much more glorious in the cause of undertaking them All confesse that it is not so much the punishment that maketh martyrdome glorious as the cause So is it in warre The cause rather then the event makes it warrantable and praise-worthy Good successe in just warre brings much glory to the undertakers thereof In this respect victorious Gustavus carieth away more glory then Sennacherib Nebuchadnezar Darius Cyrus Alexander Caesar or other the great Conquerers among the heathen Of those Conquerors who are commended by the Holy Ghost it is said that they subdued kingdomes and wrought righteousnesse Might and Right must goe together Right without might may be much wronged Might without right may do much wrong Take we therefore a briefe view of the causes of sundry other conquerours and we shall find might without right Take we a view of the causes which moved the conquering King of Sued to undertake his warres and we shall find might regulated by right The cause which moved conquering Monarchs in former times to enter into other mens dominions and to subdue nations was especially the pride of their heart and their ambition to have the supreme soveraignty over the whole world if possibly they could atchieve it It is said of Alexander the great that when he heard the Philosophers conclusion concerning the unity of the world he wept because there were no more worlds for him to overcome Behold the ambition of mens minds how boundlesse how unsatiable it is The fore-mentioned Caesar invaded Germany France England and other nations to enlarge the dominion of the Romane Empire So did other Romane Generals before and after Caesar True it is that God in his unsearchable wisdome stirred up many of them to be his instruments to punish peoples rebellions against God In which respect they are called the Rod of the Lord his staffe his sword Yea God is said to put his sword into their hands and because the Lord useth them as his instruments they are in that respect stiled The Lords Annointed his servants his Shepheards Yet notwithstanding this secret intent of the Lord which he by their Ministry brought to passe they were stirred up by pride and ambition to do what they did So saith the Lord of Ashur O Assyrian the rod of mine anger c. I will send him against an hypocriticall nation c. I will give him a charge to take the spoile c. Howbeit he meaneth not so c. For he saith by the strength of my hand I have done it and by my wisdome c. And further to shew that they by their inward wicked disposition were set on worke it is said that when God gave people into their hands they shewed them no mercy and againe when the Lord was a little displeased they helped forward the affliction But the pious and righteous King of Sued hath made it manifest to all the world that no ambitious thoughts no desire of enlarging his owne Dominions by forcing away other mens rights from them hath embroiled him in these Germane-warres Great wrongs were done to him by the Enemy and feare given of greater if he looked not the better to himself So as he was forced to take up armes to secure his owne dominions and his neighbours bordering upon him It is noted of the Philistimes that they came up to seeke David Whereby is implied that they first provoked him to warre and his setting upon them and destroying them is thereby justified It is also recorded of the Syrians that they helped the Ammonites who had most despitefully used Davids Ambassadours Thereby Davids warring against the Ammonites and Syrians is justified Against the Ammonites for wrong done to David against the Syrians for aiding Davids enemies Such provocations had King Gustavus to enter upon these later warres He was first sought by the Enemy His Ambassadours were basely used This later Enemy sent armies under his owne Ensignes in aid of the Pole his former enemy with whom he was then in warre Besides these wrongs done to himselfe Complaints and invitations were made to him by sundry oppressed Princes and States and particularly of those to whom he was engaged by ancient allyances and confederacies By these also he was drawne into these warres wherein the divine providence hath given him so good successe and so great glory Abraham on such a ground as this later is was moved to take up armes against those that spoiled Sodom where his brother Lot was wherein the Lord gave him good successe Ioshua also on such a ground made warre against the five Kings of the Amorites who encamped against Gibcon The Gibconites were at that time in league with the Israelites Thereupon Gibeon being invaded by the Amorites sends unto Ioshua to the camp saying Slake not thy hand from thy servants come up to us quickly and save us and helpe us Thus Gustavus in affording succour to such as were oppressed and craved his aid they being also his confederates hath done that which such as were guided by Gods Spirit have done before him and that as well for securing his owne dominions as for relieving others For had that flood of warre which over flowed and in a manner ruinated the greater part of Germany beene suffered to swell and run longer and further it might have made an irrecoverable breach even unto the very Kingdome of Sued Where that floud of warre had a current it carried away the true Religion before it it bare away Princes out of their principalities other Governours out of their jurisdictions Ministers of Gods Word from their charges Owners from their possessions and others from their places and callings it deprived free cities of their immunities and priviledges and brought many mischiefes and inconveniences to many others Wherefore to preserve true Religion where it was in great hazard to be suppressed to re-establish it where it was removed to restore Princes other Governours Ministers Owners and others to their owne rights to recover to free people their priviledges to bring home the banished to take off the heavy yoke of bondage and intolerable burdens from their necks on whom they were unjustly laid and finally to prevent cruell massacres and persecutions for the Gospell sake hath this contrary streame of warre beene opposed so as violence by violence as necessity required hath beene resisted and a strong streame of sweet waters hath beaten backe a great flood of salt waters §. 