Sermons Experimental

T He time of the Psalm, implying the occasion of composing, seems to have been, after the bringing of the Ark from the house of Obed-Edom, to the City of David; see 2. Sam. 6. and 1. Chron. 15. this is evident, verse. 18, 19. It seems also not long after, if ye compare the promise of David to pay his Vowes, ver. 13. with the burnt offerings and peace offerings made by David, 2 Sam. 6.17, 18, 19. and 1 Chron. 16.1, 2, 3. What time it should seem, he took new occasion to recount the many mercies the Lord had vouchsafed him, in delivering him from so many inextricable dangers, so long, as to see himself seated in quiet possession of the Kingdom over all Israel; and the Ark and Tabernacle seated in Jerusalem.

The sum and scope seems to express the fruits and gracious effects God's favors experimented had in him; as First, Increase of Love, ver. 1. Secondly, Vow of sincere obedience, or confidence, ver. 9. Thirdly, Public profession of his Name, ver. 10. Fourthly, Celebrating with praises, and all testimonies of thankfulness, the glory of God's Grace, Justice, Mercy in his mighty deliverances: who doubts? but withal to stir up the people, and to inform them of their duties, in case of like favor vouchsafed them of God.

In the two first verses is expressed a public profession, and protestation of his love to God increased, the first gracious fruit of God's favor towards him; Wherein considerable are, First, The Matter of the protestation, I love, Secondly, The intentive, or Motive, He hath heard. Thirdly, The issue, and farther Consequent, I will call on him as long as I live.

I love: Hebr. Ahabti: Septuagint, 〈 in non-Latin alphabet 〉 : vatablus dilexi: but Smatterers in the Original know preter-tense denotes actum continuum, and signifies present, as well as past acts: Junius, Sat hubeo boldly, and without example. The object of love whereto this act passeth, is not expressed, but easily supplied out of ver. 4, 5, 6. Him he means, who had heard his Prayers, whose style is some where the hearer of Prayers; the Gracious, Just, and Merciful God, ver. 5.

I love: The affection of Love we better experiment, then are able to express in definition Nominall, or Real: It seems to comprise. First, Complace • tiam, the pleasing, and delightful approbation of the person, or thing loved; see Mat. 3.17 〈 in non-Latin alphabet 〉 , see Psal. 139.17. Secondly, Benevolentiam, heartiest well-wishing, and desire of their good and welfare. Thirdly, Oblectationem, delight-taking in the thing loved; 1 Sam. 19.2. confer. 1 Sam. 18.1, 3. Gen. 34.3, 19. and in all things wishing good unto it. Fourthly, Desiderium fruendi, Gen. 34.8. Caeteri actus, ut benefacere, &c. videntur actus amoris imperati. Fifthly, Adhaerentiam, A cleaving to the thing beloved, Gen. 34.3.

This then it is that David professeth. First, That he found pleasure, and delight in the Being, Attributes, Works of God, of Power, Justice, Mercy, Injunctions, Prohibitions, &c. Secondly, That it did his Soul good to contemplate on him. Thirdly, How much he desired, that he might have all contentment amongst the sons of men, in their acknowledgment and procuring of his glory; Wherein though no access of Real good can be made unto God, yet is it bonum aestimatum. Fourthly, How for his part his Soul cleaved unto God. Fifthly, How he longed for the fruition of him.

I love the Lord: Oh Si! Oh that there were such hearts in us, that we could everyone say as David, with David's spirit, upon his evidence, I love the Lord: towere more worth, then all these; First, to know all Secrets. Secondly, to Prophecy. Thirdly, to move Mountains, &c. 1 Cor. 13.1, 2. &c. I love the Lord; It's more, then I know the Lord, for even Castawayes are enlightened; More, then I fear the Lord, for Devils fear him, unto trembling; More, then I pray to God; What should I say? More, then all Services, then all Virtues separate from Charity: truly say the Schools, Charity is the form of all Virtues, because it forms them all to acceptability, for that nothing is accepted but what issues from Charity, from the love of God.

[unspec Object] [unspec Answ.] Who cannot say it? Ans. And I ask, Who doth, or can do it? I mean, with David's truth: Wouldest thou love them that hate the Lord? 2 Chron. 19.2. Enter affinity, league of amity with an Idolater? Wouldst thou entertain as thy familiars, men enemies to God, and all goodness, Psal. 139.21. should such tarry in thy house? Psal. 101.4, 7. Wouldst thou haunt their company? Ier. 15.17. Psal. 26 4.5. Shew them the least countenance? 2 Kings 3.14. Give them a God speed? John. Secondly, Wouldst thou hate them that love God? Tim. 3.3. Amos 5.15. 〈 in non-Latin alphabet 〉 cannot be 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; and that for goodness, because they love God? 1 John. 3.12. Thirdly, Hast thou the Worlds good, and seest thy brother in need? yet shuttest up thy bowels of compassion towards him? how dwells the love of the Father in thee? 1 John. 3.17. Gal. 6.10. Fourthly, Couldest thou delight in the dishonor of the Name of God? Ps. 119.136, 158. Fifthly, Could the noise of his approach to judgment, and thy full fruition of him be so unwelcome? see Act. 24.25. Luk. 21.28. 2 Tim. 4.8. Sixthly, Could means of Union with him be so unwelcome? as Amos 8.5. Psal. 42. and 84. throughout. Seventhly, Couldest thou turn the grace of God into wantonness? Iud. v. 4. and therefore be Vitious because the Lord is Gracious? see Psal. 130.4. Hos. 3.5. Eighthly, Would every scoff of a jeering Ishmaelite drive thee from the service of God? see Cant. 8.6. Act. 5.41. Heb. 11.26.

Ninthly, Wouldest thou in thy necessity fly to any rather then to thy best friend? What, to a Witch? 1 Sam. 28.7. to an Idol, a Devil? 2 Kings 1.2. from the living to the dead? Isa. 8.19. Certainly, its Vox Sanctorum propria, The peculiar property only of Saints, to say, I love the Lord. Wherefore David directeth his speech to Saints, as hoping amongst them the exhortation might have place, Psal. 31.2 • .

Reasons make it plain. First, They only see the depth of that misery, which sin brings with it; I mean not the pains only, and punishments, which reprobates also sometimes feel, but the want of the image of God, the misery that is in necessity of sinning, Rom. 7.24. Secondly, They only have the feeling of God's love shed abroad in their hearts; I mean, in remission of sins, reconciliation, &c. see 1 John. 4.19. Thirdly, They only comprehend the greatness of God's love in Christ, Ephes. 3.8.

Take evidences, they are infinite. First, Who but they fear to offend him? Ier. 32.40. Secondly, Who but they care to please him? Psal. 40.8. Thirdly, Who but they grieve at his dishonor? 2. Pet. 2.8. Fourthly, Who but they take to heart the tokens of his displeasure? As they are such; therefore saith David, Psal. 51.4. Against thee, thee only have I sinned, &c.

So that make sure to thyself thy charity, [Use] thy love of God; thou makest sure to thyself forever, thy election, thy calling, thy justification, adoption, sanctification, salvation, &c. other gifts are in a sort all common, this peculiar to Saints.

[Quest] Two questions here fall in. First, Whether nature affords no love of God? that is, Whether a natural man, as such, cannot love him?

[Answ] I could here mind you of the several distinctions Schoolmen reckon up of love: Thus I resolve, No natural man can love God Propter se, that is, for God's self sake, for his own sake he may Concupiscentially, and as a Mercenary: or as others say, Nature affords love of God, perhaps Vt Authoris Naturae, non item ut Authoris aeternae beatitudinis: that is, as of the Author of Nature, but not as of the Author of eternal happiness, which is properly Concupiscentiall, not the love of Amity, see Judge. 17.13.

[Quest] The second quaere is, Whether it be possible to know that we love God?

[Answ] Some Papists deny it, if we speak De certitudinali scientia, of the knowledge of certainty, and of that under which there cannot be falsum: But yet David could say, as upon certainty, I love the Lord: and why not we, having the same Spirit of faith, and charity? Secondly, The Spirit of God is given us, that we may know the things that are given us of God; and not to know charity the prime of all virtues? the bond of perfectness? Thirdly, Scriptures, many are written to this end, that we may know we have eternal life, Conjecturally only think you? and not as upon certainty, or upon what better evidence, then our charity? Fourthly Grace perfects Nature, destroys it not; I mean in natural faculties; and since this is natural to the reasonable soul, to know its own motions, and actions, and inclinations, (as themselves confess there is Actus reflexus ) whether the motion be natural, or supernatural; yet by the native, and imbred faculty of the soul, a man knows, or may know the motions of it. Fifthly, Grace indeed is a stranger to Nature, yet so, that when it hath place, it over-rules, and domineers over Nature, and curbs the inclinations, and propensions of it: Thus usually it seems, A neighbor whom we every day see, we notice not so much, because we know him: but let a stranger come amongst us, and meddle but a little as a controuler, every man's eyes are upon him, and scarcely one action of his escapes without our notice: so, &c. I hope ye can apply. Sixthly, And why not as well as my knowledge, or my faith, which themselves say, a man may upon certainty discern in himself? [Object] These are acts of the understanding. As who would say, [Answ] the mind only did know, and take notice of the acts of the understanding, and not of those of the will, affections, senses, body; when for all, or any of these in evil, we are sure it directs us; and trow we, in good it directs us not?

Principium charitatis, the fountain of charity, [Object] that is, God is unknown, therefore neither charity possible to be known?

So is also the fountain of faith, [Answ] which is Veritas prima, the first verity, or truth, unknown also to us, yet that we may know, by their own confession; Why not Principium charitatis, the beginning and fountain also of charity? Yea, and that with a knowledge of certainty, though that certainty indeed be not altogether perfect, and complete. Hold it then for a truth, Its possible to know that we love God; as well as that we know, or fear, or believe, or obey God: And in that persuasion, address thyself to make the love of God known to thyself. Notes hereof are;

First, Where the true love of God is, there do all other loves vanish; love of pleasures, profits, honors, life, &c. in comparison of God: my meaning is, hadst thou rather part with all these, then with thy God? I dare say, thou truly lovest him. Secondly, How art thou affected to the Image of God, shining in his children? Doth that draw thy affection? that is, Dost thou love them, because they resemble God in holiness, and purity, and mercy, and patience? My soul for thine, thou art thereby a seed of God, as is said of Abraham. Thirdly, How art thou affected toward the Commandments of God, and the duties that he enjoins thee in them? Canst thou say, as David, Oh my God, I am content to do it, I delight to do it; at least, are they not grievous, or burdensome to thee? Go over the whole world of Aliens, thou mayest see them sometimes doing, and keep doing, but thinkest thou with delight? Fourthly, How art thou affected towards the signs of God's favor, or disfavour? Doth this glad thee above all, that he is pleased to lift up the light of his countenance upon thee? Doth this vex thee? That the Lord takes from thee the signs of his love; A token infallible, that thou lovest him. And thus far of the matter of David's Protestation, I love the Lord.

Now follows the Motive, or Incentive; Because he hath heard my voice, & my supplications. How comfortable is it to the soul, that God's favors to us inflame our affections towards him, Psal. 130.4. There is mercy with thee, therefore thou shalt be feared: Oh blessed soul that can so say! And marvel not that I call upon you to prove love; for surely, fear to offend, or displease, is the soundest token of love to our God, 2 Cor. 5.14. The love of Christ, wherewith he loved us, constraineth us: Oh, Felix necessitas, blessed necessity that compels us to do our Savior service! Surely, Non sic impii, non sic, With the wicked it is not so: God is merciful, therefore they will be sinful.

See then how the favors of God affect thee; [Use] whether they be as the cords of his love to draw thee to obedience, and to inflame thy affection; if so, thou hast more in thee then all the rabble of reprobate hypocrites: Yet understand me aright; I say not, but there are some favors, and benefits of God, that may allure a Castaway to do him service. But first, Not every favor, but what humors the affection predominant, as if it be wealth, pleasure, &c. Secondly, Not to love him, but to do him service, as a Mercenary; therefore observe in such men, when the Lord crosseth them in what they sought in his service, they are ready to blaspheme him to his face; see Mal. 3.14. Thirdly, There are favors of God, that through commonness grow vile, and but by want have not their price seen, as subjection of creatures, Psal. 8.6, &c. But is it a special favor? A privilege? That ravisheth, and therein cannot a child of God satisfy himself whiles he extolls it; therefore see by all circumstances, how he loves to augment it; let such as love thy salvation, say continually, Let God be magnified; see what titles David rejoiceth to set upon God's favors, Loving kindness, Faithfulness, Righteousness, Wonders: read also, Rom. 5.6, 7, 8. and 1 Tim. 1.12, 13, 14 &c. Surely the least favors of God affect his children to inflame affection; if it be but a desire to fear his Name; if it be but a lusting against the flesh; Oh yet, because it is a token of God's love, because it is more then they have deserved; for this they love God. But is it a spiritual blessing? A blessing, that concerns life, and godliness? With these worldlings are not at all affected, Ps. 4.6. the reason is, because they see not, nor can see the excellency, or worth of them; No, this is Privilegium justorum, the privilege only of Saints, to prize Adoption, as Saint John, admiring therein the abundant greatness of God's love to his soul in Christ Jesus; to say, as Saint Peter of faith; yea, of trial of faith, its much more precious then gold: This is Privilegium justorum.

[Object] But is this such a matter, to be drawn with the cords of love, to love God? Is there in it anything supernatural?

There are four degrees of loving God. First, [Answ] Vt bonus sit nobis, that he may be good to us, this Mercenary; see Judge. 7.13. Secondly, Quia bonus fuit, because he hath been good unto us, this gratitudinis, matter of thankfulness to Almighty God. Thirdly, Quia bonus in se, because he is good in himself, and in his own nature most amiable. Fourthly, When neither ourselves, nor ought that is ours is loved, but Propter Deum, so far as it hath reference to the glory of God, not life, not salvation itself; this is 〈 in non-Latin alphabet 〉 , Amoris Divini, and they must be as Saint Paul, and Moses, extraordinary servants of God, who aspire to this measure. But the question is of the second of these degrees mentioned; and surely, if we look to the state of the world, this we shall find; that either the favors of God move not, because they are not apprehended as his favors, but rather as things that betide them by course of nature, or fortune; or if they work any way, it is in Pejus, making them the more to despise God. But if the question be De possibili, what nature elevated above itself, by grace may ascend unto, the solution is more difficult. First, Nature itself may be directed that there is Debitum, that they owe, as a Debt, love to God for his favors; therefore we see Barbarians much affected at Paul's speech, Act. 14.17, 18. Secondly, We read of sundry testimonies of thankfulness amongst Heathens, after good things received, as victory, health, &c. To Apollo; who howsoever they erred touching God, yet in universality they erred not; they meant it to that Numen, that they thought Author of their good success: and surely, we cannot be too nice, and curious in examining our gracious estate in this particular; for it is marvelous difficult to distinguish betwixt the lowest degree of grace, and the highest of nature; especially in gifts that are made Distinctive and Characteristicall, we shall find the Devil cunning in counterfeiting, & I am persuaded there is many a Christian thoroughly persuaded of his faith, and love towards God, who yet errs in his persuasion; that is an excellent evidence that Solomon give us, Cant. 8.7. When many waters cannot quench it, no opposition stint it, &c. But fourthly, Is the question of spiritual blessings, and of the true God? Surely the natural man hath no relish of them; to wit, so far as they are spiritual: but as they tend to win him reputation, or honor, &c. amongst men, as Simon Magus; or as the Persians became Jews; or else secondly, only whiles they enjoy the blessings temporal, which they prize the only blessings of God; therefore let the Lord turn the course of outward things, its true of them what the Devil slanderously imputed to Job, they are ready to curse him at his face, see Mal. 3.14. Mat. 13.21. But show me the man amongst the many millions of naturalists, of Job's mind, Cap. 1.21. and 2.10. as Heb. 10.34. as Apostles, Act. 5.41. or but as David, to see, and feelingly to acknowledge a goodness in affliction, Psal. 119.68, 71.

Because he hath heard my voice, and my supplications, that is the voice of my supplications. [Quest] What great matter of love is this? for doth not the Lord hear the prayers also of wicked men, and grant their petitions? Psal. 78.34, 35. Neh. 9.27. What should hinder us to say, [Answ] the Lord hears the prayers, grants the requests of wicked men? Why not? as well as respect the repentance of Ahab, so far as to grant respite of the evil. First, It is in temporal things only, which come alike to all; but do they pray pardon of sins, salvation of souls? Then see Mat. 7.22, 23. Mat. 25.11, 12. Pro. 1.28. Secondly, It cannot be denied, but that God in his love, and approbation of things that are good in their kind, though evil by accident in the doers, grants some such rewards to evil men: Its Austin's opinion, that the Lord therefore prospered the Romans, during their strict observance of temperance, justice, and such like moral virtues, gave them amplitude of Dominion: the just Lord loveth righteousness, yea, so loves it, that he rewards the shadow of it, as in Ahab. Thirdly, this would be weighed; that the Lord is ever mindful of his covenant, and for it made with the fathers, sometimes doth good to the children, see Neh. 9. Fourthy, Amongst the congregations of wicked men, in the Church especially, are some, who entreat for the sins of the people: David tells of Moses standing in the gap, our Savior, Lu. 13.8 Fifthly, It is for his own Names sake, Deut. 32.26, 27. Exod. 32.12, 13, 14.

[Quest] How then, and in what respect is it true, that it is a special favor of God, to hear the prayers of his Saints.

[Answ] First, So generally in all things, that they call upon him for, Deut. 4.7. Secondly, To gratify them, and to be inclined by their prayers to grant; so God hears not the wicked's prayers, but only the prayers of his Saints. Others, First, For general mercy, they are his creatures. Secondly, His Church, to whom promises many are made. Thirdly, To prevent blasphemy, &c.

[Object] What say we to those places? Isa. 1.15. John. 9.31. Pro. 15.8. in which, & the like places, it is said, That God will not hear the prayers of the wicked?

They are to be understood; First, Of some exorbitants amongst sinners; [Answ] as Sodomites. Secondly, Or of their prayers in extremity. Thirdly, Or of the blessings which concern life, and godliness. But what, when yielded a common blessing? Is therein no cause of love? see Mat. 5.45. and Act. 14.17.

But therefore is David's heart inflamed to the love of God, [Use] because he had heard his prayers: Oh that there were such hearts in us! How many prayers of ours hath the Lord heard? We have prayed for the continuance of the Gospel, yet it continues; removal of the Plague, in part he hath heard us, mitigating the extremity of it; that should follow, God grant it may. Therefore our love of God is more increased; my meaning is We are, First, more careful to please him. Secondly, More fearful to offend him. Thirdly, More zealous for his glory. Fourthly, More fill our mouths with his praise. Fifthly, And make straiter steps to our feet, or else, how shall we be able to say, that we now fear not some greater evil that way, or shall betide us? John. 5.14. else, how shall we be able to say, the Lord in favor of us hath heard our prayers? With me, this goes for a rule to judge, whether God in mercy grant me things I pray for, doth it tend to my spiritual good, advancing God's grace in my heart? Then say I, God in mercy, and of special favor hath heard my prayers; But am I the worse for what I obtain? or not the better? how do I fear, lest the Lord hath heard me as Israelites desiring flesh, when leanness was withal sent into their souls.

There are three things that hinder such motions of love to our God. First, That many scarcely acknowledge any work of providence in swaying these outward things; supposing all guided by nature or fortune. Secondly, That we look not through second causes to the chief, and principal sender, whose but instruments these are, Hab. 1.16, 17. And we in part the like, as if the vigor of the disease because of Nature stayed; or as if the cold of the time were the only cause of mitigation; whereas if we would speak, or think as Christians, we should see God in the means. Thirdly, The proud opinion of merit, if anything in the world, overthrows it; I shall never believe any Merit-monger doth, or can think himself beholding to God, for any his favors bestowed on him; for while he thinks he hath obliged God unto him by his devotion, how doth he not rather think, God owes him thanks, rather then himself any way indebted unto him? But that our hearts may the better be stirred up to the Duty, Consider we, First, our no-merits; our Merita malae; yea, how stained the very prayers we made were, with manifold blemishes, as doubtings of obtaining, coldness of affection, &c. Secondly, See misery of the want. Thirdly, Preferment God hath given thee in it. Fourthly, The sweetness in enjoyment passeth all treasures, Cant. 8.8. The whole substance given, for love, would be contemned; surely it is something that Balaam said, if Balak would give me his house full of gold and silver, I cannot go beyond the word of the Lord; yet said the Apostle of him, he loved the wages of unrighteousness, and ran greedily after the reward; power of providence restrained; but when Will restrains, and we so highly prize God's favor, that for nothing, never so precious, we will adventure his offense, this is supernatural. Lastly, All things work together for the good of them that love God.

THis Verse containeth another part of that fruit, that the mercy of God brought forth in him; A Vow of limiting his Devotions to God: wherein are two things observable. First, The matter of it. Secondly, The incentive, or motive. In the first, take notice of the thing resolved of, Invocation of God's name. Secondly, The time, In diebus meis, in my days, as the Hebrew bears it, or as it is rendered in our last & best Translation, As long as I live. Secondly, The motive is, because he hath inclined his ear unto me.

Because he hath inclined his ear. Take heed ye here conceive nothing grossly of the Godhead, as if he had any such fleshly, or bodily member, as eye, or ear, &c. God is a Spirit, a substance incorporall, immaterial; but as David teacheth to interpret, hereby he signifies, not the instrument, but the faculty and ability to do what by these bodily organs we perform, Psal. 94.9. The inclining of the ear, signifies the bending of our best attention to take notice of what is spoken; for such gesture we use, when we desire thoroughly to understand what is said to us; see Psal. 45.10. Pro. 22.17. Psal. 86.1. it is that, with Psal. 130.2. he calls attentivenesse of the ear: yet withal somewhat else is imported; namely, the Lord's demitting, and humbling himself so low, as to take notice of his petitions, Prov. 22.17. and Ier. 7.26. and 25.4. Pro. 5.13. As if he had said, Since the Lord hath pleased so low to demit, & humble himself, as to attend to my prayer, therefore, &c. And certainly it is a matter of marvel, as to me it seems, that the great God of heaven and earth, should stoop so low, as to regard the prayers of the sons of men; so everywhere it is accounted by Saints, and they are a little astonished at the wonderfulness of it; so David, who is like the Lord our God, who dwelleth on high, and yet humbleth himself to behold the things in heaven and earth! And observe David's style of this mercy of God to men, expressing ever matter of wonder, as Psal. 107.6, 8. and 19.21. and 28.31. compare Psal. 102.17, 18, 19, 20. and 17.6, 7. show thy marvelous loving kindness, Ps. 31.21, 22. he hath shown me his marvelous loving kingdnesse, because he heard the voice of my supplications. And certainly, if ye please to compare the greatness of God's Majesty, First, with the infirmity of man in his best estate. Secondly, With his quality as it is now depraved. Thirdly, Considering the quality of our prayers. Fourthly, The preferment we have in it above Angels; ye will see in it mercy no less then marvelous. See Solomon admiring it, 1 Kings 8.27. But will God indeed dwell on the earth? Vox admirantis, non dubitantis; behold, Heaven of heavens cannot contain thee: yet wilt thou here manifest thy presence by hearing prayers? What is man? and who am I, and what is my people, that we should be able to offer? &c. confer. v. 12. but consider him as depraved, the wonder grows yet more marvelous, as it is amplified, Ps. 107.6, 8, 19, 21. that the Lord should humble himself so low as to hear prayers of sinful man, provoking him daily with his sins: And what prayers? full of doubtings, wanderings, coldness of affection? &c. and see our preferment. First, Above Angels, as Heb. 2.14. for hither also may that amplification be referred. Secondly, To other men not of the Church; Deut. 4.7. what nation so great, to whom God comes so nigh, as the Lord our God to us in all that we call unto him for?

Do we inquire reason of it? None can be given, save this only, Deut. 10.15. 〈 in non-Latin alphabet 〉 , Tit. 3.4. the love of God to man, and there is no marvel, if that love of God to man, amongst all God's loves hath its special name: 〈 in non-Latin alphabet 〉 , &c. are not read, but 〈 in non-Latin alphabet 〉 , from his specialty of favor is this.

Oh that men would praise the Lord for his goodness, [Use] and declare the wonders that he doth for the sons of Adam! How can we amplify the kindness of great men? of Kings, as Haman; nay, if it be a far meaner man, a Basket-justice, or a petty Gentleman, that vouchsafeth us a greeting, or grants a request, how pride we ourselves in it? How do we never satisfy ourselves in praising their courtesy, their affability, their humility? And yet they do but duty; are men of our own mould, subject to like passions as we: Oh that there were such hearts in us towards our God, who is so ready to hear us! that King of kings, and Lord of lords, whose dwelling is in the heavens, yet humbleth himself to take notice of our prayers; and who comforts us exceedingly against that temptation of Satan, taken from consideration of our own unworthiness, and it is that that oft dismayes from duty; Grace is sometimes over modest; For, first, God commands it. Secondly, Promiseth to accept it, Psal. 50.15. Thirdly, Christ mediates, Revel. 8. perfumes our prayers. Fourthly, Upbraides no man, I am. 1.5. This arms us also against that pretense of Papists, for invocation of God by Saints; we are not worthy? and with Princes we deal not so? yet God loves to be so dealt withal, he humbleth himself, Psal. 65.2. and 113.6. And this should teach the proud, and haughtiest upon earth, to imitate their Maker, and not to slight petitions from meanest creatures: in spiritual things it is true, there is neither bond, nor free, all are one in Christ Jesus, yet in outward state God hath exalted one above another; that it is a wonder, how the heart of many is so swoln with pride, and haughtiness, that a poor man may not speak unto them! Oh dust and ashes, proud worms-meat, gilded potsherd, art thou more lofty, and higher then the Highest? Yet humbleth he himself to the cry of the poor, &c. So let us go, and do likewise.

Therefore will I call upon him. So David thinks himself much obliged unto God, because he would vouchsafe him audience. Is it not then a strange inversion Romanists have made? God is obliged unto them, because they pray unto him; so far beholden, that for this that they pray, he must in justice pardon sins, and accept it as satisfaction for other defects: Mentior, if this be not their doctrine, that prayer is a work of satisfaction, making God's justice amends for their other things amiss. I know what they talk of the painfulness that is in it, and of the charity that forms it; but this I would fain know for my learning: First, Who is it that hath benefit by our prayers? God, or we? Whose necessities are supplied? God's or ours? What, when we reap benefit by prayers, God none, shall we think the Lord beholden unto us? Secondly, Who is it that gives hearts to pray? If Paul say true, we know not what, or how to pray as we ought, except God's Spirit help our infirmities; Who are we, that we should be able to offer so willingly? saith David; and who are we, that we should be able to pray so fervently, so devoutly, so faithfully? Thirdly, Nay, in our best prayers, are there not doubtings, waverings, wanderings, coldness of affection, yea pollutions? and yet forsooth, God is beholden to us that we will pray to him, not we to him for his grace in hearing. Fourthly, Is it not Debitum? have we not a mandate to pray? suppose it be with greatest devotion, with longest continuance, yet is it not commanded? How then, say they, we make amends for other sins by praying? as if the creditor were beholden to his debtor, for that he pays his mite, when he owes his talent.

But we return to David; Not God to him for praying, but he to God is beholden for hearing; and so far, as that now he bindeth himself to limit his devotion to God, so long as he lived.

The question a new is raised; Whether it be lawful to vow a commanded duty? Why doubt we? It is a duty to limit our devotion, our religion to God, yet David vows it; suppose you, he sinned in it? elsewhere, he swears to keep God's righteous judgments; did he sin, or supererogate? Surely such vows have this good use to God's children; they ever increase the obligation to performance, and make more fearful to offend.

But let us see the meaning of the words. First, The thing he vows, is to call upon God. Secondly, The continuance of it, so long as he lived. Invocation in Scripture, is taken, First, Tropically, for the whole worship, and service of God, as 1 Cor. 1.2. 2 Tim. 2. Secondly, Properly for that Act of religion, which we call prayer; whether one, or both be here meant, is not curiously to be disputed, though perhaps he means properly.

As long as I live. Heb. in my days; which Master Junius with more acuity, then solidness, limits to the days of his affliction; as if David here meant no other days of his, then the days of his affliction; as he would make probable by, Psal. 137.7. and Lam. 1.21. Better our English Paraphrase; so 2 Kings 20.19. Is it not well, that peace and truth shall be in my Days? Hezekiah, What means he? In days of his affliction? Nay all days of his life: Job 27.6. My heart shall not reproach me in my Days; What's that? Not all the days of my life, see 1 Sam. 1.11.

But so doth David now to limit his devotions, this of prayer especially, to God only; that no other god, falsely so called; nor, I dare say, Saint, nor Angel, should rob God of his honor. And such fruit should God's favors have in us, to glue our hearts unto God; and to make us continue glued unto God without separation; see Act. 11.23. Psal. 16.2, 4, 5. and 115.3. to the 12. verse. These reasons we have. First, That favors we have from God none other can afford us; nor Saint, nor Angel, nor Idol, nor Devil; amongst the gods there is none can do as thou doest; when Baal's priests are brought to trial, how doth Elijah ply upon them? Cry aloud, questionless he is asleep, or in pursuit of his enemies; Doubtless, Thou art our Father, our Redeemer, though Abraham be ignorant of us all. Secondly, Besides, we know the jealousy of our God, how ill he brooks the least lowering look towards an Idol. Thirdly, The impotency of all other Idols, whether real creatures, or but phantasms, to help and succor us, or to avenge their own quarrel; Will ye plead for Baal? If he be a god, let him plead for himself, &c. Fourthly, Is there anymore ready to hear? more merciful to respect our misery? more humbling himself to incline ears to our prayers? they mislead you, that would have you to go to God by Angels. First, Where is your warrant? Secondly, Can they hear? Thirdly, Are they more willing to hear?

[Use] An exhortation, in no times so necessary, as in these so wavering, and beginning to halt betwixt the two opinions, 1 Kings 18. yet have we David's reason to limit us to our God, and his religion. First, How many gracious deliverances hath he given us? How oft hath he made our enemies the tail, us the head? Secondly, How many prayers of ours hath he heard? in famine, in pestilence, in war? Thirdly, What wonderful peace, and prosperity hath he given us? and yet doubt we, whether we be in the right? I am not of their mind, who ensure truth of religion by outward things; I know the primary rule is God's word. But, Secondly, when God's word hath so clearly warranted our religion, and withal we see the might of his marvelous Acts in prospering those states, and kingdoms that profess it; It is a secondary argument to encourage us to continue in the grace of God. I beseech you, brethren, think upon this above all other duties, when I am dead and gone: Above all nations that ever were Christian, never saw anymore plentiful tokens of God's favors, then we; if we shall now turn back to Popery, take heed lest he make not us a spectacle to all the Churches of the world, as he did the Jews.

Now the good Lord unite our hearts to fear his Name, to continue in the grace of God, to limit and appropriate our religious services, and devotions to that God, whom we have so often experimented to be so gracious unto us, that by no imposture of the wicked we may be drawn away, and fall from our steadfastness. To him for his mercies in hearing our prayers, be glory forever and ever. Amen.

THis tends as I think, to explication of what is foresaid of David's fervent love, and vowing himself God's servant. For it may be demanded, What is the favor of God so great that thus maketh thee devoted to his fear?

I will tell you; I was in misery inextricable, and he helped me. Three things we have here to be noticed. First, David's state, in this Verse. Secondly, His behavior, Vers. 4. Thirdly, The event, Vers. 5, 6.

Sense. The sorrows of death, compare Psal. 18.5. Act. 2.24. 〈 in non-Latin alphabet 〉 , the pains of Death; yea, as it were of a woman in travel: compassed me, as Psal. 40.12. and 118.10, 11, 12. so that there appeared no possible way of escape. Pains of Hell, Sheol, that is, Mortiferi, Lethales, Deadly, and Mortall: Sheol, oftentimes in Scripture signifies the Grave, as Gen. 37.35. and 42.38. and 44.29, 31. sometimes, Hell of the damned, Psal. 86.13. Deut. 32.22. Ps. 9.17. The sum is, Pulls and straights of mischief so great, as seem to threaten me with Death: In a word, so called; First, Either by similitude, like, or proportioned to them. Secondly, Effective, such as threaten me with Death, and the Grave; Deadly, Hellish are the pains and torments I feel.

Found me; See Gen. 44.34. Now so calls he the perils he was in from Saul, and other persecutors, by Metonymy of the effect; sorrows for perils, because they wrought in him such Deadly, and Hellish sorrow, as in the end of the Verse.

