in a deluge 1 Pet. 3.20 whose overflowing waves never covered the drowned earth untill mans wickednesse in its prodigious height threatned the very heavens Gen. 6. Sodome was not overthrown untill it grew so black as that fiere was forc't to come and cleanse them from Heaven whether their cry reached Gen. 19. The Amonites were not cast out till their sins were full Never was there any Nation that Repented who were not by an heavenly Goodnesse received to favour as the Prophet is assured Jerem. 18.7 8 9 10 c. Though a peremptory sentence be gon out against Ninevie yet the execution is stopt upon their repentance with acceptance to mercy that it solely proceeded from a compassionate tendernesse in God Passionate Jonah though transported very farre with petishnesse did fully own and acknowledge Jon. 4. vers 2. For I know that thou art a gracious God and Mercifull slow to Anger and of great Kindnesse and repentest thee of the evill and that great satisfaction which God himselfe condescended to give to the Angry Prophet v. 11. whose goodnesse lookt with a passionate regard to the Infants of the uncircumcised Assyrians not excluding the meanest Cattell from his consideration and care From all which it may be safely concluded That Gods active Relative goodnesse plentifully streames it selfe unto every climate every nation in some degree liberally participating thereof As Israell was a nation and as such had a tast of Gods goodnesse so Secondly God is good to Israel as a Church visible It was a visible Church under the Law and the Type of a visible one under the Gospell from whence this conclusion may be easily made good That every Visible Church and society of Christians doe very eminently tast of the high and compassionate goodnesse of God This may be sufficiently evident if we consider 1. That those Tender acts of Goodnesse formerly mentioned which all and every Nation did communicate in both their Being and well-being doe all belong to Israel the Visible Church 2. Besides all this In entring a Covenant with them the Visible Church tasts of Gods eminent goodnesse in a blessed Covenant of Peace That which God made with obedient Abraham and his chosen posteritie is every where recorded as a speciall favour Moses challenges any Nation to shew the like expressions of love Deut. 4.7 8. What Nation is there so great who hath statutes and Judgements so righteous Good David and the rest of the Prophets mentions it as the Grand pledge of Gods love to his Thus Christs Visible Church are within this happy sept and all of that society this Covenant beares a respect unto Heb. 8. hence the Apostle makes an eminent difference betwixt the Ephesians in their ruder state of Gentilisme and within the Church as being before that mercifull reception Aliens from Israel and strangers from the Promise of the Covenant Eph. 2.12 His Goodnesse in his Commands His Godnesse will appeare to us in an high transcendent lustre as it mercifully shines upon his Church if we take a view of these particulars 1. The very commands and Precepts which God honours his Church withall in the Covenant do eminently bespeake his Goodnesse Though there be too many who look upon Gods commands with a sullen eye Gods Commands cary honour and a priviledge to us as restraints only of their will who own them as a tiresome yoake and a Burden which lies upon their shoulders yet these are too dull and Melancholly reflexions for as Christ assures us the contrary that they are both easie and light and as the Apostle assures the 1 Joh. 5.3 no way Grievous Though it be most certain That whatever command flies from God carries with it an Obligation and he to whomsoever it comes is in duty bound to obedience whatsoever it be Yet we may remember that sometimes Gods Commands and the Intimation of his will to us carries with it that honour and Priviledge which is peculiar Thus in our civill Relations though our duty oblige us to obedience to our Princes Commands yet we oft look upon it as an high piece of honour to be thus or thus imployed This evidently is the difference between the peremptory commands of the Law of Nature given to all and those which are dispenced to the Church The difference betwixt the law of Nature and those of the Church Those come with the absolute intimation of a necessary obligation of a supreame and austere Authority these with more intimation of undoubted priviledge and honour to be so commanded Hereto 1. In the mann r of delivery We may observe the Manner of Delivery The Law of Nature was breathed out to Israel with thunder and lightnings attended with a foggy darknesse and the trumpets sound striking all those neere into terrour and a trembling amazement penned in a peremptory imperious stile Thou shalt and Thou shalt not c. Whereas God speakes to his Church in a more easie familiar dresse a serious exhortation a Passionate intreaty 2. Cor. 5.20 We beseech We pray An heavenly advice an affectionate councell Rev. 3.18 Prov. 