satisfied Be therefore if possibly ye can where Gods house is Blessed are they that dwell there The Psalmist in a rhetoricall amplification of this point seemeth to envy the sparrowes and swallowes which roosted and built their nests about the house of God whereunto he could not come though his soule longed and even fainted for it Finally ye that have that favour and honour to dwell where Gods house is esteeme it as a great favour and high honour and testifie as much by your answerable cariage 1 Frequent Gods house on all occasions The Christians of the purer primitive times of the Church continued daily with one accord in the Temple This one thing did the Man after Gods owne heart desire and professeth more and more to seeke after it even to dwell in the house of the Lord all the daies of his life that is as an inhabitant to have recourse unto it on all occasions For saith he to the Lord I have loved the habitation of thy house and the place where thine honour dwelleth 2 Keepe thy foot when thou goest to the house of God that is keepe thine heart which is to thy soule as thy foot to thy body to carie it this way and that way Go therfore to Gods house with a well prepared heart There is he present who searcheth and trieth the heart 3 At the very entring into Gods house let an holy trembling and awfull feare possesse thy soule The great God the King of glory is there When Iacob by a divine vision which was shewed him in a place where he slept perceived that the Lord was in that place hee was afraid and said How dreadfull is this place This is none other but the house of God 4 When thou art there keepe thy thoughts from wandring Let not thy soule be fixed on any other thing then on God and his holy ordinances which thou performest least thou be reckoned in the number of them Who draw neare to God with their mouth and with their lips do honour him but have removed their heart farre from him and so thy service be rejected of God 5 Prophane not Gods house with Merchandizes for which Christs indignation was so incensed against the Iewes in his time as with a scourge he drave them out Prophane it not with worldly communications or actions much lesse with any impious or unrighteous words or deeds 6 Pervert not Gods house by making it a pretext for any impiety or iniquity As if having Gods house by thee thou shouldest thereby be justified or bolstered up against evill Will ye steale commit adultery sweare falsly and walke after other gods and come stand before me in this house saith the Lord which is called by my name and say we are delivered to do all these abominations §. 118. Of holy boldnesse in praising God III. GOds praises must be boldly set forth We may not be daunted or ashamed therein as men which do things secretly in a corner but by doing this duty in the middest of populous places manifest holy boldnesse as he that said I will praise him among the multitude I will speake of thy testimonies also before Kings and will not be ashamed Before the Gods will I sing praise unto thee Thus Saint Paul though as a malefactor he was brought before King Agrippa and Bernice sitting in great pompe with Festus the chiefe captaines and principall men of the city where were great multitudes of people yet in declaring the admirable worke of God in his conversion saith I speake freely Herein hath the Lord Christ made himselfe a worthy patterne for in this case thus he saith In the middest of the congregation will I praise thee My praise shal be of thee in the great congregation 1 Such is the excellency such the necessity of praising God so honourable so acceptable unto God so usefull and beneficiall is it to us by so many bonds are we bound thereunto as if all the things in the world which can be pretended to make any ashamed or afraid thereof whether reputation promotion riches friends liberty life or any thing els were put into one ballance and the inducements to move us boldly to performe it put into another they would be found beyond all comparison too light 2 By Saints boldnesse in praising God as they who are like minded are much affected and stirred up to blesse God so the weake and faint-hearted are strengthened and encouraged and gaine-sayers scorners and all sorts of adversaries daunted and put to silence Great cause of just complaint may hence be taken not onely against impious and prophane persons who care not to give any praise at all to God either in private corners or in the middest of assemblies but also against such as in their judgements are convinced of the equity of the duty and in their consciences perswaded of the necessity thereof and thereupon are moved inwardly in their hearts or secretly in their closets or other like places to praise the Lord but to do it in assemblies in the middest of populous places they are ashamed What is this but to preferre man to God and