But because it is uncertain This rule walk by First Though simply if we compare state with state it is best to be with Christ for that is the end of our life there is perfection and consummation of holinesse there is fulnesse of joy and pleasures for evermore Yet secondly for thee whose service God hath use of on earth it is better to live on earth the yeers of Methuselah doing God service then to be whirried as Elias with chariots of Angels presently into heaven In heaven thou hast thine owne glory on earth thou promotest Gods glory and in the end findest a glorious reward proportioned to thy measures of doing service to God here upon earth What then may we say of them whom God hath taken away in the prime of their life as that peerlesse Iosiah amongst the posterity of David Answ What but what Saint Paul speaks of the Martyrs The world was not worthy of them that people unworthy of such a pearl a Prince so peerlesse as was Iosiah for now the Lord remembred the sinnes of Manasseh and the time of vengeance drew neer upon that rebellious and gainsaying people Secondly Or that God saw their weaknesse and some likelihood of their corruption therefore took them away by death as Henoch by transmutation Ne malitia mutaret intellectum Thirdly Or they had served their generation according to Gods will as is said of David Act. 13.36 therefore fell asleep or as our Saviour Had finished the work which God had assigned them to do and were therefore taken away unto glory Ioh. 17. they had finished their course and kept the faith and were now to receive their crown of their righteousnesse 2 Tim. 4.7 8. And yet it is true while God gives ability and opportunity to do him service upon earth while he calls us to do him service upon earth while he hath use of our service of men upon earth it is his great blessing to reserve us to walk before him in the land of the living to be preferred in our choice before the hastening of our salvation and glory in the kingdome of heaven Blessed be thy glorious Name most glorious God Father Sonne and holy Ghost for all thy mercies for thy marvellous loving kindnesse shewen to me in a strange city in rescuing me from the gates of death and from the jaws of the grave in love delivering my soul from the pit of corruption preserving my life to walk before thee in the land of the living Lord God What shall I render unto thee for all thy benefits thou hast done unto me for this unspeakable mercy thou hast vouchsafed unto me It is little too little for so great a favour to praise thy power thy goodnesse thy grace thy mercy thy truth and my heart is too narrow to comprehend the heighth and depth of thy love to me in Christ Iesus even in this one favour vouchsafed unto me Lord enlarge my heaâ—t and â—ffectioâ—s fill it with love of thy Majestie zeal of thy glory Take up body and soul what ever I am or have to thine own use Behold Lord truly I am thy servant disiâ—ing to do thee service upon earth Lord accept my endeavours pardoâ— mine imperfections give more strength to perform Lord I am willing to do it yea my heart is ready Be pleased Lord to accept these calves of my lips this poor weak morning sacrifice of praise and thankesgiving which goeth not out of fained lips Lord thou knowest it accept it therefore for thy promise sake for thy mercy sake for the merits sake of sonne Iesus the Mediatour of all Grace and mercy to the sonnes of men To him with thee O Father of mercies O holy Spirit Comforter of the Church and chosen children be all honour and glory for this and all other thy mercies towards all Churches of thy Saints for ever and ever Amen That might here be annexed by all good means to cherish life that we may perform the service God expects from us Scripture points us to four causes or means of shortening life First Immoderate sorrow especially for things of this life Prov. 12.25 Heavinesse makes the heart sloope Prov. 15.13 By sorrow of heart the spirit is broken see 2 Cor. 7.10 Secondly Intemperance whether in diet or other luxurie which what tends it unto but the shortening of the dayes Plures gula quam gladias and it is that the Lord foretells to men given to the flesh Prov. 5.11 The flesh and bodâ— are consumed see Prov. 6.26 and 7.23 Thirdly To this adde those other grosse crimes for which God hath threatened untimely death the blood-thirsty and deceitfull live not out half their dayes either the sword of the Magistrate seizeth on them or else Gods immediate hand taketh them away as we see in Absalon Adonijah c. Fourthly immoderate pining of the body with immoderate fasting watching labour though never so religiously imployed see Col. 2.23 If we follow the second reading which perhaps is here implied it implies the promise or vow of David in thankfulnesse unto God for his marvellous deliverance vouchsafed unto him Wherein are three things considerable First The act Secondly The manner Thirdly The mean First The act is to walk or to serve God Secondly The manner in sincerity Thirdly The meane implyed in the Trope Before him But so see we the generall fruit of all Gods gracious deliverances vouchsafed us the duty we owe him in liew thereof that is to do him service in that rank or station whatsoever it is God hath placed us in so Zacharie speaking of the end of that great deliverance from spirituall enemie it is to serve him in holinesse and righteousnesse Luke 1.74 75. and Psal 50.15 23. hence Davids acknowledgement and protestation Psal 116.16 17 18. To fill up the meaning that must be weighed That the Lord expects in respect of speciall favours speciall service increase of our measures according to the measures of our abilities Ye must understand that there is upon all a generall obligation and duty of service that they owe unto God arising from benefits they enjoy in common with others as Creation Providence Redemption Word c. which bond yet by speciall favours grows more strait especially when they grow towards personall and we become after a sort proprietaries in them for example Israel had a bond of service as heathen from Creation and Providence but much more for the specialty of Gods favour in their deliverance from Aegypt wherefore that is prefixed as a reason of obedience to the Decalogue Exod. 20.2 in shewing his word unto Iacob his statutes and ordinances unto Israel so is the bond yet more increased Psal 147.20 Levi had yet more then Israel God had singled them out of all the Tribes of Israel to minister before him Num. 16.9 therefore he looked to be sanctified by them especially Levit. 