together in the same sentence as in the verse before I am thy servant I am thy servant and in the Psalme before this Not unto us O Lord not unto us c. 2 By repeating the same in the end of one sentence and beginning of the next thus Sing unto the LORD with the harpe with the harpe and the voice of a Psalme 3 By repeating the same in the beginnings of severall sentences thus Blesse the Lord O house of Israel Blesse the Lord O house of Aaron c. 4 By repeating the same in the ends of severall sentences as where every verse of a Psalme endeth with this clause His mercy endureth for ever 5 By repeating the same in the beginning and in the end as where the same Psalme beginneth and endeth with this clause O Lord our Lord how excellent is thy name in all the earth 6 By repeating the same in the beginning middest and end thus Sing praises to God sing praises sing praises unto our King sing praises §. 108. Of a soule so ravished with Gods praises as it cannot bee satisfied in setting them out BY the repetitions noted in the close of this Psalme the Prophet manifesteth a divine passion thorow a deepe apprehension of Gods favour and succour shewed unto him wherewith he was so ravished as he could not be satisfied in setting it out nor thought that he could ever say enough thereabouts Wherefore he loves to speake of it againe and againe and oft to declare his purpose thereabouts sometimes in some other words and sometimes in the very same Hereby he giveth instance that A deepe and due apprehension of Gods mercies makes a soule unsatisfied in setting forth Gods praises The divine hymnes that were penned by such as did indeed deepely ponder on Gods mercies are evident demonstrations thereof Among other the booke of Psalmes and in that booke the 47 103 107 135 136 148 149 150 Psalmes Gods mercies the more they are pondered are the more admired especially when the greatnesse freenesse seasonablenesse of them and other like circumstances together with our unworthinesse and therewithall the need that wee have thereof the sweetnesse that we taste and benefit that we reape thereby are duely and deeply weighed They are like a bottomlesse sea which the farther it is sounded the deeper it appeares to be or like to the bright Sun which the more it is gazed upon the more it dazleth the eye Yea further Gods mercies are so linked together as when we have occasion to meditate on one many of them instantly present themselves to the view of our mind as he that in a cleare night lifteth up his eyes to see one starre hath millions on a sudden in his sight or as he that in the banke of a deepe river maketh a gut for a little water to passe thorow maketh way for a floud to follow after Thus was this believe that God heares their prayers cannot but hold themselves much bound to testifie all possible thankfulnesse 4 He keepes his distresse in mind and memory So long as a mans mind is fixed on his danger and distresse his heart remaines on fire with desire of gratitude 5 He was well instructed in Gods goodnesse which doth most of all enlarge a mans heart unto all gratefulnesse 6 He acknowledged God to be his deliverer whereby he saw himselfe so engaged to God as he could not but acknowledge all thanks to be most due unto him 7 His love was setled on God Nothing can more enflame zeale then love 8 He sets God alwayes before him The presence of him that doth a kindnesse doth more and more egge a man on to praise him 9 He remembred his owne weakenesse in making question of Gods promises whereby he is moved the more to blesse God for bringing that to passe whereof he doubted 10 He observed that his death was pretious in Gods sight and is enduced thereby to have Gods name in high esteeme and to praise him with the uttermost of his power 11 He was assured of the mutuall relation betwixt God and himselfe which obliged him the more to God and made him the more fervent in praising God 12 By this benefit all Gods benefits came to his mind which much increased the heavenly fire of zeale in him 13 He knew nothing to render by way of satisfaction to God therefore he is the more stirred up to praise him 14 He useth outward rites to quicken his spirit the more No marvell then that he is so full of life in performing this duty 15 He goeth to the courts of the Lords house where Gods people were assembled together An especiall means to quicken his spirit 16 He provokes others to praise God and thereby incites himselfe the more to that duty §. 109. Of expressing the same thing in differing phrases THe first branch of the Repetition of the Prophets protestation concerneth the principall duty here promised thus expressed I will offer to thee the sacrifice of thanksgiving Though the Prophet for substance of matter intends no more here then he did before vers 13. yet the different manner of expressing the same affordeth some other usefull instructions which that we may the better discerne let us take a view of the different phrases 1 What he stiled before cup of salvations here he termeth sacrifice of thanksgiving 2 Where before he said I will take or lift up here he saith I will offer up This latter manner of expressing his mind is the more plaine and perspicuous and serveth as a commentary to the former in which respect it is not in vaine but to very good purpose added In and by this patterne a usefull rule for repeating one and the same thing in different words is set out which is In the latter place to use such words and phrases as are in themselves more easie and better knowne then the former and which may give some light for a better understanding of the former For why are phrases added to phrases in and about the same thing but for illustration sake to make the point the more perspicuous That therefore which is added for this end must be more cleare and evident otherwise multiplication of words and phrases is idle and absurd §. 110. Of offering a sacrifice of praise WHere the Ptophet saith I will offer he useth a word that signifieth to flay but is most usually applied to the slaying of beasts or birds for feasts or sacrifices a nowne therefore derived from that verbe is here and in many other places put for a sacrifice Our English as well as other tongues can well expresse this derivation thus I will sacrifice the sacrifice of thankes The expresse relation of this oblation to God in this phrase to thee importeth a kind of donation that thereby something was given to God The attribute of thanksgiving distinguisheth
