PSAL. 116. vers. 1 , 2. I love the Lord , because he hath heard my voyce , and my supplications : because he hath enclined his eare unto me ; therefore will I call upon him as long as I live .

THe time of the Psalme , implying the occasion of composing , seemes to have been , after the bringing of the Arke from the house of Obed-Edom , to the City of David ; see 2. Sam. 6. and 1. Chron. 15. this is evident , vers. 18 , 19. It seemes also not long after , if ye compare the promise of David to pay his Vowes , ver. 13. with the burnt offrings and peace offrings made by David , 2 Sam. 6.17 , 18 , 19. and 1 Chron. 16.1 , 2 , 3. What time it should seeme , he tooke new occasion to recount the many mercies the Lord had vouchsafed him , in delivering him from so many inextricable dangers , so long , as to see himselfe seated in quiet possession of the Kingdome over all Israel ; and the Arke and Tabernacle seated in Ierusalem .

The summe and scope seemes to expresse the fruits and gracious effects Gods favours experimented had in him ; as First , Increase of Love , ver. 1. Secondly , Vow of sincere obedience , or confidence , ver. 9. Thirdly , Publike profession of his Name , ver. 10. Fourthly , Celebrating with prayses , and all testimonies of thankefulnesse , the glory of Gods Grace , Justice , Mercy in his mighty deliverances : who doubts ? but withall to stirre up the people , and to informe them of their duties , in case of like favour vouchsafed them of God .

In the two first verses is expressed a publike profession , and protestation of his love to God increased , the first gracious fruit of Gods favour towards him ; Wherein considerable are , First , The Matter of the protestation , I love , Secondly , The intentive , or Motive , He hath heard . Thirdly , The issue , and farther Consequent , I will call on him as long as I live .

Vers. 1. I love : Hebr. Ahabti : Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vatablus dilexi : but Smatterers in the Originall know preter-tense denotes actum continuum , and signifies present , as well as past acts : Iunius , Sat hubeo boldly , and without example . The object of love whereto this act passeth , is not expressed , but easily supplyed out of ver. 4 , 5 , 6. Him he meanes , who had heard his Prayers , whose stile is some where a a Psal. 65.2 . the hearer of Prayers ; the Gracious , Just , and Mercifull God , ver. 5.

I love : The affection of Love we better experiment , then are able to expresse in definition Nominall , or Reall : It seemes to comprise . First , Complace●tiam , the pleasing , and delightfull approbation of the person , or thing loved ; see Mat. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see Psal. 139.17 . Secondly , Benevolentiam , heartiest well-wishing , and desire of their good and welfare . Thirdly , Oblectationem , delight-taking in the thing loved ; 1 Sam. 19.2 . confer . 1 Sam. 18.1 , 3. Gen. 34.3 , 19. and in all things wishing good unto it . Fourthly , Desiderium fruendi , Gen. 34.8 . Caeteri actus , ut benefacere , &c. videntur actus amoris imperati . Fiftly , Adhaerentiam , A cleaving to the thing beloved , Gen. 34.3 .

This then it is that David professeth . First , That he found pleasure , and delight in the Being , Attributes , Workes of God , of Power , Justice , Mercy , Injunctions , Prohibitions , &c. Secondly , That it did his Soule good to contemplate on him . Thirdly , How much he desired , that he might have all contentment amongst the sonnes of men , in their acknowledgment and procuring of his glory ; Wherein though no accesse of Reall good can be made unto God , yet is it bonum aestimatum . Fourthly , How for his part his Soule cleaved unto God . Fiftly , How he longed for the fruition of him .

I love the Lord : Oh Si ! Oh that there were such hearts in us , that we could every one say as David , with Davids spirit , upon his evidence , I love the Lord : t' were more worth , then all these ; First , to know all Secrets . Secondly , to Prophecy . Thirdly , to move Mountaines , &c. 1 Cor. 13.1 , 2. &c. I love the Lord ; It 's more , then I know the Lord , for even Castawayes are a a Heb. 6.4 . enlightned ; More , then I feare the Lord , for Devils feare him , unto b b Iam. 2.19 . trembling ; More , then I c c Isa. 1.15 . pray to God ; What should I say ? More , then all Services , then all Vertues separate from Charity : truly say the Scholes , Charity is the forme of all Vertues , because it formes them all to acceptability , for that nothing is accepted but what issues from Charity , from the love of God .

