THis Psalme cleeres it selfe , and therefore a Title needed not , it answers all occasions : and therefore the Arguments are generall , it was sung by course , and therefore the burthen is stil the same : In it we haue a Dutie pressed , and Arguments pressing : the Dutie is thankefulnesse , delivered from its common nature ; Confession : ( our praises are but acknowledgments of Gods excellencies . ) The Arguments are drawne from the Obiect of our prayses , God , considered first in himselfe ; Secondly , in his workes : in himselfe considered , he is apprehended by a first and second Act of our vnderstanding ; First , in his most simple being ( confesse to Iehovah . ) Secondly , in his second being , ( to speake as wee conceiue things ) in his properties . These mentioned are , first , Gratiousnesse ; Secondly , Greatnesse ; for the first , he is first simply ( Good ) and then in a respect ( Mercifull , ) for the second , his is Power , he is ( Gods of Gods ) Gods in the plurall , because al powers are his , ( God of Gods ) in an hebrew superlatiue , because he is far aboue all Gods , whether so reputed or deputed ; that great , that strong God , as Moses expounds the phrase . Deut. 10.7 . next , Kingdome is his : Hee is ( Lords of Lords ) in the same sence , that is the Monarch and Emperour , of Princes and States ; nowe if power be his , and Kingdome his , Glory is his also , therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confesse it , sayth the Psalmist : this is the first Argument from Gods blessed selfe , the second , from his workes , we leaue for hast , &c.

Of the Action ( Confesse , ) the Obiect ( Iehovah ) some thing at home . Goodnesse & Mercie , offer themselues next ; and first , Goodnesse as the more generall .

Doct. God is good . This point is plaine , a principle not needing proofe ; there be ( sayth nature in the Philosopher ) some confessed goods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet. li 1. c. ● & inde : of these , God is the cheife , nay all these in one , like an absolute pearle , that containes all beauties in it selfe , no Marcion will denie goodnesse , where he yeelds a Godhead , wee haue therefore sayd enough for proofe , when we haue once sayd what goodnes is , and how it is affirmed of God .

For the first , Goodnesse is the perfection of things , for which they are desireable , perfection imports freedome from all defects , and fulnes of all excellencies , and is cheifely seene in the being , working , end of things ; that which hath the noblest being , and therefore ende , and therefore operations , is ever best and most desireable : Desire is the reaching of the Soule after that that likes vs , because it is like vs : Now the All-sufficient God is his owne Being , his owne Act , or rule in Action , Bonum onmis boni . Aug. de Trinit. li. 8. yea he is the Author of all good , and ende , & desire ( in naturall respects ) and therefore the perfection of all , and all perfection and goodnesse .

For the second , God is , first , essentially good , good without goodnesse , ( saith Austin ) . Creatures be good , but not goodnesse ; their nature is good , but goodnesse is not their nature , but the nature and substance of God ( sayth the Christian Phylosopher ) is goodnesse , nature and goodnesse differ not in him , but onely in a respect .

Secondly , causally good ; v. Aqui. quast. de bon● . not as the forme of particular goods , but as the worker of all ; the ende , that terminates and perfects all .

Thirdly , ( which followes vpon the former ) eminently good : first , in Order , Nature , Worth ; and lastly , originally , and absolutely the onely good .

This Doctrine cals more for practise then proofe , because as in nature , so here , the sweetest things are most abused , and being abused , proue most dangerous . God is good , let vs put it to a good vse ; Vse first , for Humbling , see what we were once , good : for of goodnes , can come nothing but goodnes ; secondly What we are now by nature , bad ; for first , we are sunke as farre from God as Hell is from heaven ; hee is holy , we profane , he wise , we foolish , he true , wee false , he good , we naught . Secondly from this disproportion growes hatred of Gods holinesse , in his word , worship , people , presence , every way . Thirdly , from this hatred springs loue to his Enemies , the World , Flesh ▪ Satan . Fourthly from this loue a listning to what flesh shal propound , and Satan suggest , and thence a capacitie and possibilitie of being monstrous in life , and blasphemous to the death .