10.3 wherefore see this a circumstance of aggravation upon Hezekiah 2 Chron. 32.25 that he rendred not unto
save sinners Saint Peter to Cornelius Act. 10.34 I perceive of a truth that God is no respecter of persons David Psal 147. He bindeth up the broken in heart he tells the number of the starres Why goes he not on in his numeration Devotion wills him to notice this observation Great is our Lord and of great power his understanding is infinite The benefits thence accruing to us are specially two First It is an excellent strengthening of faith concerning all truths God hath revealed touching his Nature and Will ye may observe Gods owne servants sometimes overtaken with doubtings of the Attributes of God of his Mercy and Grace the Prophet Psal 77.7 8. of his Truth Ieremiah Ierem. 15.18 Wilt thou be altogether unto me as a Lyar and as waters that faile Of his Power Zechariah Luke 1. and Sarah Gen. 18. yea Moses who had so often seen the power of God yet at a time doubted Num. 20.12 Here now hath Observation place as a potent means to strengthen our Faith The Nature of God and Conclusions touching it we have delivered in the Scriptures and had we no experiment are bound to beleeve them the evidence of all and arguments demonstrating them we have in his works of Creation and Providence specially in the things that we see wrought before our eyes To this end tends the History of Scripture and had we wisedom we should observe in the daily proceedings of providence towards others towards our selvs what would silence the godlesse thoughts of Infidelity Justice Trueth Power Mercy Goodnesse c. we daily experiment and yet fools as we are observe not No marvell then if in time of Temptation our Faith grows so languishing A second benefit thence issuing is hope of obtaining what ever good thing we experiment according to the promise of God See 1. Sam. 17.36 37. in David and Paul 2. Cor. 1.10 and 2. Tim 4.17 18. David goes farther to time of forefathers Psal 22.4 5. And the reason is good such as the Lord hath been to others to us so will he be to us if we resemble in behaviour I say as Moses Oh that this people were wise Vse that we had all this wisedome to observe the Lords Actions of Justice Mercy Providence Truth Goodnesse to others to our selves There lives not the man on earth but tastes all these in his own person yet how few are they that observe them So of Threatnings Sundry precious Promises are given unto us faith * 2 Pet. 1.3 Peter Not one I dare say but his Children rightly qualified have seen or may see exemplified That he will be a God to the righteous Parents and to their seed who can but observe certainely it ravisheth me to consider and though weak in Faith and much conflicting with doubtings yet it strengthens my Faith to see Gods Grace towards others So of Comminations for Drunkards Whoremongers c. I see it daily exemplified Why doubt I But surely if in our own particulars we would be observant we should much more be fortified David fetcheth it ab ovo from his Birth from the Wombe of his mother * Psal 139.13 On thee was I cast from my mothers wombe thou hast been my God from the wombe I beseech you be exhorted to this point of Prudence beleeve me no more if you see not Athisme Infidelity Distrust Unthankfulnesse Disobedience all evills die in you Two things there are that hinder it First Opinion of fortune in all these Accidents of common life as if there were no providence guiding them yet to a Sparrow our Saviour extends * Mat. 10.29 it yea even to * Pro. 16.33 Lots the things most chanceable Secondly The second hinderance is the ascribing the good or ill successe of our lives to the means if evil to our imprudence or wilfulnes if good to our own wisdome industry whereas alas What is our All except the Lord give the * Psal 127.1 blessing The second thing observable in this passion of devotion is the passionate and devout expression and celebrating with due praise the attributes of God which he had experimented so filled he is with ravishment in the contemplation that interrupts his speech he cannot expresse the benefit but first he celebrates the praise of the attribute like passages you may observe many in reading the Psalmes speeches broken and seemingly interrupting the sentence and making a kinde of solecisme when yet if you truly did understand the affection of a soul truly devout you will finde them most pertinent Ephes 2.4 5. The Apostle intends to remembrance the people of their blessed change of estate from being dead in trespasses and sinnes to spirituall life the speech would have passed full enough for the sense in the simplest commemoration but mark how devotion interposeth God which is rich in mercy of his great love wherewith he loved us hath quickened like see 1 Tim. 1. The grace of our Lord was exceeding abundant in faith and love Do you ask me a reason of it and I ask you Why doth the Sunne shine Why doth fire burn No man can give reason of it It is the nature of the creature and this