Who cannot say it ? Ans. And I aske , Who doth , or can doe it ? I meane , with Davids truth : Wouldest thou love them that hate the Lord ? 2 Chron. 19.2 . Enter affinity , league of amity with an Idolater ? Wouldst thou entertaine as thy familiars , men enemies to God , and all goodnesse , Psal. 139.21 . should such tarry in thy house ? Psal. 101.4 , 7. Wouldst thou haunt their company ? Ier. 15.17 . Psal. 26 4.5 . Shew them the least countenance ? 2 Kings 3.14 . Give them a God speed ? Ioh. Secondly , Wouldst thou hate them that love God ? Tim. 3.3 . Amos 5.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that for goodnes , because they love God ? 1 Ioh. 3.12 . Thirdly , Hast thou the Worlds good , and seest thy brother in need ? yet shuttest up thy bowels of compassion towards him ? how dwells the love of the Father in thee ? 1 Ioh. 3.17 . Gal. 6.10 . Fourthly , Couldest thou delight in the dishonor of the Name of God ? Ps. 119.136 , 158. Fiftly , Could the noise of his approach to judgement , and thy full fruition of him be so unwelcome ? see Act. 24.25 . Luk. 21.28 . 2 Tim. 4.8 . Sixthly , Could meanes of Union with him be so unwelcome ? as Amos 8.5 . Psal. 42. and 84. throughout . Seventhly , Couldest thou turne the grace of God into wantonnesse ? Iud. v. 4. and therefore be Vitious because the Lord is Gracious ? see Psal. 130.4 . Hos. 3.5 . Eightly , Would every scoffe of a jeering Ishmaelite drive thee from the service of God ? see Cant. 8.6 . Act. 5.41 . Heb. 11.26 .

Ninthly , Wouldest thou in thy necessity flie to any rather then to thy best friend ? What , to a Witch ? 1 Sam. 28.7 . to an Idoll , a Devill ? 2 Kings 1.2 . from the living to the dead ? Isa. 8.19 . Certainly , its Vox Sanctorum propria , The * * See Heb. 6.4 , 5 , 6. 2 Thes. 2.12 . Ephes. 3.18 . peculiar property only of Saints , to say , I love the Lord . Wherefore David directeth his speech to Saints , as hoping amongst them the exhortation might have place , Psal. 31 . 2● .

Reasons make it plain . First , They onely see the depth of that misery , which sinne brings with it ; I mean not the pains onely , and punishments , which reprobates also sometimes feel , but the want of the image of God , the misery that is in necessity of sinning , Rom. 7.24 . Secondly , They onely have the feeling of Gods love * * Rom. 5.5 . shed abroad in their hearts ; I mean , in remission of sinnes , reconciliation , &c. see 1 Ioh. 4.19 . Thirdly , They onely comprehend the greatnesse of Gods love in Christ , Ephes. 3.8 .

Take evidences , they are infinite . First , Who but they fear to offend him ? Ier. 32.40 . Secondly , Who but they care to please him ? Psal. 40.8 . Thirdly , Who but they grieve at his dishonour ? 2. Pet. 2.8 . Fourthly , Who but they take to heart the tokens of his displeasure ? As they are such ; therefore saith David , Psal. 51.4 . Against thee , thee onely have I sinned , &c.

So that make sure to thy self thy charity , Vse thy love of God ; thou makest sure to thy self for ever , thy election , thy calling , thy justification , adoption , sanctification , salvation , &c. other gifts are in a sort all common , this peculiar to Saints .

Quest Two questions here fall in . First , Whether nature affords no love of God ? that is , Whether a naturall man , as such , cannot love him ?

Answ I could here minde you of the severall distinctions Scholemen reckon up of love : Thus I resolve , No naturall man can love God Propter se , that is , for Gods self sake , for his own sake he may Concupiscentially , and as a Mercenary : or as others say , Nature affords love of God , perhaps Vt Authoris Naturae , non item ut Authoris aeternae beatitudinis : that is , as of the Authour of Nature , but not as of the Authour of eternall happinesse , which is properly Concupiscentiall , not the love of Amity , see Iudg. 17.13 .

Quest The second quaere is , Whether it be possible to know that we love God ?

