and say with saint Augustine Domine Deus meus da cordi meo te desiderare desiderando quaerere quaerendo invenire inveniendo amare and with our Psalmist here whom have I in heauen but thee And there is none upon Earth I desire besides thee The third part of the Profession the Kind of desire elective I come now to the third part of the Prophets profession which is the species of the Act or the kind of this desire and if you marke it you shall find it an Elective desire of God whereby the soul chuseth God with passing by of all other things if a mā have but one way to goe he cannot be said to chuse it but when of two or three he takes one this is properly election Here two points are to be touch't upon 1. the things passed by 2. the modus eligendi or manner of choice For the 1. Three common receptacles there are of entities and beings Heaven Earth and Hell as for Purgatory and Limbus I remit them to their superstitious Coyners and too credulous beleevers Of Hell the Prophet speakes not here that being indeed the receptacle of woe a place of terrour not desire Heaven and Earth contain something besides or distinct from God himself The whole creation is comprehended under this notion Gen. 2. Of which the Lord God pronounced that all was good yea exceeding good The Prophet then contemplates the great volume of the World viewes the Heaven above the Earth beneath and all the Hosts of them and refuses passeth by them all and makes God the onely object of his desire whom have I in Heaven but thee c. This is first point The second point is how this chusing of God with the passing by of all other things is to be understood and wherein doth the excellency of this Act consist In what manner doth the soul of a saint chuse God with refusal of all the World This is to be understood of such an election as prefers appretiative as the Schoolemen speak God before other things and desires him comparativè more then all other things or such a choice as takes God alone with exclusion of all other According to the first notion we may conceive of the Prophets disposition thus The choice of God above and before all other thing Appretiative He denies not but that in the Creatures there is and may be some good that is discernable but of all objects presented God is most ravishing and delightful to them and if all the Creatures in Heaven and Earth should conspire together to court his affection he perfers God before them all which actually are or possible to be enjoyed by him Though he rejects not the knowledge of nature the contemplation of the Heavens and it 's illustrious furniture the glorious productions of omnipotence or any other science that might adorne his nature yet he passionately prizes the knowledge of the onely true God above all Though he refuses not the benefits the Creatures reach him yet he uses the World without confiding in it Gods goodnesse being the chief object of his will and choice though he disdaines not the the ordinances of men yet he counts it better to obey God proposing his Commandments for the rule of his life Lastly though nature teach him to love his relations and generosity his Eenemies yet piety and conscience have taught him to place his best and noblest affections on God alone And this indeed is that which the true Servants of God have ever really professed and zealously declared Abraham made Nature stoop to it's maker and had rather sacrifice his onely Son then seeme backward in love to God Moses was tender enough of the peoples good but more of Gods glory It was often the saying of David that he prized Gods Commands before the greedy glittering temptations of gold and precious stones you cannot read the example of an Holy man but you will also read this in his life and actions but most conspicuously and eminently did this desire shine in our B. Saviour above all men whose respects for his supposed parents though great enough gave place to the higher concernments of his heavenly Father whose buisnesse took up all his time and care and the execution of whose commands was his delight which he abundantly testified when the bitterest death could not fright his performance nor terrifie his obedience Nor yet must he think this a matter arbitrary We have a command of exalting the Lord above all Exalt the Lord and worship all his footsteps Psal 99. vers 5. And memorable also are the words of our Saviour Math. 10. vers 37. He that loveth Father or Mother more then me is not worthy of me And there is reason for it because there is nothing in the Creature desirable which is not in God in an infinitely-full eminent manner and measure unto all perfection nay there is no Creature though never so lovely that can fill the desires of the soul but God is and hath all that can possibly satisfy unto all fulnesse of content and if all the Creatures receive that which is good or desirable in them from him who is the Father of lights then is all that goodnesse and beauty of the Creature more eminently excellently and perfectly in God the Fountain Which doth well deserve our serious thoughts for although I will not say that all disrespect of men unto God is founded in a plain direct immediate undervaluing of God for it must be an heart prophane indeed that sayes it cares not at all for God yet I may truly say it comes from an overvaluing of the Creature which by consequence brings men to a disesteem undervaluing of God Did we but weigh the creature in a true ballance and look upon it as it is we would neither hope from it more then it can effect nor attribute to it more then it doth deserve we should not prefer it so much before God as we too unhappily do how many are there of whom it may be said that they honour their Sons more then God That with the Pharisees love the praise of men more then the praise of God that serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time more then God and complying with their vainer ends adore their interest not their maker unreasonable unrighteous men that dare deal so unworthily with their Creator as to make him their after-desires and put him in a ranke below the creatures let these men remember the judgement that lighted on Eli's Person and family let them consider the end of the Scribes and Pharisees and the terrour of that sentence he that dispiseth me shall be dispised 1 Sam. 2. vers 30. When besides that punishment which their contempt shall receive from God himself the very Creatures they so much trusted loved and delighted in shall prove their ruine become to them as the Cananites to Israel thornes in their sides and pricks in
their eyes whilst the true confidents of God whose hopes are seated in him onely shall find if not a perpetuity of happinesse in their enjoyments here yet an enjoyment hereafter more durable and glorious then to be disturbed SECTIO II. I May seem by what hath been deliver'd concerning the Prophets choice of God by way of preheminence and above all things in Heaven and Earth to have given you the full scope of the words and of the Prophets mind expressed thereby I shall aot conceale from you what I have further thought hereon that it is more consonant to the Text The choice of God alone with exclusion of all other things and to the original words in Hebrew to expound this desire of God alone by such a choice as excludes absolutely other things For to this sense run the words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing upon Earth that I desire by or with thee And first herein I must not hide from you that the phrase of some of these words is very like to them of the first Commandment for the words of the first Commandment translated Thou shalt not have are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non erit tibi and here in this Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis mihi erit And take away the Rhetorick the sense will be nullus alius erit mihi in coelo None in Heaven shall be to me a God And indeed there was as much or more occasion given for this profession at the time when this Psalme was written as when the Commandment was given That which the Apostle tells us Rom. 1.23 That some changed the glory of God into unworthy similitudes was then too true Idolatry was then in fashion and plurality of Gods their Religion in detestation of which the Prophet might well be thought to professe I have no God in Heaven but thee none that I will worship after the custome of Idolaters Nor was this the first profession made in this kind Jacob vowed it then shall the Lord be my God Gen. 28. vers 21. Josuah made it his profession Jos 24. vers 15. And the Psalmes are full of Davids resolutions in this kind all along and as it was enjoyned by God so was it likewise confirmed by Christ him onely shalt thou serve Math. 4. vers 10. And the reason is as pressing for there being but one God none but he ought to be acknowledg'd or adored and therefore I shall not need to give you any other censure or character of Idolaters then what the Apostle doth calling them Rom. 1.22 fools And the Psalmist here in another place they that make them are like unto them Psal 115.8 But because there is mention made in this verse of Persons and things upon earth as well as in heaven and of desire as well as of having I will not restrain this profession of the Prophet to the sense of the first Commandment but conceive it may be thus enlarged I refuse and absolutely passe by all other things and persons in Heaven and Earth and chuse thee O God for the onely object of my desire A profession not without president saint Paul all in raptures professed he desired to know nothing but Christ Crucified 1 Cor. 2.2 Making the World his scorne Abraham expres't the same when he would sacrifice his Son Moses forsooke Egypt and it's pleasures that he might more nobly suffer with Gods people Whether and how