127. Of the effects of the Suedish Kings warres THe blessed events that have followed upon the King of Sued his warres in Germany do give evident proofe to the truth of the ends and intents before mentioned For thereby true Religion is in many places re-established and a free liberty for exercise thereof procured to the professours of it Ancient immunities and priviledges are recovered Princes other Governours Ministers of the Gospell States Polities private Lords and Owners are restored to their dominions dignities charges callings inheritances and
For the Lord will take his opportunity 2. When thou supposest that the uttermost of an extremity is come then put fire to the powder of thy prayer then stirre vp thy soule to all feruency then be instant and importunate then giue the Lord no rest then especially plead these and such like promises I will neuer leaue thee nor forsake thee He that shall come will come and will not tarry God is faithfull who will not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape When thou passest thorow the water I wil be with thee and thorow the rivers they shall not over flow thee when thou walkest thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Be so farre from fainting by reason of the extremity of distresse as rather with stronger confidence expect deliuerance This being Gods opportunity put him in mind of thine extremity and thus plead it Arise O Lord haue mercy for the time to haue mercy yea the set time is come Psal 102. 13. O Lord heare O Lord forgive O Lord hearken and doe deserve not for thine owne sake Dan. 9. 19. Onely let the truth of confidence be manifested by repentance He that repenteth may be confident when the time to saue is come §. 42. Of applying to our selves Gods dealing with others IIII. DVe obseruation of Gods mercy to others maketh men in like cases to acknowledge Gods mercy to them This was it that moved the Prophet to say that when he was brought low the Lord saved him because he had duly obserued how the Lord preserved the simple Well note the formes of praise that are recorded in Scripture and you shall find it vsuall with the Saints to relate Gods accustomed dealing with others to be such as it was with them To omit the many Psalmes of David that are pertinent to this purpose the two hymnes of Annah and the Virgin Mary give good proofe hereof Men ordinarily behold Gods dealing with others with a single eye whereby they are so convinced of the verity and equity of that which they see as they cannot but acknowledge the like when the like falleth out in their owne case Behold here what good we may gaine to our selves by taking notice of the divine properties as they are exercised on others Few or none can so well discerne the evidences of Gods providence and mercy or of his justice jealousie and displeasure in themselves as in others Objects brought too neare to the eye cannot be distinctly and clearely discerned Selfe-love dimmes mens sight in their owne case When others partake of any good thing we can soone say O how good is God unto them When judgements are executed on others we are ready to ascribe it to the justice of the Lord. Well seeing we are so forward to discerne Gods dealing in other mens cases let us make good use of this our disposition and do so still that hereby we may be brought to the minde of this holy man and finding the Lord to deale with others as he doth with us acknowledge as much and that as in works of judgement to be humbled the more so in works of mercy to be provoked to more hearty thankfulnesse as we shal be when in truth and on just ground we can say The Lord that sheweth mercy to them that are in misery was very mercifull to me when I was in miserie §. 43. Of the exposition and resolution of the seventh Verse PSAL. CXVI VII Returne unto thy rest O my Soule for the LORD hath dealt bountifully with thee HEre beginneth the second part of this Psalme which setteth out the Prophets Protestation for his after purpose This hath respect 1. To his Inward disposition 2. To his Outward conversation For his inward disposition he professeth a quiet setling of his soule Rest whereby his inward disposition is here expressed is opposed to travell and labour or to trouble and sorrow and that both outward and inward Here it is taken in the latter respect as opposed to inward trouble and anguish as is evident by the relation it hath to his soule It importeth an assurance of Gods favour to him and tranquillity of mind and peace of conscience thence arising This rest he calleth his soules because it was a rest wherein his soule had solaced her selfe before which the Lord having given he sweetly and quietly enioyed as his owne But it seemeth that his bitter affliction had bereaved him of it and therefore as to a right lost and recovered againe he saith Returne For this is the very word which the Angell useth to Hagar when she fled from her mistresse Returne As Hagar thorow her mistresses rough dealing with her fled from her so the soule of this Prophet by reason of affliction fell from her former quiet confidence in God As the Angell therefore biddeth Hagar returne to her mistresse so the understanding of this Prophet biddeth his soule returne to her rest Very elegant and emphaticall is this manner of the Prophets directing his speech to his Soule as to another person thus O my soule Hereby his vnderstanding well enlightned and