lord. Which then of these Tabernacles is here meant?

They were in several places. Gibeon was one of the cities of Benjamin allotted to the Priests. There was the Tabernacle. But the Ark was in the city of David, which was Zion in Jerusalem.

The title, house of God, and the courts applied to that house, give some evidence, that he meaneth the Tabernacle made by Moses. For that is usually styled the house of God, the Tabernacle of the Lord. But the Tabernacle that David made is never so called. Besides we read of a spacious court appertaining to the Tabernacle made by Moses. For, that Tabernacle (as afterwards the Temple after the pattern thereof) was divided into three parts.

1 The innermost, called the Sanctum Sanctorum, the most holy place, whereinto the High Priest only was to enter, and that but once a year.

2 The Middlemost, called the holy place, wherein the Priests performed their daily services, in which respect it was called the court of Priests.

3 The outermost; called the court of the Tabernacle. Into this came all the people: in which respect it was called the great court. Hither they brought their sacrifices; here they stood and beheld the Priests offering them: for the great altar whereon the ordinary sacrifices were offered stood at the partition betwixt this court and the holy place. Hence was it, that the people are said to compass the altar: and to lay hold on the horns of the altar. But we read not of any such courts appertaining to the Tabernacle which David made. Yea after David had made a Tabernacle for the Ark, the most solemn assemblies were notwithstanding at the other Tabernacle. It is therefore most probable, that by the Courts of the Lord's house he here meaneth that public and solemn place of assembling at the Tabernacle of the Lord.

Object. That Tabernacle was in David's time at Gibeon, how can that stand with the situation of the place here mentioned, In the midst of Jerusalem.

Answ. It is not necessary that both those clauses be applied to one and the same place. But as he mentioneth two duties, so he noteth two places fit for each duty. The first duty is to offer sacrifice of thanksgiving. This was most fit to be done in the Tabernacle at Gibeon, which was the court of the Lord's house. The other was to call upon the name of the Lord. This was most fit to be done before the Ark which was in the Tabernacle that David had made for it, in his own city, even in the midst of Jerusalem.

Jerusalem was the most famous city that ever appertained to the Jews. It was the place where Melchizedek the first, most ancient, and best King that we read of after the flood, even that King, who by reason of his integrity was called a King of righteousness; and by reason of the peace which he preserved, the place where he reigned was called Salem. That Jerusalem was this Salem, both the notation thereof, and also the title Salem (after it was called Jerusalem) given to it, do give sufficient proof. The Hebrews do use the name Jerusalem where this Salem is mentioned. This title Jerusalem is compounded of two words. One is taken from that proverbial name which Abraham gave to the place where he was about to sacrifice his son, Jehovah-jireh, the Lord will provide. The other is taken from the name of the place where Melchizedek was King, which was Salem, peace. So as the meaning of the name of Jerusalem is, He will provide peace, or the vision of peace. The Hebrew word is oft set down in the ^f dual number, a number that signifieth two, because of the two places whereon it was built, which were Salem before mentioned, and Moriah, the place whither God sent Abraham to sacrifice his son. This place being the chiefest of all the cities that were among the Jews, the only people of God under the Law, wherein the Ark then was, wherein the Temple was to be built, was an especial type of the Church of God: and as in the Old Testament the militant Church is oft set out by that name, so in the New, the triumphant Church. Though therefore I cannot but think, that the Prophet here meaneth literally the city which was called Jerusalem, yet I doubt not but that under this title may also typically be meant the Church of God.

The substance of that which he intendeth by this description of the place is to show that he would perform the forenamed duties in public and populous places, such were the courts of the Lord's house, where all the people of the Lord met together. Such also was Jerusalem the metropolis, and chief city of the Kingdom, where the Kings court was, and whither all of all sorts resorted. And that he might not be thought to intend to do it in a private corner of the city, closely and secretly, he addeth, in the midst, in the most open and populous part of that ample and populous place: which implieth an holy boldness: he would not be ashamed to bind himself publicly to perform such bounden, public duties. Yea further to show how his heart was set on that place where the Ark of the Lord was, by a most elegant and familiar kind of turning his speech to that place, as speaking to a most familiar friend in whom he delighted, he saith, thee, O Jerusalem. In the midst of thee.

In this pattern of the Prophet is declared

A fit place for solemn and public duties.

Of this Description both the Matter and the Manner are distinctly expressed.

The Matter pointeth at two places.

1 That which was consecrated to sacred duties.

2 That where the most glorious representation of God's presence was set.

The former is set out

1 Generally, by the use of it. In the courts. Courts are places for assemblies.

2 Particularly by the quality of it. House of God. God's house is a sacred house, where sacred duties of piety are performed to him.

The latter is expressed by the name of it, Jerusalem: and amplified by that part thereof where he would perform the fore▪mentioned duty, the midst.

The Manner of setting out this latter is by an Apostrophe, turning his speech to the place it self, and speaking to it as to an intelligible creature, thee O Jerusalem.

〈2 pages missing〉 3 There are times of founding new Churches, and edifying settled Churches. Planters and Founders may have more liberty then such as find Churches planted, and settled in good order.

4 There are places of persecution where no liberty is granted for public assemblies: and places of peace, where Churches have much rest, and great liberty. In places of persecution bounden duties must rather be performed in private, then omitted. For matter of circumstance must give place to matters of substance: matters of conveniency to matters of necessity.

Wherefore to leave extraordinary persons to their extraordinary warrant, we that live in well settled Churches, where thorough the diviue providence we have public places for divine services set apart, whereunto we have much liberty on all occasions to resort, ought to be of his mind, who Was glad when they said, let us go into the house of the Lord: and was exceedingly perplexed when by force he was kept from thence. It was of old fore-told that this should be the disposition of Saints under the Gospel in the kingdom of Christ: to say, Come ye, let us go up to the mountain of the Lord, &c. Christ and his Apostles, though they had just cause and good warrant to perform many public duties in private places, yet did they much frequent those public places, where public duties were in their time performed. Of Christ it is expressly recorded that, as his custom was, he went into the Synagogue on the Sabbath day. Of the Apostles also, and of them that continued in their doctrine and fellowship, it is said, They continued daily with one accord in the Temple praising God. Herein lieth a main difference betwixt such, as like Christ, do all to edifying ( He ever taught in the Synagogue and in the Temple, whither the Jews always resort) and such as do all for their own ends, seeking to beguile others. ( They creep into houses, and lead captive silly women.) Wherefore to manifest a mind that aimeth at God's glory, the edification of the Church, the quickening of our own spirits, let us take the occasions that are offered, to go into the courts of the Lord's house, and perform duties of piety according to their kind, public duties publicly, solemn duties solemnly. This is a good Christian decorum, agreeable to that Apostolical rule, Let all things be done decently and in order, (1 Cor. 14. 40.) Let us therefore be everyone of his mind who said, in the midst of the faithful people I will praise thee, I will publish thee, O Lord.

§. 117. Of God's houses.

II. PLaces set apart for God's worship are God's houses. More then five hundred times is this title house of God, or house of the Lord, in holy Scripture attributed to places deputed unto divine service. And because worship is done to God, not only in material Temples, but also in the communion of Saints, yea and in the bodies and souls of particular Christians, they also are called God's houses.

1 Though the Lord in his infinite essence be everywhere present, filling heaven and earth: and have the eyes of his providence in every place beholding the evil and the good: yet the special presence of his grace and favor abideth in the places where he is truly and and duly worshipped. These places therefore are to him as Kings palaces and houses: which most properly they account their own.

2 God's greatest care is over these places. He bringeth light into them by his word: he beautifieth them by his ordinances: he continually repaireth them, and keepeth them from ruin by holy discipline. In them are the treasures of his graces. Orders, Offices, All needful provision, The bread of life, The wine of spiritual consolation and other like blessings of an house are there. There God dines and suppes with his people. All things fit for an house are there; which, whosoever observeth, cannot but say of such a place, it is the house of God.

3 God is very jealous over such places. He cannot endure to have them defiled, profaned. It was one cause of the Jews captivity, that they polluted the house of the Lord.

O how enamored should we be with such places! If we be where we cannot come to them, nor join with God's Saints in worshipping the Lord, how should it grieve us? No place in the world, were it every way as fair, as fertile, as pleasant, as profitable in all earthly commodities, as Eden, or Paradise was, should give us content, if God's house be not there: if no place be there for Saints to assemble together to worship God. In nothing is any part of the earth made more like to heaven, then in having God's house scituate on it. The Prophet fore-told that the mountain of the Lord's house should be established in the top of the mountains, and exalted above the hills. Why should it not be accounted the hill of hills, where there is such plenty of all delectable things: where there is such a plenitude of plenty? It is an hill of peace, an hill of joy, and hill of life, an hill of glory. We count cities and towns that have Kings and Noblemen’s houses in them, happy, by reason of the great provision, and all manner of commodities that are brought to them. Much more happy may we account those cities and towns where are many houses of God: if indeed they be true houses of God. External buildings made with stone or brick, timber, lead, iron, and other such materials, though never so pompous and glorious without and within, cannot justly be accounted God's houses, if God's people assemble not in them to worship God, if God's ordinances be not there duly observed, if there be no prayers made to God, no Word of God preached, no Sacraments administered, no divine discipline exercised in them. But where these are, there are God's houses. And happy are the places where God's houses are.