Oh what a peece of ground is mans heart nowe become wherein no spiritualnes thrives , vnlesse Power it selfe plant it ? wherin , Pride , Murther , Whoredome , Sodomy , Blasphemie , Atheisme , eyther doth or soone may seede ? this cursed nature , this renders vs as odious , as goodnes doth amiable , and this must be seene , if ever we will be saved . Now the glasse that detects badnes is Gods goodnesse , by his nature and workes we see ours , as by the sunne wee see motes , and filth by light ; but God is a light too strong for our sence ; Strato . apud Iustin . lib. 18. True , therefore we must with him ( in the story ) looke for the Sunne in the West , not in the East : behold the Lord , as he is reflected and refracted , first in the glasse of his creatures , and his workes , Secondly , in the face of his dearest Son , so wee shall see ( at one view ) vnspeakeable beautie , and deformitie ; that in God , this in vs : so way and overture will be made for that first , second , and third of Christianitie , true humilitie : Aug. Epist. so Gods goodnesse will be admired ; mans wickednes abhorred all the errours of the times , and incongruities of action will be soone resolved into their first principle , estrangement from , and distrust in this goodnes of God .

Secondly , see what we should be , good , goodnes is even admirable , Plut. and therefore ( sayth the Philosopher ) imitable . Now the 119. Psal. vers. 68. tels vs , that God is good , and duth good , and he is our Coppy and rule .

First therefore wee must bee good , and then doe good . first the sap must be good , and then the fruit ; for as things be , so they worke ; the effusion of the sap ( the first act of our conversion ) is Gods act , our will prevents it not , but followes it . The second act ( of fructifying ) is ours , vnder God : for when God hath tuned and doth touch vs , we doe moue , and whilest the spirit imbreathes vs , we turne about like the Mill : in neither wee must bee wanting to our selues , but concurre , in this as agents , in that as patients , and as our liberty ( in externall acts ) is still some , so must our endevours be answerable . Quoad externam disciplinam , as to come to Church , to heare , &c. First we must haue the patience to heare ( what soever wanton wits may talke of the wills virginitie or other exemptions of the higher faculties ) that in our flesh dwels no spirituall goodnes , all our goodnesse dwels out of our selues in Christ .

Secondly , that it is Gods owne hand , that slends vs from the first , and sets vs in the second Adam . And thirdly that he doth this by his owne meanes , & therfore we must tender our selues to his meanes , waiting till hee ( who speakes in working , and workes in speaking ) shall please to speake life into the Soule , by the eare .

Thus are we made trees , Esay 55.3 . being such , wee must in the second place , beare : and heere lies our busines , our errand hither , is not to please or preach man , but to call for fruite Mat. 21.34 . you are trees in Gods vineyard , well planted , fenced , husbanded , what is your fruite ? your Land is good , your Law is good , your Cittie good , your Sermons good , what be you ? Is your truite none ? Heare our blessed Saviour , every Tree , every Man , House , Citty , Nation , Math. 7.19 . that beares not fruite , is for the fire : Is 18. your fruite bad ? Heare againe , a good Tree can not bring foorth bad fruite , and the ground that brings forth briers after showers must be burnt . Heb. 6.8 . You haue received the raine of Heaven , and must be as the raine and dewe , Mic. 5.7 . els the curse is neare . Is your goodnesse onely Morall ? heare your Saviour , Every branch that beares not fruite in me , he takes away . Ioh. 15.2 . Your workes must be the workes of God , wrought from God , for God , in God , according to God , else they are but shining sins . Is your goodnes spirituall ? heare againe , vnlesse a man abide in me he is cast out , cast into the fire and burnt , Iohn 15.6 . Behold , if an other should crie fire , fire , fire , thus in your streetes , you woulde be all awakened ; our blessed Saviour cries fire , if your fruite be none , fire , if bad , fire , if not spirituall , fire , if not lasting .

