it pleaseth the Lord better then an oxe or bullocke Psal 69 30 31. yet were those ordained for solemne sacrifices under the Law Praise therfore is it which the Psalmist doth especiall vow to God vers 17. God standeth in need of nothing that we can doe or bestow But we stand in need of all that is his Our thankes which we give him addes nothing to him but makes him the more to respect us By it if it be rightly performed God is acknowledged to be what he is to give what he gives and to doe what he doth More then this the creature cannot doe more then this the Creator nor exacteth nor expecteth provided that it be not a meere lippe-labour but come from an heart thorowly affected with his excellencies and kindnesses and be ratified by an answerable carriage towards him spirit and truth Yet this hindreth not but that he may and must be also worshipped in body and in outward actions He must euer be worshipped in spirit whether with the body or without the body Spirituall worship may be without bodily worship and also stand with bodily worship but bodily worship cannot stand without spirituall worship 2 The Spirits of others are stirred up to joyne with us in congratulation and mutuall thanksgiving When the people saw and heard Ezra blesse the Lord they answered Amen Amen with lifting up their hands When Hezekiah made it knowne that he meant to celebrate a solemne passeover many of Ephraim Manasseh Ishaker and Zebulon came thereto This is one principall end of externall rites of gratulation mutually to stirre up one anothers spirit 3 Our owne spirits are much roused and quickened hereby Outward gratulatory actions as they manifest an inward gratefull affection so they are meanes as it were by a reflection to increase the heate of gratitude and enflame our zealous affection the more Now our dulnesse and coldnesse in all pious duties giveth evidence that all meanes that can bee used for quickening our spirits are little enough Too austere and severe are they who censure as unlawfull and condemne all chearefull rites and actions of gratulation Their maine ground is the evill consequence which followeth from thence But that followeth not from a lawfull use of warrantable rites but from an abuse of them which is indeed unlawfull If abuse of a thing were sufficient to prohibit the use of it the use of the most necessary and bounden duties which the word commandeth should be prohibited It is an especiall point of wisdome to discerne whence every evill ariseth and accordingly to be so circumspect in avoiding the evill as a warrantable commendable needfull usefull duty be not forborne thereby The wise farmer neglecteth not to sow his ground because weeds use to grow among the corne No wise man will forbid the drinking of wine because some by intemperancy are made drunke Evill consequences arising from good things give just occasion to be watchfull over our selves in the doing of those good things that by our carelesnesse they prove not pernicious So as it is not a sufficient plea for intemperancy to say the thing that we doe is lawfull He that hath warranted a thing to be done hath prescribed rules for the manner of doing it by a due observation whereof good things wil be well done In generall outward gratulatory actions must be 1 Such as are approved by God himselfe as those were which we noted in the proofe of the point For how can we thinke that those things which he approveth not will please him 2 Such as may beseeme the occasion even such chearefull actions as may revive mens spirits such also were those that are before mentioned As outward rites of humiliation must be such as may humble the soule so of gratulation such as may quicken it Psal 81. 1 c. 3 Such as are not offensive nor occasions to any corruption As are drinking healths especially on bare knees and in measure above that which sober men are able to beare lascivious dauncing revelling on the Lords Daies and other the like Among other externall rites of gratulation that which is here intended feasting is a principall one Thereof See The Whole Armour of God Treat 3. Part. 2. § 73. §. 87. Of joyning prayer with praise III. VVIth gratulation invocation must be joyned As with our petitions we must ioyne praises so with these those Prayer and praise are like two twinnes which though they have each of them their severall and distinct members yet by the navell are from their birth knit together and so grow together as if you force them asunder you kill them both one without the other cannot live They are therefore in sacred Scripture oft joyned together sometimes one sometimes another set in the former place thus In every thing by prayer and supplication with thankesgiving let your request be made knowne to God Pray without ceasing in every thing give thanks Give thankes unto the Lord call upon his name Praise the Lord call upon his name Observe the formes of praises and of prayers noted in Scripture and you shall finde where the principall occasion hath beene gratulation supplication to be added and also where the principall occasion hath beene supplication gratulation to be added Such is our estate here in this world and such is Gods dealing with us as there never wanteth occasion of both Never was any Saint