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It is not enough for us, beloved, to think upon our own private estate only, whether it be upon the goodness of God towards us, in bestowing of means for our outward estate and condition, our life, the preservation of it, etc., or whether it be to think upon that, that the Lord bestows comforts upon our souls. These things, they are necessary, I grant, to be thought upon by us, but it is not enough for us to think upon them only; but we must think upon more, and there is more required of us who are Christians. We should not live only for ourselves, but our principal aim should be to get our hearts and our thoughts enlarged to think upon God’s dealing towards others, even towards the children of men, but especially towards his kirk.
We have in many places of Scripture examples of this, and among the rest there is here one example of this princely prophet David, who in the beginning of the psalm expresses what he said to God, and what God did to him; but not being content to meditate only upon this, he considers also of the goodness of God towards all the children of men, but especially towards his kirk. And then he begins to think upon the greatness and upon the goodness of God. He says, “O Lord my God;” and then, when he is speaking of the works of God, he says, “For number they are many” —they are more than he can record, and he thinks, indeed, that he shall never get them numbered. And then for the magnificence of these works, they are “wonderful and marvellous.” And not only are his works so, but even his thoughts are so also, which are the fountain wherefra all these works come. ~ For the Lord, in his thoughts, he had purposed and decreed before all eternity to do good to his people, and therefore in his own time he brings it to pass in action. And when David thinks upon these things—even the works and the thoughts of God toward himself and toward his kirk—he would fain offer a condign sacrifice of praise to God for all; and he does as far as he can into it. And then, when he sees that he can do no more, and yet the work is not done, he holds his peace, and only confesses his own weakness for such a work, and says, “They are more than can be numbered.”
That the purposes may be the better taken up by you, and they may be the more behooveful for your good and edification, consider of the words in these parts. 1. Consider who it is that bestows these benefits whereof the prophet speaks, or to whom it is that he directs his speech. It is to God, whom he calls “O Lord my God.” 2. Consider of the persons or the party on whom the favours are bestowed: “To usward;” whereas, speaking before of himself, he says, “I waited patiently upon the Lord, and he inclined to me, and heard me.” But now he says, “How many and how wonderful are the great things which thou hast done to the children of men,” but especially “to usward,”—that is, to us who are thy people. 3. There is the benefits that he bestows upon these who are his own people: “ Works and thoughts.” And both his works and his thoughts, they are “marvellous” and they are “many” towards his people. 4. And lastly, there is the thankfulness that he presents to God for all these. And first, he confesses his own weakness, that neither he nor any other is able to express the praise that God is worthy of, for this his dealing. And yet, for all that, albeit he cannot do it accordingly answerable to the greatness and majesty of God, and according to his worth, yet for all that, he sets to it and does as he can. And when he can say no more, then he is ravished with the works and thoughts of God, and tells that he cannot get them numbered.
I. He directs his speech to him whom he calls, “O Lord my God;” for it is only he who is the fountain of all goodness. These two words, I would have you to take heed to them very earnestly. The first style that he gives him, “Lord,” is a word of greatness and majesty; and the second, when he calls him “God,” is a word of goodness and mercy. The one declares to us the power of God; the other declares his loving kindness to all, but especially to his kirk. The first name declares to us that he is able to do great things for his kirk: the second declares that he is willing to do great things for her. And therefore it is that these two are joined together in the beginning of the Articles of your faith: “I believe in God,” there is kindness and mercy; “The Father Almighty,” there is power and majesty. And they are also joined together in the beginning of the Lord’s prayer; “Which art in heaven,” there power and majesty is ascribed to him; “Our Father,” and so there is mercy and goodness ascribed to him. And they are also joined together in the beginning of the ten commandments: “I am the Lord thy God;” thatis, I am he who am both able and willing to do thee good. And the Christian soul resounds that echo to him again, “Thou, Lord, art my God.” And, indeed, there is very good reason wherefore this should be placed in the beginning of all these, as also in the beginning of our sacrifices of praise and thanksgiving to God. For how can any believe in God, or have faith in him, if so be that they know him not to be able and willing to bestow that which they believe for? or how can any pray to him, except they know him to be a Lord who is in heaven, and is able to give them all things, and is God also and their father, and so is willing to grant unto them what they ask? or how shall any give obedience to his commandments, except they know him to be both Lord and God? And therefore it is requisite that we should think well upon this, and study to know well both the greatness as also the goodness of God. Beloved, this is a happy combination to be joined in one, greatness and goodness: and indeed, both greatness and goodness are in the highest degree in God. He was wont to be called Deus optimus et maximus.
