Davids Learning, Commentary 6

Davids Learning · Commentary 6

p. 252VERS. 7.

Thou art my secret place, thou preseruest mee from trouble, thou compassest me about with ioyfull deliuerance. SELAH.

NOw followes a second vse of this worthy doctrine of Dauid, which concerneth affiance in God, when the heart can lay hold vponupon God, as Dauid doth here. First, for the present time, Thou art my secret place. Secondly, for time to come, Thou shalt preserue mee from trouble, and compasse mee about with ioyfull deliuerance.

Whether these be the wordes of Dauid holding in his soule the sweet sense of remission of sinne, or whether it be a forme of prayer, which the godly man, comming vntounto God, doth preferre in his presence, it is not materiall, but howsoeuer, it is the speech of one assured of the pardon of his sinnes, and from that assurance this confidence ariseth, to say, Thou art my secret place: whence note, that

The Fountayne of Gods protection, and our assurance of deliuerance Doctr.in trouble, is from the remission of sinnes. A man Assurance of deliuerance in trouble from remission of sinnes.cannot say, Thou art my secret place, till he can say, Thou forgauest my sinne. Iob 22. 21, to 25. Acquaint thy selfe, I pray thee, with God, and make peace, and so shalt thou hauehave prosperity. If thou put away iniquitie, the Almightie shall be thy defence; when others are cast downe, thou shalt say, I am lifted vp, Psal. 103. 3. The Prophet prouoking p. 253his soule to praise the Lord for all his benefits, reckons vp the healing of all his infirmities, and the redeeming of his life from the graue; but before all these hee setteth forgiuenesse of sinnes, as the Leader and the cause of all the rest, thereby shewing, that all other of Gods mercies hauehave their rise from hence, as from their head and originall.

First, sinne layeth open the sinner to all Gods wrath, and the curses of the Law in this life, & the life to come: Reason 1.it sets a man as a butt, against whom the Lord shooteth all the arrowes of his displeasure: sinne not remitted makes vsus enemies to God, and God to vsus, so as we cannot expect any other but fruits of hatred. Exod. 32. 25. Israel hauing worshipped the Calfe, was naked to Gods iudgements, and hauing sinned a sinne, could not stand before the men of Ai, Iosh. 7. 11, 12. Sinne is transgression, that is, a thrusting of vsus out of our way, and so from vnderunder Gods protection, who hath giuen his Angels charge ouer vsus, to keepe vsus no longer then we are in our way, Psal. 91. 11.

Secondly, this is Gods couenant, who promising to put his Law into their inward parts, and to write it in 2.their hearts, and to become their God, and accept them for his people, he giueth the reason of all the former articles, because he would forgiue their iniquitie, and remember their sinnes no more, Ier. 31. 33, 34. And indeed eueryevery-where wee may obserue how God begins all our good here. Ier. 32. 41. First, he takes away the sinnes of his people, and then delights to doe them good, to watch ouer them, to build and to plant them. And Hos. 2. 17, 18 First, the Lord takes their Baalim from his people, and then makes a couenant and marries his Church vntounto himselfe; and then, to safeguard his Spouse, hee makes a league with the Beasts of the field, with the Fowles of heauen, and creeping things; then will hee breake the Bow, and Sword, and battell out of the earth, that they p. 254may sleepe safely. While man kept couenant with God, hee had dominion ouer the Creatures; but rebelling against God by sinne, the Creatures rebell against him: and now God, making and renewing his couenant againe with man himselfe, reneweth also this clause of it concerning the Creatures, that they shall be at peace, which is no other then a promise of protection.

Thirdly, confidence is a fruit of faith: for wee must 3.first beleeue God, to be our God, before we can be perswaded, that his mercy and truth belongs to vsus: our ground for our confidence in outward mercies, and deliuerances, must bee an assurance of his inward louelove, in which wee may glorie, as Psal. 42. 5. Why art thou cast downe, O my soule? trust in God, he is my God and my present helpe. And, Rom. 8. 33. the Apostle laying this ground, It is God that iustifieth, challengeth with great confidence principalities and powers, things present & things to come, and all creatures as too weake and impotent to separate vsus from Christ.

Fourthly, what doe the Scriptures else teach vsus, while 4.eueryevery-where they make the particulars of our comfort, fruits of this root? as Luk. 1. 74. Deliuerance from all enemies proceedes from the release of the punishment of sinne. Our peace with God, boldnesse with him, accesse to the Throne of grace, come from our iustification by faith, Rom. 5. 1. Peace at home in our owne soules, is a fruit of remission of sinne, Luk. 7. 7. Thy sinnes are forgiuen thee: Goe in peace: Yea, our whole redemption from first to last, from all enemies, spirituall and temporall, and all the fruits of sinne, is called by the name of remission of sinne, Ephes. 1. 7. and Col. 1. 14. and in the entrie of our Psalme we hauehave shewed, that all our blessednesse is placed in remission of sinne.

But then it seemes, that where men are not protected Obiect.and deliuered from danger, that their sinnes are not remitted.

p. 255This was the error of the Iewes, that they thought those, on whom the Tower of Siloam fell, greater sinners Answ.then the rest, and those whose bloud Herod mingled with the sacrifices. But wee must know, that the Lord doth performe his promises of temporall deliuerances and benefits, not absolutely, but conditionally, so farre as will stand with his wisedome and glorie, and the good and saluation of his owne children. Sometimes the Viper cannot hurt Paul, nor the Lyons Daniel: but againe, sometimes they may bee ouer-taken with dangers, and seeme to be left in them, but so, as first, they are sanctified to the former mayne ends; and secondly, as they are good for them, all things falling out to the best to them that louelove God. Neither may it be strange, that although remission of sinne be the ground of all deliuerances, yet all that hauehave remission of sinne, hauehave not deliuerance from temporall dangers, but some of the Saints are hewne asunder, tempted, slaine, burnt, hanged, and ignominiously put to death: For, as the subiection of the creatures to vsus, dependeth vponupon our subiection to God, and our peace with men, vponupon our keeping peace with God: so our subiection and peace with God here, being only begunne and imperfect, we must recouer our safetie from the creatures, and peace with men, but in part and imperfectly. But yet that which is wanting here, is recompensed with spirituall peace, euen here, as Ioh. 16. 33. In the world yee shall hauehave affliction, but in me yee shall hauehave peace: and afterward with that peace that is euerlasting.

First then, where God begins our safetie, let vsus begin Vse 1.it, in labouring to feele our inward peace with God, which will quiet our hearts in the assurance of Gods prouidence, and protection in outward things; it will be an easie descent from the greater to the lesse. In the want of outward things, say to thy selfe; God out of his louelove hath giuen me his owne Sonne, and will hee not giuegive mee all things with him? Shall he giuegive me heauen, and not earth? p. 256In the want of inward comforts say to thy soule, Why art thou cast downe, my soule? while I was yet an enemie and a sinner, God hath reconciled me by the death of his Sonne; how should hee now cast mee off being reconciled? In bodily dangers, what a prop doth this doctrine giuegive vsus? Hath my Lord prouided with so much cost, so great saluation for my soule? and will he neglect to saue and preserue my bodie? hee that doeth the greater, will not hee doe the lesse? In molestation by externall aduersaries; What? hath my Lord and head foiled the Deuill for me, troden Satan vnderunder my feet, and trampled vponupon all spirituall enmities for mee? and will hee not beate backe the endeuours and vniust practices of my enemies? Shall I beleeue the greater, and not beleeue the lesse?

Secondly, in receiuing and enioying outward benefits, Use 2.labour to see them all to be the riuers & streames of this fountaine; for then they be sweet indeed: as the streame is then sweet, when the head and fountaine is so; but, if the Fountaine be bitter or poisoned, so are the streames. For first, they are no further mercies then they proceede from mercy, and then they be mercies indeed as they are Nothing is a mercy, but what proceeds from mercy.called. Secondly, else we enioy them by a broken title, if not by vertue of the Couenant, and euen those creatures are in a kinde of bondage, from which God frees them often by plucking them from vniust owners, as Hos. 2. 9. Thirdly, else we distinguish not our selues from the wicked, scarce from the beasts, who find and taste the sweetnesse of the creatures as we do, but not of GOD in them. Naturall men stay in the fruition and delight of the things themselues, and can goe no further, whereas, as the riuers lead vsus to the sea, so ought wee to bee led by them to the minde of the Lord towards vsus in them. Fourthly, those that delight themselues in the pleasures and delights of things below, and want the pardon of sinne, are as if a man should drinke off a cup of sweet p. 257poyson with much delight, but presently or not long after, it workes deadly. Thy sinne is poyson, which thou castest into the cup that the Lord hath made to run ouer. Fiftly, a little gift with louelove and good will, is more acceptable then a great deale with strife and grudging. If a man can see Gods louelove and good will toward him in Christ, hee will be content with a little, thankefull for a little, cheerefull with a little; and his portion, though very small, will bee very precious. Sixtly, if assurance of remission of sinnes giueth vsus such ioy in trouble and affliction, that the Saints can reioyce in tribulation, Rom. 5. 3. how will it reioyce the heart in the fruition of Gods mercies? Oh then, how ought we to labour earnestly by the eye of faith to discerne the beames of Gods louelove and fauour, chasing away the cloud of our sinnes, without which all our comforts are but bitter and vnsauorie?

Thirdly, hence gather the priuiledge of Gods children, to whom remission of sinnes is sealed vp, which is, to be Use 3.secure either from perils or in perils: For first, once in Gods Couenant, and euer safe: for the couenant is vnchangeable as God himselfe is, an euerlasting couenant, Isai. 55. 3. Secondly, their afflictions are not punishments of sinne, but either tryals or louing corrections, the sting of them is gone. Thirdly, whereas the wicked, whose sinne is not pardoned, are haunted and vexed with terrours, and feare where no feare is: a godly man is as bold as a Lyon, yea in the presence and sense of danger. Iob 5. 22. Thou shalt not bee afraid of destruction when it commeth, but shalt laugh at destruction and death: For the stones shall be at league with thee, and the beasts, &c. Who would not be exempted from danger, or fearelesse in danger, as seeing his owne safetie? Surely the way is to get the Lords louing countenance vp vponupon vsus, and then we shall be safe, Psal. 80. 3. 7, 19.

p. 258Thou art my secret place.]

THe Prophet borroweth a comparison from liuing creatures, who, being in danger or in chase or pursuit, hauehave their hiding places to defend themselues in: the Lyon hath his denne, the Foxe his hole, the Conie his burrow, and the Godly man hath his asyle or refuge; Difference betweene the hiding place of the godly man, and of other creatures.but with this difference: First, the beasts hauehave their dens & caues in the earth, wherin they hide themselues, but the godly hath his hiding or secret place in heauen. Secondly, they may be fetcht and hunted out of their hiding places, and be destroyed for all them: but so cannot the godly who make God their secret place, seeing none is able to, plucke them out of his hands who is stronger then all. Hence we may note, that

The Lord is the hiding place of the godly in trouble Doctr. God himselfe is the godly mans hiding place.and danger. As a man in a storme or showre seeketh shelter, so in the stormes of the Church and Commonwealth, in which the enemies thunder and roare, and seeme to mingle all into one confusion, then the Name of the Lord is a strong Tower, & the righteous flye vntounto it. Psal. 27. 5. In the time of trouble hee hath hid me. Psal. 91. 1. The godly is said to dwell in the secret of the most High.

How is the Lord the hiding place of the godly?Quest.

First, by his promise: Secondly, by his protection.Answ.

First, his promise couereth and compasseth his Elect, vnderunder which they are as safe as in a towne of warre. Psal. 119. 114. Thou art my shield, I trust in thy Word. Many How God is so.were the plots, which Dauids enemies impugned him withall, but his onelyonly armour, by which hee defended himselfe, was the Word of God, and he makes the Lord his shield, by trusting in his Word. Exod. 14. 13. When Moses and the Israclites were compassed with Sea, Mountaines, and Enemies, how were they hid and couered with the promise onelyonly? Stand still, feare not, and p. 259behold the saluation of the Lord. Iudg. 7. 2. Gedeon appointed with three hundred men to goe against the Midianites and Amalekites, who lay in the valley like Grashoppers for multitude, and their Camels without number, as the sands of the Sea, saith the Text: What could hee expect but to be eaten vp presently? but hauing a word that God would deliuer him, he was as safe as any of those whom he had sent from the warre; God being his shield, he was secure. When Athaliah had put to death all the seede of Ahaziah, onelyonly Ioash his sonne escaped, and was hid in the house of the Lord sixe yeres; GOD had a chamber of prouidence to keepe him safe, when there wanted no meanes, nor diligence in Athaliah to finde him. But whence was this safetie? euen from the Word and promise of the Lord: 2. Chron. 23. 3. Behold, the Kings Sonne must raigne, as the Lord hath said of the sonnes of DAVID, that hee should neuer want a man to sit vponupon his Throne after him: According to that; Psal. 91. 4. His faithfulnesse and trueth shall bee thy shield and buckler.