brought into so desperate a distresse but that thorow the mist of his misery sweet beames of Gods mercy have shined upon him Nor ever was there any set in so bright and cleare a sun-shine of Gods favour but that some clouds have let fall showers of sorrowes if not in outward troubles yet in regard of inward corruptions yea and in the thought or feare of some eclipses of that sun-shine Thus in greatest occasion of hearty thanksgiving there is just occasion of humble petition And where there is most cause of humiliation there is also much cause of exultation Herein lyeth a maine difference betwixt mens estates here and hereafter Hereafter in Heauen is nothing but matter of gratulation in Hell is nothing but matter of exclamation and ejulation On Earth there is a mixture of both As for adding invocation to gratulation which is the particular here expressed thereby our sacrifice of praise is sanctified As every creature of God is sanctified by the word and prayer so the actions that we performe not pious and religious duties and among them not the most principall praising of God excepted The Word sheweth it to be a warrantable duty Prayer presented to God in the name of Christ maketh it an acceptable duty And whereas every thing that passeth from us is not onely imperfect thorow the defect thereof but also polluted by that sinke of corruption which is in us by faithfull prayer the defect is supplied the pollution is purged away What therefore God hath joyned together let no man put asunder
thou set thine eyes upon that which is not Pro. 23. 5. As all naturall men are unsatisfied in all their desires and endeavours so among others they who most set their thoughts and hearts on mischiefe Fitly doth the Prophet Isa 57. 20. resemble such to the troubled sea when it cannot rest Yea in the greatest calme it beats against the shore and raiseth waves which cast up mire and dirt 2. Seeing out of God there is no rest let the Lord and his favour be to thee as the Arke was to the Dove While she was out of the Arke she found no rest for the sole of her foot Give no sleepe to thine eyes nor slumber to thine eye-lids till thou hast found out this rest for thy soule assurance of Gods favour To be restlesse till we find this rest wil be a meanes to find it The Lord filleth the hungry with good things He giveth to him that is athirst of the fountaine of life freely 3. For gaining such assurance of Gods favour as may make thee rest securely therein observe these rules 1. Acquaint thy selfe with Gods promises which are the onely true sure ground of faith and confidence For Gods promises are declarations of Gods favour towards man what God promiseth man may safely rest upon It was Gods promise whereof David thus saith Vpon it thou hast caused me to hope 2. Meditate seriously and frequently on Gods properties as on his grace mercy truth power c. This meditation added to faith in Gods promises wil be as oyle put into a lamp which will continue the life and light of it The forementioned description of God by his divine properties sheweth that the faith of this Prophet in Gods favour was nourished thereby 3. Observe Gods former dealing with thee and call to mind such evidences of his favour as he hath shewed to thee in former times This will give thee evidence of his present good-will towards thee for whom he once loveth he ever loveth he loveth his with an everlasting love When Zion said The Lord hath forsaken me and my Lord hath forgotten me this answer was replied Can a woman forget her sucking child c Yea they may forget yet will not I forget thee c. saith the Lord. 4. When thy affections are much prone to heavinesse and thy heart much misgiveth thee as we speake by reason of doubts and feares let thy judgement grounded on Gods Word and Promises support thee A right understanding of Gods promises are of force to keep an heavy spirit from sinking A mans judgement well informed will convince his affections of folly when they make doubt of Gods favour and so bring them to yeeld to that which it conceiveth to be truth Having some evidences of Gods favour towards thee repose thy selfe therein Say to God as the Psalmist doth Thou art my hiding place The beasts of the wildernesse that have their dennes and hiding places use on all occasions to have recourse thereunto In their dennes they sleepe securely to their dennes they carry their prey and there eate it when they are wounded or any way hurt they make to their dennes there they licke themselves whole if at least they can but if their hurt be mortall so as they must needs die they will die in their dens Thus ought we to make the Lord our den our hiding place and in all conditions on all occasions to repose our selves in him and his favour If we have cause of joy to rejoyce in the Lord if of sorrow to mourne and â—hed our teares in his bosome while we live to live in him when we die to die in him even within the armes of his favour Thus shalt thou be sure to be safe in all estates for safe is he whom the Lord doth keepe O cleave to him therefore who hath made you Stand with him and ye shall stand safe Rest in him and ye shall be in quiet rest §. 