Ye that desire to dwell in cities or towns, be sure that God's houses be in those cities or towns. What are best ordered companies without the communion of Saints? What the best merchandizes without such as are brought from the celestial Canaan? What all sort of wares without such as the wisdom of God setteth out?

And ye that desire to have your houses stand by themselves in the open air, be sure that an house of God be so near them, as on all occasions ye may resort to them. What is the sweetest air without the breath of God's Spirit? What the most fertile soil without the fruitful word of God? What the clearest springs and brooks without the current of grace? What the best grown woods without God's plants? What the most melodious singing of birds without Saints singing hymns and spiritual songs, making melody to the Lord in their hearts? What all country or city commodities without divine ordinances? But in God's houses (rightly and justly so called) are all these to be had. There is a kind of fatness of God's house, that is a fullness and sweetness, whereby all that duly frequent the same, shall be satisfied. Be therefore, if possibly ye can, where God's house is. Blessed are they that dwell there. The Psalmist in a rhetorical amplification of this point seemeth to envy the sparrows and swallows which roosted and built their nests about the house of God whereunto he could not come, though his soul longed and even fainted for it.

Finally, ye that have that favor and honor to dwell where God's house is, esteem it as a great favor and high honor: and testify as much by your answerable carriage.

1 Frequent God's house on all occasions. The Christians of the purer primitive times of the Church, continued daily with one accord in the Temple. This one thing did the Man after God's own heart desire, and professeth more and more to seek after it, even to dwell in the house of the Lord all the days of his life: that is, as an inhabitant to have recourse unto it on all occasions. For, saith he to the Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth.

2 Keep thy foot when thou goest to the house of God: that is, keep thine heart, which is to thy soul as thy foot to thy body, to carry it this way and that way. Go therefore to God's house with a well prepared heart. There is he present, who searcheth and trieth the heart.

3 At the very entering into God's house, let an holy trembling and awful fear possess thy soul. The great God, the King of glory is there. When Jacob by a divine vision, which was shown him in a place where he slept, perceived that the Lord was in that place, he was afraid and said, How dreadful is this place? This is none other but the house of God.

4 When thou art there, keep thy thoughts from wandering. Let not thy soul be fixed on any other thing then on God, and his holy ordinances which thou performest, least thou be reckoned in the number of them, Who draw near to God with their mouth, and with their lips do honor him, but have removed their heart far from him: and so thy service be rejected of God.

5 Profane not God's house with Merchandises, for which Christ's indignation was so incensed against the Jews in his time, as with a scourge he drave them out. Profane it not with worldly communications, or actions: much less with any impious or unrighteous words or deeds.

6 Pervert not God's house by making it a pretext for any impiety or iniquity. As if having God's house by thee, thou shouldest thereby be justified, or bolstered up against evil. Will ye steal, commit adultery, swear falsely, and walk after other gods, and come stand before me in this house (saith the Lord) which is called by my name, and say, we are delivered to do all these abominations?

§. 118. Of holy boldness in praising God.

III. GOds praises must be boldly set forth. We may not be daunted, or ashamed therein, as men which do things secretly in a corner, but by doing this duty in the midst of populous places, manifest holy boldness, as he that said, I will praise him among the multitude. I will speak of thy testimonies also before Kings, and will not be ashamed. Before the God's will I sing praise unto thee. Thus Saint Paul, though as a malefactor he was brought before King Agrippa and Bernice sitting in great pomp, with Festus, the chief captains, and principal men of the city, where were great multitudes of people, yet in declaring the admirable work of God in his conversion, saith, I speak freely. Herein hath the Lord Christ made himself a worthy pattern: for in this case thus he saith, In the midst of the congregation will I praise thee. My praise shall be of thee in the great congregation.

1 Such is the excellency, such the necessity of praising God, so honorable, so acceptable unto God, so useful and beneficial is it to us, by so many bonds are we bound thereunto, as if all the things in the world which can be pretended to make any ashamed or afraid thereof, whether reputation, promotion, riches, friends, liberty, life, or anything else, were put into one balance, and the inducements to move us boldly to perform it, put into another, they would be found beyond all comparison too light.

2 By Saints boldness in praising God, as they who are like minded, are much affected and stirred up to bless God, so the weak and faint-hearted are strengthened and encouraged, and gain-sayers, scorners, and all sorts of adversaries daunted and put to silence.

Great cause of just complaint may hence be taken, not only against impious and profane persons, who care not to give any praise at all to God, either in private corners, or in the midst of assemblies, but also against such as in their judgments are convinced of the equity of the duty, and in their consciences persuaded of the necessity thereof: and thereupon are moved inwardly in their hearts, or secretly in their closets, or other like places to praise the Lord: but to do it in assemblies, in the midst of populous places, they are ashamed. What is this but to prefer man to God, and applause of men to God's approbation? May it not be said of such, They have their reward? Surely their own judgment and conscience are terrible witnesses against them. Fearefull is the doom which Christ hath denonnced against them; For, saith he, Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he cometh in the glory of his father with the holy Angels. If therefore we stand before Kings and Governors for the Lord, we ought not to be ashamed, but resolute and constant.

Be bold, be bold, ye servants of the Lord, in sounding forth the praises of your God. Go into presses of people: and in the midst of them praise the Lord. Wicked men are over-bold in belching forth their blasphemies to the dishonor of God: they care not who hear them. They stick not to do it in the midst of cities. Shall they be more audacious to dishonor God, then ye zeelous to honor him? Assuredly Christ will show himself as forward to confess you, as you are, or can be to confess him. This holy boldness is the ready way to glory. To add an edge to this exhortation, well observe these few rules following.

1 Duly consider the difference betwixt God and man. It is dis-respect of God, and too much respect of man, that maketh many ashamed and afraid to declare before men that duty which they owe to God.

2 Take an invincible resolution to do what you see just cause to do. Want of a settled resolution makes men when they meet with any discouragements, to turn back, and to cease prosecuting that, which in their conceit causeth fear and shame.

3 Passe not for praise or dispraise of men: but By honor and dishonor, by evil report and good report, approve yourselves to be God's servants, bound with the uttermost of your power to set forth his honor. He that said, In the midst of the Church will I praise thee, said also, I receive not honor from men. But they which loved the praise of men more then of God, though inwardly they believed in Christ, yet openly durst not confess him.

4 Contemne the world. Love of the world quencheth the heat of the love of God. The world is an enticing bait. Many are driven back thereby. Demas, that old Disciple Demas, having set his heart on the world, which he loved too much, grew ashamed, and afraid to confess Christ.

5 Give not reins to licentiousness. Turn not the grace of God into wantonness. Such unworthy walking of the profession of the Gospel cannot but make ashamed to appear in the midst of such congregations as are fit to have God's praises sounded forth among them.

6 Be not companions with impious and profane persons. They will keep thee out of the midst of the fore-mentioned congregations.

7 Associate yourselves with them that are pious and zealous: That are not ashamed themselves in the most solemn manner that they can to praise God. Such companions will put life into you, and provoke you to do as they do. In them especially are these proverbs verified, As iron sharpeneth iron, so a man sharpeneth though countenance of his friend. As in water face answereth to face, so the heart of man to man.

§. 119. Of delighting in God's house.

IIII. OUr delight must be in God's Church. It was usual with the Prophets familiarly with much delight to direct their speeches to Jerusalem, and to Zion as types of God's Church, after this manner, Our feet shall stand within thy gates, O Jerusalem: I will seek thy good. If I forget thee O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth: If I prefer not Jerusalem above my chief joy. Then especially did they cheerfully manifest their mind to her, when they had good tidings to tell her, thus, Awake, awake, put on thy strength, O Zion: put on thy beautiful garments O Jerusalem, the holy city, &c. Rejoice greatly, O daughter Zion, shout O daughter of Jerusalem: behold thy King cometh unto thee, &c. In her misery they could not refrain tears: for thus they say, We wept when we remembered Zion. Mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people. This compassion in misery is a great evidence of much love and delight: whereupon it is said, Thy servants take pleasure in her stones, and favor the dust thereof. Yet a greater evidence thereof are the many passionate words which are used in reference to her, as love of her, desiring and longing after her, fainting for her, rejoicing and glorying in her.

All things that may work true delight are in the Church. Therefore the Holy Ghost hath set her forth by most amiable titles and ornaments, as Queen, Kings daughter, Virgin, Bride adorned for her husband, Spouse, Wife, Fairest of women, All glorious within, her clothing also of wrought gold. Within the Church is adorned with the dignity of her husband.

In the Temple which was a type of the Church, typically were prefigured such things as are of force to draw a man's mind, and heart thereunto.

1 God did there in a most gracious manner represent himself sitting on a mercy-seat. So as in the Church is a throne of grace whereunto we may go boldly, that we may obtain mercy, and find grace to help in time of need.