resolved of Gods favour to him stirreth up his will conscience heart and affections to be quieted and no longer perplexed and troubled with doubts and feares about Gods wrath but to rest assured of his love and favour To shew what good ground there was for his soule to repose it selfe quietly in the Lord headdeth For the Lord hath dealt bountifully with thee The first particle being a causall particle FOR sheweth that this is added as a reason of that which went before The reason is taken from the manifestation of Gods fauour to him and it may thus be framed He with whom the Lord dealeth bountifully may well rest on the Lord. But the Lord hath dealt bountifully with thee O my soule Therefore thou O my soule maist well rest on the Lord. One Hebrew word is expressed by this circumlocution hath dealt bountifully The word properly signifieth to repay it hath in that signification relation to some thing done before and that good or evill and in both these senses it is attributed to God and men God is said to repay or reward the righteous according to their righteousnesse and to the wicked to repay or render a recompence In these respects he is called a God of recompences Men likewise are said to repay or render for good and for evill But the word is also simply used without relation to any thing before especially being attributed to God and that in the better sense for conferring or bestowing some good Thus doth the Psalmist pray to God to be recompenced that is graciously dealt with by him and acknowledgeth that he hath so dealt with him In this simple signification doe Hebrew Expositors
inferre upon feare and love of God which are the two principall affections whereby our high esteeme of God and due respect to him are manifested a walking in his waies and keeping his commandements thus Blessed is every one that feareth the Lord that walketh in his waies Feare God and keepe his commandements Love the Lord and walke in his waies This is the love of God that we keepe his commandements The duty comprised under this Metaphor of walking is oft and much pressed thorowout the Scripture and that under this very word It is commanded commended rewarded and thereupon conscionably it hath beene and still must be observed and that in regard of 1 Gods glory 2 Others good 3 Our owne good 1 By practice it is that the virtues or praises of him that hath called us out of darknes into his marvelous light are shewed forth Thus men may see our good works and glorifie our Father which is in heaven Good cause therforehad the Lord to say Herin is my Father glorified that ye beare much fruit 2 By practice it is that such as are called are stirred up to an holy emulation for they that walke aright become ensamples to others and such as are not called may either be wonne or haue their mouthes stopped 3 By practice it is that sincerity of heart integrity of conscience soundnesse of faith and truth of all graces are manifested cherished and increased Yea and the presence of Gods Spirit in us testified Hereby inward assurance is gained and outward evidence is given of our election before the world and of our salvation after the world Many judgements are by this walking or prevented or removed or mitigated or sanctified and everlasting perdition avoided If motives may be of force to provoke us to performe a duty motives are not wanting to provoke us to this duty of walking as here it is professed What may now be thought of such as having attained to a sufficient measure of knowledge and are with that which they know of God and of his kind dealing with them inwardly affected and are thereupon moved to professe as much loue as the Prophet here doth but yet faile in performance in practice They walke not Their apprehension affection profession are all in vaine except to be as so many evidences against them to make them the more inexcusable and to aggravate their judgement the more I deny not but that knowledge of God and of his favour towards us a good liking thereof and a cheerfull acknowledgement and profession of what we know are very needfull and usefull For walking without knowledge must needs be preposterous and erroneous without a good affection hypocriticall and vaine and without a free profession too too timorous So as these three are necessary though not sufficient Question may be made of the truth of them all where they are not sealed and ratified by an answerable walking and practice And adversaries of the truth will take the more occasion to slander the truth Our adversaries doe much urge against us and our profession that we walke not that we practise not and alleage this against our profession to impeach the integrity of our religion which should make us more conscionable in shewing forth our good workes for stopping of their mouthes Our doctrine is even in this point as in others sound and orthodoxe In Schooles in Churches by preaching by printing we teach a necessity of walking of practising of doing good works according to this rule of the Apostle Tit. 3. 14. Let ours learne to maintaine good works for necessary uses that they be not unfruitfull And we acknowledge them to be so necessary as without them we cannot be saved The ground of their cavilling against our doctrine about good works is because we do not set too high a prize upon them and make them meritorious which is to make them no good works but proud presumptuous damnable diabolicall works There be many forceable reasons for the necessity of good works though that vaine frothie windy false arrogant impious blasphemous reason of merit be not pressed They are expresly commanded of God therefore necessary Though they be not the cause of raigning yet they are the way to the kingdome out of which way we cannot attaine to the Kingdome therefore necessary Though the faithfull are not justified by them yet by them is their faith justified Iam. 2. 