will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy temple I will sing praise unto thee I will worship toward thy holy temple and praise thy name for thy loving kindnesse As he promiseth for himselfe so he stirreth up others after the same manner to testifie their gratitude saying Give unto the Lord the glory due unto his name worship the Lord. Where Iacob in his vow of thanksgiving useth this phrase This stone shal be Gods house what els doth he meane but that that place should be consecrated to duties of piety for worshipping of God Thus Abrahams servant in testimony of his thankfulnesse to God for the good successe which hee gave him Worshipped the Lord so did the Israelites after Moses had brought them newes of their deliverance from Egypt So Ioshua Gedeon Iehosaphat with his people Hezekiah with his also and many others Yea the celestiall spirits do use in praising God to worship him 1 A maine end of praising is to glorifie God For saith the Lord himselfe Who so offereth praise glorifieth me Psal 50 23. But there is nothing wherein and whereby we may more glorifie God then by worshipping him Witnesse the practice not onely of them who on earth are instructed by the spirit of illumination in the good acceptable and perfect will of God but also of them in heaven who are made perfect in all knowledge and understanding thereof 2 Workes of piety wherein the worship of God consisteth are the workes wherein God most delighteth and which he best accepteth The spouse therefore of the Lord that the King might greatly delight in her hath this advice given to her Worship thou him Psal 45. 11. 3 By workes of piety all other actions of rejoycing are seasoned and sanctified This moved the pious Iewes to begin their weighty affaires with sacrifices which were then as we have heard principall parts of piety and of divine worship and therewith to end the same compare 1 Sam. 10. 8. with 1 Chro. 16. 1. 4 By giving thanks in and by such duties as are prescribed for Gods worship we shew that our hearts are set on God and prepared to doe service to him who hath done kindnesse to us Yea the duties wherein service is done to God will raise our minds unto God and fix them the more stedfastly on him So as this kind of sacrifice is questionlesse the best and greatest that we can offer up a perfect oblation in the kind of it And this will prove an occasion of much confidence to us As occasions of thankfulnesse are offered unto us and as by Gods Spirit we are moved to take those occasions for giuing thanks let us here learne how to order how to sanctifie how to make the same acceptable to God Though the particular ceremony of worshipping God by sacrifices be now abrogated yet the generall equity of performing due worship to God doth still and ever shall remaine in force Take notice therefore of that manner of worshipping God which now under the Gospell is warrantable The parts of divine worship are prayer singing of Psalmes reading preaching hearing the Word and celebrating the Sacraments These are as sacrifices of bullocks and calves goats and kids sheepe and lambs turtles pigeons spartowes and all manner of meat and drink-offerings By a pious devout reverend and upright manner of performing these thou testifiest and sanctifiest thy thanksgiving to God When these holy duties of piety are performed for gratitude sake when in with and by them thanks is given to God then are they for substance in a spirituall respect sacrifices of thanksgiving and the Lord will accept them as sacrifices of thanksgiving §. 113. Of giving to God II. WHat is warrantable must be given to God The sacrifices whereof mention is here made were by the Law prescribed and in all manner of sacrifices by the Law prescribed something was given to God They therefore that appeared before the Lord without a sacrifice are said to appeare empty which was expresly forbidden The many precepts of bringing oblations vow-offerings free-will offerings first-fruits tithes and other gifts unto the Lord and Gods gracious acceptation thereof yea and the many threatnings against those who brought not those gifts unto the Lord and judgements executed upon them give sufficient proofe to the fore-mentioned must What is warrantable must be given to God The pious Iewes manifested herein much zeale to the Lord. When the Tabernacle was first to be made the people were so free-hearted and bountifull in bringing rammes skins badgers skins Shittim wood oile spices sweet incense fine linnen blue purple and scarlet brasse silver gold and all manner of precious stones as they brought more then enough a proclamation was made to restraine them Wonderfull great and precious were the treasures which David and his Princes prepared for the Lord towards the building of his house At that time they offered burnt offerings to the Lord a thousand bullocks a thousand rammes and a thousand sheepe with their drink-offerings and sacrifices in abundance 4sa and his people offered seven hundred oxen and seven thousand sheepe Hezekiah and his people two thousand bullocks and seventeen thousand sheepe Iosiah and his people three thousand and eight hundred bullocks and thirty seven thousand six hundred small cattell Salomon went beyond all these and offered a sacrifice of two and twenty thousand oxen and an hundred and twenty thousand sheepe Behold here what testimonies of gratitude were given to the Lord. Object To what end were such oblations when as God required them not nor cared for them Psal 40. 6. Answ 1 Singly and simply in themselves as externall and earthly things God tooke no delight in them Psal 50. 8. 2 As meere ceremonies separated from the substance and truth which they tipified God neither enjoyned nor required them Psal 40. 6. 3 As clokes for hypocrites to cover and colour their impieties and iniquities God detested them Isa 1. 10 c. Isa 66. 3. But as externall evidences of true piety as types of Heavenly Truths as parts of that outward worshippe and service which God prescribed as visible demonstrations of gratitude hee was well pleased with these sacrifices they caused a sweet savour to enter into his nostrills Genes 8. 21. Exod. 29. 18. Levit. 1. 9. Though God the Creator of all things stand in need of nothing that the creature hath or can offer to him yet by giving to him the things which in his Word we find to be acceptable to him we manifest a willing and ready mind to do what lieth in our power and give evidence that if any thing which we had could stand the Lord in any stead or do him any good we would with all our hearts gratifie him therewith which mind God doth as kindly and graciously accept as
by that all many more receive hurt then good by his his prescripts To be an Emperick about the maladies that affect the soule and endanger the eternall salvation thereof is insufferable Do therefore good do it as David did According to the integrity of thine heart by the skilfulnesse of thine hands For which end pray for wisdome of him that is wisdome it self that so thou maist be perfect as he is perfect Hitherto of the Prophets protestation for his inward disposition §. 58. Of the meaning and parts of the ninth Verse PSAL. CXVI IX I will walke before the Lord in the land of the living THe Prophets protestation for his outward conversation is here generally propounded This phrase I will walke is taken diversly Some take it for an expression of his confidence in the continuance of Gods favour towards him that God who had freed him out of the jaws of death would now continue him in the land of the living there to remaine and abide before the Lord. Ancient English Translators enclining to this sense thus interpret it I shall walke in relation to the divine providence whereby he should be preserved yet longer to live on earth so as according to this acception to walke before the Lord is to live to advance the glory of God A pious interpretation this is But this phrase of walking before the Lord is in Scripture most frequently used to set out a duty on mans part rather then a kindnesse on Gods part for God requireth it of Abraham as a duty and commendeth David for it as for a duty performed by him To this acception do the Kings Translators incline and translate it as a promise made on the Prophets part to God thus I will walke By this manner of