48. Of comforting and quickening ones selfe V. MEn must stirre up themselves to that which they see to be good for them As the Prophet doth here stirre up his soule to returne unto her rest so in other places to hope in God to wait upon God to remember all his benefits yea and to praise the Lord. To the proofe of this point tend all such exhortations as in Scripture are made in the first person as such as these Let us labour to enter in that rest Let us goe boldly to the throne of grace Let us goe on to perfection Let us draw neare with a true heart c. By these men of God stirred up themselves as well as others For even they who are in place and have any calling to stirre up others are men of like passions with others and are not only subject but prone also to waxe dull cold backward to holy duties even to such as tend to their spirituall comfort We have shewed that the best may be much disquieted and restlesse And therefore have need to stirre up the gift of God that is in them Quest. How can this be Ans 1. By putting difference betwixt the understanding and affections The understanding is in man as a mistresse the affections are as hand-maidens The mistresse may see that to be very meet to be done which the hand-maidens are loth to doe and thereupon quicken them 2. By distinguishing betwixt the spirit and flesh The spirit is oft willing when the flesh is weake Yea when the inward man delighteth in the law of God the outward man warreth against it Now all these being in man when the understanding inciteth the affections and the spirit driveth away the heavinesse of the flesh man is said to stirre up himselfe Learne here how beneficiall a man may be to himselfe how he may instruct direct encourage and comfort himselfe namely by well using that light of understanding which God giveth him and by applying that wherein he is well informed to himselfe On this ground when we are tempted to a sinne when we find passion pride lust or any other corruption beginning to arise in us let us make our case to be anothers case and by our understanding reason with our soules as if they were other persons and what we would in such cases say to others let us say to our owne soules as the Psalmist Why art thou disquieted O my soule And here returne unto thy rest O my soule Many that much doubt and even despaire themselves can produce sound grounds to move others to be confident in God which if they would presse upon their owne soules they might be much quickened thereby They can tell others that when God seemes to hide himselfe it is but a cloud that keepeth away the brightnesse of Gods favour which shall be driven away and therefore they ought to hope and waite They can tell others that temptations to sin must
affrighted as where it is said At the voice of thy thunder they hasted away they translate it They shal be terrified Whereas therefore there seemeth to be a difference betwixt interpreters some translating this clause thus in my haste Others thus in my feare both interpretations may well stand together and be thus composed in my sudden feare or in my fearefull haste so as unadvised rash sudden feare was the cause of this conceit and censure All men are lyars A difference also there is in the interpretation of this clause For some expound it as a speech of faith opposing men to God who onely is true as if he had more largely thus expressed his mind The Lord is without all question most true faithfull and constant in all his promises and where men oft make question thereof it is by reason of that vanity and weakenesse which is in them for all men are lyars This difference betwixt God and man is most true expresly noted by the Apostle in these words Let God be true and every man a lyar but this interpretation in this place cannot well stand with this clause immediately going before I said in my haste For to pronounce all men lyars in opposition to Gods truth is no rash passionate speech but a true advised Apostolicall speech Others therefore expound it as a speech of incredulity and referre this generall particle all in speciall to such messengers of God as were sent to him to comfort him in his afflictions and to promise him deliverance and advancement Now though at first he might believe them yet when he was in the extremity of his perplexity so as he doubted of all recovery then he made question of the truth of their words and in his sudden feare said to this purpose Certenly as the common fort of men so even these servants and Prophets of God are lyars all men not these excepted all men are lyars Now where he layeth the blame on men therein notwithstanding this his great weakenesse he testifieth a reverend respect towards God in that he doth not question the truth of Gods Word but rather imagineth that the Prophets did not well take their errand but brought a wrong message and in that respect chargeth not God but men with falshood and saith All men are lyars In the originall the words of this clause are in the singular number thus Every man is a lyar but the generality in the singular number is of as large an extent as in the plurall and for sense truly and fully thus translated All men are lyars In this digression there is A mixture of faith and feare The parts are two 1 The evidence of his faith vers 10. 