other things may be desired when they come not in competition with our duty to God How many Martyrs hath this made whose deaths have testified their resolutions of sacrificing even a thousand lives to the love of their Maker And if it be objected that in such cases where the things of the World comply not with the duty We owe to God this absolute refusal of all things may and ought to take place and the choice made of God alone But how may We determine it in cases wherein there is no such tryall and wherein both may be retained and consist together I Answer 1. When other things were actually Answer 1 known and might be known besides Christ yet the Apostle resolved to know nothing else 1 Cor. 2. vers 2. There is a difference between the faculties of the soul and the desire of them between knowledge and a desire thereof between love and desire of loving between use and desire of the things used the faculties make men capable of the objects but desire is a lively eminent high ardent Spirit that carries the faculties to the object Through desire a man having separated himself seeketh and intermedleth with all wisdome Prov. 18. vers 1. And even in things which may moderately be used desire is forbidden We may eate but without the desire of an Epicure We may desire riches but not like those whom the Apostle reprooves Jam. 5. That treasured up Impiety and grow rich that they might be more ungodly Every Creature was made for our use and enjoyment but none must be the object of our hopes or maine desire but God alone And therefore Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the desire of the Nations Hag. 2. vers 7. David sutably in another place all my desire is before thee Psal 39. 2ly It cannot be denyed but that others things Answer 2 are and lawfully may be in a sort desired and loved with variety but then observe That the love or desire of man is set upon many objects in a double manner 1. In dependently and severally Love is independent or dependent for the severall particular reasons which are in the object Thus David loved his Relations and his friend Jonathan with variety yet independently not one for the other but each of them for several reasons more or lesse 2. Dependently when a man doth love or desire one thing first and other things in relation thereunto and because of it Thus the same David loved Mephibosheth for Jonathans sake and Abiathar for his Fathers Now a true Servant of God doth not desire and love God and other things with a love of independency that is God for himself and other enjoyments for themselves But first the love of God is shed abroad in his heart and from thence diffused to others like rivulets that pleasingly wander from their spring affects other things in dependency to the love he bears to God and for his sake as the things loved or desired have relation unto him namely as they are gifts of God dispensed in providence for our comfort or as they are serviceable to his glory or as he hath put a relation upon them unto us and founded the same in our necessities as food or in our nature as are our relations or in his owne ordinances as marriage and Magistracy or in the blessings by him dispensed by their means or lastly in his own will or command or in any or all these put together And that the Saints of God do love all things in God and nothing
Israel even to such as are of a clean heart 2. But as for me my feet were almost gon my feet had well nigh slipt 3. For I was envious at the foolish when I saw the prosperity of the wicked 4. For there are no bands in their death but their strength is firme 5. They are not in trouble as other men neither are they plagued like other men 6. Therefore pride compasseth them about as a chain violence covereth them as a garment 7. Their eyes stand out with fatnesse they have more then heart could wish 8. They are corrupt and speak wickedly concerning oppression they speak loftily 9. They set their mouth against the heavens and their tongue walketh through the earth 10. Therefore his people return hither and waters of a full cup are wrung out to them 11. And they say how doth God know and is there knowledge in the most high 12. Behold these are the ungodly who prosper in the world they increase in riches 13. Verily I have cleansed my heart in vaine and washed my hands in innocency 14. For all the day long have I been plagued and chastened every morning 15. If I say I will speake thus behold I should offend against the generation of thy children 16. When I thought to know this it was too painfull for me 17. Vntill I went into the sanctuary of God then understood I their end 18. Surely thou didst set them in slippery places thou castedst them down into destruction 19. How are they brought into desolation as in a moment they are utterly consumed with terrors 20. As a dreame when one awaketh so O Lord when thou awakest thou shalt despise their image 21. Thus my heart was grieved and I was pricked in my reines 22. So foolish was I and ignorant I was as a beast before thee 23. Neverthelesse I am continually with thee thou hast holden me by my right hand 24. Thou shalt guide me with thy counsell and afterward receive me to glory 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever 27. For lo they that are far from thee shall perish thou hast destroyed all those that go a whoring from thee 28. But it is good for me to draw neer to God I have put my trust in the Lord God that I may declare all thy works The Contents of the Chapters CHAP I. THe Preface of the whole Psalme handled Gods Vers 1 Goodnesse to Israel SECT I. Gods Goodnesse Absolute or Relative His relative goodness may be certainly known to man 1. By Scripture 2. By demonstration 3. By sense 4. By experience Application Gods goodnesse to Israel 1. As a Nation and so to every Nation 1. In giving necessaries to their Being To their well-being He destroys no Nation but for ingratitude 2. Gods Goodnesse to Israel as a Visible Church and so to every visible Church 1. In entring a Covenant with them His commands carry Honour and Priviledge The Difference betwixt the Law of Nature and Gods Lawes to his Church 2. In giving his Church a Conditionate Right to the Promises and meanes sufficient for performance of the Condition SECT II. 3. Gods goodnesse to Israel as a Type of the Invisible Church 1. In giving actuall right to the Promises 2. Peace of Conscience 3. Regard in affliction 4. Speciall acccesse by Prayer 5. Peculiar Commands Perseverance of the Catholique invisible Church an absolute guift Practicall uses hence of the first 1. God intends not primarily the ruine of a Nation 2. The punishments of Nations Just for ingratitude Vses of the second 1. Gods Goodnesse not limited to things meerly temporall 2. Temporall blessings make not fully happy hence a necessity of a new Covenant 3. Sins of Professors more heinous Vses of the third 1. Not to content our selves with offers of favours but to interest our selves therein by sincerity and purenesse of heart 2. to continue in Gods goodnesse perseverance exhorted unto 3. From Gods goodnesse here we may gather the greatnesse of his goodnesse to the Church Triumphant CHAP. II. THE first occasion from without of the Prophets Temptation wicked mens Prosperity The danger of the Prophets fall generally described and the height of these wicked mens prosperity set out in six degrees 1. In health 2. In exemption from labour 3. In exemption from calamities 4. From Trouble 5. In being courted by others 6. In having more then heart can wish SECT I. Judgement and reason supporters of the soule Vers 2. Men led by passion step awry The way to cure our passions Good men subject to errours and Passions Means to prevent both Wicked men are lawlesse foolish and proud Vers 3. Health a great part and blessing of Prosperity yet common to wicked men Vses there-from Labour most common to men of a lower and meane condition Vers 4 5. Exemption from labour dangerous not to be boasted in Evill men usually not subject to calamitie How and by what meanes How to still our thoughts That wicked men are not always visibly aflicted SECT II. Vers 12. Wealth without trouble a great part of prosperity This not much to be boasted in Vers 10. Compliance Presents and gifts usually attend great mens Prosperity Meant by waters of a full cup wrung out unto them Whether and in what cases Gods people may carry presents to wicked great men What it is to be a time-server A dangerous peece of prosperity to be courted by others Vers 7. Wicked men have more then Heart could wish Why Providence blesseth them so much The good uses to be made thereof 1. They have more then they did ever expect themselves 2. They have more then in probability others could believe 3. More then good men can lawfully wish unto them Whether it may be lawfull to pray for the abatement and change of wicked mens prosperity 4. They have more then reason can desire CHAP. III. THe second occasion from without of the Prophets Temptation Wicked mens ill Manners Vers 8. 1. Pride the Nature and Inconveniences thereof 2. Violence and oppression How prosperity works it with four reason thereof Oppression a sin hatefull to God 3. And ill tongue The disorders thereof How and in what respects wicked mens tongues are said to walke through the Earth Vers 9. and to be fixt against the Heavens In several particulars 4. Atheisme Vers 11. their deniall of knowledge in the most high The irrationality and original thereof The occasion of the Prophets Temptation from home 1. His owne afflictions Vers 14. Good men are ordinarily afflicted in five capacities 2. His owne piety to God Vers 13. and righteousnesse to man by cleansing his heart and washing his hands in innocence The comforts of Both. In four particulars Helps and motives to innocence in 3. particulars CHAP. IV. Vers 3.