applause of men to Gods approbation May it not be said of such They have their reward Surely their owne judgement and conscience are terrible witnesses against them Fearefull is the doome which Christ hath denonnced against them For saith he Whosoever shal be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the fonne of man be ashamed when he commeth in the glory of his father with the holy Angels If therefore we stand before Kings and Governours for the Lord we ought not to be ashamed but resolute and constant Be bold be bold ye servants of the Lord in sounding forth the praises of your God Goe into presses of people and in the middest of them praise the Lord. Wicked men are over-bold in belching forth their blasphemies to the dishonour of God they care not who heare them They sticke not to do it in the middest of cities Shall they be more audacious to dishonour God then ye zeelous to honour him Assuredly Christ will shew himselfe as forward to confesse you as you are or can be to confesse him This holy boldnesse is the ready way to glory To adde an edge to this exhortation well observe these few rules following 1 Duly consider the difference betwixt God and man It is dis-respect of God and too much respect of man that maketh many ashamed and afraid to declare before men that duty which they owe to God 2 Take an invincible resolution to doe what you see just cause to do Want of a setled resolution makes men when they meet with any discouragements to turne back and to cease prosecuting that which in their conceipt causeth feare and shame 3 Passe not for praise or dispraise
particular thing but enquiteth wherein he may make the best requitall and it appeareth that he did make that enquirie with a true intent to do any thing for though Haman thorow his ambition supposing that the honour should have beene done to himselfe advised the King to do more then was meet to be done to a subject yet the King commanded all to be done to Mordecai Though David was not permitted to build a temple for the Lord yet such was his desire to testifie his gratefull mind to God as he prepared what he could even with all his might for the building thereof Zacchous was so ravished with that favour and honour that Christ did him in comming to his house as in way of gratefulnesse He giveth halfe of his goods to the poore and promiseth to restore fourefold to all whom he had wronged Gratefulnesse so enamoureth the soule of a man as it makes him thinke that he can never doe enough and therefore he is ready to do any thing that he may and can do It will not suffer a man to hold any thing too deare for him on whō his thankfull mind is set especially when such a mind is set on God who every way infinitely surpasseth us who is so absolutely perfect in himselfe as he needeth nothing that we have or can do nor can receive any thing but that which is his owne yet daily ladeth with all manner of blessings us who are lesse then any of his mercies most unworthy of the least Who then would not willingly and gladly have what he might render to the Lord his God Behold here the most ready way that possibly can be prescribed to bring men to endeavour with the uttermost of their power in all things to please the Lord. Worke in them such an apprehension a sense of Gods kindnesse to them as their hearts may be stirred up to thankfulnesse Then nor hope of reward nor fear of revenge can so incite or quicken them up to any duty as their owne gratefull disposition An ingenuous and generous mind as every gratefull mind is will do much more in thankfulnes for a kindnesse done then in expectation of a kindnesse to come Perswade men therefore of the goodnesse and kindnesse that God hath done for them as you desire that they should be willing ready and forward to do any duty to God §. 79. Of a third property of right thanksgiving to render it to God III. TRue gratefulnesse hath especiall relation to the Lord. A man that is well instructed in the right forme and due manner of thanksgiving will especially returne all thanks to God whether it be for such benefits as come immediately from himselfe as all those extraordinary benefits whereof any that tooke due notice might say This is the finger of God or This is the Lords doing and it is marvellous in our eyes For such as these Moses and the men of Israel Miriam and the women of Israel gave solemne thanks to God or those ordinary benefits to the conferring whereof man addeth no helpe as the shining of the Sun the courses of the moone the former and latter raine the bounds set to the sea the sweet springs and rivers of water passing thorow the earth and many other such as are reckoned up in the 104 Psalme for which praise is there given to God or for such benefits as are conferred upon vs by the ministry of man Thus Melchisedech blessed God for that victory which Abraham had gotten over