1. a loving invitation Come unto mee Math. 11.28 is that pleasing dialect in which it is pronounced it delights not it selfe in those harsher accents but though it may command yet it condescends to a milder delivery When a King utters that in a desire which he may in a command It is deservedly lookt upon as an honour and if the Ruler of Kings condescend to signifie his will in the same precarious manner to us it may justly challenge from us the highest thoughts of veneration and to imbrace obedience as a priviledge and an advancement 2. In the substance of the commands If we reflect upon the substance of these Commands we may find that they carry honour enough in their obedience Loyaltie oft esteemes that some imployments though perhaps dangerous services do deserve thanks for being made use of in them And some commands God vouchsafes not to accept some mens observances of some will meet with a What hast thou to do to declare my statut's or to take my Covenant within thy lips Psal 50.16 As the dispensing of Laws to Israel is owned as an high transcendent Priviledge Psal 17.19.20 So the gracious revealment of Christs mysterious Gospel in a greater luster outshines all before it conveighing a beauty to the very feet of those that are Bearer of so happy news Rom. 10.15 Those hearty intreaties those Kind invitations those preceps that look at nothing more then our advantage are all but so many breathing testimonies both of Gods love our honour nay even our sharpest suffering in so good a cause but a glorious peece of triumph and Priveledge To you it is given on Christs behalf not onely to beleeve on him but even to suffer for his sake Philip. 1.29 Though to beleeve and suffer are commands which carry an obligation Yet to you it is given intimat's an high peculiar Prerogative
transport the soul as to give a vent unto it as it did in these men it will be loath to appear in the eyes or approach the eares of Men the prophanest spirit scarce desires to be known and noted for a person of that black temper an Irreligious Atheist His denial of a providence will be in his heart Psal 10.21 And the fool hath said in his heart there is no God The singularity of this sin which the rouling heaven and the silent earth the hosts of both the unanimous consent of all Nations though never so much over growne with Barbarisme and wildenesse do fully condemne the common detestation of Atheists if knowne and the severe Law 's against blasphemy force them so far to represse themselves as to maske their thoughts from common notice that rather than they will seem so they will speciously pretend Religion to cloake this malignity and venome The Prophet therefore in opposition to these and to testify how far he was from their temper expresses the Religious integrity of the soul towards God by the cleansing of the heart It being impossible for him to be an Atheist whose complexion is so innocent whose heart is clean 2. It is very observable that there is a difference between acts of Piety and acts of righteousnesse both in the matter and manner of acceptance by those to whom they are directed For outward acts of Justice towards men are counted fully satisfactory to humane Laws are accepted for good yea and are rewarded too be the heart what it will Though it be full of malice and venome Mans Law reaches no further then to an outward conformity of just dealing abroad nor can man himself further judge of the heart then by the outward action but rests contented therewith But in our demeanour towards God and in that which concernes his worship it comes more home His Law is spiritual and his all seeing eye reaches the most inward disposition of the heart as he assures Samuel 1 Sam. 16.7 And therefore be the outward deportment never so fair the words never so Religious and full of holy Scripture phrases though the tongue be never so demure yet if the heart looke awry if that be not upright the service is not accepted by God but is owned for nothing but hypocrisy and abomination The inwards of the beast was the best part of the legal sacrifices and my Son give me thine heart is a knowne postulation A lip honour tendred without the heart is rejected by God and disapprov'd with detestation Isay 29.13 14. He that setteth up his Idols in his heart though he come to the Prophet yet must he expect to be answered according to the Idols of his heart Ezek. 14.14 Though the Israelites may gravely come and sit beforre God as his people and applaud what they heare yet if their heart be absent or awry they shall know that a Prophet hath been among them and by experience of my dissacceptance they shall finde that a Prophet hath been contemned by them From all which it may be gathered why Piety and a Religious service of God is expressed by the cleansing of the heart A practicall improvement Vse 1 as the words give occasion may not unseasonably follow 1. To look to the substance of our Piety Out of the premises there appears ground sufficient for home examination and to discerne whether we belong to this wicked tribe The Prophet here openly declares himself Religious in opposition to others and it concernes us to approve our selves like unto him and really to be what the cleansing of the heart imports Piously zealous in Gods service and resolved to be his This is that which good Joshua protests in the face of all Israel but as for me and my house we will serve the Lord Josh 24. vers 15. This good David earnestly exhorts Solomon to 1 Chron. 