Oh be afraid of this consuming fire , and as you heare the words , so doe the workes of God . Religion , ( we must know ) is not a name , goodnesse a word , it is actiue like fire , communicatiue like light , as the life of things stands in goodnes , so the life of goodnesse in action . The cheifest goods are most actiue , the best good a meere Act , & the more good we doe , the more god-like and excellent wee bee ; what is the excellency of meates ? goodnes , what of wines ? goodnes , what of grounds ? goodnes , what of all ? goodnes : what is mans comfort in life ? what in death ? what after ? whatever ? goodnes . This is the man , Eccle. 12. the whole man , no crowne to this in life , no comfort to this in death , no tombe to this after death , no gaine to this in the day of accounts . Well done good servant , enter into thy masters ioy . Glory , and honour , and peace , is to every worker of goodnes , Rom. 2. whether Iew or Gentile , bond or free , rich or poore , wise or simple , weake or strong ; if a worker of righteousnesse , hee is accepted , assisted , rewarded , therefore worke .

Now as you must be pressed to , Tit. 3. 1. and rich in every good worke , so cheifely in the best , for kinde or vse , that is , good spirituall , and common , for the first , as spirituall gifts , so acts are most desireable . Man never liues till the life of God liue in him , and all that he doth be either a spirituall act , or ( at least ) spiritually acted , Zach. 14. holinesse must be written ( Zacharie tels vs ) vpon our bridles , when we warre ; vpon our cups , when we drinke : In short , the kingdome of God , must first bee sought and set vpp in vs and ours ; and , what we may , advanced among others , in the meanes of it and maintenance for it . And heere the rich may ioyne in one both these goods ( spirituall and common ) some Churches ( you see ) want men , some men Churches and meanes , I blush , I bleede to speake it , able men are ready to hire out themselues for bread , and excellent wits hang the head , for want of watering , gasping like fishes out of the water , being out of all , both meanes and hopes ; if there be any true blood yet running in your veines , you that can feede Birds and Dogs , starue not Grace and Learning . Children might be Schollers , Obad. last verse . Schollers Preachers , Preachers Saviours , and that of Thousands did not dogs eate the Childrens bread .

Secondly , you must ayme at the common good , for that is still the greatest good ; and heere two rules , first , if you will be for the publike , you must be good in private : beare your owne fruite , Psal. 1. worke in your owne hines , man your owne oares , and make good your owne standing . Happy is that body , wherein the eye sees , the eare heares , the liver sanguifies &c. Happy that house , wherein the Master rules , the man runs , the head leades , and the body follows ; Happie that State , wherein the Cobler meddles with his last , the Tradesman with his shop , the Student with his booke , the Counseller with State , the Prince with the Scepter , and each Creature liues in his owne Element ; but woe be to the Heathens armie , when all wil be Captaines , and none Souldiers , woe to that body that will be all head ; members misplaced are neither for vse nor ease .

Secondly , we must shoote at the common white , that is , though you bee private in your standings , yet you must be publike in your affections , and intendements .

For the first ; Richard 1. as King Richard bestowed himselfe diversly , at his death , so must wee in life ; Bohemia claimes a part in our loue , the Palatinate a part , the Churches abroad , our Brethren at home , a part : at home , in selling we must be buyers , in lending borrowers , in visiting patients , in comforting mourners ; abroad , we must in our owne peace consider their warres , feele them panting , see them bleeding , heare them scriching ; O husband , O wife , O my child , my child , O mother , mother , mother , my father is slaine , my brother is torne , my legge is off , my guts be out , halfe dead , halfe aliue , worse then either , because neither . O that wee had heartes to bleede over them , and to pray for the peace of Ierusalem .