Answ Some Papists deny it , if we speak De certitudinali scientia , of the knowledge of certainty , and of that under which there cannot be falsum : But yet David could say , as upon certainty , I love the Lord : and why not we , having the * * 2 Cor. 4.13 . same Spirit of faith , and charity ? Secondly , The Spirit of God is given us , that we may * * 1 Cor. 2.12 . know the things that are given us of God ; and not to know charity the prime of all vertues ? the * * Col. 2.14 . bond of perfectnesse ? Thirdly , Scriptures , many are written to this end , that we may * * 1 Ioh. 5.13 . know we have eternall life , Conjecturally onely think you ? and not as upon certainty , or upon what better evidence , then our charity ? Fourthly Grace perfects Nature , destroys it not ; I mean in naturall faculties ; and sith this is naturall to the reasonable soul , to know its own motions , and actions , and inclinations , ( as themselves confesse there is Actus reflexus ) whether the motion be naturall , or supernaturall ; yet by the native , and imbred faculty of the soul , a man knows , or may know the motions of it . Fiftly , Grace indeed is a stranger to Nature , yet so , that when it hath place , it over-rules , and domineers over Nature , and curbs the inclinations , and propensions of it : Thus usually it seems , A neighbour whom we every day see , we notice not so much , because we know him : but let a stranger come amongst us , and meddle but a little as a * * See Gen. 19.9 . controuler , every mans eyes are upon him , and scarcely one action of his escapes without our notice : so , &c. I hope ye can apply . Sixthly , And why not as well as my knowledge , or my faith , which themselves say , a man may upon certainty discern in himself ? Object These are acts of the understanding . As who would say , Answ the minde onely did know , and take notice of the acts of the understanding , and not of those of the will , affections , senses , body ; when for all , or any of these in evill , we are sure it directs us ; and trow we , in good it directs us not ?

Principium charitatis , the fountain of charity , Object that is , God is unknown , therefore neither charity possible to be known ?

So is also the fountain of faith , Answ which is Veritas prima , the first verity , or truth , unknowne also to us , yet that we may know , by their own confession ; Why not Principium charitatis , the beginning and fountain also of charity ? Yea , and that with a knowledge of certainty , though that certainty indeed be not altogether perfect , and compleat . Hold it then for a truth , It s possible to know that we love God ; as well as that we know , or fear , or beleeve , or obey God : And in that perswasion , addresse thy self to make the love of God known to thy self . Notes hereof are ;

Notes of the love of God . First , Where the true love of God is , there do all other loves vanish ; love of pleasures , profits , honours , life , &c. in comparison of God : my meaning is , hadst thou rather * * Mat. 10.37 . part with all these , then with thy God ? I dare say , thou truly lovest him . Secondly , How art thou affected to the Image of God , shining in his children ? Doth that draw thy affection ? that is , Dost thou love them , * * 1 Ioh. 5.1 . and 1 Ioh. 3.14 . because they resemble God in holinesse , and purity , and mercy , and patience ? My soul for thine , thou art thereby a seed of God , as is said of Abraham . Thirdly , How art thou affected toward the Commandments of God , and the duties that he enjoyns thee in them ? Canst thou say , as David , Oh my God , I am * * Psal. 40.8 . content to do it , I delight to do it ; at least , are they not grievous , or * * 1 Ioh. 5.3 . burdensome to thee ? Go over the whole world of Aliens , thou mayest see them sometimes doing , and keep doing , but thinkest thou with * * See Am. 8.5 . & Mal. 1.13 . delight ? Fourthly , How art thou affected towards the signes of Gods favour , or disfavour ? Doth this glad thee above all , that he is pleased to lift up the light of his * * Psal. 4.6 , 7. countenance upon thee ? Doth this vex thee ? That the Lord takes from thee the signes of his love ; A token infallible , that thou lovest him . And thus farre of the matter of Davids Protestation , I love the Lord .

Now follows the Motive , or Incentive ; Because he hath heard my voice , & my supplications . How comfortable is it to the soul , that Gods favours to us inflame our affections towards him , Psal. 130.4 . There is mercy with thee , therefore thou shalt be feared : Oh blessed soul that can so say ! And marvell not that I call upon you to prove love ; for surely , fear to offend , or displease , is the soundest token of love to our God , 2 Cor. 5.14 . The love of Christ , wherewith he loved us , constraineth us : Oh , Foelix necessitas , blessed necessity that compells us to do our Saviour service ! Surely , Non sic impii , non sic , With the wicked it is not so : God is mercifull , therefore they will be sinfull .