Secondly, God hides his children by his protection, which is the accomplishment of his Word: this protection of God is called his wings, which is a borrowed speech from Birds, which by their wings keepe their yong ones both from iniury of weather, and from the rauenous Hawkes and birds of prey; that looke as the Hen gathers her chicken vnderunder her wings, so the Lord wil couer his owne vnderunder his wing, that is, vnderunder his protection, as Psal. 91. 4. He shall couer thee with his feathers, and vnderunder his wings shalt thou trust. And this wing of God is represented by the wings of the Cherubins, extended ouer the Arke: these are the wings of grace and merciemercy, vnderunder which Dauid desireth to bee hid, Psal. 17 8. It is also called Gods shield and buckler, because, as vnderunder a shield or buckler the bodie is hid and couered from the blowes and deadly thrusts of the enemie, so p. 260the godly are hereby wholly protected from dangers.

This is a great comfort for Gods children, who hauehave Vse 1.such a hiding place as that God himselfe vouchsafeth to prouide for their safetie, who is stronger then all, and most faithfull; The Lord needs feare no tyrant, to expose his children to their rage, as Moses his parents, who durst not hide him aboue three moneths: And for his faithfulnesse, he neuer failed them that runne vnderunder his wing. Dauid calls him the saluation of all them that trust in him, from such as resist his right hand. A man without God, is a bird without a nest, and a beast hunted without a denne, lyable to any danger that comes: but great is the comfort of the godly, who know whither to go to be hid, both from the strife of tongues, Iob 5. 21. and from the violence of tyrants.

Secondly, we learne hence how to behaue our selues Use 2.in troubles; namely, to hide our selues in heauen, as the poore beasts doe hide themselues in earth.

May wee not hide our selues in earth, by vsing the Quest.meanes of safetie? Did not Dauid hide himselfe in Woods, in Caues, Holes and Rockes? 1. Sam. 22. 1, 5. and 23. 5, 6. 14.

Yes, neither must we neglect any good meanes of our Answ.owne safety, yet we must trust in none of them, but in Gods blessing, who must watch vsus, and hide vsus, or else all comes to nothing. Well knew Dauid how little helpe there was in any thing to hide him, vnles he had with the same, Gods wing to couer him. The strong Citie of Keilah 1. Sam. 23. 11, 12.1 Sam 23:111 Sam 23:12could not hide or defend him, and therefore the Lord warned him to come out of it, & himself became a shield & brazen wall vntounto him. The vaste & solitarie wildernes of Maon could not hide & secure him, there Saul and his Souldiers had compassed him, onelyonly the Lord hid him, and turned his pursuers another way. For this purpose the Lord often brings his children into the streits, that they may runne vnderunder his wing: for those, who at no p. 261time else will seeke him, will then seeke to him as Pharaoh himselfe. He knowes it is with the godly, as with a Note.beast in the field, which is safer in a storme, then in the fayrest seasons; the storme driues him to his den, and the hunter to the clefts of the Rocke, but, that being blowne ouer, he comes forth and is in danger of taking: So the godly in trouble drawes into his secret place, and so long as danger continues, so long he cleaues to God; but after danger he lyes open to Satan, his owne corrupt lusts, and other snares, as we may see in Dauid himselfe, who in the wildernes and his flight before Saul and Absalom, lay not so open to temptation as in his Palace. God often imprisons and streytens his, that they may bee more warie in their enlargement.

But how may we make God our hiding place?Quest.

First, by faith, leaning vponupon the promises: For what Answ. 1.good can all the promises of God do, being not mingled How to make God our hiding place.& tempred with faith? Ps. 119. 49. Remember thy promise made vntounto thy seruant, wherein thou hast caused me to trust. Habac. 2. 4. The vision shall come, in the meane time the iust shall liue by faith, which in times of danger fenceth, and compasseth them with all the promises of God; wheras vnbeliefe layes a man open to iudgements, debarred Moses of Canaan, and strucke Zacharie dumbe: the greatest dishonour to God, is, not to relye on his Word: and the Prince that beleeued not in the Word of the Lord, was troden to death, 2. King. 7. 19, 20.

Secondly, couer thy selfe vnderunder the wing of God by 2.the practice of repentance: for the way to escape iudgement, is to iudge our selues. Ezek. 9. 4. When Ierusalem was to be destroyed, they that mourne and sigh for all the abominations thereof, must bee first marked for deliuerance. And, can an enemie of God, an impenitent sinner hauehave the face, or any hope to goe to God for safetie and hiding?

Thirdly, hide thy selfe with GOD by prayer, and in p. 2623.extraordinarie danger by fasting, which exerciseth both faith and repentance: thus our Prophet often prayes the Lord to keepe him as the apple of his eye, and to saue him vnderunder his wing. 2. Chron. 20. 12. Iehoshaphat thus hid himselfe, There is no strength in vsus (saith he) to stand before this great multitude, neither doe we know what to doe, but our eyes are toward thee; and being in this hold, hee had strength enough from enemies, who slew one another, and had no vse of his owne. Hezekiah likewise against Sennacherib had recourse to this hiding place, hee put on sack-cloth, went into the house of the Lord, and spred open the letter before him; and the Angell of the Lord in one night slew an hundred, fourescore, and fiue thousand. The Niniuites seeing the storme approching in the threat, Yet fortie daies, and Niniue shall be destroied, did flie to this shelter: for high and low, man and beast did humble themselues in sackcloth and fasting, and they cried mightily to the Lord, and he was intreated.

But how shall I know, that God will bee my hiding Quest.place?

By these notes:Answ.

First, that in the Text, if thou hast got assurance of the 1. How to know that God is our hiding place.pardon of sinne. Dauid, by long trauell hauing got this assurance, breaks out into these words, Thou art my secret place. This assurance must be gotten by confessing and forsaking sinne, and such a man is a blessed man: Prou. 28. 13. Adam, so long as he would hide his sinne, could get no thicket thicke enough to hide him; the way to remooue iudgements, is to remooue our sinnes. Hearest thou of a iudgement, or seest thou an approching danger? meete the Lord with sorrow of heart, and with humilitie of soule, and his wrath shall be appeased, and his furie turned away. Dauids wrath, when he was strongly resolued to kill and slay, was by Abigails humble and dutifull submission appeased. Esaus fury, being resolued to slay his brother, was turned away by Iaacobs seuen p. 263times humbling himselfe before him; much more will the Father of mercies, in whom is no passion.

Secondly, if thou trust in the Word of God: for man liueth by eueryevery word of God, and then thou canst not 2.seeke to any other shelter, thou canst vse no vnlawfull shifts, and wicked meanes to accomplish thy desires. EueryEvery man saith, He trusts in God: but that is onelyonly a vaine blast: for, whereas the first thing our Prophet doth, is to goe to God, many men looke to be hid eueryevery where else first of all: and at last, when all meanes forsake and faile them, they would come to God. First, they flye to the wedge of gold, and say; Thou art my hope. Secondly, or else lye hid in humane strength, and the arme of flesh, as the Prophet saith, Some put their trust in Charets, and some in Horses. Dauid had gold, men, strength, and Townes of warre, but yet the Lord was his hiding place; hee knew how vaine it was to hide himselfe vnderunder the wings of wealth, that with those wings would flye away, and leaue him in the suds. Thirdly, some runne to Idols, Images, Saints, the Crosse or Holy-water, all which driue them from their hiding place. Fourthly, others in strange visitations and dangers run to hell, and to the deuill to hide themselues: this is a common sinne, to consult more with one Witch, then all the Ministers in a Countrie. And now, when none of these can doe a man good, hee must come to God, as Pharaoh, when none of his Princes or Sorcerers could helpe him, then came to Moses and Aaron: but he that did thus deceitfully hide him, the Lord hid and couered him and his Armie vnderunder water.

Thirdly, thou must be a member of the Church, Psal. 27. 4. Dauid desired one thing, euen to dwell in the 3.House of God, and then he is sure God will hide him in the secret place of his pauillion. Assemble thy selfe with the Saints, frequent the publike places of Gods worship; eueryevery Master will protect a good seruant in his seruice, p. 264and especially while he is vnderunder his eye, and much more will the Lord: but when a man will get him out of Gods sight, then is he numbred to the sword, to the beasts, and to destruction: Ier. 15. 2, 3.

Fourthly, thou must cleaue vntounto God in the louelove and 4.obedience of his truth. The promise is, he will keepe thee in thy waies. Israel being out of his way, and hauing made a Calfe, was naked; but before that, the Lord as a couer hid them. How can they make account of safety in danger, who to hide themselues from persecution of the Gospell, leaue it vponupon the plaine field? Oh, say they, I louelove the Gospell, and desire to giuegive obedience to it: but I was afraid of my name, of my libertie, of dishonour.

What? were dangers toward? and must thou therefore Folly of many in danger, who run from their hiding places.depart from thy secret place? one would thinke thou shouldest rather hauehave run vntounto it. Must thou needs run out of doores, because a storme or tempest is comming? the filly vnreasonable creatures can teach thee more wit then so: why, thou runnest from vnderunder his wing, who would hauehave kept thee safe. Wilt thou saue thy life, by flying from Christ, who is the way and the life? wilt thou auoide the sword of man by an euill conscience, which is a sharper sword within thy bowels, striking through, and pearsing thine owne soule? Wilt thou auoide the flames of natural fire, by kindling the fire of Gods wrath against thee, yea, the flames of hell within thee?

How doe the deceitfull bewitchings of this world at this day, winde into men professing the Gospell? who to sit in the warme Sunne, dare not to bee seene with Christ by day, but like Owles and Bats and hateful birds, cast themselues into the night, and wilhold such a course of Religion, as that they seeme none of the forwardest; would faine speake for good men, so as none might heare them; would willingly supply their wants, and helpe their wrongs, were it not for feare of p. 265hearing that voice, which would strike them to the heart, Surely thou art one of them.

Fifthly, thou must be a sincere-hearted Christian, and carrie thy selfe vprightly: He that walketh vprightly, 5.walketh safely: vprightnesse is a brest-plate, which hides the chiefe parts from danger. Noah was an vpright man in his generations, and the Lord shut him in the Arke. Lot was a iust man, vexed with the vncleane conuersation of the wicked, and the Lord pulled him out of Sodom, and hid him in Zoar, the Angell could doe nothing till he was gone. Vprightnesse hides a mans selfe and others for his sake, he may glory in the power and truth of God in extremest perils.

Thou shalt preserue me from trouble.]

DAVIDS confidence confines not it selfe within the time present, but is such, as that he can leane vponupon God for afterwards.

How came Dauid to be so confident for future time?Quest. Answ.

He had experience of Gods mercy in the pardon of sin, and drawing him out of former deepes (as the Psalme sheweth) and therefore hee resolueth thus for time to come: whence note, that

Experience is a notable Mistres, and the surest teacher Doct.of affiance for time to come: experience of God will Experience the best teacher.carry the heart through such trials, as flesh can neuer buckle withall. 1. Sam. 17. 36. When Dauid was to encounter with Goliah, and Saul told him he was but a boy, he reasoned & builded his victorie vponupon the former experience of God, saying, Thy seruant in his keeping of sheepe, slew a Lyon and a Beare, and so shall it be with this Philistim: Psal. 23. 10. Doubtlesse I shall dwell a long time in the house of God. How comes Dauid to this conclusion? In the former verses he had said, The Lord had bin his Shepheard, had fed him, spred his cloth, filled his cup, comforted p. 266him, and so laies one experience to another, till he come to this godly perswasion.