22. therefore necessary Though the doing of them do not merit eternall life yet the not doing of them meriteth everlasting death Mat. 25. 41 42 therefore necessary Though by the strict standerd of the Law being found unperfect they are rejected yet by the gracious mitigation of the Gospell being found sincere they are accepted therefore necessary Though when we shall have done all those things which are commanded us we are unprofitable servants yet by doing according to our ability what we are commanded we shew our selves gratefull children therefore are good works necessary This last motive is of more moment with an ingenuous child then any merit can be For when the beleever thorowly pondereth the free grace and rich mercy of God in giving him Christ in accepting him in Christ in pardoning all his sinnes in reserving eternall life for him his heart is so inflamed with a desire of testifying all gratefulnesse as he is ready with his uttermost power to do whatsoever he may know to be well-pleasing unto God Now Gods Word declaring that to do good is a sacrifice well-pleasing to God the fore-named desire doth more enforce him to do good then the merit of many heavens could Gratefulnesse more worketh on an ingenuous spirit then reward can And that which in way of gratefulnesse is wrought is much more kindly wrought then that which is done for recompence Answerably it is also more acceptable to God for it manifesteth a better respect towards him 2 Ye that have tasted of the bounty of the Lord and are well informed in his good-will towards you and thereupon have your hearts inflamed with the heavenly fire of love and are stirred up to purpose and promise to approve your selves to him have a care of your cariage and ratifie the truth of all by an answerable walking Sweet is that melodie and happy is that harmony where mind heart tongue life and all consent to make a concent Say therefore and do as ye say I will walke and that with such a mind as is set out in the next doctrine §. 60. Of persisting in good courses II. SAints must proceed in their approved practice They must not be wearie in well doing Marke them saith the Apostle which walke so as they have vs for an example What kind of walking doth he meane He himself hath plainely and fully expressed it in the verses before It was this To follow on To reach forth unto the things which are before
it should be performed By this take notice of a maine reason of mans ingratitude The benefits of the Lord which occasion matter of thanksgiuing are either not at all obserued but passed ouer without regard or else soone forgotten When the Lord by his Prophet upbraideth to the Israelites their great ingratitude he rendreth this reason thereof Israel doth not know my people doth not consider And when the Psalmist speaketh of their like ingratitude he rendreth this reason They sorgat God their Sauiour which had done great things in Aegypt Where there is no knowledge of a benefit there can be no good esteeme thereof What is not esteemed can not be affected No man will enquire what hee may render for that which he affects not Againe that which is forgotten is as not knowne as not esteemed as not affected They therefore that either take no notice of Gods benefits or soone forget them after they have once knowne them must needs be ungratefull But without all doubt remembrance of kindnesse incites gratefulnesse To preuent this crime of ingratitude a crime most odious to God and man 1. Be diligent in obseruing Gods benefits Psal 85. 8. 2. Oft and seriously meditate thereon that they may not slip out of thy mind and memory Psal 77. 11 12. 3. Speake of them to others as he that said Come heare all yee that feare God and I will declare what he hath done for my soule Psal 66. 16. This is the way to make thee see and say Gods benefits are towards mee and thereupon in testimonie of gratefulnesse heartily to enquire what shall I render to the Lord §. 81. Of a fourth property of gratitude by one kindnesse to be put in mind of many V. GRatefulnesse raiseth the mind from some favours to all This generall particle all is not so strictly to be taken as if no favour or benefit were to be left out for so many are the benefits which God from time to time doth bestow upon vs as it is not possible to fasten our mind upon them all but it is to be taken of the severall kinds of Gods benefits as Generall Particular Publike Private Temporall Spirituall c. and of as many seuerall and distinct brāches of these as we can Thus whē David was setled in his Kingdome and thereupon tooke occasion to praise God in his Psalme of praise he reckoneth up all those kindnesses which God had done to his people from the time of their firstfathers Abraham Isaac and Iacob yea he giveth this expresse charge Talke ye of All his wondrous workes So Iehosophat when he consulted upon the promise of victory which God by his Prophet had given him to praise the Lord the 136. Psalme which containeth a catalogue of all Gods mercies was appointed to be sung That sweet singer of Israel who well knew how to order his formes of praise to God as affirmatively he promiseth to shew foorth All Gods marveilous works so he giveth a negative charge to his soule not to forget all or any of his benefits As more fuell added to fire maketh the flame the greater so more benefits brought to an heart set on fire to praise the Lord enlargeth it the more and enflameth it with an holy zeale This patterne is worthy our imitation and affordeth an excellent rule to stir us up heartily cheerfully and zealously to praise the Lord. The rule is this to be so acquainted with the severall kinds of Gods benefits as on all occasions they may be presented to our minds Without all question the Prophets mind was upon many and sundry sorts of benefits when he said all