The saints sacrifice: or, a commentary on the CXVI. Psalm Which is, a gratulatory psalm, for deliverance from deadly distress. By William Gouge, D.D.The saints sacrifice: or, a commentarie on the CXVI. Psalme Which is, a gratulatory psalme, for deliverance from deadly distresse. By William Gouge, D.D.
William Gouge 1578–1653London: printed by George Miller for Edward Brewster, 1632
[16], 294, [10] p. · 94k words · STC 12125 · ESTC S103308
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3 In this world we first klay hold on eternal life. They that do not here get a right unto it, shall not hereafter attain to the possession thereof.
3 In this world we first klay hold on eternall life. They that doe not here get a right unto it, shall not hereafter attaine to the possession thereof.
1How unmeet, how shameful, how odious a thing is it that dead men should be here on the face of the earth, which is the land of the living? That there are such, is too true. lShe that liveth in pleasure is dead while she liveth. mSardis had a name that she lived, but was dead. nThe dead bury their dead. oAll natural men are dead in sins. Much more they that unto their natural corruption add profaneness, uncleanness, all manner of riotousness. These are as dead and putrefied carrions that infect the air round about them. To prevent noisome savours which might arise from dead corps, we use to bury them under the ground. Though Sarah was a dear wife to Abraham, yet when she was dead, he p
Note the care that was taken to bury Gog with his multitude, because the stinking savour was so great, as it caused them that passed by to stop their noses. Assuredly, if the spiritual sense of our
⟨p. 125⟩
souls were as quick in spiritual matters, as the senses of our body are in earthly things, we should feel a more noisome and loathsome savour to arise from such as in relation to spiritual life, are dead, then from such as are dead in relation to natural life. God, that is most sensible of this spiritual stanch, is oft moved to sweep the land of the living with the broom of his judgements, and to remove noisome dead persons, especially when by their multitude they •ause the stanch to be too too intolerable.
I will wipe it as a man wipeth a dish, wiping it, and turning it up▪side down. There is just cause to fear that the stanch of the sins of this City, and other places in this Land was so rank in the nostrils of the Almighty, as thereby he was provoked to sweep away so many as he did with the broom of the pestilence. If it be said, that many righteous ones were swept away, who have presented even their bodies as well as their souls, a sacrifice living, holy, acceptable, and of a sweet smelling savour unto God: and many wicked ones left;
1How unmeet, how shamefull, how odious a thing is it that dead men should be here on the face of the earth, which is the land of the living? That there are such, is too true. lShe that liveth in pleasure is dead while she liveth. mSardis had a name that she lived, but was dead. nThe dead bury their dead. oAll naturall men are dead in sinnes. Much more they that unto their naturall corruption adde prophanenesse, uncleannesse, all manner of riotousnesse. These are as dead and putrified carions that infect the aire round about them. To prevent noysome savours which might arise from dead corps, we use to bury them under the ground. Though Sarah was a deare wife to Abraham, yet when she was dead, he ptook order to bury her corps o•• of his sight. qNote the care that was taken to bury Gog with his multitude, because the stinking savour was so great, as it caused them that passed by to stop their noses. Assuredly, if the spirituall sense of our ⟨p. 125⟩soules were as quicke in spirituall matters, as the senses of our body are in earthly things, we should feele a more noisome and loathsome savour to arise from such as in relation to spirituall life, are dead, then from such as are dead in relation to naturall life. God, that is most sensible of this spirituall stanche, is oft moved to sweep the land of the living with the broome of his judgements, and to remove noysome dead persons, especially when by their multitude they •ause the stanche to be too too intolerable. rI will sweepe Babel with the besome of destruction, saith the Lord of hosts. Thus the Lord swept away the stinking carions of sthe old world, and of *Sodom and Gomorrah, the rebellious tcarkasses of the Israelites in the wildernesse: uthe foule corps of the nations: yea and the unsavoury bodies of all xIsrael and yIudah. Of Ierusalem in another metaphor thus saith the Lord, *I will wipe it as a man wipeth a dish, wiping it, and turning it up▪side downe. There is just cause to feare that the stanche of the sinnes of this City, and other places in this Land was so ranke in the nostrels of the Almighty, as thereby he was provoked to sweepe away so many as he did with the broome of the pestilence. If it be said, that many righteous ones were swept away, who have presented even their bodies as well as their soules, a sacrifice living, holy, acceptable, and of a sweet smelling savour unto God: and many wicked ones left;
I answer, that God may take away in a common judgement many righteous ones, the more to aggravate the judgement, and yet therein show mercy to those righteous ones, by translating them to eternal bliss, and reserve wicked ones, to bring them by that judgement executed on others, to repentance, or else to make them the more inexcusable. The day of through cleansing the Lords floor is not till the day of judgement. aThe harvest is the end of the world. Then shall the Son of man send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity: and shall cast them into a furnace of fire. Yet least the stanch of sin even in this Land of the living should be too great, as in former ages, so now […] ⟨p. 130⟩science void of offence toward God and toward men.