expressing his purpose under a solemne promise he bindeth himselfe to performe the duty promised This word walke importeth a motion and a proceeding on in that motion step by step from place to place Metaphorically it is taken for a practice of good or evill The words joyned with it will shew what kind of practice it importeth To walk in the way of the wicked is to practice evill To walke after other Gods is to practice Idolatry But to walk in the law of the Lord is to practice what that law requireth To walke in righteousnesse is to practise and deale righteously The verb in the Hebrew is of the seventh conjugation which implieth a reciprocation or reiteration of an action Some learned and judicious Expositors to expresse the emphasis of the Conjugation thus translate it I will continually walke These words before the LORD word for word at the face or in the presence of the Lord do determine the kind of walking which he intendeth namely such an one as he would not be afraid or ashamed that the Lord should see but such a walking as the Lord should well like and approve In other places to this kind of walking these phrases are added with God after the Lord worthy of the Lord all which in effect import one and the same thing He that walks with God so carieth himselfe as knowing God is by him He that walks after the Lord behaveth himselfe a◠a servant following his master and is ever at hand to doe what his master requireth He that walks worthy of the Lord so demeaneth himselfe as becommeth a servant of the Lord so as the Lord may be honoured by him He that walketh before the Lord doth all things as in the sight of the Lord whom he knoweth to be every where present to see in the darke as well as in the light and to be a searcher of the heart and thereby he is moved in all places open and secret at all times day and night in deed in word in thought to have such respect to God as to doe nothing but that he which seeth it may approve it nor to make shew of more then he intendeth but to doe the good which he doth sincerely heartily as to the Lord. The Apostle that was guided by the same spirit that he which penned Henoks history was having relation to that history saith Before his translation he had this testimony that he pleased God What Moses stileth walking with God the Apostle expoundeth pleasing God The intent therefore of the Psalmist here is to endeavour to please God That this intention of his may not seeme to be put off till it be too late and he in the grave where none can walke where no worke can be done he addeth the place where he would so walke In the land of the living On earth there be diverse divisions for habitation and therefore he expresseth the word in the plurall number thus in the regions implying that in what place soever he should be he would walke before the Lord. The living are here opposed to the dead so as the land of the living is a description of the place and time where and while men live in this world In this sense is this phrase frequently used in the Old Testament In another Psalme this time of life is stiled the light of the living in opposition to death which is thus described A land of darknesse as darknesse it selfe Thus this verse setteth out The duty of him that is delivered from a deadly danger Concerning which here is expressed 1 The Matter I will walke 2 The Manner Before the Lord 3 The Place and Time In the land of the living This Promise of walking being inferred upon his former profession of his affection towards God and resolution to rest on him sheweth that I. Mans inward affection to God must be manifested by his outward conversation The Metaphor of walking which is a going on and proceeding forward and the conjugation wherein the word is used which noteth a reiteration giveth us to understand that II. Saints must proceed in their approved practice The rule that he prescribeth to himselfe for his walking which is this Before the Lord teacheth that III. Eye must be had to God in every action The description of the Place in this phrase The land of the living declareth that IIII. This world is a place and time of life The end of describing this Place and Time thus which is to set out the proper place and seasonable time of walking before God importeth that V. While men live they must endeavour to please God The manner of expressing this duty under a solemne promise thus I will walke implieth that VI. Saints must bind themselves to duty The inference of this verse wherein his duty is declared upon the former wherein Gods kindnesse is manifested demonstrateth that VII Manifestation of Gods good pleasure to man must make man carefull to please God §. 59. Of practising duty I. MAns inward affection to God must be manifested by his outward conversation It is usuall with the Holy Ghost to
that generall particle ALL to shew that from that present benefit which God had conferred upon him his heart was extended unto a consideration of other favours which the Lord from time to time had done him The word translated towards me properly signifieth Over or above me For it commeth from a verbe that signifieth to ascend and to expresse the emphasis thereof some thus translate it All thy benefits go over me But the preposition doth oft signifie as our English translateth it towards me and it may very fitly be so taken in this place The former part of the verse set out interrogatively by way of question what shall I render to the Lord manifesteth both an earnest desire to be truly and thorowly enformed of whatsoever may be acceptable and pleasing to the Lord and also a setled resolution indeed to performe whatsoever he shal be informed of concerning that point The latter part all his benefits are towards me are added as a reason of his resolution The first particle for is not in the Originall It maketh the sense somewhat doubtfull Some set it downe as a preposition without any stop betwixt the former and this part making but one entire clause of all and setting the interrogative point in the end of all thus What shall I render unto the Lord for all his benefits towards me Others make two distinct sentences and place the interrogative in the end of the first clause thus What shall I render to the Lord all his benefits are towards me The Kings Translators set a colon betwixt the two parts which doth so distinguish them as two sentences This difference is not great howsoever the sentences be pointed it is evident that the latter is added as a reason of the former He was inquisitive what to render to God because God had beene beneficiall to him Behold here A gratefull disposition which is manifested By his Inquisition By his Profession In the former there is considerable 1 The Subject or matter enquired after What shall I render 2 The Object or person concerning whom the enquirie is made The Lord. The latter manifesteth the just occasion of the former His benefits which are set out 1 By an amplification all 2 By an application towards me These severall branches note out sundry properties of a gratefull mind The Inquisition What shall I c. sheweth that I. Gratefulnesse makes men inquisitive The thing enquired after being indefinitely set downe What implieth that II. A gratefull mind is ready to do any thing The person the Lord for whose sake this enquiry is made declareth that III. True gratefulnesse hath especiall relation to the Lord. The reason hereof being His benefits giveth evidence that IIII. A right understanding of Gods benefits worketh gratefulnesse The ample mention of Gods benefits in this generall particle all manifesteth that V. Gratefulnesse raiseth the mind from some favours to all The application of these benefits to himself in this phrase towards me giveth proofe that VI. Sense of Gods kindnesse to ones selfe doth most enlarge the heart to thankefulnesse The Prophets profession of Gods benefits thus All his benefits are towards me demonstrateth that VII Gratefulnesse works acknowledgement of kindnesse §. 