But so see what straights of trouble, what perplexed sorrows, and inextricable pulls God's dearest Saints are sometimes plunged into, see 2 Kings 19.3. Children come to birth, and there is no strength to bring forth; his whole Church see in like straights, Exod. 14.10, 13. Three children, Dan. 3.21. Daniel himself, Dan. 6.16. see Psal. 88.3.

What Reasons? See Deut. 8.2. There was a nearer cut into Canaan then by the wilderness; and such as wherein they should not have fallen upon so many exigence, Red sea, Famine, Thirst, &c. Why that way? Psal. 10.4, 5, 6. the ungodly is so proud, he cares not for God, neither is God in all his thoughts; especially when all things are prosperous, then flourisheth this pride: That cursed nature we have all in us, except by grace, and gracious means, it be restrained, or reformed: Marry when extremity of pain, and peril comes, as David notes of the Israelites, Psal. 78.34. and as it is noted also of Manasseh, 2 Chron. 33.12, 13. then they sought God; shortly then, it was to pull down their pride, and to drive them to their God in true devotion. Secondly, To prove what is in their hearts, as it is said of Joseph, that the word of the Lord tried him; the basest Persian will be a Jew to enjoy their privileges: and I doubt not, but there are some who endure some fight of afflictions, but when it comes to matter of exigent, and extremity, ye then see them to fly off from God, and say, it is vain to serve him. Thirdly, To glorify his power, and mercy, and grace in their deliverance, or sustentation, 2 Cor. 12.9. to see a creature so frail, with constancy to endure fire, frying, sawing asunder, Heb. 11.37. lie long as Lawrence and yet insulting over the fury of Tyrants, and daring them to do their worst; who can but say, Digitus Dei est hic, The finger of God is here, and none but his? Fourthly, To teach us, saith Paul, not to trust in ourselves, but in the living God; How loath is nature, how hard is it in grace, not to leave a little to our own wisdom and power? that oft, till all other hold-fasts fail us, we forget to cast our care upon God, or to rely upon him. The Lord to beat us off from these, sometimes permits unto extremities.

Take heed how ye condemn broken reeds, [Use] men of God in sincerity for this; because God writes bitter things against them, lest ye condemn the generation of the just; yet so did the wicked in David's time, Psal. 22.8. and Psal. 71.11. You must Know: First, That God's love is not known by outward things. Secondly, And what think you of our Savior, A man of sorrows, and extremities, and who saw as many exigence as any? Yet of him proclaims the Father from heaven, He is my beloved Son, in him I am well pleased.

But, Secondly, is it not strange, God's children should so judge of themselves on this occasion? Certainly it is true, what censure they would tremble to pass on others in like case, they spare not oft to pass on themselves. Of all passages in the story of Job, that one thing wonders me; that with all the pleading of his friends, whereby they labor to prove him hypocrite, yet still he maintains, not that he was without sin, but void of gross hypocrisy. Thirdly, Think not when thou comest to God's service, and hast for God's cause forsaken the world, as Micah, therefore God must now bless thee in outward things, especially whilst precisely thou keepest this way. First, Where is thy promise absolute, and unlimited? I dare say, thou canst not allege one. Secondly, Hast thou a privilege above all God's servants? or hath God, or will he for thy sake make another way then by the Cross? Act. 14.22. I know God is pleased to respect our infirmities, yet without some afflictions, and perhaps exigence, canst thou hope to enter God's kingdom? or think thou walkest with a right foot to the Gospel? see 2 Tim. 3.12. Thirdly, Hast thou not learnt, that God hath to this end sanctified afflictions, to wean thee from the earth? or art thou ignorant of the sin, that hangs so fast, and presseth down so sore? Heb. 12.1. Knowest thou neither the stubbornness of thy Nature, nor thy strong propensions to evil? Certainly it is true, there are of God's own, many, whom rods amend not, they must be scourges, yea scorpions, as Rehoboams.

I found trouble and sorrow. The word signifies such sorrows as are usually joined with sighing; it should seem then God's Saints are sensible of their afflictions, and they pierce them oft with sorrows inexplicable; I speak not only of those, which come as chastisements, but such also as come as trials: Hezekiah weeps sore, David makes his bed to swim, his soul is vexed, groans, cries; in one place, he roars for the very disquietness of his heart.

Reasons are; First, Though they have put on grace, yet they have not quite put off nature; strong cries, and tears, we read even of our Savior; and of his soul, that it was sorrowful unto death; he fears, and mourns, yet without sin: The fear of death, and sorrow is natural, yea according to rectitude of Nature. Secondly, Though they know God cannot hate his children, yet they know, he may be, and is oft angry with his Saints: The Lord was angry with Moses, with whom he spake as a man with his friend; and whether our exigence come for trial, or for chastisement, God's children cannot always easily discern. Thirdly, There are infirmities incident to the best Saints; Job's fear I confess a little distrustful, in regard of God's promise, 1 Cor. 10.13. yet such blasts, or blooms of distrust, doth sense of natural infirmity oft cast upon us. Fourthly, Oft times in afflictions extreme, Satan, shall I say, or Conscience, presents to our remembrance our sins; and then if affliction be gall, and wormwood, even unto Saints, who can wonder? [Use] Christianity is not Stoicall, much less stockish: if there be grace, sensible it is above the ordinary rate even of a frown of the Almighty; but his word, his threat makes to tremble, the least noise of wrath, makes them to melt, as Josiah: There is something like patience, that is not so, we call it stupidity, Ier. 5.3. thou hast smitten, but they have not sorrowed, Pro. 23.35. It is said of Job, in all this he did not sin with his mouth, neither charged God foolishly, but who doubts but the loss of so many children pierced him as a father? except perhaps we think grace makes us 〈 in non-Latin alphabet 〉 , without natural affection; which Paul taxeth amongst sins that accompanied a reprobate mind.

Two faults, or errors, come here to be reproved. First, Of them that when God's hand is on them by loss of things dearest, please themselves in this, that they are not moved with their affliction, they feel not the smart of God's visitation; and herein they pride themselves, as if they exceeded Job himself in measure of patience; as if a man that had a mortified member should think it his fortitude, that without sense of smart, he endures the cutting, or searing of it; Nay, fear rather, lest it be stupid; of such patience he said well, who said, it was Virtus Asinina. Secondly, There are another sort of people, that when they see in any man mourning, or sorrow, though never so moderate, presently begin to condemn of impatience, or to persuade to patience: in loss of friends or children, monitions in this kind, to keep a mean in mourning, I blame not; howbeit, I find never any Prophet, or Apostle, condemning mourning, no nor lamentation, see 1 Thes. 4.13. and see Jeremiah lamenting the fall of Josiah.

IN the former Verse, is declared David's state, and condition, full of deadly and inextricable perils, here in this Verse, we have his behavior; his issue ye shall see anon; Vers. 5, 6. In his behavior, we have two things. First, An Act I called. Secondly, The form of Prayer he used. To call upon the Name of the Lord, is to pray unto God, 1 Cor. 1.2. as singing unto the Lord, and singing unto his Name are the same; see Psa. 135.3. Of this Act hath been spoken above already; therefore I shall here treat of it shortly, and only as it is here inferred immediately upon the mention of his troubles, and perplexities; and so from thence we have commended to our notice thus much; That no extremity of affliction can drive God's children from him, they quench not devotions, inflame them rather; Doctrinally we have it, Hos. 5.15. and Practically, Job 13.15. though he kill me, yet will I trust in him, saith Job. Three things only I find in this kind, wherein they have been defective. First, Preposterousnesse in seeking, as in Asa, preferring the Physician in the first place before God. Secondly, Over-fearfulness, dismaying to approach unto the Throne of Grace, yet approaching also as Ezra blushes in God's presence. Thirdly, Outward feebleness in particulars, as in Primative Christians. But of any one, whom it wholly drave from God, I never find mention; But with the wicked it is not so; The Queen of Heaven shall be God, if she will give Victuals; the Lord of Hosts shall be forsaken, if he bring to exigent: that's a cursed speech, whether of a cursed man, I know not, at least I say not, This evil is of the Lord, and why shall we wait on him any longer?

The form of Prayer itself next is to be noticed; it is short, but pithy; full of earnest, and most passionate Devotion.

Sense, Maitah, Erue, Rescue; My soul, that is, my life, or my person, as verse. 8. Now though I doubt not but David in some of his afflictions used larger form of words, yet to this sum amounted all; O Lord, I beseech thee, rescue my soul; wherein are almost all things required to acceptable prayer. First, The Person, or objectum cui. Secondly, Faith of Audience. Thirdly, Earnestness of Affection; Anna. Fourthly, The matter, Rescue my soul, That Regular.

I would not be mistaken in what I deliver Doctrinally from hence; but sure it is true, rightly taken. It is not multitude of words, but muchnesse of affection that forms our prayers to acceptability: Two faults our Savior found in the Pharisees devotion. First, 〈 in non-Latin alphabet 〉 , Vain babbling, or needless repetitions, as that of Battus in the Poët,— & erant in montibus illis, & erant in montibus illis. Secondly, 〈 in non-Latin alphabet 〉 , Much talking, many words: Solomon gives Item against it, especially in all speech passing twixt God and us; Let thy words be few, pithy as thou wilt, but few, fit for the matter thou prayest for, and such as befits the Majesty of that God whom thou prayest unto. And if a man consider the use that speech hath in prayer, I mean private prayer, it is not to inform the Lord of our wants; for he knows what we need, before we ask, and professeth his audience of sighs, and groans: But first to express our affections, by that instrument, which God hath given us for that end, to wit, our Tongue, Psal. 35.28. See Psal. 5.1, 2, 3. Secondly, Then to kindle our affections, that when we hear from ourselves the sound of our misery, or wants, or blessing, by the redounding thereof upon our minds, our affections may be doubled; whereto if few, as well as many words suffice, quorsum 〈 in non-Latin alphabet 〉 ; to what purpose is the use of many? The point in hand is tender, and must warily be dealt withal; yet give leave to mind you what I observe in perusing the Psalms; the chief pattern I know extant for Devotion is, Psal. 5.1, 2, 3. there are, First, Words. Secondly, Meditation, to guide them. Thirdly, Crying, to show the Earnestness of Affection; one term he there useth is borrowed from Warr; I will direct, order my prayer, as Curiously as men do their battle, where no man must be out of rank, nor hear a word out of his order: Truly Augustine, Aliud est sermo multus, aliud diuturnus affectus, there is difference between much speech, and much affection; our Savior spent whole nights in prayer; and we must never think our prayer long, while our affection keeps up in vigor; Multum loqui, est in orando rem necessariam superfluis agere verbis, multum autem precari, est ad eum quem precamur diuturna & piacordis excitatione pulsare: In a word, as a man may not beat upon, and blunt his affection with babbling, when he feels it languish, so while he feels it in vigor, he may not over-soon break off his prayer.

[Use. 1] They have a kind of devotion in the Church of Rome, which they number amongst their most meritorious and satisfactory works; It is this, to pray by the Bead, by the Tale, so many Ave-Mary's, Pater-nosters, in a strange tongue which they understand not; and he is counted the devoutest man, who spends most hours in prayer; in the interim, neglecting all other offices of Religion; or special calling; for my part, rumpatur, pereat, let him burst, and perish, that opposeth Devotion, especially this part of it that is spent in prayer: But first, Is there no place for Meditation, for Hearing? Secondly, Is this to pray, to blatter we know not what in a strange tongue? How do they in praying attain the end of ends, which is, saith Austin, not to inform God, but First, To mind ourselves of what we ask. Secondly, To excite affection. Thirdly, And why so many words, so much babbling? As if the Lord we serve were asleep, as Elias speaks of Baal; or as if fewer words with more affection did not better please him, Eccles. 5.2.

Secondly, It shows us the great grace of God, [Use. 2] and his propense favor to us, who with so little ado is ready at a call, when he sees the season fit to hear us. I deny not, but he sometimes defers, but it is, First, To prove our faith. Secondly, To humble us the more under conscience of our own indignity. Thirdly, To set better price of the blessing asked. Fourthly, That he may whet affection. Fifthly, He means to double the blessing, as we do our devotion; but certainly, when he sees us fitted to receive, presently he grants what we pray for.

Thirdly, If I should prescribe a form of private [Use. 3] devotion, I should prefer the custom of Egyptian Churches, mentioned by Austin; Let them be frequent, pithy, passionate; but yet consider whom you have to deal withal; few words, but pithy, and affectionate, such as beseem such a Majesty to be called upon withal.

The issue remains, He helped me. But before he comes to express the issue, he seems a little to interrupt himself, and to breathe out into celebration of the grace, and mercy of God, which he had experimented in his deliverance.

As touching the sense of the words; by Graciousness of God, we conceive, that property of his nature, inclining him above our merits, without our merits, against our merits, to do good unto us; see Psal. 111.4. and 86.15. Exod. 33.19. Righteousness or Justice, that inclines him to give to everyone what belongs unto him. If any ask how justice appeared in his deliverance, this is the answer; First, There is Iustitia dicti, as well as facti, Justice of word, and promise, as well as of fact, and deed, 1 John. 1.9. Heb. 6.10. Secondly, They put upon God a threefold Justice, according to a fourfold person he sustains. First, That whereby he doth what is meet for him that is good; that is, naturally good, to do for his creatures, from this Justice issues his loving kindness, see Psal. 36.6, 7. and 40.10. Secondly, Paternum, Fatherly justice, so it is equal, and just he should protect his children, Psal. 103.13. hear their prayers, Matth. 7.11, &c. Thirdly, Judiciary if you think here meant, It is just; Justice requires it of God himself, to vindicate the innocent from their oppressors, and to give them testimony of innocence.

[Object] But who is so innocent?

[Answ] None indeed simply so, and in respect of God, yet in respect of men, for particular faults; see Psa. 7.3, 4. and 18.19, 20, 21. Our God, that is, the God whom we serve, taking it contradistinct to idols, as Psal. 115.3. Is merciful; the word signifies tenderly merciful, such an one as whose bowels yern upon our miseries; so propense is he to relieve them; by old Zechariah they are called Bowels of mercy.

But in this passion of devotion, two things he commends to every devout soul, in any experiment he hath had of any attribute of God. The first is, Observation, noticing and observing those attributes of God, which have manifested themselves in the blessings reached unto us; or in any his operations towards the sons of men; see Psal. 107.43. who so is wise will observe these things. Jehu no great good man, yet had his observation of the truth of God spoken by his Prophets, 2 Kings 10.10. Know now that no word of the Lord shall fall to the ground, confer. 2 Kings 9.36. Saint Paul, 1 Tim. 1.15. he is in a long commemoration of God's grace towards him in his conversion; in the midst of it, he breaks out to this point of observation; Certainly it is a truth, Jesus Christ came into the world to save sinners. Saint Peter to Cornelius, Act. 10.34. I perceive of a truth that God is no respecter of persons. David, Psal. 147. He bindeth up the broken in heart, he tells the number of the stars. Why goes he not on in his numeration? Devotion wills him to notice this observation, Great is our Lord, and of great power, his understanding is infinite.

The benefits thence accruing to us, are specially two. First, It is an excellent strengthening of faith, concerning all truths God hath revealed touching his Nature and Will: ye may observe God's own servants sometimes overtaken with doubtings of the Attributes of God; of his Mercy, and Grace, the Prophet, Psal. 77.7, 8. of his Truth, Jeremiah, Ierem. 15.18. Wilt thou be altogether unto me as a Lyar, and as waters that fail? Of his Power, Zechariah, Luke 1. and Sarah, Gen. 18. yea, Moses, who had so often seen the power of God, yet at a time doubted, Num. 20.12. Here now hath Observation place, as a potent means to strengthen our Faith.

The Nature of God, and Conclusions touching it, we have delivered in the Scriptures, and had we no experiment, are bound to believe them: the evidence of all, and arguments demonstrating them, we have in his works of Creation, and Providence; specially in the things that we see wrought before our eyes: To this end tends the History of Scripture, and had we wisdom, we should observe in the daily proceedings of providence towards others, towards our selves, what would silence the godless thoughts of Infidelity. Justice, Truth, Power, Mercy, Goodness, &c. we daily experiment, and yet, fools as we are, observe not; No marvel then, if in time of Temptation our Faith grows so languishing.

A second benefit thence issuing, is hope of obtaining what ever good thing we experiment, according to the promise of God, See 1. Sam. 17.36, 37. in David, and Paul, 2. Cor. 1.10. and 2. Tim 4.17, 18. David goes farther, to time of forefathers, Psal. 22.4, 5. And the reason is good, such as the Lord hath been to others, to us, so will he be to us, if we resemble in behavior.

I say as Moses, Oh that this people were wise; [Use] that we had all this wisdom, to observe the Lord's Actions, of Justice, Mercy, Providence, Truth, Goodness, to others, to ourselves!

There lives not the man on earth, but tastes all these in his own person; yet how few are they that observe them: So of Threatenings, Sundry precious Promises are given unto us, faith Peter; Not one, I dare say, but his Children rightly qualified have seen, or may see exemplified; That he will be a God to the righteous Parents, and to their seed, who can but observe? certainly, it ravisheth me to consider; and though weak in Faith, and much conflicting with doubtings, yet it strengthens my Faith, to see God's Grace towards others: So of Comminations for Drunkards, Whoremongers, &c. I see it daily exemplified, Why doubt I? But surely if in our own particulars we would be observant, we should much more be fortified; David fetcheth it ab ovo, from his Birth, from the Wombe of his mother, On thee was I cast from my mothers womb, thou hast been my God from the womb. I beseech you be exhorted to this point of Prudence, believe me no more, if you see not Athisme, Infidelity, Distrust, Unthankfulness, Disobedience, all evils die in you. Two things there are that hinder it. First, Opinion of fortune in all these Accidents of common life, as if there were no providence guiding them; yet to a Sparrow our Savior extends it, yea, even to Lots, the things most chanceable. Secondly, The second hindrance, is the ascribing the good or ill success of our lives to the means; if evil, to our imprudence or willfulness; if good, to our own wisdom & industry; whereas alas, What is our All, except the Lord give the blessing?

The second thing observable in this passion of devotion is, the passionate, and devout expression, and celebrating with due praise the attributes of God, w ^ch he had experimented; so filled he is with ravishment in the contemplation, that interrupts his speech, he cannot express the benefit, but first he celebrates the praise of the attribute: like passages you may observe many in reading the Psalms, speeches broken, and seemingly interrupting the sentence, and making a kind of solecism, when yet if you truly did understand the affection of a soul truly devout, you will find them most pertinent. Ephes. 2.4, 5. The Apostle intends to remembrance the people of their blessed change of estate, from being dead in trespasses, and sins, to spiritual life; the speech would have passed full enough for the sense, in the simplest commemoration; but mark how devotion interposeth, God which is rich in mercy, of his great love wherewith he loved us, hath quickened; like see, 1 Tim. 1. The grace of our Lord was exceeding abundant in faith and love. Do you ask me a reason of it? and I ask you, Why doth the Sun shine? Why doth fire burn? No man can give reason of it: It is the nature of the creature, and this is the nature of devotion. Marry, if you would ask me a reason why he should so do, I could give many, but it is impertinent to the point in hand: we handle not now matter of duty to urge obedience, but matter of property, that tends rather to trial: And so make use of this point, see how thou art affected, when thou meditatest the many benefits God hath done to thy soul feelest thou such motions as these; thy belly, as Elihu speaks, is full as bottles of new wine, thou must speak to the praise of God, else thou breakest, as Jeremiah, I cannot hold, it is well, and I bless thy soul; my belly, saith David, Eructabit, shall belch out thy praise. But on the deadness of our indevout hearts in this behalf! We can sometimes speak of the blessings we enjoy from God, and perhaps we sometimes express our noticing the hand of God teaching these favors to us▪ but show me the man of David's spirit, that breaks out into the magnifying of the grace, or mercy, or power, or goodness of God: In a word, two faults I observe in this kind in us. First, That either we languish in the praise of the God that hath done so great things for us, and with a little bare lip-thanks pass over his benefits. Secondly, Else are not distinct, or particular in noticing the special attributes we have experimented; me thinks, I would have a Christian so skillful in this kind, that he should know to what property of God he should ascribe every benefit he enjoys, every work, or operation of God to his creatures; in some shine wisdom, in some goodness, in some longsuffering, in some patience, in some grace, and mercy, in some justice, &c. But the wisdom of a Christian should be this, to be so distinct in knowledge, and observation, as to know, to whether attribute to ascribe whether blessing: As in a body perfectly mixed, there are all elements, yet still one predominant, so in all the works of God towards the sons of men, Mercy and Truth, Righteousness and Peace, Wisdom and Power, have their concourse, yet so, as someone or other have their predominance: Let our wisdom be such in observing, that we may not let pass that special attribute, without special celebration▪ so doth David here, and Saint Paul also in like sort, 2 Cor. 1.3. styleth the Lord, on like observation, Father of mercies, and God of all comfort; As for example, In pardon of sin, there is Wisdom, there is Justice, &c. but the predominant is Mercy. Secondly, In crowning of our services, there is eminent Grace and Bounty. Thirdly, In supporting in temptations, there is, Power, &c.

IN this Verse we have; First, A conclusion. Secondly, The proof of it. In the conclusion again three things. First, The blessing, Preservavation. Secondly, The Author of it, the Lord. Thirdly, The persons capable, and their qualification, the Simple.

Preservation, conceive their safeguarding from evil, from mischief, as 2 Tim. 4.18.

Simplicity in Scripture often hears ill, as bad as folly, so Prov. 1.22. How long ye simple ones will ye love simplicity? and Prov. 7.7. Among the simple ones there was a young man void of understanding; and again, Prov. 9.4. Who so is simple, let him turn in hither: and so the word after the Genuine Etymon imports, A silly man; one that with any persuasion is lead, or mislead, to anything, as Pro. 14.15.

Here he stiles them so, whom else he calls plain men, and harmless, Phil. 2.15. Saint Paul calls such men perfect; see also Rom. 16.19. and 1 Cor. 14.20. They are such as honestly keep the plain way of God's Commandments, without those slights, or creeks, of carnal policy, for which men are in the world esteemed wise, see Gen. 25.27. Jacob called a plain man. Simple or foolish, he calls them 〈 in non-Latin alphabet 〉 , because they are generally so esteemed amongst the wise of the world; not that they are so silly as they are esteemed, for if the Lord can judge of wisdom and folly, the only fool is the Atheist, and profane person, Psal. 14.1. the only wise man in the world is the plain, down-right Christian, Deut. 4.6. who keeps himself precisely in all states to that plain honest course the Lord hath prescribed him: And to such simple ones, God's fools, who in their misery, and affliction, keep them only to the means of deliverance, and comfort, which the Lord hath prescribed them, belongs this blessing of preservation, and safeguarding from mischief, or destruction: so Solomon, Prov. 16.17. The highway of the upright is to depart from evil; the benefit is, He that keepeth his way, preserveth his soul; see also, Prov. 19.16, 23. exemplification see in Asa, 2 Chron. 14.9, 10, 11, 12. and 16.7, 8, 9. read the excellent speech of Hanani the Seer.

Reason if ye ask, none can better be given then this, That it gives unto the Lord glory of wisdom, more then all the turning of devices amongst the wicked; How pleaseth it the Lord to see himself magnified amongst his children, to see them deny themselves, their own wisdom, and policy, and to rely simply on him? And where have you seen any person, or state, leaving the direct broad way which the Lord hath prescribed, ever prosperous? It was (in the eye of reason) a notable policy that Jeroboam▪ used to prevent the revolt of Israel to the house of David, see 1 Kings 12.26, 27, 28. but it became a sin to the house of Jeroboam, to cut it off, and to destroy it from the face of the earth, 1 Kings 13.34. This may learn us to bewail the wisdom of some states in the world, and to wish they were more simple; I mean, in David's sense, to keep God's high way, to make hi • statutes of our counsel; though Moab and Ammon be confederate together, these devices without God shall be unprosperous; though hand join in hand, yet shall not the wicked go unpunished.

But for our own particular; Let us count it our best wisdom to cleave close to our God, to walk in his ways, to this belongs promise of God's protection, Psal. 91.11 Excellently David, Psal. 5. compassed about with so many adversaries, ver. 8. Lead me, O Lord, in thy righteousness, because of mine enemies, make thy way straight before me; this do, hereby thou shalt be safe, Psal. 37.

These Caveats remember. First, It being a temporal blessing, is to be understood with limits ordinary to such favors; As first, With exception of the Cross. Secondly, Reservation of power to the promiser to chasten particular delinquencies. Secondly, Though perhaps we suffer loss, yet life given for a prey, Ier. 45.5. Thirdly, Manner of preservation divers. First, By sustaining, 2 Cor. 12.9. Secondly, By taking us from evil, Isa. 57.1. Thirdly, Or by deliverance out of evil, by giving issue, 1 Corin. 10.13. 2 Pet. 2.9. See Annotat. ad 2 Thes. 2.16. pag. 210. Edit. 1627.

The proof follows; I was brought low, and he helped me. Where we have two things considerable. First, The ground of proof chosen to make it good, and that is experience. Secondly, The sufficiency of the proof. The ground of proof is experience, or example; which, if anything, most sways, as most running into sense: so is God pleased graciously to exemplify his promises for the confirmation of our faith. And this generally observe, there is not a promise of God in any kind, but we have seen, or may see it daily exemplified; that if for his bare word we believe not, yet for his works sake we may believe him: Sure it is true, In days of famine we shall be fed, Psal. 37. so we are sure was the family of Jacob, so was Elias, so the widow of Sa • epkath: Surely it is true, God will deliver his out of temptation, though his wrath come upon the whole world of the ungodly, 2 Pet. 2.9. so was Noah, so was Lot delivered, &c. Sure it is true, In pestilence we shall be preserved, except either we ourselves hinder it, or except God means us some greater good in it; Israelites were so, Exod. 12. Certainly it is a truth, God will not leave the righteous, nor their seed, except perhaps they degenerate; Kept he not so his mercies to David? It is undoubtedly true, God shall bring the innocence of the righteous to light, and make it as the noon-day, Psal. 37. Was it not so in Joseph? In a word, Ye cannot name the promise of this life, or of that to come, which God hath made to his Church, but he hath plentifully exemplified, according to the purport, and tenor, and intention of the promiser: God shall certainly bind up the broken in heart, he shall give medicine to heal their sorrows; David experimented it, Psal. 32. Though the righteous fall, yet shall he not be cast off, Psal. 37.24, &c.

Oh, we of little faith, why doubt we? have we a promise from God? and are we sure, we rightly understand it? and that we have our due qualification? Then we be assured, that heaven and earth shall pass, ere a title of that promise shall fall to the ground: God hath pleased by promise to make himself our debtor, and the better to confirm our faith, hath exemplified his promise; and yet doubt we? Yes; For though to some we see them exemplified, yet as many we see destituted, and ourselves experiment them not? With the limits intended, I dare swear, they have been exemplified, if they have failed, we fail in the condition. Secondly, We err, Toto coelo, if we think all God's promises are intended after the Letter, some are made good in the equivalent. Thirdly, We deceive ourselves, if we think our habitual being the children of God, gives us title to the fruition of all his promises; there is Actus and Exercitium also required. Fourthly, How far are we wide, if we think God hath not reserved power to try our faith, and patience, by removing sense of love, by writing bitter things against us? &c. But rightly understood, thou hast seen, doest see them all exemplified: And seeing God hath for this end exemplified, that he may confirm our faith, and expectation; The wisdom that from hence I do commend unto you; is, First, To acquaint yourselves with Histories Divine, written for this end, saith Paul, that we might have hope; in reading them, this wisdom let me commend unto you. First, To distinguish personal from general promises; there are personal promises made to some of God's children, as that of David, He should not want a man of his seed to sit upon his Throne; but is it a general promise, then see and observe, perhaps you shall find they not partaking in it, have failed in particulars; or else, seest thou any to whom it is not made good, see then, if thou canst not observe God to have in some (other) way, or kind made good his promise, 2 Sam. 10. God will do me some good for this evil.

Secondly, There are some promises peculiar to some special times, some universally belonging to all times; See an example of the first of these, Mar. 16.17, 18. These signs shall follow them which believe; peculiar to the Primitive times of the Church, while the state of religion was now in altering, and the Gospel planting amongst the Gentiles: He that now shall attempt it, the end being ceased, shall be prodigium; That of Joel • .28. Sons and daughters shall prophesy, young men see visions, old men dream dreams &c. was the privilege alone of the first age of Christianity, Act. 2.17. But is it a general promise to all persons, times, states of the Church, not one but hath had, hath, and shall have plentiful exemplification? Thirdly, There is considerable the manner of performance, and the thing itself promised; the manner may be several, when the thing is general▪ not all by miracle fed as Elias, nor as Elisha by Angels delivered; but this give me leave to say, Infidelity towards any of God's gracious promises, is fouler in us, then it could be in the ancient Patriarchs; What had they but bare word to rest upon? Behold us compassed with a cloud of witnesses, from Abraham to David, from David to Christ, from Christ to this day; and if we now waver in faith, after such plentiful exemplifications, our infidelity shall be most heinous. The sufficiency of proof comes next to be handled, It is here from a particular example, or experiment; Is that true what Logic teacheth us, From one particular instance to conclude truth of a general Rule? Yet in Divinity it is frequent, from particular examples to prove general conclusions: Let us see some, Rom. 11.1, 2. God hath not rejected any of the Jews whom he foreknew; How is this proved? For I also am an Israelite: Again, Rom. 3.28. All that are justified, are justified by faith, How proved? Rom. 4.1. Abraham was so justified; 1 Tim. 1.15, 16. Christ came into the world to save all penitent, and believing sinners; How proved? I a persecutor, a blasphemer, was received to mercy. And this firmly holds according to the Rule of Reason, when the Ratio formalis, The Reason of the blessing is general; For example, Is this the Reason why David was preserved, because simple? Then from that instance follows the inference, All simple shall be preserved. Was the reason of Abraham's justification, his faith? Then wheresoever is true faith, there also is justification, &c. Secondly, We must know that God's dealings are exemplary, 1 Tim. 1.16. Rom. 4.23, 24. Thirdly, God is no respecter of persons, Rom. 2.14. He is rich in mercy to all that call upon him, Rom. 10.12, 13.

Make much even of particular examples, [Use] they may stead much in day of trial; and it oft falls out so, that many promises help not to our comfort so much as one example; usually we think our case a None-such, without peer or parallel.

ANother Passion, or passage of David's devotion, upon meditation of God's mercy in his deliverance from pressure; And the words are, in sum, a sweet soliloquie of David with his soul, checking it after a sort for the disquiet, and unrest it passionately had plunged itself into, by occasion of his many, and grievous outward pressures; Deduction it hath by way of use, and inference, from his experience of God's mercy in his preservation: The form of carriage is in a Rhetorical Apostrophe (for what is more eloquent then Devotion)

Considerable therein; are, First, The effect of David's outward pressures, They wrought the disquiet and perturbation of his soul. Secondly, The check he gives to his soul, for admitting such perturbation. Thirdly, The cheering he affords it. Fourthly, The ground of that cheer, The Lord hath dealt bountifully; which in the eighth Verse he evidenceth by particulars of favors vouchsafed him.

The rest of the soul, 〈 in non-Latin alphabet 〉 , is the calm temper of the faculties thereof, and the sweet repose it finds in the fruition of what yields it contentment, Heathens called it 〈 in non-Latin alphabet 〉 , or Tranquillitatem animi, which they anxiously sought, but never enjoyed: This Christian rest of the soul is that sweet temper, and tranquility, grace frames in the faculties of it, and the sweet repose it finds in God's mercy through Christ: That David had formerly enjoyed, but now found interrupted, through the manifold afflictions outward, and inward, he was pressed withal, and therefore checkingly adviseth his soul to return thereto, and to enjoy the former tranquility. So ye see how far afflictions work upon gracious dispositions, even to the disturbance of the tranquility of the soul; It is little Paul saith, Heb. 12.11. no affliction joyous, therefore adds, it is grievous: Psal. 42.5, 11. and 43.5. we read of dejecting the soul, of tumults in his soul, Psal. 6.3. of vexation, and Psal, 38.8. he roared for the very disquietness of his heart: And you may observe the same to issue out of four causes usually. First, Violent Passions, whether grief, or fear, or wrath, &c. when they grow immoderate, towards violent, what a cumbustion fill they the whole man withal? I am. 4.1. See envious grief, and desire of revenge in Haeman, what disquiet it worketh, Hest. 5.13. and 6.12. So Ahab's covetousness, 1 Kings 21.4. Secondly, Conflict. First, Twixt sanctified reason, and appetite, when reason persuades one way, affection draws another, and each strives for victory. Secondly, Twixt rectified conscience, and affection, when affection would carry to evil, and conscience would restrain from evil. Thirdly, Twixt corruption, and grace, Rom. 7.23. the law of the members rebelling against the law of the mind. Thirdly, Guiltinesse, as Psal. 32. and 38. and 51. This is piercing above measure, Psal. 38.3, 4. I mean, when either new sins are unrepented of, and for which we have not yet received assurance of pardon into the conscience, &c. or when the Lord presents to the soul old sins, without manifestation of favor in the pardon of them, as Job 13.26. Who can express the terror of that unrest the soul is then possessed withal? Fourthly, Apprehension, whether true, or feigned, it matters not to the disquiet of the soul; It was a false apprehension of Job 13.24. that God counted him as an enemy; he meant his good, as his trial, his humiliation, his justifying against all the slanderous imputations of Satan; Yet how perplexed is that holy soul? False, that of David, that God had forgotten to be gracious, or had shut up his loving kindness in displeasure; yet is he troubled, overwhelmed, breaks sleep, yea is astonished, Psal. 77.3, 4. But is the apprehension true, then no marvel, if the soul can find no rest; It was true that God had taken from him the joy of his salvation, Psal. 51. inhibited lively operation of his sanctifyng spirit, Psal. 32, &c. Here, if he roar for the disquietness of his heart, who marvells? Who, I mean, that ever tasted how gracious the Lord is?