his benefits are towards me He did not confusedly use this generall particle all as many doe when they professe to thanke God for all his benefits and yet have none at all in their minds His spirit was otherwise disposed then to content it selfe with such a generall indefinite cold loose formall forme of acknowledging Gods benefits If we would accustome our selves to make diaries of Gods blessings on us and when we are before God recompt them in order oft call to mind how frō our mothers womb he hath bone our God how in every estate and degree of our age he hath blessed us and that with all manner of blessings temporall and spiritual privative and positive conferred on our selves and those that belong unto us yea on the nation city parish or family where we live then would not such a generall clause as this all his benefits are towards me be an idle clause but the mind which is large in apprehension where it is well informed would comprise much matter on it even so much as would set the heart on fire with zeale §. 82. Of particular sence of kindnesse whereby the heart is stirred up to thankfulnesse VI. SEnce of Gods kindnesse to ones selfe doth most enlarge the heart to thankfulnesse Words of particular relation betwixt God that is praised and the persons that praise him used in formes of praise give good proofe to this point Such are these O Lord my God my strength my defence the God of my mercy my rocke my fortresse my deliuerer my buckler the horne of my salvation mine high tower c. That which here is generally implied under this clause all his benefits towards me is in sundry particulars exemplified thorowout the whole booke of Psalmes Take a few instances for many Thou hast maintained my right and my cause He tooke me he drew me out of many waters he deliuered me he was my stay c. In particular let the five first verses of the 103. Psalme bee well obserued for this purpose Men are most sensible of kindnesses done to themselves the sweetnesse whereof their owne soules doe taste Now according to the taste and sence of a kindnesse is the heart quickned and stirred up to thankfulnesse Though it be an effect of naturall selfe loue to affect the heart with such good things as a man himselfe is made partaker of yet is it not against spirituall love to make an advantage thereof and to use that affection of the heart to kindle and inflame our zeale unto a more feruent manner of praising God Among other mercies take especiall notice of such as in particular concerne thy selfe as he that said I will declare what God hath done for my soule In this consideration first marke such as are most proper and peculiar to thy self wherof thou maist say He hath not dealt so with others So did he who said He chose Dauid his servant c. Then observe what part thou hast in such as are common with others And here consider what relation there is betwixt thee and those others whether they bee such as are committed to thy charge neerely united to thee of the same family or alliance or parish or incorporation or nation or profession Neere relations will affect
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
the kind of sacrifice The word signifieth confession and it is applied sometimes to mans sinnes and sometimes to Gods properties and works Ioshua useth this word where he saith to A. chan Make confession to God meaning confession of sinne And the Psalmist useth this very word where he saith to God I will publish with the voice of confession or thankesgiving and tell of all thy wondrous workes In this sense this word is oft used That staffe of the Psalme of praise which is foure severall times repeated by this word doth set out praise and thanksgiving to God thus Let men confesse before the Lord his goodnesse Hereupon that sacrifice which was offered up when men recounted and acknowledged Gods mercies towards them was called a sacrifice of confession which phrase is here used in this text and translated sacrifice of thanksgiving or sacrifice of praise The signification of the Hebrew word is the rather to be observed because it doth excellently set out the nature of thanksgiving or praise as it hath reference to God which is to confesse and acknowledge God to be what he is to do what he doth and to give what he giveth To offer a sacrifice at such a confession or thanksgiving added much to the solemnity thereof and made it more honourable in it selfe and more acceptable to God which that we may somewhat the more distinctly discerne let us take a briefe view of the severall sacrifices which were appointed by the law to be offered §. 111. Of the severall sacrifices of the Law A Sacrifice as the word is usually taken in the Law was A pious rite whereby something was offered to God I terme it a rite because it was one of those externall ceremonies which God ordained to be used in his Church till the fulnesse of time should come I adde this attribute pious unto it to shew that it was an action of piety a part of divine worship In every sacrifice something either with or without life was brought and by the Priest in the name of him that brought it offered to the Lord. Herein lieth a maine difference betwixt this and other rites and in speciall betwixt a sacrifice and a sacrament The essentiall action of a sacrament is a receiving from God of a sacrifice an offering to God They which entred into the arke and abode therein they which passed thorow the red sea and they which were under the cloud all which were sacramentall rites answerable to our sacrament of Baptisme received thereby preservation protection and direction from the Lord. So they which were circumcised received the seale of remission of sinnes They which celebrated the Passeouer received the scale of deliverance from bondage They also which eate Manna and dranke the water that flowed out of the rock which