77. Of the propertie of gratefulnesse to make men inquisitive I. GRatefulnesse makes men inquisitive All manner of gratefulnesse whether to God or man hath this property When David thought on Ionathans kindnesse to him though Ionathan were dead yet he enquireth whether any were left of the house of Saul that he might shew him kindnesse for Ionathans sake And when he considered how God had established peace to his people first he enquireth and consulteth about bringing the Arke to the Tabernacle and then adviseth about building a temple for the Lord. Hypocrites had learned this of the upright and therefore they from teeth outward are inquisitive and say Wherewith shall I come before the Lord c. In gratefull persons there is a good and high esteeme of the kindnesse that is shewed to them With this esteeme the heart is affected True affection of the heart is of an hot temper it can no more be suppressed and kept within the heart then an hot vapour which the more it is suppressed the more violent it waxeth till it have got vent Such an affection therefore will shew it selfe And that it may manifest it selfe in the best manner to the best content of him to whom they intend their thankfulnesse they content not themselves with that which may first rise in their minde or offer it selfe to their thought but diligently enquire what may give best content and what may be most acceptable Which they are the rather moved to do because they can do or give nothing worthy of God and his kindnesse to them By this outward evidence may men give evidence of their inward disposition and make others see how they are affected with the kindnesses that are done to them They who care not to know what may be acceptable to such as do good to them have assuredly an ungratefull heart How can it be thought that they would do the things that please when they care not to know what may please By this may gratefull subjects people children servants friends and neighbours be knowne Yea by this may gratefull subjects people children and servants of the great Lord of heaven and earth be knowne if at least their enquiring after that which may be acceptable to God come from an upright and honest heart and from a full and faithfull purpose to performe what they shal be rightly informed in and indeed to render what they shall learne to be acceptable to the Lord. They who are so minded have an excellent help to be well informed That help is Gods word which distinctly and sufficiently revealeth what is the good acceptable perfect will of God Let all such therefore as are intirely provoked to enquire after that which may be pleasing to God by the holy Scriptures prove and understand the same Search the Scriptures saith our Lord Christ for they are they which testifie of me They testifie of him what he is They testifie of him what he accepteth what he approveth in what and by what he accounteth himselfe honoured and sufficiently recompenced for the kindnesse he sheweth §. 78. Of a second propertie of gratefulnesse to doe any thing II. A Gratefull mind is ready to do any thing The Prophet doth not here determine any set and particular things which he would be willing to render but without limitation or exception of any thing saith indefinitely What What shall I render When Ahashucrosh had heard out of the Chronicles what a great good-turne Mordecai had done him in revealing a dangerous treason plotted against his life in true desire of thankfull requitall he saith What shal be done to the man whom the King delighteth to honour He prescribeth not any
them under their feet Be wise now ye that are moved to give open and publike testification of your inward and private resolution Be wise in making choice of your company You that have escaped sundry dangers on sea and land that have had victory over enemies that have beene eased and recovered of any maladies that have beene preserved from the plague that have had any other evidence of Gods speciall providence and favour let not play-houses let not tavernes ale-houses and tobacco-houses let not assemblies of profane persons of swearers of drunkards of riotous and licentious persons be the places whither you resort to recount the deliverances which God hath given you This rather beseemeth such as have vowed vowes to Bacchus to Ceres to Priapus to Venus yea and to Devils then to the great Lord of heaven and earth Associate your selves with the Saints with such as feare God with such as may encourage you in that which you do well and instruct and direct you in that whereof you are ignorant and wherein you do amisse Goe to that place where that God who hath preserved delivered or any way blessed you delighteth to be where he most manifesteth his presence where he expecteth that your vow should be paid to him Let your heart bee set upon that place while by force you are kept from it as Davids was So soone as possibly you can come to it You Captaines Souldiers Merchants Mariners Travellers or others that come from the sea or other dangerous places you women that are safely delivered in childbed you that have beene sicke and are recovered you that have beene cut of the stone or cured of any other malady you that are loosed out of prison you that after any restraint have liberty Let this be the first publike place that you come unto So soone as you can say say it in truth say it and do it I will pay my vowes unto the Lord now in the presence of all his people Amen §. 95. Of the meaning and method of the fifteenth Verse PSAL. CXVI XV. Precious in the sight of the LORD is the death of his Saints THe second reason to enforce the equity of the duty before mentioned to praise the Lord is here expressed being taken from the high account which God had of his life This is here indefinitely set downe in the third person without any expresse application therof to himself yet so as by the precedent and subsequent matter it may evidently be gathered that he meant himself as well as others For in the verses before and after he useth the first person and expresly speaketh of himselfe thus I will pay c. I am thy servant c. To good purpose is this tender care of God thus indefinitely set downe as 1 To shew that his case was no other then the case of others Others and those Saints too might be brought even to death as well as he 2 To declare the impartiall respect of God to all to others as well as to him to him as well as to others 3 To intimate the ground of that care God had of him even because he was a Saint and yet not himselfe to give that title to himselfe least hee might seeme to doe it on vaine-glory Thus we see how this change of person from the first vers 14. to the third vers 15 from the third vers 15. to the first vers 16. as it hath an elegancy in it so also an especiall emphasis The persons among whom