2 Under this mercy-seat was an Ark, which, being a kind of chest, prefigured that in the Church are all God's treasures to be had. Christ is this Ark. In him are hid all God's treasures.

3 There was an High Priest, who appeared before that mercy-seat, to bear the names of the children of Israel for a memorial before the Lord continually, and to make an atonement for all the Congregation of Israel. Christ Jesus is that true High Priest, who continually appeareth in the presence of God for us: and is the true propitiation for our sins.

4 There was an altar for all manner of offerings; and for sweet incense: prefiguring that God who accepteth the sacrifice of his Son for our sins, accepteth our freewill offerings, and by the sweet savor of the incense of Christ's intercession, is well pleased therewith.

5 There was a table to prefigure an holy communion betwixt the Lord and his people.

6 There were lights, bread, water, to show that in the Church there are means to enlighten us, to feed us, to cleanse us, and to do all things requisite for us.

7 Out of the outward court there was passege into the holy place, and c • t of it into the Sanctum Sanctorum the most holy place, to show that first we must be in the Church in the number of those who profess the true Religion, so may we come by the grace of effectual calling to be Priests unto God, and having served our time to enter into the true heavenly holy place.

Not without cause therefore doth the Psalmist style the Church (Psal. 26. 8.) The place where God's honor dwelleth. He thought it not enough to say, The place where God dwelleth, but where his honor dwelleth, which maketh much to the glory of the Church.

Do not these things make the Church worthy to be sought after to be loved, to be delighted in? Many, many more are the prerogatives thereof which make it most amiable; but these may be sufficient to such as are not of a Stoicall disposition, very blocks, sensible of no delightsome object.

The affection of our Prophet towards Jerusalem, the Church of God, is even for imitation worthy of all due observation: that our hearts also may be so enamored with her, as not to think or speak of her, but with delight.

For this purpose two points shall briefly be declared.

1 How such a delight may be wrought.

2 How it may be manifested.

To work it,

I Be well instructed in those privileges and prerogatives which make the Church worthy to be delighted in. Thus will thy delight be more solid and stable.

2 Oft meditate thereon, so will thy delight be the more inflamed: Serious meditation on that which works affection, is as bellows to a fire, it enkindles it, and makes it flame out.

3 With-draw thy heart from other contrary objects which work a corrupt delight therein. As the heart of him that is set on strange women, will thereby be alienated from his wife: So delight in the world and the vanities thereof will dim, yea clean put out our delight in the Church.

II. To manifest thy delight in the Church,

1 Be a member of that blessed communion.

2 Be a companion of the other members thereof.

3 Let her praises be ever in thy mouth.

4 Pray for her peace.

5 Seek her good.

6 Rejoice in her prosperity.

7 Mourne for her misery.

§. 120. Of provoking others to praise God.

PSAL. CXVI. XIX.

Praise ye the Lord.

THe Prophet having abundantly testified his own readiness and forwardness to praise the Lord; contenteth not himself therewith, but that the more praise might redound to God, in the close of his hymn he stirreth up others, even all of all sorts without any limitation or exception of any to do the like, in this compound word, Praise ye the Lord.

Of the duty implied in this phrase, which is to praise the Lord, sufficient hath been spoken before. It remaineth here to speak of the means of spreading abroad and propagating the praise of God, by inciting others to praise him. This cohortation being added to his profession, two useful observations hence arise.

I. We must provoke others to praise God.

II. We must ourselves practice what we provoke others unto.

1 For the first, the duty of provoking others is in Scripture applied to all points of piety, justice, and charity. For, what we find behoofull for ourselves to do, we must thereunto incite others. In general therefore its said, Consider one another to provoke unto love and to good works. Exhort one another. Edify one another. But more particularly for inciting others to praise God, as other books of Scripture, so especially the book of Psalms doth abound with incitations thereto: stirring up Angels, Kings, Princes, Judges, Priests, Levites, old, young, male, female, all of all sorts: yea by a Rhetorical Apostrophe he turns his speech unto unreasonable and senseless creatures, and calls on them to praise the Lord, thereby the more to quicken sensible and reasonable creatures thereunto. The 136 Psalm was purposely penned and appointed to be sung time after time, both daily in the temple, and on extraordinary occasions, to incense the spirits mutually of one another to praise God. The celestial spirits (though they be everyone most forward to praise the Lord, and need no incitation, yet) to show their earnest and insatiable desire to have it continually done by all, they cry one to another, Hallelu-jah praise ye the Lord, Rev. 19. • , 3, 4, 6. When we receive a good turn from man, we use to stir up others, to thank him in our behalf. Much more ought we to invite and incite others to praise God with us and for us.

The zeal we ought to bear to God's glory: The love we owe to our brethren; The comfort that we may reap to our own souls, by provoking others to praise the Lord, are as a three-fold twisted cord to hold us fast to the performance of this duty.

1 The more persons are brought to praise the Lord, the more is God's name hallowed. Now it is an evidence of a great zeal of God's glory, not only with the uttermost of our own power to praise him ourselves, but also to be a means to draw on others so to do: as he that said, I will make thy name to be remembered in all generations: therefore shall the people praise thee forever and ever.

2 It is an evidence of much love to our brethren to incite them to praise the Lord, both in regard of the great need wherein they stand thereof, and also in regard of the great benefit they may reap thereby. All have great need to be daily stirred up to this duty, by reason of their natural backwardness thereunto. The more excellent any duty is, the more backward we are by nature thereunto: but of all duties, none more excellent, none more divine, none wherein we come nearer unto the celestial spirits, then this of praising God: which maketh our earthly, perverse disposition to be so dull to it, as it is, Can heavy things of the earth be forward to ascend upward? but in praising God our spirits ascend to heaven where God is. Hence also is it, that, though we are at sometimes quick and forward thereunto, yet we soon wax dull therein, and as it were fall downward, as heavy weights, which though they be pulled up, by their own heaviness fall down again: or as water, which though with fire it be heated, of its own nature waxeth cold again. Therefore as weights are oft to be pulled up, as fire is of • to be put under water, and blown up, so our spirits are oft to be quickened and stirred up by mutual cohortations. The benefit whereof is very great, by reason of the true virtue and efficacy of incitations. As soldiers, even fresh water soldiers, and all that strive for masteries by running, riding, rowing, shooting, wrestling, &c. are much animated and whetted on by acclamations, and incitations, so Christians by holy exhortations are much quickened to praise the Lord.

3 We give evidence to others, and gain assurance to ourselves of the spirit of grace abiding and bearing rule in us, by drawing on others with us to praise the Lord. This spirit is called the annointing, (1 John. 2. 20. 27.) It is as an ointment poured forth, (Cant. 1. 3.) which so diffuseth the sweetness of the favor that is in it, as all that are near it, carry away some of the sweetness of it. And is it not a great comfort to have assurance of such a spirit? What now can be more blessed, then not only to glorify the good God with our own tongues, but also to stir up others by our means to glorify him.

Certainly these, with other like motives, were of force with him, who said to God, I have not hid thy righteousness within my heart: I have declared thy faithfulness, and thy salvation: I have not concealed thy loving kindness and thy truth from the great congregation, (Psal. 40. 10.) And again, I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. I will give thee thanks in the great congregation: I will praise thee among much people, Psal. 22. 22.

The application of this point concerns all of all sorts. Especially it concerns Ministers to whom are committed in a peculiar manner the words of exhortation. The Priests and Levites were of all most of all bound, as to praise the Lord themselves, so in the midst of great assemblies to incite others, and to sing and say, Praise ye the Lord. Next to Ministers, Magistrates, who are as Generalls and Captains in the Lord's army, are bound by virtue of their authority over others to provoke them to praise the Lord. Thus Moses and the children of Israel, not he alone, but he with them, he directing and inciting them, sang unto the Lord. So Deborah and Barak said to the people, Praise ye the Lord. The like I might instance in David, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah, Nehemiah, and other pious Magistrates. And because Governors of families, whether husbands, parents, or masters, are in their houses as Kings and Priests, to them also it belongs to see that such as are under their charge do praise the Lord. Thus Elkanah for this very end took his wives along with him when he went to the Temple. Thus, for this very end also, Jacob calleth upon his whole household, wives, children, servants, and all that were with him, to prepare themselves solemnly to praise the Lord. And Joshua undertaketh for himself and his household to serve the Lord. Finally it appertaineth to neighbors, friends, and all sorts even of private Christians by virtue of the common bond of nature, whereby all are one flesh, and that nearer bond of spiritual union whereby all are one body. For these mutual duties of exhorting one another, of provoking one another, of edifying one another (before mentioned) are not restrained to any particular sorts or kinds of people, but extended to all of all sorts. This was wont to be the Saints phrase, O come, let us sing unto the Lord, (Psal. 95. 1.) And as a property of all that are of the Christian Church, it was of old foretold, that many people shall go and say, Come ye, and let us go up to the mountain of the Lord, &c. (Isa. 2. 3.) This is an especial means of promoting and advancing God's glory to do it by many tongues. They which are guided by Satan's spirit have their Come: their mutual cohortations and provocations. They use to say one to another, Come ye, we will fill ourselves with strong drink. Come with us, let us all have one purse. Come, let us take our fill of love. Hence is it that the number of wicked ones so increaseth, that they are so audacious and impudent in their courses, and that they carry all before them as a violent stream occasioned by the gathering together of many waters. They do without all question aggravate their condemnation hereby: yet do they hereby become witnesses against many that profess themselves to be the servants of God, in that the spirit of Satan which ruleth in them, is more effectual in them to advance Satan's throne, then the spirit of grace in many of them which profess themselves to be the servants of God, to promote the glory of God.