We should consider that this is a happy conjunction in God, especially seeing ofttimes we will find them to be sundered in men. First, there will be greatness in some men, (and yet it is not an absolute greatness when all is done, for there is one who is above them all), but they will not have goodness also; but will employ their greatness for afflicting the children of God. Secondly, there are some again who are not able to do good, but would be very willing. They will say, “God,1 if I could do you any good, if I could do you any help, ye should be sure of it:” but albeit they would help, yet they cannot. Now, when we see that there is such a division in the creature of greatness and goodness, (albeit when they are joined, they are not comparable to God’s greatness and goodness); yet because we see that ofttimes they are not joined in them, therefore it is best for us to make the Lord only our refuge, in whom is both greatness and goodness in perfection. And wherefore is it, I pray you, that the Lord divides these ordinarily in men, that ordinarily ye will not see a great man to be a good man, nor a good man to be a great man? Even that we may run to God continually for help, who has both greatness and goodness in abundance; for if we gat aye good men, who were great men also, to back usin a good course, we would be ready to misken (overlook) God in it. And therefore it is even good and necessary for us that these should be divided in men, that so we may run to God only for help. Howsoever, indeed, we may wish that greatness and goodness may be conjoined in men, yet when we see that they are separate in men, it is good for us in this respect to make this use of it, to run always to God, in whom is both greatness and goodness.
Now, having spoken of these titles together, a little only of them severally. 1. “The Lord.” I mind not to insist curiously on this title of Lord: only a word of it to you now at this time. “Lord.” The word itself has very much contained in it: for it presuppones this much, that God is beholden to none, but all are beholden to him; he. has given much to the creatures, but he has gotten nothing from them. Secondly, it presuppones that there is none who has anything, as health, wealth, etc.. but that which they have gotten from the Lord. Thirdly, it presuppones also this, that whatever he has said shall come to pass. “I was known before,” he saith to Moses, “by my name God, but by my name Jehovah I was not known till now.” When the Lord promises anything, then he is known to be God; but when he performs that which he promises, then he is known to be Jehovah.
Now wherefore is it that I say this? Even that we may be careful, whatever be the thoughts and works of men towards us, yet to be careful to see what are the works and thoughts of the Lord towards us,—how he who has so great and so marvellous thoughts is disposed towards us; for, indeed, they are more than the thoughts and works of all men in the world. And there is good reason for it, why we should do so. Because there is none who is so great as the Lord is; and therefore this name, “The Lord,” has some things added to it in Scripture, that we may see it to be the greater, and which may inform us to consider the more diligently what are his works and his thoughts towards us. As ye may see in the last verse of the last chapter of Ezekiel: the Lord is called there “Jehovah-Shammah;” that is, God is always present in his kirk, and everywhere also. Then if God be everywhere present, always this should make us careful to see what are his works and thoughts towards us. Rulers and magistrates, they see us mnot always, and in all places, and therefore we need not to be so solist (solicitous) what their works and thoughts are towards us; but we should be solist because of this, to know [how] the Lord’s works and thoughts are disposed towards us. And Genesis 22:14 he is called “Jehovah-Jireh,” “The Lord will provide;” that is, the Lord has a providence over all things. And, indeed, in comparison of that providence that he has over all things, the greatest providence that any man can have is not worthy to be mentioned. And therefore, seeing that it is only he who has a providence, and must provide everything for thee, it is meet for thee to see what his works and thoughts are towards thee. And Exodus 17:15, when Israel fought there against Amalek, and the people of Israel were victorious, Moses calls him “Jehovah-Nissi;” that is, “ The Lord is my banner.” Then seeing that the Lord is a banner and a buckler to his own, we should consider what his works and thoughts are towards us. And Judges 6:24, there is another name given by Gideon; he calls him “Jehovah-Shalom;” that is, “The Lord send peace:” and so it is the Lord only who gives peace to any. And as Job says,2 “If he give peace, who can trouble? or if he trouble, who can make peace? whether it be against a nation, or against a particular person.” And therefore we should be earnest to consider what his works and his thoughts are towards us, seeing it is only he who is present always everywhere; seeing he has a providence over all things; seeing he is a banner and defence to his own; and seeing it is he that gives peace. Men cannot be so: they cannot be always present everywhere, nor have they a providence over anything, nor can they be a safe banner to thee, nor, when thou art troubled, give thee peace: but in the midst of any peace that we can have from men, we may have sore and heavy trouble from God. This presence, this providence he has, this being a banner to his own, and giving them peace, and when we consider of his works of justice, mercy, etc., they should all make us to observe what relation God has to us in his works and thoughts.