The same doth the Apostle Paul, 2. Tim. 4. 17, 18. He hath deliuered me out of the mouth of the Lion, and he will deliuer me from eueryevery euill way: Rom. 5. 3. Experience brings hope, and hope makes not ashamed. For as a poore man, hauing often borrowed money of a rich man, and hauing found him free and cheerefull formerly, hath good hope and much boldnesse, that he will still affoord the same fauour in the like case: euen so the poore Christian, hauing found much supply many times, of wisedome, strength, deliuerance, perswades himselfe of the same for time to come.

First, God is honoured when his Word is acknowledged Reas. 1.true in it selfe; but this the deuils themselues beleeue: but by experience wee finde it true to vsus, and can set our seale to God and his Word, which is not onelyonly a great honour to God, but also to our selues.

Secondly, Faith in a bare word without experience, 2.doth much strengthen and comfort the heart possessing it, as when Abraham did receiue the first promise of a son by Sarah, hee relyed vponupon it, and doubted not of the accomplishment: but when in temptation and particular troubles, wee hauehave particular proofes of Gods truth in accomplishments, it will bee a strong anchor to hold vsus fast, that we be not carried away with violent winds and waues of temptation: as Abraham, after experience of Gods power, in quickning Sarahs dead wombe, and remembring his promise 30. yeeres after he had vttered it, when no man almost could hauehave expected it, seeing the whole course of nature was set against him, he could easily and readily ouercome himselfe in that difficult tryall of offering his sonne at Gods commandement; and the reason was, because former experiences perswaded him, that hee should rather receiue him from the dead, then Gods word should not be fulfilled.

p. 267Thirdly, no maruell if experience be such a teacher of affiance in God, seeing it findes more sweetnesse by much 3.in the performance of promises, then can be conceiued in holding the promises themselues, as a man that hath possession of an inheritance, which hee held long onelyonly in reuersion, by experience of those supplies and comforts he now hath, tasteth much more sweetnesse, then hee could possibly conceiue while it was his only by entaile and expectation.

Fourthly, the worke of experience euen in ciuil things, is of great vse, and no lesse in diuine: First, to make vsus 4.bold with God, as men are with an experienced friend. Secondly, to quell those distrustfull feares, which distract vsus: a fresh-water souldier is afraid of eueryevery cracke of a Gun, and thinks sure it will cost him his life: but a souldier experienced, is fearelesse and more valorous. Thirdly, to quiet the heart in Gods absence and desertion, waiting his approch againe. Suppose a man put into the world, as Adam was, if he should see the Sunne set, hee would thinke it quite lost, but experience teacheth, that it will rise the day following; and therefore we are content, when it is set, and waite the rising of it: so is it here betweene God and a Christian soule.

What makes vsus content our selues in winter, when we see all things dead and withered? if such an vncomfortable time should continue euer, it would breake the hearts of men: but wee know that Summer will returne, and then all things will spring againe, and this cheeres vsus vp: so in the winter of temptation, we may thinke wee shall neuer see God againe, but for all that, his grace and spirit shall come and shine againe to vsus, it shall neuer absent it selfe for euer.

Alas! I hauehave had many experiences of God, and yet I Obiect.feele many grudgings of despaire, I cannot waite, I am too short-spirited, I cannot come to this affiance by them.

p. 268Neuer had any man experience of Gods former louelove, but he also sometimes had assured hope and confidence Answ.in God, but

First, neuer had any man faith at all times alike, which sheweth, that it is no naturall facultie, which is ordinarily vniforme, but supernaturall, giuen in such degrees as it pleaseth God, and so as place may be left for correction and tryall of his children.

Secondly, sense of weakenesse in a sound Christian is a meanes of strength, prouoking a man both to humble himselfe before God in prayer, as also to depend vponupon Gods strength.

Thirdly, Gods fauour in this life is annexed with trouble, as the Sunne is ouer-cast with clouds, and the Moone with specks, yet, as the Sunne shall at length disperse those clouds, and shew his light and strength, so shall the light of Gods countenance shine vponupon his people in such brightnesse, at length, as they shall out-grow all these cloudes and ouer-casts, which hindred their comfort.

The way then to attayne affiance and sure confidence Vse.in God, being to get experience of his goodnesse vntounto vsus, wee must take paines in this dutie, so fruitfull and comfortable.

But how shall I come to hauehave experience of God?Quest.

Know, that to experience there goe three things; first, Answ.Knowledge. Secondly, Obseruation. Thirdly, Memorie.Three things concurring to make vp experience: 1. Knowledge.

First, Knowledge; you must know God as hee hath reuealed himselfe in his Word and Workes; this is the ground of experience, and, the more a man knowes God, the more hee will trust in him, as Psal. 9. 10. They that know thy name, will trust in thee. The better knowledge, the better affiance.Speciall grounds to be knowne for Christian experience.

Now the speciall grounds of this experience, to bee knowne, are these: first, that God is the same, without change or shaddow of change; what he euer was, he is p. 269still; true, iust, mercifull. Secondly, that his couenant is the same, being an euerlasting couenant, and the records of that couenant are for euer the same and truth it selfe: Heauen and earth may passe away, but one iot of the Word cannot. Thirdly, that his children being euer as deare vntounto him as euer they were, hee doth alwayes maintayne their cause: for hee were not righteous, if hee did not euer louelove and maintayne righteous persons, and dealing. Fourthly, that sinne being euer hatefull vntounto him, he destroyeth it at length, and, because he neuer fauours wicked men, hee confoundeth all their plots and attempts vnderunder-taken against him, or his.

Secondly, another meanes of experience of God, is Obseruation of the wayes of God: as first, the workes of 2. Obseruation.his power, and these wee shall see as farre aboue Satans power, as infinite is aboue finite; and againe, so farre from being hindred by our weakenesse, as it is perfected thereby, 2. Cor. 12. 9. Secondly, the workes of his wisedome, who knowes how to deliuer the iust out of temptation, 2. Pet. 2. 9. Thirdly, of his louelove and mercy, being as willing as able to helpe his children, whose grace is sufficient not only it selfe, but also for them, 2. Cor. 12. 9. He is most present in their greatest need, a very present helpe in trouble. Fourthly, of the gracious ends and issues, he hath euer giuen to the tryalls of his seruants, not only for his owne promise sake, but also for thy experience. Consider, saith Eliphaz, who euer perished being innocent.

This obseruation or consideration, whereby things are pondered in the heart, being neglected or slightly vsed, experience of God must needes be wanting; as there can be no haruest, where the seed sowne rots in the earth, and comes to nothing: therefore, the Apostle exhorts, That we be not leaking vessells, to let things runne out as fast as they come in.

Thirdly, another meanes of experience, is the Remembrance p. 2703. Memory.of such workes of God, as wee hauehave knowne and obserued: the Philosopher saith, that experience is multiplex memoria, a multiplyed memory, because, of the memory of the same thing often done, ariseth experience, and many memories of the same thing, is but one experience. Now, this remembrance includeth these things: first, a committing to memory such things as wherein God most expresseth himselfe. Secondly, a retayning of them in memorie as in a store-house. Thirdly, a recalling of them to minde vponupon occasion offered. Fourthly, an applying to our owne speciall vses and occasions.

This is the way therefore, which hee must take, that would become fearelesse in future troubles, and to hauehave his heart established against all euill tydings.

First, to get the knowledge of God in the couenant, to be assured of his fauour and louelove in the pardon of sin, which may bee knowne by the fruits of repentance, in confessing and forsaking sinne, and by louelove of God in his Word, in his Image, in his Saints and graces.

Secondly, to grow vp in the obseruation of Gods working with himselfe, and his people, to obserue his owne increase of grace, the supply of comfort, the returne of his prayers, the issues and deliuerances hee hath had out of troubles and dangers. Alas! what a staffe and strength cast they out of their hands, who heedlesly passe by Gods gracious dealing with them? whereby, not only God is depriued of his glorie, and of the praise due to his mercy for the present, but themselues also for time to come of much comfort and confidence, which is as small as their obseruation is.

Thirdly, to lay vp in our memorie the things which may bestead vsus, that we may hauehave them at hand, and for our best vse: And this we shall doe.

First, if we hauehave a care of good things, and a right estimation Helpes of memorie.of them. Men remember the things they care for, no man forgets where he hides his money. Psal. 119. p. 271129. Thy testimonies are wonderfull, therefore doth my soule keepe them.

Secondly, if we affect them as things of reckoning, as Psal. 119. 16. I delighted in thy statutes, therefore I did not forget them. But if men iudge not aright of the things of God, or preferre in their iudgements and affections baser things, this breeds sensuality, which made a whole world of people forget in Noahs time, that which so neerely concerned them.

Thirdly, if we vse continuall helpes, as hearing of the Word, which is a continuall monitor vntounto vsus; godly conference, which is as a whet-stone of grace; meditation, whereby wee hold things as our owne, and not by force and compulsion. These be as the Law written, euer before the eyes of the Iewes, or as the frindges of their garments, to put them in minde of his statutes.

Lastly, vse prayer, by which wee keepe in that, which we would else cast vp againe: this is as vinegar, the smell of which keeps downe that which would rise in the stomack: And againe, prayer obtaynes the Spirit, whose sole office it is to bring things into our remembrance, Ioh. 14. 26.

By these meanes wee may store vp plentie of experiences, and by eueryevery experience we ought to draw neerer vntounto God, and grow more familiar with him, more bold and confident.

We want no motiues hereunto: For first, experience Motiues to get experience of God.of Gods fauour is the greatest gaine of a Christian, and ought to be most desired, Lord, lift vp the light of thy countenance, Psal. 4. 7. as the losse of the sense of Gods good will, is his greatest losse. Nothing troubled the prodigall Sonne so much as the offence of his Father, he would hauehave beene glad to hauehave eaten with Pigs, hee weighed his misery with his prosperitie; his sorrowes were great, but all the paines he sustayned, was nothing to the vnreuerent vsing of his Father, who was not only p. 272kinde to his children, but to his hyrelings that lacked nothing. Cant. 5. 7. The Spouse hauing lost the sense of Christ, cryed and trauelled to seeke him, was robbed, beaten, and misvsed by the way, and her life was in great danger by confessing him among his enemies; yet all this is nothing, shee must hauehave Christ, shee cared not for the losse of her goods and apparell, nor her danger, shee will not giuegive ouer till shee hauehave himselfe.

Secondly, experience of Gods louelove will make a man bold in good causes, euen to the death, whereas the wicked feare, where no feare is; for they can hauehave no affiance in God. Whence it is, that one good man in a good cause, wherein he is assured God standeth by him, is able to withstand and confound a number, who are not able to withstand the terror of their owne conscience, which witnesseth them to be enemies of God, as our Sauiour himselfe, Ioh. 18. 6. strucke not a blow, but only modestly answered his enemies, and asked them whom they sought: and they all fell prostrate to the ground. So in Gods children: Gen. 43. When Ioseph spake most kindly to his brethren, and told them hee was their brother, there was such a terror and feare in their consciences for wronging him, that they were not able to answere him a word. The godly are bold as Lyons, but the wicked as fearefull as Hares; they can laugh and sing in the extreme suffering of that, which the other are agast, and shrinke to thinke of.

Thirdly, hee that gets not a sense and experience of Gods fauour here, shall hauehave experience of his wrath and iustice hereafter.

Thou shalt preserue me from trouble.]

TRoubles are either of soule or body, outward or inward, spirituall or temporall: this word includeth all, according to that, Psal. 34. 19. Great are the troubles p. 273of the righteous, but the Lord deliuers, or preserues them from all.

Gods preseruation is to bee considered in respect of the

First, meanes: so tis either

Secondly, manner.

Mediate, or, Immediate.

Immediate preseruation is by himselfe alone, when no hand of man or Angell can reach to helpe, and so he preserued the Israelites in the Sea. Mediate is, when mediately by his Angels, or by men, or other meanes hee preserueth his people, as Moses was by Pharaohs daughter, and those in the ship by plankes and boords, Act. 27. 44.