hot pursuit of Gaine where and how it may be attained May we not well conceive that he hath an impure infected spirit whose words are commonly lascivious and corrupt That he is habitually unjust who speakes wickedly concerning oppression and that his spirit is proud and high whose words are lofty there cannot be a more excusable Judgement pass't upon the tree then by the fruit The way to rectify all is to make the Tree good and then the fruit will be so to if the fountaine be cleer the streames will be so to and purify the Heart and the expressions will be savoured with grace a good treasure will necessarily afford us good things But to returne to the men whose manners are here described the Prophet further instanceth in the disorder of their Tongues They set their mouth against the Heaven and their tongues walke through the earth v. 9. We will begin with the latter Their tongue walketh The word is metaphoricall and intimates 1. That as walking is a slow deliberate pace so these men take time and councell what and whom to speake of how to frame their words according to their own humour and phansy hence one saith upon this place Their tongue walketh ut explorator ad audienda enaranda mendacia as an Inquirer after what they may speake of 2. As Walking is a pace of freedome without feare or disturbance so these men without thought of impunity and without any feare of controule take a liberty of speaking what they please and scorning a curbe cry Our tongues are our owne who are Lords over us Psalm 12. 3. Whereas it is said Their tongue walketh through the Earth this shews the Boundlesse and unlimited disorder of the tongue The earth carries a numerous off-spring of Men who are of severall habits states and Conditions which give occasion of varietie of discourses and different kinds of language These men spare none their tongue walketh through the Earth and leaves nothing unspoken of If men be poore they talke of oppressing and mastering of them If they oppose they discourse of violence and suppressing If they be of a different Nation they have some Nationall jeere to put upon them If they be in Adversity they scorne and deride them if they be present they revile them if absent they loade them with slanders If in this perambulation they meet with truth they darken it with lyes and home-made inventions if with innocence they brand it with false accusations and bitter aspersions If with a strict Goverment and good Lawes then they cry Let us break their bonds in sunder and cast away their cords from us If with Religion they terme it Heresie or superstition If with patience they terme it obstinacy and perversenesse if with the Church they think of nothing lesse then of devouring it and cry let us take the houses of God in possession if with the thoughts of a resurrection and of future hopes let us eate and drink cry they for to morrow we shall die Thus no corner is left unsearcht by the by their abusive tongue which walks through the earth Nor which is strange do they rest here for they set their mouths against the Heavens Coelum ipsum petunt stultitia In Heaven there is a God that hath set up his throne A God that hath declared himselfe the Ruler of Kings the Creator of the World the Wise Powerfull and just disposer of all things and the impartiall revenger of all disobedience Him they aime at and speake against and that especially They may walke over the earth but they will set their mouth against the Heavens Here they stay stand fixt and resolute and take that place as a speciall white they would hit What they say against it shall be shortly considered In the meane time it may safely be hence concluded Jam. 3.6 8. c. That the Apostle Saint James his description of those effects which proceed from the unbridled tongue doe seldome part from it The tongue is a world of iniquity defiles the whole body sets on fire the course of nature and is set on fire of hell There is no man can tame this unruly evill full of deadly poison which generally diffuseth it selfe in a boundlesse extravagant unlimited infection into all parts and by its restlesse activity meets with all The Basalisks eye though infectious sees not every thing and there is a distance which it passeth not That foot which is most swift to blood cannot be every where nor tread upon the clouds the most active hand of violent Oppressors hath but its reach it may strike crush and wound those that are within its clutches but no farther whereas neither heaven nor earth can escape this unruly little member for it stately walkes through the one and it is fixedly set against the other In the Saints of God two things may be remarkable in this paticular 1. That they alwaies apprehend a great danger in this evil and were fearfull of it and earnestly praid against it These sharpe swords and invenom'd arrows good David oft prays against Psal 64.2 3.140.2 3. c. and a deliverance from this back-biting enemy they esteem an high mercy David looks upon it as no meane goodnesse in God to keep him secretly in a pavilion from the strife of tongues Psalm 31.20 and Job counts him blessed that shall be hid from the scourge of the tongue Job 5.21 2. That Good men for themselves were very carefull to restraine their tongues This Good David kept a vigilant watch upon and desires God to do so too Psalm 39.1 Psalm 141. vers 3. If therefore we are not better then they we are not to slight the danger nor lesse obliged then they to the same care yet if we cast our eye about us a little we may finde a most extravagant licence in these dayes where the sword keeps down all lawes and gives liberty to the broaching of any thing but what is true where the uncontrouled tongue runs about in a licence as audible as that of the sword and the hand that wields it is visible Upon one hand we may find a religion made up of legions on the other nothing but enthusiasticall phansies which are asserted as Infallible those excellent things for the enjoyment of which we have been thought happy are now blasted with the breath of Poysonous lips and imbittered with Gall flowing from extravagant pens The Breath of our Nostrils lies under black obloquies That Church Government which so many ages acknowleged Apostolicall is now termed Babilonish and Antichristian That Liturgy which some good men defended with their blood is now termed superstitious and the order of ministers it selfe defamed and prostituted by those who owne no such degree and who look upon Christs Ministers as the off-scouring of the world the utter ruine of whom is accounted the highest sevice to God But we may consider that the Men whose walking tongues are here mentioned by the Prophet are wicked ungodly
streame from an heavenly fountaine which could not dispense knowledge to us unlesse it had it it self 2. If these men do consult with every thing without them they may finde the whole creation the heavens and the inhabitants of the earth and Sea the managements of Kingdomes the affaires of the World and the consent of all Nations to rise up in Judgement against them But as when we find much rubbish and dirt cast upon the shore we easily assigne it to the violence of that liquid element whose waves forc't it thither So when such desperate and blasphemous conclusions come abroade we may easily know that they proceed from those wicked mens hearts who foame out their owne shame The inward rowling thoughts toss't up and down by the devils secret suggestions are the originall of all this Atheisme and Blasphemy I said the Secret suggestions of the Divell for he never hath or will be willing to be the known Master of Atheisme Amongst those whom he was permitted to be most visibly conversant with he was not ambitious to tempt them farther then to the worship of himself and he well knows that should he appeare to be the Master of Atheisme to teach it the very evidence of his own being would confute him and his doctrine for it might be rationally concluded That if there were intellectuall spirits such as the Devil is There must certainly be a first Being a God who gave them both their being and knowledge Every man hath some notions of Good and Evill honest and dishonest imprinted in his soul which are undeniably cleare when such men as these then view themselves wholy conversant in things evill and dishonest Their own conscience accuseth them and assures them withall that they deserve to be dealt with proportionably to their wicked actings hence ariseth a feare of punishment which is both augmented and confirmed in them by the general beleife of all men besides themselves that there is a God Whose wrath is revealed from heaven against all unrighteousnesse This feare they strive against and are willing to be rid of it their owne prosperity helps it on their present immunity perswades them and the Devils secret suggestions confirme them and thus at length as Man is easily induced to beleeve that which he likes and to disbeleive that which would trouble him they resolve and conclude and say How doth God know And thus affected it is no wonder they should be so wicked as they are described to be For having cast off all fear of God trampled all Religion under foot what can be expected of them but that they should be proud oppressors bloody inhumane and live according to their owne blasphemous thoughts pleasures and Atheistical principles Nay certainly it were hardly conceiveable