2 The instance of his feare vers 11. The former is Propounded The former is Amplified In the proposition we have to note 1 The Expression of his saith I beleeved 2 The Confirmation thereof Therefore have I spoken The Amplification is taken from the extremity of his distresse I was greatly afflicted The latter namely his feare is 1 Implied by this phrase In my sudden feare 2 Exemplified by this instance I said all men are lyars The Expression of his faith hath relation to the time of his triall for he saith not of the time present wherein he was freed from his troubles I beleeve but of that time which before he described in the second and third verses whereby he giveth demonstration that I. Faith remaines firme in troubles The Confirmation of the truth of his faith by his acknowledging Gods mercy calling upon God promising to walke before God which is the speaking here meant giveth evidence that II. Faith makes men freely utter their mind The Amplification of the truth of his faith by the fore trouble wherein he was thus set out I was greatly afflicted giveth proofe that III. No affliction can utterly suppresse faith If not great affliction what affliction The implication of his hasty rash passion under this phrase in my haste or in my sudden feare giveth instance that IIII. Saints are subject to sudden passions The uttering of his mind in this his passion for saith he I said in my haste further sheweth that V. Distempered passion causeth unadvised speech The Matter of his speech which is to account such as brought him promises of his deliverance to be lyars implieth that VI. Extremity of distresse causeth Saints to account promises of release to be vaine The object of his imputation men not God though those men were sent of God men are lyars importeth that VII Saints in their most disturbed passion beare a reverend respect to God Yet withall his unjust blaming of men which he here acknowledgeth to be an effect of his weake flesh and distempered passion declareth that VIII Man must not unjustly be blamed The extent of that object noted by this note of generality all intimateth that IX Passion makes men judge all alike The Connexion of the two parts of this digression wherof the former is an evidence of his faith the latter an evidence of his feare giveth assurance that X. Faith and feare may be mixed together The first and third of these doctrines are of neare affinity The third compriseth the first in it as a greater the lesse Vpon the proofe of the third followes the proofe of the first I will therefore put off the first to the third §. 67. Of that boldnesse of speech which faith worketh II. FAith makes men freely utter their mind To shew that this was not proper to this Prophet onely but is common to other beleevers also the Apostle maketh this inference We also believe and therefore speake Well weigh the ardency the instancy the importunity of the prayers of Abraham Iacob Moses Hezekiah Daniel and others and you will find this verified in them that they also believed and therefore spake The like may be noted of the solemne protestations of David and of the Iewes in Asas and Nehemiahs time and of the Congratulations of David and of the people in Ezras time Faith worketh in man assurance of Gods gracious acceptance and so ministreth unto his soule an holy boldnesse according to that of the Apostle We have boldnesse and accesse with confidence by faith Faith is the first of the mighty works of Gods Spirit that are wrought in man The mother of all sanctifying graces that which addeth power and efficacy to all the rest and therefore must needs in it selfe be powerfully operative It is so spiritually hot as it cannot be smothered much lesse extinguished like an hot fiery vapour the more it is suppressed the more violent it waxeth Philosophy teacheth that hot vapours by a repulsion of contraries waxe violent whence proceedeth the violence of thunder of winds of earth-quakes and such other meteors And Theologie teacheth that the fervent graces of Gods Spirit among which faith is most principall waxe the more
spiritually violent by opposition 1 Triall is hereby made of the truth and measure of faith If they that beleeve speake what may be thought of them that speake not Will charity that beleeveth all things that hopeth all things suffer to believe and hope that â—aith is in him who hath no heart to pray no boldnesse to professe the name of God no spirit to praise him He that is altogether silent hath assuredly no faith He that speaketh faintingly and coldly hath but a fainting and cold faith This is one of those workes whereof we ought every one to say as we are taught by an Apostle I will shew thee my faith by my works 2 Be perswaded now to give this evidence of thy faith Speake man speake if thou believest Be not tongue-tied Open thy mouth wide God hath promised to fill it Speake to God secretly in thy closet Speake of him openly before men Speake to him and of him in thy family in assemblies of Saints at all times in all places Speake in the poores cause Speake in matters of charity and justice In supplication Poure out thy soule before the Lord. Set all thy desire before him In profession of his name be not ashamed note for this the Apostles inference I am not ashamed saith he Why I know whom