For the second , our thoughts must all meete in the common good , like so many lines in a Center , streames in the Sea ; Christ Iesus pleased not himselfe sayth Saint Paul , hee dyed for vs , sayth Saint Iohn , therefore wee must for our brethren ; one member will die for all , one heathen for manie ; if we must die for the common good , must wee not liue to it ? If all must , must not the more publike person ? Yes you Lawyers ( to Instance ) must be common blessings , and not seeke your owne , you must ( with Papinian ) reiect bad causes , and ripen good , there goes but a paire of Sheares beween a protracting Lawyer and cheating Mountebanke , that sets his Client backward and foreward like a man at Chesse , and proues a butcher to the sillie sheepe , which ran to him from the Grasier .

You Land-lords must be common too , v. Grin Epist. ad Synopsin Hist. bominis . if with that Duke you will trust your Tennants with your throat , you must not hurt theirs , you are heads of Townes , the head should care for the least toe , enclosure if it wound not the heart , yet treads it heavie on the toes of a State ; force not men by wracking rents , by over laying Commons , and picking quarrels to vndoe themselues , betray not Townes as Rome did Carthage with a distinction , wee will saue the Cittic , but destroy the Towne : a poore man in his house is like a Snayle in his shell , crush that , and you kill him , say therefore with thy selfe , my Tennant is a man , not a beast , were he a beast , yet a righteous man is mercifull to his beast , a breeding Bird must not haue her nest destroyd , a yong kidd must not be sod in his mothers milke , what will become of me and mine , if I destroy the nest of breeding Christians , and having chopt them to the pot , Mich. 3.3 . seethe old and yong in one anothers blood ?

You Patrones must bee for the common good also , preferre many soules to one tenth , when you be to choose a Shepheard ; let the question be that of theirs in the Gospell , who is worthy ? and the decision , detur digniori ; when you present , present not a Prometheus sacrifice , skin and bone without flesh ; when you haue presented , Zach 5.4 . feare Zacharies curse against perjurie and sacriledge , if perjurie dwell in the Parsonage , and robbery in the Mannor , the curse of God will pull downe both . Lastly , when you haue a Prophet , bee you Patrones , studie his peace , as he doth yours , what Law it may be , after vowes to enquire I doe not know , sure I am , Salomon sayth , it is destruction , destruction of some estates , of many soules ; whilst the nurse wants bread the children want milke , so both cry and both are heard , and woe be to him that hath a crie of Soules against him .

Nobles , I know not whether they frequent this place or not , if so , I would entreat them to remember , what the Story sayth of some men , that they are Medicinable from top to toe , Plin. li. 28. c. 3. and such should they be . First , they should heale themselues , because their actions are all exemplary ; then their families , by establishing Nebuchadnezzars order , Dan. 3.29 . that no man speake ( much lesse doe ) any thing amisse against the God of Heaven ; thirdly , the oppressed and wounded ; they should rescue the poore , as did noble Iob ; plead for them , ride for them , speake to Maiestie it selfe for them , where povertie hath not accesse . So shall they be common blessings , Filij herôum noxae . and prevent the censure of former Ages .

We close this Vse with Magistrates and Iustices ( Itinerant , or others ) ; Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul tells them their errand ; it is the common good , and chalkes out their way ; they must be terrors and comforts : first , terrors to the evill , else evill-doers will be a terror to them , for sin is impudent and incroaching , as experience hath taught vs : bribery will be sometimes bolder then innocency , falshood then truth ; a man that doth more then deliberate of Rebellion ( which yet a Tacitus could call Rebellion ) , Lib. 2. Histor. he will embarke himselfe in actions of State , embroyle Kingdomes , transferre , for his publique good , v. Carer . l. 2. ae potesst . Ro: Pont. c. 19. any Crowne , speake most basely of annointed Princes , and yet such a man as this will be , neere hand , heard as loud from the Barre , as Iustice from the Bench ; a Gentleman-swearer , drunkard , whore-master , stabber , will soone out-stare a Iustice , an Alderman ; and a Noble-mans mans man will so amaze Iustice ( if shee take not the more heart ) that shee is left speechlesse a long time after . O Iob , Phineas , Nehemiah , &c. what s become of your spirit ? You would driue sinne and sinners into their holes ; now they dare the light , and stare Iustice in the face , as if they would out-face her : arise ( ye living Images of God ) cloth your selues with zeale as with a cloake , put on Iustice as a garment , vnderstand , that there is a King in Israell , a God in heaven ; and make sin vnderstand , that you haue zeale in your hearts , and a sword in your hands .