is the nature of devotion Marry if you would ask me a reason why he should so do I could give many but it is impertinent to the point in hand we handle not now matter of duty to urge obedience but matter of property that tends rather to triall And so make use of this point see how thou art affected when thou meditatest the many benefits God hath done to thy soul feelest thou such motions as these thy belly as * Iob 32.19 Elihu speaks is full as bottles of new wine thou must speak to the praise of God else thou breakest as Ieremie I cannot hold it is well and I blesse thy soul my belly saith David Eructabit shall belch out thy praise But on the deadnesse of our indevout hearts in this behalfe We can sometimes speak of the blessings we enjoy from God and perhaps we sometimes expresse our noticing the hand of God teaching these favours to us but shew me the man of Davids spirit that breaks out into the magnifying of the grace or mercy or power or goodnesse of God In a word two faults I observe in this kinde in us First That either we languish in the praise of the God that hath done so great things for us and with a little bare lip-thanks passe over his benefits Secondly Else are not distinct or particular in noticing the speciall attributes we have experimented me thinks I would have a Christian so skilfull in this kinde that he should know to what property of God he should ascribe every benefit he enjoys every work or operation of God to his creatures in some shine wisdome in some goodnesse in some long-suffering in some patience in some grace and mercy in some justice c. But the wisdome of a Christian should be this to be so distinct
* Matth. 5.20 Pharisees had yet must there be a righteousnesse greater to bring thee to God Suppose thou hadst * Matth. 7.22.23 Prophecy yet mayest thou be dismissed with ne scio vos I never knew you Suppose all those excellent endowments Heb. 6. without the knowledge of Gods mercy to thee in Christ What doth all this adde to thee except an aggravation to thy damnation Lord methinks therefore that I might enamore you of love towards this mercy of God in Christ Jesus and prevaile with you aright to esteeme it Saint Paul when he comes to speak of it never * 1 Cor. 2.9 satisfies himself in it desires to know nothing but Christ and him Crucified accounts all but Dung and * Psal 3.8 Drosse in comparison and again Eph. 3.19 it passeth knowledge This being enamord on it is if not an evidence of our sharing in it yet a step towards it Before ever we shall come to know the price of it Three things must be removed out of our hearts which are naturall to most men to all men one or other First Ignorance of our misery in Nature without Christ my meaning is That we either know not or consider not what punishment our sins have deserved or how strict the justice of God is against them For remedy whereof I would prescribe First Diligent examination of our lives by the Law of God Lord how many fowle sins should the greatest Civilian in the world then perceive in himself Secondly The punishments threatned therein Gods * Deut. 28. Gal. 3.10 curse in body in soul in this life in the life to come Thirdly The exemplification of the curse and the execution upon the breakers of it extraordinary upon other men tainted with our vices insomuch that there is no grosse violation of any Law of God but we have seen exemplified on others might see them in our selves Fourthly The strictnesse of Gods justice which without satisfaction which indeed is satisfaction every way equivalent to the violation of Justice accepts none to mercy And this methinks should teach us how to esteem of Christ A second cause is Opinion of our owne possibility to make satisfaction to Gods justice wherewith the whole world of Pagans furnish them with Presidents thence grew sacrificings of Pagans of Sonnes and Daughters thence all those whippings c. in the Church of Rome thereby to satisfie the justice and wrath of God due to Sins the same point For Remedy let us see whether according to Reason or Scripture we can possible make amends for sinnes of our souls First The Majesty violated is Infinite Secondly What give we more then * 1 Chro. 29.14 God hath given us Thirdly What indebitum as Papists themselves confesse it must be Luk. 17.10 Fourthly What perfectum which is the point so that if God should enter into Judgement with us we had not need to pray for mercy in acceptance rather then dream of making him satisfaction Fifthly Who can tell how * Psal 19.12 oft he offendeth our Good-works for the matter of them are easily numbred our sinnes are past number that this we must let alone for ever thought of satisfying Gods justice without a Mediatour A third cause That we never yet were sensibly arraigned in our Consciences for our sinnes nor for misery in Nature nor disability to make amends for sinnes of our souls by own strength naturall or gracious thence is it that we know not aright to price the mercy of God to us in Jesus Christ Beloved Christians To sin is common to feel burthen of sinne is if not a speciall yet a rare benefit that though I say not Reprobates may feel it and so heavy that it presseth them to Hell as Cain and Iudas yet surely it is rare amongst the people of God so that I begin to be of opinion that those graces common to us with some Castawayes grow marvellous rare amongst the people of God Judge of it by these evidences First The ventrousnesse of some men into grossest sinnes for profit pleasure or honours sake Secondly The little or no griefe they worke when they are committed Thirdly The lesse care of making peace with God by Jesus Christ the * Heb. 10. â—â— trampling of his Grace and mercy under our feet Fourthly That common abuse of it in the vulgar as if they thought his