In respect of the manner, preseruation is either secret or manifest. Manifest, when he mightily preserues men in the sight of others, for the confirmation of the faithfull and confusion of their enemies, as the three fellowes of Daniel in the furnace, and Daniel himselfe in the den of Lyons. Secret and spirituall, by which he eternally deliuereth from all trouble those, who manifestly seeme to perish, as the Martyrs, who seemed left in their enemies hand, the body is slaine, but the soule is preserued, and sent to a better life: here is a secret, spirituall, and eternal preseruation: these are in occulto coronati: Augustine. According to which grounds, our Prophet is bold to declare his confidence in God, being fully assured, that the Lord, of whom he had so good experience, would in all troubles make some way for him, and either by himselfe or some other meanes, vouchsafe either a secret, or a manifest deliuerance.

But seeing none are more troubled then the faithfull, Quest.and none indeede lesse preserued from troubles, how can Dauid, or any other beleeuer so confidently vtter this?

It is true, none are more troubled then Gods children: Answ.for first, there is a perpetuall enmitie betweene p. 274the serpent and his seede, against the woman, that is, the Why none are more troubled then the godly.Church and her seede: and if there be hope, that the deuill, and the wicked may grow kinde to the godly, there may be more hope of lesse trouble.

Secondly, the word of truth hath said, In the world yee shall hauehave tribulation: and, The world shall laugh, but you shall weepe.

Thirdly, the way to heauen is straite and narrow and troublesome, because of the crosses it is strewed withall.

Fourthly, experience hath concluded, that all that will liue godly in Christ, must suffer persecution; wherein they are conformable to Christ their head, who by the crosse went to the crowne.

Fifthly, the blessing of sound peace and ioy is promised and bestowed onelyonly vponupon them that mourne.

But this is not the meaning of the text, that they should be so preserued from trouble (which Dauid was neuer without) as trouble should neuer come neere them, or afflict them, but, as the word in the original signifieth, Thou shalt saue me from the straitnesse, or in the distresses of trouble. Note, that

The godly shall not bee exempted from trouble, but Doctr.preserued from it, that is, kept in it, and happily led Godly not exempted from trouble, but preserued in it.out of it. For Dauid himselfe, notwithstanding his confidence here, said, Certainely, I shall one day fall by the hand of Saul, 1. Sam. 27. 1. And when he asked God, if he had forgot to bee mercifull, did he see any way to escape death and danger? So as his resolution here is this, that though the godly be in neuer so deepe distresse, they perish not, but are preserued in the straite, they are raised out of this depth of miserie: and this stablisheth the heart with confidence, as the words following intimate, Thou shalt compasse me with songs of deliuerance.

This doctrine and phrase is expressed and confirmed by other places of Scripture: Psal. 4. 1. Thou hast set me at libertie, when I was in distresse: implying, that he was in a p. 275straite, and as it were strongly besieged with enemies or dangers, but the Lord inlarged him, and so preserued him: Psal. 25. 15. He will bring my feet out of the net: the godly may be in as great danger, as a silly bird in a net: but the Lord will breake the net, that the bird may escape, Psal. 1 24. 7. 2. Cor. 1. 10. who deliuered vsus from so great a death, and doth deliuer vsus, in whom we trust, that he will hereafter deliuer vsus.

First, Gods care of his children, though it free them not Reas. 1.from the exercise of troubles, yet leaueth them not till he hauehave deliuered them. Can a mother forget her child? she may let it get a knocke, and feare it with the sense of some danger, but leaue it in danger, she cannot. And who be they towards, whom the Lord thinketh thoughts of peace, or, to whom he will remember mercy, but vessels of mercy? Once hauehave I heard (saith Dauid) yea twice, that mercy belongs to God, Psal. 72. 11. And therefore it is so true, as it can neuer be false; once, yea, twice, that is, once by the Scriptures, and another time by the holy Ghost.

Secondly, Gods promise is, that hee will not suffer his 2.to be tempted aboue that they are able to beare, and therefore at length they find him, as Dauid saith, Psalm. 73. 2. My feete were almost gone: but not altogether: the man of God may slip and slide, and much adoe to keepe his feete, but at worst, his feete are but almost gone, and this comes from Gods promise.

Thirdly, Gods prouidence limiteth the times, in which his Church shall suffer, and no longer; sometimes 3.a longer time, as Israel in Egypt foure hundred yeeres; sometimes shorter, seuentie yeeres in the Babylonish captiuitie; sometimes shorter then so, Yee shall suffer tribulation for ten daies, Reuel. 2. 10. Sometimes three daies, as Ionas in the Whales belly, and Christ in the graue; sometimes but one night, Sorrow may indure for a night, but ioy commeth in the morning; and sometimes there is p. 276but an houre for the power of darknesse; then Gods time is come, and the godly see the saluation of the Lord.

Fourthly, he preserues them in their troubles by his 4presence, first, of power, and so a fourth like the Sonne of God, was in the furnace with the three children: and it is said, I will be with thee in sixe troubles, and in seuen, in fire and water. Secondly, of grace, his right hand is vnderunder their heads, giues them grace sufficient, proportions their strength to the burden, mitigates their sorrow, makes them possesse their soules in patience, yea, reioyce in sorrow, which else would sinke them, and at length recompenseth their light affliction with an eternall weight of glory.

But sometimes the godly are not preserued, but made Obiect.meate for the sword, and appointed as sheepe for the slaughter, they die of the plague, and are slaine in battell as well as others.

Consider the Church either in the whole, or in the Answ.parts: First, the Church for the body of it is euer preserued, How the Church is euer preserued in trouble, yea from trouble.as in all ages may appeare, the case being with it, as in a militarie condition, wherein, although some souldiers bee wounded and slaine, as the Martyrs, and other godly persons, yet the Church carries the victorie out of the field, and is preserued: the Church for the body of it, is euer the conquering part; for Michael and his Angels must ouerthrow the Dragon and his angels.

Secondly, the particular members are often slaine, and seeme not preserued, as Steuen, and Iames, whom Herod slew, Peter, Paul, &c. yet they are, first, preserued by that secret and spirituall preseruation. Secondly, sinne and corruption, which is alway present with vsus, makes our preseruation to bee but imperfect. Thirdly, God turnes the corporall destruction of his Saints to the best, so as Heb. 11. 35. They would not be deliuered, because they looked for a better resurrection.

p. 277This serues to comfort the godly in their troubles, that they shall be preserued in them and from them, the gates of hell shall not preuaile against them. First, Satan the Red Dragon may create them trouble, so that they shall want no molestation that he can procure them; but hee cannot hinder their deliuerance, nor without leaue hinder their peace, no nor touch an haire of their head. Secondly, the wicked of the world will see they want no tryalls or vexation, but on the contrarie GOD will see they shall not want seasonable deliuerance: for Psal. 37. 8. hee will not leaue him in his hand: and although such is their imbred malice, that they would neuer take off their rods from the backes of godly men, yet God will not suffer the rod of the vngodly alway to lye on the lot of the righteous, Psal. 125. 3. Thirdly, their owne sinnes beset them hard, and so dismay them, as though they should neuer get freedome: and this is the strongest band of all, which tyeth them to trouble, and all other troubles were but a play, so that the heart were perswaded of the pardon of sinne (as the Saints in sicknesse of conscience can confesse:) but sinne shall slay the vngodly; as for the righteous, the promise is, Psal. 34. 24. Though they fall, they are not cast off; not that their sinne doeth not deserue they should, but because the Lord puts vnderunder his hand, and reneweth his grace to raise them to repentance.

Secondly, this may teach vsus not to condemne the state Vse 2.of Gods children when they are in trouble: For, either in darknesse they see light, when God stablisheth their hearts with inward peace or patience, or supplyeth strength, or lightneth their burden so as they can cheerefully carrie it: or at least with Iob, after darknesse they see light. If in Winter, when we see the heauens blacke, the clouds bent to stormes and tempests, windes roaring, waters raging, the earth couered with frosts, & cold and snow, and barrennesse or deadnesse, were it not madnesse p. 278to say that there would neuer be any summer againe? that the yong springing corne, couered with such stormy and winterly weather, and lying buried vnderunder the cloddes, should neuer reuiue againe, and grow vp to the haruest? or that the frost-bitten rootes, and blasted blades should neuer spring forth to flower or seed? No man is so mad, Summers fruits not condemned for Winters stormes.as to condemne summers fruits, because of the winters stormes and barrennesse. This present life is the winter of Gods children, wherein the seedes of grace lye hid and couered vnderunder the clods of heauy afflictions, disgraces, and a number of tryalls: shall we now condemne and curse the life of Gods people here, and their summer fruits to come in the haruest, because the fruits of grace, and the glory of their resurrection are couered and hid vnderunder persecution affliction, and tryalls?

Wherein we meet not only with the generall misconceit of vngodly men, but euen of the godly themselues, who sometime with Dauid think their owne estate most infortunate, and are ready to slip, to see and compare the wickeds outward prosperitie and happinesse with their owne vnhappinesse and apparent miserie, whereas the Sanctuarie telleth them of the end of both, and so quieteth their hearts.

Thirdly, this serues to teach the godly their dutie:Use 3.

First, to set before them in their tryalls these three things: First, the commandement of God: Psal. 50. 15. Call vponupon mee in the day of trouble. Secondly, the promise, And I will deliuer thee. Thirdly, the accomplishment of it, or the experience of others, who hauehave found Gods assistance in trouble: as, Psal. 22. 4. Our Fathers trusted in thee, they trusted and thou didst deliuer them.

Secondly, in the deepest of troubles wait for Gods preseruation, and know that though hee come not of a long time, yet at length hee that shall come, will come, and willnot tarrie. In this expectation beware of haste, and of euill meanes, and trust when thou seest no meanes, p. 279yea, and against meanes, as Iob did, saying, If the Lord kill me, yet will I trust in him. The stile of the godly, is, to be brands plucked out of the fire, Zech. 3. 2. Is not this a brand taken out of the fire? which shews, that the godly may be cast vponupon the coales, yea into the fire an vnmerciful creature, & may be smeared and scorched, yea, in part burnt and consumed; but at length the Lord in extremitie wi… snatch them out of the fire and preserue them, as a man will catch speedily at that which he would hauehave burnt.

Thou shalt compasse me about with Songs of Deliuerance.]

IN these words the Prophet Dauid riseth vp by a gradation, and goeth beyond that that hee had formerly said concerning his confidence in God. First, he had said that God was his hiding place. Secondly, that he would preserue him in trouble: and now thirdly, that the Lord would make him ioyfull, and to triumph ouer his troubles and enemies, by compassing him in stead of troubles with mercies.

In the words are two things to bee considered: First, the matter of Dauids assurance, namely, Songs of Deliuerance: Secondly, the measure, Thou shalt compasse mee about.

First, Songs of Deliuerance.] This implyes the matter of these songs, and that is Gods helpe & deliuerance, which when the Lord affordeth, then there is matter of singing and setting forth that mercy: for a song beseemes him that reioyceth with great ioy, the which ought alwayes to attend our praises.

Secondly, to be compassed with Songs of Deliuerance] is, not to hauehave one or two, or a few occasions or deliuerances to sing praises to God for, but abundant, yea innumerable causes to praise and magnifie God, so as a man can looke no way round about him, but he shall see many p. 280and infinite mercies, and so many songs and praises, eueryevery new merciemercy, being a new matter of a new song of Deliuerance. For looke as when a man hath endured an heauy, darke, and vncomfortable night, the morning approcheth, and light begins to appeare, not in any one side of the heauens, but on eueryevery side, that let a man looke where hee will, the light compasseth him, and it groweth lighter and lighter vntil perfect day: So, although Gods children seeme to be in darknesse and in the night of affliction, yet GOD affords some deliuerance, and brings the ioyfull morning, and then they see the light of comfort on all sides, and can say, Now they are compassed with light and saluation. So as the thing, which our Prophet here professeth, is: First, that the Lord would afford him matter enough to frame & compile holy songs of ioyfull praise and thankes. Secondly, that this matter should be so plentiful and abundant, that nothing should on any side be about him, but that whence hee ought to prouoke himselfe to returne ioyfull thankes, he should be begirt with blessings and merciemercy.