Secondly , You must be incouragers of goodnes ; goodnesse ( I say ) both spirituall and morall , religion , and righteousnesse ; for Religion , where is zeale comely , if not there ? when , if not now , when false zeale blazeth , and true cooles ? View a zealous Papist ( in that name and respect , better then a meere Newter ) and he dares tell vs to our heads , that our Religion is errour , our selues heretickes , our end destruction ; that one Heaven cannot hold vs hereafter , one Church now , that living and dying Lutherans , Cam. ca. 10. Barel . Paraen . Brist . Mot. 36. Coster res●ad Ruf. Luc. Osiand : &c. we shall be certainely damned ; if we be not , he will be damned for vs : Now if our Faith stand vpon better pillars then his , why should not we be as resolute and confident as he ? View againe the Atheist , and he flieth vpon Religion , as a Bird vpon the Candle ; he disgraces it , and will not you then grace it ? He smites it , and will not you defend it ? Yes , Religion calls in your sword to her succour , chiefely when she is opposed in her Prophets , they are the men of sorrowes ; Rerum Vocabula amisimus & Salust . they find the Historian true , that we haue lost the names againe the Atheist , of things : Darkenesse is called light , light darkenesse ; the Shepheard is hunted , and the Foxe hunts him : Many a man cryes out of blasphemie against God and the King , and the blasphemie is but this ; Naboth will not part with a peece of his Fleese ; many a fearefull Bill is framed against a Preacher , when the Enditement should run thus ; Bonus vir , sed ideo malus , quia Christianus , Tertull : Apolloget . at lest Christinuncius . My Fathers , and reverent Iudges , open your mouthes in the cause of the afflicted ; remember , that you owe your Hoods , Gownes , Liues , selues to the Gospell ; did not our Ministry awe mens Consciences , nor you , nor the world would be one yeare elder ; should you cease to countenance vs in our righteous causes , you should betray your right hand with the left .

Now as Religion brings the greatest good , and therefore must be most respected ; so Iustice the next , and therefore must be carefully administred . And here we shall not need to mind you of the Oratours dust , or the Heathens note , Tac : l. 15. Annal. How that many more offend by seeking favour , then offending ; it shall suffice to referre your wisedomes to two Scriptures in Iob ; the first , Chap. 15.34 . is Chap. 15. vers. 34 and it s this ; Fire shall consume the Tabernacles of Bribery : if Bribery ( however disguised ) get into the house , whether by the master or mistresse , or sonne , or servant God will fire it out , or fire the house over it . The second , is Chap. 13. vers. 10. Chap. 13.10 . He will surely reproue you , if you secretly accept persons . Carry it never so smoothly , yet if vnder-hand , you preferre a Laick to a Churchman , a Lord to a Plough-man , a kinsman to a stranger , a Courtier to a peasant , and take away the righteousnesse of the innocent , God will certainely reproue you , chide , smite , curse you for it , and so set it on , as no man shall be able to take it off ; that God that will not suffer you to be partiall for the poore , Iob 13. for himselfe , will never brooke other warpings , and partialities : Oh , then looke vpward , pervse your Oth , deale equally betweene party and party , plea and plea ; and if you will needs heare any in private , heare the poore man speake , whose counsell dares not speake ( sometimes ) in publique ; and if you will hasten any hence , hasten him who languisheth , whilst head and body stand a hundred myles a-sunder . And when you ride circuit , I beseech you remember , that you ride circuit , not post , take time to heare poore mens grievances your selues , lest in a Reference , you leaue the Hare in the Hunts-mans-hands , and the Commissioner deputed , vmpire the matter , as once they did at Rome , The Aedeates & Aricini , &c. betweene Neighbours ; the ground is neyther the Plaintifs nor Defendants , it is the Iudges . To wind vp all , nor you , nor wee of the Ministry ( to whom I had more to say if the place suited ) nor any present , haue done the good wee should ; let vs say for the time past , That we haue beene vnprofitable servants ; and henceforward , resolue with the Church , of old ; Nos non cloquimur magnased vivimus . Not to talke , but to liue .