See then how the favours of God affect thee ; Vse whether they be as the cords of his love to draw thee to obedience , and to inflame thy affection ; if so , thou hast more in thee then all the rabble of reprobate hypocrites : Yet understand me aright ; I say not , but there are some favours , and benefits of God , that may allure a Castaway to do him service . But first , Not every favour , but what humours the affection predominant , as if it be wealth , pleasure , &c. Secondly , Not to love him , but to do him service , as a Mercenary ; therefore observe in such men , when the Lord crosseth them in what they sought in his service , they are ready to blaspheme him to his face ; see Mal. 3.14 . Thirdly , There are favours of God , that through commonnesse grow vile , and but by want have not their price seen , as subjection of creatures , Psal. 8.6 , &c. But is it a speciall favour ? A privilege ? That ravisheth , and therein cannot a childe of God satisfie himself whiles he extolls it ; therfore see by all circumstances , how he loves to augment it ; let such as love thy salvation , say continually , Let God be * * Psal 70.4 . magnified ; see what titles David rejoyceth to set upon Gods favours , * * Psa. 88.10 , 11 , 12. Loving kindnesse , Faithfulnesse , Righteousnesse , Wonders : read also , Rom. 5.6 , 7 , 8. and 1 Tim. 1.12 , 13 , 14 &c. Surely the least favours of God affect his children to inflame affection ; if it be but a * * Neh. 1.11 . desire to fear his Name ; if it be but a * * Gal. 5.17 . lusting against the flesh ; Oh yet , because it is a token of Gods love , because it is more then they have deserved ; for this they love God . But is it a spirituall blessing ? A blessing , that concerns life , and * * 2 Pet. 1.3 . and Ephe. 2.3 . godlines ? With these worldlings are not at all affected , Ps. 4.6 . the reason is , because they see not , nor * * 1 Cor. 2.14 . can see the excellencie , or worth of them ; No , this is Privilegium justorum , the priviledge onely of Saints , to prize Adoption , as Saint * * 1 Ioh. 3.1 . Iohn , admiring therein the abundant greatnesse of Gods love to his soul in Christ Jesus ; to say , as Saint * * 1 Pet. 1.18 . Peter of faith ; yea , of tryall of faith , it s much more precious then gold : This is Privilegium justorum .

Object But is this such a matter , to be drawn with the cords of love , to love God ? Is there in it any thing supernaturall ?

There are * * Bern. de diligendo Di● . four degrees of loving God . First , Answ Vt bonus sit nobis , that he may be good to us , this Mercenary ; see Iudg. 7.13 . Secondly , Quia bonus fuit , because he hath been good unto us , this gratitudinis , matter of thankfulnesse to Almighty God . Thirdly , Quia bonus in se , because he is good in himself , and in his own nature most amiable . Fourthly , When neither our selves , nor ought that is ours is loved , but Propter Deum , so farre as it hath reference to the glory of God , not life , not * * Rom. 9.3 . and Exod. 32.32 . salvation it self ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Amoris Divini , and they must be as Saint Paul , and Moses , extraordinary servants of God , who aspire to this measure . But the question is of the second of these degrees mentioned ; and surely , if we look to the state of the world , this we shall finde ; that either the favours of God move not , because they are not apprehended as his favours , but rather as things that betide them by course of nature , or fortune ; or if they work any way , it is in Pejus , making them the more to * * Rom. 2.4 . and Iud. ver. 4. despise God . But if the question be De possibili , what nature elevated above it self , by grace may ascend unto , the solution is more difficult . First , Nature it self may be directed that there is Debitum , that they owe , as a Debt , love to God for his favours ; therefore we see Barbarians much affected at Pauls speech , Act. 14.17 , 18. Secondly , We read of sundry testimonies of thankfulnesse amongst Heathens , after good things received , as victory , health , &c. To Apollo ; who howsoever they erred touching God , yet in universality they erred not ; they meant it to that Numen , that they thought Authour of their good successe : and surely , we cannot be too nice , and curious in examining our gracious estate in this particular ; for it is marvellous difficult to distinguish betwixt the lowest degree of grace , and the highest of nature ; especially in gifts that are made Distinctive and Characteristicall , we shall finde the Devill cunning in counterfeiting , & I am perswaded there is many a Christian thorowly perswaded of his faith , and love towards God , who yet erres in his perswasion ; that is an excellent evidence that Salomon give us , Cant. 8.7 . When many waters cannot quench it , no opposition stint it , &c. But fourthly , Is the question of spirituall blessings , and of the true God ? Surely the naturall man hath no rellish of them ; to wit , so far as they are * * 1 Cor 2.14 . spirituall : but as they tend to winne him reputation , or honour , &c. amongst men , as Simon * * Act. 8.18.19 . Magus ; or as the Persians became * * Hest. 8.17 . see Psal. 4.6 . Jews ; or else secondly , onely whiles they enjoy the blessings temporall , which they prize the onely blessings of God ; therefore let the Lord turn the course of outward things , its true of them what the Devill slanderously imputed to Iob , they are ready to * * Iob 1.11 . curse him at his face , see Mal. 3.14 . Mat. 13.21 . But shew me the man amongst the many millions of naturalists , of Iobs minde , Cap. 1.21 . and 2.10 . as Heb. 10.34 . as Apostles , Act. 5.41 . or but as David , to see , and feelingly to acknowledge a goodnesse in affliction , Psal. 119.68 , 71.