death had purchased an indulgence rather then a pardon for sin But oh that we could learn to prize it aright How might we hope it should stil continue amongst us but as the base esteem of it amongst Jews remooved it to Gentiles so è contrà may the base esteem thereof amongst the Gentiles remoove it back again to the Jews see Rom. 11.24 Consider what I say and the Lord give you a right understanding in all things VERSE II. And the trueth of the Lord endureth for ever praise ye the Lord. THere be Three sorts of Trueth First Metaphysicall whereby things are truely what they seem or are conceived or have the Trueth and Reality of that Essence which is conceived of them so God is the Living and * 1 Thes 1. â— true God And Idols false gods see 1 Cor. 8.4 Secondly A Logicall Trueth which is the conformity of the conceptions of the minde with the things as they are and of the words wherein those things are enunciated see Rom. 3.3 4. so God is true truely conceiving and enunciating things as they are Thirdly Ethicall Truth the congruence of all our words with the things and our conceptions and of our facts with our intentions and pretenses So here principally understand David signifies First That the Lord truely and according to the very trueth of things avoucheth whatsoever he avoucheth and that without all doubling Secondly Promissory which commonly we call the faithfulnesse of God and it stands in two things First The Concord of his Intention with his Promise Secondly The answerablenesse of the fact to the promise infallible and hereof speaks the Prophet And it is said To last for ever because to eternity and without alteration he is faithfull and true and unalterably in all times makes good whatsoever he hath promised If any shall say that after this life when all promises are performed there is no use of such Fidelity Answ Distinguish the vertue from the exercise Secondly To all eternity there is use of Gods fidelity for that his Saints Continue in their blessednesse is by vertue of his promise and fidelity wherefore Divines also have said There is some kinde of faith that lasts in heaven which they call fidem dependentiae Thus farre of explication Now that God is thus true and faithfull in performing all his purposes and promises according to his own intention Scriptures are plentifull see Deut. 7.9 Dan. 9.4 not a word goes out of his mouth but is exactly performed see Iosh 21.45 and 23.14 2 Chron. 6.14 15. 2 King 10.10 Circumstances exactly kept conferre Gen. 15.13 and Exod.
erant in montibus illis Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much talking many words * Eccles. 5.2 Solomon gives Item against it especially in all speech passing twixt God and us Let thy words be few pithy as thou wilt but few fit for the matter thou prayest for and such as befits the Majesty of that God whom thou prayest unto And if a man consider the use that speech hath in prayer I meane private prayer it is not to * Matth. 6.32 informe the Lord of our wants for he knows what we need before we aske and professeth his audience of * Rom. 8.26 Exod. 14.15 sighes and groans But first to expresse our affections by that instrument which God hath given us for that end to wit our Tongue Psal 35.28 See Psal 5.1 2 3. Secondly Then to kindle our affections that when we hear from our selves the sound of our misery or wants or blessing by the redounding thereof upon our minds our affections may be doubled whereto if few as well as many words suffice quorsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what purpose is the use of many The point in hand is tender and must warily be dealt withall yet give leave to minde you what I observe in perusing the Psalmes the chief pattern I know extant for Devotion is Psal 5.1 2 3. there are First Words Secondly Meditation to guide them Thirdly Crying to shew the Earnestnesse of Affection one tearm he there useth is borrowed from Warr I will direct order my prayer as Curiously as men do their battell where no man must be out of rank nor hear a word out of his order Truely * Aug. ep 121. Austine Aliud est sermo multus aliud diuturnus affectus there is difference between much speech and much affection our Saviour spent whole nights in prayer and we must never think our prayer long while our affection keeps up in vigour Multum loqui est in orando rem necessariam superfluis agere verbis multum autem precari est ad eum quem precamur diuturna piacordis excitatione pulsare In a word as a man may not beat upon and blunt his affection with babling when he feels it languish so while he feels it in vigour he may not over-soon break off his prayer Vse 1 They have a kinde of devotion in the Church of Rome which they number amongst their most meritorious and satisfactory works It is this to pray by the Bead by the Tale so many Ave-Maries Pater-nosters in a strange tongue which they understand not and he is counted the devoutest man who spends most houres in prayer in the interim neglecting all other offices of Religion or speciall calling for my part rumpatur pereat let him burst and perish that opposeth Devotion especially this part of it that is spent in prayer But first Is there no place for Meditation for * Eccles 5.1 Hearing Secondly Is this to pray to blatter we know not what in a strange tongue How do they in praying attain the end of ends which is saith Austin not to inform God but First To minde our selves of what we ask Secondly To excite affection Thirdly And why so many words so much babling As if the Lord we serve were asleep as Elias speaks of Baal or as if fewer words with more affection did not better please him Eccles 5.2 Secondly It shews us the great grace of God Vse 2 and his propense favour to us who with so little ado is ready at a call when he