I know there is much talking now what are the king’s thoughts towards this nation, whether they be thoughts of mercy, or thoughts of severity;3 and there is much thinking and speaking among some what are the thoughts of such and such people towards us. Surely, beloved, if we would search rightly what are the thoughts of God towards us, we needed to trouble ourselves the less with these; howsoever, indeed, I grant we should be careful to know what are [men’s] works and thoughts towards us, yet our principal care should be to know God’s. And therefore learn this, not to be so solist what the works and thoughts of the greatest on earth are towards you, as of the thoughts and works of such a great Lord, what they be towards you.
2. The second style he gives him is, “My God.” This is the very word of the covenant, “I am thy God;” and then God’s people answer to him again, “The Lord is my God.” This is it that we are to mark. The prophet here, before he begins to think upon the thoughts and works of God towards the kirk, he calls him, “O Lord my God.” Then we may see here that there is none who can find comfort in the works and thoughts of God, but these who are in covenant with God. If thou be not in covenant with God, then his wisdom is devising vengeance for thee, and he will employ his power to execute that vengeance: but if so be that thou be in covenant with God, then all that is in the Lord is for thee—his wisdom, his power, his works, and his thoughts; all these are against the wicked, but they are all for thee, and for thy good, who are in covenant with him.
Now wherefore is it that I speak this? Because, beside that covenant wherein we entered with God, all of us, at our baptism, and many of us has divers times since renewed at our communion, ye have likewise within this short time renewed your covenant, in a solemn manner, with God. And therefore, as it is done outwardly before the world, see if each soul of you can say in particular within yourselves, “The Lord is my God;” and if ye can say this, then ye may say that the works and thoughts of God are towards you. There is nothing that we ought to be more careful of, nay, nothing that we ought to be so careful about, to make it sure, as we ought to be about this; and therefore we should try it well. If so be that ye have chosen the Lord for your God, then he has chosen you to be his people: and if ye have chosen him to be your God, and he has chosen you to be his people, then ye must think and esteem of him above all things in the world beside. Be like Paul, “Count all things to be but loss for the excellency of the knowledge of Jesus Christ:” even so count ye not to lose all other things to have God upon your side, and to win his favour. Ay, ye must count as much of all things in the world, beside God, as of a bit meat that ye will cast by you to a dog, (for that is the word that is used):4 even as one would take a bit paring that they care not for, and cast it to a dog, but they will keep that which is good. And therefore learn to get the Lord exalted into your hearts above all things else, and to get all things down but him alone. And go not to say, I will strive to see if I can bruik (enjoy) both God and the world; and if I cannot get them both kept, I will turn my back upon God, and take me to the world. If thou do so, then thou art a perjured and perfidious person, and thou art not in covenant with God: and so his works and his thoughts are not for good to thee, but for ill and woe. Therefore see how thou loves God, how thou has thy affections set towards him,—that thou canst say, O thou whom my soul loves; that thou may say in the truth and uprightness of thy heart, taking the Lord himself to be thy witness, “Lord, thou knows that I love thee.” There was humility in this answer of his; there was faith in it; and there was also sincerity and truth in it: and afterward he kythed (manifested) it in action, that he loved Christ. Then see if thou can say with David, and resolve it with him also, Psalm 119:106, “I have sworn, and I will perform thy righteous statutes.” All of us has sworn that we will keep the commandments of God; and therefore we should strive, if we love God and our own souls, by all means to perform that which we have sworn to. Now, whether or no ye have kept the commandments of God, since ye did enter in covenant with him, and did swear to it, your own consciences within you can testify; and your outward actions before the world testify against you, that ye have not kept your covenant many ways, and among the rest, by your profanation of the Sabbath. And how your hearts has been set towards the Lord since, God knows that. Remember that I say to you, that ye can have no comfort neither in the works nor in the thoughts of God, except ye once make it sure to yourself that the Lord is your God; which ye cannot be sure of, except ye esteem of him above all things, except ye love him above all things, and except ye walk in the ways of his commandments.