I have believed If thou beest ashamed of Christ here he wil be ashamed of thee when he commeth in the glory of his Father In gratulation With a loud voice glorifie God Herein the tongue of that man who was a man after Gods owne heart was his glory O that Magistrates Subjects Ministers People Houshold-governours Parents Neighbours All of all sorts would do this That Magistrates who believe would boldly speake in the cause of God and man Speake boldly for maintaining truth and purity of religion speake freely in executing good justice and righteous judgement That Subjects would be bold and free in consenting to the holy covenants wholsome ordinances which their pious and good governours make That Ministers who believe would open their mouth boldly to make knowne the mystery of the Gospell and pray and give thankes zealously chearefully That people would testifie their faith by manifesting a joint consent and saying Amen Amen! That parents and housholders would command their children and houshold to keepe the way of the Lord That neighbours would admonish exhort and as just occasion by sinne is offered reprove and every way edifie one another Had men faith Gods word would be in their heart as a burning fire shut up in their bones they would be wearie wâ—â—h forbearing Their mouth would be opened their heart enlarged Much would Gods glory be advanced much good would be done to man if every one of us in our places could in truth say I beleeved therefore have I spoken Yea doubts arising against that which is meet to be uttered would be suppressed Faith would soone quell them all He therefore gave a good advice that said when inextricable doubts do trouble thee let faith be ready to make resolution and to give satisfaction §. 68. Of faiths stability in trialls I. FAith remaines firme in troubles III. No affliction can utterly suppresse faith How firme in the uttermost triall was their faith that said Though he slay me yet will I trust in him Though I walke thorow the vally of the shadow of death I will feare none evill We are troubled on every side yet not distressed we are perplexed yet not in despaire c. I am perswaded that neither life c. That these instances may not bee thought to bee so extraordinary as they should not bee exemplary note the Apostles ample extension thereof We having the same spirit of faith he saith not in the singular number I as speaking of himselfe alone but in the plurall we as speaking of many and that indefinitely as excluding none We also believe and therefore speake It is noted of the ancient Christians that many cruell stroaks and much affliction long raging could not overcome their impregnable faith The true faith of all Saints is rooted in Christ Col. 2. 7. who is able to minister vertue vigor and refreshing unto it in the most blustering blasting and nipping times that can be If a tree that is planted by the waters and spreadeth out her roots by the river shall not see when heat commeth but her leafe shal be greene and shall not be carefull in the yeare of drought neither shall cease from yeelding fruit how much more shall they flourish who are planted in the house of the Lord and rooted in Christ who wil be in them a well of water springing to everlasting life It is said of hope the daughter of faith that it entreth within the veile which is above As hope herin is different from other anchors which are cast downward so faith from other trees which grow downwards Though they therefore that are planted in the most fertile soiles and by the best rivers may wither yet will not saith saile Admirable is the benefit of faith It sheweth it selfe in all seasons it serves for all turnes It cheeres us in prosperity it revives us in adversity It ever keepeth us in a golden meane so as we be not too much puffed up with prosperity nor too much dejected with adversitie In prosperity it moveth us to acknowledge the bounty and magnificence of the Lord. In adversitie it maketh us roule our eyes up to God and to sustaine and comfort our selves in him yea when the clouds of crosses hide the brightnesse of his favour from us it maketh us wait till those clouds be driven away Among and above other gifts and graces get faith Having gotten it keepe it In keeping it nourish it so as it may increase All these are implied under this metaphor Take the shield of faith whereof having published a large Treatise it shal be sufficient here to have pointed at them See more in The Whole Armour of God Treat 2. Part. 6. § 16. c. §. 69. Of sudden passion whereunto Saints are subject PSAL. CXVI XI I said in my sudden feare All men are lyars IIII. SAints are subject to sudden passions So much in another place acknowledgeth the Psalmist of himselfe thus I said in my haste I am cut off c. The very same word is here and there used It was a sudden and distempered passion that Moses and Aaron manifested at the water of Meribah and David at Nabals churlish answer and Ionah at Gods mercy shewed to Nineveh and Iames and Iohn at the Samaritans refusing to receive Christ and Paul and Barnabas about receiving Iohn Marke The flesh remaineth in such as have the spirit in them By virtue of the Spirits abode in them they are Saints true Saints but by reason of the mixture of