[Use. 1] Take heed how ye censure, lest ye mis-censure those, to whom these things betide; What if through passion, or conflict, or consciousness of evil, or apprehension of wrath, they find for present happily no rest in their souls? What, when through sinful infirmity they bewray impatience, murmuring? &c. Therefore are they none of God's? Et quidni Davidem, Jobum, Jeremiam, & quicquid sol unquam vidit renatissimum ex renatorum albo expungimus? Then condemn we the whole generation of the just. Pity, compassionate, comfort such perplexities; for either thou mayest in like sort be tempted; thou art yet in the body, Hodie mihi, cras tibi: and God is often moved to turn his hand from them to thee, that he may teach thee more compassion; and Job's friends for this fault are sharply rebuked, Job 38.2. and sacrifices expiatory for that sin prescribed, Job 42.7, 8.

Flatter not thyself by mis-understanding the [Use. 2] promise, as if without interruptions the performance were intended: Mercy and peace shall be upon them that walk after the rule, Gal. 6.16. But think you, without interruption? Where is that promise? Hath not God reserved to himself power to chasten, to try, to prevent, &c. Though favor be not lost, yet sense is often interrupted; and though God never hate, John. 13.1. yet is oft angry with his dearest servants, &c.

Beware how we provoke the Lord to remove [Use. 3] from us this blessedness of our soul, or through our own indiscretion interrupt, or disturb the rest of our souls; the happiness of a Christian upon earth stands in it.

I will mind you of the occasions how God's own servants have fallen into it.

First, Giving liberty to their reason to exact [unspec I] God's justice, and to quarrel the unequal distribution of the good things of this life, see Psal. 37. and 73. Ier. 12. Hab. 1.13, &c. Thus curb it. First, He is an absolute Lord, Matth. 20. Secondly, Yield, that there must be difference betwixt him that serveth God, and him that serveth him not: Must this difference needs be in outward things? Eccles. 9.1. Sufficeth it not, that we have our preferment in spiritual blessings? Ephes. 1.3. And is he bound presently to manifest it? see Mal. 3.18.

[unspec II] Secondly, Our over-prizing some special blessings, and too much contentment found in them; I find many have faulted in that kind, Abraham in Ishmael, Jacob in Joseph, David in Absalom; None but God hath chastened; read the stories.

[unspec III] Thirdly, But above all, beware of presumptuous sins; sins against conscience, committed out of persuasion of the graciousness, and mercy of God: Doth thy experience of God's favor, the pledges of his love, encourage thee to evil? Trust me no more, if thou loose not, till thy repentance renewed, that former fervor thou hast tasted in his grace, and so pierce thyself thorough with perplexed sorrows; see David, Psal. 51. And so is the Effect of David's Pressures.

Follows now the check David gives his soul for such causeless disquiet; Return unto thy rest, O my soul: Enjoy thy old tranquility, solace thy self in God: so doth grace check its own passions, the storm of violence once overblown, especially for what disturbance riseth from outward pressures, see Psal. 42.5, • 1. and Psal. 43.5. and Psa. 77.10. It is mine infirmity; and Psal. 73.22. he be-fools, be-sots, be-beasts himself for it; What a fool? What an ignaro? What a beast am I to be thus vexed, and disquieted for what God's provident hand disposeth?

And weigh it well, ye shall see reasons enough of controlling ourselves in this behalf, that we suffer either passion, or mis-apprehension to rob us of so great a benefit as is the quiet of the soul. First, Where have we learnt to equal, to over-value any outward blessing to the peace of the soul, which passeth all understanding? Phil. 4.7. Secondly, Where, to advantage the devil against us, to work upon our passions, till perhaps we be swallowed up of sorrow, 2 Cor. 7 11. We are not ignorant, saith Paul, of Satan's wiles. Thirdly, Is it just with God to afflict us? Have we sinned against him? Why then do we not willingly bear his wrath? Mic. 7.9. Fourthly, Have we forgotten the consolation, that God offers himself unto us as unto children? Heb. 12.5. His promise, that he will do us good for this evil? 2 Sam. 16. and in the issue make us partakers of the quiet fruit of righteousness? Heb. 12.11.

Bear we not ourselves in these unavoidable passions, [unspec Use] which disturb the sweet peace of our souls, they may have their motions, their stirrings in us; but when they grow tumultuous, check, curb, control, correct them.

Thus learn to know when they are faulty. First, Do they exceed their measure? Grow they unreasonable? So that if thou shouldest ask thy soul, as Rahel, Why am I thus? as David, Why art thou so disquieted within me? And canst thou give no reason, when permitted to such measure? Then think, thy otherwise lawful, are turned to be sinful passions. Secondly, Do they disturb reason, and understanding, stupefy and benumb it, that it cannot stir itself to meditate, or do they command in the soul? Then know they are immoderate. Thirdly, Do they hinder performance of holy, and necessary duties, invocation, meditation, &c. or but cast dullness upon the soul in the performance of these duties? Then know, they are grown immoderate. I say not, but to such measure they may arise in the wisest, and most sanctified; yet when they do rise to this height, they have in them what deserves our check. Now the remedy or means to work it in us, is to consider God's bountiful dealing with us; see Psal. 42.5, 11. and 43.5. and but the expressions of God's favor in that kind, nothing can settle the disquiet of the soul.

[Use] Let us be exhorted in prudence to direct our meditations from our pressures to the bounty of God, which in other particulars, many, and many we enjoy: there was never child of God, so followed with God's storms, but he had left him some pledges of favor to support him, had he had wisdom to meditate on them under God's hand: The cunning of the tempter is this, To keep the mind wholly musing on our evils, diverting us from the mercy God remembers in the midst of judgment, Hab. 3.2.

See I beseech you, see the enumeration of favors that David hath, Psal. 103.3. who forgiveth all thy sins, healeth all thy diseases, redeemeth thy life from destruction, crowneth with loving kindness, and tender mercies, who satisfieth thy mouth with good things, which executeth judgment for the oppressed, which makes known his ways to his children; and which toucheth the point in hand, Vers. 9, 10. He neither keeps his anger forever, nor deals with us according to our sins, punishing ever Citra condignum, rewarding Vltra condignum.

Oh that this people were wise, to consider how favorable, how bountiful God is in the sharpest of his corrections; How would it silence passion? How well should we hereby provide for the rest of our souls?

IN this Verse, David gives us the evidence of God's bounty to him, in the enumeration of particular favors conferred on him; wherein are, First, The several favors. Secondly, The result, or issue of them, Vers. 9.

The favor in general is deliverance; From what if you will know. First, From misery painful, from death, yea from tears; for the sentence riseth 〈 in non-Latin alphabet 〉 . Secondly, From misery sinful; My feet from falling.

For the sense; Thou hast delivered, that is, rescued, as Psal. 6.4. even when he was at the pits brink he rescued; My soul; That Tropically put sometimes for the Person, as Exod. 1.5. Act. 27.37. sometimes for life, as Hest. 7.3. Gen. 9.5. Job 2.4, 6. whether sense you take, you err not, they are co-incident, Me or my life: Else thus; The soul hath a twofold consideration. First, As a natural form of a body so organized, so it lives in the body. Secondly, As a spiritual substance, or subsistence, having in it a power to subsist, and exist in itself without the body; Death for the time, deprives it of the life that it hath in the body, not of that life, or being it hath in itself: But this not all the benefit; Not only so set me out of deadly peril, but which yet more amplifies his bounty; Mine eyes from tears; The meaning is, From all sorrow, or evidence of sorrow, or cause of sorrow, in respect of outward peril, as Apoc. 21.4. When God is said to wipe all tears from the eyes of his Saints; The meaning is, He takes from them all sorrow, and crying, and pain, as the Spirit explicates himself. And my feet from falling; That is, Me from falling, Synecdoche Metaleptica.

But so see we the nature of a heart truly thankful to God, there is not a blessing, nor degree of a blessing, nor circumstance of a blessing, but it takes notice of, and publisheth, My soul from death, my feet from falling; Rescued me when falling, that the circumstance; Mine eyes from tears, the degree. Psal. 103.2. Forget not all, that is, not any one of his benefits; so also, Ephe. 1. From Verse the third to the fourteenth; Paul for his own particular, 1 Tim. 1.12, 13, 14. generally for us all, Rom. 5. from verse. 6. to the 11. see also Psal. 107.8. To praise is not simply to say him a thank, but to commend, and amplify the riches of his grace, and mercy, towards us.

Lord that we had David's spirit, [Use] that our mouths might thus be filled with the praise of the Lord; How should the Lord rejoice over us, and delight to do us good? Wonderful hath the Lord been in his mercy towards us, in the many deliverances of our Nation from foreign violence, in our peace, plenty, liberty of the Gospel, and plenty of his word purely preached; whether we consider the blessings in themselves, or measures of the blessings, or circumstances of time, persons, behavior, &c. And yet, I know not how, whether through continuance, and long enjoying, or whether through opinion that they come to us by ordinary course, the greatest blessings have lost much of their price, that it is to be feared, the Lord means by lack of them to let us see their worth, and learn better to esteem them.

The better to enlarge our hearts to the duty, and to teach you how in meditating God's favors to be holily Rhetorical: Let me mind you, First, of the misery that is in the want, suppose it be in remission of sins, in knowledge of God, in peace of conscience, in ministry of the word, &c. Secondly, Our unworthiness to obtain such blessings, Gen. 32.10. I am less, saith Jacob, then all thy goodness, and the good Centurio • , Mat. 8.8. Lord I am not worthy; which and much more we shall easily force ourselves to confess, if we consider our behavior before God unconverted, full of obstinacy, and of disobedience, Tit. 3.3. 1 Tim. 1.13. and with all our unthankfulness, and neglect, and abuse of his favors, since our calling, enjoyed, see Ezra 9.8, 13. Thirdly, Our impotency, without grace of God, to acquire, or retain them, Rom. 5.8. Fourthly, The preferment God hath given us, either in the blessings, or in the measure of the blessings, or in the circumstances, see Psal. 147.19, 20. Fifthly, Comparing ourselves with others, perhaps more righteous then ourselves, more careful to seek God, in likelihood, such as would have made better use of his mercies, as Matth. 11.21. These are grounds of this holy Rhetoric, which if by yourselves you will work upon by meditation; Trust me no more, if ye find them not such as will sweeten God's favors towards you.

Reasons pressing the performance, meditate these. First, Nothing sooner stops the fountain, and current of God's bounty, then doth unthankfulness; this hazards to an utter deprivall, as Rom. 1.21. Secondly, Or else, the blessing shall be scanted in the measure, as to the Jews, Amos 8.11. Thirdly, or else the blessing continued, shall turn to a curse, and snare unto thee, as riches reserved for hurt, Eccles. 5.13. The word to harden, Isa. 6.10. knowledge to aggravate sin, and punishment, John. 9.41. Secondly, according to the measure of bounty, and favor contemned, or slighted, so usually is the measure of wrath in the day of visitation, Matth. 11.23. Jews highliest advanced in God's favors. Never did Nation under the sun drink deeper of his wrath, see Deuter. 28. Levite. 26.

And my feet from falling: Whether means he into penal misery, and mischief, or into sin? There is Lapsus moralis, as 1 Cor. 10.12. Err I? or would David here be understood of sinning? so Psal. 73.2. My feet were almost gone, my steps had well-nigh slipped. And if I be not deceived, the carriage of the Text swayeth to such understanding, rising still from the less to the greater. First, It is more bounty to be kept from grief then from death, for there is a greater enlargement from misery; but it is not more bounty to be kept from the sense of affliction, then to be kept from death, which is the greatest of temporal evils; but it is more bounty in a gracious eye to be kept from sin, then from death. Secondly, How his eyes from tears? If not kept from sin? That had sure cost him many a tear, as Peter, Matth. 26.75. But understand it De lapsu morali, so still riseth the gradation to enlarge God's bounty; yea, which I count the greatest blessing, in these afflictions he kept me steady in my course of piety, and suffered not afflictions to sway my heart from him: still in a gracious eye, the benefit seems greater to be delivered from sinning, then from greatest outward affliction; that is the reason Saint Paul, Rom. 8.37. triumphs over all afflictions, 2 Cor. 11. and 12. He counts them his glory, his crown; but speaking of the prevailing of corruption in particulars, he bemoans himself as the miserablest man alive, Rom. 7.24.

The reason of this is, for that rectitude of judgment is so far vouchsafed, that such men sanctified, can discern twixt good and evil, twixt evil and evil; and in their eye Malum culpae, is greater then Malum poenae, The evil of sin, then the evil of pain; For, First, That makes evil, not this; Puniri non est malum, comparative scilicet, sed fieri poena dignum. Secondly, In afflictions they know they may retain favor of God, not so in sinning. Thirdly, That opposite to increated, this to created goodness; And besides this, hahaving tasted the smart of sin in the soul (as who hath not that is God's?) What affliction is comparable to that of an accusing conscience?

[unspec Use] When may we hope to fasten this opinion in our multitude, to think sin greater then poverty, then death, then bonds? &c. The source of all sins is this in the people, that in their sensuallity, and Epicureanism, they will redeem the least affliction with the greatest sin; Rather then want, steal, kill, what not? rather then loose life, country, liberty, commit idolatry, deny Christ; rather then be counted odd, or singular, run into any sin of good-fellowship, swear, swagger, drink, and be drunken, &c. rather then feel a little sickness, run, to sorcerer; rather then a little loss in their goods, to a Cunning-man, a Witch, that is, saith Isa. 8. from the living to the dead, from God to the devil: Oh that Christians had learned but what some heathens thought! that to be virtuous is more happiness, then to have the wealth of Xerxes, the pleasure of the Epicure, the Dominions of Alexander, the honor of the great Cyrus, or Darius; That it is more miserable to be viciously inclined, then to endure the poverty of Irus. Learn, I beseech you, learn herein to reform, and rectify your judgments; see Joseph, Gen. 39.9. How shall I commit this great wickedness, and sin against God? To this end meditate. First, The unavailablenesse of all outward benefits, to stead us in the day of God's wrath; What then can be like to this? Isa. 38.3. I have walked before thee in the truth, and uprightness of my heart. Secondly, What hazard thou makest of soul for fulfilling the lust of the body, thou wilt be inclined to make Moses his choice, Heb. 11.25. To suffer afflictions, then to enjoy pleasures of sin. Thirdly, How do we forget, That for all these things the Lord shall bring us to judgment? Eccles. 11.9. Fourthly, Fear him that can cast body and soul into hell, Luke 12.5, &c.

Secondly, Try we ourselves by this; I do not say all grace stands in this; for I know a natural man's judgment may be so far cleared, as to confess, it is greater evil to sin, then to be afflicted; and yet it is something, as Paul speaks, To dis • ern the things that differ; And surely, He is not far from the kingdom of God, who hath his judgment thus far rectified: But, First, In whom judgment so far works, that when the least sin is offered, or a great affliction, chooseth rather to be afflicted, then to sin against God, he hath in him something supernatural. Secondly, He that can more heartily thank God for this, that he hath delivered from the power of sin, then from bodily calamities; he hath in him something supernatural.

Thirdly, He, whom this meditation calms in his pressure; Well, though God suffer me thus to be afflicted, yet he hath delivered from the power of darkness, he hath kept me from sinning against him, and in that meditation finds contentment▪ that man hath in him something supernatural. And tell me, thou that art so much discontented at the course of God's providence, in dispensing outward blessings; To whether of the two, thinkest thou, is he most bountiful? To thee, whom he hath made rich in faith, though poor in this world, or to those Epicures, and worldlings, whose bellies he fills with his hid treasure, yet suffers to live in dominion of the Devil, Lazarus or the Glutton? Say not therefore, God's ways are not equal; even now thou mayest discern betwixt the righteous, & the unrighteous, if thou knowest how to value blessing with blessing, and to give the spiritual preeminence above the temporal.

My feet from falling: Yet warily understand, Not as if David had not at all sinned under his afflictions; for see verse. 11. his extravagancie in his passionate censures; and story testifies what more then Simulationem cautelae, his affliction drave him unto, before Achish King of Gath: But there is slipping, Psa. 73.2.94.18. suppose in those passionate murmurings, and discontentments God's children feel rising under the Cross. Secondly, There is falling perhaps into grosser sin, as impatience, blasphemy, abnegation, as Peter, Matth. 26.75. Job 3. Ier. 10.14. And thirdly, There is Prolaepsio, or Ruina, Psal. 44.17, 18. In one of these at least the Lord is gracious to support his children, see Job 1. and 2. Psal. 44.17, 18. Hebr. 11.35. Fourthly, Stumbling at, Rom. 14, &c.

Comfort yourselves with these things; [Use] either all divine presages are false, else certainly evil times will come; some God is so merciful unto, to take away from the evil to come, as Josiah was taken, and Enoch, Ne malitia mutaret intellectum, and many other righteous, Isa. 57.1. Yet questionless there are some, whom God reserves to trials, perhaps sharp, and bitter; surely the tenderness we show towards verbal persecutions, may give us cause to fear, in respect of ourselves, we shall be more delicate, and timorous in the fiery trial: yet here is our comfort, God hath been mighty in man's weakness, enabled many a weak Christian to endure great fights of affliction, and to resist in striving against sin, to the shedding of blood; that cloud of witnesses, Heb. 12. are so many evidences of God's goodness, and power to support us, see Rom. 15.4. This rest assured of, either he will not suffer us to be tempted, or else will give issue with the temptation, 1 Cor. 10.13. Nothing shall separate finally from God's favor, Rom. 8.38.

THe Result of David's Deliverance; else, as some conceive, a Promise, or Vow of thankfulness to God for his great bounty towards him.

Sense. The reading may be diversely conceived; I shall walk, so it denotes the sum of the blessing, or, I will walk, so it points at the duty. Walk before the Lord, Walking with God we read of Enoch, Gen. 5.22, 24 which the Apostle, following the Septuagint, renders, Pleasing God, Heb. 11.5. and in Gen. 17.1. we read of walking before God, prescribed to Abraham, and the explication after a sort sub-joined, and be thou perfect or upright; the practice of the precept in that sense, see Gen. 24.40. by Abraham; see also Isa. 38.3. 1 Sam. 2.35. I will build him a sure house, and he shall walk before mine anointed forever: that is, minister, or do service, to mine Anointed, the Messiah, in the Priests Office; Confer. Luke 1.74, 75.

In the land of the living: Fondly do some Ancients here conceive heaven, or the heavenly country to be understood; and thereupon take occasion Allegorically to show that this earth is Terra morientium. Consult with Scripture, ye shall find it imports no more but this upper face of the earth, where living men dwell, and converse; as Job 28.13. where shall wisdom be found? man knoweth not the price of it, neither is it found in the land of the living; that is, amongst men here on earth, Psal. 52.5. David fortelling the destruction of Doeg, God shall take thee out of thy dwelling place, and cast thee out of the land of the living; Clearly, Isa. 38.11. I said, I shall not see the Lord in the land of the living, I shall behold man no more with the inhabitants of the world: The whole sense amounts to this sum; I shall live to do God service amongst men here on earth; and that service will I perform in the uprightness, and sincerity of my heart; contra, see Job 10.21, 22. Psal. 88.12.

Which, me thinks, he utters with the voice of joy, and thankful rejoicing, that the Lord had so graciously delivered him from those deadly perils; for this end, that he should yet live amongst men to do service unto God.

Notice it then as no small blessing of God to have life prorogued to do good service upon earth, whether in the Ministry, or Magistracy, or family, as a craftsman, or husbandman; For in all these, saith the Apostle, Col. 3.24. ye serve the Lord Christ.

Three things we may observe in the practice of Saints, serving to evidence this truth. First, Bitter wailings, and lamentations, when God hath threatened to take them away by untimely death; see David making his bed to swim with tears, and with hearts grief pi •• ed away with sorrow in his sickness; Why? if ye ask, Psal. 6.5. he saw he was likely to be cut off from doing service unto God. Hezekiah, Isa. 34.14. Like a Crane, or a Swallow, so did I chatter, I did mourn as a Dove, Ver. 3. Wept sore, I said in the cutting off of my days, I shall go to the gates of the grave, I shall be deprived of the residue of my years, compare Vers. 18, 19.

Secondly, A second thing observable in their practice, is their earnest deprecation of untimely death, and fervented supplication to have life prorogued; Psalms are full; see Psal. 102.23, 24. his wailing, he weakened my strength in the way, he shortened my days; Then said I, O my God, take me not away in the midst of my days, let that wrath be upon my adversaries; nay even when years were come upon them, yet some remains of ability to serve God, Psal. 71.18. Now that I am old, and gray-headed, forsake me not; until I have shown thy strength to this generation, and thy power to them which are yet to come; see Psal. 30.8, 9, 10.

Thirdly, Observe again, the joyful thanksgiving that they have returned unto God, when he hath pleased to renew hopes of surviving, Isa. 38.17. Thou hast in love to my soul delivered it from the pit of corruption.

Papists would assign this reason; For that the blessedness that stands in the vision of God, they were excluded from, shut up in the strait of Hell, wherein though they rested from outward miseries, yet wanted their souls the chief part of beatitude, the blessed vision, and fruition of the God-head. Was that the matter? Yet were they In refrigerio, in a place where they received comfort, Luke 16.25. And of Elias it is noted, he was taken up into heaven, that he with Moses appeared unto our Savior at his Transfiguration, Matth. 17.4. who doubts, but clad with heavenly glory?

Our people fancy another reason; and that forsooth is, because they had not in the Old Testament that clear revelation of the glorious state of God's Kingdom, nor that plentiful assurance of their salvation, that we now have: And was that the reason they desired so long to live? First, herein we affirm untruths, for had not Abraham, & Moses, and David, as firm assurance of the blessed state of God's children after this life, as the ordinary rate of God's people now? see Heb. 11.10, 26, 27. And secondly, slander the generation of the righteous; not because they had less assurance of God's love then we, but because they had less self-love then we, yea, more zeal for God, and desire to do good to his Church; willingly suffering the respite of their own glorious reward, to the end they might, though on hardest terms, bring glory to God, and do him service in the land of the living; Therefore this reason themselves give always. First, For that they saw the one half then of them, which also was made to be an instrument of God's service to lie brute, and senseless in the grave. Secondly, For that they desired to benefit the generation then living, and to propagate God's praise to succeeding posterities, Psal. 71.18. Isa. 38.19, 20. See also Psal. 30. and 88. and 6. and 115.

Beloved, Remarkable is God's providence to me, in casting me without any thought, or choice of man, upon a Text presenting to my memory, even according to the time, this great mercy of God to my soul, delivering my soul from the pit of corruption, that I might yet live to do him service in the land of the living. Worthy were my tongue to cleave to the roof of my mouth, my right hand forever to forget her cunning, if I should now forget, or pass over with silence, the great love God hath shown to my soul, in delivering it from the pit of corruption: O Lord enlarge my heart to praise thee.

Even upon this day, according to the time of life, this time twelve months, was I in the jaws of death; none that beheld me, saw so much as the least hope of life, my soul had not the least commerce with the body, so far as I know: Much about this hour, God was pleased graciously to look upon me, to show me some glimpse of his mercy, some beginnings of life, some hope that I should walk before him in the land of the living: and hitherto by God's mercy I live, performing him weak, but hearty service in his Church. Lord, what is man, that thou so visitest him? Who am I, the least of all Saints, the chief of all sinners, on whom thou thus magnifiest thy mercy? What is that service poor I have done? What that service thou reservest me to do? O Lord, be pleased to reveal it unto me, to make me worthy, by thy grace, cheerfully to perform it: Da quod jubes, jube quod vis; for thou hast redeemed my soul from hell, my life from death; thou hast continued abilities, and opportunity, to do thee service, to walk before thee in the land of the living; Blessed be thy glorious Name, O Father of mercies, and God of all consolation; blessed be thy Name forever, and ever, and let all thy people say, Amen.

Secondly, Correct that error of your judgments, wherein I know you please yourselves many of you ignorantly, as if it were a matter of grace more then ordinary to pray for death untimely in respect of the term of nature: This hold for a Rule; I dare say, it is certain; While God gives ability to do him service, or opportunity, or hath use of us in meanest service; be it but, as David, to declare God's righteousness to the generation present; as Hezekiah, the father to the child to show God's truth, Isa. 38.19. so long ought we to desire to live; we sin, in wishing our premature death. And well weigh it, and tell me whether such desires, upon what ground soever, argue not rather self-love; more love of ourselves, then of our God; when God hath use of our service on earth, to wish ourselves out of the world. Who can show me any Saint of God, in old, or New Testament, who ever made prayer to God, or approved himself in the desire of death, when God had use of him here in the land of the living, without apparent fault: Elias, he indeed in a passion prays unto God for death; and his reason mark, (which should have been a reason rather to move him to pray for preservation of life) because now there was so great use of his service for the benefit of the Church. That of Job, and Ier. 3. and Ier. 20. are apparently passionate wishes of flesh and blood, arising from discontent at their crosses, which I think no gracious man allows in himself, or another.

And make what pretences you will; I dare undertake to evidence the prayers, the desires are sinful, to wish death as long as there is ability, or opportunity to do God any service upon earth, or use of service upon earth. First, That of Job, upon this ground, I have not yet denied the words of the holy One; seems fair; neither can I blame his fear of his own infirmity: but yet there was faithlesnesse in the wish, for hath not God promised to support? 1 Cor. 10.13. Secondly, That of imperfection of grace, and sins by defect in the service of God, is as plausible as anything to legitimate the desire; yet it proceeds from a false ground: It is false, that the longer we live, the more we sin; if we be God's, the longer we live, the less we sin; sin is mortified daily, and we bring forth more fruit in our age. Thirdly, That of evils to come, from which to be taken away aforehand, is promised as a favor, Isa. 58.1 and 2 Kings 22.20. yet warrants not the wish: This let us be assured of. First, Simply if we speak; Proroguing of life to the utmost term of nature is the blessing; untimely death, simply considered, is the judgment; That it turns to a blessing is by accident, it is a blessing by accident. Secondly, I do not think but Iermi • hs blessing was in the fruit as great as Josiah's▪ for though Josiah saw not the evil, yet Jeremiah endured the evil with patience, in the mean time did service to God in sustaining his Church; I • siah went before Jeremiah to heaven, Jeremiah had more glory in his time. In a word, Some God takes away from evils to come in mercy, and favor, they are such as he sees likely to be overcome of the evils; in that respect he shows them favor; others he reserves to taste the evils, to give testimony to his truth; To them this is a favor, yea and simply the greater favor.

Is the question, which is rather to be desired?

Answ. Simply if we speak, Prerogation of life; for that is natively the blessing. Secondly, For the comparison, it is to be me • sured by the quality, and state of the persons; Hath God use of their service upon earth? First, They ought to prefer God's glory before their own salvation. Secondly, They shall be assured, God will give issue with the temptation, 1 Corinth. 10.13. Thirdly, Neither loose they ought in the measure of their reward; as, according to pleasures in sin, so much torment; so according to pains in this life, is the measure of our glory.

If you will ask me, how we shall know whether God hath use of our service upon earth? Surely, The question is obscure, and curious; to be measured only by continuance of abilities, opportunities, or calling from God: But because it is uncertain; This rule walk by. First, Though simply, if we compare state with state, it is best to be with Christ; for that is the end of our life, there is perfection, and consummation of holiness, there is fullness of joy, and pleasures for evermore. Yet, secondly, for thee, whose service God hath use of on earth, it is better to live on earth the years of Methuselah, doing God service, then to be whirried, as Elias, with chariots of Angels presently into heaven: In heaven thou hast thine own glory, on earth thou promotest God's glory, and in the end, findest a glorious reward, proportioned to thy measures of doing service to God here upon earth.

What then may we say of them, whom God hath taken away in the prime of their life, as that peerless Josiah, amongst the posterity of David?

Answ. What? but what Saint Paul speaks of the Martyrs, The world was not worthy of them, that people unworthy of such a pearl, a Prince so peerless as was Josiah; for now the Lord remembered the sins of Manasseh, and the time of vengeance drew near upon that rebellious, and gainsaying people. Secondly, Or that God saw their weakness, and some likelihood of their corruption, therefore took them away by death, as Enoch by transmutation, Ne malitia mutaret intellectum. Thirdly, Or they had served their generation according to God's will, as is said of David, Act. 13.36. therefore fell asleep; or, as our Savior, Had finished the work which God had assigned them to do, and were therefore taken away unto glory, John. 17. they had finished their course, and kept the faith, and were now to receive their crown of their righteousness, 2 Tim. 4.7, 8. And yet it is true, while God gives ability, and opportunity to do him service upon earth, while he calls us to do him service upon earth, while he hath use of our service of men upon earth; it is his great blessing to reserve us to walk before him in the land of the living; to be preferred in our choice, before the hastening of our salvation, and glory in the kingdom of heaven.

Blessed be thy glorious Name, most glorious God, Father, Son, and holy Ghost, for all thy mercies, for thy marvelous loving kindness shown to me in a strange city, in rescuing me from the gates of death, and from the jaws of the grave, in love delivering my soul from the pit of corruption, preserving my life to walk before thee in the land of the living. Lord God, What shall I render unto thee, for all thy benefits thou hast done unto me, for this unspeakable mercy thou hast vouchsafed unto me? It is little, too little for so great a favor to praise thy power, thy goodness, thy grace, thy mercy, thy truth; and my heart is too narrow to comprehend the heighth and depth of thy love to me in Christ Jesus: even in this one favor vouchsafed unto me, Lord enlarge my he • t and • ffectio • s fill it with love of thy Majesty, zeal of thy glory Take up body and soul, what ever I am, or have to thine own use: Behold Lord, truly I am thy servant, disi • ing to do thee service upon earth; Lord accept my endeavors, pardo • mine imperfections, give more strength to perform, Lord, I am willing to do it, yea, my heart is ready: Be pleased Lord to accept these calves of my lips, this poor weak morning sacrifice of praise, and thanksgiving, which goeth not out of feigned lips; Lord thou knowest it, accept it therefore for thy promise sake, for thy mercy sake, for the merits sake of son Jesus, the Mediator of all Grace, and mercy to the sons of men: To him with thee, O Father of mercies, O holy Spirit Comforter of the Church, and chosen children, be all honor and glory, for this, and all other thy mercies towards all Churches of thy Saints, forever and ever. Amen.

That might here be annexed; by all good means to cherish life, that we may perform the service God expects from us.

Scripture points us to four causes, or means of shortening life. First, Immoderate sorrow, especially for things of this life, Prov. 12.25. Heavinesse makes the heart sloope, Prov. 15.13. By sorrow of heart the spirit is broken; see 2 Cor. 7.10. Secondly, Intemperance, whether in diet, or other luxury; which what tends it unto but the shortening of the days? Plures gula, quam gladias▪ and it is that the Lord foretells to men given to the flesh, Prov. 5.11. The flesh, and bod • are consumed: see Prov. 6.26. and 7.23. Thirdly, To this add those other gross crimes, for which God hath threatened untimely death; the blood-thirsty and deceitful live not out half their days; either the sword of the Magistrate seizeth on them, or else God's immediate hand taketh them away, as we see in Absalom, Adonijah, &c. Fourthly, immoderate pining of the body; with immoderate fasting, watching, labor, though never so religiously employed; see Col. 2.23.

If we follow the second reading, which perhaps is here implied, it implies the promise, or vow of David, in thankfulness unto God for his marvelous deliverance vouchsafed unto him. Wherein are three things considerable. First, The act. Secondly, The manner. Thirdly, The mean. First, The act is to walk, or to serve God. Secondly, The manner, in sincerity. Thirdly, The mean, implied in the Trope, Before him.