Hence in the first place we may learne, that

As God hath appointed times of sorrow and straitnesse for Doct. 10his children, so also of reioycing and comfort. This whole Times of ioy succeed times of sorrow to godly men.Psalme teacheth it, in the beginning of which how was Dauid deiected? What an intolerable burden of sinne complaines he of? how were his bones dryed and broken? how did his moysture drie vp as in the drought of Summer? how did hee roare night and day vnderunder the heauie hand of God? and all this misery pressed him a long time together: But now towards the end of the Psalme his confidence supporteth him, his ioy comes againe, his comfort not onelyonly returnes, but also in such abundance, as hee seeth himselfe compassed with Songs of Deliuerance.

Psal. 126. 5, 6. They that sow in teares, shall reape in ioy, (spoken of the Church returning out of captiuitie;) they p. 281went weeping and carried precious seede, but they shall returne with ioy, and bring their sheaues. Psal. 30. 5. Heauinesse may endure for a night, but ioy commeth in the morning. As certaine as is the vicissitude and change of darknesse and light, euening and morning, so certaine shall the changes of the godly be, their darknesse shall bee turned into light. Eccl. 3. 1, 4. To all things there is an appointed time: a time to weepe, and a time to laugh; a time to mourne, and a time to dance. All times are limited by God to the faithfull; but first for sorrow, and then for ioy. Exod. 15. 27. As it was with Israel in their iourney through the wildernesse, so is it with Gods people in this world. After they had gone through many barren and dry places, then they came to Elim, where were twelue fountaines of water, and seuentie Palme-trees, the Lord at length brings them to a pleasant station: So the Lord hath appointed after labour, a time of rest; after heauinesse, a time of ioy; hee brings his children from Marah to Elim, Numb. 33. 9. from a place of bitternesse, to springs of water.

First, because God is not alwayes angry with his children, Reason. 1.neither doth hee delight in punishing, his anger is but for a moment, and for a little while he forsaketh, but the end is with euerlasting merciemercy to hauehave compassion on them, Isai. 54. 8. True it is that he punisheth and correcteth sinne in his deadliest enemies, and in his dearest children, but all this as a iust and righteous Iudge, and as forced to it, not as a tyrant that punisheth, with affection, desire, and delight.

Secondly, the troubles of Gods children are ouercome 2.already by Christ, who hath carried the heauy burden of them, and hath left onelyonly the crosse for them to beare, so as they cannot still lye vponupon them. For if euen the troubles, which Gods chosen are exercised withall here, were euerlasting, and there were no time of release appointed by God, they would be out of measure ponderous p. 282and weightie: but this makes them easie among other considerations, that, if they bee heauie, they are but short, and (as the Apostle saith) but momentanie.

Thirdly, the vse of afflictions and sorrowes of the godly is, but for a time to exercise their faith, and patience, and therefore cannot bee perpetuall; for, when the try all is ouer, the burthen must bee remooued. The time of Winter is bitter and barren, and cold, through frosts and stormes; but, besides that it is profitable for the earth and plants, to kill weedes and wormes, and to mellow and rot the ground, it is a forerunner of a pleasant Spring, and a fruitfull haruest: Such is the state of the godly often here, Christ the Sunne of righteousnesse sometimes departs further off, and leaues the beleeuer in a wintrous estate, laid open to many stormes and sad showres; but, besides that all this winter prepares the soyle, and kils the weedes and vermine of the soule, it goes before an happy spring & haruest, which will bring in fruits of righteousnesse to those that are exercised. Ioh. 16. 22. I goe away for a while and ye shall be sorrowfull: but I will come againe, and your heart shall reioyce, and your ioy shall none take away.

Fourthly, the promise of God must stand firme, who 4.hath promised blessednesse to them that now mourne for sinne: Math. 5. 4. for they must bee comforted: therefore there is a time appointed wherein mourners shall bee comforted. Prou. 24. 16. The iust man falleth seuen times a day, that is, into distresse and trouble; but riseth againe. The state of the godly in the sea of this world, is like the Sea Euripus, that ebbes and flowes seuen times a day; it ebbes no oftner then it flowes againe: so the godly hauehave as many comforts as sorrowes.

And most full of trueth and assured comfort is the promise made by Christ to his Disciples, Ioh. 16. 20. Yee p. 283shall indeede sorrow, but your sorrow shall bee turned into ioy: It had been a great comfort, if Christ had onelyonly promised, that their sorrow should bee mitigated, and more, to hauehave said it should bee shortly ended: but to say it shall bee turned into ioy, ministreth abundant consolation and strength in the patient expecting of so happy a change.

Hence is it, that the sorrowes of the godly are often compared to the sorrows of a woman in trauel, as Isa. 26. 17. Like as a woman with child beeing neere her time, is in Sorrowes of the godly like the sorrow of a woman in trauell why?sorrow, and cryeth in her paines; so hauehave wee beene in thy sight, O Lord. Ier. 6. 24. Sorrow is come vponupon vsus, as vponupon a woman in trauell. And the sorrowes of the godly are like these sorrowes.

First, in bitternesse and sharpenesse. Secondly, in the vtilitie and profit of them, both tending to a birth. Thirdly, it is not without hope of deliuerance, and in eueryevery hope there is some ioy and comfort in the midst of sorrowes, mixt with them. Fourthly, in the trauell of a woman there is not only an expectation of an end of that sorrow, but also of the fruit of it, which is the ioyfull fruit of the wombe. Fiftly, there is a certaine time set both for the one and the other: All which our Sauiour cleerely confirmeth, Ioh. 16. 21. A woman, when she brings forth, hath sorrow because her houre is come; but when shee is deliuered, she remembers not the sorrow, for ioy that a man-child is borne: So you are now in sorrow, but your hearts shal reioyce: so as there is a time set by God not onelyonly to finish the sorrowes of the godly, but also to turne them vntounto ioy, as the winter not onelyonly endeth, but is turned to Summer.

Fiftly, there must bee some difference of the sorrowes 5.of the godly from the wickeds, as there is in their persons and estates; and this is the difference, that they sorrow without mixture of ioy, or hope or expectation of deliuerance by any promise, no time is set for their p. 284deliuerance: nay, all their light must bee darkened, their sunne must set and neuer rise more, and they left in an euerlasting night: but the godly sorrow quite contrariwise.

Isa. 27. 7, 8, 9. Hath hee smitten him as hee smote those that smote him? Or is he slaine according to the slaughter of them that were slaine by him, &c? Here the Prophet shewes great differences betweene Gods afflicting hand Difference betweene Gods smiting of his children, and his enemies.vponupon his people, and vponupon his enemies and theirs: and the difference is,

First, in the measure: on the one but drops, on the other a sea of wrath: One drinke a cup, the other draw a viall of his displeasure: hath hee smitten him as hee smote those that smote him?

Secondly, in Gods intention: his intendement in afflicting the godly, is to lop off their superfluous boughs: In the branches thereof wilt thou contend with it? He saith not, with the root of it: But hee quite stockes vp the roote of the vngodly. In the one he intends purgation, by taking off fruitlesse boughes and branches, Ioh. 15. 2. in the other he intends punishment, & to ouerthrow them with his rough winde in the day of his East winde.

Thirdly, in the issue and fruit of them. By this shall all the iniquitie of IAACOB be purged, and this is all the fruit, the taking away of his sinne. In the one the sinne onelyonly, in the other the person is destroyed. The Lord therefore doth not so punish the members of his Church, either as the enemies of the Church would punish it, or as himself punisheth them: As for example. The Deuils, the greatest enemies of the Church, are punished without hope of all merciemercy, no time of deliuerance is set for them; but the Church is assured of a good and ioyfull end. The Egyptians were terrible enemies to the Church; did God euer smite his Church as he smote them? though it was long vnderunder their oppression, yet it had a promise of deliuerance, a time set for it, and a ioyfull departure, when p. 285all Egypt was lasht with that terrible whip of ten cords, and drowned and destroyed in the Sea by Gods immediate hand.

Here is then first of all a notable ground of patience in Vse I.sorrowes, God hath set the time how long they shall last, and shall not exceede the appointed time: yea, hee hath not onelyonly set a time of duration, but also of exchanging thy sorrowes into ioy. Art thou in any trouble, or vnderunder any molestation of Satan or wicked men, vnderunder reproch, scandall, hatred, persecution, &c? nubecula est, transibit; it is a storme too violent to last long; nay, it shall bee changed into a calme, into a faire and comfortable season. Suppose thou be in the night of disgrace, blacked and darkned by wicked ones, as Dauid was; suppose thou hauehave things laid to thy charge, that thou neuer knewest, and art forced to repay that which thou neuer tookest: yet waite still the good time; after thou hast endured a little scouring, all the soile will tend to thy brightnesse, and the time comes, that God will make thy innocencie to breake out as the light.

Art thou sicke in thy soule, or pained in thy body, and seest no way but present death? waite the time, and thou shalt meete not onelyonly with perfect cure, but perfect health also: onelyonly see thou makest Christ thy Physician. God had appointed a time of Abrahams tryall for three daies: but the third day turned his sorrow into ioy, in which he had the comfort, both of his sonne, and his owne obedience. Ionas had his appointed time of sorrow in the belly of hell, in the bottom of the Sea, when he was cast out of sight: but at the ende of three dayes he was cast on the drie ground, and his sorrowes and feares were turned into ioy and praises. The thiefe on the Crosse was euen in the hands of death, his paines and sorrowes increasing, as hee felt his life decreasing: how did our blessed Sauiour comfort him, and support him with patience, but with this assurance, that the ende was p. 286comming, and a time appointed, which should instantly turne that shame and sorrow into glory and ioy? This day shalt thou be with me in Paradise. Lazarus was not onelyonly in the hands, but in the house of death foure daies, yet a time was appointed, euen the fourth day, wherein the bands of death were to be loosed, and he restored to his former life. And thus shall it be with all the Disciples of Christ, whose troubles shall not last alwaies: the longest they can last, is but for this life, and while they doe last, they hauehave the comfort of both those petitions of Christ: first, that the Father would keepe them in the world, and secondly, that after they bee safely passed through the world, and the troubles and disgrace of it, they may bee where himselfe is, to behold his glory, Iohn 17. 15, 24.

Secondly, in all troubles, learne to iudge and measure Vse 2.thy selfe by this doctrine, not according to thy present feeling and comfort, which faith doth not alway minister: for that may be where there is no feeling. Looke out at the ende, and at that time which shall change thy state, and giuegive thee the fruite of this sorrowfull seedetime. Should an Husbandman measure himselfe by his seede-time, what is there but labour and losse? but, when he considereth, that without a seede-time, he shall neuer see haruest, and the more liberally he sowes, the more abundantly he shall reapc, he is well contented to so we in all weathers: So if the godly could consider, that their sorrow shall not onelyonly end in ioy, but that their ioy must rise out of sorrow, they would cheerefully sowe euen in teares, for the hope of a ioyfull haruest. How do men out of their sorrowes disquiet and vexe themselues, and thinke themselues cast off, whereas out of the quantitie and qualitie, the measure and manner of their sorrow, springeth their truest ioy?

Againe, in the maner of Dauids speech, saying, that the Lord would compasse him, not with mercies, but songs:

Note what the godly man must doe in the times and p. 287Doct. 2.occasions of ioy, and in receiuing deliuerances and comforts Songs of praise beseeme seasons of ioy.from God, namely breake out into songs or speeches of thankefull praises. Thus Dauid professeth elsewhere, being deliuered from danger, Psal. 40. 3. He hath put into my mouth a new song of praise: he neuer receiued a new merciemercy into his hand, but withall a new Song into his mouth: Psal. 66. 20. Praised be the Lord, which hath not put backe my prayer nor hid his mercy from me: I called vponupon him with my mouth, and he was exalted with my tongue. It was the practice of the Church, after her deliuerance from Pharaoh, to compile a Song of praise: Exod. 15. and of Deborah, Iudg. 5. 1, 2. and of Ionah, chap. 2. 9. I will sacrifice vntounto thee with the voice of thankes-giuing.

First, this is the returne that God lookes for of all his Reas. 1.benefits, and is all that we can giuegive him for all, and, as it is as much as we can do, so it is as little as we can do: yea, it is the condition, vponupon which he promiseth mercies, Ps. 50. 15. Call vponupon mee in the day of trouble, and I will heare thee, and thou shalt praise me. Which the godly know so well, as in crauing mercies, they expresse this condition, and binde themselues the surer vntounto it, as Psal. 51. 14. Deliuer me from bloud, O Lord, and my tongue shall sing ioyfully to thy righteousnesse. Hence sprung all those holy vowes of the Saints, as of Iaakob, Gen. 28. 20, 21. and that of Dauid, which hee would performe in the midst of the people: Psal. 116. 14. This is the ende why God deliuers vsus, the ende of his mercies, and therefore is better then the deliuerance.