implicitly he reckons himselfe stiled Saints are in the originall set out by a word that importeth an especiall respect of God towards them The root whence that word issueth signifieth mercy Whereupon the Hebrewes have given such a name to a storke which kind among foules is the most mercifull and that not only the old to their young ones as most are but also the young ones to the old which they use to feed and carie when thorow age they are not able to helpe themselves This title is attributed to men in a double respect 1 Passively in regard of Gods mind and affection to them 2 Actively in regard of their minde and affection to others Gods mercy and kindnesse is great towards them and their mercy and kindnesse is great towards their brethren They are therfore by a kind of excellency and property stiled men of mercy In regard of this double acceptation of the word some translate it mercifull tender or courteous Others with a periphrase with many words because they have not one fit word to expresse the full sense thus Those whom God followeth with bounty or to whom God extendeth his bounty This latter I take to be the most proper to this place for the word being passively taken for such as are made partakers of Gods kindnesse it sheweth the reason of that high account wherein God hath them even his owne grace and favour We have a word in English that in this passive signification fitly answereth the Hebrew which is this favourite By death he meaneth their soule or life which is subject to death For in another place he saith Precious shal be their bloud in his sight What here he calleth death there he calleth bloud And in Scripture phrase bloud is said to bee the life of living creatures Very fitly is this privative death mentioned in setting forth Gods care over their life because by their death it is manifested partly by preserving them from death and partly by providing for them in death A Trope not much unlike to this is used where God saith I wil be mercifull to their unrighteousnesse that is to them in freeing them from their unrighteousnesse The word translated precious is in Scripture attributed to things Rare or scarce The Word of God was precious Sweet A good name is better then precious ointment The preciousnesse of an ointment is in the savour of it Eccl. 7. 1. Pure or holy Take forth the precious from the vile Ierem. 15. 19. Honourable Kings daughters among thine honourable word for word precious women Psal 45. 9. Deare or beloved Ephraim my deare word for word precious sonne Much set by or of great account His name was much set by word for word precious 1 Sam. 18. 30. Of great value or worth Such were the stones which the Queene of Sheba brought to Salomon Precious stones 1 King 10. 10. The soules of Saints are every way precious to God especially in the three latter respects as they are deare much set by of great worth being redeemed by the precious bloud of Christ For hee deales with them as men doe with things deare much set by of great value Men use to keepe precious jewels safe They make more esteeme of them then of all other things They will not be prodigall of them They will see good cause why they should part with them or else they will
not part with them This is Gods mind towards the soules of his favourites Saul acknowledgeth that his soule was precious in Davids eyes because he did not take it away when he had opportunity Surely then their soules must needs be precious to God who doth not only not take them away when he may but also preserve them when they are in great hazard of death On the contrary when S. Paul esteemed not his life in comparison of the Gospell but was rather prodigall therof he saith I count not my life precious or deare to my selfe This phrase in the sight word for word in the eyes of the Lord is used by way of resemblance to shew that God taketh notice of our life and death and is watchfull over the same as men take notice of the things which are before them and by fixing their eyes on things doe manifest a watchfulnesse or otherwise it may indefinitely be used as a note of application onely and so in the sight of the Lord imports no more but to the Lord as if it had been thus said Precious to the LORD is the death of his favourites In this verse is set out Gods esteeme of men More particularly here is noted 1 What these men be His favourites 2 Wherein that esteeme consisteth Their death is precious in his sight These two parts give evidence of these two points I. God hath favourites II. God is tender of his favourites death §. 96. Of Gods favourites I. GOD hath favourites Without all question they were his favourites that had these testimonies following The Lord had respect to Abel and to his offering Enoch was translated that he should not see death for before his translation he had this testimony that he pleased God Noah found grace in the eyes of the Lord. Abraham was called the friend of God The Lord spake to Moses face to face as a man speaketh to his friend The Lord said to Ioshuah I wil be with thee I will not faile thee nor forsake thee And to David I have found David a man after mine owne heart Salomon was called Iedidiah because of the Lord the Lord loved him Daniel a man greatly beloved Zerubbabel as a signet Iohn the disciple whom Iesus loved The rest of the Disciples he called friends And Paul a chosen vessell Yea to the whole communion of Saints these titles are given A peculiar treasure above all people A chosen generation a royall Priesthood an holy nation the apple of Gods eye dearely or onely beloved children first borne heires of God joynt-heires with Christ Begotten againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven If they that are made partakers of such prerogatives be not compassed about and followed with mercies if they be not favourites and that in regard of the favour of the great Lord and King of heaven and earth surely there can be no favourites at all These and other like to these being chosen in Christ are given of the Father to him and by him are redeemed reconciled sanctified cleansed made holy and without blemish and made accepted The beloved one of God hath taken these for his wife and made them members of his body by vertue of which mysticall and reall union God loveth them with that love he beareth unto Christ and so maketh them his favourites The very word of this text is primarily attributed to Christ and in and thorow him to others Good and great ground of comfort have Saints by reason of this prerogative that they are the favourites of the great King What needfull thing doe they want that they may not confidently expect from this their Liege What hurtfull thing need they feare Is not the King who favours them able to supply all their necessities Is he not able to protect them from all enmities If he be what doubt can be made of the one or of the other Consider what mortall Monarchs do for their favourites They invent they consult how to doe them honour Though it oft fall out that they have unworthy favourites instance Haman yet a King can deny his favourite nothing Let a favourite aske Honours Mannours Offices Immunities for himselfe or for his friends he soone obtaineth what he asketh In the light of the kings countenance is life and his favour is as a cloud of the later raine and as the dew upon the grasse He is therefore counted an happy man that may come to be