answered to the Sacrament of the Lords Supper apparently received both spirituall and temporall blessings from the Lord. But in all manner of sacrifices something was brought and offered to the Lord as will more evidently appeare by a particular enumeration of the severall sacrifices which may thus be distinguished Two ends there were of sacrifices One to pacifie the wrath of God provoked against man for his sinne On which ground David giveth this advise to Saul If the Lord have stirred thee up against me let him smell an offering Another to gratifie God for some favour received Thus Asa and his people having gotten victory over the Ethiopians that came against him with an army of ten hundred thousand offered of the spoile to the Lord. According to these ends sacrifices were 1 Expiatory for expiation of sinne 2 Gratulatory for testification of thanks Expiatory sacrifices were expresse types of the sacrifice of Christ by which onely sinne could be taken away Vnder this head are comprised Whole burnt offerings for attonement severall sorts of sacrifices for the sinnes of severall persons as of Priests whole assemblies Princes and private persons and all kinds of sacrifices for cleansing such as were legally uncleane as lepers those that had running issues or had touched a dead corps or any uncleane thing with the like Gratulatory sacrifices were visible representations of that praise obedience and benevolence which all Gods people are bound unto Of these there were two sorts 1 Such things as had life and were slaine 2 Such as had no life and were offered to God Many peace-offerings free-offerings vow-offerings and first-lings of living creatures were slaine for gratulatory sacrifices and that to shew that even in gratulation expiation must be made and that by the bloud and sacrifice of Christ all things are made acceptable to God The word therefore that importeth slaying is attributed to gratulatory sacrifices Their meat-offerings and drink-offerings many free-offerings and vow-offerings first-fruits tithes and such like were of things without life These are usually expressed by a word that properly signifieth a gift which we translate offering because in way of gratitude they were given to the Lord and offered up to him Gratulatory offerings were ordinary or extraordinary Ordinary were those which were constantly offered every morning and evening and at other times in their seasons were brought as first-fruits tithes c. Extraordinary were such as for removing some great and imminent judgement or conferring some speciall blessing were brought and offered unto the Lord. 1 The offering up of these extraordinary sacrifices set out a most solemne and extraordinary manner of praising God And this is the substance of that which the Prophet here intendeth under this phrase I will offer to thee the sacrifice of thanksgiving For they offered to God not in regard of any need that God had but as giving thankes for what hee gave and as sanctifying the creature Of an extraordinary manner of praising God for extraordinary favours sufficient hath beene before delivered § 3. 2 The testifying of his gratitude by an outward warrantable rite was before expressed Verse 13. § 86. 3 The kind of sacrifice whereby the Prophet would testifie his thanksgiving was a duty of piety an especiall part of Gods worship prescribed by God and of force in those daies from which particular wee may safely inferre this generall I. True gratitude to God is to be testified by performing due worship to him 4 This rite being such an one as in and by it that which God by his law required was given to him it giveth instance that II. What is warrantable must in gratitude bee given to God §. 121. Of testifying gratitude by piety I. TRue gratitude to God is to be testified by performing due worship to him As this is implied under offering of sacrifices whereby the Iewes were wont to testifie their gratefulnesse when they had more then ordinary occasion to do so so is it in other places more plainely and expresly set downe as where the Psalmist saith I
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
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
instance in David Salomon Asa Iehosaphat Hezekiah Iosiah Nehemiah and other pious Magistrates And because Governours of families whether husbands parents or masters are in their houses as Kings and Priests to them also it belongs to see that such as are under their charge do praise the Lord. Thus Elkanah for this very end tooke his wives along with him when he went to the Temple Thus for this very end also Iacob calleth upon his whole houshold wives children servants and all that were with him to prepare themselves solemnly to praise the Lord. And Ioshuah undertaketh for himselfe and his houshold to serve the Lord. Finally it appertaineth to neighbours friends and all sorts even of private Christians by vertue of the common bond of nature whereby all are one flesh and that nearer bond of spirituall union whereby all are one body For these mutuall duties of exhorting one another of provoking one another of edifying one another before mentioned are not restrained to any particular sorts or kinds of people but extended to all of all sorts This was wont to be the Saints phrase O come let us sing unto the Lord Psal 95. 1. And as a property of all that are of the Christian Church it was of old foretold that many people shall go and say Come ye and let us goe up to the mountaine of the Lord c. Isa 2. 