II. Now, the second point is, The persons on whom these favours are bestowed. He says not, To me, but To usward, taking in the rest of the kirk with himself. I told you that in the beginning of the psalm he speaks of his own estate and condition, and he speaks of it very fully. 1. He tells what he did to God; “I waited patiently upon the Lord.” That is, “In my waiting, I waited upon the Lord,” as the word in the original has it. That is, I waited long upon the Lord, and mixed my waiting with prayers; for the next words imports that he prayed, where he says, The Lord heard hs cry. 2. He tells what the Lord did to him again. First, what he did inwardly to him: “He inclined to me.” The phrase is borrowed from men’s sort of dealing with others, as if he said, When he saw me waiting, and heard me crying, then his heart inclined to me, his bowels of compassion began to work towards me. Secondly, he tells what he did outwardly to him: “He heard my cry.” And then he expresses the Lord’s goodness towards him, in bringing him out of ill, by saying, “He brought me out of a horrible pit, and out of the deep miry clay.” That is, he was in great affliction and in deep distress, and there was none who could deliver him out of it but only the Lord; and the Lord, he brought him out of that miserable estate. And what more did the Lord unto him? Says he, “He set my feet upon a rock, and established my goings.” Even like a ship-broken (shipwrecked) man, albeit he be swimming above the water and not drowned, yet he never thinks himself sure whill (till) he be set upon a rock, and his feet upon the dry land; then he knows that he is sure. Even so the Lord did to him. And then when he has expressed the goodness of God thus towards him, he says, I will thank God, and will glorify him for what he has done to me. It is within into his heart already, the expression of his thankfulness, but he is not content whill (till) all the world know of it as well as he. Then he says, “The Lord will put a new song into my mouth;” that is, a song that I have not sung before, for I had no such matter as this to sing of before: and it is called a new song, because it is an excellent song. And he calls it new, because it shall be a recent song so long as I live, and it shall be new unto all generations: and, indeed, it is a new and a recent song to this day. And so the Lord, he gave him a matter of a new song in all these respects, and he gave him a heart to sing it also. Then he takes upon him to instruct others that they may fear God, wait upon him, and put their trust in him; and upon this he gives out a general for all,—“Blessed is the man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside.” And he shews in the next place how good God was to his kirk.
Where we have this lesson to learn. If so be that thou were as pious a man as ever any was, that thou has waited long and patiently upon the Lord, and in thy waiting thou prayed to God, and God has heard thee, and in his hearing of thee, he has delivered thee, and thou can say, I was thankful to the Lord for this, and that thou has exhorted others to fear God and to wait upon him, yet all this will not be acceptable to God; it is not enough for thee, but thou must also observe what the Lord is working and thinking towards his kirk. Alas, he is but a puir silly man counted among others who has mind of nothing but of himself—whether he be poor or rich, honourable or basely esteemed. Ay, moreover, he is but a silly Christian who has mind of no more but of his own soul; and therefore we should learn to have larger thoughts and affections than these,—either to think anent (concerning) our worldly estate, or to go no farder than to have thoughts about the estate of our own souls: but we must have our own thoughts anent the kirk also.
Especially labour for two things in this. First, That we may have a hearty affection towards the kirk of God always, and a intention and purpose to do her good; that so we may prefer Jerusalem to our chiefest joy,—that albeit we were in wealth, honour, health, etc., that is all but for thy worldly estate, and what is the matter of that? But if thou be one of God’s children, thou will be like unto Nehemiah, or like unto that woman,5 1 Samuel, thou will have no comfort in all these things, whileas thou sees Christ’s spouse, his kirk, lying ruinous. If this be not your chiefest sorrow, and if it be not your chiefest joy also, even the estate of the kirk, then your joy and sorrow is not right. If ye had never so many things to remember of, yet if Sion be in distress, ye should remember it more than all. And there is good reason that it should be so, because God gets more honour by the welfare and prosperity of Sion, than can be by any one particular person. We must learn to pray as the pattern of prayer is set down before us, ‘“Hallowed be thy name. Thy kingdom come. Thy will be done,” before ever thou pray one petition for thyself, either for thy soul or for thy body. Ay, thou should have three petitions for the honour of God, for one for the pardon and forgiveness of thy sins.