a Kings favourite Such an one scorneth the envy the disdaine the backbiting and all that the vulgar can doe against him As for all his enemies he puffeth at them If it be thought an happinesse to be a mortall Kings favourite what is it then to be a favourite of the King of Kings Kings on earth are not alwayes able to do what they will Their favourites may desire and they may be willing to grant more then they can They have not alwayes understanding to know what is best for their favourites Their favourites may beg and they give that which is pernicious They doe not alwaies retaine the same mind Their favour may be cleane alienated from their old favourites and cast upon new They do not alwayes live They may die before their favourites and their favourites then be the worse dealt withall even for that favour sake which by the deceased King was shewed unto them Most of these may be exemplified in Ahashucrosh and his favourite Haman But the Lord our God is subject to none of these He is able to doe what he will and what his favourites can justly aske He knoweth what is good what not good to be granted to his favourites He is alwais of the same mind His favor is stable and perpetuall He ever liveth It never did it never shall it cannot repent any to have beene this Kings favourite As Christ himselfe that high and chiefe favourite said so may every one that is in him accepted for a favourite say The Lord is the portion of mine inheritance and of my cup thou maintainest my lot The lines are fallen unto me in pleasant places yea I have a goodly heritage If thou wilt acknowledge the truth God is thy delight thy rest thy health thy joy thy happinesse thy refreshing thy glory and whatsoever thy soule may piously desire God wil be all that to thee Boldly and safely may we also on this ground encourage our selves against all the envy malice ill language and evill intreating of the men of this world What if the world account us forsaken desolate so long as God saith to us Hephzibam my delight in them Isa 62. 4. That we may the more soundly and safely comfort and encourage our selves in this great prerogative of being Gods favourites let us distinctly note what
gratefulnesse But what duty more proper to gratitude then praise of God Wherefore to praise God is a matter most meet to be vowed 3 Those duties whereunto we are most bound from performance whereof no superiour power on earth may hinder us which by the gift of grace that God useth to give to his children wee are able to doe wee ought especially to vow But in the uppermost rancke of all such duties praising of God is most justly to bee placed So as if any bee meet to bee vowed this is of all most meet 4 A vow must alwayes bee joyned with prayer Commonly when men earnestly desire the removall of some evill or the obtaining of some good thing in opening their desire to God they will vow something to him At least when a vow is made prayer must then be made for grace to keepe it Now when in making any petition to God the mind is fixed on rendering something to God and is thereby brought to vow praise unto him this vowing of praise will much enlarge the desire of a mans heart and settle his soule in assurance of obtaining what hee desireth A vow of praising God in craving any blessing from God is like to this protestation As wee forgive them that trespasse against us annexed to the fift petition whereby we are stirred up more earnestly to crave and more stedfastly to believe pardon of our sinnes The thought of praising God especially when it is ratified by a vow workes much confidence in Gods favour towards him that is in truth resolved to performe that vow Is not this then a very meet matter to be vowed Do ye now enquire what ye may vow what ye may render Whether such creatures as were sometimes offered on altars Thou needest offer no such thing There is in thee what thou maist vow and render From the arke of thy heart bring forth the incense of praise Now therefore yee who are well informed in the lawfulnesse meetnesse excellency and utility of this duty of making vowes to God whereof before and are thereupon moved to put the duty in practice here take notice of this maine matter of a vow and be forward in vowing praise to God When for themselves men crave in sicknesse recovery of health in penury supply of their necessities in restraint liberty in sterility children in oppression protection in their labours successe in any danger safety or in any other case any needfull blessing yea when they pray in the behalfe of others whether for the Church in generall or such parts thereof as are in distresse or for their owne nation citie towne parish family children or any others when they pray for any more then ordinary blessing and favour from the Lord let them in making that prayer vow to render praise unto the Lord that when the Lord giveth any evidence of hearing their prayer they may say I will praise thee O Lord that I may performe my vow See more of this verse before on verse 14. §. 115. Of the meaning and method of the last Verse PSAL. CXVI XIX In the courts of the LORDS honse in the middest of thee O Ierusalem IN these words the Prophet determinately and expresly setteth downe the place where he vowed to praise the Lord. In the former verse and before that in the 14 th verse he generally professed to do it in the presence of all Gods people Here he describeth the place of the presence of Gods people where they assembled together and that 1 By the Relation thereof to God 2 By the Scituation of it The place in relation to God is stiled the LORDS house This title is in Scripture used to expresse a select place or an elect people As it hath reference to a place it is taken indefinitely or determinately 1 In an indefinite acception any place where God is pleased to afford an especiall representation of his presence may be named Gods house Thus that place where Iacob in his journey lay and slept is called The house of God because of that divine vision wherein the Lord there appeared to him The reason of this name given to that place is expresly rendred in these words Surely the LORD is in this place On a like ground the places where the Lord appeared to Moses and to Ioshua are called holy ground Determinately this title Gods house is attributed to places on earth or in heaven On earth it was given to two places the Tabernacle and the Temple both that which was built in Salomons time and that also which was built after the captivity These in their severall times were places where were especiall representations of Gods presence and whither Gods people by Gods appointment assembled to worship him and in those respects were called Gods house 2 The Tabernacle continued to be Gods house the space of 487 yeares from the first making of it in Moses his time till the Temple which Salomon built was finished Then was the Tabernacle caried into the Templâ— and after that remained no more to be of use for an 〈…〉 God 3 The Temple which Salomon 〈…〉 continued to be Gods house for the space of foure hundred â—â—ares from the time when it was first built till the burning of it downe in Zedekiahs time 4 The Temple built after the â—aptivity continued for the space almost of five hundred yeares from the time of Zorobabel till it was utterly ruinated by the Romans 5 The highest heaven is called Gods house most properly because the most perspicuous manifestation of Gods presence that can be given is there given 6 The elect people who are stiled The house of God are those that are comprised under this title Church which is the communion of Saints In this communion all that professe the true Christian Religion and subject themselves to the ordinances thereof are in the judgement of charity reputed To these S. Paul having given this title house of God to shew whom he meant thereby he addeth which is the Church of the living God These Saint Peter meaneth where he saith Iudgement must begin at the house of God 1 Pet 4. 