3. This is an especiall meanes of promoting and advancing Gods glory to doe it by many tongues They which are guided by Satans spirit have their Come their mutuall cohortations and provocations They use to say one to another Come ye we will fill our selves with strong drinke Come with us let us all have one purse Come let us take our fill of love Hence is it that the number of wicked ones so increaseth that they are so audacious and impudent in their courses and that they carie all before them as a violent streame occasioned by the gathering together of many waters They do without all question aggravate their condemnation hereby yet do they hereby become witnesses against many that professe themselves to be the servants of God in that the spirit of Satan which ruleth in them is more effectuall in them to advance Satans throne then the spirit of grace in many of them which professe themselves to be the servants of God to promote the glory of God But as for such as are willing and forward to give evidence of their zeale of Gods glory of their love to their brethren and of that assurance they have of the raigne of the Spirit of grace in them by inciting others to praise the Lord let them well note the next doctrine §. 121. Of practising our selves what we provoke others unto II. WE must our selves practice what wee provoke others unto We may and must as we heard in the former § desire Saints to give thanks for us but withall we may not faile our selves mutually to give thanks for our selves and praise the Lord. So did this Prophet as we have seene at large from the beginning of the 12 verse to this last clause of this Psalme Observe the patternes of such as in Scripture are approved for their zeale in stirring up others and you shall find them forward to doe themselves what they incited others unto We will arise and go to Bethel c. saith Iacob Gen. 35. 3. As for me and my house saith Ioshua Ios 24. 15. we will serve the Lord. It is an usuall phrase of such as heartily desire to advance the glory of God to expresse their desire in the first person of the plurall number whereby they shew that they intend themselves to do what they require of others and therefore incite themselves as well as others thus Let us offer to God the sacrifice of praise continually Let us sing unto the Lord. Let us goe up to the mountaine of the Lord. We will praise thy name O God for ever We will give thee thanks for ever We will shew forth thy praise Vnto thee O God doe wee give thankes doe wee give thanks 1 Thus our care to stirre up others to praise God will indeed appeare to arise from a true zeale of Gods glory from true Christian love and from the spirit of grace dwelling in us when we our selves do what we perswade others unto 2 Thus shall we add an edge to the exhortations we give others when they see us leading the way before them If souldiers see their captaines forward to those enterprises whereunto they incite them they wil be much more encouraged and heartned thereunto Wherewith can a Physician better perswade a patient to observe the diet which he prescribes then by observing it himselfe 3 Refusing to practice our selves what we exhort others to doe maketh our exhortations to be profitable nor to others nor to our selves Not to others because the edge of our exhortations must needs be much blunted thereby For people wil be ready to say Physitian heale thy selfe Hardly will they be brought to think that we speake to them from our hearts or that we our selves are well perswaded of the equity excellency necessity and benefit of that whereunto we perswade them Not to our selves because thus they are made evidences against us witnessing that we knew the right course which we refused to take whereby we make our selves worthy of more stripes and aggravate our damnation 4 This great mischiefe beside many others ariseth from not practising what we perswade others to that impious mens mouthes are opened to disgrace our profession and blaspheme the name of our God Thou that teachest another teachest thou not thy selfe The name of God is blasphemed thorow you Yee therefore that desire to manifest a true intention of heart in advancing the glory of God after the best manner that you can and to give proofe that an holy zeale of Gods glory possesseth your soule and setteth you on work to do what you doe in inciting others to praise the Lord ye that desire to have your pious endeavours therein to be of good use not to prove frustrate and vaine but to be effectuall to the end you aime at yee that would not pull downe with one hand what you seeme to build up with another nor afford occasion to them whom you stirre up to so weighty and bounden a dutie to thinke that by-respects moove you to incite them in that wherein yee your selves are so cold and carelesse yee that would have comfort in performing so warrantable and profitable a dutie Take due notice of the direction here prescribed Vpon your owne performance as the Psalmist here doth provoke others to be followers of you and to doe as you doe First say and say it from the heart to him that searcheth the heart in truth to him that desireth truth in the inward parts say unto the Lord I will offer to thee the sacrifice of thanksgiving and then say
possessions Many people are eased of their heavy burdens and grievances There hath also hereupon followed a great abatement of the greatnesse of the house of Austria and such a diminution of the power thereof as that they who have beene the chiefe pillars of the Church of Rome are by these late victories got against them disabled as we hope from helping forward the Popes designe of reducing the Christian world to an absolute obedience unto his chaire yea and from further promoting their owne ambitions desires of the Monarchy of Europe By the fore-named successe there is also procured much addition and great strength to the Protestant parties by digesting all Germany into their body and a great means effected for facilitating the unions betwixt those that to the great scandall of the Profession and dishonour of those worthy lights of the Church Luther and Calvin have beene distinguished by these factious titles Lutherans and Calvinists Great security is hereby further brought to the reformed Churches in France who could never be reduced to the termes wherein they now are so long as the Protestant Princes in Germany retained freedome and power in their owne dominions A way is also hereby opened to the very gates of Rome whereby the threatnings against the seven-headed beast may in the Lords appointed time be accomplished Finally there is great hope given of establishing much peace and security to all the true Churches of God and many other blessings are expected which the Lord grant to his people §. 