Because he hath heard my voice , and my supplications , that is the voice of my supplications . Quest What great matter of love is this ? for doth not the Lord hear the prayers also of wicked men , and grant their petitions ? Psal. 78.34 , 35. Neh. 9.27 . What should hinder us to say , Answ the Lord hears the prayers , grants the requests of wicked men ? Why not ? as well as respect the repentance of * * 1 Kings 21.29 . Ahab , so farre as to grant respit of the evill . First , It is in temporall things onely , which come * * Eccles. 9.1 . alike to all ; but do they pray pardon of sinnes , salvation of souls ? Then see Mat. 7.22 , 23. Mat. 25.11 , 12. Pro. 1.28 . Secondly , It cannot be denyed , but that God in his love , and approbation of things that are good in their kinde , though evill by accident in the doers , grants some such rewards to evill men : It s Austins opinion , that the Lord therefore prospered the Romans , during their strict observance of temperance , justice , and such like morall vertues , gave them amplitude of Dominion : the just Lord loveth righteousnesse , yea , so loves it , that he rewards the shadow of it , as in Achab. Thirdly , this would be weighed ; that the Lord is ever * * Psal. 111.5 . mindfull of his covenant , and for it made with the fathers , sometimes doth good to the children , see Neh. 9. Fourthy , Amongst the congregations of wicked men , in the Church especially , are some , who intreat for the sinnes of the people : David tells of Moses standing in the gap , our Saviour , Lu. 13.8 Fiftly , It is for his own Names sake , Deut. 32.26 , 27. Exod. 32.12 , 13 , 14.

Quest How then , and in what respect is it true , that it is a speciall favour of God , to hear the prayers of his Saints .

Answ First , So generally in all things , that they call upon him for , Deut. 4.7 . Secondly , To gratifie them , and to be inclined by their prayers to grant ; so God hears not the wickeds prayers , but onely the prayers of his Saints . Others , First , For generall mercy , they are his creatures . Secondly , His Church , to whom promises many are made . Thirdly , To prevent blasphemy , &c.

Object What say we to those places ? Isa. 1.15 . Ioh. 9.31 . Pro. 15.8 . in which , & the like places , it is said , That God wil not hear the prayers of the wicked ?

They are to be understood ; First , Of some exorbitants amongst sinners ; Answ as * * Gen. 13.13 . Sodomites . Secondly , Or of their prayers in * * Prov. 1.26 , 27 , 28. extremity . Thirdly , Or of the blessings which concerne life , and * * 2 Pet. 3.3 , 4. godlinesse . But what , when yeelded a common blessing ? Is therein no cause of love ? see Mat. 5.45 . and Act. 14.17 .

But therefore is Davids heart inflamed to the love of God , Vse because he had heard his prayers : Oh that there were such hearts in us ! How many praiers of ours hath the Lord heard ? We have prayed for the continuance of the Gospel , yet it continues ; removall of the Plague , in part he hath heard us , mitigating the extremity of it ; that should follow , God grant it may . Therefore our love of God is more increased ; my meaning is We are , First , more carefull to please him . Secondly , More fearfull to offend him . Thirdly , More zealous for his glory . Fourthly , More fill our mouthes with his praise . Fiftly , And make straiter steps to our feet , or else , how shall we be able to say , that we now fear not some greater evill that way , or shall betide us ? Ioh. 5.14 . else , how shall we be able to say , the Lord in favour of us hath heard our prayers ? With me , this goes for a rule to judge , whether God in mercy grant me things I pray for , doth it tend to my spirituall good , advancing Gods grace in my heart ? Then say I , God in mercy , and of speciall favour hath heard my prayers ; But am I the worse for what I obtain ? or not the better ? how do I fear , lest the Lord hath heard me as * * Psal. 106.15 . Israelites desiring flesh , when leannesse was withall sent into their souls .