But so see we the general fruit of all God's gracious deliverances vouchsafed us, & the duty we owe him in lieu thereof; that is, to do him service in that rank, or station, whatsoever it is God hath placed us in; so Zechariah speaking of the end of that great deliverance from spiritual enemy, it is to serve him in holiness, and righteousness, Luke 1.74, 75. and Psal. 50.15, 23. hence David's acknowledgement, and protestation, Psal. 116.16, 17, 18.

To fill up the meaning, that must be weighed; That the Lord expects, in respect of special favors, special service; increase of our measures, according to the measures of our abilities: Ye must understand, that there is upon all a general obligation, and duty of service that they owe unto God; arising from benefits they enjoy in common with others, as Creation, Providence, Redemption, Word, &c. which bond, yet by special favors, grows more strait; especially when they grow towards personal, and we become after a sort proprietaries in them: for example, Israel had a bond of service, as heathen, from Creation, and Providence, but much more for the specialty of God's favor in their deliverance from Egypt; wherefore that is prefixed as a reason of obedience to the Decalogue, Exod. 20.2. in showing his word unto Jacob, his statutes, and ordinances unto Israel so is the bond yet more increased, Psal. 147.20. Levi had yet more then Israel▪ God had singled them out of all the Tribes of Israel to minister before him, Num. 16.9. therefore he looked to be sanctified by them especially, Levite. 10.3. wherefore, see this a circumstance of aggravation upon Hezekiah, 2 Chron. 32.25. that he rendered not unto God, according to the benefit done unto him.

Oh that men would praise the Lord for his goodness, and declare the wonders he doth unto the sons of men! Psal. 107.8, &c. I mention not to us of this Kingdom the common favors other Churches have enjoyed with us; the specialty of God's mercy, his Personal favor, Lord! how have they been magnified, and made marvelous upon us? How many strange, little less then miraculous deliverances God hath bestowed upon us; in that Invasion attempted in 88. from Gunpowder-Treason; It is our shame, and sin, that we have not in zeal for our God become presidents, precedents to other Churches; yet would God, we had but equalled them, how should I hope the Lord would still continue his favors upon us!

But what hath this wrought in us? but fearful pride, security, licentiousness, even by that occasion, that we have experimented the Lord to be so gracious unto us; as if we were persuaded as Jews, Ier. 7. either that the form of godliness obliged him unto us, and the very name of a Church must link him to our State; or that his promises of favor were absolute, without condition, God binding himself to us, without expecting performance of our Restipulation: Nay, see if these favors of God have not turned to us as occasions to increase to more ungodliness; Do ye thus requite the Lord? Deut. 32.6.

Two things I propound to God's people to be meditated, the better to stir them up to the duty. First, There is no so firm entail of God's favors to any particular Church, but that disobedience, and unthankfulness, easily cuts off: The promise to Jews, how runs it in fairest terms of perpetuity; Here is my rest, here will I dwell forever, and that of David, He should not lack a man of his seed to sit upon his Throne forever: and yet is Jerusalem now become heap • , and that people have now long sitten without a King, without a Prince; How stands God's truth then? First, It was meant with condition of their constant obedience; And secondly, to the spiritual seed, Luke 2.

The second thing is this; The more God hath m gnified his favor, and mercy, to any people; in case of their unthankfulness, he hath the more increased their vengeance; see Mat. 11. Deut. 28. Levite. 26. He hath made the Jews an astonishment, an hissing to all nations, his mercies were not more marvelous, then now their plagues are wonderful; and take we heed, it prove not our condition: God hath begun to plague the cities where his Name was called upon, and his wrath creeps in the Church, as Micah speaks, from Lachish to Mareshah, from Mareshal to Adullam, the glory of Israel: This only is the odds; they drank first of the cup of God's wrath, perhaps because the Lord reserves the dregs, the bitterest, and most baneful part for us; his hand is lifted up to strike, and is yet stayed, till it be more exalted: but this let us be assured of; the higher it lifts, the heavier it lights, the greater shall our stroke be.

It shall behove us then, to notice the specialty of God's favor, and mercy, to us, I mean our personal favors, our privileges; the favors, wherein we have had our propriety; That, if anything, excites to thankfulness.

Surely there is none of us but have our privilege, if not in the favors, yet in the manner, or measure, or means of convayance, I for my part can speak it: This in short let us notice, though for common favors, an ordinary measure of service may seem competent, yet for specialty of love, the Lord expects a more then ordinary service to be performed: Oh Lord enlarge my heart, incline it to that measure.

The manner follows; It is as before him, that is, as Scripture everywhere interprets its self, in truth, in sincerity, and singleness of heart, which is the general qualification of all services of God, that forms them to acceptation.

Thus understand, the Matter of all services performed unto God, whether in common, or special calling, is the same, and they are, for the substance of the act, performable, as well by hypocrites, as by God's children; The form or manner of performance, in sincerity, is peculiar to God's children; for example, to preach Christ, & to publish the mystery of the Gospel; that is, of remission of sins, and salvation by the death, & obedience of Jesus Christ; so doth Judas as well as Peter; so did Demas as well as Paul; but, saith Paul, they not sincerely, as appears by their motive and intention; so of Amaziah, in point of justice, and ordering the Common-wealth as a Magistrate, he did that which was good in the sight of the Lord; here was his bane, he did it not with a perfect heart: They come unto thee as thy people cometh, saith the Prophet, and they sit before me as my people, and they hear thy words; yet do they but flatter with their double hearts, they hear, but will not do, their heart runs after their covetousness: What could Elias have done more then Jehu for the substance of the Act? He beats down the Image of Baal, slayeth his Priests, and all his Servitours; and for this service the Lord rewards him; yet departed he not from the sins Jeroboam, 2 Kings 10.30, 31, 32. wherefore, Hos. 1.4. even this fact of Jehu is punished in his posterity.

What is sincerity?

Answ. The Scripture hath two terms to express it. First, 〈 in non-Latin alphabet 〉 , Simplicity, or singleness of heart, which commonly they thus interpret, when there is a concord twixt the action, and the affection, twixt the heart and profession; to which commonly they oppose 〈 in non-Latin alphabet 〉 , eye-service; we read in Scripture of a heart and a heart, a double heart; in Ecclesiasticus we find a woe unto that sinner that goes two ways; the description of an hypocrite; whose emblem is a Waterman on the Thames, his face, and arms, and whole body with full strength is towards the Bridge, and yet is his course intended Westward; see Ezek. 33.31. Come see, saith Jehu, how zealous I will be for the Lord of Hosts, so indeed his act pretended; Ah hypocrite, it was for nothing but to secure the kingdom to him, and his posterity.

The second term is, 〈 in non-Latin alphabet 〉 , the whole heart, which the old Scripture calls Cor perfectum, a perfect heart; the meaning is, when the utmost of our strength and endeavor in gracious abilities is extended to do God service; as David, Psal. 119. With my whole heart have I sought thee; that howsoever there be, and will be defects in our best performances; yet we are able to say, it issues not from want of will, and unfeigned desire, or strenuous endeavor, Rom. 7.18. but merely from defect of ability.

Evidences of it you may thus number. First, When it is according to all God's Commandments, Luke 1.6. that there is not a duty, nor parcel of duty, which wittingly, and willingly a man omits; see also, Psal. 119.6. Understand it thus. First, As far as knowledge, and illumination goes, and opportunities are offered for their performance; the whole of man's duty, Paul, Tit. 2. hath referred to three general heads. First, Purity. Secondly, Justice. Thirdly, Sobriety. In one of these all hypocrites have failed; in all of these God's children are found upright.

Secondly, Constancy in God's service without defection, accompanies sincerity, Psal. 119.33. It is not the hypocrites flashes, Matth. 13.21. be they never so eager, and fervent, that forms our services to sincerity; Jehu drives in fury; Better the slow pace, so we keep going in the right way, and sooner we come to our heaven; yet pardon we must all pray for, interruptions in courses of obedience, as Peter, David; and for our standings at a stay; for abatements of our fervor, when the temper of the Angel of Ephesus shall, as not seldom, light on us, Rev. 2.3.

Thirdly, The contentment, and cheerfulness, and willingness we find in doing God service specially is remarkable, Psal. 40.8. I am content to do thy will, O Lord, saith David; glad of occasion to do God service; Oh that my heart were made so direct, Ps. 119. whereas it is a weariness to the hypocrite, Mal. 1.13.

Movites hereunto. First, Weak services sincerely performed have acceptance with God more then the more glorious that are done in hypocrisy, Pro. 15.8. Secondly, Defects are winked at; Lord! how many? while, in the main, the heart is upright, see in Asa, and I • hoshaphat, &c. Thirdly, The reward certain.

The Mean remains: Before God: Meditation of God's Omnipresence, see Ps. 139. Heb. 4.12. 1. Chr. 28.9. To ignorance, or unbelief, or inconsideration of this principle, we may impute hypocrisy, all evils; see Ps. 10.11. and 73.11. and 94.7.

Thus for confirmation of our judgments in that principle. First, Let us consider God's effects in his creatures; he hath given us eyes to see, ears to hear, hearts to understand; and can we then suppose himself void of that faculty? see Ps. 49.9. Secondly, We are his workmanship; our thoughts and motions of our hearts are, for the substance of them, his operations; the ill application is from us, the draught is from God. Thirdly, His word in our mouths searcheth to the discerning of the thoughts, Heb. 4.12. and this, me thinks, should make an Atheist say, God is in us of a truth; see 1 Cor. 14.25. Fourthly, Our conscience hath this power, 1 John. 3.20. How much more God, who is greater then our hearts, &c.

Lord, Thou hast dealt graciously with thy servants, and magnified thy mercy to us in this kingdom; pardon we pray thee our unthankfulness, stir up our hearts to more diligence in thy service, lest we provoke thee to make us spectacles of thy wrath, as thou hast hitherto graciously made us of thy mercy: And Lord, purge our hearts of the leaven of hypocrisy, that in singleness of heart we may serve thee; To this end, cause us always to consider that we are in thy presence, to whose eyes all things are naked, and uncovered; Hear us, we beseech thee, and answer us for thy Son our Savior's sake, Jesus Christ. Amen.

COnnexion this; Why all this? Answ. I believed, therefore have I spoken; the sense, see 2 Cor. 4.13. The particulars are. 1. His Act. 2. The issue, or fruit of that Act. In the Act again we consider. 1. What it is to believe. 2. What it was that David here now believed.

For the first, First, There is doubting, that is, when a man hangs in aequilibrio in even poise betwixt both parts of the Contradiction, as suppose the question were, Whether Adam fell immediately upon his Creation? Secondly, There is suspicion, that is, When a man hath some inclination to believe the thing to be true, merely out of the possibility of the thing to be, as suppose the question were, Whether Christ should have been incarnate, if man had never fallen? Thirdly, There is opinion, that is when a man hath some probabilities inducing him to believe the thing propounded to be true, as if the question were, Whether we shall know each other in heaven? Fourthly, There is Science, when a man upon certain demonstrative proofs assents as upon certainty to the Truth of the thing propounded, suppose the question to be, Whether there be a God? whether this God be one? Fifthly, There is Fides, when a man firmly assents to the truth of the proposition, not for argument probable, or demonstrative, but for the authority of the Testis, or witness that doth speak it; as for example, Whether God be One and Three? There can be no argument, a priori, brought to demonstrate it, only because God testifies it to be so, Who best knows himself, and the divers manners of existance: Now, firmly to assent to this Article, is an Act of Faith.

What was it that David professeth here to believe?

Answ. It was, That he should walk before God in the land of the living.

The quaere is, Whence was this Testimony?

Answ. It might be, that he had, as Hezekiah, his word from God, that he should live to reign over Israel, notwithstanding all the oppositions of Saul; Nay, questionless it is true, he had from Samuel's mouth such assurance, that he should reign over Israel, 1. Sam. 16.12.

Secondly, There is a Two-fold Testimony of God. First, One is Verball. Secondly, Another is Real, as for example, When the Apostles preached Christ to the Gentiles, they testified it was he, whom God had appointed to be Savior of the World; this was a Verball Testimony. Secondly, But God confirmed this word by miracles, by signs, and wonders, This was a Real Testimony, Heb. 2.4.

But whereto serveth all this?

Answ. It is well, if from this you understand the nature of Faith; wherein who almost errs not? not every persuasion, or firm assent to a thing as true, is divine Faith; Saint Paul saith of himself before his Conversion, Act. 26.9. he thought, and was persuaded he might do many things against the Name of Jesus; according to that of our Savior, They that kill you shall think they do God good service; And who makes question, but these all were lead by a word of God, sounding to their apprehension such, as carried away their Conclusion clear. I am persuaded it is true, there is many a Papist in this Kingdom, thinks truly, and is thoroughly persuaded, that all the errors of the Trent Council are God's Truth; and they are not all so sottish, but they see Texts of Scripture alleged to that end. And what can you think of Anabaptists, have they not Scripture. to induce them to believe that Children ought not to be baptized? What of Brownists? Have they not Scripture for their separation? Tertullian did no wrong, when he said Scriptures were officina haer • sium, a shop of Heresies, if by Scriptures you understand the Scriptures taken after the Letter; for it is true, the Letter is often fairer for Heretics, then for Orthodox Christians; as that passage was for Arius, Pater major est me, The rather is greater then I: I spare mentioning the errors of our own people; only I advise.

First, Beware how you make scripture sound otherwise, then the Inspirer of Scripture, meant it; and this know, not every conclusion, or Article that hath the Letter of Scripture fair, is God's Testimony; but only the Scripture taken in true sense, after the intension of him, who inspired it.

For my part, I say as Moses, would God you did all prophesy, and were able to interpret! But this let me tell you, it is fearful taking God's Name in vain, when men shall peremptorily say, God said what never came into his heart: Said God ever, Infants should not be baptized? It never came into his heart: Said God ever, that we may have no commerce with wicked men in word, and Sacraments? or that otherwise we could not be assured, we were ever taken out of the world; that is, out of the state of the world? He never said it, nor did it once come into his heart. Said God ever unto the people, It shall be lawful for you to interpret Scripture publicly, or privately, doubtful Scriptures, I mean? or, Did he ever promise, ye should know what was concealed in them, but by your ministers? He never said it, it never came into his heart to think it: It was never God's mind, the people should be their own guides; for if so, he would never have sent Philip to guide the Eunuch, Act. 8. 31. nor Saint Peter to teach Cornelius, Act. 10. Think of it as you please, it is not my Popery, but your Pride to think, or do otherwise. Secondly, This well helps us to dissolve the doubt Papists casts on us, when we teach, that the Assurance we have of God's love in particular to us is a point of Faith:

They ask, Where is our Word?

Answ. To which many things might be answered, First, That we have a word Intentionally particular, as when Saint Peter saith, • o you were the Promises made, it is all one as if he had said to thee, and thee. Secondly, Generale applicatum ad hunc & hunc is aequipollent to a particular, as when they in their penetentiall Forum say, absolvo te, so we when by Sacraments we apply the general promise. Thirdly, God's Testimony is not all Vocall, there is a real Testimony God's work in us, 1 John. 5.10. He that believeth in the Son of God hath this witness in himself, his very believing the impression of Faith on his soul, is God's Testimony; wherefore such are said to be sealed by the Spirit of God, 2 Cor. 1.22.

Follows now the fruit of David's faith, in these words; Therefore have I spoken: It lovs not to conceal, delights rather to utter its Credulity, pro loco & tempore, see 2 Cor. 4.13. Rom. 10.10 also Psal. 40.9, 10.

How far we stand bound to the performance, is matter of profitable enquiry, and in these times (though peaceable) something necessary?

This is the Resolution for the general. First, It being a precept affirmative, though it binds semper, yet it binds not ad semper, nor is absolutely necessary to salvation to be actually performed; save only pro loco, & tempore; suppose when it draws with it neglect of honor due to God, or edification & furtherance in faith to brethren. The Precept touching confession is two ways to be conceived. First, Negatively, binding not to deny. Secondly, Affirmatively, binding to confess. Not to deny the faith at any time, we are bound at all times upon pain of damnation; whether this denial be by words, or deeds, or signs; Christ thunders, speaks not, Luke 9.26. Secondly, The tears were bitter which Saint Peter wept after this sin, Matth. 26.75. Thirdly, Church-Censures in all times severe against it, admitting none to reconciliation, but after tedious, and longsome penance. Fourthly, No marvel, for that is simpliciter, & ex se malum.

Now, when, or in what case we are bound to actual, and open confession of faith upon pain of damnation, (I suppose in times of persecution) is matter of difficult resolution: Rules herein some thus assign: Such confession is sometimes an act of religion, as when without it the honor due to God, and his truth, should fall to the ground, then a duty to confess. Secondly, Of duty, either by courage to win an alien, or confirm a weakling, or to prevent apostasy of the wavering; then a duty to confess. Thirdly, Of justice, in respect of the person a man sustains, or office he bears, suppose of a Pastor, or Teacher in the Church; then a duty to confess: Howbeit, when religion, or charity, or justice bind to confess, they leave us to the dictate of prudence.

We have a more sure word of prophesy, to which we shall do well to attend; That one Text in Saint Peter, as to my apprehension it (sounds) speaks more fully to guide us, then all the voluminous writings of their Angelical, and Seraphical Doctors; Be ready always, &c. Rules these; First, Secundum animi praeparationem, The precept of confession binds all, so that we must be ready at all times to make confession of faith, when God calls thereto; yea, though death stand ready to deter us; see Luke 9.23. Take up the Cross daily; 1 Cor. 15.31. Die daily. Secondly, When actual confession is necessary, as when our confession puts on the nature of an Apology, or necessary defense, and justification of truth exagitated by oppositions, and calumnies of adversaries, or is endangered to suppression by violence of persecution; then say the Lord calls thee to confess thy faith, then think a woe belonging not only to the denyer, but even to the betrayer of the faith. Thirdly, Especially, if there be 〈 in non-Latin alphabet 〉 , one that of authority interrogates, or else, of necessity begs of thee an opening of thine understanding, and credulity in the mystery of faith in Christ. Other questions here also fall in to be discussed as pertinent to this purpose; As, First, Whether it may not be lawful to conceal our faith in times of danger▪ or, whether it be lawful to fly in times of persecution? or, whether it be warrantable ultroneously to offer ourselves to martyrdom? &c. For the plenary resolution of each whereof, together with their several applications, I remit the Reader to my Notes upon the 2 Thes. 1.11. where these questions are purposely, and upon somewhat like occasion, largely discussed, and resolved.

〈 in non-Latin alphabet 〉 annexed, This Passage is here brought in by way of Prolepsis, or of Anticipation; as if he had said, Yet conceive me not as vaunting of such perfection of faith in these afflictions, as if I had not so much as conflicted with infidelity; For I must confess, I found more then wavering in the exercise of faith, I said, All men are liars.

The words then tend to mitigate what he said of the strength of faith; and in sum, are a confession of the defects he found in the exercise of faith; wherein considerable are. First, The sin, I said, All are liars. Secondly, The cause, or mean-accidental of his sin, Sore affliction. Thirdly, The next occasion of it, His hasty, and unadvised passion.

Sense. Affliction we call all those pressures outward, or inward, which commonly come under the term of Malum poenae, which deprive us of those things that are good to sense.

Their lightness, or greatness, is commonly measured by the good they deprive us of, in state, in fame, in person, or dignity, &c. or by the measure, and degree wherein they strike us in either, or else by our esteem, and apprehension of the good they deprive us of, and they are commonly greater, or less in our sense, according to the price, or esteem we set upon the good thing whereof they strip us: Let a worldling be touched in his goods, it grieves him more then if he be robbed of name, of health, of children; Touch a parent in the dearling, that is a great affliction: In a word, mostly they are lighter, or greater, according to our apprehension; though they have in them a real lightness, or gravity, according to the kind, or degree of impression; such David's here.

I said in my haste: Some render, In praecipitantia, some, In ecstasi; he means, in the haste, and violence of his passion, before he had thoroughly deliberated on what he should say or think, as Psal. 31.22.

All men are liars: Is that a fault? Is there not truth in the assertion? Rom. 3.4.

Answ. It is true, all men are liars, Comparative ad Deum, Shall man compared with God be righteous? Mans righteousness is more then menstruous in that comparison, his truth, in respect of God's, is mere falsehood and lying; as there is none good but God only, namely, originally and essentially, so none is true but God, in like sense; yet as Barnabas was a good man, by participation, so are men all that are sanctified; so truth we partake from God in our renovation, this being part of the Image of God: Take man in his natural inclinations, so he is a liar, a murderer, what not? Yet take him as regenerate, and sanctified, so he hates lying, and speaks truth that is in his heart: But last of all, ye must understand, there are some men that in some things are privileged from lying, speaking by an infallible Spirit, as Prophets, and Apostles in all they spake, and wrote, as instruments, or Scriveners of the holy Ghost, so were they privileged from lying; My tongue the pen of a ready writer: They spake as inspired by the holy Ghost, 2 Pet. 1.21. so they could not err, or lie in anything they delivered to the Church, or to any person they spake unto as from God: Now this was David's sin, that in the generality, he wrapped in Samuel also, who had spoken unto him in the Name of the Lord, and assured him of succeeding Saul in the kingdom of Israel, and of stablishing his throne over that kingdom; and this is the fault David confesseth here of himself: Lo here then, to what exigence, and extremities of distemper God's great servants are brought through great afflictions; to doubt, to question, yea, in passion to deny the truth of God, and his fidelity: confer that, Psal. 89.19.37.38, &c. To like end tend, the whole 37. and 73. Psalms, though, in part, on another ground: How violent impressions afflictions have had in men most renowned, Job, Jeremiah, Peter, many other servants of God, Scripture histories abundantly teach you.

Reasons if you shall ask me, I can give none better then these. First, Nature is fertile of all sins; no sin, nor degree of sin, may seem strange to us in any man, so far as he is natural; not blasphemy, not Atheism, not infidelity; let it therefore prevail above grace, as oft it doth, the best men will show, what they are by nature. Secondly, Next, is divine desertion, God's leaving man to himself, as oft in particulars he doth, so he did Hezekiah, 2 Chron. 32.31. whereof if ye shall ask reasons, take these. First, To humble us. Secondly, To make us hold fast by God. Thirdly, To teach us compassion, Luke 22.32. Thirdly, What should I tell you of the Devils suggestions, which as we seldom want, so least under heavy afflictions, see Job 2.4, 5.

Marry, if you inquire of the occasions, I can show you many. First, Overconfidence of our own strength, by which occasion David confesseth, his great trouble fell, Psal. 30. and by this reason fell Peter, Matth. 26. Secondly, Next, if not ignorance, (for so far I am loath to charge so great Saints) yet inconsideration: First, Of the manner of convaying promises, whether temporal, or spiritual, or eternal, which are not absolute, but conditional; yea, even in spirituals tied to means; and with reservation of power to the promiser to chasten, try, manifest grace, &c. Secondly, Of the strange means by which God brings his purposes to pass, even by such ofttimes which seem to overthrow the promise, and to cross the performance of it; as when David hath promise of the kingdom, what less appears then a kingdom, in the whole course of David, so many perils he was plunged into? Thirdly, You may observe to be giving leave to reason to oversway in decision of things, which are but merely upon faith, and power of the promiser; so Sarah, and Zechariah fell upon their fidelity; she laughing at the promise, he doubting, because he saw all in nature against it.

[Use. 1] It is a Rule we give, that no man may withdraw himself from any cross, or affliction God shall call him to suffer; see Heb. 10.38. Yet secondly, from this ground, let no man throw himself into unnecessary affliction, much less wish, or pray for it; For, knowest thou what thy issues shall be? I mean, when thou goest out of thy ways, and headlongest thyself into such temptations? Have you forgotten Saint Peters issue, upon that occasion? Who bad, or warranted him to enter the high Priests hall? there to hazard himself to death; see 1 Cor. 10.12. Look you, there is difference twixt a great affliction imposed by God, and little cross drawn upon ourselves; Be it never so grievous, when God imposeth it, rest assured, he will strengthen, 1 Cor. 10.13. but when we put it upon ourselves, then fear, God surely punisheth such presumption.

There be of you who long for days of persecution, who dares pray for death, before God sends it, or wish him to send it, before the time of nature, or perhaps the hour of prescience; how know you, you shall be able to endure the pangs thereof, I mean, when you call for it? Hath God made a promise in any affliction we seek, or cast ourselves upon, to support us? Shew us that promise, and then insult, else sure we know not ourselves; God who made us, knows us and our mould, it is his great mercy that he keeps us from temptations of our forefathers, for, a thousand to one, but we should perish under them.

Secondly, Learn hence to moderate your censures [Use. 2] in respect of God's children, and their foulest falls; especially, when you see great, and violent temptations pressing thereto: Two faults ye shall commonly observe in men towards other men's faultings by such occasion; First, That we are ready to condemn of hypocrisy, as Job's friends, and that for the state of their persons; or else secondly, marvelous rigorous and austere in censuring the sin, and then we cannot satisfy ourselves in our Rhetorical amplification, by all circumstances of the sins that they have fallen into; Oh that we could remember that of Saint Paul, We may be tempted; yea, and as foully overcome, as they that have foulest fallen; let not him who girds on his armor, boast as he that puts it off: excellent is that advise of Saint Bernard, excuse his intention, if thou canst not his action, or if the fall be so foul as to admit no extenuation; yet say, Vehemens fuit tentatio, quid de me illa fecisset, si accepisset in me similiter potestatem?

Thirdly, You will say perhaps, what odds twixt infidelity of David, and that of others, professed Infidels?

Answ. In the fact none more then in other sins; David's adultery and murder is Quoad genus facti, all one with that of Am on and Absalom, yet a difference is to be seen twixt one and other; Two you have here expressed; First, It is not a light affliction that occasions God's Saints to doubt, or murmur, or grow incredulous: the devil was deceived, when he said of Job, that his loss of goods, or children, would make him curse God to his face; In all this Job sinned not with his mouth, nor charged God foolishly: But great, and violent afflictions, they work sometimes strangely, even upon gracious dispositions; the least loss alienates an hypocrite, if it be but lack of plenty, it makes them ready to devote themselves to the service of the Queen of heaven. Secondly, Their infidelity is passionate, and indeliberate, when passions indeed cloud judgment, disturb memory, blind certified reason, then ye shall see they show themselves men, but give them time to pause, & to debate the matter with solid judgment, that they are masters of their wits, and passions are calmed, then they can say, as the Prophet, It is mine infirmity; then, they be-beast themselves for such thoughts; then, as Saint Peter, They go out, and weep bitterly: Now look to other men, that are habited in Infidelity, hardened in Atheism, it is not passion that transports them, but in their best advised thoughts, they study to contradict the truth of God, and of such means, Saint James, when he saith, 〈 in non-Latin alphabet 〉 , it signifies the Discrutatour, or Disputer against the promise.

It may be demanded, what moved David, or the Spirit that guided him, to publish this foul crime of himself?

Answ. For the general, God's Spirit leaving such records of human frailty in great Saints, aimed at, First, Our humiliation, and fear; for if such Cedars fell, such prime Saints sinned so foully, should we be high-minded, and not rather fear? Secondly, Our circumspection and watchfulness against the occasions; wherefore ye have usually, together with the sin, the occasion noted how they fell; Saint Peter through his presumption; David by precipitancie, and passion here, elsewhere by idleness into luxury, by luxury into cruelty; note we it against like occasions. Thirdly, God would let us see what we are by nature the best of us, when we are left to ourselves, secured from no sin, be it never so notorious, or abominable; not from infidelity, not from blasphemy, &c. Fourthly, Even by this he would teach us, that the justification of the most righteous is of mere grace, which as it is the reason why we all carry about us a body of sin in this life, so of the falls of all God's greatest servants; wherefore I think it is, that men of greatest grace, have foulest falls noted of them, yea more then of meaner Saints. Fifthly, That humor of uncharitable, and merciless censuring of our brethren, overtaken by infirmity, God desires hereby to prevent, if it were possible; For why doest thou in it also condemn the generation of the just? These reasons of the general.

But why the Penners of Scripture, such as David was, did record their own faults with such ingenuity, and candor? Our Divines take notice of a special reason of God's ordinance, and providence disposing in that kind; to wit, that men might be assured they sought not in their writings to advance themselves, or as Politics to captivate the people to obedience of that holy Doctrine they taught, out of their sanctity, or dignity: For, would they then have polished their own blemishes? But that indeed they were over-ruled by a supreamer power, whose glory they sought, not their own, in penning the Scritures for behoof of posterity: wherefore observe scarcely any of the Pen-men of Scripture, but have their blemishes noted; Moses his own, and his brother Aaron's; Samuel the foul falls of his children; Isaiah his own detracting; Jeremiah his own cursing his birth; Amos his mean education; Matthew his Publicanisme; Paul his persecution; David here his infidelity, elsewhere, his less then blasphemy, Psal. 77. Are these the courses of Politicians? See heathenish Law-givers, how desirous they were to seem petty gods?

But so, even from this argument, which Scripture itself natively affords, may we help and cure our infidelity, touching the question so much controverted, whether Scriptures were inspired from God? I confess, no man shall have firm persuasion of the Divine Author of them, but by the Spirit of God, 1 John. 5.6. That is, by the holy impressions which by this Doctrine he fastens upon our souls; for it is no vocal, but a real testimony; yet are there arguments also from consent, antiquity, fulfilling of prophesies, &c. of no small force to work conviction.

Lastly, whereas David confesseth his infidelity issued answerable from his violent passion; Take heed of passions hasty, and unadvised resolutions, whither may they carry us? Who knows? To infidelity, to uncharitableness, to casting off of humanity▪ A wise man will stablish his thoughts by Counsel: Now unadvised resolutions are in two senses named, as there is a twofold ground for counsel to direct itself by. First, The one is, as Saint Paul calls it, Flesh and blood, carnal reason, whereon a man deliberating, shall find a ground for the corruptest action to warrant, and encourage to it. Secondly, Now David he tells us of another Rule; Thy statutes are the men of my Council, Psa. 119.24. Now thus think, though according to flesh and blood they may seem advised resolutions; yet think, if they be not in their, First, Matter. Secondly, Measure. Thirdly, Manner of carriage subject to God's Law, they are in Religion unadvised resolutions, see Rom. 8.7. Yea, be they never so wise, yet so far as they are not guided by religion, they are unadvised, they are foolish: 1 Sam. 16. How long wilt thou mourn for Saul? is there no end of thy sorrow? This makes it Carnal, and take heed it occasion not more crosses. Jonah 4.4. When Jonah was so over-angry for God's sparing Nineveh, saith God unto him, Doest thou well to be angry? It was unadvised Anger: It seemed an advised persuasion, which the elder brother would have fastened upon his father, Reason he had for it, He hath spent thy living with Harlots; It is true, yea, but he is a Penitent, is it not meet then we should joy? Luk. 15. I love not to particularize, I know not what warrant I have for it; but this let me say, Whatsoever affection of wrath, or love, or Grief, is not in the ground and measure of it subject to the law of God, that's unadvised; Whatsoever resolution, seem it never so warrantable in Reason, is not subject to the Law of God, that's carnal, and to be reputed as foolish, and unadvised. Not to accept submission of a Penitent, not to joy in his penitency, (which Angels, and Saints, yea, God himself doth) not to notice the least degree of Grace, (and for it to thank God) not to cherish that Grace by all means, be it never so little, &c. These Resolutions are not from above, but they are Carnal, Sensuall, I pray God not Devillish also.

THe second effect, or fruit sprung in David from meditation of God's mercy, and grace in his deliverance, the sum of it is public thanksgiving.

The Conveyance is in a Rhetorical consultation, or deliberation with himself, as a man at a stand, or in a muse, seeing his many obligations to God by such favors vouchsafed, yet not able to recompense; something he knew must be done; What he should do as best pleasing to God, he studies and deliberates with himself, and at last resolves.

The parts are Two. First, The Addubitation, ver. 12. Secondly, The Answer, or Resolution, ver. 13, 14.

He supposeth then, there is something which God expects from man in regard of his favors vouchsafed him; Wherefore it is blamefull in Hezekiah, that he rendered not according to the Lord's kindness. That question of Moses, Deut. 10.12. Now Israel, what doth the Lord require of thee? supposeth that there is something expected, exacted; Whence is that tart reprehension, Deu. 32.6. Do ye thus requite the Lord? Yet take heed you err not; not as an 〈 in non-Latin alphabet 〉 , as a recompense sufficient for the least favors done unto us, our righteousness extendeth not to him, saith David; Thousands of Rams, ten thousand rivers of Oil, Mic. 6.7. all are too little; Our Selves, our Lives, our Souls, our Bodies, Rom. 12.1. They are not Beneficij Compensatio; they are only Testimonies, and signs of Thankfulness, so exacted, and so only accepted.