28.19 And for incitements thereunto in these Irreligious desperate times let us consider Mo ∣ tives 1 1. That God is most worthy of all Religious worship the four and twenty elders profession Revel 4.70 ought to be heartily ours Thou art worthy O Lord to receive glory and honour and power he is worthy to be known as the most full and highest truth worthy of obedience as the most righteous Law giver worthy of our love as the cheifest good worthy of our fear as most powerfull worthy of our confidence and hope as most faithfull in a word there is not one faculty of our souls or one motion of our affections which may not fully spend it self in a Religious flame upon God upon the most transcendent and most deserving object Mo ∣ tives 2 2. Let us reflect That this is no more or lesse then our duty even founded in our nature and being What ever we are or have flowes from him and therefore to serve and Religiously worship him the Law of Nature and reason obliges us unto Mo ∣ tives 3 3. Let us consider that our actions of Piety shall not be in vain 1 Cor. 15. He that requires our beleif hath proclaimed himself rewarder of them that seek him Heb. 11.6 The promises made to Godlinesse are eminently high and precious both of this life and of that which is to come 1 Tim. 4.8 Whilst the despisers of him escape not his hand Who renders vengeance to them that know not God Vse 2 To look to the manner of our piety As we must carefully eye the substance of our piety so the Manner claimes our care our Religion is to be cordial and Piety expressed in the service of the heart The Poet observing wicked mens golden denaries rich presents offered to God derides all their splendid offerings and affirmes that a pure honest heart makes the tender of a little wheat more acceptable Compositum jus fasque animi sanctosque recessus Mentis incoctum generoso pectus honesto Hoc cedo ut admoveam templis farre litabo To worship God in Spirit and in truth is our Saviours advice Joh. 4.24 Our hearts must be purified if we intend comfortably to draw nigh unto God Jam. 4.8 This is that which the promises do presse and urge if no sacrifice smell sweet no prayers or outward performances be acceptable without a clean heart we may safely conclude that so necessary a frame and so cordial a disposition is of highest concernment to our souls And whereas it may seem a peice of presumption in David to affirme that he had cleansed his heart and too much to exhort men Object to this worke being beyond their reach and the worke of God It may be returned 1. Answ That this act we are plainly exhorted unto Circumcise your hearts make you a new heart and a new spirit purify your hearts are often the burdens of the Prophets and Apostles advices 2. That God do that which we are advised unto is no contrariety 1. There are meanes appointed for this worke by him 2. There is an assistance of
Vers 13. THe Temptation it self Which the Prophet felt 1. Envy the Nature thereof 2. To think Religion vaine This foolish and unreasonable confuted 1. By experience of temporal happinesse arising from observation of Justice 2. By Gods power goodnesse and faithfulnesse This opinion portends a fall from vertue and all true comfort Times of calamity subject to this Temptation Meanes to fortify our faith of Gods being a rewarder Vers 15. Davids recovery in part That which startled him To think Religion vaine is dangerous in it self and injurious to Gods Children The fear of giving scandal ought to keep from Heresies and evil actions The benefits of Mutual condescentions Six rules concerning scandals in matters necessary and in things indifferent Vers 16. The Prophets ingenuity and wisdome towards his own satisfaction the benefits of deliberation The difficulty of answering objections will not excuse the conclusion against a fundamental truth Which is to be stuck to against all objections Satisfaction of doubts is had by cleering the understanding and judgement Reformation by force ineffectual Three things make men capable of being taught by God Gods sanctuary a place of satisfaction Vers 17. where that was and is now Places of publick worship to be honoured CHAP. V. WIcked mens Prosperity will have an end in the mean time 1. Their places are slipery 2. Full of Terrors Vers 18. 