There are three things that hinder such motions of love to our God . First , That many scarcely acknowledge any work of providence in swaying these outward things ; supposing all guided by nature or fortune . Secondly , That we look not through second causes to the chief , and principall sender , whose but instruments these are , Hab. 1.16 , 17. And we in part the like , as if the vigour of the disease because of Nature stayed ; or as if the cold of the time were the onely cause of mitigation ; whereas if we would speak , or think as Christians , we should see God in the means . Thirdly , The proud opinion of merit , if any thing in the world , overthrows it ; I shall never beleeve any Merit-monger doth , or can think himself beholding to God , for any his favours bestowed on him ; for while he thinks he hath obliged God unto him by his devotion , how doth he not rather think , God ows him thanks , rather then himself any way indebted unto him ? But that our hearts may the better be stirred up to the Duty , Consider we , First , our no-merits ; our Merita malae ; yea , how stained the very prayers we made were , with manifold blemishes , as doubtings of obtaining , coldnesse of affection , &c. Secondly , See misery of the want . Thirdly , Preferment God hath given thee in it . Fourthly , The sweetnesse in enjoyment passeth all treasures , Cant. 8.8 . The whole substance given , for love , would be contemned ; surely it is something that * * Numb. 22.18 . Balaam said , if Balak would give me his house full of gold and silver , I cannot go beyond the word of the Lord ; yet said the Apostle of him , he * * 2 Pet. 2.15 . loved the wages of unrighteousnesse , and ran greedily after the * * Iud. ver. 11. reward ; power of providence restrained ; but when Will restrains , and we so highly prize Gods favour , that for no thing , never so precious , we will adventure his offence , this is supernaturall . Lastly , All things work together for the good of them that * * Rom. 8.28 . love God .

VERSE . II. Because he hath enclined his ear unto me ; therefore will I call upon him as long as I live .

THis Verse containeth another part of that fruit , that the mercy of God brought forth in him ; A Vow of limiting his Devotions to God : wherein are two things observable . First , The matter of it . Secondly , The incentive , or motive . In the first , take notice of the thing resolved of , Invocation of Gods name . Secondly , The time , In diebus meis , in my dayes , as the Hebrew bears it , or as it is rendred in our last & best Translation , As long as I live . Secondly , The motive is , because he hath inclined his ear unto me .

Because he hath inclined his ear . Take heed ye here conceive nothing grosly of the Godhead , as if he had any such fleshly , or bodily member , as eye , or ear , &c. God is a * * Ioh. 4.24 . Spirit , a substance * * Luke 24.39 . incorporall , immateriall ; but as David teacheth to interpret , hereby he signifies , not the instrument , but the faculty and ability to do what by these bodily organs we perform , Psal. 94.9 . The inclining of the ear , signifies the bending of our best attention to take notice of what is spoken ; for such gesture we use , when we desire thorowly to understand what is said to us ; see Psal. 45.10 . Pro. 22.17 . Psal. 86.1 . it is that , with Psal. 130.2 . he calls attentivenesse of the ear : yet withall somewhat else is imported ; namely , the Lords demitting , and humbling himself so low , as to take notice of his petitions , Prov. 22.17 . and Ier. 7.26 . and 25.4 . Pro. 5.13 . As if he had said , Sith the Lord hath pleased so low to demit , & humble himself , as to attend to my prayer , therefore , &c. And certainly it is a matter of marvell , as to me it seemes , that the great God of heaven and earth , should stoop so low , as to regard the prayers of the sonnes of men ; so every where it is accounted by Saints , and they are a little astonished at the wonderfulnesse of it ; so David , * * Psal 103.5.6 . who is like the Lord our God , who dwelleth on high , and yet humbleth himself to behold the things in heaven and earth ! And observe Davids stile of this mercy of God to men , expressing ever matter of wonder , as Psal. 107.6 , 8. and 19.21 . and 28.31 . compare Psal. 102.17 , 18 , 19 , 20. and 17.6 , 7. shew thy marvellous loving kindnesse , Ps. 31.21 , 22. he hath shewed me his marvellous loving kingdnesse , because he heard the voice of my supplications . And certainly , if ye please to compare the greatnesse of Gods Majestie , First , with the infirmity of man in his best estate . Secondly , With his quality as it is now depraved . Thirdly , Considering the quality of our prayers . Fourthly , The preferment we have in it above Angels ; ye will see in it mercy no lesse then marvellous . See Salomon admiring it , 1 Kings 8.27 . But will God indeed dwell on the earth ? Vox admirantis , non dubitantis ; behold , Heaven of heavens cannot contain thee : yet wilt thou here manifest thy presence by hearing prayers ? What is * * Psal. 8.4 . and 1 Chron. 29.14 . man ? and who am I , and what is my people , that we should be able to offer ? &c. confer . v. 12. but consider him as depraved , the wonder grows yet more marvellous , as it is amplified , Ps. 107.6 , 8 , 19 , 21. that the Lord should humble himself so low as to hear prayers of sinfull man , provoking him daily with his sins : And what prayers ? full of doubtings , wanderings , coldnesse of affection ? &c. and see our preferment . First , Above Angels , as Heb. 2.14 . for hither also may that amplification be referred . Secondly , To other men not of the Church ; Deut. 4.7 . what nation so great , to whom God comes so nigh , as the Lord our God to us in all that we call unto him for ?