But as for such as are willing and forward to give evidence of their zeal of God's glory, of their love to their brethren, and of that assurance they have of the reign of the Spirit of grace in them, by inciting others to praise the Lord, let them well note the next doctrine.

§. 121. Of practicing ourselves what we provoke others unto.

II. WE must ourselves practice what we provoke others unto. We may and must (as we heard in the former §) desire Saints to give thanks for us, but withal we may not fail ourselves mutually to give thanks for ourselves, and praise the Lord. So did this Prophet, as we have seen at large from the beginning of the 12 verse to this last clause of this Psalm. Observe the patterns of such as in Scripture are approved for their zeal in stirring up others, and you shall find them forward to do themselves what they incited others unto. We will arise and go to Bethel, &c. saith Jacob, (Gen. 35. 3.) As for me and my house, saith Joshua, (Ios. 24. 15.) we will serve the Lord. It is an usual phrase of such as heartily desire to advance the glory of God, to express their desire in the first person of the plural number, whereby they show that they intend themselves to do what they require of others, and therefore incite themselves as well as others, thus, Let us offer to God the sacrifice of praise continually. Let us sing unto the Lord. Let us go up to the mountain of the Lord. We will praise thy name O God forever. We will give thee thanks forever. We will show forth thy praise. Unto thee, O God, do we give thanks, do we give thanks.

1 Thus our care to stir up others to praise God, will indeed appear to arise from a true zeal of God's glory, from true Christian love, and from the spirit of grace dwelling in us, when we ourselves do what we persuade others unto.

2 Thus shall we add an edge to the exhortations we give others, when they see us leading the way before them. If soldiers see their captains forward to those enterprises whereunto they incite them, they will be much more encouraged and heartened thereunto. Wherewith can a Physician better persuade a patient to observe the diet which he prescribes, then by observing it himself?

3 Refusing to practice ourselves what we exhort others to do, maketh our exhortations to be profitable nor to others, nor to ourselves.

Not to others, because the edge of our exhortations must needs be much blunted thereby. For people will be ready to say, Physician heal thyself. Hardly will they be brought to think, that we speak to them from our hearts, or that we ourselves are well persuaded of the equity, excellency, necessity and benefit of that whereunto we persuade them.

Not to ourselves, because thus they are made evidences against us, witnessing that we knew the right course which we refused to take; whereby we make ourselves worthy of more stripes, and aggravate our damnation.

4 This great mischief (beside many others) ariseth from not practicing what we persuade others to, that impious men's mouths are opened to disgrace our profession, and blaspheme the name of our God. Thou that teachest another, teachest thou not thyself? The name of God is blasphemed thorough you,

Ye therefore that desire to manifest a true intention of heart in advancing the glory of God after the best manner that you can, and to give proof that an holy zeal of God's glory possesseth your soul, and setteth you on work to do what you do in inciting others to praise the Lord: ye that desire to have your pious endeavors therein to be of good use, not to prove frustrate and vain, but to be effectual to the end you aim at: ye that would not pull down with one hand what you seem to build up with another: nor afford occasion to them whom you stir up to so weighty and bounden a duty, to think that by-respects move you to incite them, in that wherein ye yourselves are so cold and careless: ye that would have comfort in performing so warrantable and profitable a duty, Take due notice of the direction here prescribed. Upon your own performance (as the Psalmist here doth) provoke others to be followers of you, and to do as you do. First say, and say it from the heart to him that searcheth the heart, in truth to him that desireth truth in the inward parts, say unto the Lord, I will offer to thee the sacrifice of thanksgiving: and then say unto others, Praise ye the Lord.

Oh that Ministers, Magistrates, Governors of families, and all that have either function, or disposition to call upon others to praise the Lord, would first take notice of the many, just, and weighty occasions that themselves have to praise him, and answerably bind themselves so to do, and be careful to perform what they are bound to perform, having their own hearts filled with matter of praises, and their mouths wide opened to utter the same: so might they with much courage and confidence speak to others and say, PRAISE YE THE LORD.

§. 122. Of God's present mercies to England.

FOr a particular application of the general sum and scope of the Psalm, and of the two last mentioned duties of praising God ourselves, and of provoking others so to do, let us take a view of the special occasions which the Lord doth now, even at this present time give us to quicken our own and others spirits to render all possible thanks unto him for his unspeakable blessings on our own, and other nations.

1 We here in England do still enjoy the great blessing of peace, together with that far greater blessing the Gospel of peace, and a free use of all God's holy ordinances requisite for our spiritual edification and eternal salvation.

At this time this blessing ought to be the more highly esteemed, because it is in a manner proper to us. For most of the parts of Christendom are now, or lately have been exceedingly annoyed with bloody war.

Of this blessing, Scotland, Ireland, and all the parts of His most excellent Majesty our Sovereign Lord King CHARLES, do partake.

Of the benefit of this blessing I have else where treated. So as here I need no longer to insist upon it.

2 The last year there was great scarcity of corn everywhere in this land. Corn rose to a greater price then hath been known in our memories. And where in former times supply in like cases hath been made by the plenty of other countries, All the nations round about us were pinched with penury: so as there was too great cause of fearing a famine.

But the Lord was pleased to hear the heavens, whereupon the heavens heard the earth, and the earth heard the corn, the grass, and all manner of fruits, and they heard England, and the cry of the poor therein.

Thus by the divine providence our land brought forth such a plentiful harvest, and the heavens afforded so fair a season for gathering it in, as scarcity is turned into plenty, dearness into cheapness. Our floors are now full of wheat: we eat in plenty and are satisfied.

The misery of famine giveth sufficient proof of the great benefit of plenty.

3 There was also the last year great fear of much sickness: and that of the infectious, pestilentious sickness, which some few years before had month after month, week after week, day after day destroyed such multitudes, as the fear of the return thereof was the more terrible.

Physicians gave up their opinion, that the air was infected.

The famous University of Cambridge was so smitten therewith, as for the space of half a year and more, Colleges were dissolved, Students dispersed, Readings and Acts intermitted, that populous place made desolate, and the poor that remained much pinched with poverty.

Other great market towns round about in the country were also the last year much infected with the plague: and many people were thereby destroyed, or brought into great exigencies.

But now hath the Lord healed our land. Sickness is removed, and health restored to our borders.

If the miserable desolation that the plague maketh in many places, taking away Magistrates from their subjects, Ministers from their people, husbands and wives one from another, parents from children, children from parents, dear friends, helpful neighbors one from another; and then especially depriving persons of the comfort of their best friends, when they stand in most need of them. If (I say) the miserable condition occasioned by the plague be well weighed, we shall find our deliverance and freedom from the same to be a great blessing.

To amplify this blessing the more, God's more then ordinary providence, not only in abating the violence of that extraordinary sickness which in the year 1625 so fiercely but also in his speedy suppressing, and utter removing it, is frequently and seriously to be considered. A distinct narration thereof is before set down.

The more terrible the three evil arrows of war, famine and plague are, the more remarkable are the blessings of peace, plenty, and health.

4 We in our days have such a blessing conferred upon us, as hath not fallen out in England fourscore and thirteen years before: which is the Birth of a Prince, heir to the crown. Blessed in this respect be the nine and twentieth day of May 1630. On that day was Prince CHARLES borne.

From the twelfth of October 1537. whereon Prince Edward (who was Edward 6. King of England) was borne, to the said 29 of May 1630, England was not honored with such a blessing. This is an incomparable blessing to this present age, and to future ages also, as we steadfastly hope, and from our hearts with the most humble devotion, and the most earnest affection that we can, we daily pray.

§. 123. Of the present liberty of the reformed Churches in France.

CHristian charity requireth that we be affected with the blessings conferred on others: especially such as are of the same faith and profession that we are. Let us therefore cast our eyes on other Churches, and their present condition: which if we duly observe, we shall find God's gracious providence to be more then ordinarily extended towards them in these our days.

We will begin with the reformed Churches in France.

When Henry 4 styled the great, deceased, by that favor he had shown, and peace he had given to those of the reformed religion in his kingdom, they were made so safe and secure in man's opinion, as it was supposed that no power was able to wrest their liberty from them.

They had above two hundred walled and fenced towns for their refuge and safety.

Many of the greatest nobility in France were their partizans, and seemed most affectionate to the religion.

They had troupes and armies of men well disciplined in arms, with many brave Commanders, and old-beaten soldiers.

They were well provided with all store of amunition. Nothing requisite for defense and safety was wanting in man's imagination.