Secondly, it is a good thing to praise the Lord, Psal. 92. 1. and it well becomes the iust to bee thankefull, 2.Psal. 33. 1. for first, hereby the Lord shall hauehave his due, which is a part of iustice. He is content that we hauehave the good of his creatures, but he reserues the praise of them to himselfe still. He is content we should hauehave the comfort of them, onelyonly with this reseruation, that the glory of them be his still. Secondly, it is good for vsus: for al the p. 288benefit of our thankes comes to our selues, seeing by it we both retaine the old, and inuite new mercies.

Thirdly, it is impossible for such, as hauehave truely tasted Gods mercies, but to speake of it; sense of mercy in the 3.heart will vntie the tongue, fire wil not be kept close, but will breake forth. And heere is a plaine difference betweene the godly and the wicked. They reioyce in the Lord for his mercy, whereas the most that these can do, is to reioyce in the mercy, not in the Lord, as a false friend that delights more in the gift of his friend, then in the giuer.

Fourthly, the godly know, that God doth require, not onelyonly the heart to acknowledge him, but the tongue as 4.well as that, whereby we doe not onelyonly praise God our selues, but also excite and stirre vp others to the same. And then a mans tongue is his glory, when it can readily glorifie God, and this sometimes by bare voice and speech, and sometimes by singing out his praises, as in this place. Nay, the whole man which is so continuall a receiuer, is little enough to manifest the praise of the giuer: and because the mercies of God follow all the life of man, the whole life and conuersation ought to be framed to the glorifying of God, and to expresse our thankfulnesse.

Fifthly, vnthankfulnesse for mercies receiued, vnbeseemes a reasonable man, much more a Christian man. 5.The vnreasonable creatures acknowledge their Masters, Feeders and Benefactors, as the Oxe and the Asse: nay, the senselesse earth yeelds all her burden to the tillers of it, Heb. 6. 7. and the trees and plants all their fruit to the Gardner that trims them. Yea, this sinne of vnthankfulnesse leades a man to idolatrie, makes him sacrifice to his owne net, and ascribe things to his owne power, wisedome and industry, thrusting God out of sight, and out of minde. It prouoketh God to take away euen his temporall fauours, as Hos. 2. 9, 10. When Israel said, vers. 12. p. 289of his Corne, Wooll, and Oyle, These are my rewards that my Louers hauehave giuen me: the Lord answered in displeasure, I will take away my Corne and Wooll, &c. And at length the wicked seruant that doeth not trafficke with his Lords talent, for his Masters aduantage, hath not only his talent taken away, but himselfe cast into vtter darkenesse.

Let vsus therefore take heede we depriue not the Lord Use 1.of this part of his honor, but prouoke our selues to thankefulnesse for so great mercies: Let no mercy slip vsus without thankefull acknowledgement. And to this purpose vse these meanes:

First, learne to acknowledge Gods goodnesse to thy selfe with particular application, as Dauid saith here, 1. Meanes and helps to thankfulnesse.Thou shalt compasse me with songs of deliuerance. Not only confesse his goodnesse to others, as to Abraham, Isaac, Iaakob, nor only his deliuerances of Noah, Daniel, Lot, but also his mercies to and deliuerances of thy selfe, as Paul did, Christ gaue himselfe for me, and dyed for me. This will exceedingly whet vp thankefulnesse, whereas only to acknowledge God good in himselfe or to others, and not to thy selfe, will make thee murmure and repine.

Secondly, set before thee the number of Gods mercies, 2.and muster them somtimes, & take a view of them, or, because they are numberlesse, and so large as they reach vp to heauen, suruey them in their heads, temporall and spirituall, positiue and priuatiue, publike, priuate, and personall, either continued or renewed according to thy seuerall necessities; and so, seeing thy selfe compassed with mercies, thy songs and praises may be in the same measure, as Dauid takes it vp for his practice. As he is compassed with mercies, so with songs of deliuerance: and thou likewise, as the mercies thou receiuest are innumerable, oughtest to renew thy songs and praises.

p. 290Thirdly, highly prize them according to their goodnesse, 3.Psal. 116. 12. 13. Dauid valuing and weighing Gods mercies towards him, enters first into a deliberation what he might render to the Lord, and finding that the Lord was beyond all that he could recompence, in the second place he setteth vponupon this determination, that when he could finde nothing else, he would take the cup of saluation, and call vponupon the Name of the Lord.

And we shall much the better prize them, if, first, we How to prize Gods mercies.consider our miserie without these mercies, euen the least we enioy. Common mercies are commonly neglected or vnprized, because they be so ordinarie: the Sunne, the Aire, Meat and Drinke, are common and continuall mercies; how miserable were our life without any of them?

Secondly, our vnworthinesse of the least, Gen. 32. 9. I am lesse then the least of thy mercies, saith Iaakob. Nay, seeing we hauehave forfeited all and deserued all the curses of the Law, it is Gods mercy that wee are not consumed, and a further and more liberall mercy to renew mercy: but

Thirdly, especially if we can receiue them as louetokens and pledges of further grace, sealing vp vntounto vsus the Couenant, and that spirituall Marriage betweene Christ and vsus. A small token from a deare friend, but especially of a Louer to his Spouse, is therefore most welcome, because it assureth of the marriage and further fellowship.

Fourthly, if we consider the greatnesse, the excellency, the iustice, the wisedome, the power, and the mercy of all Gods workes, especially of his mercies: that a piece of bread should feed, not choke vsus, is from this greatnesse of power, wisedome, and mercy.

Fiftly, another meanes to become thankefull, is, to remember his mercies, and not let them slip from vsus, p. 291Psal. 103. 2. My soule, praise the Lord, and forget not all his benefits: and our Sauiour Christ, Ioh. 5. 14. saith, Thou art made whole, goe sinne no more: as if he had said, Keepe this blessing in memorie, and let it euer prouoke thee to thankefulnesse.

Now the way to recall into our memorie Gods mercies, Meanes to recall Gods mercies into memorie.is, first, by occasion of eueryevery renewed mercy, to looke backe to the former, and account it as an addition to the other. Tradesmen make a day-booke for daily receits, and by occasion of one, often looke backe vponupon others: it were neither vnnecessary nor vnprofitable, to hauehave such a day-booke to write vp our receits from God; assuredly it would much helpe our slipperie memories, which we are loth to trust in ciuill matters, and helpe the Lord sometime to his due. Therefore write and register the noble acts of the Lord, Psal. 102. 18.

Secondly, if we set speciall markes vponupon them, and raise some monument or other of them in the heart. Many wayes in the old Testament did the godly help their memorie, and keepe in minde the speciall fauours receiued of God: sometimes by compiling holy Psalmes, which are preserued in the Church, for the preseruing of Gods mercies in memorie, as Dauid wrote many, and the faithfull sang praises for their deliuerance out of the Red Sea, Exod. 15. 1. 2. sometimes by setting vp stones, as in Gilgal where the waters of Iordan were diuided for the passage of the Israelites: sometimes by erecting Altars, as the Patriarkes did in those places where God specially appeared vntounto them, and vouchsafed them a gracious presence: sometimes by imposing new names or changing the old, as Abram into Abraham, and Iaakob into Israel: so Gen. 22. 14. Abraham called the place where he receiued a Ram, to sacrifice in stead of Isaac, Iehouah-ijreh, the Lord will see or prouide. All these things were done either by commandement p. 292or inspiration from God, that the mercies of God might not be forgot, but might be declared from Parents to Children, and so might be continued in minde with all the Ages of the World.

Secondly, this serues to reproue the carelesnesse of Use 2.men in this dutie, few returne with the Leper to praise God: and Christ is faine to aske, Where are the other nine? Naaman would giuegive Elisha a reward when hee was cured, but the reward which men returne to the Lord, shewes they be not yet cured from their sinnefull leprosie. How doe men swallow the mercies of God, as the Swine doe mast, not looking vp to the tree, scarce blessing their meat? How doe we vnderunder-prize them, and the commonnesse of mercies lets vsus not see the worth of them? as the precious Word of life, to say of it as they did, Oh this Mannah, we see nothing but this Mannah: and so concerning our dayes of peace, Oh it was better (say some) when we had Warres: the more Fooles we, that know not how to vse our peace, and testifie so great vnthankefulnesse for so great a mercy. The Saints of the primitiue Church knew better how to vse their peace, Act. 9. 31. that Church had rest, and they were edified and walked in the feare of the Lord, and multiplyed in the comfort of the holy Ghost.

How lamentably doe men abuse their wits, their strength and health to drunkennesse, surfetting, and vncleannesse? their wealth and calling to iniustice, coozenage, couetousnesse? their meat and drinke to riot and excesse, as though the Lord required no other returne, or would require no other reckoning?

How doe men forget the great mercies of God, both common and priuate? We hauehave forgot the wonderfull deliuerance from those bitter and bloudie times of Queene Mary: we hauehave forgot the happy gouernement of Queene Elizabeth, and the blessed proceedings of the Gospell therein: we hauehave forgot the miraculous p. 293ouer-throw of the inuincible Nauie in the yeere 88. we hauehave forgot the peaceable entrance of His Maiestie, when we had cause to feare the dayes which many hoped for: wee hauehave forgot the fift of Nouember, the strangest deliuerance that euer God bestowed on any Nation, from the bloudie, fierie, and hellish plot of the Papists, by gun-powder: we hauehave forgot our freedome from the plague, which wasted thousands and ten thousands in our streets. And no maruell, if we forget mercies past, when blessings present are not remembred: We forget that God hath created vsus reasonable creatures, that he hath giuen vsus wisedome in our soules, proportion and strength in our bodies: We forget that wonderfull redemption wrought by Christ, which no creature was able to deuise, and the Angels desire to pry into; a redemption farre more glorious and victorious then that ouer Pharaoh, out of Egypt: We forget our day of visitation, our time and talents that our Master hath giuen vsus to trafficke withall.

Oh, but we cannot forget these things.Obiect.

Yes, we can and doe, as the Israelites were no sooner Answ.gotten out of the Wildernesse but incontinently they for gate Gods wonderous workes, Psal. 106. 13. what workes were those? First, their preseruation in Egypt, and increasing against Pharaohs power or policy. Secondly, their deliuerance at the Red Sea. Thirdly, the mightie miracles, by which he preserued them, in their Clothes, Shooes, and Mannah.

Why? how could they forget these, at least so soone? Obiect.they could discourse of them long after.

We are said to forget Gods workes: first, when we Answ.set not our mindes on them, as Isa. 57. 11. Thou hast not remembred me, nor set thy minde thereon: and Deuter 32. 2. Remember the dayes of thy youth and consider: they knew and sometimes did remember, that such things had beene done, but they did not set their mindes on p. 294them, nor consider, for what purpose God had done all this. Secondly, wee are said to forget Gods workes, when, though we hold them in our vnderstanding and memorie, yet our practice shewes we remember them not, when our liues and courses are not answerable to his mercies, as, when Israel left the true worship of God and sought to Idols, it is said that they forgate God. Doe wee walke as redeemed from vaine conuersation? Doe we improue our day of visitation according to the light and meanes that we hauehave? Doe we trafficke with our talent to our Masters aduantage and not our owne? These things while we may be conuinced of, we are also conuinced of forgetting God, not only in things past, but in present also.

Oh let vsus take heede, and breake off this sinne by repentance, Motiues to thankfulnesse.and expresse more dutifull thankefulnesse towards God, and consider: first, how the Lord prizeth thankes and praise aboue all sacrifice, as Psal. 50. 13. Will I eate the flesh of Bulls, or drinke the bloud of Goates? offer vntounto God praise and pay thy vowes: and Psal. 69. 30. 31 I will praise the name of the Lord with a song, and will magnifie him with thankesgiuing: This shall please the Lord better then an Oxe or a Bullocke.

Secondly, consider what an intolerable hypocrisie it is, to be more earnest Suters for mercies, than thankefully Acknowledgers of mercies receiued.