his enemies David blessed God for that counsell which wise Abigail gave him and for those bountifull gifts which he his Princes and people contributed towards the house of God and the Saints give thanks to God for the liberality of the Christians at Macedonia So cleare is the point of returning thanks to God for all manner of benefits as besides the many simple formes of giving thankes to God set downe thorowout the whole Scripture but especially in the booke of Psalmes when man commeth in any competition with God about this matter he is utterly excluded as where the Psalmist negatively of man but affirmatively of God saith Not unto vs O Lord not unto us but unto thy name give glory If ye wel observe the precepts of Scripture for performing this duty of thanksgiuing ye shal find this obiect the Lord either plainly expressed or necessarily vnderstood How frequent are these phrases Praise the Lord Giue thankes to God Yea to demonstrate that God is the proper obiect of praise these words Praise ye the Lords are so compounded together as they make but one word in hebrew which is this Halleluiah All manner of benefits do originally come from God If we receive any mediately by the ministry of man or of any other creature they are therein the instruments and hands of God whereby he reacheth out unto vs conferreth upon vs his benefits The benefits which we receive frō a wise King iust magistrates faithfull ministers conscionable lawyers skilfull physitians honest tradesmen industrious husbandmen or which any receive from good husbands or wives provident parents mercifull masters diligent and trustie servants or any other persons are Gods benefits It is therefore most due that we enquire what may be rēdred to the Lord for thē Learne we hereby in all manner of benefits to roule up our eyes to God and as we taste of the sweetnesse of them so to lift vp a thankefull heart to him that giveth them It is a swinish part to eate the mast that falleth from a tree and not to lift up an eye to the tree whence it falleth It is not enough to render any thing to man or to any other creature for the benefits we haue The Prophets quaere is What shall I render to the Lord To render any thing to the creature and nothing to the Creator is to neglect the principall doner yea to thinke more highly of the servant then of the master of man then of God which is no better then idolatry When therefore thou hast a thought of rendring enquire what thou mayst render to God what may be pleasing and acceptable to him for which we had a direction before §. 80. Of the consideration of Gods benefits working gratefulnesse IIII. A Right understanding of Gods benefits workes gratefulnesse On this ground that the Psalmists soule did right well know Gods workes he maketh this inference I will praise thee When the Israelites had such evidence of Gods prouidence over them as they beleeved his words then they sang his prayse To induce men to be thankefull unto God and to blesse his name the Psalmist aduiseth men to take notice of the kindnesses of God towards them Hereby is man convinced of the equity of the duty which is an especiall meanes to work upon the conscience and provoke him to performe that which in his iudgement he seeth to be most iust and meet that
to God O Lord. 2 A note of asseveration truly 3 An The Asseveration is a note of confidence So as II. Saints may confidently professe that relation which God is pleased shall passe betwixt him and them The Ingemination importeth an earnestnesse in that which he professeth and giveth instance that III. Confidence in the interest which Saints have in God maketh them earnest in pressing it The continuance of the mutuall relation betwixt God and him even from his birth is added as a prop to his faith Therefore IIII. Faith is much strengthened by constant evidences of Gods favour The expresse mention of his mother which is for honour sake sheweth that V. It is an honour to children to descend from pious parents §. 99. Of Saints being Gods servants I. SAints are Gods servants As this Prophet here so stileth himselfe so are the three great Patriarchs Abraham Isaac and Israel so also Moses Iob all the true Prophets the Apostles as Paul Peter Iude yea and Christ himselfe stiled Sundry are the respects wherein Saints may truly and properly be termed Gods servants 1 As all creatures are being made sustained ordered and governed by the Lord. 2 As many naturall men being deputed by the Lord to speciall functions and services 3 As many in the Church making profession of God to be their Lord. 4 As true faithfull professors who doe indeed take God for their Lord. In the three former respects as Gods creatures as deputed to select functions by God as professors of the name of God others are servants of God as well as Saints but the fourth respect which is the most honourable profitable