It is to be feared that they were too confident in the arm of flesh: which that they might the more thoroughly discern, the Lord withdrew his protection, and left them to defend themselves against the power of their own Sovereign, which at first they too much slighted.

Soone after that their now Sovereign had raised and brought his forces against them, many of their chiefest Commanders revoulted, their soldiers were slain, their treasures exhausted, their cities and towns of defense were violently wrested from them, or treacherously given up: many bloody massacres were made among them: and the miserable effects of war so depopulated their country, and destroyed their persons, as they were left destitute without all succor, or hope of relief: And since the last taking in of Rochelle, the King, who was of a contrary religion to them, became an absolute Master of them.

What now in man's eye could be looked for, but that utterly they should be deprived of the liberty of their religion, and by little and little be enforced to the idolatrous superstition of the Romish Church: or at least be bred up in blindness and ignorance, being left without the light of the Gospel to guide, and comfort them in that their miserable condition?

Yet now in these happy days of deliverances, behold how in their greatest extremity, when all human means failed them, the Lord of hosts hath beyond all hope afforded them much peace and quietness; and provided for them new Churches, built with their Kings good leave, yea and at his cost and charges, because they had been demolished by the fury of impious soldiers, and by the out-rage of superstitious people.

Thorow that liberty which now they enjoy, their Churches are diligently frequented, and all God's ordinances duly observed, and their religion with less scorn and derision professed, then formerly.

Their peace and security is now greater then when they had the fore-mentioned means to embolden them to stand upon their own guard.

This is the Lord's doing. It is marvelous in our eyes.

They had no Moses, no Joshua to work for them.

As they had no power within to defend them from the might and malice of their enemy, so they could expect no aid from abroad to encourage them to stand out against their enemies. All the aid that from abroad was afforded unto them, proved altogether in vain.

God is all in all to them. He that said, The wolf shall dwell with the lamb, and the leopard shall lie down with the kid: and the calf and the lion, and the fatling together, and a little child shall lead them: and the sucking child shall play on the hole of the asp, and the weined child shall put his hand on the cockatrice den, hath wrought this concord betwixt them and the adversaries of their religion.

The Kings heart is in the hand of the Lord as the rivers of water: he turneth it whether soever he will. To his Churches therefore hath the Lord turned the heart of that King for their good.

What the inward affection of the King to those of the reformed religion is, is a secret. Whether the peace that those Churches enjoy be occasioned by reason of that supreme power which now he hath obtained over them, or by reason of his embroilements at home, and undertakings abroad, little skilleth for the matter in hand. Sure it is that the Lord hath ordered all things that have fallen out in France for the good and peace of his Churches there.

Should not due notice be taken hereof?

§. 124. Of God's late mercies to the Low-Countries.

FRom reformed Churches in France we will pass to the Low-Countries who are of the same profession.

In recounting God's late mercies to them (which is the task that we have undertaken: thereby to show what great cause we now have to set out the praises of the Lord) it would be too far a digression to begin with those extraordinary deliverances which they had when first they recovered their liberty against the cruelty and tyranny of Duke D' Alva.

Later mercies are these that follow.

1 A strong faction of Arminians being raised up and dispersed throughout all their provinces, whereby the truth and purity of religion was much corrupted, and the tranquility and security of their State put into great hazard, a National Synod, not without the counsel and consent of our royal Defender of the Faith, King JAMES, was assembled at Dort, whereunto most grave, learned, and judicious Divines out of all the reformed Churches in Christendom came; who all with one unanimous consent determined sundry fundamental points of our Christian Religion against the contrary errors of the Adversaries of God's free grace. A mercy not to be forgotten.

2 The enemy having gathered such an army as made him master of the field whereby he so strongly besieged Breda, (a frontier town, of great command every way round about) as no succor could be afforded it, but it was forced to yield, at which time also Grave Maurice, Prince of Orange, their brave General, died, great fear there was of much mischief, if not of utter ruin, to befall that State. But by God's Providence, their great enemy Spinola was called into another country, and a supply made of the loss of their former General, by substituting in his room his own brother, whose prudence and prowess success hath crowned: so as they are now better secured then they were before.

3 Spain provided an exceeding great treasure for the fore-said States, which it never intended to them. The whole fleet of gold, silver, and other rich merchandizes which the Spaniards by the help of the West-Indians had been sundry years gathering together, the Nether-landers took on a sudden: whereby their enemies were much disfurnished, and they themselves so plentifully furnished, as they were the better enabled, not only to defend themselves, but also to offend their enemies.

4 The States being now well prepared, they quickly become masters of the field, and with much resolution attempt that which the enemy little feared they should attain: namely to take in the Bosche, a very strong frontier town: well fenced, well manned, and every way well prepared and provided for. But they so besiege it, as no relief can be afforded to it: they so assault it, as there is no standing out against them. They take it, and keep it.

5 While they lay at this siege, another booty falls into their hands. Weasel the magazin of their enemy, wherein all warlike provision was in great abundance stoared up, sending out some of their garrisons abroad, notice thereof comes to the army of the States in siege at the Bosche. They forthwith send some troupes to surprise Weasel on a sudden. They come to it unexpected, and quickly take it. Thus are the States again furnished with their enemies provision. They take a strong town of great consequence, which is as an inlett for them into the Palatinate. And by this means an enemy that with a great army was entered into their country, and burnt and spoiled all before him, was forced back again.

6 This last year while the army of the States is quiet at home, the enemy having plotted some mischievous design against them, unexpectedly sends an army by water into their territories, which (like a flock of foolish birds) flew into nets that were not laid for them: and were taken.

What can we think, but that the finger of God hath been in the ordering of these successful matters for the better security of them who profess and maintain the true religion against the professed enemies thereof.

§. 125. Of the seasonable succor afforded to oppressed Germany.

AMong other evidences of the divine Providence towards the reformed Churches, the late seasonable succor afforded to the Churches in Germany is most remarkable.

Many years together hath Germany been sore vexed with intestine and civil war.

Who can without a melting heart, think on the much blood that hath been spilled: the ruins of many fair Cities, Towns, Castles, Churches and other edifices that have been made: the distresses that many exiles of all sorts, Princes and Subjects, Noble and Mean, Clergy and Laity, Male and Female, Old and Young have been brought unto: the miserable bondage under which such as have remained in their own territories and habitations, have groaned: the heavy and undue taxes that have been laid on such as have not had their titles, dignities, inheritances, callings and liberties by violence wrested from them: who can without much compunction and compassion hear of or think on those and many other pressures and oppressions?

The Princes of the reformed Churches in Germany were forced to put up a joint complaint, and remonstrance of their grievances, and to consult about means, at least of some ease (for their burdens were intolerable) if not of full redress.

But their complaints proved like to the complaints of the Israelites put up to Pharaoh for easing their heavy burdens. Their savor thereby came to be abhorred in the eyes of Pharaoh, and in the eyes of his servants. They were in a worse case then before.

So proud was the enemy by reason of the great armies that he had gathered together, and so flesht he was in the conquests that he had made, as he regarded no complaints, he feared no revenge. He deemed his power to be invincible.

When thus the reformed Churches in Germany were brought to the lowest ebb, and so near to the pits brink, as they were upon tumbling down to their utter ruin, that man's extremity might appear to be God's opportunity, in a most seasonable time the Lord raised up, and sent unto them a Deliverer, Gustavus of Sued, in whose title is couched Augustus and Deus: Gustavus, importing by transposition of letters, Augustus: and Sued read backward, Deus.

If the small army with which he came into Germany, and the great things which he hath done since he came thither, be duly weighed, we shall see cause to acknowledge that the Lord of hosts was with him.

That which is by experience noted of the snow, that by being tumbled up and down, of a little ball it comes to be a great heap that can hardly be stirred, is likewise by experience found verified in his army.

We read of a dream which a soldier of the huge host of the Midianites that for multitude was as the sand by the sea-side, thus related to his fellow, I dreamed a dream, and loe, a cake of barley bread tumbled unto the host of Midian, and came unto it, and smote it, that it fell and overturned it, that the tent lay along. The interpretation, which in the event proved most true, was this, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host.

A fit allusion thereunto, which hath likewise in the event proved to be most true, may be this, The sword of the King of Sued, a Defender of the true Religion, hath smitten the armies of the enemies of the Gospel: and into his hand hath the Lord delivered his Churches enemies.

This King proves to be as another Cyrus, the Lord's Anointed, whose right hand the Lord hath holden to subdue nations before him. He shall perform the Lord's pleasure.

Cyrus, the Persian Monarch, though he were to admiration victorious, yet did he not with such expedition gain in and bring under his power, so many Forts, Castles, Walled Towns and Cities, every way well manned, fenced and fortified (no nor that hammer of the world great Alexander) • s this Anointed of the Lord hath done in so short a time.

The Enemy spent more years in subduing Cities and Towns in Germany, then this Deliverer hath spent months in reducing them.