Thirdly, consider vvee how God preuents vsus vvith mercy, and is first in goodnesse, and free in bountie, vvhichwhich vvould make vsus thinke vponupon some returne, as the Saints hauehave done before vsus.

Fourthly, acquaint vve our selues vvith the life of Heauen, and hereby begin life eternall, vvhichwhich vvhen the Saints vvere depriued of, how did they lament their estates? Psal. 84.

Fiftly, must vve praise God for euill, and for affliction, and for taking away? and not for good, and for giuing? Iob 1.

p. 295Now further, this dutie of thankesgiuing being so great a seruice, as that it is sometimes put for all the worship of God, it shall not be amisse to enter into our selues in particular, by a more narrow view of our selues, to take better notice of our estate, both by iudging our selues in the things we faile in, and by prouoking our selues with more cheerefulnesse to so holy a dutie.

Many wayes hauehave we erred: first, in not doing the dutie at all.Many faile in not doing this dutie.

Secondly, in doing it. First, in not doing the dutie many stray many wayes, as

First, how few of vsus take notice of Gods mercies, Enemies to thankfulnesse.with which he compasseth vsus, when (as we say) we cannot see Wood for Trees, being beset with numberlesse 1. Carelesnes.mercies, and yet see none or as good as not, and therefore cānot to any purpose open our mouthes in thanksgiuing further then in generall termes, slubbering ouer the dutie, as hauing the heart vponupon eueryevery thing else? How few consider, how being dead in sinne they are begotten to the life of God, how of Enemies they be become Friends, how they hauehave part in the first resurrection in grace, and assured hope of the second to glorie? How many sinnes are there, which God hath not let them know? How many, of vvhichwhich he hath let vsus know the pardon? How hath he kept vsus from diseases? How restored vsus out of sicknesse? How vvardeth he vsus all the day long, feedes vsus, and leades vsus in our going in and out? How carryeth he vsus in his armes, saues vsus from danger, and maintaynes our peace of soule and body, our health and reputation? How keepes he vsus and ours eueryevery night, and refresheth vsus with sleepe? For he giues sleepe to his beloued, draweth our curten, watcheth ouer our houses from fire, from robbers, and from ruine, and eueryevery morning, yea eueryevery moment, reneweth mercy vponupon vsus.

p. 296These things while wee take no notice of, wee must needs faile in this dutie: for vvere there thankefulnesse, it vvould smother no mercies, but novv … is vvith vsus as vvith children, vvhose eaten bread is quickly forgotten.

Secondly, Numbers of men count basely of, and eleuate Gods mercies, and then there can bee no thankesgiuing: 2. Slight regard.So much as a man esteemeth a gift, so much he is thankefull for it; neyther is it hauing of things, but hauing them in estimation, which breedes thankefulnesse, Numbers 11. 6. The Israelites hauing Mannah, thought basely of it, and were so farre from giuing thankes for it, as they murmured and said, Wee see nothing but this Man: and so men speake at this day of the spirituall Mannah, the Word of God.

We thinke it an ordinary thing to dispatch our ordinary businesse, as a iourney or the like, and esteeme not of Gods successe and blessing vponupon it, as Abrahams seruant did, Gen. 24. 27. saying, Blessed bee the Lord God of my Master; I being in the way, the Lord led mee to the house of my Masters Brethren.

Wee thinke it a slight thing to bee carryed day by day through our way, and not to bee surprized by Satan or temptation; but Dauid otherwise esteemed of it, as 1. Sam. 25. 32. Blessed bee the Lord, and blessed bee thy counsell, and blessed bee thou that hast kept mee from doing this thing.

Wee count it no great matter to bee drawne out of weaknesse or sicknesse of bodie: Oh it is but an ordinarie thing; whereas, if wee did esteeme rightly of it, with the Leper wee would glorifie God with a lowd voyce. Wee thinke it a common thing, and neuer prize the benefit to bee fed and clothed eueryevery day, to be able to enioy these creatures to our life, health, and strength: whereas, if a man bid vsus to supper or meate once in a yeere, or quarter, wee will then thanke him, and after meeting him againe, thanke him for our kind welcome, p. 297or checke our selues if we forget it, and will bee ashamed to make no neighbourly requitall: but God gets not so much thankes for his continuall spreading of our Table, and furnishing it, and filling of our Cups daily, as a man doth for one meales meate, as though GOD were more bound to vsus then a man, or wee lesse bound to him then a man to his Neighbour.

And when men hauehave thus vnderualued Gods blessings while they hauehave them from him, how iustly doth hee depriue them of them, till they know the price and worth of them, and in their restraint make them enioy a small thing more thankefully and comfortably, then when their plentie hindred them from being daintie? Hunger were good sawce, and would giuegive rellish and taste to courser things then men now contemne.

Thirdly, others are discontented with their estate, 3. Discontentment.and then can neuer be thankefull; Oh, God giueth them not what, and when, or how much they would hauehave, or, others hauehave more then they, or, they deserue more then they hauehave or, their troubles are aboue the fauours they hauehave; and thus they enioy nothing eyther thankefully, or comfortably. But alasse! First, how little doe wee see what vnprofitable seruants wee are, when wee hauehave done all wee can? Luc. 17. 10. and how we deserue nothing but stripes, like Whelps vnderunder the Table of our Lord, not deseruing the crummes? Secondly, how doe wee harpe vponupon our wants more then our receits, so to depriue God of his glorie, and our selues of comfort? as Ahab was vnthankefull for a whole Kingdome, and sicke because hee wanted Naboths Vineyard. Thirdly, how doe wee rather repine at that which others hauehave, then consider what is our owne need? as if a bitter medecine were not as good in season as the sweetest dainties. Fourthly, how doe we cast our eyes onelyonly on that, which God can giuegive, and not vponupon that hee hath giuen, or we can receiue? Fiftly, how doe wee gnabble vponupon p. 298the shell, which is the gift, and neglect the meat, which is the goodnesse of the Giuer, which were it once tasted in the soule, would bee thought sweeter then life, and would make it breake forth into prayses?

Fourthly, others peruert and blaspheme Gods mercies, and in stead of thankefulnesse load him with wicked 4. Abuse of mercies.and vngracious behauiour. Some hauehave receiued gifts and talents of learning and knowledge; but in stead of employing them to his prayse, they eyther hide them in a Napkin, and doe no good as the vnprofitable seruant, Matth. 25. 25. liuing as drones and vnprofitable burdens in the Church and Common-wealth, and as corrupt trees, fruitlesse themselues, and keeping the ground barren: or else they doe much hurt with their learning, opposing the truth and goodnesse and good men, defending corruptions, maintaining corrupt opinions, and making bridges to Poperie or prophanesse: or else they corrupt others by making filthy Poems, and such like. Some hauehave receiued wealth and a large estate of earthly things; some honours, fauour, and authoritie; of whom GOD may looke for more because they hauehave receiued more: But how for mercies returne they rebellion in all their liues, and dissolutenesse in their whole course? How peruert they authoritie to iniustice, wrong, oppression? How doe they by meanes of their wealth swell in pride, and arme themselues to contentions, to contempt of inferiours, equals, and betters, and to tumble in all voluptuousnesse and lusts, so strengthning themselues against God? Some blaspheme GOD in his goodnesse, in stead of thankes, as the Israelites did, Deut. 1. 27. saying, Because the Lord hated vsus, hee brought vsus out of Egypt, to destroy vsus: What could bee greater blasphemie then this? yet this is our horrible sinne also, to receiue good things of God and repay euill.

Secondly, as many of vsus faile in doing the dutie:Others faile in doing it.

p. 299First, when wee can vse some common tearmes of thankefulnesse, as many can thanke God for all, but first, without all affection beseeming the dutie, there is no heartie acknowledgement nor glad entertainment of the merciemercy, wee are farre from these Songs of deliuerance, we tell not of Gods goodnesse as Dauid did, Psal. 66. 14. Come and I will tell you what the Lord hath done for my soule; and as Moses told Iethro what God had done for them, Exod. 18. 8. If a friend should doe vsus a kindnesse, wee would reioyce in it, and tell others what such a one hath done for vsus, and according to our ioy in it, would our care be to testifie thankefulnesse, and our sorrow and accusing of our selues to bee backeward herein.

Secondly, without all action, as though wee would pay all our debt to God with good wordes, whereas soundnesse of thankefulnesse is seene in actions, and the life of the dutie is not in a sound of wordes, but in the carriage of the life and course: Dauid did louelove the Lord, because he had heard him, Ps. 116. 1. Euerie new merciemercy is a new testimonie of Gods louelove, and a nevv spurre of our louelove to God, as Dauid (in the same place) would pay his vowes to God, which hee made in affliction: to set forth Gods prayse, he would keepe his iudgements and doe righteously alwayes, Psal. 106. 3. see Psalme 111. 1. 2. to the 10.

This is that, which GOD requires of his people, when hee hath giuen them the good land and accomplished all his promises, that they should not forget him, but feare him and walke in his wayes, Deut. 6. 10. 11. If a Land-lord should come to demand his Rent, and the Tenant thinke to please him with good words, but neither pay him his due nor regard any of the conditions of his Lease, agreed vponupon, should not hee both deceiue himselfe and cause the Lord to re-enter for not paying? Would God we were so wise to acknowledge, that the Lord lookes for another manner of Rent then p. 300words, and that, as wee will not let Leases goe for not paying of Rent to man, so wee would giuegive the Lord no iust cause to straine vponupon vsus and all that wee hauehave, for breaking our conditions with him! To him that doth vsus a great pleasure, we professe our selues in his debt, and acknowledge our selues at his command to the vttermost of our power: Oh let vsus blush and be ashamed to be so superficiall in actuall and substantiall thankefulnesse towards our God!

Secondly, a number make shew of many thankes, but all is in pride and hypocrisie, and can thanke God for that they neuer had, and much lesse the sense of it. The Pharise praysed God for that he neuer had, Luc. 18. 11. Oh he was neuer so bad as the Publicā, no Extortioner, nor an vniust person like others. Ciuill men will thanke God they doe no man harme, come to Church, liue in compasse and good fashion: they thanke God they beleeue as well as the best, without all doubting, they be good subiects, and they louelove God with all their hearts: Here is a Pharise iustifying himselfe, but hee goes not away so, he departs not iustifyed. But the poore Leper fell downe humbly on his face at Christs feet, praysing God, and the Publican at the Church-doore: Iaakob is lesse then the least of Gods mercies, and Abraham before God is but dust and ashes.

The Papists make shew of thankes to God for their saluation, which yet they can merit for themselues: all one as to thanke God for nothing; for they must come to Heauen by their owne good deeds, and what needes then the merciemercy of God? Some of our ignorant people thanke God they can serue God and say their Prayers as well as any: but what Prayers? the tenne Commandements, and Creed, the Aue-Mary: A Popish thankesgiuing, when there is not a word of prayer in them all.

Thirdly, euen the best of vsus are infinitely wanting in this dutie, when wee set our selues to the best performance p. 301of it, as appeareth by these things.

First, in our prayses wee cast our eye chiefly on temporall Failings in our best performance of this dutie.things, and are more feeling and feruent in our prayses for them, then for spirituall mercies: wee dote too much vponupon them as the Israelites did, Numb. 11. 5. saying, Wee remember the Fish which wee did eate in Egypt freely, the Cucumbers, Leekes, Onyons, and Garlicke that wee had there: but now our soules are dryed away, and there is nothing but this Mannah: Whereas the Apostle counted all things but doung for Christ and in comparison of spirituall blessings, wherewith he beginneth his prayses, Phil. 3. 5. and Ephes. 1. 3. Blessed be God, who hath blessed vsus with all spirituall blessings in heauenly things: and so he goeth on in this Argument as one that cannot get out of it. Wee had cause of comfort in our affections, if wee could forget the things that are below, in comparison of heauenly blessings.

Secondly, how partiall are wee in our thankesgiuing? for a great blessing wee can giuegive some thankes, but those that wee count smaller, wee passe sleightly, whereas, were our eyes so cleere as they ought, wee could not but see God in the least of them. Besides, wee can sometime giuegive thankes for a present merciemercy with some affection, but wee forget eaten bread; whereas Salomon gaue thankes as well for the promise made to Dauid, as the accomplishment of it to himselfe, 2. Chron. 6. 10. but the great workes of GODS merciemercy are to vsus but nine dayes wonder.