Secondly. When thou has thus at all times given the testimony of thy affection to the kirk of Christ, then in the next roum (place), thou ought to do all the good that thou can to the kirk. Many of you will say, What good can I do to the kirk? Ay, indeed, all of you may do something. If ye can do no more but this, put up a prayer to God for her. Allof you cannot win (get) to Edinburght6 to do good to the kirk, and some of you when ye are come to Edinburgh can do but little good there, but yet, for all that, the meanest of you all may sit at home in a private corner of your own house, and bless God for that which he has already done into the work, and beseech him that he would prosecute it, and go on into it as he has begun. And that indeed, may move the Lord to work, and may move him to fall in upon the king’s heart to incline him the right way. For at the building of the Tabernacle, all had not gold and silver, silk and fine linen, to fetch to it, but some gave rams' skins, and badgers' skins, others gave gaits' (goats') hair; and this was as acceptably received from them, as these who gave the silver, the gold, the silk, and the linen; for they but ouly gave according to their substance who gave the best, and so did these also who gave the basest. So say thou, If I had anything to bestow upon the cause of God, I should do it; but I shall give what 1 have, and do what I can: and if so be that thou will give of that willingly which thou has, and do what thou can, then the Lord, he will seek no more of thee, but he will accept of that. But be not sacrilegious, to withhold any good things that thou has from God. These who, at the building of the tabernacle, brought rams' skins and badgers' skins and gaits' hair, it was acceptable; so the meanest thing that thou can do for God shall be accepted as good service, if thou do as far as thou can; and these basest things, they were as necessary as the things of greatest worth; but thou must do the best thou can, or otherwise thy doing will not be accepted. Bring on others of thy acquaintance with thee to join to (engage in) the work, and be establishing others as far as thou can, that they depart not for any appearance of fear that can come. It were a good and a commendable thing, if so be that ye would set yourselves to this. And withal, beside your praying to God to work the work, and praising him for what is done, bringing on of others to the work, and stirring up others who are fainting, ye should not spare your means when that is required of you, for these are cursed means which are reserved from the Lord’s work, when he requires them of us, or hinders us from joining to the work: and therefore deal not sparingly but bountifully in that kind; and be ye ready yourselves, when need is.
In this point, indeed, I may say that there are many in this land who are worthy of great commendation, for they have declared that they have great love and affection to the cause and honour of God. For they have been earnest in their prayers with God for advancing of his work; they have been hearty in their praises for what he has done; has been bringing on all whom they could to the work, and has been stirring up others who were fainting; and they have willingly contribute both their means and themselves also for the furtherance of the work. There are some, indeed, who are even altogether averse to this work, and to the building up of the house of God here: they are even enemies unto it professedly. And the reason of it is, because if this house be builded up, and rise as it should, then it will be the ruin of their house in the world: and these who prefers their own ease and welfare in the world to the welfare of the kirk of Christ, what wonder is it that they be adversars to the work? Our prelates, the bishops here, I think indeed they would wish that the work should stay, and go no farder on; ay, that the work may be brought back again which is done by them, because they think it threatens the ruin of their house into the world. Secondly, there be some who are mockers and scorners of this work. Even as it was in the days of Hezekiah, there were many who mocked, and scorned the matter; when he sent letters through all the ten tribes to come to Jerusalem to keep the passover, they mocked the messengers; so there be many now, who scorns the work of God, and delights in mocking of it. But these who mocketh now at the work of God, there is a day coming wherein the Lord will laugh at their destruction, and mock when their fear cometh. There is sore destruction ordained for them, and it is fast coming; and when it comes, then God will have no pity nor mercy on them. It is written of Diogenes, when the whole city was in a tumult, and they were looking when they should be besieged by the enemy, and were busied in preparing all things for the siege, yet when they were thus exercised, he went up to the side of a hill, and rowed (rolled) his tub up and down, and so pleased his own humour for the time, but cared not what became of himself nor of the rest afterwards. So there be many, when others are preparing themselves for their own defence, and are praying to the Lord that he would help them, yet they are doing nothing but that which pleases their own humour, and will not join themselves for the help of the people of God, and for their own defence. There be a third sort of persons, again, who are only waiting on to see how the event will be, who withholds their hand from this work, and consequently withholds their heart also, whill (till) they see who has the best likely of it; and they will join there. It is reported of Metius Suffetius, Tullus Hostilius being to go to battle, he called for his help, and the Romans,7 they called for his help also. In the meantime, when they are at battle, he comes with an army of men, and stands upon the top of a hill while they are fighting, and as it were a beholder; and he thinks with himself, whatever side I see likely to get the victory, I will join to that side. But when the Romans had gotten the victory, and he joined to them, then he gat his just reward; for when the battle was ended, he was taken by the Romans and cut right down the midst from the top of his head to the sole of his foot, and the one side of him was cast to the one army and the other to the other army. Ay, certainly, the Lord has a special reward to give to such as these, who will join themselves neither to one side nor other. Solon, who had no other light but only the light of nature, he would not give leave to such adiaphorists as these to dwell within his city of Athens. They are the most hateful sort of persons that can be even to all. And there be some, again, who pretends that they stand out upon scruples of conscience; but we find such shifts as these to evanish now. I will not say, indeed, but there has been some who has had scruples of conscience, but the most part of these has kythed now to be but only worldly respects that has holden them aback; and when they see such worldly respects upon the other side, then they will be willing to join to this cause.