sees the season fit to hear us I deny not but he sometimes deferres but it is First To prove our faith Secondly To humble us the more under conscience of our own indignity Thirdly To set better price of the blessing asked Fourthly That he may whet affection Fiftly He means to double the blessing as we do our devotion but certainly when he sees us fitted to receive presently he grants what we pray for Thirdly If I should prescribe a form of private Vse 3 devotion I should preferre the custome of Aegyptian Churches mentioned by Austin Let them be frequent pithy passionate but yet consider whom you have to deal withall few words but pithy and affectionate such as beseem such a Majestie to be called upon withall The issue remains He helped me But before he comes to expresse the issue he seems a little to interrupt himself and to breathe out into celebration of the grace and mercy of God which he had experimented in his deliverance As touching the sense of the words by Graciousnesse of God we conceive that property of his nature inclining him above our merits without our merits against our merits to do good unto us see Psal 111.4 and 86.15 Exod. 33.19 Righteousnesse or Justice that inclines him to give to every one what belongs unto him If any ask how justice appeared in his deliverance this is the answer First There is Iustitia dicti as well as facti Justice of word and promise as well as of fact and deed 1 Ioh. 1.9 Heb. 6.10 Secondly They put upon God a threefold Justice according to a fourfold person he sustains First That whereby he doth what is meet for him that is good that is naturally good to do for his creatures from this Justice issues his loving kindnesse see Psal 36.6 7. and 40.10 Secondly Paternum Fatherly justice so it is equall and just he should protect his children Psal 103.13 hear their prayers Matth. 7.11 c. Thirdly Judiciary if you think here meant It is just Justice requires it of God himself to vindicate the innocent from their oppressours and to give them testimony of innocencie Object But who is so innocent Answ None indeed simply so and in respect of God yet in respect of men for particular faults see Psa 7.3 4. and 18.19 20 21. Our God that is the God whom we serve taking it contradistinct to idols as Psal 115.3 Is mercifull the word signifies tenderly mercifull such an one as whose bowels yern upon our miseries so propense is he to releeve them by old Zacharie they are called * Luke 1.78 Bowels of mercy But in this passion of devotion two things he commends to every devout soul in any experiment he hath had of any attribute of God The first is Observation noticing and observing those attributes of God which have manifested themselves in the blessings reached unto us or in any his operations towards the sonnes of men see Psal 107.43 who so is wise will observe these things Iehu no great good man yet had his observation of the truth of God spoken by his Prophets 2 Kings 10.10 Know now that no word of the Lord shall fall to the ground confer 2 Kings 9.36 Saint Paul 1 Tim. 1.15 he is in a long commemoration of Gods grace towards him in his conversion in the midst of it he breaks out to this point of observation Certainly it is a truth Jesus Christ came into the world to
in knowledge and observation as to know to whether attribute to ascribe whether blessing As in a body perfectly mixt there are all elements yet still one predominant so in all the works of God towards the sonnes of men Mercy and Truth Righteousnesse and Peace Wisdome and Power have their concourse yet so as some one or other have their predominance Let our wisdome be such in observing that we may not let passe that speciall attribute without speciall celebration so doth David here and Saint Paul also in like sort 2 Cor. 1.3 stileth the Lord on like observation Father of mercies and God of all comfort As for example In pardon of sinne there is Wisdome there is Justice c. but the predominant is Mercy Secondly In crowning of our services there is eminent Grace and Bounty Thirdly In supporting in temptations there is Power c. VERSE VI. The Lord preserveth the simple I was brought low and he helped me IN this Verse we have First A conclusion Secondly The proofe of it In the conclusion again three things First The blessing Preservavation Secondly The Authour of it the Lord. Thirdly The persons capable and their qualification the Simple Preservation conceive their safeguarding from evill from mischief as 2 Tim. 4.18 Simplicity in Scripture often hears ill as bad as folly so Prov. 1.22 How long ye simple ones will ye love simplicity and Prov. 7.7 Among the simple ones there was a young man void of understanding and again Prov. 9.4 Who so is simple let him turn in hither and so the word after the Genuine Etymon imports A silly man one that with any perswasion is lead or mislead to any thing as Pro. 14.15 Here he stiles them so whom else he calls plain men and harmlesse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.15 Saint Paul calls such men perfect see also Rom. 16.19 and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.20 They are such as honestly keep the plain way of Gods Commandments without those slights or creeks of carnall policie for which men are in the world esteemed wise see Gen. 25.27 Iacob called a plain man Simple or foolish he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are generally so esteemed amongst the wise of the world not that they are so silly as they are esteemed for if the Lord can judge of wisdome and folly the onely fool is the Athiest and profane person Psal 14.1 the onely wise man in the world is the plain down-right Christian Deut. 4.6 who keeps himself precisely in all states to that plain honest course the Lord hath prescribed him And to such simple ones Gods fools who in their misery and affliction keep them onely to the means of deliverance and comfort which the Lord hath prescribed them belongs this blessing of preservation and safeguarding from mischief or destruction so Salomon Prov. 16.17 The highway of the upright is to depart from evill the benefit is He that keepeth his way preserveth his soul see also Prov. 19.16 23. exemplification see in Asa 2 Chron. 