17. For as the whole Church jointly considered in it selfe so also every particular member is counted and called Gods house Thus is this phrase taken where the Apostle in relation to the Lord saith Whose house we are Heb. 3. 6. and againe Ye are the temple of the living God as God hath said I will dwell in them 2 Cor. 6. 16. So as every one may account himselfe to be a spirituall house of God so he walk not in the flesh but in the spirit Concerning the particular house of God which is here in this Psalme mentioned it can hardly be determined for certen which it should bee because the Author and Time of penning this Psalme are not expressed If the Psalme were penned by any Prophet after Davids time then questionlesse
Founders may have more liberty then such as find Churches planted and setled in good order 4 There are places of persecution where no liberty is granted for publike assemblies and places of peace where Churches have much rest and great liberty In places of persecution bounden duties must rather be performed in private then omitted For matter of circumstance must give place to matters of substance matters of conveniency to matters of necessity Wherefore to leave extraordinary persons to their extraordinary warrant we that live in well setled Churches where thorow the diviue providence we have publike places for divine services set apart whereunto we have much liberty on all occasions to resort ought to bee of his mind who Was glad when they said let us goe into the house of the Lord and was exceedingly perplexed when by force hee was kept from thence It was of old fore-told that this should be the disposition of Saints under the Gospell in the kingdome of Christ to say Come ye let us goe up to the mountaine of the Lord c. Christ and his Apostles though they had just cause and good warrant to performe many publike duties in private places yet did they much frequent those publike places where publike duties were in their time performed Of Christ it is expresly recorded that as his custome was he went into the Synagogue on the Sabbath day Of the Apostles also and of them that continued in their doctrine and fellowship it is said They continued daily with one accord in the Temple praising God Herein lieth a maine difference betwixt such as like Christ do all to edifying He ever taught in the Synagogue and in the Temple whither the Iewes alwaies resort and such as doe all for their owne ends seeking to beguile others They creepe into houses and lead captive silly women Wherefore to manifest a mind that aimeth at Gods glory the edification of the Church the quickening of our owne spirits let us take the occasions that are offered to go into the courts of the Lords house and performe duties of piety according to their kind publike duties publikely solemne duties solemnely This is a good Christian decorum agreeable to that Apostolicall rule Let all things bee done decently and in order 1 Cor. 14. 40. Let us therefore be every one of his mind who said in the midst of the faithfull people I will praise thee I will publish thee O Lord. §. 117. Of Gods houses II. PLaces set apart for Gods worship are Gods houses More then five hundred times is this title house of God or house of the Lord in holy Scripture attributed to places deputed unto divine service And because worship is done to God not onely in materiall Temples but also in the communion of Saints yea and in the bodies and soules of particular Christians they also are called Gods houses 1 Though the Lord in his infinite essence be every where present filling heaven and earth and have the eyes of his providence in every place beholding the evill and the good yet the speciall presence of his grace and favour abideth in the places where he is truly and and duly worshipped These places therefore are to him as Kings palaces and houses which most properly they account their owne 2 Gods greatest care is over these places He bringeth light into them by his word he beautifieth them by his ordinances he continually repaireth them and keepeth them from ruine by holy discipline In them are the treasures of his graces Orders Offices All needfull provision The bread of life The wine of spirituall consolation and other like blessings of an house are there There God dines and suppes with his people All things fit for an house are there which whosoever observeth cannot but say of such a place it is the house of God 3 God is very jealous over such places He cannot endure to have them defiled profaned It was one cause of the Iewes captivity that they polluted the house of the Lord. O how enamoured should we be with such places If we be where we cannot come to them nor joyne with Gods Saints in worshipping the Lord how should it grieve us No place in the world were it every way as faire as fertile as pleasant as profitable in all earthly commodities as Eden or Paradise was should give us content if Gods house be not there if no place be there for Saints to assemble together to worship God In nothing is any part of the earth made more like to heaven then in having Gods house scituate on it The Prophet fore-told that the mountaine of the Lords house should be established in the top of the mountaines and exalted above the hils Why should it not be accounted the hill of hils where there is such plenty of all delectable things where there is such a plenitude of plenty It is an hill of peace an hill of joy and hill of life an hill of glory We count cities and townes that have Kings and Noblemens houses in them happy by reason of the great provision and all manner of commodities that are brought to them Much more happy may we account those cities and townes where are many houses of God if indeed they be true houses of God Externall buildings made with stone or bricke timber lead iron and other such materialls though never so pompous and glorious without and within can not justly be accounted Gods houses if Gods people assemble not in them to worship God if Gods ordinances be not there duly observed if there be no prayers made to God no Word of God preached no Sacraments administred no divine discipline exercised in them But where these are there are Gods houses And happy are the places where Gods houses are Ye that desire to dwell in cities or townes be sure that Gods houses be in those cities or townes What are best ordered companies without the communion of Saints What the best merchandizes without such as are brought from the celestiall Canaan What all sort of wares without such as the wisdome of God setteth out And ye that desire to have your houses stand by themselves in the open aire bee sure that an house of God be so neare them as on all occasions ye may resort to them What is the sweetest aire without the breath of Gods Spirit What the most fertile soile without the fruitfull word of God What the clearest springs and brooks without the current of grace What the best growne woods without Gods plants What the most melodious singing of birds without Saints singing hymnes and spirituall songs making melody to the Lord in their hearts What all country or city commodities without divine ordinances But in Gods houses rightly and justly so called are all these to be had There is a kind of fatnesse of Gods house that is a fulnesse and sweetnesse whereby all that duly frequent the same shal be