And therefore, whatever be the affection of adversars, or scorners, or neutrals, or worldlings, to the cause of God, let us join ourselves, what we can, for advancing the cause of God: and not think it enough only to pray to God for it, or to praise him for what is done, but whatever other thing we can do, let us do that also.
III. Now we come to his meditation of the mercies of God; and he takes them up in “works” and “thoughts.” For whatever the Lord before all time thinks, that he has intended in time to work, and in his eternal counsel has decreed it to be; and when he is pleased to work it, he does so, for there is none who can impede or hinder him.
The first, of his thinking, it imports the simplicity of his nature;—that lie intends a thing beforehand, and when he has intended and thought it, does not change it again. The second imports the greatness of his power; that whatever he intends shall come to pass, ay, even albeit men work in the contrair by all their might and policy to hinder it from coming to pass. And therefore judge not of God according to men; for men will work a thing, but their thought will be contrair to that which they work; and men at other times will have thoughts and purposes to do a thing, which they cannot get brought to pass; but it is not so with God; what he intends he brings to pass, and whatever he work, he has intended it before he work it. Think upon this, I pray you; there are many great things to be thought upon this.
Beloved, labour to see what are God’s thoughts towards us, for from all eternity he has decreed such a thing, and in his own time he makes it evident that he has decreed it. It is said in Genesis 50:20, when Joseph there is desiring his brethren that they should not fear, “For,” says he, “your thoughts, indeed, they were ill towards me, but the Lord has turned them to good.” And may not we say this same also, that God has turned men’s thoughts, which they had for ill, in good thoughts towards us? Men, indeed, had thought ill thoughts against us; for they thought or now to have the face of our kirk changed, and the glory of religion taken away, and idolatry set up into the land. These were ill thoughts, but we may see that God’s meaning and purpose in them has been good to us, and to our posterity after us.
There be two things here which we should look to in the works and thoughts of God. 1. Their multitude. 2. Their magnificence.
First, Their multitude; “Many.” He can say no more: he says they are many, but cannot tell how many, for it is not possible for him or any other to do it. These use, indeed, to be brought to some several heads; but in every one of these heads are so many that they become innumerable. The first head is the work of creation: this now, it contains many things, for in the creation the Lord made the heaven, the earth, the sea; then he made all the creatures that are in these. And then take we but one of the least of these creatures, and see how many pieces of work will be contained in it. A second head that they are drawn to is his providence in upholding all these creatures, caring for them, and ruling them all so wisely.8 Then see how many works of providence will be every day, let be (not to speak of) all the days from the beginning to the end of the world,—how many different providences during a man’s life: and then see how many particular works of providence will be towards thy own body, and many things that comes upon thee. Thou cannot tell how they comes, but all of them comes by the providence of God. The third head that the works of God are drawn to is that great work of our redemption, which surpasses all the rest. And in it there is first, Christ is promised for our redemption; how many works are there! and then in his sending to the world, how many works are there! and how many great works did he while he was here upon the earth! Then there is his sufferings, his death, his resurrection, his ascending into heaven, his sitting at the right hand of the Father, etc. And then in thy calling how many works are there, and in sending the gospel for thy calling, and making it effectual, and in the works of thy justification, of thy humiliation, of thy comfort, of thy sanctification, etc., all here; and then in thy glorification hereafter! And then, in the Lord’s work of providence for his kirk, how many wonderful works are to be seen there! So that, indeed, well might he say, That the works and thoughts of God are many to us; and not only might he say, They are many to us, but They are even many to me. And if a man might say concerning himself, Many are thy thoughts and works towards me, what might he say concerning the whole kirk? he may well say indeed that they are many, but cannot tell how many.