14.9 10 11 12. and 16.7 8 9. read the excellent speech of Hanani the Seer Reason if ye ask none can better be given then this That it gives unto the Lord glory of wisdome more then all the turning of devices amongst the wicked How pleaseth it the Lord to see himself magnified amongst his children to see them deny themselves their own wisdome and policie and to relie simply on him And where have you seen any person or state leaving the direct broad way which the Lord hath prescribed ever prosperous It was in the eye of reason a notable policie that Ieroboam used to prevent the revolt of Israel to the house of David see 1 Kings 12.26 27 28. but it became a sinne to the house of Ieroboam to cut it off and to destroy it from the face of the earth 1 Kings 13.34 This may learn us to bewail the wisdome of some states in the world and to wish they were more simple I mean in Davids sense to keep Gods high way to make hiâ— statutes of our counsell though Moab and Ammon be confederate together these devices without God shall be unprosperous though hand joyn in hand yet shall not the wicked go unpunished But for our own particular Let us count it our best wisdome to cleave close to our God to walk in his ways to this belongs promise of Gods protection Psal 91.11 Excellently David Psal 5. compassed about with so many adversaries ver 8. Lead me O Lord in thy righteousnesse because of mine enemies make thy way straight before me this do hereby thou shalt be safe Psal 37. These Caveats remember First It being a temporall blessing is to be understood with limits ordinary to such favours As first With exception of the Crosse Secondly Reservation of power to the promiser to chasten particular delinquencies Secondly Though perhaps we suffer losse yet life given for a prey Ier. 45.5 Thirdly Manner of preservation divers First By sustaining 2 Cor. 12.9 Secondly By taking us from evill Isa 57.1 Thirdly Or by deliverance out of evill by giving issue 1 Corin. 10.13 2 Pet. 2.9 See Annotat. ad 2 Thes 2.16 pag. 210. Edit 1627. The proofe follows I was brought low and he helped me Where we have two things considerable First The ground of proofe chosen to make it good and that is experience Secondly The sufficiencie of the proofe The ground of proofe is experience or example which if any thing most swayes as most running into sense so is God pleased graciously to exemplifie his promises for the confirmation of our faith And this generally observe there is not a promise of God in any kinde but we have seen or may see it daily exemplified that if for his bare word we beleeve not yet for his works sake we may beleeve him Sure it is true In dayes of famine we shall be fed Psal 37. so we are sure was the family of Iacob so was Elias so the widow of Saâ—epkath Surely it is true God will deliver his out of temptation though his wrath come upon the whole world of the ungodly 2 Pet. 2.9 so was Noah so was Lot delivered c. Sure it is true In pestilence we shall be preserved except either we our selves hinder it or except God means us some greater good in it Israelites were so Exod. 12. Certainly it is a truth God will not leave the righteous nor their seed except perhaps they degenerate Kept he not so his mercies to David It is undoubtedly true God shall bring the innocencie of the righteous to light and make it as the noon-day Psal 37. Was it not so in Ioseph In a word Ye cannot name the promise of this life or of that to come which God hath made to his Church but he hath plentifully exemplified according to the purport and tenour and intention of the promiser God shall certainly binde up the broken in heart he shall
carefull to seek God in likelihood such as would have made better use of his mercies as Matth. 11.21 These are grounds of this holy Rhetorique which if by your selves you will work upon by meditation Trust me no more if ye finde them not such as will sweeten Gods favours towards you Reasons pressing the performance meditate these First Nothing sooner stops the fountain and current of Gods bounty then doth unthankfulnes this hazards to an utter deprivall as Rom. 1.21 Secondly Or else the blessing shall be scanted in the measure as to the Jews Amos 8.11 Thirdly or else the blessing continued shall turn to a curse and snare unto thee as riches reserved for hurt Eccles 5.13 The word to harden Isa 6.10 knowledge to aggravate sinne and punishment Ioh. 9.41 Secondly according to the measure of bounty and favour contemned or slighted so usually is the measure of wrath in the day of visitation Matth. 11.23 Jews highliest advanced in Gods favours Never did Nation under the sunne drink deeper of his wrath see Deuter. 28. Levit. 26. And my feet from falling Whether means he into penall misery and mischief or into sinne There is Lapsus moralis as 1 Cor. 10.12 Erre I or would David here be understood of sinning so Psal 73.2 My feet were almost gone my steps had wel-nigh slipt And if I be not deceived the cariage of the Text swayeth to such understanding rising still from the lesse to the greater First It is more bounty to be kept from grief then from death for there is a greater enlargement from misery but it is not more bounty to be kept from the sense of affliction then to be kept from death which is the greatest of temporall evills but it is more bounty in a gracious eye to be kept from sinne then from death Secondly How his eyes from tears If not kept from sinne That had sure cost him many a tear as Peter Matth. 