unto others Praise ye the Lord. Oh that Ministers Magistrates Governours of families and all that have either function or disposition to call upon others to praise the Lord would first take notice of the many just and weighty occasions that themselves have to praise him and answerably bind themselves so to do and be carefull to performe what they are bound to performe having their owne hearts filled with matter of praises and their mouthes wide opened to utter the same so might they with much courage and confidence speake to others and say PRAISE YE THE LORD §. 122. Of Gods present mercies to England FOr a particular application of the generall summe and scope of the Psalme and of the two last mentioned duties of praising God our selves and of provoking others so to doe let us take a view of the speciall occasions which the Lord doth now even at this present time give us to quicken our owne and others spirits to render all possible thanks unto him for his unspeakable blessings on our owne and other nations 1 We here in England doe still enjoy the great blessing of peace together with that farre greater blessing the Gospell of peace and a free use of all Gods holy ordinances requisite for our spirituall edification and eternall salvation At this time this blessing ought to be the more highly esteemed because it is in a manner proper to us For most of the parts of Christendome are now or lately have beene exceedingly annoyed with bloudy warre Of this blessing Scotland Ireland and all the parts of His most excellent Majestie our Soveraigne Lord King CHARLES do partake Of the benefit of this blessing I have els where treated So as here I need no longer to insist upon it 2 The last yeare there was great scarcity of corne every where in this land Corne rose to a greater price then hath beene knowne in our memories And where in former times supply in like cases hath beene made by the plenty of other countries All the nations round about us were pinched with penury so as there was too great cause of fearing a famine But the Lord was pleased to heare the heavens whereupon the heavens heard the earth and the earth heard the corne the grasse and all manner of fruits and they heard England and the cry of the poore therein Thus by the divine providence our land brought forth such a plentifull harvest and the heavens afforded so faire a season for gathering it in as scarcity is turned into plenty dearenesse into cheapenesse Our floores are now full of wheate we eat in plenty and are satisfied The misery of famine giveth sufficient proofe of the great benefit of plenty 3 There was also the last yeare great feare of much sicknesse and that of the infectious pestilentious sicknesse which some few yeares before had moneth after moneth weeke after weeke day after day destroyed such multitudes as the feare of the returne thereof was the more terrible Physitians gave up their opinion that the aire was infected The famous Vniversity of Cambridge was so smitten therewith as for the space of halfe a yeare and more Colledges were dissolved Students dispersed Readings and Acts intermitted that populous place made desolate and the poore that remained much pinched with poverty Other great market townes round about in the country were also the last yeare much infected with the plague and many people were thereby destroyed or brought into great exigences But now hath the Lord healed our land Sicknesse is removed and health restored to our borders If the miserable desolation that the plague maketh in many places taking away Magistrates from their subjects Ministers from their people husbands and wives one from another parents from children children from parents deare friends helpfull neighbours one from another and then especially depriving persons of the comfort of their best friends when they stand in most need of them If I say the miserable condition occasioned by the plague be well weighed we shall find our deliverance and freedome from the same to be a great blessing To amplifie this blessing the more Gods more then ordinary providence not onely in abating the violence of that extraordinary sicknesse which in the yeare 1625 so fiercely but also in his speedy suppressing and utter removing it is frequently and seriously to be considered A distinct narration thereof is before set downe The more terrible the three evill arrowes of warre famine and plague are the more remarkable are the blessings of peace plenty and health 4 We in our dayes have such a blessing conferred upon us as hath not fallen out in England fourescore and thirteene yeares before which is the Birth of a Prince heire to the crowne Blessed in this respect be the nine and twentieth day of May 1630. On that day was Prince CHARLES borne From the twelfth of October 1537. whereon Prince Edward who was Edward 6. King of England was borne to the said 29 of May 1630 England was not honoured with such a blessing This is an incomparable blessing to this present age and to future ages also as we stedfastly hope and from our hearts with the most humble devotion and the most earnest affection that we can we daily pray §. 123. Of the present liberty of the reformed Churches in France CHristian charity requireth that we be affected with the blessings conferred on others especially such as are of the same faith and profession that we are Let us therefore cast our eyes on other Churches and their present condition which if we duely observe we shall find Gods gracious providence to be more then ordinarily extended towards them in these our daies We will begin with the reformed Churches in France When Henry 4 stiled the great deceased by that favour he had shewed and peace he had given to those of the reformed religion in his kingdome they were made so safe and secure in mans opinion as it was supposed that no power was able to wrest their liberty from them They had above two hundred walled and fenced townes for their refuge and safety Many of the greatest nobility in France were their partizans and seemed most affectionate to the religion They had troupes and armies of men well disciplined in armes with many brave Commanders and old-beaten soldiers They were well provided with all store of amunition Nothing requisite for defence and safety was wanting in mans imagination It is to be feared that they were too confident in the arme of flesh which that they might the more thorowly discerne the Lord withdrew his protection and left them to defend themselves against the power of their owne Soveraigne which at first they too much sleighted Soone after that their now Soveraigne had raised and brought his forces against them many of their chiefest Commanders revoulted their souldiers were slaine their treasures exhausted their cities and townes of defence were violently wrested from them or treacherously given up many bloudy