Do we enquire reason of it ? None can be given , save this onely , Deut. 10.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 3.4 . the love of God to man , and there is no marvell , if that love of God to man , amongst all Gods loves hath its speciall name : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. are not read , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his specialty of favour is this .

Oh that men would praise the Lord for his goodnesse , Vse and declare the wonders that he doth for the sonnes of Adam ! How can we amplifie the kindnesse of great men ? of Kings , as * * Hest. 5.11.12 . Haman ; nay , if it be a farre meaner man , a Basket-justice , or a petty Gentleman , that vouchsafeth us a greeting , or grants a request , how pride we our selves in it ? How do we never satisfie our selves in praising their courtesie , their affability , their humility ? And yet they do but duty ; are men of our own mould , subject to * * Iam. 5.17 . like passions as we : Oh that there were such hearts in us towards our God , who is so ready to hear us ! that King of kings , and Lord of lords , whose dwelling is in the heavens , yet humbleth himself to take notice of our prayers ; and who comforts us exceedingly against that temptation of Satan , taken from consideration of our own unworthinesse , and it is that that oft dismayes from duty ; Grace is sometimes over modest ; For , first , God commands it . Secondly , Promiseth to accept it , Psal. 50.15 . Thirdly , Christ mediates , Revel. 8. perfumes our prayers . Fourthly , Upbraides no man , Iam. 1.5 . This armes us also against that pretense of Papists , for invocation of God by Saints ; we are not worthy ? and with Princes we deal not so ? yet God loves to be so dealt withall , he humbleth himself , Psal. 65.2 . and 113.6 . And this should teach the proud , and haughtiest upon earth , to imitate their Maker , and not to slight petitions from meanest creatures : in spirituall things it is true , there is neither bond , nor free , all are * * Col. 3.11 . Iam. 2.5 . one in Christ Jesus , yet in outward state God hath exalted one above another ; that it is a wonder , how the heart of many is so swoln with pride , and haughtinesse , that a poor man may not speak unto them ! Oh dust and ashes , proud worms-meat , gilded potsheard , art thou more lofty , and higher then the Highest ? Yet humbleth he himself to the cry of the poor , &c. So let us go , and do likewise .

Therefore will I call upon him . So David thinks himself much obliged unto God , because he would vouchsafe him audience . Is it not then a strange inversion Romanists have made ? God is obliged unto them , because they pray unto him ; so farre beholden , that for this that they pray , he must in justice pardon sinnes , and accept it as satisfaction for other defects : Mentior , if this be not their doctrine , that praier is a work of satisfaction , making Gods justice amends for their other things amisse . I know what they talk of the painfulnesse that is in it , and of the charity that forms it ; but this I would fain know for my learning : First , Who is it that hath benefit by our prayers ? God , or we ? Whose necessities are supplyed ? Gods or ours ? What , when we reap benefit by prayers , God * * See Iob 35.7 . none , shall we think the Lord beholden unto us ? Secondly , Who is it that gives hearts to pray ? If Paul say true , we know not what , or how to pray as we ought , except Gods * * Rom. 8.26 . Zech. 12.10 . Spirit help our infirmities ; Who are we , that we should be * * 1 Chro. 29.14 able to offer so willingly ? saith David ; and who are we , that we should be able to pray so fervently , so devoutly , so faithfully ? Thirdly , Nay , in our best prayers , are there not doubtings , waverings , wanderings , coldnesse of affection , yea * * Isa. 64.6 . pollutions ? and yet forsooth , God is beholden to us that we will pray to him , not we to him for his grace in hearing . Fourthly , Is it not Debitum ? have we not a mandate to pray ? suppose it be with greatest devotion , with longest continuance , yet is it not commanded ? How then , say they , we make amends for other sinnes by praying ? as if the creditour were beholden to his debtour , for that he payes his mite , when he ows his talent .