26.75 But understand it De lapsu morali so still riseth the gradation to enlarge Gods bounty yea which I count the greatest blessing in these afflictions he kept me steady in my course of piety and suffered not afflictions to sway my heart from him still in a gracious eye the benefit seems greater to be delivered from sinning then from greatest outward affliction that is the reason Saint Paul Rom. 8.37 triumphs over all afflictions 2 Cor. 11. and 12. He counts them his glory his crown but speaking of the prevailing of corruption in particulars he bemoans himself as the miserablest man alive Rom. 7.24 The reason of this is for that rectitude of judgement is so farre vouchsafed that such men sanctified can discern twixt good and evill twixt evill and evill and in their eye Malum culpae is greater then Malum poenae The evill of sinne then the evill of pain For First That makes evill not this Puniri non est malum comparative scilicet sed fieri poena dignum Secondly In afflictions they know they may retain favour of God not so in sinning Thirdly That opposite to increated this to created goodnesse And besides this hahaving tasted the smart of sinne in the soul as who hath not that is Gods What affliction is comparable to that of an accusing conscience When may we hope to fasten this opinion in our multitude to think sinne greater then povertie then death then bonds c. The source of all sinnes is this in the people that in their sensuallity and Epicurisme they will redeem the least affliction with the greatest sinne Rather then want steal kill what not rather then loose life countrey liberty commit idolatry deny Christ rather then be counted odde or singular runne into any sinne of good-fellowship swear swagger drink and be drunken c. rather then feel a little sicknesse runne to sorcerer rather then a little losse in their goods to a Cunning-man a Witch that is saith Isa 8. from the living to the dead from God to the devill Oh that Christians had learned but what some heathens thought that to be vertuous is more happinesse then to have the wealth of Xerxes the pleasure of the Epicure the Dominions of Alexander the honour of the great Cyrus or Darius That it is more miserable to be vitiously inclined then to endure the poverty of Irus Learn I beseech you learn herein to reform and rectifie your judgements see Ioseph Gen. 39.9 How shall I commit this great wickednesse and sinne against God To this end meditate First The unavailablenesse of all outward benefits to stead us in the day of Gods wrath What then can be like to this Isa 38.3 I have walked before thee in the truth and uprightnesse of my heart Secondly What hazard thou makest of soul for fulfilling the lust of the body thou wilt be enclined to make Moses his choice Heb. 11.25 To suffer afflictions then to enjoy pleasures of sinne Thirdly How do we forget That for all these things the Lord shall bring us to judgement Eccles 11.9 Fourthly Fear him that can cast body and soul into hell Luke 12.5 c. Secondly Try we our selves by this I do not say all grace stands in this for I know a naturall mans judgement may be so farre cleared as to confesse it is greater evill to sinne then to be afflicted and yet it is something as Paul speaks * Phil. 1.10 To disâ—ern the things that differ And surely He is not farre from the kingdome of God who hath his judgement thus farre rectified But First In whom judgement so farre works that when the least sinne is offered or a great affliction chuseth rather to be afflicted then to sinne against God he hath in him something supernaturall Secondly He that can more heartily thank God for this that he hath delivered from the power of sinne then from bodily calamities he hath in him something supernaturall Thirdly He whom this meditation calms in his pressure Well though God suffer me thus to be afflicted yet he hath delivered from the power of darknesse he hath kept me from sinning against him and in that meditation findes contentment that man hath in him something supernaturall And tell me thou that art so much discontented at the course of Gods providence in dispensing outward blessings To whether of the two thinkest thou is he most bountifull To thee whom he hath made rich in faith though poor in this world or to those Epicures and worldlings whose bellies he fils with his hid treasure yet suffers to live in dominion of the * 2 Tim. 2.26 Devill Lazarus or the Glutton Say not therefore Gods wayes are not equall even now thou mayest discern betwixt the righteous the unrighteous if thou knowest how to value blessing with blessing and to give the spirituall preheminence above the temporall My feet from falling Yet warily understand Not as if David had not at all sinned under his afflictions for see vers 11. his extravagancie in his passionate censures and story testifies