Further, whereas wee are bound to thankefulnesse euen for those mercies, which GOD hauing promised hath in store for vsus, how doe wee confine our thoughts to the present, not looking beyond the day to prouoke our selues to this dutie? Dauid goes further, and sayth, Oh how great good things hast thou laid vp in store for them that feare thee! especially, seeing they are such as eye p. 302hath not seene, nor eare hath heard, neyther can enter into the heart of man to conceiue.

3. When we set our selues to be thankful, how sleight, how short are we in this dutie & part of Gods worship? we can in the grosse & lumpe turne ouer a great heape of mercies, not willing to trouble our selues with the particular recounting of fauours, which would bee a speciall helpe to the dutie. Iaakob farre otherwise, Gen. 32. 10. I am not worthy, sayth hee, of the least of all the mercies, and of all the truth, which thou hast shewed vntounto thy seruant: for with my staffe I passed ouer this Iordan, and now I am become two bands.

And to conclude, how little are our hearts stirred to thankesgiuing vnderunder crosses and afflictions? whereas our Commandement is, In all things giuegive thankes, euen 1. Thess. 5. 18.1 Thess 5:18in crosses and losses. We can receiue good from God, but no euill; whereas our dutie is with Iob to blesse God as well in taking away as in giuing.

Thus seeing how farre wee are from our dutie, let vsus iudge our selues, and take our selues tardie in the slips, and amend what we hauehave failed in, and for time to come so frame this dutie to this Doctrine, as God may hauehave his prayse, and we his mercies continued to vsus and ours.

There is yet remaining a third point of Doctrine, namely, that the matter of the godly mans songs, & ioy Doct. 3.must be spiritual and heauenly: as here, the ditty of Dauids The matter of the godly mans songs must bee spirituall.songs are Gods deliuerances & praises of God for deliuerances: And this his practice elsewhere. Psal. 22. 25. My prayse shall be of thee in the great Congregation. Psal. 59. 16. 17. I will sing of thy power and prayse thy merciemercy: see the place. Psal. 57. 8. I will sing vntounto thee among the Nations. And in respect of this argument of all his Psalmes, Dauid is called the sweet Singer of Israel, 2. Sam. 23. 1.

First, the Commandement enioyneth vsus this, Ephes. 5. 19. Speaking vntounto your selues in Psalmes and Hymnes p. 303Reasons. 1.and spirituall songs: therefore our songs must be spirituall: first, for matter not prophane. Secondly, they must proceede from Gods spirit as the Author of them. Thirdly, they must be framed with honest and gracious wordes, beseeming the Spirit.

Fourthly, to a spirituall end, which is, first, Gods glorie: and secondly, our owne and others edification. And in the same place it followes: Singing and making melodie in your heart to the Lord, euer looking and referring your Psalmes to God, as the right obiect of them and our ioy. Col. 3. 16. 17. there is required, first, that our songs come from the Word dwelling plentifully in our hearts. Secondly, that they be spirituall, for the former causes. Thirdly, that they be to the Lord, that is, first, before the Lord. Secondly, to his praise, as Ver. 17. Whatsoeuer yee shall doe in word or deede, doe all in the name of the LORD IESVS, giuing thankes to God and the Father, by him: and Psal. 37. 4. Delight thy selfe in the Lord.

Secondly, the godly ought euer to giuegive testimonie 2.of that heauenly ioy, vvhichwhich delighteth their soules, and vvhichwhich is a fruit of the spirit, Gal. 5. 22. seeing they professe to be led by the spirit; and by this they notably incite themselues, and inuite others to pietie.

Thirdly, it is fit there be a difference betweene wicked 3.and godly mens songs. They sing like themselues, either vvickedly, vvantonly, and filthily, or the best of their songs, vvhichwhich they sing with any feeling, are but vvorldly, vvhen their Wine and Oyle are increased, and they enioy temporall prosperitie: But the godly must be in another tune; they must sing, because God hath lifted vp the light of his countenance vponupon them: they hauehave a peculiar ioy, the ioy of Gods people, vvhichwhich Dauid desireth the Lord to visit him vvithall, Psal. 106. 5. The Stranger enters not into this ioy, Prou. 14. 10.

Fourthly, if the godly should not make their songs of p. 3044.God, he should hauehave little or no praise on earth for all his mercies, seeing the vvicked cannot praise him, the dead (in sinne) cannot praise him, they can reioyce naturally in eating, drinking, sporting, building, and such props of the flesh, yea and are neuer so glad as when God is farthest off, out of sight and out of minde: Now if the Christian man, vvho hath a true sense of God, should not sing vntounto God, he should hauehave no praise at all of all his goodnesse.

Fiftly, the songs of godly men on earth are best, when 5.they be the same for kinde and matter with their songs in heauen, seeing the same heauenly life and ioy is begun on earth, vvhichwhich vve must hauehave in perfection in heauen, and there is no difference but in the degree. And this vve see plainely in the Scripture, both vvhat is the matter of that new song of the Saints in heauen, vvho had gotten victorie ouer the Beast, Reuel. 15. …. the song of Moses, and the song of the Lambe, saying, Great and maruellous are thy workes, Lord God Almightie, iust and true are thy wayes, King of Saints: And, that the songs of the godly hauehave commonly beene of the same argument and matter, is cleere by the Church in generall, and in the speciall members of it. The Church, Exod. 15. 1. 2. sang this song vntounto the Lord, and said in this manner, I will sing vntounto the Lord, the Lord is my strength and my song, he is become my saluation, &c. My song:] that is, first, the matter of the song, the Lord, to whom all praise belongeth: and secondly, he in whom the Church reioyceth and glorieth all the day long. Isa. 5. 1. I will sing to my beloued: Christ is the song of the Church; the whole booke of Canticles is a song of Christ, and the Church, which singeth out his beauties, perfections, and affections, and describeth him in excellent manner from top to toe. So for the particular members of it: Dauid professeth it, saying. My song shall be of thee all the day long: the like we may see of p. 305Hanna, Zachary, Simeon, Mary, Deborah, and Barak, Iudg. 5. All whose songs record how they made God their glorie, and the matter of their Psalmes and praises; in a word, they were no other then songs of deliuerance.

Sixtly, let a man turne his face any way else from 6.God, let him sing of his wealth, of his pleasure, or any of the delights of the sonnes of men, his song shall be but a short one, and as vnsound as short. Salomon tryed his heart, and tyred himselfe in worldly pleasures, treasures, honors, and all kinde of earthly happinesse, but he comes at length to a recantation, and sings a new song, and tells vsus, that all that is vnderunder the Sunne, is but vanitie and vexation of spirit. And trie it after him who vvill, hee shall surely change his note as hee did, vvhen his laughter shall be no better in his owne eyes then madnesse; and the reason is, because nothing out of God can afford matter of sound ioy.

We see hence what to thinke of musick in Gods seruice, of which kinde songs are. In the old Testament it Vse 1.was of diuine institution, and a part of the ceremoniall Law. In the new Testament God requires a more spirituall worship, and yet we are allowed vsus that musicke, whether naturall or artificiall, whereby the heart is raised vp and prouoked to glorifie God. Is any man merry, saith Iames, let him sing Psalmes, Chap. 5. 13.

The conditions of this musicke must be these: first, it must tend to edification, and therefore it must be vnderstood. Secondly, it must not carry away the heart or eare, either of the Singer or of the Hearer, but stirre it vp. Thirdly, it must not consist more in fragore quàm feruore, more in contention of voice, then intention of heart. Fourthly, it must be orderly, not wasting the time of preaching: for the better must take place and take vp more time. Here therefore is not approued that practice of the Papists, in turning out of the preaching p. 306of the Word, for their chanting of Masses and musick, which is, first, in Latin, and therefore cannot be vnderstood nor edifie. Secondly, superstitious: for all of them hold, Masse sung to be more holy and meritorious then Masse said. Thirdly, they sing to Idols, and God is not the matter of their songs. The best Organe in Gods seruice is a Christian and faithfull mans heart: set that in tune, and there will be sweet musicke. But as for our singing of Psalmes in publike and priuate, the vse of them is excellent, if vsed aright: first, to celebrate the Name of God in the acknowledgement of his mercies. Secondly, by singing to awaken our dull hearts, and raise them towards God. Thirdly, as to testifie our owne thankefulnesse, and shew our affection, and reioyce our selues in him, so also to stirre vp others to zeale and feruencie, as Psal. 34. 3. O magnifie the Lord with me, and let vsus exalt his name together. Fourthly, to comfort and refresh our sorrowfull spirits, as Paul and Silas being in prison sung to God euen at midnight, Act. 16. 25. Fiftly, to learne by the examples of the Saints to feare God, to trust in him in aduersitie, and so to confirme our selues in pietie. Sixtly, to be acquainted with the Psalmes, and learne them by heart, in which is a most artificiall anatomie of the soule of a Christian, shewing most liuely his whole state and constitution.

Secondly, if the matter of our songs be best when Vse 2.diuine, it condemnes all those wanton songs and tunes, which misse-tune the heart and affections, and tend to nothing but corruption: Dauids songs were of God; but, how vaine and vile are the songs of our common people? How happily might they make exchange of their wanton Sonnets and filthy Ballads with these holy Psalmes? first, doth not the Apostle include such amorous & lewd songs vnderunder iesting or foolish talking, which he aduiseth Christians to exchange with thanksgiuing? p. 307Ephes. 5. 4. Secondly, must we giuegive an account of eueryevery idle word? and not of eueryevery idle song, which is hurtfull to our selues and others, and keepes out better? Thirdly, it is a manifest note of a carnall man, to be delighted with wicked or foolish songs: Doth not want of spirituall affection argue the want of the Spirit? And doth not want of spirituall songs argue want of spirituall affection? And if it be so, our eyes see a generall decay of godlinesse, and increase of Atheisme and prophanenesse among our people, who are generally decayed in singing Psalmes, and delight to sing nothing but prophane Ditties, barring grace out of the heart.

But I cannot passe ouer the practice of wicked Fidlers, who make it their profession, and get their liuing by the daily poysoning of many with themselues, by most filthy and ribaldrie songs, shamelesse and vnchaste Ditties; setting themselues to please the foule and wicked hearts and eares of men, to the displeasure of God, and their owne damnation without timely repentance. I may not name Dauids songs almost the same day with these detestable Ditties. But, if filthinesse and fornication ought not to be named among Saints; then should there be no place for such Teachers of filthinesse, whose mouthes were better be without tongues, then filled with songs of any such kinde: for as these doe much infect and poyson others, so any better vnbeseeme themselues.

Cannot we by all our labour and best endeuours preuaile with men, while wee prouoke them to puritie of heart and life, such is the gulfe of naturall vncleannesse and filthinesse? And is there any neede of such firebrands and incentiues of lust? Doe men neede spurres and prouocations to vnchastitie and filthinesse? If it be not in the power of Christians, to stop the mouthes of such Satanicall Factors, yet let them be wise to stop p. 308their owne eares, lest hereby the Deuill cast a sparkle into their Gunne-powder.

Thirdly, let vsus learne to checke our selues, when we Vse 3.finde our selues heauie and wearie in talking of good things, and of our gracious God, seeing the godly account this a refreshing and matter of godly songs, and when we finde want of Spirit, and coldnesse of heart in singing Psalmes, publike or priuate: for this argues decay in godlinesse, and coldnesse in Religion, seeing the heart must leade the tongue, and a ioyfull tongue accompanies a gracious heart.

Meanes to help forward our songs in God, are these: First, make vp thy peace with God: Acquaint thy selfe with him, then shall the Almightie be thy delight, Iob 22. 21, 26. Grow vp in the knowledge of God; the more thou knowest him, the more full will thy ioy be: especially get assurance of the pardon of thy sinnes.

Secondly, delight in his Word and Ordinances, as in the deedes of thy saluation, Psal. 119. 54. Thy Statutes hauehave beene my songs in the house of my pilgrimage.

Thirdly, get sinceritie of heart: for, Can an hypocrite delight himselfe in the Almightie? Iob 27. 10. No, hee cannot.

Fourthly, beware of intangling thy heart with wicked or worldly pleasures: for these are as water cast into heauenly heates; keepe out carnall ioyes, and labour to make thy ioy more heauenly.