that they should be so wicked unlesse they had antecedently denied that first principle of all goodnesse That there is an all knowing God nunquam tam perfidus ac perjurus fuisset si putasset esse deos Heu primae scelerum causae mortalibus aegris naturam nescire dei For he whose soul firmely beleives That there is a God That all things lye open and naked to his eye whom we have to deale with He neither will nor can be so presumptuously wicked A thought of this kept tempted Joseph from uncleannesse with his wanton Mistresse and to cry How can I do this great wickednesse sin against God Gen. 39.9 A reflexion upon Gods omniscience quickens good Davids devotion Psa 139.1 2 3. And from thoughts of this Hannah takes the assurance to reprove the wicked 1 Sam. 2.3 Talke no more so exceeding proudly let not arrogance come out of thy mouth for the Lord is a God of knowledge and by him actions are weighed This kept from Idolatry shall not God search out this for hee knoweth the secrets of the heart But here it may be objected That in these latter dayes after so long and undeniable experience of Gods knowledge the same sins are comitted men are as eminently active in violence oppression and blood shedding as ever and this Psalme is too sadly fulfilled men are proud revengefull restlesse that not long since happy flourishing Kingdomes are at their last gaspe and yet never higher profession of Gods glory or more zealous pretences of Reformation of Religion It may be answered That the Antecedent cannot be denyed things are too manifest Yet truly we are yet to seeke how the committall of such impieties can stand with the true beleife of God and his knowledge The verbal profession of God and his glory excuses not such workers from reall Atheisme These very works being denials both of Gods knowledge and providence Let us not be too secure whilst we are totally bent upon exclusion of Popery another Enemy proves as dangerous What is it that hath robd us of our friends and estates But Atheisme What is it that hath shed the blood of so many innocents and under the cloake of a pretended Reformation hath Triumph't in the disturbance of our peace and the ruines of our Kingdomes but Atheisme He onely he hath reduc't us to these miseries and wrought our woe that sayes in his heart there is no God and imperiously demands is there knowledge in the most high As for those demure pretences wherewith they speciously guild their actings They are so far from excusing as they make their Atheisme more horrid and serve to render it more perniciously effectual spreading and contagious should men openly professe They fear not Gods knowledge they would not have so many applauding followers but now whilst they politiquely pretend his service and yet deny him in their actings they indanger many who look no farther then their hypocritical pretences to help them on and to pertake of their sins Applic. 1. That this point may be improv'd to practise we may lay downe these uses 1. Seriously to examine our owne bosoms in this particular if we firmely beleive that there is an all seeing eye and a Divine providence which searcheth the most secret corners and disposeth of the most confused actions of men Then we may comfortably in this respect exempt our selves from the number and society of those whom the Prophet here describes to be wicked and ungodly 2. If we at any time feele some unhappy flashes such as these We must immediately strive to quench and put them out And being that as the Psalmist here and else where assures us prosperity is that great season wherein such thoughts as these take heart grow presumptuous and assault the soul fulnesse oft breeding contempt both of God and others We may hence seasonably learne 1. Not to murmur at a low estate which may occasion the happy prevention of so great a danger 2. Not greedily to hunt after these temptations least we be full and deny God and cry who is the Lord Prov. 30.9 3. When ever our lot falls into a fat pasture let us cautiously preserve our souls from being prostituted thereunto let us
but in dependence to that love and relation unto him is fully evident by this Testimony That when this relation of the object unto God ceaseth and when love cannot have footing in such dependence and relation then love desire and the expressions thereof do likewise cease as if it be not Gods gift or cannot be obtained without sin if it make not for his glory or he forbid it if it should be an occasion of withdrawing their affections from that love and duty they owe unto God Job hated not his wife yet when shee tempted him to so high and ungratefull a crime as to curse God he then testifies his disaffection and dislike by giving her the just character of a foolish Woman The many injuries David received from Saul might well have tempted his revenge to a full execution when he had him at an advantage but the very thought and memory of his relation to God in being his anointed locked up all his resentments and he no longer lookes upon him as his Enemie but as a person more sacred and inviolable Nor had the primitive Christians any great reason to love their cruell Idolatrous persecutors whose fury was not satisfied with whole sacrifices of their Bodies in stead of Rebelling they releeve their Emperours bury the dead and returne their Ethnick persecutors offices of love and all for the relation they had to God The powers that were were his ordinance and both they and their Enemies were enlisted together by Christ within the Commandment of that love which men are obliged by to bear and expresse to one another And this is farther observeable in that league which Josuah made with the Gibeonites which though it seemed to carry many flawes in it as being made without any necessity without any direction from God with a people with whom no league was to be made obtained by fraud onely and so prejudiciall in all its concessions that many of the people murmured against it and against the Princes of the congregation for it yet they soon not onely submitted but approved and vindicated it and that 1. because it was done by Josuah and advice of the Princes whom God had placed in Authority and to whom he had given commission for the management of peace and war 2ly It was a Peace confirmed by an oath before the Lord So that now God had relation thereto and was a witnesse thereof which quickly satisfied their resentment and disarmed their mutinous passions in humbler submissions By all which testimonies it is abundantly manifest that the Saints love God first and all other things in reference onely and subordination unto him Give me leave now to recollect a little what hath been spoken and present you in short with the three reasons why the Saints upon Earth may be truly said to chuse God alone with utter refusall of all other things 1. Because they make God the sole object of their desire properly and cheifly desiring to have him alone 2. Because that every thing that is loved is loved in subordination to this love of him 3. Which followes from hence because the love of the creature then ceaseth when it consists not with the love of God And by these three particulars may every man examine the sincerity of his heart and the truth of his love to God if thou lovest him so as that thou desirest nothing in Heaven or Earth besides him if thy affections to all other objects be with Reference and subordination of thy love to him if for his sake thou canst relinquish all that thou callest thine and nobly throw away whatsoever is most pleasing to thee for him But if after the mode of the World thou runnest with open armes after its enjoyments and for a perishing fruition ar't carelesse of thy God or if though thou lovest him yet if thy love of Him and other things like two rivers from diverse fountaines be but separated affections and thou canst not yet forsake thy carnall interests for Him Thou art not yet made perfect in Love nor canst beare a part with the Prophet here in this ravishing profession Whom have I in Heaven but Thee and there is none upon earth that I desire besides Thee I shall conclude this point with this one observation more The justice and reasonablenesse of this command That the Commandement in these three particulars is Consonant unto all justice and reason it is as Righteous as it is expresse and peremptory the command of making God alone the object of the desire of our hearts I formerly shewed you and that for the actuall exercise of our love other things are not excluded For we are also commanded to Love our Neighbour as our selves but when by the commandment All the heart All the Soule All the mind All the strength is required this effectually intimatës that God alone is the object of our desire And the reason hereof is likewise powerfull For 1. When other things without Him are desired they shall never be able to satisfy the soule but God can 2. Since desire is the height and perfection of Affection and God as hath been before said is the best of beings it is but just that the most perfect object should meet with the best of our hearts 3. This command of loving God with the whole Soule is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First and greatest Commandement the fountaine and foundation of all the rest all love from this What thing soever hath any truth or goodnesse which renders it desireable it hath it from God and therefore if the effect win our respect it must be with reference to the cause it will be but injustice and ingratitude to tast the streames and disparage the Fountain The benefits of subordination of our desires to God Lastly consider the great benefit and advantage of this dependance and subordination in our desires and affections 1. It will cause the love and affection that is due to other things to be right and constant such as it ought to be when men desire or affect the things of the world independantly for reasons meerly taken frō the creature their love proves partiall and languishing neither satisfactory nor lasting but if we take the method to love God first and ohter things with reference unto him we shall find comfort both in the reality and perpetuity of our affections 2. This method being observed we shall in the strength of divine love be able to performe noble things we shall as the Apostle tells us Rom. 5.3 even glory in our tribulations overcome our suffrings with a kind of delight and that which is so difficult to the heart of man to forgive or forget an injurie will be to us a pleasure 3. Without this Method in our love all our enjoiments will quite loose their lustre and become unserviceable and indeed when any thing looseth its relation and subordination unto God it then ceaseth to be any more desireable and becomes an object of neglect