Conquering Caesar came even into this Country whereinto victorious Gustavus is come: and with such celerity subdued one principality after another, as the Orator is bold to say that he passed over places by victories more speedily then another could have done by paces. This is indeed an hyperbolical speech: but yet thereby exceeding great celerity is set out: which also is implied by another hyperbolical phrase used by Caesar himself in a letter to his friend, in these three words, Veni, Vidi, Vici, I came, I saw, I overcame: meaning thereby that so soon as he came to a place, and took a view of it, he forthwith took it.

Yet in much shorter time hath Gustavus subdued and taken in more towns and cities then Caesar did: and that after another manner then Caesar did.

Had Caesar when he came into Germany such an adversary as Tilly?

Were there raised such armies of men and horse against Caesar, as against Gustavus?

Were there such garrisons, such amunition, such provision of all things requisite to repel an enemy, in the places which Caesar subdued, as in those which Gustavus took?

Never did Caesar at least for the time that he was in Germany meet with so strong opposition as Gustavus hath met withal.

Never was that General brought unto such hazards as this King hath been brought unto.

In no part of Germany did Caesar ever meet with such a 〈1 page duplicate〉 〈1 page duplicate〉 pitched held, or such a set battle, as Gustavus did on God's-Aker near Liepsich. Nor ever was a battle maintained with such prudence and providence, with such courage and constancy, against an enemy that was so strong and stout, so seldom foiled, so much prevailing: against an army supposed invincible by reason of former successes and present preparations: against all the advantages that an enemy could desire, as the battle at Leipsich by valorous Gustavus▪ And all this after a great, if not the greater part, of his own army was put to rout, and the Enemy thereupon made so confident, as he cried Victory, Victory, Follow, Follow: but with such success, as the Benjamites had, when in the beginning of the battle they had smitten the Israelites, and thereupon cried, They are smitten down before us.

On the seventh day of September (the Birth-day of victorious Queen ELIZABETH) was this never to be forgotten victory obtained. And on the seventeenth day of November (the Coronation day of the said puissant Princesse) was the high and mighty King of Sued entertained in the Imperial city of Frank-ford on Main, the city where the Germane Emperor useth to be elected.

Since the fore-named incomparable victory at Leipsich all things with very good success have fallen cut.

§. 126. Of the causes of the Swedish Kings entering into Germany.

THe conquests made by the victorious King of Sued, are in their kind very glorious; but much more glorious in the cause of undertaking them.

All confess that it is not so much the punishment that maketh martyrdom glorious, as the cause.

So is it in war. The cause rather then the event makes it warrantable and praise-worthy. Good success in just war brings much glory to the undertakers thereof.

In this respect victorious Gustavus carrieth away more glory then Sennacherib, Nebuchadnezzar, Darius, Cyrus, Alexander, Caesar, or other the great Conquerers among the heathen.

Of those Conquerors who are commended by the Holy Ghost, it is said that they subdued kingdoms and wrought righteousness.

Might and Right must go together. Right without might may be much wronged. Might without right may do much wrong.

Take we therefore a brief view of the causes of sundry other conquerors, and we shall find might without right.

Take we a view of the causes which moved the conquering King of Sued to undertake his wars, and we shall find might regulated by right.

The cause which moved conquering Monarchs in former times to enter into other men's dominions, and to subdue nations, was especially the pride of their heart, and their ambition to have the supreme sovereignty over the whole world, if possibly they could achieve it.

It is said of Alexander the great, that when he heard the Philosophers conclusion concerning the unity of the world, he wept because there were no more worlds for him to overcome. Behold the ambition of men's minds, how boundless, how insatiable it is.

The fore-mentioned Caesar invaded Germany, France, England and other nations, to enlarge the dominion of the Roman Empire. So did other Roman Generals before and after Caesar.

True it is that God in his unsearchable wisdom stirred up many of them to be his instruments to punish people's rebellions against God. In which respect they are called the Rod of the Lord, his staff, his sword. Yea God is said to put his sword into their hands: and because the Lord useth them as his instruments, they are in that respect styled The Lord's Anointed, his servants, his Shepherds. Yet notwithstanding this secret intent of the Lord which he by their Ministry brought to pass, they were stirred up by pride and ambition to do what they did. So saith the Lord of Ashur: O Assyrian, the rod of mine anger, &c. I will send him against an hypocritical nation, &c. I will give him a charge to take the spoil, &c. Howbeit he meaneth not so, &c. For, he saith by the strength of my hand I have done it, and by my wisdom, &c. And further to show that they by their inward wicked disposition were set on work, it is said, that when God gave people into their hands, they shown them no mercy: and again, when the Lord was a little displeased, they helped forward the affliction.

But the pious and righteous King of Sued hath made it manifest to all the world, that no ambitious thoughts, no desire of enlarging his own Dominions, by forcing away other men's rights from them, hath embroiled him in these Germane-wars.

Great wrongs were done to him by the Enemy, and fear given of greater, if he looked not the better to himself. So as he was forced to take up arms to secure his own dominions, and his neighbors bordering upon him.

It is noted of the Philistines that they came up to seek David. Whereby is implied that they first provoked him to war: and his setting upon them, and destroying them is thereby justified.

It is also recorded of the Syrians, that they helped the Ammonites who had most despitefully used David's Ambassadors; Thereby David's warring against the Ammonites and Syrians is justified. Against the Ammonites for wrong done to David: against the Syrians for aiding David's enemies.

Such provocations had King Gustavus to enter upon these later wars. He was first sought by the Enemy. His Ambassadors were basely used. This later Enemy sent armies under his own Ensigns in aid of the Pole his former enemy, with whom he was then in war.

Besides these wrongs done to himself, Complaints and invitations were made to him by sundry oppressed Princes and States, and particularly of those, to whom he was engaged by ancient allyances and confederacies. By these also he was drawn into these wars, wherein the divine providence hath given him so good success, and so great glory.

Abraham on such a ground as this later is, was moved to take up arms against those that spoiled Sodom where his brother Lot was: wherein the Lord gave him good success.

Joshua also on such a ground made war against the five Kings of the Amorites who encamped against Gibcon. The Gibconites were at that time in league with the Israelites: Thereupon Gibeon being invaded by the Amorites, sends unto Joshua to the camp, saying, Slake not thy hand from thy servants, come up to us quickly, and save us and help us.

Thus Gustavus in affording succor to such as were oppressed and craved his aid (they being also his confederates) hath done that which such as were guided by God's Spirit have done before him: and that as well for securing his own dominions, as for relieving others. For, had that flood of war, which over flowed and in a manner ruinated the greater part of Germany, been suffered to swell and run longer and further, it might have made an irrecoverable breach even unto the very Kingdom of Sued.

Where that flood of war had a current, it carried away the true Religion before it: it bare away Princes out of their principalities, other Governors out of their jurisdictions, Ministers of God's Word from their charges, Owners from their possessions, and others from their places, and callings: it deprived free cities of their immunities and privileges: and brought many mischiefs and inconveniences to many others.

Wherefore to preserve true Religion where it was in great hazard to be suppressed: to re-establish it where it was removed: to restore Princes, other Governors, Ministers, Owners, and others to their own rights: to recover to free people their privileges: to bring home the banished: to take off the heavy yoke of bondage and intolerable burdens from their necks on whom they were unjustly laid: and finally to prevent cruel massacres and persecutions for the Gospel sake, hath this contrary stream of war been opposed; so as violence by violence (as necessity required) hath been resisted: and a strong stream of sweet waters hath beaten back a great flood of salt waters.

§. 127. Of the effects of the Swedish Kings wars.

THe blessed events that have followed upon the King of Sued his wars in Germany do give evident proof to the truth of the ends and intents before mentioned. For, thereby true Religion is in many places re-established, and a free liberty for exercise thereof procured to the professors of it: Ancient immunities and privileges are recovered: Princes, other Governors, Ministers of the Gospel, States, Polities, private Lord's and Owners are restored to their dominions, dignities, charges, callings, inheritances, and possessions: Many people are eased of their heavy burdens and grievances.

There hath also hereupon followed a great abatement of the greatness of the house of Austria, and such a diminution of the power thereof, as that they who have been the chief pillars of the Church of Rome, are by these late victories got against them, disabled (as we hope) from helping forward the Popes design of reducing the Christian world to an absolute obedience unto his chair; yea and from further promoting their own ambitions desires of the Monarchy of Europe.

By the fore-named success there is also procured much addition and great strength to the Protestant parties, by digesting all Germany into their body: and a great means effected for facilitating the unions betwixt those that to the great scandal of the Profession, and dishonor of those worthy lights of the Church, Luther and Calvin, have been distinguished by these factious titles, Lutherans and Calvinists.

Great security is hereby further brought to the reformed Churches in France: who could never be reduced to the terms wherein they now are, so long as the Protestant Princes in Germany retained freedom and power in their own dominions.

A way is also hereby opened to the very gates of Rome: whereby the threatenings against the seven-headed beast may in the Lord's appointed time be accomplished.

Finally, there is great hope given of establishing much peace and security to all the true Churches of God: and many other blessings are expected, which the Lord grant to his people.

§. 128. Of praising God for the fore-said mercies.

TO make a brief recapitulation, and to gather up the Sum of all, for the better application of the main point intended.