and comfortable respect is proper and peculiar to Saints and that two waies 1 By reason of Gods affection to them 2 By reason of their disposition to God 1 God accounts them members of his house and answerably affects them as of his houshold In regard of such an affection he thus saith of Moses My servant Moses is faithfull in all my house Yea as united unto Christ and in him adopted and accepted he saith to Saints as to Christ Behold my servants whom I uphold mine elect in whom my soule delighteth 2 They are affected to the Lord as dutifull faithfull gratefull servants An heathen Monarch observed thus much and thereupon saith O Daniel servant of the living God whom thou servest continually This relation thus taken affordeth matter of gratulation and direction to such as can truly and justly apply it to themselves Gratulation by reason of the dignity of it Direction by reason of the duties that are thereupon expected 1 It is here as a dignity expressed and made the ground of gratulation And that not without cause For though this title servant be in it selfe a meane title yet in relation to God it is an high an honourable title The greatest noble-man in a kingdome thinks himselfe honoured with this title The Kings servant But what are mortall Monarchs to the immortall and incomprehensible King of kings Not onely Patriarchs Kings Prophets and Apostles but Christ the Sonne of God thought himselfe dignified with this title servant in relation to God It is therefore a noble service whereof David here saith to God I am thy servant c. and blessed Mary to the angell Behold the handmaid of the Lord. Moses also and other Saints were such servants Neither is it any marvell that holy men were dignified with this title whereas the Father thus speaketh to his Sonne It is a great thing for thee to be called my servant Such is the Maiesty Omnipotency Immutability Perpetuity Integrity Clemency Mercy Bounty and Excellency every way of this Lord as it nor will nor can repent any one to have any relation to him or dependance upon him which the royall Prophet well understood when he said to this Lord A day in thy courts is better then a thousand I had rather be a doore-keepein the house of my God then to dwell in the tents of wickednesse Psal 84. 10. The particular dignities and prerogatives of the Lords servants are such as these 1 They are all free 1 Cor. 7. 22. 2 All the services which the Lord enjoyneth are faire services Psal 19. 7 c. 1 Ioh. 5. 3. 3 The Lord gives ability to doe the worke which he expects and exacts of us Ioel. 2. 29. Phil. 2. 13. 4 He accepteth and approveth what he enableth his servants to doe Mat. 25. 21. Iob. 1. 8 9. 5 He bountifully rewardeth every good thing His wages are good and great Mat. 10. 42. 19. 29. 25. 21. 6 Gods servants get favours even for others also Iob 42. 8. 7 They are sure of safe protection from all hurtfull things and of sufficient provision of all needfull good things Isa 65. 13 14. 8 The Lord taketh care of his servants seed Psal 69. 36. 2 This relation directeth us unto such duties as here follow 1 To honour our Lord Mal. 1. 6. 2 To obey him Mat. 8. 9. Col. 3. 22. 3 To feare him with an holy trembling Eph. 6. 5. 4 To be faithfull to him Num. 12. 7. 5 To do all that we do on duty Luk. 17. 10. 6 To be no men-pleasers Gal. 1. 10. 7 To serve him onely not to serve Mammon or any other master save the Lord Mat. 6. 24. §. 100. Of Saints confidence in Gods mind to them and theirs to God II. SAints may confidently professe that relation which God is pleased shall passe betwixt him and them This confidence is manifested sometimes in the acknowledgement of that part of the relation which is on mans part and other times that which is on Gods part In this text that on mans part is professed truly I am thy servant So where he saith We are the people of his pasture and the sheepe of his hands People and sheepe are notes of relation on mans part So are clay and worke of Gods hands where the Prophet saith We are the clay and the worke of thy hands On Gods part he saith O Lord thou art our father and thou our potter To like purpose are other like notes of relation on Gods part with confidence professed thus Thou art my father my God and the rocke of my salvation Thou art my King O God Thou O Lord art my glory In these and other like places though the note of asseveration truly is not expressed yet the manner of expressing the notes of relation on the one and the other part import much confidence These and such other relations betwixt God and man give assurance of Gods gracious acceptation and favour If God meant not to deale with us as a Father with children as an Husband with his wife as a King with Subjects as a Master with servants as a Shepheard with sheepe as a Potter with pots for all these and other like notes of relation betwixt God and us are expressed