You have heard I think of Meritum Congrui amongst Papists, and (though not under that term) yet some such thing is pressed by others, that there is a congruence, a meetness, a kind of duty God owes to his creature, in respect of his own Nature, whereby he is obliged to do good unto it, because it is his creature; Mentior, If I think not the generality of our people in this point Popish, though ignorantly; so willingly they take notice of what God owes them out of his Nature, so hardly are they brought to understand the duty they owe to God: How many gracious benefits have we, do we daily receive from God? His mercies, saith the Prophet, are renewed every morning; And meet they should, for he that made us, must save us: But what must he do, that is made? Nothing? For life, motion, being? Owe we nothing to our God, for the marvelous deliverance of our brethren, preservation of our souls from pestilence, Is there nothing due to our God? Not so much as obedience? Not so much as mending what is amiss? Not so much as parting with the momentary pleasures of sin? Yet, well fare the old heathen! And I am persuaded they shall rise up in judgment against us, and shall condemn us; there was not a victory, or a deliverance, but wrung from them a sacrifice to those idols, which they adored as God, Christians only forsooth, God is of congruity at least, obliged unto, &c. Look you, First, Congruity of doing good to the creature, in respect of God, ariseth not from anything he owes to the creature, but of that he owes to himself in respect of his own Nature.

Secondly, To say truth, there is no obligation of him to the creature, but what ariseth from his voluntary and free promise; Promittendo se fecit debitorem; and whatsoever men, or Angels can claim from God, they must claim it Sub titulo promissionis.

Thirdly, Let us weigh that the things which God commands us, or exacts from us, he exacts not for his own benefit; before ever man or Angel was, he was God all-sufficient, and he made not the world to acquire anything to himself, which he was or had not, for he is El-Schaddai, 〈 in non-Latin alphabet 〉 : but to manifest, and to communicate his goodness to the creature; and the end for which he commands, or exacts duty from us, is for our good, Deut. 10.13. in keeping the Commandments there is great reward; to wit, to the keeper, not to the Prescriber.

Fourthly, That this our want of rendering to God occasions. First, The diminishing of his blessings. Secondly, Yea, the utter removal, so we read how the Gentiles were not thankful for the light of nature, therefore God takes from them very natural conscience, Rom. 1.26. Thirdly, Nay, usually turns blessings into curses, instead of favors, powers down wrath, as on Israel.

What shall I render? You may not think David ignorant of that he enquires of; Moses had long ago resolved it, Deut. 10.12. and himself here, verse. 13. and Psal. 50. see also Mic. 6.6, 7. What then means the question?

Answ. Two things David commends unto us therein. First, That in our renderings to God, we should not follow our self-wisdom, or will, but be well informed that what we perform, be accepted unto him: Saul professeth to mean well, 1 Sam. 15.21, 22. when he reserved of the best of the cattle for sacrifice; yet for that he fulfilled his own wisdom more then God's precept; the kingdom is rent from him, see also 1 Sam. 13.12. so also Paul, Col. 2.

Reasons. First, That may be plausible, and pleasing in the eye of flesh, which is abominable in the sight of God; as when the Gentiles sacrificed sons and daughters to God, who doubts but by parting with things so dear, they thought to promerit God? Yet mark God's Spirits censure of them, 1 Cor. 10.20. The things which Gentiles sacrifice, they sacrifice not to God, but to devils. Intentionally think you? By no means, but in as much as they followed therein their own, and the devils will, rather then God's Prescript, therefore they are said to sacrifice them to Devils. Secondly, You must remember what Paul hath, Rom. 8.7. wisdom of the flesh so far as it is not subject to the Law of God, is enmity to him; and if there were nothing else but this, that it comes from his enemy, God accepts it not. Thirdly, Nay see how the Lord rejects sacrifices which himself prescribed; when in the manner of offering, they swerved from his prescript, Isa. 66.3. He that killeth an ox is as if he slew a man, &c. Why? The things were prescribed for the matter of sacrifice? Yea, but they have followed their own ways; see also, Isa. 1.12, 13, 14, 15. Who hath required these things at your hands? God prescribed the things; yet in as much as they were not indeed in the manner that he prescribed, they are as if they had been mere will-worship: of so much avail it is to be well informed of what God will accept.

That I may not run out upon this occasion, to tax all that will-worship in the Church of Rome, let us be exhorted this to do: We have all in present been partakers of the blessing, by compassion, of deliverance in our brethren, if yet the bowels of compassion be in us; personally, of preservation, for God might as well have stricken us as them, as much merit in us as in them, perhaps more then in many.

What shall we render? Is a question meet for us? We may fall on that that will more provoke him; in that himself hath prescribed, we may err in the Modus: Two things therefore I prescribe to every man willing to be informed of his duty in this kind. First, That for the matter of his service to be sure that he hath God's word for his warrant; it is not difference of meats, or strict keeping of Lent, it is not numbering of prayers, &c. Who hath required these things at our hands? These have their place according to their kind, and ends; but the main of all is this; First, For the general, break off thy sins by righteousness, Dan. 4.27. else fear, a worse thing will come unto thee, John. 5.14. Secondly, Order thy conversation aright, Psal. 50.23. that is, in the actual practice see thou conform thy life to the Law of God. Thirdly, Serve him more diligently, Hos. 5.15. It is one end of God's afflictions, to quicken grace in us; think not the wonted measure of service will serve the turn, but now since God gives thee rest from thy troubles and fears, think he looks for thy service doubled from thee, if not in number of services, yet in fervency of performance.

But if in this blessing we would know what God looks for from us; there is something for the quality of the judgment, wherein we may inform ourselves, both for the sins, God would have us fly from, and duties he requires of us; God usually proportions his judgments to the quality of men's sins: Pestilence a contagious disease; the breath, the houses, the air infects them that come in it.

What if this be one of the sins that God plagues? Our neutrousnesse upon lewd society with Drunkards, with Whoremongers, with Idolaters; leprosy itself, nor pestilence is more contagious, yet will we into such company? we willingly sport ourselves with their sins, unwillingly we shall be plagued with their plagues; It was wont to be a sign of righteousness not to sit in the assembly of mockers; precepts I am sure we have frequent, Pro. 4. not to walk in the way with them, and John. 3. not to bid such, God speed.

Reasons we have many. First, They shall be ashamed. Secondly, Others shall fear. Yet herein faulty, do we wonder if God send pestilence?

Secondly, what if we say the spiritual contagion ourselves carry about us, and have cast upon our brethren occasion it? If not in counsel, and excitement, yet at least by example; 1 Cor. 5. Know you not that a little leaven leaveneth the whole lump? I beseech you, brethren, think of this, you especially that profess the fear of God; abstain you not only from evil, but from appearance of evil; hate you, not the flesh only, but the garment spotted of the flesh.

Thirdly, Ye are called to blessing, 1 Pet. 3.9. Why then are curses of plague, and pestilence, wished upon your cattle, your neighbors, your children, in your fury? Is it pestilence, or plague, we would have? You shall have it, till God hath consumed you from off the earth: these sins break off, and think the leaving of these sins God specially now requires of us.

Would you know the positive duties God requires? even from the quality of the judgment ye may be informed. First, the public service of God in the Congregation, how generally is it slighted by the people? any occasion will withdraw from it. There was a Law for the Leper, He must not, till his Leprosy was cleansed, come into the Congregation of God's people; the same by proportion is justly holden for the Pestilence: I am persuaded God aimed at this, That they that would not when they had health, might not in their greatest Necessity approach to the Comforts that are tendered unto us: Think then the Lord speaks to thee by this judgment, as Saint Paul to the Hebrews, Heb. 10.25. forsake not the gathering together of Saints, for there is God specially, many times extraordinarily present with his Ordinance. Secondly, Christian society of godly neighbors is that the Lord hath ordained for an under means to nourish, and increase Grace in his Children; Lord! how generally is it slighted? What through Pride, what through Malice, what through Covetousness; scorn we the company of God's people? we may need the help and society of the meanest: And think God by this judgment calls thee to the duty.

Next for the Modus, What shall I render? Isa. 1.12. Who hath required these things? Isa. 58.5. Is it such a fast that I have chosen? The things were required, but they failed in the manner. The things I commend unto you in this behalf. First, See to the state and condition of your persons, that you be truly penitent, and as David, regard no wickedness in your hearts, for best duties from such are an abomination to the Lord. Secondly, See to this, That there be a concord betwixt thy action, and affection, thy pretence and intention: there is nothing which God more abhors then hypocrisy in his service, for it is both contrary to the simplicity of his Nature, and withal argues the basest opinion of God that may be, as if he were a God that saw not the hearts. Thirdly, Let it come cheerfully from thee, whatsoever thou performest to God, 1 Chron. 28.9. non quantum, but ex quanto; not what thou bringest, but with what good affection, and cheare, thou bringest, is accepted; God loves a cheerful giver. 2 Cor. 9.7.

What shall I render? The second thing David here commends to us in this his Rhetorical question, is, The nature of a heart truly thankful: the best it can render, he thinks too base for the Benefactors to whom he renders it, see 1 Chron. 29.14, 15. First, If we compare what we render with what God conferrs; Heaven for Earth, Deeds for Words, Himself for Nothing, his Son for less then Nothing. Secondly, If we way how in nothing we obliged him; for who hath given him first? see Rom. 11.35. but only his mere grace and mercy, because he had a favor to us. Thirdly, How ill we deserved at his hands, having sold our Birth-right, as Esau for Pottage, so we for an Apple, Genes. 3. Tit. 3. Fourthly, How weak, and imperfect the purest services are that come from us to him, stained as menstruous Clothes, Isa. 64.6.

Prove it as one main difference twixt God's true Children, and Hypocrites in the Church. Cain for form brings an offering as doth Abel, Gen. 4. but God had respect to Abel's, not to Cain's; Cain brings at adventure, anything he thought would serve his turn: Abel brings of the first fruits, and the fat of the flock, Mal. 1. The Table of the Lord is not to be regarded, Halt or Blind, so it were a sacrifice, all was well, &c.

Who can in this kind excuse himself? The prime, and vigor of our life how have we spent upon the service of Satan? our best wits how have we tired and wasted in vanity? The Refuse that age hath left us how hardly afford we to our God? The Attention we yield unto God's Word, is it comparable to that we yield to a Judge, or a Justices charge? The Threats of our God, do we so tremble at as at the Threats of Men? The kindness of God do we so value as the favor of Men? we do not, such is our sensuality, such our more love of men, of ourselves, then of our God, who yet hath done so great things for us!

The better to enlarge our hearts to this duty; let us consider, First, That God hath bestowed on us the choice, and prime of his favors in all kinds; As we are men, Reason; As his Church, his Word; his Word not only purely, but plentifully preached; Yea, his Spirit, his Son, Himself: Thus hath he magnified his kindness to us; Wretched men that we are! can we think our best Devotions too good for such a God?

Secondly, Compare ourselves with other Churches; He hath given us Peace, while they are turmoiled in the tumults of War; Victory, when they have been subjected to many Foyles; Security and Safety, while they daily carry their lives in their hands; Liberty to serve him, while they many in corners are forced to steal their Devotions: Thus hath God magnified his Mercy to us, and yet. &c.

Thirdly, Compare ourselves with our Brethren in our own Church, and Kingdom, we shall see God hath vouchsafed us our preeminence. It is well towards Thirty years that you have had here the word of God purely, and sincerely taught you▪ there be neighbouring Congregations, that since the days of Superstition never yet enjoyed the blessing to have a preaching ministry settled amongst them; If we speak to the Blessing in hand, Them God hath delivered over, us he hath preserved.

Fourthly, Compare ourselves with our Brethren and Neighbors living all under the same means of Salvation; How many see you still living and dying in gross ignorance of God, in willful Rebellion and Disobedience? And yet there be those again that may say, God hath blessed the means of grace to them, their eyes are enlightened to see, their hearts affected to love, and obey his Truth. Surely if such men can satisfy themselves with an ordinary measure of duty, I shall wonder.

AN answer to the demand: Poculum Salutis, The Cup of Salvation; You may not think this to be our Drunkards Health; God never warrants either drunkenness, or drinkings with excess of riot to any, 1 Pet. 4.3. and yet I am persuaded that profane Custom hath originally grounded itself from hence: S ^t Ambrose, in his time, speaks of some Custom they had to drink Pro Salute Imperatorum; but well converts it to Oramus pro Salute Imperatorum: The God we serve is not the Idol Bacchus, to be propitiated with drinking, or drunkenness; It is devotion and obedience that pleaseth him.

I could fill you with Expositions, but Quorsum? This understand; The Jewish Church had three kind of sacrifices. First, Holocausts; wherein the whole was offered by fire unto the Lord, neither Priests, nor people partaking in them. Secondly, Sin-offerings, and Trespass offerings, wherein part was burnt unto God, the residue was the Priests portion; Marry the Sinner or trespasser partook in it. Thirdly, They had Peace-offerings, Levite. 7.11. which were offered in lieu of deliverance, and safety from God; Whose Rite was this, That thereof part should be offered to God, part accrued to the Priests; the residue to the Offerer, and those whom he invited to partake in the Feast: Examples hereof, see 1 Sam. 16.3. Prov. 7.14. and, which is most to purpose, because I think we have thereof what was done according to the promise here; It is said of David, He offered Burnt-offerings, and Peace-offerings unto the Lord, 1 Chron. 16.1.

What is this to Poculum Salutis, The Cup of Salvation in my Text?

Answ. The Cup of Salvation, is, by a Synecdoche, as much as Sacrificium salutis, that is as much as to say, A Sacrifice, or Banquet, made for the people in respect of safety, and deliverance vouchsafed unto David: read diligently the story, 1 Chron. 16.

Now if ye ask me the Reason of the Institution, Why the people of the Jews must thus upon their deliverances offer such Peace-offerings, and with a Banquet liberally eating and drinking before the Lord?

Answ. First, One reason seems this; namely, To stir up the Offerers themselves with more cheerfulness, and alacrity to praise God for his mercies. Secondly, If ye respect others, it was to teach what should be the affection of all God's people; that is, as Saint Paul, To draw others to join with us in our praising God. Thirdly, If ye respect the lavish multitude, I am persuaded it was one end, that if by naught else, yet by the belly they might be drawn to know, and glorify the Name of God. From which ceremonious Ordinance, grounded upon these foundations, something might be observed, which toucheth us: ye have been taught, that though ordinances of Jews binds us not in their superficies, or according to the Letter, yet they bind according to their Moral Intelligence; as for example, though we be not bound to abstain from Swines-flesh, yet we are taught by the Ceremony to abstain from Luxury, which that Ceremonial Observation led unto; So though we be not bound to our Sacrifices of Goats, and Bulls, no not in Thank-offerings; yet to the Moral Intelligence we are bound: As this; First, To stir up ourselves by all holy outward means to praise God with alacrity, and cheerfulness of heart for the favors he hath vouchsafed us; and that I am sure is a duty, I mean not only to praise God, but to use all good means to excite ourselves with cheerfulness to praise his Name, see Psal. 103. Isa. 38.

This is that which the Rule interpreting the Commandments leads us unto; that is, Where a duty is prescribed, there all holy means leading to the duty are prescribed: as thus, To speak Ad cor nostrum, where it is commanded to provide for families, all holy means conducing thereto are prescribed; because the duty without it cannot be acquired, frugality therefore is required; so where drunkenness is forbidden, company with drunkards is forbidden; where chastity is commanded, abstinence from lascivious company is commanded; where giving to them that need, there labor is enjoined, Eph. 4.28, &c.

We seem to love good duties, [Use] yet to be out of the love of the means; fain we would go to heaven, but we are loath to be sent thither by preaching; yet by it we must thither: Fain we would have preaching, but we are loath to afford the Minister his maintenance, it must be ere ye have it as ye should have it: Fain we would have assurance of salvation, but we are loath to mortify the flesh; seemingly we fain to mortify the flesh, yet we are loath to pinch the belly or the back, &c.

What God hath joined together, let no man put asunder; God never meant to bestow heaven on us, or anything leading thereto, but by means; I mean for that which is ordinary.

I beseech you, let these Reasons sway you. First, God never accounts that man willing to be saved, or to do anything available to salvation, that refuseth the means he affords to salvation; Matth. 23.37. I would have gathered you, you would not; Would not? who would not be gathered to God? But in as much as they refused the means, therefore, saith our Savior, they would not.

Secondly, The means we choose may prove no means, but impediments; when God appoints the end, himself will make the choice of the means; but for gathering, and strengthening his Church, he hath ordained Word and Sacraments, will we be saved without these means, we shall never be saved.

Thirdly, Why do we not consider the means may be taken from us? I know no Kingdom or Church in the world to which they are entailed: The Church of the Jews, those of Asia were Churches, as we are; so was that of the Palatinate, yet now we see what is their Fate: Though God will ever have a Church upon the earth, yet hath he nowhere promised to have a Church in England, see Am. 8.11.

Fourthly, Suppose the means stay with us; yet, First, Upon our contempt they may be cursed to us, (that though we hear, we shall not understand) and become occasions of our farther blindness, and hardening. Secondly, We may be taken from them, by sickness, prisonment, banishment, death; and then what becomes of our poor souls? I mean still, where we have carried ourselves contemptuously toward the means: This then I would advise, use the means which God hath prescribed.

Now whereas David according to God's ordinance, draws others to join with him in praising God, we observe our duty, and that is not to content ourselves only to do religious duties, but to draw others to fellowship in them; so did Andrew and Philip, John. 1.46. so it was prophesied of the last times, Zech. 8. Isa. 2. but our times live to confute prophesies.

We have these Reasons. First, Our reward is greater, Dan. 12. such shine as Stars.

Secondly, They may supply our defects; all having not like faith, nor like fervency, nor like disposition to receive; join all together we may perhaps make a complete sacrifice.

Thirdly, Compassion, me thinks, should move us, Iud. 23. It is likely they that praise God for us, would more praise him for themselves.

Taxed here are. First, Negligents in this duty, who though for their own persons they be careful; yet for others are regardless; Abraham's commendation was, he would charge servants and children after him; His sons we are, if we walk in his steps.

Secondly, Hinderers of the duty. First, Positively, Doing what deterres from religion, for whom, I may say, is reserved the blackness of darkness forever, whether it be by counsel, or threatening, or punishment. Oh that such would consider what Saint Paul speaks, Destroy not thou thy brother for meat, for whom Christ died; What doest thou but as much as in thee lies, hinder the intention of our Mediator?

What should I say for example? though this I know, the exemplury sinner is the most grievous of all sinners; To him not only his personal sins, but those which have been by his example, shall be imputed. And what say you to toleration of evil? 1 Cor. 5. if it be but connivence at omissions, certainly it suits not with that should be in Christians.

I beseech you hither let us bend ourselves. First, We see Adversaries, Atheists, Papists, all drawing to their practice; Shall not we be as zealous for our God, as they are for the Devil?

Secondly, We see the Devil himself bestirring himself, because his time is short; and how short our time is, who knows? once this we know, he that winneth souls is wise; and he that converts another to righteousness, shall save a soul, and cover a multitude of sins.

Thirdly, If we shame to learn of carnal men, or of the Devil, let us learn of God, and consider the end why he gives us gifts, not for our own benefit only, 1 Cor. 12.7. but for the benefit and profit of others, see Luke 20.32. When thou art converted, strengthen thy brethren.

Next considerable, are the means David chooseth to draw the people to fellowship in his thanksgiving; It is by a Banquet: Me thinks he would teach us to draw any other with ourselves, whatsoever he be, though it be by the belly, to glorify the Name of God; and I assure you, I am of his mind, and dare avouch it pleasing to God: if Saint Paul could say, when Christ was preached, whether by pretense, or in sincerity, I know not; but that we may say, so God be pleased, whether for a little country, or a great one: and if I be not deceived, this is the reason Saint Paul urgeth on us to do good to all, Gal. 6.10. and our Savior, Let men see our good works, that if nothing else, yet the taste of our table-cheer may draw them to God; surely, me thinks, whether by the belly, or by the back, we draw them to God, so they be drawn, it is not material; God drew the Magicians of Persia by a star, fitting the means to their humor: Christ his Disciples fishers, by promising a fishing of better value; and if we keep ourselves to the humor of the people, while the means are good, and the intention honest, what harm is it? our Savior fits parables to this end.

I shall seem a fool in speaking my mind, yet I assure you I speak God's truth, and no man can on sound ground contradict me: These outward curtesies that are common, and public, I should advise God's people to show as much, if not more, to Aliens, then to those who profess themselves God's people.

My Reasons are. First, The slighting of them occasions blasphemy of the holy Name of God, as if we preached no Doctrine of humanity; understand relieving of natural necessities, is a work of humanity, not only of Christian duty.

Secondly, Respect to them occasions their liking of our Religion, the Faith that we profess, so that without the Word, they are won by our conversation: Understand, This is a natural notice, Deus est beneficus, & bonus creaturis; out of which Principle, Heathens can judge whether our Religion be of God, for true Religion fashions to the Nature of the God we serve.

We love (I know not how) enclosures of our favors to them, who are actually the sons of God; Saint Paul allows them to be preferred, but (if I mistake not) he means in private, not in public, or common, Gal. 6.10. I am sure our God we serve, loads with his temporal blessings the worst men, and I know not how we can err in imitating him.

A Second Branch of Resolution; I will pay my vows.

Wherein are three things observable.

• First, The Act.
• Secondly, The Matter.
• Thirdly, The Circumstances.

What is a Vow? Generally, a solemn promise made unto God, with intention of obliging ourselves to performance.

There is, First, Propositum; Settled and firm purpose of heart, 1 Cor. 7.37. which place Papists ill traduce to a vow; for though a vow presuppose such purpose, yet doth not purpose make up the whole nature of a vow.

Secondly, Promissum, a promise, which adds to Propositum, obligation of the Promiser; and may be either to men, or God; when it is made to man, truth is violated, if performance follow not; when to God, not truth only, but piety is violated; Religion binding to performance; and of this nature is Votum.

Thirdly, Iuramentum, when to the promise an oath is added for confirmation, the Promiser obliging himself to God under the penalty of a loss to performance; now whether the thing promised be intended to men, or God, the oath binds.

Fourthly, There is Votum; wherein is a promise, and that made to God; for vows and prayers have all the same Objectum cui, because they are both Actus Religions: so differs it from a promise generally taken, which may be made to men; To which if you add the other two. First, Solemnity. Secondly, And intention to bind ourselves to performance, ye have the full and perfect nature of a vow.

Kinds are diversely distinguished. First, By their matter; some are Moraliter Pia, as when the duties are Morally prescribed, precepted, here the vow increaseth the obligation; examples we have, Gen. 28. The Lord shall be my God, see also, Psal. 119. and Psal. 56.12. Thy vows are upon me, O God, I will render praises unto thee.

If any ask to what use such vows served?

Answ. They are virtuous preventions of inconstancy in moral duties.

Secondly, Monitours, and excitements to more careful observation: Thus it fares with us often; our necessity, or peril, oft wrings from us purpose and promises of more strict obedience; the storm over-blown, we are oft forgetful of duty; as Pharaoh, as Israel; the pious meditation of a sound obligation by voluntary vow laid upon ourselves, lays on us a necessity of performance; whiles we think, every omission of duty becomes a double sin unto us. First, By breach of precept. Secondly, Of Vow.

Secondly, There are vows, Moraliter Impia; such that of those good fellows, Act. 23. who bound themselves by a vow, by a cursing to eat nothing, till they had slain Paul; such frequent amongst Papists, confirmed not only by oaths, but with the solemnest receiving of the Sacrament, to murder Princes, &c. In which performances is double sin. First, Factum impium, A wicked fact done. Secondly, Abuse of so solemn an Act of Piety, to Impiety.

Thirdly, In the Old Testament were another sort of vows; of duties ceremonial, as of Peace-offerings, Thanks-offerings, of the several things they enjoyed, Levite. 27. which the people, either in perils, or otherwise of voluntary devotion, vowed unto God; see Psal. 132. with these in the New Testament we have nothing to do.

Fourthly, Yet something we have a little answerable thereto, which may lawfully, and conveniently become matter of our vows; such, I mean, as are made De Diophoris, or of circumstances in things that are De gonere bororum; as to give Calvin's instance; Suppose a man should observe himself troubled with vain pride in using costly, or curious apparel; and to prevent this vanity, should by vow bind himself to abstain from such attire; or if by the use of some delicious diet, he should find himself infested with motions of luxury, Nihilo satius fecerit, then by vow to bind himself to abstinence; and to put this knife to his throat, as Solomon's phrase is, if he be a man given to appetite.

Like is to be thought of the vow of alms, or consecrations to be made to maintenance of works of piety, or charity, though no necessity to vow, yet lawful, and in some respect obligatory, and binding.

Other distinctions of vows there are many amongst Divines.

First, Absolute, made peremptorily without any condition, express, or tacit; an example whereof see, Psal. 101.

Secondly, Conditionate, which bind only upon supposition.

Thirdly, Temporary vows, wherein a man binds himself for a time, or times, to fasting, alms, devotion, in this or that measure to be performed.

Fourthly, Perpetual, where a man binds himself for perpetuity; as Rechabites to drink no wine, nor plant vineyards.

Is it lawful in state of New Testament to make vows?

Answ. Some Divines have made it questionable: The more judicious, ancienter, and later, otherwise judge, with whom I consent. First, It is that to which there is a natural instinct, and that universal, as to pray, give thanks, &c. Secondly, Uses of it under New Testament, as gratitude, firmer obligation to moral duties, prevention of exorbitances.

Cautionate yet we must be all in entering such an obligation: And thus generally are the Rules given. First, That the thing moved imply neither impiety, or injustice, nor uncharitableness.

Reasons are, First, Because to Piety, Justice, and Charity God's law peremptorily binds under the pain of eternal damnation. Secondly, Because this crosseth the main end of a Vow, which is to oblige ourselves more strictly to serve God according to all his Commandments: I spare mention of the horrible, and hellish vows of the Papists, &c.

I have heard, and taken some such from our people, that conceiving dislike of the Minister, have vowed never more to hear him: Impious wretch! Wilt thou therefore neglect, and contemn the Word of God, because thou distastest the person of the Minister? What a poor vengeance is this? And on whom falls it, but upon thine own soul? Thou art angry at the Minister, therefore thou wilt put from thee thine own salvation, Act. 13.

Such that of many merciless, and hard-hearted Nabal's, who to save their Penny, their Crums; by vow bind themselves never to lend, never to give, Deut. 15. thoughts of Belial, saith Moses: How dwells the love of the Father in you? how observe you the precept, Do good to all? Gal. 6.10. how observe you the end of God's larger distribution? Ye are Stewards.

But sure this goes to the heart; That in our self-will, we either vow, or set purpose to restrain ourselves from duties of Charity to which by instinct of Nature we stand ever obliged, especially to the children of our own loins: Let them grow, though in fervor of youth, to notorious exorbitancy, we have vowed, it seems, never more to admit them to society, conversation, no not sight, or conference: Have we vowed? That vow is impious; Have we but purposed? That purpose is impious, uncharitable, unnatural; for shame, for sin alter it. First, Doth not Religion, Charity, Nature, teach a Parent to seek the salvation of the Child? yea, though exorbitant, and disobedient: How long binds this Precept? Bring them up in discipline, and information of the Lord. Ephes. 6. How long art thou bound Personally to apply Counsels, Admonitions, Comforts, Encouragements? saith Solomon, so long as there is Hope, and that is as long as there is Life: Are we bound to it towards Neighbors? And not much more to Children? for sin and shame amend it. Secondly, Hath God given them seeds of Grace? Oh for sin and pity water them; let them not by thy default die; discourage them not, Collos. 3. Thirdly, But hath he given them repentance to come out of the snare of the Devil? How do Angels joy in them? how should all Christians rejoice in it? most of all, Parents, Luk. 15. What grief like this? To think I am father of a Castaway, specially when Conscience suggests, I have faulted in duty, see 2. Sam. 18.33.

O Monica, Monica, Saint Austin's mother, How did she sue him with Prayers, Tears, Vows to God? how did she follow him from Country to Country, though a Manachee, a Fornicatour, as his own confession is, till she had procured from God his conversion? And what a worthy Instrument of God's glory proved he? Certainly it is true, scarce any have proved more excellent Instruments of God's glory, then such as have been most exorbitant; witness Saint Paul. And I beseech you take heed, when God begins to show mercy, be not you unmerciful, uncharitable, unnatural.

Secondly, That they be of things within compass of our Ability, if not natural, yet gracious: Reasons are; First, To vow an impossibility, what is it but to tempt God? Secondly, To entangle ourselves in a snare. And thence is the exception our Divines justly take against the vows of Chastity in single life, which they impose on all that enter state of Religion; especially upon their Priests. Their evasions are, That they bind no man simply to enter such Vow?

Answ. Not simply, upon an Hypothesis; that is, if he will be a Priest, and in that office serve God, that Vow he must enter; be he never so well gifted for the work, be Characters of his gifts never so great, though God call him without imposing such Vow, yet he must Vow, or not enter. Secondly, That it is possible by Grace, though not by Nature; as chastity in marriage, and other sanctity?

Answ. But the quaere is, Whether by Grace common, or by Grace special, and proper, or, as they call it, Priveleged? Saint Paul saith it is a proper gift, 1 Cor. 7. our Savior, non datur omnibus. Secondly, They must show that God hath given promise, they shall receive if they seek it; as he hath for graces of Christianity, Ezek. 36.

Thirdly, That to any one person that for the time hath the privelege, God will continue it for perpetuity. Quid multa? How fearful have the fruits been of such interdicts? What are their Priests? their Covents of Monks, and Nuns, many of them, other then Stews?

And here by the way let me mind, and monish you, that you be not over-venturous in binding yourselves by vow to measures of gracious performances, though in Christian duties, beyond assurance of ability in the promise, or something equivalent from God: Suppose a man should by vow bind himself never to doubt of the promise of God; never to admit wandering thought in his prayer, or hearing, &c. The vow were rash, and may prove a snare to the conscience; For first, Where hast thou promise, God will give such a 〈 in non-Latin alphabet 〉 , as to Abraham? Secondly, Where hast thou promise, thou shalt never conflict with doubting? never have thy attention disturbed with wandering imaginations? The main of the graces for their substance God hath promised; the measure, and degrees, he hath kept in his own power to dispose more liberally, or otherwise, as he shall see expedient for every man's salvation.

The third caution respects the intention, and mind of the vower, which varies the case so far in vows, that it makes them, and the offers therein vowed, either pleasing, or abominable in God's sight; though perhaps the matter itself be possible and lawful: as for example, to vow as Rechabites, abstinence from wine, or strong drink, is not simply unlawful; to vow abstinence from such, or such a meat, &c. not simply unlawful; for they are 〈 in non-Latin alphabet 〉 , things left to liberty to be taken, or refused; and so thou mayest carry thyself in such vows that thy abstinence shall please God; Is this that thou aimest at, that thou mayest prevent luxury, and intemperance? Thy vow is warrantable, thy performance acceptable: But doest thou think as Papists, that this abstinence is warrantably a part of the worship of God? Thou sinnest in thy vow: For first, God hath nowhere prescribed this as part of his worship. Secondly, And that mind, or intention, brought to such things vowed, and their performance makes thee culpable of will worship, and voluntary Religion. Put it in a matter that is prescribed of God as part of his worship; suppose in prayer; though thou vowest to bind thyself to such a form, to such a number, to so many times in the day, to such a place, perhaps to thy closet, or to the Temple, Though to pray be a worship of God, though to pray in such a form, or time or place, be not unlawful; yet to think, that using such a form, such a number, in such place, or time, is a worship of God, as it is done so, what is it but will-worship, and voluntary Religion? Lastly, Particularizing in the matter of the vow, best suits with prudence. Reason is. First, Because generalities are more subject to error, as being liable to restraints, exceptions, &c. Secondly, Particulars are best discussed, &c.

Follows now the second particular in this Text, the Act, or office itself, Payment, or Performance; I will pay my vows.

But what if David performed? Follows it that we must pay our vows?

Answ. This must be considered,; the prime Rule of our Actions, is Precept, not Example; Though Saints, and Angels, should practice contrary to precept, their practice might not be warrant to us; for Mic. 6.8. Rom. 12.2. Secondly, There is Typus, and Archetypus. Paterns, are Saints and Angels; Archetypes are God, and his Christ; Eph. 5.1. Be ye followers of God as children; Learn of me, Mat. 11.29. see 1 Cor. 11.1.