The Lord having secured our Peace, and removed from us his judgments of Plague and Famine:

The Lord having restored to the reformed Churches in France a gracious liberty for exercising their Religion:

The Lord having with more then ordinary success prospered the affairs of our nearest Neighbors, the States general of the united Provinces in the Netherlands:

The Lord having succoured his oppressed Churches in Germany, and given to their Deliverer victories beyond expectation, unto admiration:

The Lord having given very many clear evidences of his fatherly care over his Churches everywhere, and of his gracious providence towards them, even now in these our days:

Should not our souls be affected with all and every of these mercies? Should they not be incensed with an ardent zeal of setting forth the honor of his name?

We and others of the same profession, of the same religion enjoy the comfort and benefit of the fore-mentioned mercies, and of many other mercies flowing from the divine Providence: and shall not the Lord who so ordereth his Providence for our good, have the praise and glory thereof?

Who can give su •• icient thanks? Nay, whose soul can be satisfied in rendering praises to so good and gracious a God for so many and so great blessings, so seasonably and so freely conferred on his Churches?

Should not all Ministers of the Gospel make their Churches to ring again with sounding forth God's praises?

Should not publishers of books make mention of these mighty works of the Lord to the further publishing of his name?

Should not the wits of all divine Poets be set on work to indite due forms of praises for the better magnifying of his name, who hath done so glorious things for us?

Should not every Christian soul in the best manner that it can, add something to the magnifying of God's name: as everyone brought something to the building of the Tabernacle?

Did we not while the Lord was time after time shooting out against us and others his three deadly arrows of plague, famine, and sword, humble our souls before him, and call upon him instantly, continually, to spare his people, to remove his wrath, to take away his judgments?

Should we not now, the Lord having graciously heard our prayers for ourselves and others be hearty and zealous, instant and constant in rendering all possible praise and thanks unto him?

It hath been before declared how true gratefulness hath especial relation to God, and ascribeth the glory of all deliverances to him: and that Praise is the best gift that can be given him: and that thereupon Saints are never satisfied in setting forth God's praises: They content not themselves with an inward affection of praising God in their own souls, or secretly betwixt God and themselves, but they must needs break forth into praises of God, and manifest their inward gratitude by outward gratulation▪ and that publicly, boldly, among much people, in the midst of great assemblies: exhorting and inciting others to praise God with thee: and themselves conscionably practicing what they incite others unto.

Now we have so great and just grounds at this time to praise God, let us take the occasions of stirring up our own and others spirits to do it heartily and zealously: that God finding his blessings conferred on a grateful people may never repent any kindness done: but may go on to add victory to victory, success to success, blessing to blessing, till he have finished the good work done for his Churches, and accomplished the promises which he hath made for destroying the kingdom of Antichrist, calling the Jews, bringing in the fullness of the Gentiles, and consummating all things by his last, and most glorious coming.

Wherefore, Bless the Lord, O my soul: and all that is within me bless his holy name. Bless the Lord, O my soul: and forget not all his benefits. My heart is fixed O God, my heart is fixed: I will sing and give praise. Awake up my glory: I myself will awake early. My tongue shall speak of thy righteousness, and of thy praise all the day long.

Behold, bless ye the Lord, all ye servants of the Lord. Give unto the Lord glory and strength: give unto the Lord the glory due to his name.

O give thanks unto the Lord, for he is good: for his mercy endureth forever. Let the redeemed of the Lord say so: whom he hath redeemed from the hand of the enemy. Let them that were exiled say so, whom he hath brought to the place of their habitation. Let them that were oppressed say so, whom he hath eased of their heavy burdens. Let them that are freed from the infectious plague: and from pinching famine, say so. So let them say, who are restored to a free exercise of their religion. Praise ye the Lord, who quietly sit on your thrones of judgment, to execute righteous justice and

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• Chance. See Fortune. 31.
• Children to be dedicated to God betimes. 220.
• Children, so soon as capable attend to instruction. 221.
• Children's honor to have pious parents. 222.
• Church. See House of God.
• Confidence whence it ariseth. 217
• Confidence which Saints have of their interest in God, makes them bold to press it. 217.
• Confidence manifested by earnestness. 218.
• Counsel how one may himself. 97.
• Courts of God's house. 253.

D
• DAnger. See Distress.
• Death may be prayed against. 50.
• From Death God can deliver. 103
• Death of Saints precious. 202.
• Death of Saints ever seasonable. 208.
• Death not to be feared by Saints. 209
• Delight in God's house. 266.
• Delight therein how wrought▪ 268
• Evidences of that Delight. 268.
• Deliver. See Preserve.
• Despair not. 109.
• Distress whereto Saints brought. 22. 34.
• Distress no ground of censure. 35.
• Distress in the extremity of it to be acknowledged after deliverance. 37
• Directions how to do it. 38.
• Distress requires enquiry after a remedy. 40.
• Distress requires prayer. 42.
• Distresses particular in which prayer is to be made. 43. 44.
• Distress moves God. 60.
• Distress none so extreme as to exceed▪ God's ability. 77.
• Distress in extremity is God's opportunity to help. 802.
• Distress may soil Saints. 107.
• Distress procures answerable remedy. 110.
• Distress cannot suppress faith. 140
• Distress make question God's promises. 146.
• Distres makes not forget God. 157
• Distress removed binds to praise God. 228.
• Draw near to God in faith. 47. 51
• Dulnes in praising God. 263. 264.
• Duty to be practiced. 115.
• To Duty bind thyself. 129.
• With Duty answer mercy▪ 130.

E
• EArnestnesse with God. 218.
• Earth the land of the living. 114. 123.
• Ejaculations not sufficient. 21.
• England's mercies. 120.
• Esteem God aright. 147. 148.
• Expiatory sacrifices. 240.
• Extenuate not distress. 37.
• Extraordinary praise. 6.
• Extremity of distress to be acknowledged after deliverance. 37.
• Extremity none exceeds God's ability. 77.
• Extremity of man God's opportunity. 80.

F
• FAith in God's goodness an encouragement to call on him 68.
• Faith works boldness of speech. 138
• Faith how it makes to speak. 139
• Faiths stability in trials. 140.
• Faith may be with fear. 153.
• In Faith draw near to God. 47, 51
• Faith nourished by continued evidences of God's favor. 220.
• Faith justified by works. 116.
• Faithfulness of God in promises. 58
• Faithfulness of God ground of faith. 59.
• Familiarity of Saints with God. 46. 47.
• Familiarity with God, how wrought. 100.
• Favor of God ground of Saints rest. 92.
• Favor of God how obtained. 94.
• Favor of God well weighed works familiarity with God. 100.
• Favorites of God. 202.
• Favorites favors. 205.
• Favorites duties. 206.
• Favorites death precious. 207.
• Favorites seek to be. 210.
• Fear and faith may be together. 153.
• Fervent must be our love of God. 15
• Fervency of prayer. 48.
• Fervency, a note of confidence. 49.
• Fervent prayer in extremity. 81.
• Fortune an enemy to providence. 31

G
• GIve to God man may. 245.
• Give to God much by Jews. 244
• Give to God the poorest may. 245.
• Give to God what the rich must. 246.
• God heareth prayer. 19. 23.
• God forward to hear prayer. 23.
• God as known by name to be called upon. 45.
• God affords familiar access to Saints. 46.
• God's attributes of goodness. 52.
• God's righteousness or faithfulness 53. 58.
• God's gratiousnesse. 53. 56.
• God's mercifulness. 54. 60.
• God's goodness from himself. 56.
• God worthy of all praise. 58.
• God's faithfulness. 58.
• God moved with man's misery. 60
• God's greatness. See Greatness.
• God's goodness. See Goodness.
• God to Saints hath a particular relation. 64.
• God most careth for such as wholly depend on him. 73▪
• God able to help in all extremities. 77.
• God perfectly saveth. 78.
• God only to be trusted to. 79.
• God helps at a pinch. 80.
• God's favor ground of Saints rest▪ 92.
• God can deliver from death. 103.
• God's power how rest on. 104.
• God to be set before us. 120.
• God rightly to be esteemed. 149.
• God especially to be praised. 160.
• God hath favorites. 203.
• God receiveth of man. 244.
• Goodness of God from himself. 56.
• Goodness of God agreeing with his greatness. 62.
• Goodness of God mixed with greatness to be meditated on. 63.
• Goodness of God especially to Saints. 67.
• Goodness of God an encouragement to call on him. 68.
• Goodness moves God to deliver his people. 69.
• Gratefulnesse. See Praise.
• Gratefulnesse makes inquisitive. 157.
• Gratefulnesse makes ready to do anything. 159.
• Gratefulnesse hath especial relation to God. 160.
• Gratefulnesse is wrought by right understanding God's benefits. 162.
• Gratefulnesse, from one kindness raiseth the mind to all. 163.
• Gratefulnesse is most stirred up by sense of kindness to ones self. 165
• Gratefulnesse works acknowledgment of kindness. 166.
• Gratefulnesse manifested by gratulation. 174.
• Gratefulnesse joined with invocation. 177.
• Gratefulnesse to God testified by duties of piety. 242.
• Gratiousnesse as in God. 53. 56.
• Gratulatory actions. 177.
• Gratulatory sacrifices. 240.
• Greatness of God agreeing with his goodness. 62.
• Greatness of God as mixed with his goodness to be meditated on. 63.