X XI I was greatly afflicted I said in my haste All men are lyars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annexed This Passage is here brought in by way of Prolepsis or of Anticipation as if he had said Yet conceive me not as vaunting of such perfection of faith in these afflictions as if I had not so much as conflicted with infidelity For I must confesse I found more then wavering in the exercise of faith I said All men are lyars The words then tend to mitigate what he said of the strength of faith and in summe are a confession of the defects he found in the exercise of faith wherein considerable are First The sin I said All are lyars Secondly The cause or mean-accidentall of his sinne Sore affliction Thirdly The next occasion of it His hasty and unadvised passion Sense Affliction we call all those pressures outward or inward which commonly come under the tearm of Malum poenae which deprive us of those things that are good to sense Their lightnesse or greatnesse is commonly measured by the good they deprive us of in state in fame in person or dignity c. or by the measure and degree wherein they strike us in either or else by our esteem and apprehension of the good they deprive us of and they are commonly greater or lesse in our sense according to the price or esteem we set upon the good thing whereof they strip us Let a worldling be touched in his goods it grieves him more then if he be robbed of name of health of children Touch a parent in the dearling that is a great affliction In a word mostly they are lighter or greater according to our apprehension though they have in them a reall lightnesse or gravity according to the kinde or degree of impression such Davids here I said in my haste Some render In praecipitantia some In ecstasi he means in the haste and violence of his passion before he had thorowly deliberated on what he should say or think as Psal 31.22 All men are lyars Is that a fault Is there not truth in the assertion Rom. 3.4 Answ It is true all men are lyars Comparative ad Deum Shall man compared with God be righteous Mans righteousnesse is more then menstruous in that comparison his truth in respect of Gods is meer falshood and lying as there is none good but God onely namely originally and essentially so none is true but God in like sense yet as Barnabas was a * Act. 11.24 good man by participation so are men all that are sanctified so truth we partake from God in our renovation this being part of the Image of God Take man in his naturall inclinations so he is a lyar a murderer what not Yet take him as regenerate and sanctified so he hates lying and speaks * Psal 15.2 truth that is in his heart But last of all ye must understand there are some men that in some things are privileged from lying speaking by an infallible Spirit as Prophets and Apostles in all they spake and wrote as instruments or Scriveners of the holy Ghost so were they privileged from lying * Psal 45.1 My tongue the pen of a ready writer They spake as inspired by the holy Ghost 2 Pet. 1.21 so they could not erre or lie in any thing they delivered to the Church or to any person they spake unto as from God Now this was Davids sinne that in the generallity he wrapt in Samuel also who had spoken unto him in the Name of the Lord and assured him of succeeding Saul in the kingdome of Israel and of stablishing his throne over that kingdome and this is the fault David confesseth here of himself Lo here then to what exigents and extremities of distemper Gods great servants are brought through great afflictions to doubt to question yea in passion to deny the truth of God and his fidelity conferre that Psal 89.19.37.38 c. To like end tend the whole 37. and 73. Psalmes though in part on another ground How violent impressions afflictions have had in men most renowned Iob Ieremie Peter many other servants of God Scripture histories abundantly teach you Reasons if you shall ask me I can give none better then these First Nature is fertile of all sinnes no sinne nor degree of sinne may seem strange to us in any man so farre as he is naturall not blasphemy not Atheisme not infidelity let it therefore prevail above grace as oft it * Rom. 7.23 doth the best men will shew what they are by nature Secondly Next is divine desertion Gods leaving man to himself as oft in particulars he doth so he did Hezekiah 2 Chron. 32.31 whereof if ye shall ask reasons take these First To humble us Secondly To make us hold fast by God Thirdly To teach us compassion Luke 22.32 Thirdly What should I tell you of the Devills suggestions which as we seldome want so least under heavie afflictions see Iob 2.4 5. Marry if you enquire of the occasions I can shew you many First Overconfidence of our own strength by which occasion David confesseth his great trouble fell Psal 30. and by this reason fell Peter Matth. 26. Secondly Next if not ignorance for so farre I am loath to charge so great Saints yet inconsideration First Of the manner of convaying promises whether temporall or spirituall or eternall which are not absolute but conditionall yea even in spiritualls tied to means and with reservation of power to the promiser to chasten try manifest grace c. Secondly Of the strange means by which God brings his purposes to passe even by such oft-times which seem to overthrow the promise and to crosse the performance of it as when David hath promise of the kingdom what lesse appears then a kingdome in the whole course of David so many perills he was plunged into Thirdly You may observe to be giving leave to reason to oversway in decision of things which are but meerly upon faith and power of the promiser so Sarah and Zacharie fell upon their fidelity she laughing at the promise he doubting because he saw all in nature against it Vse 1 It is a Rule we give that no man may withdraw himself from any crosse or affliction God shall call him to suffer see Heb. 10.38 Yet secondly from this ground let no man throw himself into unnecessary affliction much lesse wish or pray for it For knowest thou what thy issues shall be I mean when thou goest out of thy wayes and headlongest thy self into such temptations Have you forgotten Saint Peters issue upon that occasion Who bad or warranted him to enter the high Priests hall there to hazard himself to death see 1 Cor. 10.12 Look you there is difference twixt a great affliction imposed by God and little crosse drawn upon our selves Be it never so grievous when God imposeth it rest assured he will strengthen 1 Cor. 10.13 but when we put it upon our selves then fear God surely punisheth