The world runs astray by means of example; Give leave therefore a little to inquire, How far Inferences of Doctrine, may be made from example? Manichees of old gave this Rule; That where were records of Saints practices, without special note of Reproof, there the example either bound, or warranted: But Contra; for what if the general Law were against it? though no particular reprehension; the general shows, we are not bound, nor warranted to resemble; for example, when we read of Patriarchs Poligamie, we read not of particular reproof; yet have we a general, Mal. 2.15. God made one, because he sought a holy seed; and, Non fuit sic ab initio: We read of Samson's murdering himself in taking vengeance on Philistines, yet may not infer, it is warrantable for us so to do; though particular reproof be none, yet the general is Rule sufficient; Non occides, Thou shalt not kill, another, much less thyself, For he that kills himself, kills a man, and by consequent is Homicida, as Saint Austin speaks.

Better directions are these. First, What Saints did as Saints, that is, by virtue, and instruction of common grace, therein may a general Law be made; Why? Because therein we are all partakers; and for such actions we have a general Law; Job's patience, I am. 5. Abraham • obedience, &c. We may imitate, for these things they did as Saints, as Christians, &c. Secondly, Some things they did by virtue of their special calling, Ministers preached, Magistrates punished with death, made war against common enemies: The Rule is here, Inference can none be made, but for men of like calling; Not therefore every man preach.

Thirdly, In Acts of calling there are different circumstances, and degrees; saith Saint Peter, There are supreme, there are inferior Magistrates; not what the supreme Magistrate did, that may every man do that is in Magistracy, for some things are peculiar to them as Superiors; Amongst Ministers, all are not of one rank; There are Apostles, Evangelists, Pastors; Not everything that an Apostle did, is warrantable for every Pastor: For example, When the Rulers of the people inhibit Peter, and John, to preach in the Name of Jesus, notwithstanding they preached; That is no warrant for us, for this was eminent in their calling, that they had it immediately from Christ, the great King, and Bishop of our souls, wherefore could not be countermanded by man; we have ours by men, therefore according as men tolerate, or inhibit, so must we exercise, or forbear; Herein holds the Rule, Ejus est tollere, cujus est ponere.

Fourthly, Some things they did warrantably out of extraordinary instinct, as Phineas, Num. 25. as Elias, 2 Kings 1. confer Luke 9. These not warrantable to us, except we are sure of like instinct, and inspiration.

In short; For the matter of example, and bond, or warrant from them for the like; These two principal Rules remember.

First, Are they congruent to the Archetype, the chief Pattern, God and his Christ, in things that are capable of imitation; therein be bold to imitate: For example, God doth good to good and bad, Matth. 5.45. So do thou to enemies: God pardons great sinners repenting, Eph. 4.32. as dear children herein imitate: God is provoked every day, and yet loads us daily with his benefits; so Luke 17. If seventy times seven times they return, Forgive.

The second Rule is this; Is the duty, or virtue, or action commanded, or warranted in the Law general? Therein imitate Saints; Thou sinnest by bare omission, thou sinnest more, if thou neglect excitement by their example; The Rule is Precept; Example is the excitement.

To the question now; Thus is the answer easy: Binds it us? Yes, and the rather for the example; David paid what he vowed, Ergo, we must pay what we vow. Reason is; First, So is the general Precept, Vovete, & reddite Deo, Psal. 76.11. see Deut. 23.21, 22. and Eccles. 5.6. where are three several reasons to urge it.

Admits the Precept no Dispensation?

Answ. Many things Popish Schoolmen, and Canonists talk of dispensing with thus; and cases they put many: Hold it for a Rule; First, What thou hast regularly vowed to God, no man can discharge thee from performance of; for by it God makes interest, and title to whatsoever thou hast vowed, and who shall deprive him of his title? Secondly, God's Law is this; Vovete, & reddite; Can man dispense with the Law of God?

Howbeit there are dispensations, or something equivalent, which providence sometimes casts upon us; and which we may interpret as Divine dispensations: For example, I would suppose a man in his extremity of peril, or sickness, to vow restitution of what he had fraudulently gotten from other men; perhaps at the time of the vowing, ability is sufficient; and event may come, by fire, or ship-wrack, that he is suddenly disabled to perform what he had vowed: though in this case, it is meant; First, The honest purpose should be continued whensoever God should give ability, and make able. Secondly, Though a new increasing for that cross accident presently ensue not; yet whilst the purpose is continued, though the act be not at large performed; howbeit pardon, we must think God in this Case dispenseth.

Herein alas! Which of us must not be forced to say, Miserere, Lord be merciful unto me in this, That in our vows we are behind with our God.

There is in our Baptism a solemn vow made, to renounce the Devil, and all his works, to believe in God, and to obey him according to all his Commandments: I dispute not the question now. First, Either, whether it be a vow properly. Secondly, Or whether it be the vow of the sureties, or of parents, children be bound: once this I am sure of; Baptism is the entrance of our covenant with God, wherein as God binds himself, under his hand and seal, to give us remission of sins, and life everlasting; so we, by the very fact, covenant, and are bound to new obedience: And if not the sureties, yet the parents are bound to, Quantum in se, that these things be performed by their children.

And yet who may not remember, how his infancy, yea nonage much hath been led in vanity, disobedience, and how the Spirit of the air hath ruled in him? It is enough, that we have violated the Precept, it should go near our hearts, that we have withal violated that solemn vow made to God in our Baptism.

Secondly, If that may seem excusable, because not so personally made, and entered in day of our nonage, what say we to the renewing of our vow, and covenant, at the Sacrament of the Lord's Supper? What time we thither present ourselves, we are, or should be men of discretion, Masters of our own actions; that we daily offer up bodies, and souls, and lives, all corruptions to be mortified, all that the faculties of soul and body will stretch unto, to be employed to the service, and glory of God: And yet when see we in one of a thousand, care to perform what we so oft have undertaken, and vowed to our God.

Fools as we are; If God make not good all that he hath promised, for spirituals, or temporals, we are ready to quarrel, and grumble at him, and to question his fidelity; who promising so largely, performs so faintly: Whereas truth is. First, God never promised absolutely, but upon condition of our obedience. Secondly, Hath performed more then his promise, keeping touch with us, even when we deal perfidiously in his Covenant. Thirdly, And our own hearts examined, will tell us we have failed in our Restipulation: What if we perish as our brethren, by plague, pestilence, famine, sword, is God unrighteous, or unfaithful, that takes vengeance? We rather, who have dealt so treacherously in our covenant, seriously think of it, and now we are again to renew our ancient vow so often iterated, at least bethink we ourselves of our Restipulation.

What should I speak of those other particular vows, special perils have extorted from us, in sickness, in other dangers? yet the storm overblown, how have we returned as the dog to his vomit?

The issues of men thus perfidiously dealing with God, ye may observe to be these. First, God is made more inexorable in our greatest Necessities, and then begins to laugh at our destruction, and mock when our fear cometh, Prov. 1. that though we make many prayers, yet then he hears not; Isa. 1.

Secondly, Commonly worse, and greater calamities befall us, as Job 5.14. Psal. 16. There being nothing, wherewith God is more provoked then by being deluded. Thirdly, else our hearts more flinty, and obdurate in evil, so that we grow desperate in contempt, and careless neglect of making our peace with our God; make but your observation, and tell me, if you find it not true, that our Savior hath, Matth. 12. The Devil returning, after casting out by vow, and promise, and purpose, brings with him more, and worse then himself.

The circumstance of the time, Now, might not impertinently be handled; see Eccles. 5. Deut. 23.

I touch upon it only: Amongst the circumstances of our negligence, let not this be forgotten; That whereas the vow binds us from infancy, we have scarce in old age performed our Restipulation; and this account make, thy account to God will be from thy very Baptism.

The third thing I rather choose to insist on, is on those words; In the presence of all his people; confer Vers. 18, 19.

Why doth David choose public performance of his vows? Perhaps they were privately made, and I am persuaded it is true, there were many more witnesses of the performance, then was of the making; was he vain-glorious?

Answ. Not; vain-glory is when either by vain means which deserve not praise, or when by good duties in themselves praise-worthy, men seek the praise of men, more then the glory of God, John. 12.43. otherwise, by holy means to seek good name amongst men, with intentional reference to the glory of God, is not to be vain-glorious, see Phil. 4.7.

What then moved him to make this choice? First, The good of men. Secondly, The glory of God. It is warrantable for a child of God, to choose the public performance of his devotions, or other morality, and to prefer it in his choice to the private: our Savior said not in vain, Let your light shine before men, and let them see your good works, Matth. 5.16. Nor Saint Paul Shine as lights in the world, Phil. 2.15. Tit. 3.8, 14. to maintain or go before in good works; Nor Saint James chap. 2. Shew me thy faith by thy works.

The Reasons are of it. First, Our own fame, Phil. 4.7. Rom. 12.17. Provide things honest in the sight of all men.

Secondly, The adorning of the Gospel; Therefore show all good fidelity, Tit. 3.10. To be faithful sufficeth thee perhaps for thy conscience, but it sufficeth not for the adorning of the Gospel; for as good not done, as not known done for that end.

Thirdly, For winning of Aliens, at least by way of preparation, see 1 Pet. 2.13. and 3.2, 16.

Fourthly, For excitement by example, 1 Tim. 4.12. neither is that true of Ministers only, but of the people; whose duty is also to be examples to the Churches of God, 2 Cor. 9.2.

Filfty, For stopping the mouths of them, that are ready to blaspheme, 1 Pet. 3.16.

We are grown horribly wild, and wanton in playing with Scriptures, and inferring from them, since God hath restored us liberty to acquaint ourselves with the Letter; I am persuaded God will one day plague it in us: For example, Because our Savior said, Mat. 6. When thou prayest, enter th • Closet, the inference is, Therefore no man may use his Private Devotions in a Public place; Absurd! I dare say, our Savior never meant it, except S. Paul contradict our Savior, 1 Tim. 2.8. Pray in all places; and Hannah her instance warrants the same, 1 Sam. 1.13. Secondly, May we give an Alms in a Market-place? I doubt not we may, and even affect, in Case, men's beholding of our Charity; though our Savior said, Let not thy left hand know what thy right hand doth. Matth. 6.3.

For your better information; First, It was never our Savior's intention to inhibit all public performance of any personal duty, for see Matth. 5.16. He would never then have said, Let them see your good works: see the place Matth. 6.5. First, Actus. Secondly, Aff ctus. Thirdly, Gestus. Fourthly, Locus. Fifthly Finis, Thus conceive, when the praise, and notice of Men is made utmost end of our Devotion, and Charity, that is forbidden, when we seek it as our reward, ver. 2. Understand therefore that these are to be understood Comparatively; Rather Secret wholly thy Devotion, thy Charity, then make men's applause the utmost intention, as Matth. 5.29, 40, 41. Thinks any man, but a scoffing Julian, that he is bound to the Letter simply, or only comparatively? So true; so here, if we could be informed.

I would I might persuade you, to be thus wise in your choice of Times, and Places, so to do your good works that men may see them; let their loins bless you.

I know not how we pretend such declining of Vain-glory that we neglect the glory of God; and we are so loath to do our devotions, and good duties in the sight of men, that we choose rather to omit what is convenient in Devotion, and Charity. If ever there were Times for Publication Practical, now are the days; We have been long branded for Solifidians; and now, it seems, The Two Religions are come upon the stage, contending which is Truer: Saint James his rule is this, Pure Religion is to visit the fatherless and widows, I am. 1.27. And you be not ignorant, that by these outward fruits judgment of Ignorants is most inclined.

LOok not any dependence to be here noted: The Text is absolute, and entire in its self, containing matter of new observation.

In which are three things.

• First, Actus.
• Secondly, Fundamentum.
• Thirdly, Materia.

First, Actus, Observation, and inference made thereout; For the general of observation, we treated it, ad verse. 5. Marry there only as it concerned the Nature of God, and verities delivered us concerning it: Here it is rather of something that concerns his children, and God's regard to them; wherein, if in anything, our observation should be curious; for that by specialty God is their God, and his favors to them are all Cum Privilegio: Some favors indeed are common to his children with the world, as preservation; but herein have God's own their specialty, 1 Tim. 4.10. Sun, Moon, Stars, their light, and influences he hath made to serve all nations: marry to fight for his people, as Judge. 5.20. Privelege to Israel: The works of God lie open to every man's view, Psal. 19.1. But his word is shewn to Jacob only, his statutes to Israel, Psal. 147.20. To his Church visible, and hypocrites therein, he gives his word, but to them mostly in Parables; To you it is given to know the mysteries, Matth. 13. To some is knowledge given of his word, but through their neglect it aggravates their damnation, Matth 11. To his children only it is God's power to salvation, Rom. 1.16. Herein therefore we should be specially observant. First, That we might see, and comprehend the specialty of love, Eph. 3. Secondly, That our hearts might be more excited to thankfulness; since special favors require special thankfulness: Besides, temptations tending to doubtfulness do not so oft betide God's children, either about his Nature in general, or about common blessings, as about those that are priveleges, and characteristicall; whether God be Almighty, Just, Merciful, &c. in his own Nature, or whether so in those graces that are conveyed to them with a p ivelege, about Adoption, Regeneration, Perseverance, &c. This part of Prudence let us learn; Trust my experience no more, if you find it not extraordinary comfortable in the evil day.

In five degrees ye shall find all favors of God to stand. First, Some common to us with all his creatures. Secondly, Some common with all men. Thirdly, Some common with his visible Church. Fourthly, Some common with all his Children. Fifthly, And there • re wherein every of God's children have something extraordinary. I would have none of God's favors put over without notice, and observation; specially those that are peculiar to his children; least of all those, wherein God hath manifested his mercy towards us above his children, and own dear servants; because for these God expects extraordinary measure of thankfulness, and obedience; and the rather would I ye should notice this, because that most moves us in Christian duties, and courses, that we see not some special reward twixt him that serveth God, and others; see Mal. 3.14. Speculative knowledge, I confess, is an excellent gift of God, and necessary to salvation, yet we err, if we think it sufficient; see Phil. 3.8. There are these evidences whereby you may judge of it in yourselves. First, What grace, or mercy, we taste from God, we are propense to show to others; Ephes. 5.1. In forgiveness; Eph. 4.32. 〈 in non-Latin alphabet 〉 , in patience, in communicating what ourselves have experimented, 2 Cor. 1.6, &c. Secondly, Wonderful desirous of winning others to like experience of God's favor, see Psal. 34.8. Psal. 66.16. Thirdly, None more hopeful of others conversion, be their state never so desperate for the present. Therefore is infidelity, or doubting, of general conclusions in none more tolerable then in God's S • ints. The Reason is, Because they have a furtherance to faith, which others want; to wit, Experience of God's favor, and special love to them.

The Fundamentum, or ground of inference is his own experience, as if he had said, Truly I may say it, for in mine experience I have found it, so oft hath he delivered, and rescued me from the jaws of death: So pleaseth it God, to give his children special experience of general documents; therefore saith David, Psal. 34.8. Taste, and see: 1 Pet. 2.3. Ye have tasted that the Lord is gracious: Phil. 1.9. Knowledge and experience.

Reasons are. First, To increase their 〈 in non-Latin alphabet 〉 , that though it be true, their faith, rests principally upon Authority of the Divine Revealer, yet confirmation it receives from experience: That the word of God is his power to Salvation, is the document; and though there were nothing else but his Testimony, we should believe it; but God makes it so to the experience of his children, that they may be more certainly assured of it in their souls, see 1 Thes. 2.13.

Secondly, There is in it a condescending to human infirmity; Simple we are all by nature; and are generally inclined to walk by sense rather then by faith, 2 Cor. 5. God considereth our mould, Psal. 103. and therefore tempers his proceeding to our infirmity, and after a sort humors our nature in the motions of grace. This favor of God let us not pass over, without admiring the riches of God's bounty to us; Lord, what is man that thou so regardest him? The rather, because it is a teaching peculiar to God's children; that though the generals of Doctrine touching God's Nature, and Will, and special love to his children, be propounded to all men's minds in the Church; yet this experimental teaching, in things that concern life, and godliness, is the privilege of the chosen; John. 6.45. They shall be all taught of God, they only in this manner; no men but God's Elect have that experience of what God hath made several to his servants. There are two kinds, or degrees of knowledge; One speculative, the other practical, or experimental; The speculative standeth in contemplation; this had Balaam, Numb. 23.10. thence grew his passionate wish; Oh let my soul die the death of the righteous; The all-sufficiency of the merits of Christ to salvation, wicked contemplate; so of remission of sins, &c. but the experimental knowledge of all these is the privelege of his chosen only.

But note we how from particular experience he infers a general Rule; Will it proceed? God tenderly respects the life of David, Is he therefore so to all his children? Above in the handling of the fifth Verse, we had an enquiry, How far general inferences of duty might be made from particulars; and the last Lord's-day, how far the same might be made from example; Now it is to be inquired, How far general Doctrines of favor may be made from particular experiments? Surely, ye shall find it common in Scriptures, from particular actions of God in patience, or mercy, or power, to infer general conclusions, see 2 Pet. 2.9. He saved Lot, Noah, therefore knows how to deliver his: He had mercy on me repenting, therefore will save all penitent sinners, 1 Tim. 1.16. With Jews receiving Sacraments he was not pleased, 1 Cor. 10.5. therefore, may not Christians presume of favor, because they enjoy the Sacraments; He plagued them for murmuring, for idolatry, fornication, therefore take heed of like sins; Rom. 11.20. He spared not natural branches, therefore not thee, but fear also, not being high-minded, thine own cutting off likewise.

Cautions here are these. First, Be sure thy conclusion be delivered in the word of God, then spare not to infer according to the latitude thereof; with God there is no respect of persons, A conclusion in the word of God, I perceive it, saith Saint Peter, Act. 10.34. All penitents shall be saved, Ezek. 18. that's confirmed from Saint Paul's experience, 1 Tim. 1.16. Precious is the blood of Saints in God's sight, Psal. 72.14. from experience David affirms it: And this Rule well arms us against all Enthusiasmes, and such like delusions, wherein Anabaptists run to the shipwreck of their souls.

Secondly, Distinguish general from personal priveleges; for such ye shall read many in the word of God; Num. 12. If there be a Prophet, I will speak to him by dream, or vision, my servant Moses is not so; To be instructed in all things thou mayest expect, but to talk with God face to face, or to be informed, by dream, or vision, expect not; To the Law, and to the Testimony, Isa. 8. And, Mal. 2. Priests lips shall preserve knowledge.

Thirdly, Where the favor is general, yet the manner, and mean of convayance may be personal: for example, to be fed in famine, is a general promise, Psal. 37. but to be fed as Elias, by a Raven, or as the widow of Sarephath, by miraculous multiplying the meal, and oil, was their personal privelege.

Fourthly, As in the Modus, and mean, so in their measure there are that have prerogative in common favors; as in knowledge, Moses; in faith, Abraham; in patience, Job; in zeal, David: in revelations, Paul; A measure, except according to the promise of God, who gives to everyone severally as he will, 1 Cor. 12.11.

Fifthly, In application of the general in other men's experiments to thyself, be sure thou bring like qualification; It is true, God had mercy on Paul repenting, therefore he will have mercy on all, but repenting, &c. Slight not therefore thine own, or other men's personal experiences, they bring great good unto much confirmation to faith concerning the generals; in them we are grown me thinks too wavering: That is a true Rule, Gal. 6.18. Mercy shall be upon such, as upon the Israel of God, yet it is upon such as walk after the right Rule, That's a true Rule, God will provide thee competency according to thy state, and person, if thou keep his ways precisely; yet false weights, and false measures we must use; else how shall we live? That God will find us a hiding place in the day of his wrath, is a true Rule, Zeph. 2.3. most plentifully we have seen it experimented, to Elias, Elisha the Prophets under Jezebel; Why doubt we, Oh we of little faith? and ourselves have experimented in many particular perils, and deliverances, and preservations, and provisions that God hath made for us; And surely, God is rich in mercy to all, Rom. 10.12. and with him is no respect of persons; His dealings are exemplary, Rom. 4.24. 1 Tim. 1.16. so we resemble in behavior.

Follows now the matter of observation; It is enunciated in one simple proposition, tending to explicate the esteem God holds of the death of Saints, which some interpret of his Saints in death; Rather, of the death of his Saints.

I could cloy you with interpretations, but Quorsum? The like phrase of speech we read, 2 Kings 1.13, 14. Psal. 72.14. Now whether he means their natural, or violent death inflicted by persecutors, may be quaere'd; Rather this latter, as Psal. 72.14. Their blood is precious; to this circumstances of the Text invite us. First, Rarely doth God give way unto it; for so find we the word Precious put for Rare, 1 Sam. 3.1. Never but upon special cause; And this is that we have doctrinally, Psal. 72.14. He doth redeem their soul from deceit and violence, that neither sword, nor cruelty prevails to overthrow it; Psal. 37.32. Wicked watcheth Righteous, seeketh to slay him, Vers. 33. The Lord will not leave him in his hand. Plentifull instances we have in Scriptures, I could begin with Jacob, and so hold on to Elijah, Elisha, the Three Children, Dan. 3. Fires action suspended, and Dan. 5. Lions mouths stopped; Besides many extraordinary deliverances of others in latter times, wherein the wisdom, and power of God, hath strangely shown itself for their deliverance, and preservation, 2 Tim. 4.18. God delivered Saint Paul out of the mouth of the Lion; Saint Peter destined to death by Herod, miraculously delivered by an Angel, Act. 12, &c.

Thus understand it. First, While God hath use of their service upon earth, John. 11.7, 8, 9. Are there not twelve hours in the day? Luke 13.32. Go, and tell Herod that Fox, &c. John. 7.30. No man laid hands, because his hour was not yet come; and 8.20. Secondly, Except by their death, they may bring more glory to God, then by their life; Old Polycarpus having served Christ fourscore years in life, if now to teeth of Lions he become a prey, it is his glory; When Paul hath finished his course, then time to die Martyr, 2 Tim. 4.8. Thirdly, Marvelous are the dispensations of providence in this kind; sometimes by peace propagating the Church, sometimes by persecution, Act. 9.31. Phil. 1.12. Under Dioclesian the Emperor especially this was the course, when weekly, daily, hundreds of Christians were Martyred; in so much that the rate of one month taken, amounted to seventeen thousands; yet out of their Ashes sprung up New, which made Tertullian say, Seme • est sanguis Christianorum.

I say in our Savior's language, Luke 12. Fear not little Flock; Though evil days approach us, and come on fast; yet if God have any service for us to do on earth, it is not all the spite of the world shall shorten our days. First, A hiding place we shall find in the day of God's wrath. Secondly, Fire shall not burn; The Lions shall not devour Daniel, while God hath service for him here on earth; Some Ebedmelech God will raise up to speak good for Jeremiah to the King; someone or other: Boyling oil, or lead, shall not destroy the Evangelist Saint John; Marvells, Miracles, we read in Church-Story, of strange deliverances of Saints.

If these move not; yet let us consider. First, Our hairs are numbered, Luke 12. Secondly, Are ye not of more value then Sparrows? Precious in the sight of the Lord is the death of his Saints. I remember it for this end, because perhaps our hearts may be surprised with fears, in this wavering condition we live in; and our fears may perhaps distract, or deject us: As they spake, Dan. 3. The God we serve is able to deliver us; and the Lord will certainly preserve us in life, while he hath use of our service upon earth: Why are we timorous, Oh we of little faith? First, Meditate seriously the examples of God's marvelous deliverances of his people in former times. Secondly, Think of the promise. First, Either God will keep evils from us. Or, Secondly, Take us from evils, Isa. 57.1. Or, Thirdly, Support in, or under the evil, that the issue may be comfortable, 1 Cor. 10.13. 2 Cor. 12.9.

Secondly, As precious things are not parted withal, but at a dear rate; So certainly it is true, dearly they pay for the blood of Saints that spill it: Truly said Cyprian, There never was bloody persecution raised against the Church; but there followed it, as an acoluthite, some extraordinary remonstrance of God's vengeance; in famine, sword, pestilence, captivity, and the like: From the time of righteous Abel to Zechariah, Matt. 23. from that very day to this hath it been verified; Cain had his mark, as some say terror, and trembling set on him; not slain indeed, lest the people should forget it, but plagued in the posterity: their vicious manners brought in the flood upon the world of the ungodly. Of Manasseh it is noted, He filled Jerusalem with blood from corner to corner; himself is carried away captive, and repenteth, yet to this cause is imputed the seventy years captivity in Babylon: And our Savior giving reason of the destruction of Jerusalem, Matth. 23. saith, They had killed the Prophets, and stoned them who were sent unto them: Those Civil wars, read of in Roman Monarchy, began not, till persecutions raised against Christians; decay of the Empire in the heat of persecution; till at length Mahomet first, and after him the Turk had seized the more part of the Christian world: What should I speak of particular persons? There is scarce any noted for notorious in bloody persecutions, who is read to have died a dry death; or not to have lived in horror of conscience; or hardness of heart, and blasphemy, as we read of Herod, of Pilate, of Julian, &c. I spare mention of those endless, and unsufferable torments, reserved for them against the life to come, 2 Thes. 1.5. Tribulation to them that trouble us, for them is reserved the mist of darkness forever: And do not marvel it; For, First, They cost Christ dear, even his own precious blood, 1 Corinthians 6.20. 1 Peter 1.19. Secondly, They were nearly knit to Christ, so near as members one to another, as the body to the head, Ephes. 1.22. Ephes. 5.30. and by compassion he is tortured when they are tormented. Thirdly, The malice bent toward Christians, in respect of Christianity, is bent indeed against Christ himself, the head of Christians; and certainly they who desire to root Christians out of the earth, would, if they could, pluck Christ out of heaven; In a word, The cause they suffer for, is Christ's, no marvel if he so tenderly take the shedding of their blood, which for his sake they spill; For thy sake are we killed.

Amongst many presages of some great evil coming towards us; as, First, The death of so many Righteous. Secondly, The ripeness of sin. Thirdly, The unprofitableness of our smaller corrections. Fourthly, Our long Peace, and which grows up with it our deadly security. Fifthly, The melting of our hearts, as Rahab speaks, Josh. 2. at the noise, or rumour, of the approaching enemy, &c. Give me leave to mind you of this as one, A principal meritorious cause of all the wrath that hangs over our heads.

You may call to mind the Tempora Mariana, The days of Queen Mary; How much precious blood of Saints was spilled as water upon the ground? which yet was never perhaps expiated by any wrath of God, or by any solemn humiliation of the people.

Lest any say, These days are past and gone; and we have since had gracious Princes, who have been Nursing-Fathers, & Nursing-Mothers to the Church, as was King JAMES, and Queen ELIZABETH, both of most blessed memory? It is true, but so had Jerusalem after Manasseh, Josiah, that peerless King of Judah, there was none like him before, or after; yet God remembered the sin of Manasseh; and therefore sent Nebuchadnezzar, a wicked Idolater, to carry them away captive. Oh that we could think of it, and lay to heart this amongst all our other sins! Blood defiles the land; the blood of Innocents, the blood of Martyrs is precious in God's eyes; we must by our sm • rt know the price of it: Oh sirs, that amongst all our other sins, this might be matter of our humiliation; peradventure yet the Lord would return, and have mercy upon us: I confess, we have many sins of our own personal committing, but this sin of our fathers, how do we not tremble at? If that be it, that the son smarts not for the father, except he resemble in the fathers sin? True indeed in eternal, not so in temporal judgments; that made Daniel confess the sin • of his fathers, Dan. 9. and the Lord threaten to visit the sins of the fathers upon the children, Exod. 20.

It serves, me thinks, for caution to all the brood of Cain amongst us; whose hands indeed are restrained, but hearts boil with malice against God's people for Christianity-sake: And I am persuaded there are amongst us, who, if times would serve for it, would as willingly carry a faggot to our burning, as they now shoot out their arrows, even bitter words. I beseech you pray God to give you better hearts; ye have heard that their blood is precious in God's sight; it will cost you dear; honor, or stupidity of conscience, and in the end everlasting torment.

Secondly, Remember who said, He that toucheth you, toucheth the apple of mine eye, Zech. 2.8. Thirdly, How strict the charge is, Touch not mine Anointed, and do my Prophets no harm, Psal. 105.15. Fourthly, Set before your eyes the example of God's wrath on former persecutors; People, Nations, Kings, Monarchies, God hath not spared for this sin; Take we heed lest he spare not us; Nay be sure, he will not spare us, if we have hand, or least stroke in their persecution, in their blood; Not us of all people, for clearly hath the light of the glorious Gospel of Jesus Christ shined long amongst us, that we cannot, as missed forefathers, pretend ignorance; they had been nursed in Popish superstition, we in the true faith of Jesus Christ; if we so far fall away, as to imbrue ourselves in the blood of God's Saints, for us is reserved the blackness of darkness forever: Consider what I say, and the Lord give you understanding in all things.

Thirdly, Precious, that is, highly he esteems it, as men do things that are most precious, as their costliest jewels; As if there were not virtue in all the whole roll of Christian virtues so great as this, to suffer death for the Name of Christ, Apoc. 12. They loved not their lives unto death, Heb. 12, Ye have not yet resisted unto bloed in striving against sin, Phil. 1.29. To you it is given, not only to believe, but to suffer for the name of Christ; as if therein were Munus, I say not in genere necessarii, but in genere boni, I am sure, magni: Hence the Apostles joy in it, as in their glory, Act. 5. ult. and Paul when he would prefer himself before other Apostles, 2 Cor. 11.22, 23, &c. useth this same Argument: Ancients talk of Aureola Martyrum, The crown of righteousness is reserved for all that love Christ's appearing: but there is a Coronet upon that Crown, for them who suffer death for the Name-sake of Christ: Tears are put into a bottle, made varnish to our clarity, and glorious splendor; no drop of blood but wins us a river of glory, effusion of it, the whole Ocean, as it were, of beatitude.

It checks our cowardice; Oh we 〈 in non-Latin alphabet 〉 , we cowards, dastards, so timorous in declining our glorry! Why are our spirits so dejected, as to begin already to halt twixt two opinions? or to resolve of neutrality? or joining to the prevailing side? First, Know, there were sometimes who were ambitious of it, Sum & ego Christianus. Secondly, Christ promiseth to own us, if we confess him, Luk. 9.26. Thirdly, Protests to deny us, if we deny him, Mat. 10.22. Fourthly, martyrdom is necessary in Casu, Absolutely, always, Quoad paeparationem animi, Mat. 10.38 39. Fifthly, weight of glory promised to light momentary afflictions, 2 Cor. 4.17. Sixthly, A cloud of witnesses, yea our Savior himself gone before us, Heb. 12.12, &c. What if the Lord select us from amongst his Army of Militants to be his Champions, to take up, or cast down the Gauntlet in the quarrel to his Kingdom? First, He hath promised to support, 1 Cor. 10.13. Secondly, Given us no Armor for the back, Eph. 6. but thunders woe to the back-slider, Heb. 10.38. Thirdly, Honors with conformity to Prophets, to Christ in suffering, Mat 5 12. Fourthly, We are far above the ordinary rate of his Saints, when he culls us out, as it were, to resist unto shedding of blood. Fifthly, Let us not forget it is the condition of our reigning with him, Rom. 8.17. 2 Tim. 2.12. Sixthly, This way went Christ into his Kingdom, Luke 24. The disciple must not be above his Master. Seventhly, He hath begotten us to a lively hope by the resurrection of Jesus Christ, 1 Pet. 1.3. and he first arising up, hath given us a pledge of our resurrection to immortality. Now the good Lord affect our hearts with these things, that we may all rest assured of protection, so long as God hath use of our service in life; and courageously resolve to glorify him in our death, if he shall call us to suffer for his Name to the shedding of blood; knowing that our blood is precious in his sight, and that a drop of it is not shed, but wins us a River of blessedness. But may we not think it meant of death natural of Saints? Certainly it is true, their death is precious: understand, death in the child of God is not a mere passion; there is action, virtuous action in it, death of impious men is merely passive, as of brutes; and not without resistance, and sluggish reluctance; and that I say not only of Nature, but of Will too. Reasons of it are. First, This life they know, the other they know not. Secondly, Have no assurance of better state in the life to come. Thirdly, Soul in passage sees terror of Judge; and knowing no share they have in the mediation of Christ, would live always, that they might sin always: Now in the death of God's Saints there is action, virtuous action, the complement of all virtuous qualities; Therefore S ^t Peter calls it, The laying down of the Tabernacle; S ^t Paul, His departure; Giving up the ghost; Commending the soul unto God. In which last act of a Christian, is the perfection of Christian virtues. First, No faith like this; Though he kill me, when he killeth me, I trust in him, Job 13.15. Secondly, No love like this; To love the present fruition of Christ. Thirdly, No hope like this; Even when we are dying, to expect life; when the body is falling, to expect Resurrection. Fourthly, No obedience like this; willing to consent to the will of God in dying; and herein to say, Thy will be fulfilled, and I am content to do it, Psal. 40.8. This makes even the Natural death of God's Saints precious in his sight.