Secondly. There is the quality, “marvellous,” admirable; and every one of them is marvellous. This is not that every one of them is a miracle; for miracles are wrought after an extraordinary manner, and many of the works of God are wrought in an ordinary manner. But all of them are marvellous in two things. 1. Because there is no man can tell the course and manner of their production. As the forming of a child in the mother’s belly, it is an ordinary work, and yet none but God can tell how it is formed; and so it is marvellous, albeit not a miracle. And then when it is brought into the world, it is marveilous how it is made to grow and come to strength, etc, as it is Psalm 8:2 “Out of the mouths of babes and sucklings thou hast ordained strength:” for even as soon as they come into the world, they seek for the pap, for that food whereby they have been entertained in the womb. And, indeed, all the works of God, they are wonderful in this respect. 2. They are all wondertul, because it passes all the power that is in man to create any of them. A man cannot create so much as a fly, nor when it is dead, can he put life into it. So that albeit each one of the works of God be not a miracle, yet all of them are marvellous: and there be some of them which surpasses all the rest.
Surely, if this godly king and these people said, “Many and wonderful are thy works which thou hast done, and thy thoughts which are to us-ward,” may not we say in this nation, Many and wonderful are thy works which thou hast done, and thy thoughts which are to us-ward? I remember of a place, Deuteronomy 4:32, “Ask now the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven to the other.” There Moses is bidding these people consider of the works of God towards them, and says, Take you as long time as ye will, even from the very creation to this day; and then bids them look in any part of the world that they will: and then he adds, “Whether there hath been any such thing as this great thing is, or hath been heard of like it?” That is, since the very beginning of the world, in no part thereof, there has been heard such a thing as this is. We of this land, we may say this at this time, that there is no Christian kirk who may say the like that we may say, not from the first Reformation, throughout the whole world; for what Christian kirk, but only this kirk, has entered in a solemn covenant with God? And therefore, as it is Job 36:24, “Remember that thou magnify his work, which men behold.” So this work is so great that men, only looking to it afar off, they are ravished with the greatness of it. And indeed they are stupid, they have their nose in the earth, and they are looking down to hell, who cannot consider of this, that it is the work of God. And the work, it is so much the more wonderful, that whereas there are many and wonderful mercies bestowed upon us of the Lord, we deserved to have been plagued with many and wonderful judgments for our sins: that, indeed, is most marvellous.
IV. The fourth point is his thanksgiving. And for his thanksgiving, he finds himself to be insufficient for it. His thanksgiving, it consists in two points. First, he does what he can in praising of God, and preasses (earnestly endeavours) to take notice of the goodness of God towards his kirk, and sets his benefits and favours down in a roll, to stir up his heart to praise God. And then, when he has done that, he does as one that casts by the pen when they can write no more, and tells that the number of them were many, and one of that number was so huge and great that he could not fathom it about—his elwand could not met (measure) it, it was so large, nor could his pen overtake them. And so in thanksgiving follow this course. First,do what thou can do in it, and then what thou cannot comprehend nor get done, stand still and admire of it; this is thanksgiving, indeed, when thou does so. But this is not a sacrifice of thanksgiving, to say, I shall be as thankful as the benefit deserves: that is nothing else but mere ingratitude. Or to say, because thou cannot do all, therefore thou will do nothing; this is wrong also. But say thou, Lord, I shall do all that I dow (am able) in praising of thee, and if I had the wit of men and angels, I should bestow them all, and spend them all in giving thanks. Always (nevertheless) I shall do what I can, and when I can say no more, then I shall say, They are past my knowledge, and are worthy of admiration; and so I shall stand still there, and admire them.