3. It is but a dreame yet it is significant 1. Of Gods goodnesse 2. What our gratitude ought to be 3. Of our temper 4. Of the dimensions of the fall The end of them destruction utter sudden Vers 19. and final Gods Truth known makes error condemnable Self condemnation though difficult yet just Vers 20. and profitable in several particulars Good men have a sence of afflictions Vers 22. Four Priveledges of the Saints 1. Vers 21. Being with God necessary decretory special general present future 2. Priveledge support by Gods hand Vers 23. The benefits thereof 3. Priveldge guidance by Gods Counsel Not to be denyed in times of ordinary Providence 3. Vseful cautions in this point CHAP. VI. Vers 24. THe fourth Priveledge of Gods Servants Thou shall receive me to glory Future glory is the hope and expectation of Gods Servants Arguments proving a future reward 1. General as consent of the best 2. Such as prove it possible Gods power and the souls immortality Such as prove it certain as 1. The correspondency of providence to the created desires of the soul 2. Gods Justice Objections answered 2. Special reasons of a future reward 1. Gods Promise the performance of this promise proved 1. By Gods actions towards Christ in five particular 2. Confirmations of that promise given by Christ in seven particulars Vses Why this reward call'd glory c. The Saints receive glory notwithstanding afflictions Calamities work a greater weight of glory Saints are passive receivers of glory c. CHAP. VII THe Prophets profession Vers 25. whome have I in Heaven but thee c. It is mans prerogative to reflect upon God God the object of mans desires and whole soul and that worthily for four Reasons Of mans elective desire of God passing by other things The choice of God above and before all things appreciativè The choice of God alone with exclusion of other things How far other things may be desired The reasonableness Justice and benefits of a subordinate love of other things in reference to God CHAP. VIII THe Prophets reflex meditation concerning himself 1. His disease 2. The remedy Vers 26. Delay of fruition of God troublesome The remedy against this Anxiety not in taking it away but 1. In making it single 2. In preventing disordered actions 3. In helping to beare it The first part of the Remedy That God is our portion Why so called Second part that God is a strengthning Rock God strengthens 1. By perswasion and that by Rationall arguments and partial mercies 2. God strengthens by influence 1. Of readinesse of mind 2. Assurance 3. Strength Vses CHAP. IX Vers 27. THE Prophets Meditation concerning others Sinners far from God in 4. Respects Idolatry spirituall whoredome and why so called The end of wicked men they shall perish 1. Because God removes the influence of his favour 2. God casts them from him 3. God with his own hand destroys them CHAP. X. Vers 28. THE Prophets last conclusive Resolution upon the whole How good men draw nigh to God Resolution and practise to be joyned The nature of trust in God its difference from Assent The connexion betwixt trust in God and declaration of his works in several particulars made good The conclusion of the whole Psalme ERRATA PAg. 40. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 43. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 46 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 77. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 78. l. antep enarranda p. 114. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 116. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. l. 5. oriatur p. 191. l. 23. terras p. 213. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preface dele Nor. INDEX A. ATheisme unreasonable p. 86. Proceeds from the Devil p. 87. Afflictions ordinary to good men who may suffer in many Capacities p. 92. Afflictions oft esteemd a partition wall p. 192. Remedies against Anxieties of not injoying God p. 273. The nature of affiance in God p. 301. The difference betwixt Assent and trust p. 301. What Connexion there is between affiiance or trust in God and declaration of his works p. 205. B. THe Body and Soul Sympathize 188. Of Being with God the Comfort thereof p. 190 c. 195. Mans Blessednesse in the injoyment of God p. 201. C. WHether the Catholick Church may totally faile p. 22. The Benefits of mutual condescensions p. 130. c. Consideration a signe of ingenuity and honesty which leaves not vertue willingly p. 142. Consideration oft prevents a fall 143. Self-condemnation difficult just and profitable p. 182. Guidance by Gods counsel a great priviledge p. 200. Calamities increase glory p. 236. The choice of God p. 255. c. 259. D. DOubts to be satisfied by clearing the understanding and judgment p. 150. Gods direction never against his revealed will p. 204. When special direction is not be expected 208. Whether and how others things may be desired when they come not in competition with our duty to God 260. The benefits of subordinating of our desires to God 266. Delay of fruition of God irkesome 270. E. EAse a great Priviledge 46. Envy the nature thereof foolish and unreasonable 113. c. Error made condemnable in the soul by