TO discern Connection in matter of Devotion is difficult, the motions thereof being for the most part affectionate; Howbeit, here is no difficulty: There is before mention of the favors God had done him; here is the use of the favor.

Therefore I am thy servant: And it contains a Protestation, or acknowledgement of his obligations to so gracious a God, as had rescued him from the jaws of death: wherein note we;

First, The occasion.

Secondly, The matter of the Protestation; amplified by the grounds of it.

Thirdly, The vowed expression of it, Vers. 17.

So see how favors of God work upon a gracious dispotion; forcing, after a sort, not only to acknowledgement of obligation, but to tendering of service unto God, see 2 Cor. 5.14, 15. Isa. 6.8. Lo! here I am, send me; hence Saint Austin, Da quod jubes, jube quod vis.

Reasons why it should be so, are; First, It is all the Lord requires of us, Deut. 10.12. Secondly, It is the Condition of continuing them; wherefore, when either we grow slack in our acknowledgement, or divert ourselves to other Authors, God is pleased to remove them from us; Rom. 1.21. Gentiles cared not to keep God in their acknowledgment, therefore God's gives them over to their own hearts lusts; Hos. 2.8, 9. She knew not that it was I that gave her her corn, and wine, and oil, &c. therefore I will take away my corn in the time thereof. Thirdly, Add hereunto that hereto is linked, the increase of God's favors, 2 Sam. 12.8. If that had been too little, I would have given thee more.

Oh that there were such hearts in us! How would the Lord delight still to do us good? marvelous have his favors been, in the preservation, and deliverances of our State, yet what hath it bred, but increase of our rebellions? Should not the Lord be avenged on such a nation as this? It is amongst others a notable presage of our approaching calamity, that we have so turned his grace into wantonness; and as Saint Paul speaks, abused his long suffering, and bountifulness, to occasion of hardness of heart, Rom. 2.5.

See then, and examine how God's favors work upon thee; It is something not to be despised amongst the testimonies of a gracious disposition, to be wrought to acknowledgement, and dutiful tendering of ourselves unto God, you shall never or seldom see that disposition in the unregenerate; but the more they apprehend, or taste the favors of God, the more indulgent they grow to their own lusts: Whether it be, First, That they apprehend not God's good in them, as they in the Prophet, He will do neither good, nor evil. Secondly, Or whether they think him to work after the necessity of his Nature, in loading them with his benefits. Thirdly, Or whether they think them merited by their own formality, and lip-outward-performances. Fourthly, Or whether they misapprehend the Nature of God, making him an Idol made all of mercy, and goodness; though Saint Paul command to behold the severity, as well as the bounty of God. But let such minds be far from God's people; Certainly, it suits not with grace; is not in the ordinary course of it compatible with it; Hos. 3.5. They shall fear the Lord, and his goodness; and because there is mercy with him, Therefore they will fear him, Psal. 130.4.

Thus ye shall discern it in yourselves, or others; excepting the common interruptions that accompany human infirmity. First, Every new favor brings access to the measure of serviceableness to God; That which Ichu speaks of Baal, Ahab served Baal a little, I will serve him much more, 2 Kings 10. they much more truly say of their God; therefore see the greatest Favorites have been most serviceable, Moses more then Aaron, or Miriam, Num. 12. Saint Paul more then all the Apostles, 1 Cor. 15.10. The woman in the Gospel loves much, because many sins have been forgiven, Luke 7.

The means to frame our hearts thereto are. First, Observation, and due record of God's special favors to us; they are renewed with every morning; if we had the wisdom to keep a Diary of them, a daily Register; (Experto credit) they would warm our languishing affections. Secondly, There is a holy Reminiscentia, calling to mind of ancient favors; such especially, as in times of our ignorance, and vanity, God bestowed on us; even when we knew not God, served lusts, and divers pleasures, how many his loving kindnesses did we experiment? David thus fetcheth it Ab ovo, Thou art my God, even from my youth, and on thee have I been cast, even since my mothers womb; see Saint Austin in his Confessions. Thirdly, Next see, how little we have merited at God's hand, as Jacob, I am less then all thy goodness, and truth, which thou hast shown me. Fourthly, How contrary our merits have been, as Saint Paul amplifies it, Eph. 2. Tit. 3. 1 Tim. 1.15, 16. Fifthly, How we have requited the Lord, Deut. 32.6. since we have received mercy from him. Sixthly, How notwithstanding our slender retailings, God still is pleased to crown us with mercy, and loving kindness. Seventhly, How in our best performances, we come short of our duties, Isa. 64.6. Rom. 7.18. so that all we can say is this, we would do good, yet evil is present. Eighthly, See how many are behind us in the favors of God we enjoy; He hath not dealt so with other nations, Psal. 147.20. And my servant Moses is not so, Num. 12.

Follows now the matter of the Protestation; in which observe we the manner of utterance in two things. First, Rhetorical Apostrophe. Secondly, Ingemination, expressing either vehemency of affection, or ardour, and heat of affection. Secondly, The grounds of service, two; First, Filius ancillae, see Psal. 86.16. Secondly, Thou hast broken my bonds, see Nah. 1.13. Thirdly, The expression of it, ver. 17. I will sacrifice praise.

We also have causes the same to subscribe, and profess ourselves the servants of God; yea more by many then David here alledgeth, for he instanceth in Temporal favors only. First, We also are filii ancillae, sons of his handmaid. First, Borne children of the Church. Secondly, Many of us having had Christian education under Christian Parents; Certainly, these much increase our obligation. It is no small favor of God to be borne in the Church of God, no slender tie to his service that accrues from our imitation by Baptism thereunto; if ye consider, Turks, Pagans, Infidels, what can you say of them but as Saint Paul of Ephesians, Chap. 2. They are without God, without Christ, without hope, aliens from the covenants of promise, from the common wealth of Israel. They do not-derogate from God's mercy, who say, That without God's extraordinary mercy, they perish all in their sins, & die under guilt of eternal damnation. Reasons. First, No name given under heaven whereby we can be saved, but only the Name of Jesus. Secondly, No means to partake him, but the knowledge and faith of him; The Knowledge of my righteous servant shall justify many. Thirdly, No means to know him ordinary but the Word; Nor Creatures, nor any Natural notice can reveal him. 1. Cor. 1.21.

Secondly, If we look back to ancient Times, where was a feed of Election, the Lord was pleased extraordinarily to grant means of Vocation; so to Naa • an, he sends him to the Prophet; so to the Eunuch, he sends him to Jerusalem, and Philip to him, Act. 8. Secondly, If we consider other Assemblies of men that boast themselves to be orthodox Churches of God, and are not; so will the Blessing farther appear. False and erroneous faith in Fundamentalibus is as perilous as flat Infidelity; for example; To believe; that there is a God, and to believe that this God is not Just, or True, or Merciful, is as perilous in point of Salvation, as to be an Atheist, and to think there is no God: To believe that there is a Mediator twixt God and Man, the Man Christ Jesus; and to believe he mediates, or merits by us, is as perilous as to believe, There is no Mediator twixt God and Man: To worship God, and the Creature as God, is as perilous, as to worship the Creature instead of God: To worship God otherwise then he will be worshipped, or then he hath prescribed us to worship him in his Word, is as dangerous as to be merely without all worship: 1 Sam. 15.21. Rebellion is as the sin of Witchcraft, and in vain they worship, who worship after doctrines of men, Mat. 15.9. And if this be the Faith and Religion of some so utterly unwarrantable; so crossing to the word of our Faith, the salvation of our souls, I say, If this be so, then say not but it is a favor of God to be born in the Church, where God is worshipped as he out, and himself hath prescribed, and wherein we have the true means of salvation; and as they spake scoffingly to our Savior, The way of God taught truly.

This favor of God we all enjoy; yet who is there who thinks his obligation to serve God hereby increased? We dream of the Priveleges of the Church, and think it sufficient we are born members of it, without taking notice of what they bind us unto. First, Know every favor of God is an obligation to duty, and the greater the favor, the greater the obligation, see Psal. 118.2, 3, 4. Secondly, Where the favors are vouchsafed, and the service not performed, the greater, and heavier will be the vengeance; They that sinned without Law, shall perish without Law, they that in Law, by Law; and Matth. 11. Tyre and Sidon, Sodom and Gomorrah are not so severely tormented as children of the Church. Thirdly, Take heed lest hereby we occasion the Lord to remove our Candlestick, to take from us the being of our Church; and make us by woeful experience know the difference twixt serving God, and serving Idols, believing Christ, and giving way to Antichrist.

If in the other Sense filius ancillae be interpreted, Son of a gracious Mother, such as Lois and Eunich were to Timothy, certainly the favor is great, and much increaseth our obligation to serve God, to be borne, and have education from religious Parents. First, Such birth brings us within the Covenant, Gen. 17.7. 1 Cor. 7.14. entitles us to the promises of this life, and upon condition of resemblance, and imitation, to the promises of the life to come. Secondly, Advantageth us much towards Heaven, whiles we have; First, Our information, and nurture in the fear of the Lord. Ephes. 6.4. Secondly, The aid of their Prayers, and Counsels, and Admonitions, as Eli, Oh my sons, do not so wickedly. Thirdly, Their daily example, which by a kind of natural instinct we are inclined to imitate.

Lord me thinks what a shame, and horror is it to see a degenerous seed; and how do I persuade myself horror of conscience shall be one day augmented, torments of Hell increased to them, who besides the ordinary and common means of salvation in the Church, have had their birth and breeding under religious Parents?

I know not how we pride ourselves in this, that we can talk of the Devotion, and Religion hath been in our progenitors; and there are who stick not, though profanely, to say, They hope for their Parents sake, and through their faith and piety to go to heaven, though themselves walk in the ways of the wicked. First, Have you forgotten who said, Think not to say, We have Abraham to our father. Secondly, Do you not remember who said, That if the righteous beget a Son that commits abomination, He shall die in his sin; yea, be the more tormented because he had so gracious birth, and education? Thirdly, Have ye forgotten the distinction, of children by birth, and children by imitation; As the righteous son of a wicked father, dieth not for his fathers wickedness; so lives not the wicked son of a righteous father by the fathers righteousness, see John. 8. Wherefore you to whom God hath granted this favor of all others, strive to excel in goodness, and think as David, your very birth of such Parents binds you to extraordinary serviceableness towards God.

THe second ground of his Service, His Manumission; which under this Trope of loosing the bonds, Nah. 1.13. the sign put for the thing signified, is signified; how follows it? Thy servant, for thou hast freed me; Saint Peter answers, 1 Pet. 2.16. though free from other bondage, yet still the servants of God; this being the condition of our liberty received from other bonds, that we might serve God.

As if David would teach us this lesson; That our Christian liberty mancipates us unto God; or, That the freedom God gives us, is but an exchange of our service; so Zechariah, Luk. 1.74. so Peter, 1 Pet. 2.16. so Paul everywhere, Rom. 6.18. being freed from sin, ye are made servants of righteousness; and Gal, 5.13.

No where doth Scripture teach us, That the liberty given us of God, or purchased by Christ, makes us nostri juris, men at our own absolute dispose, to live as we list; 1 Cor. 6.19, 20. ye are bought with a price, therefore ye are not your own; for though you be freed from other Masters, yet his servants you are who hath manumitted you.

Where come to be reproved Two gross sins of these Times. First, The Understanding. Secondly, Misapplying, or misusage of our Christian liberty issuing there-from.

Of the first: That worthy Doctrine of Christian liberty so plentifully taught by the Apostle, from the Law; how many be there that misunderstand? It is true that Saint Paul saith, Rom. 6. We are not under the Law, but under grace; and Gal. 3.25. Now faith is come, we are no longer under the Schole-master; and 1 Tim. 1.9. The Law is not made for a righteous man, &c. with these grounds misunderstood, how many run wild into all licentiousness? Every man when his humor takes him, taking liberty to sin, because he is not under the Law: And when we explicate, not under the Law Ceremonial, or Judicial; see the shifts licentious nature hath, when they desire to be enlarged, that Law is Jewish; so Papists, for Images; a Law for Jews in respect of proneness to idolatry; So Anabaptists, from oaths imposed to decide controversies, a Law peculiar to Jews for their rudeness, and propensity to sin: So some profane Antisabbatarians of the fourth; Anabaptists of the fifth; Gnostics of the seventh; Priscillianists of the ninth; that if ever there were times to say as David, now are the days; It is time for thee Lord to lay to thine hand, for men have destroyed thy Law.

Let us be warned to be better informed in our judgments; and remember what our Savior saith, Matth. 5.17. He never came to destroy the Law, and Prophets; and what Paul, Rom. 3.31. We do not abrogate the Law by faith. Thus understand. First, From obligation to Laws Ceremonial, and Judicial, particular to Jews, we are freed; so that now no longer lies bond or any man's conscience simply, as from God's Precept, to observe days, and times, and difference of meats, and apparel. Secondly, Yet though that be so, we are not freed from obligation to obedience of the Moral Law; for that is the Law of nature in all the parts of it; given to Adam in innocence, when as yet was no difference betwixt people and people. Thirdly, But when we say we are free from the Law, as the Law is abrogated to us, thus we desire Scriptures should be understood. First, From the Curse of the Law, Gal. 3.13. and 5.18, 23. Secondly, From the Justification of the Law, requiring every man to bring unto God's judgment seat the perfect righteousness of the Law of his own personal performance, For without the Law is the righteousness of God revealed, Rom. 3.21, 22. Thirdly, From the rigor of the Law, that promiseth no life, nor reward, but to the perfect in obedience; for our weak services are accepted, yea crowned, by promise of God in the Gospel. Fourthly, From exasperating virtue of the Law expressed by Paul, Rom. 7.8. see Psal. 40. But from obedience of the Law no man is freed. Mat. 5.17, 18.

The second error reproved, is the misapplying, and abuse of the Doctrine of Christian liberty, even when it seems to be rightly understood; as amongst our more intelligent people, that will confess they stand bound to the obedience of the Decalogue; and their freedom to be only from the Curse, &c. yet may we observe many abuses of Christian liberty. First, S ^t Paul notes one frequent in his time, Rom. 6.1. It seems this; That because they were not under the Curse of the Law; therefore we may sin: Mention, if I see it not rife amongst many of our people; I would it were not amongst some professing best minds, that because there is no condemnation to them that are in Christ, therefore they take liberty to sin, Rom. 8.1. But where learnt we thus to turn the grace of God into wantonness, that because Christ hath died to redeem us from the Curse, therefore we should sin against God? Me thinks that of Paul should rather be our inference, 2 Cor. 5.14. That the love of Christ should constrain us to live to his glory; withal, therein we should behold the strictness, and severity of God against sin, which nothing could expiate but the death of the Son of God: and can we forget what Saint Paul speaks, Heb. 10. If we sin willfully, there remains no more sacrifice for sin: and how can we be assured that we have share in freedom from the Curse, not being freed from the reign of sin? Rom. 6.2. Yea, see the qualification of men freed from damnation, Rom. 8.1. They are such as walk not after flesh, but after Spirit.

Secondly, Saint James notes another; that from the other part of freedom from Moral Law, inferred a lawful neglect of good works; for since we are justified by faith alone, what necessity of good works? see I am. 2. But know we, though faith justify alone, yet is not alone, Gal. 5.6. though heat of fire warm alone, yet is it not without light: And are there no uses of good works, but only to justify us? What say you to these? Obedience to God, Matth. 5.16. Eph. 2.10. The glory we bring to God in adorning the Gospel, Tit. 2. In stopping the mouths of aliens, 1 Pet. 2. In preparing them to glorify God, 1 Pet. 2. and 3. and is it nothing, that by them We make calling, and election sure? 2 Pet. 1.10. And how shall we assure ourselves that we are justified, except by our works? see James 2. And, me thinks, the glorious reward, and crown of righteousness, which God hath prepared for them that love his appearing, 2 Tim. 4.8. should excite us; see Mat. 10.20.

The third abuse is that of the freedom from rigor of the Law; that because God hath promised to accept our endeavors, though mixed with many imperfections, therefore cry out, Quorsum such preciseness, and such striving for perfection? as if the Lord had not promised to judge us after the mitigation of the Gospel. True it is, there is such a promise to spare us, Mal. 3.17. yet withal, there is a precept to make strait steps to our feet: To walk accurately; To keep ourselves unspotted of the world; To abstain from the very appearance of evil. Secondly, He that promised to accept our endeavors, required that they should be strenuous, and bent to the utmost of our ability, Act. 24.16. Phil. 3.12, 13, 14. and so only God spares as a father the son that serves him. Thirdly, The imperfections which God hath promised to pardon, issue not from presumption, or malice, but from ignorance, and infirmity: There are three sundry degrees of actual sins in men. First, Such as issue from ignorance, Psal. 19.12. Cleanse me from my secret sins; Heb. 7. The high Priest offers sacrifice for sins of ignorance. Secondly, From infirmity or passion, Gal. 6.1. 1 John. 2. For these were ordained sacrifices of atonement and propitiation. Thirdly, From presumption, Num. 15.30 And he that thus sins dies without ransom, for he hath in pride of his heart contemned the Commandment of God; and what do they less, that thus presume of God's mercy and bounty? See Deut. 29.19, 20.

But mark we in the next place, the ground of David's protestation, For thou hast loosed my bonds; and see whether it be not applicable unto us: Besides that freedom from Civil thralldom, and from Spiritual bondage under the Law, Moral & Ceremonial, in that sense that hath been explained, There is yet a threefold liberty, which we in this Church are partakers of, and they should be all so many obligations to do service unto God. First, What say you to this? Freedom from thralldom to Idols, and human Traditions; Saint Paul mentions it to Galatians as no small blessing of God, Gal. 4.8, 9. and Col. 2. If we look back to our forefathers, or cast our eye upon other Nations Christian, what miserable vassalage live they in under Antichrist, & the Idols of wood and stone which he hath erected? Besides the many will-worships which he forceth upon the consciences of men more then the Commandments of God, from these bonds God hath freed us. Secondly, Come yet to a more general favor of God; Those of you, I mean, whom God's truth hath made free; What Paul speaks of Romans, was true of us, We were once the servants of sin; we served our lusts, and divers pleasures, we once were holden captive of the Devil, to do his will; but God, who is rich in mercy hath crucified our lusts; that now we can say, as Paul, Rom. 7.25. Though in our flesh we serve sin unwillingly, yet in our spirit we serve the Law of God, desiring to captivate every thought, and affection to the obedience of Jesus Christ. Thirdly, This is not all; Saint Paul tells us of a spirit of bondage, whose fruit is fear, Rom. 8.15. and it is in every unregenerate man; The nature of it conceive thus; First, The bent, and propension to sin, remains in the unregenerate, nothing but fear, or sense of wrath restrains it; therefore that fear, or sense, removed; they add drunkenness to thirst, as Pharaoh, Simon Magus, &c. Secondly, There is an averseness, and abhorrence from all spiritual obedience; nothing but fear of wrath, or hope of reward excites, or continues it; therefore see Israelites, Mal. 3.14. when they see the proud blessed, say it is vain to serve God: From this spirit of bondage to fear, hath God freed his children, Psal. 51.12. Stablish me with thy free Spirit; Psal. 119. Set my heart at liberty, I will run the way of thy Commandments; And again, Oh that my ways were made so direct; Where God's Spirit is, there is liberty, 2 Cor. 3.17. see 1 Tim. 1.9. Lord, that these might be so many motives to vow ourselves servants forever of the living God.

We are not ignorant of Satan's wiles; and we know what ourselves and sins have deserved; the plague that God threats to Israel, to be given up to serve Idols of wood, and stone; that we may by experience know difference twixt the service of God, and the service of Idols: but sure if that betide us, miserable is our condition; better we had never known the holy Commandment, then knowing to turn back.

Secondly, Like let us think whose hearts God hath enlarged, and set free from the slavish subjection to our sins; whose eyes God hath enlightened to see the filthiness of drunkenness, of adultery, &c. And to whom he hath given grace heretofore to detest them; if we shall now again be entangled, our latter end shall be worse then our beginning, see Mat. 12.

Thirdly, And for those amongst us to whom God hath given that spirit of ingenuity, with freedom of heart to serve God; let them take heed, how they quench the Spirit, the holy motions, whereby God would bend them to freedom, and cheerfulness in his service. Consider, First, How bitter such dullness of spirit is to the conscience, when God awakes it; no less to a gracious mind, then grosser sins have been in their first entrance to Christianity. Secondly, Next, how they loose for the time, the best evidence of their being accepted with God, there being no service that pleaseth him, but what is offered with a willing mind; see 1 Chron. 28.9. Thirdly, What an aggravation to every omission it will one day be, that when God gave us alacrity, liberty, and freedom of spirit to serve him, yet we were backward.

Follows now in the seventeenth Verse, the expression of David's serviceableness unto God, in two particulars.

• First, Thanksgiving.
• Secondly, Invocation.

In the first we have two things.

• First, The Office.
• Secondly, The Style it hath; Sacrifice.

Of the first: Thankfulness implies four things. First, Acknowledgement of the favor of the Benefactour, and our obligation in respect of the favor; see 2 Tim. 1.16. Paul to Onesiphorus, and Rom. 16.4. Secondly, Mindfulnesse, and remembrance of the favor done to us; hence it is a tax upon the chief Butler, Gen. 40.23. that he remembered not Joseph, but forgot him. Thirdly, Publishing with praise and commendation, the bounty, and love, and goodness of the Benefactour, as Paul to Timothy, Onesiphorus his kindness. Fourthly, Compensation, or recompense, according to ability, and opportunity given us of God; see 2 Sam. 9.1, 3. Is there yet any of the house of Saul, to whom I may show kindness for Jonathan's sake; so towards Barzillai, 2 Sam. 19.32, 33, 38. And they have in a sense all their place in that thankfulness we are to perform to our God.

Of the first, see Lam. 3.22. when he saw the Lord preserving the remnant of his people, It is of the Lord's mercy that we are not confounded; Jacob, Gen. 32.10. I am less then the least of all thy mercies, and all thy truth which thou hast shown; 1 Cor. 15.9, 10 Not meet to be an Apostle; but by grace I am what I am; see also, 1 Tim. 1.12, 13, 14. which All of obligation, and debt of service we owe to God in respect of his favors; Quid retribuam Domino? As if he had said, A debt I see, wherein I stand bound to my God, but how I shall render it I know not; 1 Thes. 3.9. What thanks can we render unto God, &c.

Opposite unto this Branch of Thankfulness are. First, Slighting of the favors of God bestowed on us, without any so much as notice, or acknowledgement in their fruition; How many favors are renewed with every morning, which yet we take no notice of? As that the Lord adds this day to our time of repentance, or growth in grace; that his temporals of health, and use of all his good creatures are continued unto us. Or secondly, We discern no favor of God in them, nor think ourselves obliged to that endless Majesty for the continuance, or increase of them; but either think them to come of ordinary course; or as it should seem for some obligation that lies upon God, either in his own Nature, or from our merit to confer them.

The second is remembrance of the benefits bestowed on us; as David to his soul, Psal. 103.2. Forget not all his benefits: To this end tended the annual festivities of the Jews that we read of, Num. 29. to continue remembrance of the favors of God; To this end the Sabbath in Old Testament; To this the Passover, Exod. 12. and our Sacrament of the Supper succeeding instead thereof; Hence is the charge Numb. 6.12. Take heed, lest thou forget not the Lord thy God; and that tax of ingratitude laid upon Israel, Psal. 106.13. They soon forgot his works: And I would to God it concerned not us, nor were imputable unto us; Whiles favors are new, we can a little overly, and for fashion say, God be thanked; but once year'd and day'd, they scarce ever come more into our thought: Oh that David's mind were in us! How should the Lord still delight to do us good? See him fetching it Ab utero, for his own particular, from the womb; and for the people of God, Psal. 105, 106, 107. all penned to mind the people of God of his ancient benefits, delivering them out of Egypt, &c. We also have had our deliverances from the great thralldom under the tyranny of Rome; there be yet living who may remember it, but scarce take notice of it in nature of a benefit; What should I tell of the restoring of the purity of the Gospel in the days of Queen ELIZABETH? The admirable victories of eighty eight? The deliverance from Gunpowder-Treason? Our long peace in the reign of King JAMES? Our preservation from the pestilence? &c. They are year'd and day'd, and therefore forgotten amongst us. Take heed, lest some worse thing happen not unto us.

In the days of King EDWARD, God caused the light of his glorious Gospel to shine unto our fathers, as under Josiah to Israel; it seems they knew not the price of that blessing; therefore the Lord took him away from the evil to come, and delivers us over to be a prey to our enemies; What bloody cruelty, what fiery trial afterward issued, we are not, I think, so Lethargical, as to forget; if ever the same prove our lot, thank ourselves, for that we have so soon forgotten the great favors bestowed upon our Nation, &c.

The third Branch of Thankfulness, is publication of the favor of God, with praise of the bounty therein shown towards us; This is that David calls praising the Lord; that is, not only commemorating, but setting out the excellency of his favors bestowed upon us; And this indeed is a special part of Thankfulness: Therefore observe how Rhetorical the Saints of God are in all circumstances of Amplification; Sometimes admiring the riches of God's favor, as Ps. 31.19. Oh how great is thy goodness! see also, Psal. 8. Sometimes confessing they pass knowledge, see Ephes. 3.19. and 1 Cor. 2.9. Sometimes in a heap of Epithets setting forth their excellency; as Eph. 2.4. Rich in mercy; great love; and 1 Tim. 1.14. The grace of God was exceeding abundant; Sometimes, comparing themselves with others of equal merit, Psal. 147.20. Sometimes considering their own demerits, 1 Tim. 1.13. their little thought of the favor, see Rom. 5.10. and Rom. 10.20.

Opposite unto this Branch of Thankfulness are. First, Extenuating, or lessening the favors God hath bestowed upon us, and vilifying them, as David speaks of Israel, They despised the pleasant land; and as the instance is plain in the unthankful Israelites, what at first they admired, Exo. 16. at last cried out of, as of a bread that dried up their souls. Secondly, Accounting his blessings curses, and his favors rather Tokens of his wrath, and displeasure, as Israel in their hunger and thirst; Would God we had tarried in Egypt, when we sat by the flesh-pots, and had meat to the full; and was it because there was no graves in Egypt, that the Lord hath brought us out into this barren wilderness? And I wish we were not culpable of both these signs of unthankfulness! Lord, Who knows the power of thy wrath? Psa. 90.11. The price of thy blessing, that sweet blessing of peace, which David prayed for to Jerusalem, Let peace be within thy walls, and plenteousness within thy palaces; and Psal. 29.21. The Lord shall give unto his people the blessing of peace; To sit everyone under our own vine, and everyone under our own fig-tree. Alas! How hath it been vilified? Nay, How hath it been thought a curse to the land, by earthly-minded men; and war, one of the sorest arrows of the Almighty, wished for rather then peace? Sure I cannot deny but mischiefs many have issued from peace; as that of Moab, Ier. 48. Our savor remains in us; as stinking waters gather filth, and putrefaction, so occasionally, peace. Secondly, Security, and contempt of God, as Laish dwelt securely. Thirdly, Luxury, and intemperance, the sin of Sodom, through abundance of idleness. But comes this from peace, or from our abuse of peace? Is it the native fruit of this gracious blessing of God, or not rather grown upon us by accident through corruption of our filthy hearts? So of the word of God, and worship, the prime of God's outward favors; insomuch, that it bears the style often of the kingdom of heaven; yet who esteems it according to the worth of it? Nay, be there not that think it not even the scourge of the times; never merry world since this preaching came up: and generally, how wanton are we grown, the best of us, that every man must have it suited in matter, and manner to his own fancy; some are for plainness; some for nicety, and novelty; and nothing pleaseth but what is above the ordinary, &c. Well, brethren, time was when the word of God was precious; that was, when it was rare. Secondly, Times may be, (God grant they approach not) when we may again see Amos his famine.

Time being to speak of other discontents at God's favor, and not only vilifying of his blessings, but murmuring at the hand which confers them: The Remedies of it are these. First, Consider the misery of the want of these blessings, which we enjoy to the full, till we nauseat again, and our stomach recoils at them. Secondly, Weigh well how far inferior our merits are to the least of these favors of God, Gen. 32.10. Thirdly, See how many are behind us, if not in the substance, yet in the measures of the blessings: Lord Sirs; we look to those above us that excite our envy; would we cast our eyes downwards to those below us, we should see, and say, the Lord had exceeded mercy towards us; and that his love to us, hath passed knowledge, and comprehension.

The fourth Branch of Thankfulness; is Compensation, or Recompense: Hath this place, or passage twixt God and man? Sure we have God's complaint frequent, for Non-retaliation, as Deut. 32.6. Do ye thus requite the Lord? and 2 Chron. 32.33. Hezekiah rendered not to the Lord according to the kindness done unto him.

There are three sorts of Retaliation. First, One equal, or equivalent to the favors of God; This no Papist dares avow possible to be yielded from man to God, Psal. 16.2. Our well doing extend th not to God; and, What is it to him that we are righteous? Job 35. and, I am less then the least of all thy mercies, Gen. 32.10.

Secondly, Proportioned, which in a sort they say is answerable to the favors God hath done us; and not Ex pacto only, or by virtue of promise; but something out of the native virtue, and excellency of the works done, God is made amends for his favors; yet it was wont to be said, Finiti ad infinitum nulla est proportio; all that we do, or can do, is but duty; yea, as we do it, not so much as duty, Isa. 64.6. And moreover, of his own we give him; It is he himself that works all our good works in us, Isa. 26.12.

Thirdly, yet there is which God is pleased to interpret, and accept as renderings from us; even whatsoever according to our gracious abilities by way of thankfulness, we tender unto him; so Peter, 1 Pet. 2.5. Acceptable to God through Jesus Christ. As, First, The ordering of our conversation aright, Psal. 50.23. When we so live, as God in us may be glorified, Mat. 5.16. Secondly, When in our Callings particular, we seek the advancement of God's glory, as Paul, 2 Cor. 5.14, 15. Thirdly, Special occasions oft fall out, when it becomes our lot to stand up for the support of God's glory, perhaps with hazard of state, or life; as in Hesters case, Host. 4.16. If I perish; I perish: These God interprets, and accepts as thankful renderings, and retaliations to his bounty. Wherein how answerable we have been to the favors God hath bestowed upon us, and their measures; if I should hold my peace, the stones would speak; What Nation under the Sun hath been able to compare with us in all favors, that God hath done us? as the Lord speaks to Israel; and considering the measures, and continuance of the blessings, we have been as peerles in ingraditude; turning the grace of God into wantonness, increasing our rebellions, as God hath his blessings upon us: I could wish we could see the prefermēts we have had above many our neighbors, in the measure of the means of salvation, and the continuance of them; the issues whereof, except in point of knowledge, and that but in a few, hath been no great increase of our obedience; but that in justice, and charity, and mercy, many ignorants have gone before us. Do we thus requite the Lord? This let us rest assured of generally for our kingdom; The Lord who hath made his mercies marvelous towards us, will make his plagues as wonderful, that we may be a by-word, Deut. 28. And at the last day; it will be true of us, that Christ speaks of unthankful cities, Mat. 11. The state of heathen shall be more tolerable then ours.

The Style here given to Thanksgiving; It is a Sacrifice; Metaphorically ye must understand, and by Allusion; so called, because all those Sacrifices offered in the old Levitical Law did type out this same thanksgiving, (all Ceremonies of the Old Testament, as Gratian tells us, having in them to be considered both superficies, and Moralis intelligentia ) as the thing which should succeed in room, or stead thereof; in which respect our bodies; our goods; our thanks are called Sacrifices; The fruit of our lips, Heb. 13.15. Hos. 14.2. Or else secondly, Because in esteem with God more then all sacrifices of bullocks, or rams, as Psal. 50.8, 9. which also perhaps makes David choose it as the special evidence expressing his serviceableness to God. Lo here then the excellency of thankfulness, far above all sacrifices, or other services we perform unto God; see Psa. 50.23. He honoreth me, comparatively understand it, more then he who brings the fat of rams, or ten thousand rivers of oil, Mic. 6.

Lord, that we could set ourselves to it; sure it is the service of heaven, wherein Angels, and Saints are employed; and they who rightly perform it, as Saint Paul speaks, Phil. 3.20. Have already their conversation in heaven.

At this time especially it is necessary, when we come to receive the pledges of God's love, and goodness in our Redemption; whereupon the whole action hath the name of Eucharist; and in which respect, the Fathers called it a sacrifice, and the Table from which they offered it, in a spiritual sense, an Altar; wherefore the Sacrament of the Lord's Supper was by them also styled Sacramentum Altaris.