The maine dispatcht , we would speake the rest , if we could , with one breath . Is God good ? Then loue him ; v. Minut. in Octav. for , Goodnesse is the obiect of loue : now loue is a desire of vnion , it vnites vs to God , by conforming and transforming vs , so that then our loue shall appeare to be true , when out of a desire to be made one with God , wee conforme to his ordinances , and be transformed into his image .

Againe , is God good ? then let him be iustified , and every mouth stopped ; we instance .

As B●llar : and Wright , and others charge vs . First , sinnes are committed ; Doe me make God a cause of it ? What as much as man ? What more then man ? What more then Sathan ? O blasphemie ! O impudencie ! Did it ever come into any of our hearts so to thinke ? No , no , we yeeld that sinne cannot comport with a glorified estate , much lesse with glory it selfe : Wee hold , that God being goodnesse it selfe , and All-sufficiency , cannot be a cause , either morall or Physicall , of that which is ( formally ) nothing but deficiency ; and if our owne words may not be taken in our owne cause , let some consult SVAREZ , v. Suar : Opus . v. Arm : Thes. Vorst : Apol: Pro eccl. Orthod. and their owne Schooles ; others their Arminius , and Verstius , and then tell vs , what wee say more then they , or they lesse then we ( for substance ) about the cause of sinne .

Secondly , the world ( Christian ) is embroyled , yet God is good ; in this Confusion he seeth order , and in this double-faced world , the side to God-ward is beautifull , when that to-vs-ward is deformed .

Thirdly , Disputes arise , touching Reprobation , which trench farre vpon Gods rights ; say still , he is good , all that he decrees and does is of himselfe , and for himselfe , and therefore best , because from , and for the best .

Lastly , Discontents arise ; say still , God is good ; the times are hard , yet he is good ; men are nought , yet he is good ; we haue our wants ; yet he is good to vs , and where can we mend our selues ? Were we in France , in Bohemia , in Polonia ; nay , were we not Christians but Heathens , not men but beasts , not beasts , but ghosts in hell , t were dutie to say , God is good ( for where power , justice , wisedome are , there goodnesse is ) and if goodnesse must be acknowledged there , must it not in England , the face of Europe ; in London , the eye of England ? Behold , the Creatures refresht with GODS goodnesse triumph ; the Fields laugh ; the Corne sings ; the Birds chirp ; Plut. of tranq. of mind . the Beasts skip ; yea , ( sayth the Heathen ) we loue to heare them sing , not howle , not roare , not bellow ; and shall we ( in the midst of their rejoycing ) whine and cry ? Doubtlesse , what ever the times be , or our estates be , God is good ; and goodnesse is excellent , and excellency challengeth honour , therefore doe the LORD right . How ever it be ( sayth the Prophet ) God is good to Israell ; Psal. 73.1 . Let the Israell of God taste it , relish it , confesse it , Psal. 34. liue in the strength of it , die in the sence of it , and ever continue in the feare of Goodnesse , as Hosea speakes , Cap. 3. vlt.

Thus farre of Goodnesse .