David Restored OR An ANTIDOTE against the Prosperity of the Wicked AND The Afflictions of the Iust SHEWING THE Different Ends of Both. In a most Seasonable discourse upon the Seventy third Psalme BY THE Right Reverend Father in God EDWARD PARRY Late L. BISHOP of KILLALOE Opus Posthumum Let not my afflictions be esteemed as with wise and Godly men they cannot be an argument of my sinne more then their Impunity amongst good men is any sure token of their Innocency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Printed for JOSEPH GODWIN Bookseller in OXFORD Anno Recreationis M.DC.LX To the Right Honourable JAMES Marquesse of Ormond Earle of Ormond and Ossory Vicount Thurles Lord Baron of Arcloe Lord of the Regalities and Liberties of the County of Tiperary Chancellour of theVniversity of Dublin Lord Lievtenant Generall and Generall Governour of the Kingdome of Ireland one of his Majesties most Honourable Privy Councell in England and Ireland Lord Steward of his Majesties Household Gentleman of his Majesties Bed-chamber and Knight of the most noble Order of the Garter BVt that I know Your Lord-ship's unparalel'd Goodnesse which can easily pardon the Crimes my ambition throws me on I should not have presumed after those many deserved Triumphs your Honour hath met abroad and those lowder acclamations that crown your return to disturbe your Lordship by so mean a present But the Author having had in his life time the honour of being well known and obliged to your Lordship for many very noble favours I could not without being injurious to the Dead whose Gratitude commands it and the Dignity of your own merit which ennobles any object it lights on have presented this Tribute to any other person then your Selfe And indeed my Lord besides the obligations of the Author this little Volume belongs to none more properly then Your Selfe who next his Majesty are one of the most illustrious Patterns of afflicted Vertue the world can boast of having tasted of all those unexpected changes Greatnesse is lyable to without any in your selfe no stormes being able to shipwrack your undaunted Loyalty shake that Heroick Constancy you are the happy Master of or eclipse the Piety of your soule So that after all those wonders you have seen abroad you are become a Greater one your Selfe having contracted all the rarities of other places into your selfe which proclaime you though a Subject greater then other Princes When I cast my eye on those Comforts which long bleeding Ireland did tast of under your Conduct how many Orphans teares have been dried up and widowes Groanes stopt by your bounty how with Moses you stood in the gap and opposed two high destructive factions how that afflicted Church owes that little life it as yet hath to your memory and which it struggles to preserve in hopes of your noble protection When I consider how many of the Reverend and pious Clergy of that nation stript of all by an enraged enemy had fainted to death unlesse held up by your Arme and their drooping spirits reviv'd by your Munificence and by the Pious and unparalelld Charity of your most honourable and most Incomparable Lady When I consider how nobly you ever owned both the Callings and Persons of the Ministers in their lowest Condition and undauntedly protected both against all Contempt When I reflect on those high Qualities which render you deserving the highest Favour and employment of your Prince when I cast my eye on these and those many more excellencies you triumph in I must justly proclaime that Church happie which shrouds its selfe under so noble a wing and that Kingdome to have out-done it selfe which produceth so Loyall a Subject To flatter Your Eminent Vertues my Lord were to wrong them and to think I intended to do so were to wrong me I shall not much studie for an Apology because the world will not only pardon but applaud this Choice nor can there be any better way of reviving the Acknowledgments of the Dead whose memory cannot have a Greater honour than your Lordship's owning of his labours nor my selfe a higher then of being my Father's successour in part of your Honour's esteeme and of being admitted into the number of Jesus Colledge OXON July 1660. Your Honour 's most humble and most devoted Servants IOH PARRY THE PREFACE To the READER THAT Religion is oft made a Covering for ill designes is no new peece of Policy but that sins of the blackest hue and Persons of notorious villanies should ride for many years in an uninterrupted triumph and at length dye quietly in their beds hath startled too many to somewhat more then wonder even to question a providence which may peculiarly interest it selfe in these unexpected revolutions For although the tendernesse of Gods mercies or the severity of his judgements are most conspicuous to an impartial unpassionate eye yet experience tells us that the causes of events are oft so occult and obscure beyond our reach as that our puzled thoughts are blindly led on too oft to substitute chance to be the cause of that which is unsearchably ruled by God or profanely to cast black obloquies if any thing happen contrary to our desires even upon God himself Whereas if but with patience and serenity men would expect the end they would quickly change their opinion and discerne Gods glory and his Churches good to break through those dismall appearances and that those disorders which carry a face of horror to us look with another kinde of aspect towards God Thus when the aire is covered with black tempestuous clouds our senses torne with thunder lightning all things may seem to be in an irreconcilable confusion below though the same calmenesse interruptedly sits in Heaven so whilst the World lies in a distemper and all things be together by the eares below on earth our judgment may be darkned and our passions be active yet that confusion can never continue so long or reach so high but God can turne these greatest disorders to a perfect harmony They that confine God to be onely a General beginning of a confus'd motion do strive to rob God of one of his most glorious attributes omnisciency as if once he should command a River to containe it self within its prescribed channel but yet not be conscious and intent upon every winding curle of its streame by which opinion as we strip God of his glory so we deprive our selves of very much comfort for if man were nakedly expos'd to the injuries of the creature freely acting according to the rule of nature without a more eminent hand to restreine their fury he would quickly finde a want of that helpe which he voluntarily do's abridge himself of And although man is alwaies too prone in his discontents to indulge his corruptions in a deniall of a peculiar providence yet he never more greedily runs into this peece of Atheisme Then upon the prosperity of the wicked and the afflictions of the just when he findes persecuted