I answer, that God may take away in a common judgement many righteous ones, the more to aggravate the judgement, and yet therein shew mercy to those righteous ones, by translating them to eternall blisse, and reserve wicked ones, to bring them by that judgement executed on others, to repentance, or els to make them the more inexcusable. The day of thorow cleansing the Lords floore is not till the day of judgement. aThe harvest is the end of the world. Then shall the Sonne of man send forth his Angels, and they shall gather out of his kingdome all things that offend, and them which do iniquity: and shall cast them into a fornace of fire. Yet least the stanch of sin even in this Land of the living should be too great, as in former ages, so now 〈…〉⟨p. 130⟩science void of offence toward God and toward men.
2 The things which God by virtue of the Gospel requireth of us, he hath promised to work in us. The sum of his promise is this, gI will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. Now Saints resting in assurance of faith on God for accomplishing of this, and hother like promises, are emboldened to promise that to God which God hath promised to enable them to do.
2 The things which God by vertue of the Gospell requireth of us, he hath promised to worke in us. The summe of his promise is this, gI will put my spirit within you, and cause you to walke in my statutes, and ye shall keepe my judgements and doe them. Now Saints resting in assurance of faith on God for accomplishing of this, and hother like promises, are emboldened to promise that to God which God hath promised to enable them to do.
3 All the promises of obedience which Saints make to God, they make with reference to the assistance of Gods Spirit, whereof they assure themselves. As when they promise any temporal civill matter, they do it, either expressly or implicitly, with relation to Gods will and leave (as they ought, Jam. 4. 15.) so in holy duties, to the work of Gods 1Spirit in them.
3 All the promises of obedience which Saints make to God, they make with reference to the assistance of Gods Spirit, whereof they assure themselves. As when they promise any temporall civill matter, they do it, either expresly or implicitly, with relation to Gods will and leave (as they ought, Iam. 4. 15.) so in holy duties, to the worke of Gods 1Spirit in them.
1Attende quod non dixerit, speravi▪ aut spero, sed sperabo. Hoc, inquit, est votum meum, hoc propositum meum, haec intentio cordis mei. Bern. in Psal. Qui habit. Ser. 2.
Thus in the absolute promises which Saints make, they arrogate nothing to themselves above their ability, and yet manifest an unfeigned heart, and unalterable resolution to God wards. So as where they say I will walk, I will hope, I will do this and that, it is as if they had said, this is my desire, this is my purpose, this is the intention of my heart.
Thus in the absolute promises which Saints make, they arrogate nothing to themselves above their ability, and yet manifest an unfained heart, and unalterable resolution to God wards. So as where they say I will walke, I will hope, I will do this and that, it is as if they had said, this is my desire, this is my purpose, this is the intention of my heart.
By these means, as true intention, earnest desire, prudent jealousy, and holy zeal are manifested, so is a dull spirit much quickened, and the weak, wayward, revolting flesh bridled and curbed: yea and bound to her good behaviour.
By these meanes, as true intention, earnest desire, prudent jealousie, and holy zeale are manifested, so is a dull spirit much quickned, and the weake, waiward, revoulting flesh bridled and curbed: yea and bound to her good behaviour.
VII. *Manifestation of Gods good pleasure to man must make man careful to please God. Where God saith, aI will be their God, which is an evident manifestation of Gods good will to them, this is thereupon inferred: They shall be my people: which as it noteth a dignity (for it is a prerogative to be Gods people) so also a duty: for it is added, ⟨p. 131⟩They shall return unto me with their whole heart. Yea in another place where God is brought in to say to them, bIt is my people, they are brought in to answer, The Lord is my God. More plainly, cHezekiah having thus expressed Gods good will to him. The Lord was ready to save me, maketh this ••ference, Therefore will we sing. And the Psalmist yet more directly to the point in hand, saith to the Lord, dI will praise thy name for thy loving kindness.
VII. *MAnifestation of Gods good pleasure to man must make man carefull to please God. Where God saith, aI wilbe their God, which is an evident manifestation of Gods good will to them, this is thereupon inferred: They shalbe my people: which as it noteth a dignity (for it is a prerogative to be Gods people) so also a duty: for it is added, ⟨p. 131⟩They shall returne unto me with their whole heart. Yea in another place where God is brought in to say to them, bIt is my people, they are brought in to answer, The Lord is my God. More plainely, cHezekiah having thus expressed Gods good will to him. The Lord was ready to save me, maketh this ••ference, Therefore will we sing. And the Psalmist yet more directly to the point in hand, saith to the Lord, dI will praise thy name for thy loving kindnesse.