These are helps available thereto. First, See our portion, or sharing in the blessing; that we may be able to say as Paul, every of us; Christ loved me, and gave himself for me; it is lip-labor that without this is performed in respect of Redemption: Thus discern it. First, Redeemed from vain conversation, 1 Pet. 1.18. Secondly, Setting ourselves apart to serve God in righteousness, and true holiness, Luke 1.74. Thirdly, Zealous of good works, Tit. 2.14. wherein we may bring glory to God. Fourthly, Permitting our Redeemer to dispose of us to his glory, whether by life or death; out of this ground, That we are not our own, 1 Cor. 6.20.

Second particular wherein David meant to express his service to God, is Invocation; Calling upon him only in case of necessity.

That this is an honor, and service due to God, Scriptures are evident; insomuch, that Tropically it is put for the whole service of God, as 1 Cor. 1.2. and 2 Tim. 2.19. And consider what honor it gives him, you will easily acknowledge it. First, Thereby we acknowledge him to be Giver of all good things, see I am. 1.17. and that but from him we can expect nothing that is good. Secondly, Of power, in that therein we acknowledge him able to do above all that we can ask, or think, Ephes. 3.20. Thirdly, Of love to man no less then fatherly, Matth. 7.11. wherein the Lord so glories, that he hath given it a special Name, 〈 in non-Latin alphabet 〉 , Tit. 3.4. Fourthly, Of mercy, and compassion, wherein the Lord so glories, as in no one of his Attributes; see 2 Cor. 1.3. The Father of mercy • , and God of all consolation. Fifthly, Of Dominion, and Lordship absolute, and independent; for whilst we pray God for all we have need of, what do we but acknowledge him to have in himself absolute power to give, or not to give farther then by his promise he hath pleased to make himself our debtor? Sixthly, Of his truth, supposing his Pactum, his Covenant, and promise that he hath passed to us; wherefore also ye see it often acknowledged as inducement to grant; see Neh. 1. Dan. 9. All this shows abundantly, that it is a service due to God. To all these might be added also, that hereby God is himself acknowledged as the alone 〈 in non-Latin alphabet 〉 , Knower of the heart. Now whether in propriety, and incommunicably, is now grown matter of question; Conceive thus; whether no creature, Saint, nor Angel, may participate with him in it, in any degree? Thus far goes consent; That nor Saint, nor Angel may be prayed unto as Authors, or Givers, either of grace, or glory; because the things we need, exceed the power of all creatures to give; To which also the Papists themselves add consent of the whole Church, that nor Saint, nor Angel is to be invocated as Author of the blessings.

How then are they interested in this honor?

Answ. As mediators of impetration, or obtaining the good things we have need of; and yet not as principal Intercessors, but as such, as by Christ and his intercession commend our suits unto God: Wherein you must understand they palliate only that horrible Idolatry they practice in Invocation of Saints; for whoso looketh to the form of their prayers, shall find that they pray to them as Lord's of the gifts. Secondly, That they send them not to God by Christ as Mediator of Intercession, but as men who by their own merits may commend our suits unto God, and even oblige him to grant what we pray for.

The question at last comes to this issue; upon supposal that they pray to them only as mediators of impetration; Whether we may invocate Saints departed as mediators of impetration, or entreat them to entreat for us favors from God? They say, Yes, because we may so do to men on earth, and that without any derogation to the mediation of Jesus Christ?

Answ. But it follows not; for a twofold Reason. First, Because for the one we have a Mandate, to beg the aid of living Saints prayers. Secondly, We have example of Saints, as of Paul, Eph. 6. Rom. 15. Thirdly, We have promise from God that the prayer of faith shall find audience, I am. 5. neither of which we find of Saints departed. Secondly, For that we have means to make known our wants to Saints on earth, none at all to inform, at least our mental desires, to Saints departed; Abraham knows us not: And for means of convaying them to their notice, there is none which hath foundation in Scripture, what ever they pretend for revelation of Angels conversing with us, Luk. 15.

Answ. We deny not but at times they converse with us on earth; but that they have their continual commerce about us, we find no Scripture to affirm; only that they are sent out upon occasion, for good. Secondly, Suppose our prayers mental only, as oft they are, and oft so most fervent; Exod. 14. Why criest thou? Understand they them? Without robbing God of his incommunicable glory to be the only Knower of hearts, they cannot affirm it; it shall ever be his Privelege, to be Ex se 〈 in non-Latin alphabet 〉 .

The second is, That through the incredible celerity of their nature, they do by themselves hear prayers made to them on earth?

Answ. To which Bellarmine answers. First, That this cannot be true of Mental prayers, though such celerity supposed. Secondly, That to this end they may hear all prayers made to them, is requisite not only celerity of nature, but also ubiquity, when at the same instant so many prayers are made to the same Saint; and no Motus is in instanti.

Their third is, That they see in God all things; Hence their Speculum Trinitatis, from the first instant of their beatitude?

Answ. And yet Christ knew not the day of Judgment, though from the first instant of his Incarnation, he enjoyed beatifical vision. Secondly, Where find we such a Speculum Trinitatis mentioned in Scripture? Thirdly, Suppose such a Speculum; It is not Naturale, but Voluntarium, so that nothing can be thence informed, but what God will have them know.

Their fourth is Revelation; That God is pleased to reveal unto them our prayers, when we pour them out before him; And so Saint • have in former times known both things to come, yea, and also secrets of hearts, as Act. 5.

Answ. But where find they that God reveals to them the prayers that are made unto them? Secondly, And saith Bellarmine, then would the Saints pray to God sometimes to reveal to Saints their prayers. Thirdly, And that was as likely to be vouchsafed to Patriarchs, and Prophets in ancient time; when yet it is said, Abraham knows us not, Isa. 63.

To draw to conclusion in this Point; I would but know for my learning of any Papist in the world, why I should choose to go to God by a Saint, rather then by Jesus Christ our known Advocate? Is it because their prayers are more prevalent with God? It were blasphemy to think it: Are they more merciful? How derogate they from that glory of the high Priest of our profession? Or is it more humility?

Answ. It is pride, not humility that shows itself in such will-worship, Col. 2. And what, is the condition of Saints in New Testament inferior to that of them in the old? If they without any such ambages might approach unto God immediately, why not we rather, when Christ appears for us at the right hand of our Father? Roman. 8. Heb. 7.

And if there were nothing else might breed in us detestation of Popery, this yet alone should; seeing it so robs God of his honor, of mercy, gratuitous love to man, omniscience, &c. communicating it in equality, or greater measure unto creatures; Christ of his meritorious intercession, and of his propriety in mediating twixt God and us? see 1 Tim. 2.5.

I beseech you, brethren, think of these things. First, We serve a gracious, and a merciful God, who stiles himself the Hearer of prayers. Secondly, we have a merciful high Priest, touched, let us go boldly to the throne of grace, with our infirmities. Thirdly, For this we have warrant by mandate, and promise, which we lack for intercession of Saints. Fifthly, Encouragements we have plentiful, He gives to all liberally, and upbraids no man. Fifthly, Frustra fit per plura quod fieri potest per pauciora; Tutius ad meum Iesum loquor, quam ad quemvis sanctorum spiritum, Austin. Sixthly, Whether, or how Saints hear our prayers, it is uncertain, and unresolved amongst some Papists themselves; Why holds not the rule true? Tene certum, dimitte incertum. That God hears our prayers, rightly qualified, we know, by his omniscience, immensity, ubiquity, &c. we know also by experience; we know by his protestation, &c. But that Saints do hear them, we know not.

Secondly, As in the misapplying of this honor from God to Saints, is idolatry; so in the neglect of it is crime no less then Atheism, Psal. 14.4. and detainment of service which we owe to our God; wherein I wish our people were not all obnoxious, and culpable.

How many families in this Congregation, where prayer to God is a stranger as which passeth all measure of impiety? How many persons, who, except in the Church, scarce ever have mind of prayer to God so much as by the shortest ejaculations?

Are we Christians? How deserve we the Style which is this oft; such as call upon the Name of the Lord; sometimes an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by Jesus Christ: yea, how can we persuade ourselves we have received the Spirit of Grace, if not withal the spirit of Supplication? or how be persuaded we have the spirit of God, if we delight not in the exercise of it? Daniel had spirit of sanctification, yet was he constant at his three times a day to call upon his God, yea then when death was present before him; David, Seven times a day: and is not the Precept, to pray continually? besides, there is nothing we deal with, wherein we have comfort, except thus sanctified unto us; And if nothing else will move us, let our own Necessities, Temporal and Spiritual; for let it be granted we enjoy all things to the full in things of this life; yet how soon can God strip us of them? How can he break the staff of bread, that we shall eat, and not be satisfied? How can he give us up to that vanity Solomon speaks of, To abound with all things, & yet to have use of nothing? How can he make them snares unto us, as the same Solomen speaks, That our riches shall be reserved for hurt to the owner thereof? Especially when, as Agur intimates, Fullness may occasion a denial of God, or a forgetfulness of him; Whilest as David speaks, Our hearts are set upon them; Whilest, as our Savior speaks, the care in keeping, and fear in loosing choke the word of God; or whilst they become fuel to feed our corruption, instrument • of injustice, luxury, & what not that evil is? And for our spiritual estate, supposing us to be in highest favor with God. First, How can we suppose it, whilst in this duty we are negligent? Rom 8.26. Zec. 12.10. Secondly, have we attained perfection, who can, or dare say it? Phi. 3.13, 14. Thirdly, Have we command of grace, at our own pleasure to exercise it, or to increase it? experience of all humble hearts contradicts it; see 2 Chron. 32. Psal. 51. Fourthly, In those graces that concern sense, have we a promise of their continuance without interruption? show me it; so peace of conscience, and joy in the holy Ghost, except perhaps we will condemn the generation of the just; or if any such promise be so according to Letter, yet is it with limitation to our use of means, amongst which this is the Prime, Prayer unto God.

And if ever there were times to stir up to this duty, now are the days, for us especially of this kingdom: The prayer that David makes, is fulfilled to us; Help Lord, for there is not one godly man left, the faithful are minished from among the children of men: behold and see our 〈 in non-Latin alphabet 〉 , and our 〈 in non-Latin alphabet 〉 too all in a tumult; every man seeking his own, humouring himself, none the things of Jesus Christ; the cause of the Gospel few take to heart, a little solicitous we seem to be of peace in our land; but whether Religion sink, or swim, we are generally of Gallio's mind, We care for none of those things; but What shall we do in the end thereof? Remedy I know none for us private men, but only Preces & lachrymae, the old weapons of the Church.

The substance of Vers. 18, 19. hath been handled before in Vers. 14.

O Pportunely we fall upon this Psalm this Day, wherein we celebrate the memory of those miraculous gifts conferred on the Primitive Church, especially on the Apostles, Act. 2. This Psalm presenting to our notice the great blessing of God in the vocation of the Gentiles; whereto that gift of Tongues tended.

In the words consider we three things.

• First, Duty.
• Secondly, Persons whom it concerns.
• Thirdly, Ground of the Duty, Vers. 2.

Lest the Application of the Psalm to Vocation of Gentiles, seem impertinent; Read Rom. 15.11. where ye shall observe the Apostle so applying it.

For farther understanding, Know that from the days of Abraham and Jacob, began God to limit his people to one Family and Nation; before that time, all being Quoad jus, The people of God: in their days, was God pleased, for the sins of other nations, and specially for love to his people, according to election, to single out the seed of Abraham, &c. to be his peculiar people; and to distinguish them by signs from others; by signs, I say, of special Covenant; as Circumcision in Abraham's family: afterwards, the giving of the Law, and the services; which was the Maceria spoken of, the Partition wall mentioned by the Apostle; insomuch that though all other people and kingdoms of the world retained the Style, and Title of Nations, and people at large; Yet none of the people of God, save Abraham, Isaac, Jacob, and their posterity; And this enclosure of grace to them, though ye reckon but from the giving of the Law to Christ, when the distinction grew complete unto Christ, endured the space of above sixteen hundred years; what time the Jews growing to height of Impiety, were rejected of God, and in their stead we Gentiles graffed in, as Rom. 11.17. so that in Paul's time they were Concorpores; and from that time to now have continued the only body of Christ, the fullness of him which filleth all in all, Ephes. 1.23.

So long ago was God pleased to foretell the Calling of the Gentiles; see Psal. 2. and 50. and 97. What speak we of so late as David? even in the very Covenant of Abraham it was signified, as Gen. 17.5. and 18.18. and in the sign Rom. 4.11.

If the question now be, Why the Lord was pleased so long ago to foretell it; Thus let him conceive. First, Predictio futurorum, the foretelling of things to come, I mean of Contingent things that have no cause in Nature, are no small evidence of a Deity; whereupon, Isa. 45. Idols are put to that issue. Secondly, The accomplishment of such Predictions are excellent nourishers of Hope concerning things to come, which we behold only in the Promise; as Jehu makes the observation, No word of God shall fall to the ground; many gracious Promises are given us, which yet are not performed, &c. Thirdly, Besides, God meant from the beginning of the Covenant to nourish his people Israel in the fear of his Name, not willing to give them least occasion of being puffed up with Pride in respect of his special favor; Wherefore also they are often afterwards by the Ancients of the Prophets put in mind of it, see Hos. 1.

That a man would wonder, save that blindness is come upon Israel in part, to read how Jews of old, and to this day are averse from the doctrine, which teacheth entertainment of Gentiles into the Church of God: If ye read the story of the Gospel, there was nothing went more harsh in Christ's doctrine, then this of taking away the kingdom from the Jews: and when Paul the Apostle of the Gentiles, Act. 13 and 28. preached this doctrine, he always became unsufferable: But thus deserve they to be blinded in plainest things, that refuse obedience to the will of God.

Other Errors there are noted of like nature. First, Of Donatists in Saint Austin's days, whose doctrine was, That God had no Church but in Afrique, and that in the party of Donatus. Secondly, Exactly ye shall observe the same error revived by Papists and Brownists: Papists laboring for an enclosure of the Church to their Rome, thereto allege that which specially thwarts it, the Title of Catholic; for if Catholic, then not Roman no more then Jewish; that term being devised by Ancients, especially, to distinguish the Church Christian from that of the Jews: And if to all Nations, then not to Africa only, or to the part of Donatus, for all Nations must praise God for his mercy; and therefore no necessity for any man to submit himself to Donatus, or Brown, or Saint Peter himself; though it be true, out of the Church is no salvation, yet out of this or that Church is salvation, except Christ be not the Savior of his whole Body.

But those things which the Lord so long ago foretold to our fathers by the Prophets he hath fulfilled to us their children; making us who once were Aliens and Strangers from the Covenants of Promise, nigh to himself by the blood of Christ; To this end tended that gift of Tongues, Act. 2. The memory whereof we this day Celebrate; For in that so many Nations heard the Apostles speak in their own tongues the manifold works of God, it serves to show, that God meant now to verify his Promise to us: I say only as Paul, Let us Gentiles praise God for his Mercy.

IN these words we have the ground of David's thanksgiving, and praising God.

First, God's Mercy.

Secondly, The Measure of it, Great.

My purpose is not to insist, on this occasion, in the common place of God's mercy; Thus only for so much as concerns the Sense of the Scripture: The mercy of God some call the property, or attribute of his Nature, inclining him to relieve the misery of his Creature; some, the Essence of God showing mercy; Truth is, there is no Real difference twixt his Essence and his Attributes, save only in our manner of conceiving; The Truth of God, and his Essence are not two things, but in our apprehension, no more is his Power, Omniscience, &c.

This Mercy of God is of three sorts.

First, General towards all Creatures wrapped in misery, whereof see Psal. 145.9.

Secondly, Special towards men, 1 Tim. 4.10. preserving them from many dangers, yea, relieving their miseries with service of his other Creatures; see Matth. 5.45.

Thirdly, Singular to his Church; not only in giving them means of salvation, and deliverance from Curse, but to many of them vouchsafing the sense of his choicest favors, in remission of sins, gifts of the Spirit, and life everlasting; And hereof speaks the Prophet in this place: for these are the benefits which Christ brings to his Church.

As if there were no mercy of God like unto this, The mercy that he shows unto us in Christ: and surely consider all other miseries, we shall see none like this, To be without Christ, for the Reasonable Creature. Secondly, The amplifications it hath in Scripture. Thirdly, The kinds of mercy in him vouchsafed us. For the first, Go over all the miseries of the brute Creatures, and compare them with the misery of man without Christ, ye shall see, they all come short of it: The Lions lack, and suffer hunger; It is true, but suppose them pined with hunger, yet with their life ends their misery; When a man out of Christ hath endured Hunger, and Cold, and Nakednesse, and Fire and Water, or what ever man can devise to be most terrible to Flesh, yet is it but a Flea-bite to the misery whereto a man out of Christ is subject; their Worm dies not, their fire goes not out; which made our Savior say, It was better with loss of Lim, or Life to go to heaven, then enjoying all the pleasures of this life, at death to be cast into hell.

Secondly, Look again to the amplifications it hath in Scripture; He denied all these to Angels; they fell, and no Redeemer: He denied these to many men, even to so many as had not knowledge of his Laws. Thirdly, In his very Church though offer be made to all, yet actual performance, and taste only to the Church of the faithful, the first borne whose names are written in heaven,; All are not Israel, that are of Israel.

Thirdly, Think of the excellency of the blessings. First, Remission of sins see David celebrating; and if ever thou have tasted how bitter conscience of sin is, thou wilt taste, and acknowledge also how over-gracious the Lord is therein unto thee. Secondly, Besides, the gifts of the Spirit, and gracious endowments, whereby we are renewed after his Image: and that which passeth knowledge, the fullness of Joy reserved for us at the right hand of God.

This taxeth that earthly, or rather brutish estimate that men set on this prime mercy of God, preferring before it the worst of those favors they partake in common with Heathens, with Devils, with brute Creatures, with Hypocrites.

How many be there even of a brutish disposition in the Church of God, who never have thought of Heaven, or Hell; God, or the Devil; Let them have meat, and drink, and ease to the fill, as Paul, and Isaiah speak, it is their Summum bonum; and yet the very heathen could say, It was the thought of a Beast, rather then of a Man: And have ye not heard of him who had all these things, and yet afterwards was in Hell in torments: or can you forget our Savior? when all is had that the world can afford you in profit, or pleasure, yet what shall your advantage be, when you must loose your Soul? and have ye not heard of them, who cry out What hath pride profited them, or what the pomp of Riches availed?

Go farther to other gifts of God in providence; Suppose it be Art, Whose is like that of Aristotle? Suppose it kingdoms, Whose like to that of Assyria, or Grecia, or Persia, or Rome? Suppose it wisdom, as that of Achitophel, the Oracle of Israel? Yet what is all this, without the knowledge of Christ, save only to deprive of excuse? see Rom. 1 and 1 Cor. 1.21.

Go yet farther to the power of Knowledge, and Faith, and of deep Mysteries in the Gospel; the very Devils herein equal, excel us; and though we had all Knowledge, and Faith, What were it without Christ? as Saint Paul speaks in the point of Charity, 1 Cor. 13.2.

Yet farther, for I think Hypocrites go farther then Devils; suppose thou hast moral Honesty, as Pharisees had; yet must there be a righteousness greater to bring thee to God: Suppose thou hadst Prophecy, yet mayest thou be dismissed with ne scio vos, I never knew you: Suppose all those excellent endowments, Heb. 6. without the knowledge of God's mercy to thee in Christ, What doth all this add to thee, except an aggravation to thy damnation?

Lord, methinks therefore that I might enamore you of love towards this mercy of God in Christ Jesus, and prevail with you aright to esteem it: Saint Paul when he comes to speak of it never satisfies himself in it; desires to know nothing but Christ, and him Crucified; accounts all but Dung, and Drosse in comparison; and again, Eph. 3.19. it passeth knowledge. This being enamord on it is, if not an evidence of our sharing in it, yet a step towards it.

Before ever we shall come to know the price of it, Three things must be removed out of our hearts, which are natural to most men, to all men, one or other.

First, Ignorance of our misery in Nature without Christ; my meaning is That we either know not, or consider not what punishment our sins have deserved, or how strict the justice of God is against them: For remedy whereof I would prescribe; First, Diligent examination of our lives by the Law of God; Lord, how many fowl sins should the greatest Civilian in the world then perceive in himself? Secondly, The punishments threatened therein, God's curse in body, in soul, in this life, in the life to come. Thirdly, The exemplification of the curse, and the execution upon the breakers of it; extraordinary upon other men tainted with our vices; insomuch that there is no gross violation of any Law of God, but we have seen exemplified on others, might see them in ourselves. Fourthly, The strictness of God's justice, which without satisfaction, which indeed is satisfaction every way equivalent to the violation of Justice, accepts none to mercy: And this methinks should teach us how to esteem of Christ.

A second cause is, Opinion of our own possibility to make satisfaction to God's justice; wherewith the whole world of Pagans furnish them with Presidents; thence grew sacrificings of Pagans of Sons and Daughters; thence all those whippings, &c. in the Church of Rome, thereby to satisfy the justice, and wrath of God due to Sins; the same point. For Remedy let us see whether according to Reason, or Scripture we can possible make amends for sins of our souls. First, The Majesty violated is Infinite. Secondly, What give we more then God hath given us? Thirdly, What indebitum? as Papists themselves confess it must be, Luk. 17.10. Fourthly, What perfectum? which is the point; so that if God should enter into Judgment with us, we had not need to pray for mercy in acceptance, rather then dream of making him satisfaction. Fifthly, Who can tell how oft he offendeth? our Good-works for the matter of them are easily numbered, our sins are past number; that this we must let alone, forever thought of satisfying God's justice, without a Mediator.

A third cause, That we never yet were sensibly arraigned in our Consciences for our sins, nor for misery in Nature, nor disability to make amends for sins of our souls by own strength natural, or gracious: thence is it, that we know not aright to price the mercy of God to us in Jesus Christ. Beloved Christians, To sin is common; to feel burden of sin is, if not a special, yet a rare benefit: that though I say not Reprobates may feel it, and so heavy that it presseth them to Hell, as Cain and Judas, yet surely it is rare amongst the people of God; so that I begin to be of opinion, that those graces common to us with some Castawayes grow marvelous rare amongst the people of God: Judge of it by these evidences. First, The ventrousnesse of some men into grossest sins for profit, pleasure, or honors sake. Secondly, The little, or no grief they work when they are committed. Thirdly, The less care of making peace with God by Jesus Christ, the trampling of his Grace, and mercy under our feet. Fourthly, That common abuse of it in the vulgar, as if they thought his death had purchased an indulgence, rather then a pardon for sin: But oh that we could learn to prize it aright; How might we hope it should still continue amongst us! but as the base esteem of it amongst Jews removed it to Gentiles; so e contrà, may the base esteem thereof amongst the Gentiles remove it back again to the Jews; see Rom. 11.24. Consider what I say, and the Lord give you a right understanding in all things.

THere be Three sorts of Truth. First, Metaphysical, whereby things are truly what they seem, or are conceived; or have the Truth, and Reality of that Essence which is conceived of them; so God is the Living and true God; And Idols false gods, see 1 Cor. 8.4. Secondly, A Logical Truth, which is the conformity of the conceptions of the mind with the things as they are, and of the words wherein those things are enunciated, see Rom. 3.3, 4. so God is true, truly conceiving, and enunciating things as they are. Thirdly, Ethicall Truth, the congruence of all our words with the things, and our conceptions, and of our facts with our intentions, and pretenses: So here principally understand David signifies; First, That the Lord truly, and according to the very truth of things avoucheth whatsoever he avoucheth, and that without all doubling. Secondly, Promissory, which commonly we call the faithfulness of God; and it stands in two things. First, The Concord of his Intention with his Promise. Secondly, The answerableness of the fact to the promise infallible; and hereof speaks the Prophet.

And it is said, To last forever; because to eternity, and without alteration he is faithful, and true, and unalterably in all times makes good whatsoever he hath promised.

If any shall say, that after this life, when all promises are performed, there is no use of such Fidelity?

Answ. Distinguish the virtue from the exercise. Secondly, To all eternity there is use of God's fidelity; for that his Saints Continue in their blessedness, is by virtue of his promise, and fidelity; wherefore Divines also have said, There is some kind of faith that lasts in heaven, which they call fidem dependentiae.

Thus far of explication. Now that God is thus true, and faithful in performing all his purposes, and promises according to his own intention, Scriptures are plentiful, see Deut. 7.9. Dan. 9.4. not a word goes out of his mouth but is exactly performed, see Josh. 21.45. and 23.14. 2 Chron. 6.14, 15. 2 King. 10.10. Circumstances exactly kept, confer Gen. 15.13. and Exod. 12.41. yea, as his mercy extends to good, and bad, so his faithfulness oft to them that deal perfidiously in his Covenant, see Rom. 3.3, 4. Exemplifications see plentiful in the story of Scripture.

This point needs rather explication, then proof.

Object. Where is the promise of his coming? see 2 Pet. 3.4.

Answ. First, Times and Seasons he hath kept in his own power, Act. 1.7. Secondly, Where is thy Reason? He comes not yet, therefore will never come.

Object. How the promise of Temporalities made good, 1 Tim. 4.8.

Answ. Take them with their intended modus, and ye shall see they are all exactly performed. First, They are not intended to be performed, but on condition that we demean ourselves as becomes God's children, see Psal. 89.31, 32. Secondly, Not, but with limitation to expediency; so far as they may advance our spiritual good; so thought Agur, Pro. 30.8. Thirdly, With reservation of Power to the promiser; either to chasten particular delinquencies of his children; or to prove, and try them as seems best unto him, as Job; and Mar. 10.30. or else to pay in the kind, or in the equivalent, and by conversion in melius, &c.

Object. But what of Spiritual blessings, they are surely absolutely promised?

Answ. There is certainly much misprision among God's people; Give me leave therefore a little distinctly to explicate, how Spiritual blessings are conveyed in the promise: They are of two sorts; I mean so far as they are in this life vouchsafed. First, Some are as it were the recompense of our Service. Secondly, Some the qualifications to the Service of God, or the Service itself.

Of the first sort we reckon the Peace of Conscience, and joy of the holy Ghost, whereof see Gal. 6.16. Rom. 14. and 15. Peace and comfort in believing. Secondly, These are not promised Absolutely; But first with limitation to expediency; according to the divers tempers of men's inclinations: some there are whom feeling of these favors continually, perhaps would encourage to licentiousness, so headstrong is their natural inclination to evil; those God withholds these comforts from, and leads them on not without the terrors of a troubled mind to continue in his fear; Some again of a melting, and tender disposition, whom rigor would discourage, only mildness, and comfort incline to obediences; to these doth God proportion another kind of promoting. Secondly, Even herein hath God reserved power to chasten the scandalous sins of his people; Wherefore it is that David so oft complains of the Terrors he felt in his soul. Thirdly, Withall, his Liberty to make good by way of exchange, as thus; Though he grant thee not so much peace, and comfort, yet perhaps he gives thee more fear of his Name; more Case to depart from evil: and ye may observe in many of God's people, who to this day were never able to apply the promises, nor scarce ever knew by experience what Peace of Conscience meant, that yet their lives are most holy, they are readiest in good-works, scrupulous of sins that many others swallow up. Fourthly, To put their faith to the Proof; for who believes not what he feels? Fifthly, And where find we, that the Time, and Season is here limited; Peace shall be upon them, Gal. 6.16. and yet perhaps they feel it not till the hour of their death; many such I have known. Sixthly, And universally thus conceive; No man can show that God hath so bound himself by promise, as to exhibit these favors to his children. First, Either in like measures. Secondly, Or without interruption: But with these limits know it is true; mercy shall be upon you, and peace as upon the Israel of God.

There are a second sort of Spiritual blessings which God hath promised; which serve to qualify them to the Service of himself, and in exercise whereof God's Service stands; such are Faith, Hope, Charity, &c. All these are promised to the Vessells of mercy; but de modo quaeritur; the question is of the manner. First, That their perfection is not in this life to be expected; nor their freedom from mixtute with their imperfections; and conflict with them in their exercise, during state of this life: Shew me where God hath promised, Faith without doubting, Fear without security, &c. Reasons of it are; First, To preserve humility. Secondly, To show that they are not available to justify us. Again, in these gifts we consider Two things. First, Essentiam. Secondly, Gradum. A Competency of the gifts God hath promised to all his servants; see 1 Cor. 1.8. yet not promised to give to all Equality of Degrees and Measures; not to all Abraham's 〈 in non-Latin alphabet 〉 , and Moses his meekness, nor Job's patience, &c. Reasons are much what as in the Body. First, Every ones office, and employment require them not, 1 Cor. 12. Secondly, God would by this make us careful of the means both to beget, and nourish Grace within us, Eph. 4.12. &c. Thirdly, We distinguish habitum & exercitium; the habits are permanent, the acts and exercise are oft interrupted. Fourthly, Diversities there are of eminence in all kinds of spiritual gifts; in some, more Knowledge, less Affection; in some, more Affection then Knowledge; in some, more Mercy, in some, more Humility, Meekness, Temperance, &c. they are not of them behind in any gifts, yet many behind others in measures of some gifts, see Phil. 2. And thus understand, ye shall be forced to confess, God is Faithful and true; unalterably such, and infallibly making good to all his Servants whatsoever he hath promised.

And this reproves our doubtings sometimes no less then quarrelsome, and churlish concerning the Truth, and faithfulness of our gracious God; with who though he be 〈 in non-Latin alphabet 〉 , Tit. 1.2. yet is oft charged with breach of promise to his children. And ye may observe it to issue from one of these two grounds. First, Misunderstanding. Secondly, Misapplication of the Promises. For the first, How many be there who conceive these promises made absolutely, when yet, as you have heard, made with limitation? &c. especially when they reflect upon spiritual blessings; For example, Do these things, ye shall make your Calling sure; we have done, yet are not assured. Secondly, Peace of Conscience shall follow them, Gal. 6.16. yet scarce ever attain they the benefit in their greatest study of New life. Thirdly, Temporalls with the straitest hand reached to them: Understand ye unwise amongst the people; these are not simply promised, but, as ye have heard above explained.

As for Misapplication, that ye shall observe of Two sorts. First, One respects their person. Secondly, The other their state, and behavior. First, Persons, they mistake the qualification of the persons; supposing the outward form of religion sufficient to interest them in the Promises: as they did, Rom. 2. Mal. 3. and Ier. 7. whereas they are not Jews who are so outward; nor is the promise made to the Ceremony, but to the Substance of Piety, 2 Tim. 2. Yea, even among them never so exact, yet shall ye see misapplication: I am persuaded there are many think themselves God's Children, who are not so; such as feel flitting motions of Grace, and some Knowledge, and Faith, and outward Reformation; see Heb. 6. Shall God be thought unfaithful, because to them the promises are not performed? It was never intended to any, but to Nathaniel's, to Israelites indeed.

Secondly, in respect of Behaviour; for I would suppose thee a child of God; yet as David and Peter, in particulars oxorbitant; perhaps thou never hadst comforts of spirit, Peace of Conscience, cheaerfull exercise of other gracious gifts, &c. What then? is God therefore unfaithful? yea, Let God be true, and every man a liar; he never meant those comforts, no, not to his own servants, but whilst they demeaned themselves as servants; If therefore thou have failed in thy behavior; either breaking out to scandalous sin; or swelling with Pride, inclined to Presumption; or neglecting means to cherish Grace, &c. sayest thou God is unfaithful? rather say, That thou thyself hast failed in the defect of thine own due qualification.

Build we ourselves in firm expectation of all good things promised, so far as they are promised, seem Nature and ordinary Course never so opposite; so did Abraham, &c. There are four degrees of confidence. First, When no means competent, at least apparent, as in the case of Elisha. Secondly, When means weak, as in Case of many. Thirdly, when no means, as in our Savior. Fourthly, When means are opposite, as in Abraham: Give me that Faith that rests on naked promise of God.

This is amongst those virtues, which admit resemblance in the Creature: The faithful God owns not perfidious Children. Mans fidelity hath a Twofold relation. First, To God; God not only binds himself to us by promise, but we to God have covenanted our obedience; How ready are we failing of what we desire, to charge God foolishly? when either we mistake the quality, or manner of the Promise; or else, a thousand to one failed in our Restipulation. Secondly, To man; and binds with loss to support credit of Fidelity: Oh tell it not in Gath, that our Christians are as Jeremiah's Jews, every brother will deceive, and every neighbor deal treacherously. When shall that golden age return, that the Argument may again proceed? Sacerdos est, non fallet, Christianus est, non mentietur. Da Deus verax, & fidelis in promissis. &c.