innocence wandring in banishment and drooping under a loade of chaines whilst impiety wantonly roules it selfe upon a throne when they dare father their wickedness upon Heaven and yet prosper and do grow great by being prodigiously sinful But how poor and unfortunate an argument a little successe is of a good cause as all ages so the late stupendious alterations of providence which hath unexpectedly taken off the wheels of wicked mens Charriots leaving them in that dirt they sprung from and restored a too-long-afflicted David to his owne do sufficiently make good To indeavour after an eminency in Religion ought to be every mans ambition but to pretend Heaven meerly for our ends on Earth is but the outside sanctity of an hypocrite which under so specious a cover do's far more harme then an open profanenesse Those prosperous streames which some mens actions have been wafted in have not onely betray'd weaker minds into an opinion of their Justice but even sweld the Authors themselves into a conceite of being favourites of Heaven and that their actions are no longer crimes but services and carry a certificate from Heaven by their felicity Others there are who amaz'd to see mischiefs such as honester infidels would blush to heare wear so uninterruptedly the mask of Religion and pretend Gods cause doe renounce all and actuated by corrupt unsteady principles think it a kind of refuge to turne Atheists desparing to finde any truth of Religion there where actions are so notoriously contrary to the profession and where little else is breath'd but Enthusiasmes which under colour of Revelation banishes humanity and the very ordinary expressions of generosity and Justice amongst Men. By which grand Temptations too many reduc't almost to their wits end do amazedly with David run about account all Religion vaine and question not onely the providence but even the existence of God Atheistically denying knowledge in the in the most high Since such prodigious impieties should not onely finde so long an impunity but even Crowne themselves with those Lawrels which their guilt did set upon their heads To undeceive these and to reduce them to a more sober and Christian temper that those that have falne may the more easily get up and their heels be no more tript up upon the like temptation To confirme those that have been too long staggering To lay before us those high sins and dangers which attend the temptation to Atheisme from wicked mens prosperity and good mens afflictions is this present Treatise made publick Here men may learne to avoid that desperate mistake of thinking Heaven guilty in compliance with wicked actings or of questioning the purity or Justice of our Maker This ingenious Antidot reaches a remedy which may compose our passions when they view wickednesse escaping any trouble or scourge and at length expiring in a seeming tranquillity and peace It tells us that there is the more behinde that the larger reckoning is to be in the other World Here appears the vanity of what ever the Worlds prosperity can boast of that envy which their glittering toyes may causelesly produce in us is most rationally allay'd Here the brutishnesse of Atheisme the unfading comforts of Innocence and goodnesse are fully set off This tells us that though a David may faint yet he shall not expire and wicked men may force him to a groan yet never to despaire We finde here that no storme can shipwrack a good cause nor the most Halcyon impiety fit for ever in a calme That Ill-got greatnesse is surely brought downe sometime or other The prond mans swelling tumor the insulting oppressors rapine and violent hand his uncontrouled licentious tongue which has a fling at all goodnesse it can meet with and those other boisterous companions of prosperous wickednesse may here reade their fate even contempt ruine and destruction Here both the difformity of those that mock Heaven by their dissimulation or question its providence and Justice by their passionate profanenesse may finde their doome Here Gods unparalleld goodnesse to Israel in severall Capacities the truest support of an afflicted spirit the surest Anchor in the midst of stormes The happiest way of resolving difficulties which a tempted soul may be intangled in the support and eminent priveledges of Gods servants the happinesse of an attainment to an assurance of Gods favours in this life and the longing desires of a ravisht soul after Glory do all finde here their lustre and are discourst of with that satisfaction and new varietie which its little volume could beare To praise the Reverend Author according to his merit would appeare to them that knew him not perhaps too much and to those that did nor too little would it well become so neerly related a pen. A Judicious and knowing Person put us in hopes of a large account of his life but the distance of Place he being in Ireland the unhappy miscarriages of letters and the quicknesse of the Press hath depriv'd us of that favour for the present In the mean time I shall crave leave to insert a short Caracter which a Reverend Divine of great Intimacy with the Reverend Author whilst alive was pleased to honour me with A short Character of the Author sent from a reverend Person He was a Person of very quick and ready parts of a cleer head and which is rare happy in as great a Memory as Judgement of Indefatigable industry as being notwithstanding his many other Imployments a very constant Preacher all his life time He was of a most eminent and singular Piety of an exemplary holy life such as the World could not cast the least staine upon of a winning though serious deportment and of an hospitable spirit He was as you can witnesse adds the Reverend Person to me a tender and affectionate Father and as I can a most sincere faithfull friend a vigilant Pastor and such a Preacher that as I have heard from good hands an Honourable Peere of England a Person of no meane Judgement upon hearing of him equall'd him to any He ever was an Auditor of In a word He was a true Son of the Church and a most loyall subject to the Crown of England Not all the frownes which were cast upon Episcopacy nor the calamities wherewith that Sacred Order was threatned could frighten him from an Acceptance for he never in the least manner sought for it of a Patent from his late Majecty of glorious memory even then when as I have oft heard him protest he lookt for nothing but persecution To Sum up all He was really composed of those excellencies which Sant Paul requires in the making up of a Bishop indeed Thus far that Reverend Person And as for this worke which some others may follow if this find entertainment abroad it needs no other Rhetorick but its own to commendit and I hope the Reader will never find cause to repent either his Mony or perusall Jesus Coll. Oxon. July 1660. Psalm LXXIII TRuly God is good unto
soaring high or hunting after greater matters especially in such times when there is so eminent an inconstancy in greatnesse so remarkeable changes every day produc't when that which seems surely built is easily throwne done and that which is planted is torne up by the roots Thus the wicked men here described have more then heart could wish more then ever they could expect themselves more then in all probability other men might conceive would have befalne them more then good men would or lawfully might wish unto them more then wise reasonable moderate ingenuous Godly Men could look for wish or desire CAP. I. VErs 6. Therefore pride compasseth them about as a chaine violence covereth them as a garment V. 8. They are corrupt they speak wickedly concerning oppression they speak loftily V. 9. They set their mouthes against the heavens and their tongue walketh through the earth V. 11. And they say how doth God know and is there knowledge in the most high CONTENTS These second occasion from without of the Prophets temptation is wicked mens ill manners here described 1. Pride the nature and inconveniences thereof 2. Violence Why wicked men are commonly violent in their greatnesse Hatefull to God 3. An ill tongue The disorders of an unruly and ungratious tongue How wicked mens tongues walke through the earth and are fixt against heaven 4. Their Atheisme and deniall of knowledge in God The irrationality and original of this sin The occasion of the Prophets temptation from home 1. His owne afflictions Good men are ordinarily afflicted As men as members of a Commonwealth As Holy And as chastis'd by God 2. His owne piety towards God and righteousnesse towards man express't by cleansing of his heart and washing of his hands in innocency The comforts of both SECTIO I. THE several degrees of the wicked mens prosperity here described thus dispatcht The Corrupt Manners of these men claime our next thoughts for even this partly concurd in the occasion of the Prophets temptation and was an ingredient in it The general Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are corrupt V. 8. Tabuerunt signifies such a corruption and wasting of the body as ariseth from rottennesse putrefaction and infection of blood or other humours as impostum's in the stomack lungs or liver and transferr'd to the mind manners do's signify corruption of affection and actions The Prefixt Illative therefore which infers their manners They are in prosperity therefore pride compasseth them about They are not in trouble like other men therefore they are corrupt gives us this Observation Observ Prosperity lighting upon and hapning unto evil disposed wicked Men makes them more impious and corrupt then otherwise they would be As in mans body if the humours be corrupt in any part the nourishment that is good and otherwise wholsome proves an occasion of increasing the disease nay the corruption of the best things being worst the better the nourishment the more foulely it putrifies in a corrupt stomack so in an impious wickedly disposed soule prosperity oft proves fatal making it worse then it was before Vnto the defiled nothing is pure Tit. 1.15 The newest Wine put into unsavoury bottles growes musty and corrupt and an unclean heart infects what ever is infus'd From hence we may learne 1. To vindicate the effects of Providence from the common imputations of men who oft lay the fault of their miscarriages upon the occasions and the blessings they injoy Adam he blames the wise God had given him Gen. 3.31 The Women thou gavest me and she put the fault upon the Serpent whereas in deed if they set the sadle upon the right horse their itching