H
• HAters of God. 14.
• Hear. See Prayer.
• Heart with voice in prayer. 21.
• House of God, what it is. 251.
• House of God diversely taken. 251.
• Houses of God are all places set apart for God's worship. 259.
• House of God to be delighted in. 261, 266.
• House of God had prerogatives prefigured in the Temple. 267.
• Hypocrites. 121.

I
• IErusalem described. 254.
• Ingratitude. 174.
• Causes of it. 162.
• Ingratitude conceals kindnesses. 167.
• Judge. See Censure.

K
• KIndnesse of God seasonable. 110.
• Kindnesse of God to be observed. 131.
• Kindnesse apprehended works a care to please. 160.
• Kindnesse applied to ones self makes grateful. 165.
• Kindnesses to be acknowledged. 166. 167.
• Know God by name. 46.
• Knowledge of God's goodness an encouragement to call on him. 68.
• Knowledge without practice vain. 116.

L
• LAnd of living earth. 114. 123.
• Land of living how to be used. 126.
• Life time to please God. 126. 128.
• Life -time let slip prejudicial. • 27
• Life of Saints how many ways preserved. 208.
• Living many are dead. 124.
• Love, what it is, when good. 9, 11.
• Love due to God. 13.
• Love must be servant. 15.
• Love nothing as God. 16.
• Love enflamed by apprehension of kindness. 17.

M
• MErcy to be sought of God. 61.
• Mercy how it may be found. 61
• Mercy of God to be answered with duty. 130. 131.
• Mercifulness as in God. 54.
• Misery. See Distress.
• Mourning to be moderated. 107.
• Mustles five in man's eye. 51.

N
• NAme of God. 45.
• Necessity of man moves God to afford an answerable remedy. 110.

O
• OBlations how accepted. 245.
• Observation of God's mercy to others works acknowledgement of his mercy to us. 8 • .
• Observe kindness to thyself. 165.
• Opportunity of life. 118.
• Oppressors of oppressed inhumane. 88.

P
• PArents to dedicate children betimes to God. 220.
• Parents pious an honor to children. 222.
• Passion in Saint. 104. 141.
• Passions to be k • ept down. 142.
• Passions distempered cause unadvised speech. 144.
• Passion judges all alike. 151.
• Passion settled blameworthy. 152.
• Persevere in good. 118.
• Plague how great with us. 7.
• Of a Plague a wonderful decrease. 8.
• Please God here. 126.
• Power of God how rested on. 104.
• Pray boldly. 138. 2 • 9.
• Prayer heard of God. 19. 23.
• Prayer heard, a great kindness. 26
• Duties hereon inferred. 26.
• Prayer heard, a motive again to pray. 28.
• Prayer heard to be observed. 30.
• Prayer how known to be heard. ib.
• Prayer in affliction. 42.
• Prayer to God as known. 45.
• Prayer servant. 48.
• Prayer in danger of death. 50.
• Prayer and praise together. 177.
• Pray after prayers heard. 179.
• Prayer quickened by vows of praise. 249.
• Praise. See Gratefulnesse.
• Praise the best gift. 173.
• Praise solemn for great deliverances. 6.
• Praise to God for all. 160.
• Praise outwardly to be manifested. 174.
• Praise and prayer together. 177.
• Praise deliverer from distress. 101.
• Praise never sufficient by soul affected with God's mercies. 233.
• Praises cold not acceptable. 234.
• Praise must be with zeal. 235.
• Praise fit to be vowed. 247.
• Praise vowed quickeneth prayer. 249.
• Praise to be boldly published. 263.
• Rules for that end. 264.
• To praise God others must be provoked. 269.
• Practice duty. 115.
• In practice persevere. 118.
• Practice ourselves we must what we incite others to. 273.
• Preservation to be prayed for. 50.
• Preservation which from God, perfect. 71. 72. 78.
• Preservation to be ascribed. to God. 101.
• Preservation out of distress binds to praise God 228.
• Precious how taken. 202.
• Precious the death of Saints. 207.
• Promises to God how made. 129.
• Promises of God questioned in distress. 146.
• Prosperity of world not to be envied. 67.
• Providence impaired by fortune. 31.
• Provoke others to praise God. 269.
• Public duties in public assemblies. 199. 256.
• Public assemblies have many benefits. 257.
• Public duties distinguished from private. 257. 258.

Q
• QUestion made of God's promises in distress. 146.
• Quicken themselves men may. 96.
• Quickened how men may be in praising God. 271.

R
• RElations betwixt God and us may boldly be acknowledged. 64 217.
• Remedy to be sought in misery. 40.
• Remedies which God, answerable to necessities. 110.
• Repay how God doth. 85.
• Repetitions why used. 212. 232.
• Repetitions of the same in different phrases. 237.
• Rest of Saints spiritual. 89. 90.
• Rest of Saints in God's favor. 92.
• Rest of worldlings restless. 93.
• Rest not till true rest attained. 94
• Righteousness of God. 54.
• Righteousness of God how pleaded. 60.

S
• SAcrifice what it is. 239.
• Sacrifice and sacrament differenced. 239.
• Sacrifices, their ends 239.
• Sacrifices, their distinct kinds. 240
• Saints brought to deadly danger. 34.
• Saints must not misjudge themselves. 35.
• Saints familiarity with God. 46, 47.
• Saints particular relation to God. 64.
• Duties thereon arising. 66.
• Saints especially partake of God's goodness. 67.
• Saints oft unsettled. 87.
• Saints have a rest. 89.
• Saints rest spiritual. 90.
• Saints condition different from worldlings. 91.
• Saints rest on God's favor. 92.
• Saints quicken themselves. 96.
• Saints subject to passion. 104. 141.
• Saints failed by distress. 107.
• Saints due respect to God in their greatest straits. 147.
• Saints fit witnesses of sacred duties. 199.
• Saints God's favorites. 204.
• Saints favors. 205.
• Saints death precious. 207.
• Saints death seasonable. 208.
• Saints need not fear death. • 09.
• Saints servants of God. 214.
• Saints may profess interest in God. 217.
• Scorn of men not to be regarded. 123.
• Seasonable kindness. 110. 111.
• Bind thy self to duty. 129.
• How one may counsel him self. 97
• Sence of kindness to ones self stirs up gratitude. 165.
• Kindnesse to ones self especially to be regarded. 165.
• Practice thy self what thou provokest others to. 273.
• Men may quicken them selves. 96.
• Weakenesse to be suspected in our selves. 147.
• Servant, what it signifieth. 212.
• Servants of God Saints are. 214.
• Servants of God a dignity. 215.
• Servants of God, their duty. 216.
• Servants of God much respected by him. 227.
• Simple who. 71.
• Simple cared for by God. 73.
• Simple to be pitied by men. 75.
• Sorrow turned into solace. 105.
• Soul how delivered. 49.
• Speech of faith. 139.
• Stoics condemn • all passion. 104.
• Stupid persons. 41.
  • Straits. See Distress.
• Sudden passions in Saints. 141.
• Sympathy. 105.

T
• TAbernacle God's house. 252.
• Tears effect of sorrow. 98.
• Temple house of God. 251.
• Temple typified Churches prerogatives. 267.
  • Thanks. See Praise.
• Thankfulness. See Gratefulnesse.
• Thoughts undue of God. 148.
• Tongue unruly. 145.
• Trialls establish faith. 140.

V
• VNgratefull after deliverance neglect God. 162. 167.
• Vnworthinesse keeps not from God. 57.
• Voice in prayer. 20.
• Voice and heart together. 21.
• Vow, what it is. 182. 184.
• Vowes must be absolute. 185.
• Vowes sacred only to God. 187.
• Vowes may inwardly be made. 187.
• Vowes to be made. 184.
• Vowes made must be paid. 190.
• Vowes broken to be lamented. 191.
• Vowes broken how made up. 192.
• Vowes, how they may be kept. 193.
• Vowes with speed to be performed. 195.
• Vowes broken by delay. 196.
• Vowes are debts. 197.
• Vowes secret openly paid. 197.
• Vowes, which are best. 197.
• Vowes to be paid before Saints. 199.
• Vowes to praise God. 247.
• Vowes evidence of respect to God. 248.
• Vowes to testify gratitude. 243.
• Vowes to bind to duty. 249.
• Vowes of praise quicken prayer. 249.

W
• WAit to the uttermost. 81.
• Walk, what it importeth. 112.
• Walk continually. 119.
• Walk before God. 120.
• Weak established by God. 108.
• Weakenesse to be suspected in ourselves. 147.
• Works to be done. 116.
• Worldlings condition different from Saints. 91.
• Worldlings rest restless. 93.
• Words o •• of passion violent. 144.
• Worship of God a testimony of gratitude. 242.
• Worship of God, wherein it consisteth. 243.

Z
• ZEale in praising God. 235.
• Directions thereto. 235.