But we return to David ; Not God to him for praying , but he to God is beholden for hearing ; and so farre , as that now he bindeth himself to limit his devotion to God , so long as he lived .

The question a new is raised ; Whether it bee lawfull to vow a commanded duty ? Why doubt we ? It is a duty to limit our devotion , our religion to God , yet David vowes it ; suppose you , he sinned in it ? elsewhere , he swears to keep Gods righteous judgements ; did he sinne , or supererogate ? Surely such vows have this good use to Gods children ; they ever increase the obligation to performance , and make more fearfull to offend .

But let us see the meaning of the words . First , The thing he vows , is to call upon God . Secondly , The continuance of it , so long as he lived . Invocation in Scripture , is taken , First , Tropically , for the whole worship , and service of God , as 1 Cor. 1.2 . 2 Tim. 2. Secondly , Properly for that Act of religion , which we call prayer ; whether one , or both be here meant , is not curiously to be disputed , though perhaps he means properly .

As long as I live . Heb. in my dayes ; which Master Iunius with more acuity , then solidnesse , limits to the dayes of his affliction ; as if David here meant no other dayes of his , then the dayes of his affliction ; as he would make probable by , Psal. 137.7 . and Lam. 1.21 . Better our English Paraphrase ; so 2 Kings 20.19 . Is it not well , that peace and truth shall be in my Dayes ? Hezekiah , What means he ? In dayes of his affliction ? Nay all dayes of his life : Iob 27.6 . My heart shall not reproach me in my Dayes ; What 's that ? Not all the dayes of my life , see 1 Sam. 1.11 .

But so doth David now to limit his devotions , this of prayer especially , to God onely ; that no other god , falsly so called ; nor , I dare say , Saint , nor Angel , should rob God of his honour . And such fruit should Gods favours have in us , to glue our hearts unto God ; and to make us continue glued unto God without separation ; see Act. 11.23 . Psal. 16.2 , 4 , 5. and 115.3 . to the 12. verse . These reasons we have . First , That favours we have from God none other can afford us ; nor Saint , nor Angel , nor Idoll , nor Devill ; amongst the gods there is none can do as thou doest ; when Baal's priests are brought to tryall , how doth Elijah ply upon them ? Cry * * 1 Kings 18.27 . aloud , questionlesse he is asleep , or in pursuit of his enemies ; * * Isa. 63.16 . Doubtlesse , Thou art our Father , our Redeemer , though Abraham be ignorant of us all . Secondly , Besides , we know the * * Exod. 20.5 . jealousie of our God , how ill he brooks the least lowring look towards an Idoll . Thirdly , The impotencie of all other Idolls , whether reall creatures , or but phantasmes , to help and succour us , or to avenge their own quarrell ; Will ye plead for * * Iudg. 6 31. Baal ? If he be a god , let him plead for himself , &c. Fourthly , Is there any more ready to hear ? more mercifull to respect our misery ? more humbling himself to incline ears to our prayers ? they mislead you , that would have you to go to God by * * Col. 2.18 . Angels . First , Where is your warrant ? Secondly , Can they hear ? Thirdly , Are they more willing to hear ?

Vse An exhortation , in no times so necessary , as in these so wavering , and beginning to halt betwixt the two opinions , 1 Kings 18. yet have we Davids reason to limit us to our God , and his religion . First , How many gracious deliverances hath he given us ? How oft hath he made our enemies the tail , us the head ? Secondly , How many prayers of ours hath he heard ? in famine , in pestilence , in warre ? Thirdly , What wonderfull peace , and prosperity hath he given us ? and yet doubt we , whether we be in the right ? I am not of their minde , who ensure truth of religion by outward things ; I know the primary rule is Gods word . But , Secondly , when Gods word hath so clearly warranted our religion , and withall we see the might of his marvellous Acts in prospering those states , and kingdomes that professe it ; It is a secondary argument to encourage us to continue in the grace of God . I beseech you , brethren , think upon this above all other duties , when I am dead and gone : Above all nations that ever were Christian , never saw any more plentifull tokens of Gods favours , then we ; if we shal now turn back to Popery , take heed lest he make not us a spectacle to all the Churches of the world , as he did the Jews .

Now the good Lord unite our hearts to fear his Name , to continue in the grace of God , to limit and appropriate our religious services , and devotions to that God , whom we have so often experimented to be so gracious unto us , that by no imposture of the wicked we may be drawn away , and fall from our stedfastnesse . To him for his mercies in hearing our prayers , be glory for ever and ever . Amen .