corrupt nature their perverse will is that from whence it came It may be also observed that the word in the Original is not passive but active They have corrupted themselves willingly and of their owne accord Prosperity in it self is an high blessing of God and may be well used Abraham may grow mighty Moses great David powerfull and Solomon Rich Yet all use their treasures to Gods glory whatever taint it receives that proceeds from that infective wickednesse wherewith the receiving vessel is corrupted 2. We may hence see the reason why wise sober discreet men do not earnestly covet nor greedily hunt after prosperity not out of any Cynical humour any harsh censure of honour and riches in themselves but out of a cautiously-jealous suspition of their owne infirmities and of too great a pronenesse to abuse them The wise man cryes give me neither poverty nor riches feed me with food convenient for me lest I be full and deny thee and say who is the Lord These wicked mens first sin or least I be poore and steal and take the name of my God in vaine Prov. 30.8.9 Pride The first peece of corruption that we may descend unto particulars is Pride Therefore pride compasseth them about as a chaine The Nature of Pride We need not goe very far for a definition of Pride It is for the most part set out unto us in an high and lofty look Prov. 9.17 Prov. 21.4 Isa 2.11 Isa 10.12 The Psalmist Psalm 131.1 in the negative description of his humility tels us that his heart is not haughty nor his eyes lofty It may suffice for the present that pride may be termed an Height and elevation of the minde testified by the looks The nature and signes of Pride may be pointed at according to the severall objects of the looks 1. The Proud mans first object is himselfe and then how dearly doth he Hug how much greatness excellency and perfection does he attribute to his beloved selfe Whilst Abrahams humble spirit cries I am but dust and ashes and aflicted Job acknowledges himselfe Vile whilst modest impartiall souls take things really as they are lofty Vaine proud spirited Men doe alwaies look double upon themselves doe alwaies magnifye whatever they finde nay doe oft swell unto so conceited an height as scorning to be contented with what the earth can afford do arrogate a divinity to themselves To be the Son of Jupiter did scarce satisfye that ambitious Graecian no lesse title will serve the Persian Monarch then to be brother to the Sun and to be adored as a God will scarce content Caius that vaine glorious Roman 2. If the proud man looks upon others then it is with a contemning scornfull eye He lookes upon all as below either his person or merits he meets every one with a Tum ego illum contempsi prae me The Pharise brags I am not as other men or as this Publican Luk. 18. vers 11. 3. If a proud man looks upon God his blessed Ordinances his Word his Laws his Scripture his Sacraments He accounts these all below his care and claimes an exemption from them He places himselfe above these constitutions The Naturall man neither is or can be subject to Gods Law Rom. 8.7 The wicked in the pride of his countenance will not seeke after
more extravagant therefore to take away these eye-sores they will upon all occasions oppresse and ruine them 3. Though these men have more then heart could Reas 3 wish yet they never think they have enough as is before mentioned Mans desires of these Riches are not naturall appetites as that of hunger of beasts for then they would as hunger is be satisfyed but they are boundlesse and looking for more then they have they doe forget what they doe injoy and are as eager as if they were really empty and had nothing In which greedy pursuits They oft finde denialls and non-compliance The state Interests and desires of other men not suiting with nor answering their desires and therefore they storme make use of Violence and strive to oppresse This Covetuous Ahabs dealing with poore murthered Naboth fully evidenceth 1 Kings 11. The Crowne and Kingdome of Israel contents him not Naboths Vineyard is Commodious and it must be had v. 3. Naboth complies not represents his legall Interest and propriety v. 4. Hereupon his Crown Scepter and Royalty please him not He is as discontented as if he wanted all things Therefore there is no other way but violence Naboth is unjustly accused Condemned and stoned and then Ahab takes possession Reas 4 4. There is predominant in Greatnesse commonly an humour of domineering though they ayme at no Profit by it yet they love to rule the rost and bring the world in subjection under them all must lye low at their feet and become their Vassalls This Humour reignes especially in men of prosperity The very breach of command though no way prejudiced mads Nebuchadnezar Will you not bow to the Image that I have set up some minds are so Mischievous that they cannot but doe harme Si non aliquà nocuisset mortuus esset This is noted by the phrase of Violence covering them as a garment or compassing as a chaine They count it an Ornament to Curbe and crush and a glory to see men subdued when they can Whether any one or all these Joyned together be the cause it is too clearely evident that our sad age hath made it good What oppression was till within late yeares few of us knew but now it over flowes to a dolefull experience such as no age can since the conquest parallel nor can the world afford us more unhappy examples of cruell oppression and violence The crown saves not the Sovereigne nor Holy Orders secure the Clergie nor will the shield of a Reformation defend from Enthusiasts Men are bent upon spoile and the greater successe they have the more they are resolved upon oppression while innocence in the meane time is every where strook at the cries of orphans and the groanes of Widdowes are multiplyed and the Kingdomes run to ruine and confusion and too many of us who before would have thought any one peice of Injustice horrid do shamelesly comply and in an unbecoming slavery prostitute our selves to the wickedest if successfull designes of our great Masters That this violent tumultuous humor is no praise of these prosperous men but a part of the descripti-of their impieties the frame and contexture of this Psalme fully resolves us It might be urged how unseemly it is for Men to injure and oppresse one another who are first if not of the same society Religion and profession yet certainly of the same nature and blood And secondly to act this for meer superfluities when they are furnisht with understanding and reason to discerne that the eye views more then the belly will conteine and that nature is wel contented with a little Thirdly that there is a conscience within them that tells them that they would not be so dealt with themselves and that they should doe as they would be done by Violence a sin severely prohibited and punished This onely at present I shall insist on That the Creator of all men hath This sin in highest detestation and hatred 1. He hath severely prohibited it and impos'd the strict command of Just righteous dealing Thou shalt not oppresse the Stranger is almost every where injoyned shew mercy and compassion every man to his brother Oppresse not the Widdow nor the Fatherlesse the stranger nor the Poor is severely commanded Deut. 7.9 10. and that we should love our Neighbour as our selfe is a large generall precept 2. That the dreadfull threatnings of revenge against this sin are high and numerous and the groans of the afflicted will soon pierce his eare He is a swift witnesse against the oppressors Mal. 3.5 If the cause of the fatherlesse be not Judged and the needy be oppresst God puts himselfe to an interrogatory Shall not my soul be avenged on such a Nation as this Jerem. 5.28 29. 3. That in all ages God hath made good these his threats shouring out open Judgements upon such men This sunk the old world plagued Aegypt and destroyed oppressing Pharaoh for this the dogs likt up the blood of Ahab and Jezabel and this was one of those many crimson sins that turned Jerusalem to an heape If therefore wicked men rise to such an height as that neither Reason humanity or compassion that the Laws neither of God or Nature can be a curbe sufficient to restrein men from their violent oppressive actings We must submissively leave them to the just Judge of heaven and Earth who will recompence them according to their deeds A further degree of the corrupt manners of these prosperous Men is their Ill Tongue Their third sin and corruption an ill tongue They are not content to keep their poison within but they vent it abroad to infect others They speak wickedly concerning oppression they speake lofty which may present us with some observations 1. That mans heart though never so reserved or Observ 1 hypocriticall yet does ordinarily discover it selfe some time or other by the Tongue Out of the abundance of the heart the mouth speaketh Pride and Oppression is that which these are guilty of and they cannot hold their tongue they must speak of oppression and that loftily to For although it cannot be denied but that men can dissemble look one way and row another their heart and tongue not meaning the same thing their present advantage leading their expressions Yet if we view the common discourse of these men We shall ordinarily find that these streames resemble their fountaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the most dissembled thoughts will some time or other betray themselves Men take it ill to be censured by others but if they bewray themselves by their discourse they have greater reason to bethink of amendment in themselves then of regret against others Doth not he give to great cause to Judge that his spirit is profane whose mouth is filld with nothing but Blasphemy and curses That malice and revengefull envy lodges in his breast whose tongue vents nothing else but the poison of Aspes against others That covetuousnesse takes up his heart whose discourse is still upon a
