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
bound with the roots of it as with strong bars and kept within the two leav'd gate of the lips and the percullis of the teeth notwithstanding all which strait charge is given to him that desireth life and loveth many daies that he may see good to keepe his tongue For Death and life are in the power of the tongue And who so keepeth his mouth and his tongue keepeth his soule from troubles and the Psalmist well knowing that he of himselfe was not able to rule that unruly evill thus prayeth to God Set a watch O Lord before my mouth and keepe the doore of my lips Seeing passion openeth the gate pulleth up the percullis and maketh a passage for this wild beast and not only so but stirreth up the rage of it and sharpneth the deadly point of it surely this one effect is motive sufficient to make men doe what possibly they can to moderate passion For the tongue is as slippery as an â—ele It being placed in moisture it must needs soone slip Hereby take notice of the corruption of man in soule and body As the eyes and eares are windowes to let in corruption into the soule so the mouth is a doore to let it out whereby it comes to be the more infectious to the damage of others For evill words corrupt good manners in our selves and others Thus the tongue that is the pen of a ready writer in one is a sword in another not in its owne nature but by the different use of it For the nature of this and that mans tongue is the same but the use is not the same Which should make us the more watchful over our tongue §. 71. Of Saints questioning Gods promises in distresse VI. EXtremity of distresse maketh Saints account promises of release to be vaine Which that worthy Saint did who said in his heart I shall now perish one day by the hand of Saul and againe speaking to God I am cut off from before thine eyes After that God had promised to Abraham that he would Make of him a great nation and make his sâ—ed as the dust of the earth he and his wife being both old he thus said Lord God what wilt thou give me seeing I goe childlesse Did not this speech shew that he accounted Gods promise to be vaine Yea and this speech also of Moses I am not able to beare all this people alone because it is too heavy for me And if thou deale thus with me kill me I pray thee out of hand And this Shall the flocke and the heards be slaine for them to suffice them Or shall all the fish of the sea be gathered together to suffice them Did not Christs Disciples and others that believed in him account the promises of his resurrection to be vaine Too evident fruits of the great weakenesse of those worthy Saints were these For not to be stedfast in faith is a great weaknesse Afflictions do oft so stirre the corrupt humour of the flesh which is in every Saint as it sendeth up such abundance of vapours of infidelity as they cause a great mist to spread it selfe before the eyes of mens understanding so as they cannot clearely see the light of Gods promises whereby they are brought to make question of the truth thereof even as children and fooles doe thinke there is no light in the Sun when a thicke cloud hath overspread the face of the skie and hindereth the beames of the Sun from shining on the earth The best many times thorow the violence of temptations in the things of God shew themselves as children and fooles Let us all learne by such patterns of the weaknesse of the flesh even in the best to suspect our selves and to seare lest a promise being left us of entring into his rest any of us seeme to come short of it Before the time of triall come let us pray as Christ did for Peter that our saith faile not and according to the promise made to Paul that Gods grace may be sufficient for us and that the Lord would not suffer us to be tempted above that we are able Above all take we heed of presumptuous selfe-conceipt that we be not like him who in too much confidence of his owne strength said to Christ Though all men should be offended because of thee yet will I never be offended and againe Though I should die with thee yet will I not denie thee A worthy profession and resolution this was if it had not beene uttered upon too great a confidence of his owne ability to stand and withstand all temptations But it being uttered on presumption of his owne strength the issue thereof was most wofull Nothing more provokes God to leave men to themselves and to suffer Satan to prevaile against them then an high conceipt of themselves It is most meet that such should know their owne weakenesse But nothing can give to man a more evident demonstration of his frailty and weaknesse then his slips and falls when he is brought to the triall This will make him say Behold I am vile what shall I answer thee I abhorre my selfe I repent in dust and ashes §. 72. Of Saints reverend esteeme of God in their greatest straits VII SAints in their disturbed passion beare a reverend respect to God So did they who said to God Righteous art thou O Lord when I plead with thee c. I will lay my hand upon my mouth Once have I spoken but I will not answer yea twice but I will proceed no further And he who said of God How unsearchable are his judgements and his waies past finding out And thereupon made this inference O man who art thou that repliest against God Though the Apostle were not disturbed in his passion when he uttered these speeches yet the occasion which made him utter them was such as did amaze many But his respect to God made him admire and adore that which others excepted against 1 There are certaine principles against which men of understanding will not oppose or dispute no nor search after the reason of them Among and above all other principles those which concerne the infinitenesse and perfection of Gods essence properties word and works are most infallible and undeniable Saints therefore who have a true and right understanding of God dare not impeach Gods truth justice wisdome power mercy or any thing els in God though the works of God and Gods dealing with them do seeme very strange unto them Knowledge of Gods perfection works such reverence in them towards God as they had rather remaine as in a maze not knowing what to say then impute any blame to God If they lay any blame it shal be rather on man then on God 2 The spirit never wholly leaveth the Saints Though the weaknesse of the flesh be very great yet will the
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