1Gratefulness, and all equity requireth that they who taste of the sweetness of Gods kindness and goodness, should so walk before God, as to seek in all things to please him. Kindness requireth kindness: goodness, goodness: especially such kindness and goodness as the Lord showeth and doth. But all the kindness and goodness that we possibly can show, or do to God, is to please him. Gods good pleasure is the ground of all our hope: the spring from whence do slow all the good things which in any kind we have or can expect. Thereby God manifesteth his mind and respect toward us. Our care to please him is the best evidence that we can give of our good mind and respect to God. We can really give nothing to him: wherefore the more and greater good things we receive from God, the more careful we ought to be to please him.
1Gratefulnesse, and all equity requireth that they who taste of the sweetnesse of Gods kindnesse and goodnesse, should so walke before God, as to seeke in all things to please him. Kindnesse requireth kindnesse: goodnesse, goodnesse: especially such kindnesse and goodnesse as the Lord sheweth and doth. But all the kindnesse and goodnesse that we possibly can shew, or doe to God, is to please him. Gods good pleasure is the ground of all our hope: the spring from whence do slow all the good things which in any kind we have or can expect. Thereby God manifesteth his mind and respect toward us. Our care to please him is the best evidence that we can give of our good mind and respect to God. We can really give nothing to him: wherefore the more and greater good things we receive from God, the more carefull we ought to be to please him.
1Tanto amplius timere Deum, & magis solicitus esse debuerat, quanto •ai•ra tius munera percepit. Bern. in psal. Qui habit. Ser. 1▪
11 Take due notice of Gods good will to thee, and distinctly observe the several evidences that he giveth thereof. Kindness not observed is as no kindness. But when thou canst in truth say of Gods goodness, as he did who said, That my soul knoweth right well, then will thy judgement 2be convinced of the equity of the duty which thou owest to God: which is a forcible means to bring the will to yield thereunto. For this end learn to make *a catalogue of Gods mercies, and to set them in order.
11 Take due notice of Gods good will to thee, and distinctly observe the severall evidences that he giveth thereof. Kindnesse not observed is as no kindnesse. But when thou canst in truth say of Gods goodnesse, as he did who said, That my soule knoweth right well, then will thy judgement 2be convinced of the equity of the duty which thou owest to God: which is a forceable meanes to bring the will to yeeld thereunto. For this end learne to make *a catalogue of Gods mercies, and to set them in order.
1Admonition 1 To take notice of Gods kindness.Admonition 1 To take notice of Gods kindnesse.
2 Enquire what can be done by thee, that may be pleasing and acceptable to him, many are the admonitions of ⟨p. 132⟩1Scripture hereunto, as, Understand what the will of the Lord is; Prove what is the good, acceptable and perfect will of God. This doth the holy Scripture expressly and distinctly declare. Well acquaint thy self with Gods Word, and thou mayest be well instructed in Gods will.
2 Enquire what can be done by thee, that may be pleasing and acceptable to him, many are the admonitions of ⟨p. 132⟩1Scripture hereunto, as, Ʋnderstand what the will of the Lord is; Prove what is the good, acceptable and perfect will of God. This doth the holy Scripture expresly and distinctly declare. Well acquaint thy selfe with Gods Word, and thou maist be well instructed in Gods will.
3 Being thus instructed, stir up thy sp••it and whole man to do that which thou knowest ought to be done. I 1exhort you (saith the Apostle) by the Lord Jesus, that as you have received of us how to walk and to please God (thus they were sufficiently instructed) so you would abound more and more: thus he would have them to stir up themselves to do what they had learned to do.
3 Being thus instructed, stirre up thy sp••it and whole man to do that which thou knowest ought to be done. I 1exhort you (saith the Apostle) by the Lord Iesus, that as you have received of us how to walke and to please God (thus they were sufficiently instructed) so you would abound more and more: thus he would have them to stirre up themselves to do what they had learned to doe.
14 Because We are not sufficient to think any thing as of our selves: but our sufficiency is of God. It is God which worketh in us both to will and to do of his good pleasure: to thine own endeavour add faithful prayer for Gods assistance. We have for this the pattern of an Apostle, who when he had declared a great evidence of Gods kindness to the Hebrews, namely their redemption by the blood of Jesus Christ, he prayeth that God would work in them that which 2is well▪pleasing in his sight.
14 Because We are not sufficient to thinke any thing as of our selves: but our sufficiency is of God. It is God which worketh in us both to will and to doe of his good pleasure: to thine owne endeavour adde faithfull prayer for Gods assistance. We have for this the patterne of an Apostle, who when he had declared a great evidence of Gods kindnesse to the Hebrewes, namely their redemption by the bloud of Iesus Christ, he prayeth that God would worke in them that which 2is well▪pleasing in his sight.
If by these and other like means we shall indeed answer Gods mercy with doing our duty, and so walk worthy of the 1Lord unto all pleasing, he will never repent him of any kindness showed to us, but will rather delight in doing more and more goodness.
If by these and other like meanes we shall indeed answer Gods mercy with doing our duty, and so walke worthy of the 1Lord unto all pleasing, he will never repent him of any kindnesse shewed to us, but will rather delight in doing more and more goodnesse.