Obj. May not a man, especially such a man as David was, say that he shall set God’s works in order, and that he shall number them? Ans. This is it that David says, “To thee.” That is, I cannot do this work worthily, as thy. dignity requires, nor can I do it perfectly as in thy sight. As if a man should say, I can do something to such a work as this before men that are like unto myself, and think to give them satisfaction; but when I remember that the work is done before God, and in his sight, then I am ashamed of it. So learn the great difference between the doing of anything before God, and in his sight, and the doing of it before men. Men may so speak before other men that it will stir them up to praise, and there are men who will do more in this than others can do, and angels, they can show forth more of the works of God than men can do, but whatever any creature does in respect of God, nothing they do is perfect: if we make him witness to our work he will see many errors and misses into it. And yet, for all that, we should not cease in the work of God, but do as we can; and not because we cannot be so bended as we ought, and the work is boundless, therefore we will do nothing. No, do not so, for God will be further offended at thee then, if thou hold aback and do not that which thou can do, because thou cannot do all: but be aye doing, and be glad that he says, Well done, thou good and faithful servant. He will say this to every one who does what they can uprightly, albeit there be great difference between his actions and men’s. And, therefore, let no man be proud, or boast of anything that he can either say or do, for God sees much infirmity in it; and yet, for all that, let him be doing as he can. There is a great difference, to set up a burning candle now in the midst of the day, and to set it up again at the dark hour of midnight. Even so, let us hold out all our praises and thanksgiving before God, they can give no splendour then; but when we show it out to such dark minds and hearts as our own are, then it will show splendour and glory. And we are commanded to make our light so shine before men that they, seeing our good works, may glorify our Father who is in the heavens. And therefore be not discouraged, albeit thou cannot praise God answerably according to his glory and majesty, but do it as thou can, and thou shall get a reward.
Now, as I was before making my excuse to you, and showing youthe reasons wherefore [ have been so long absent from you, so I knew ye will think it reason, since I have been absent, that I should rander a count to you, what we have been doing this time bygane, anent the work that is presently in hand, which I think also to be expedient. Now for it. 'The first motion that was made to us was, that we should rander our covenant to his Majesty, and consequently, I may say, that it should be riven and destroyed. And I put no question, but there were some who were well affected to the cause, who were of that mind that it might be done, for, thought they, having attained the end wherefore this covenant was made, what needs the covenant to stand any longer?9 Now observe the great mercy of God herein. This gave occasion to some to think upon some reasons wherefore our covenant should not be randered nor rent, which reasons are printed.10 And these reasons has so confirmed all, by the mercy of God, that now all has concluded that it shall not be randered nor rent, but be kept to the fore, come what will come. Secondly, there was a proclamation made, which did seem to grant very great favour, and give fair offers for advancing the good cause; and they thought the proclamation seemed to be so favourable that it should have made a great division, and the two part (two thirds) should have fallen away from us. But scarce was there any, no the silliest body that was coming by and heard that proclamation, that pleased it, but every one had a dislike at it; and so, instead of breaking our union, the union is made stronger than it was before, and every one has resolved to stand to all the points of their Covenant, come what may come; and so we are bettered by this also.11 Thirdly, there was an objection made, Ye cannot get the grant of an assembly and a parliament till your Covenant be destroyed, or at least till ye make it clear that there is not any combination in it against authority. Upon this occasion there was a supplication presented to his Majesty’s Commissioner, containing also a declaration, so that now there is none who can lawfully object anything against our Covenant hereafter, for that purged it of any combination at all. And this supplication, containing a declaration, was accepted and allowed by his Majesty’s Commissioner, and approven to be free of any combination, so that now in a manner our Covenant now is confirmed by authority to be good and lawful12. Fourth, in the proclamation there was mention made of an assembly and a parliament to be at his Majesty’s convenience, but no time appointed nor spoken of when it should be, which gave occasion to some to think upon that, if they may convene together for holding a general assembly, without warrant from authority; and it is seen that they may:13 and so there is good gotten by that also. And albeit that there be five or six weeks spent in these things, yet it is worth all the pains. And as there are many demonstrations of the power of God into the work, ye may see here that this is one, that all the courses whereb
the enemies intends to hinder it, they all tend to the furtherance thereof. And therefore for this and for all his other favours of his works and of his works [thoughts?] towards us, to the Father, Son, and Holy Spirit, be praise and glory.
Amen.14