128. Of praising God for the fore-said mercies TO make a briefe recapitulation and to gather up the Summe of all for the better application of the maine point intended The Lord having secured our Peace and removed from us his judgements of Plague and Famine The Lord having restored to the reformed Churches in France a gracious liberty for exercising their Religion The Lord having with more then ordinary successe prospered the affaires of our nearest Neighbours the States generall of the united Provinces in the Netherlands The Lord having succoured his oppressed Churches in Germany and given to their Deliverer victories beyond expectation unto admiration The Lord having given very many cleare evidences of his fatherly care over his Churches every where and of his gracious providence towards them even now in these our daies Should not our soules be affected with all and every of these mercies Should they not be incensed with an ardent zeale of setting forth the honour of his name We and others of the same profession of the same religion enjoy the comfort and benefit of the fore-mentioned mercies and of many other mercies flowing from the divine Providence and shall not the Lord who so ordereth his Providence for our good have the praise and glory thereof Who can give suâ—â—icient thanks Nay whose soule can be satisfied in rendring praises to so good and gracious a God for so many and so great blessings so seasonably and so freely conferred on his Churches Should not all Ministers of the Gospell make their Churches to ring againe with sounding forth Gods praises Should not publishers of bookes make mention of these mighty works of the Lord to the further publishing of his name Should not the wits of all divine Poets bee set on worke to indite due formes of praises for the better magnifying of his name who hath done so glorious things for us Should not every Christian soule in the best manner that it can adde something to the magnifying of Gods name as every one brought something to the building of the Tabernacle Did we not while the Lord was time after time shooting out against us and others his three deadly arrowes of plague famine and sword humble our soules before him and call upon him instantly continually to spare his people to remove his wrath to take away his judgements Should we not now the Lord having gratiously heard our prayers for our selves and others be hearty and zealous instant and constant in rendring all possible praise and thankes unto him It hath beene before declared how true gratefulnesse hath especiall relation to God and ascribeth the glory of all deliverances to him and that Praise is the best gift that can be given him and that thereupon Saints are never satisfied in setting forth Gods praises They content not themselves with an inward affection of praising God in their owne soules or secretly betwixt God and themselves but they must needs breake forth into praises of God and manifest their inward gratitude by outward gratulation and that publikely boldly among much people in the middest of great assemblies exhorting and inciting others to praise God with thee and themselves conscionably practising what they incite others unto Now we have so great and just grounds at this time to praise God let us take the occasions of stirring up our owne and others spirits to do it heartily and zealously that God finding his blessings conferred on a gratefull people may never repent any kindnesse done but may go on to adde victory to victory successe to successe blessing to blessing till he have finished the good worke done for his Churches and accomplished the promises which he hath made for destroying the kingdome of Antichrist calling the Iewes bringing in the fulnesse of the Gentiles and consummating all things by his last and most glorious comming Wherefore Blesse the Lord O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits My heart is fixed O God my heart is fixed I will sing and giue praise Awake vp my glory I my selfe will awake early My tongue shall speake of thy righteousnesse and of thy praise all the day long Behold blesse ye the Lord all yee seruants of the Lord. Giue vnto the Lord glory and strength giue vnto the Lord the glory due to his name O giue thankes vnto the Lord for he is good for his mercy endureth for euer Let the redeemed of the Lord say so whom hee hath redeemed from the hand of the enemie Let them that were exiled say so whom he hath brought to the place of their habitation Let them that were oppressed say so whom hee hath eased of their heauie burdens Let them that are freed from the infectious plague and from pinching famine say so So let them say who are restored to a free exercise of their religion Praise yee the Lord who quietly sit on your thrones of iudgement to execute righteous iustice and Chance See Fortune 31. Children to bee dedicated to God betimes 220. Children so soone as capable attend to instruction 221. Childrens honour to have pious parents 222. Church See House of God Confidence whence it ariseth 217 Confidence which Saints have of their interest in God makes them bold to presse it 217. Confidence manifested by earnestnesse 218. Counsell how one may himself 97. Courts of Gods house 253. D DAnger See Distresse Death