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
fall by this dream we may take the dimensions of their fall how low it shall be because God in providence doth oft proportion the punishment to the height of abused prosperity If Capernaum be exalted up to heaven she shall be brought down to Hell Thus prosperity though it be a dreame yet it is a very significant one Math. 6. I wish we may take such notice of it as that glory may accrew to God in his mercy to us To returne to the words and because not any thing material may be willingly omitted 4. Their Proving sperity is from permission express't by Gods sleeping if we follow the exposition of this text the words import somewhat more terrible then all this as 1. That whilst the wicked are climing their succesfull heights and glutting themselves with their pleasing Injoyments God seems to be as it were asleep which expression should not be ventured on but that there is a warrant for it from Scripture Thus Ps 78.65 Then the Lord awaked as one out of sleep Ps 44.23 awake why sleepest thou o Lord Psal 7.6 1 Pss 35.23 Zach. 13.7 awake o sword c. This Phrase is attributed to God when he permitts matters to come to an head without Impeding the successe or calling the Actors to a sudden account and it is most commonly attributed in case of sin or of Godly mens afflictions or wicked mens strange successe as the fore-quoted places do evidence It Imports then That the Almighty doth not countenance the wicked nor assist their extravagant actions with his blessing either in their advancing of themselves or their depressing of the Godly And though some may seem to doubt of it it is very Imaginable that men of parts of active hands and contrivances would attaine to successe in their Indeavours and advance themselves if nothing from above did intervene That Power would master weaknesse strength overcome right multitudes of ungodly swallow up a few just men if God did but as it were sleep and permit them But is it not a poor comfort for them in the mean time that they have no better Incouragement no greater countenance from God in the mannagement of their most earnest affaires then the Devil had in his carrying of our Saviour Christ to the Pinnacle of the Temple A bare Permission This seriously thought on may be sufficient check to stifle and quash their largest contrivements But 2ly God will not be alwaies as one that sleepeth He will awake then their Image forme feature and seeming Majesty 5. When God awakes They are brought to contempt shall be despised and they made to appeare contemptible and Low unworthy of the earth that beares them Contemptibiles eos reddes saith Rab. David on this place He will cause Judgement to be heard from Heaven and then the earth shall feare and none of the men of might shall finde their hands The wrath of man shall praise him and the remainder of wrath will he restraine Psal 76.10 When he ariseth to shake terribly the earth Men shall runne into holes of the rock for feare Isa 2.19.21 As it is in Gods Power to make the proudest low and contemptible so he usually executes it upon the wicked He poureth contempt upon Princes and weakneth the strength of the mighty Iob. 12.21 The loftiness of man shall be bowed down and the haughtinesse of men shall be made low Isa 2.17 Dan. 12.2 Thus we may perceive what wicked mens prosperity is in it selfe and as it tends and hastens to an end so in the interim it is but slippery discomfortable and deceiving it is but an idle dreame liable to disgrace and contempt But now let us heare the Catastrophe The Catastrophe of of all wicked mens Prosperity Vtter destruction sudden and final the Period and full end of the Tragedy The Prophet expresseth it in three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are destroyed 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are consumed 1. Desolation reflects upon their estates fortunes and possessions and the ruine of their whole prosperous fabrick Thus when Citties with all their Ornaments are demolisht that 's a desolation which usually befalls wicked greatnesse Psal 37. Isa 37.20 2. Destruction respects their Persons An untouch't life and a freedome in Person may be some abatement of calamity The losse of estate may be borne withall if the Person escape but wicked men shall feel the Punishment of their sins not in their injoyments onely but even in their Persons When the Angell poures out his viols upon the seate of the Beast they shall gnaw their very tongues for paine Revel 16.10 The rich man Luk. 16. complained I am tormented in this flame Vpon the wicked he shall raine snares fire and brimston and an horrible tempest this shall be the portion of their cup Psalm 11.6 〈…〉 3. Consumption respects all as being a word signifying perfect Consumption The estate shall not secure the Person nor the Person the estate the body shall not prevent the Punishment of the soul nor shall the soule be able to exempt the body time shall perfect the Ruine and what is wanting before death shall be accomplish't after Their ill-gotten goods will rot even with their Posterity and Those for whose sakes they forfeited their soules will curse them for their labour that Honour which they waded to through blood will make their children more Infamous and their memories will perish like dung from off the earth and to compleate a wicked mans destruction he must appeare before Gods Tribunal and be raised to the Resurrection of condemnation vengeance in flaming fire being taken of them for their disobedience 2 Thess 1.7 8 9. and therefore they may very well houle and weep for the miseries that shall come upon them and theirs And to make this Consumption the more dismall It shall be first sudden unto them as in a moment Foreseen or expected evils are with the more constancy and lesse amazement undergon expectation preparing the minde for a Reception of them whereas sudden assaults finde little or no resistance quickly throws into disorder and makes Impressions more desperate And thus for wicked men to be overwhelm'd in a surprizall and to be overtaken when they least think of it is very common for they defie any storme to force them from their seate they put far from them the evill day afford not the least thought upon a change hence they perish in a moment for when their glutted souls cry peace and safety then sudden destruction cometh upon them as travaile upon a woman with child and they shall not escape 1 Thess 5.3 2. This destruction as it shall be sudden and dismall so shall it be utter and finall without hope or possiblity of recovery no more sacrifice for sin no more time for Repentance when once they are falllen into the hands of God Their Perdition shall be everlasting without ease or end From all which
into the World and did more cleerly reveale this as the promise of God in regard of which clearnesse of Revelation the Apostle sayes that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring to light life and immortality through the Gospel 2 Tim. 1.10 That the same Jesus Christ of Nazareth that was Borne in the dayes of Augusty Caesar and by confession of all was Crucified when Pontius Pilat was Governour of Judaea and Tiberius the Successor of Augustus was Emperour of Rome the same Jesus whose life Acts and death are written by the foure Evangelists and from whome the most part of the World received the happy name of Christians that he I say promised a future glory in his Kingdome and declared that God by him hath made this promise and hath given him power to performe it these things are acknowledged by all Onely whether he spake truth whether God made any such promise indeed whether Christ can and will be as good as his word this is so much doubted of and too much contradicted by flesh and blood But in this we want no satisfaction The performance of this promise proved the same word of truth that gives us notice that God by Christ hath given us this promise assures us thereof by many proofs fully effectuall to its confirmation 1. It is revealed to us that God hath confirmed this promise by the addition of an oath which is an end of all doubt and controversy and this the Apostle assures us of Heb. 6.13 For when God made promise to Abraham because he could swear by no greater he sware by himself This then is our faith that as sure as God will not perjure himself and break his oath so sure is this promise 2. Whereas we are informed that God the Father 1. By Gods actions towards Christ in 5. particulars sent Christ into the World to declare this promise and hath given him power to make it good as it is Joh. 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him our beleef in this is strengthned by the Actions of God providentially done towards and in behalfe of the Person of Christ as 3. God the Father hath declared asserted and affirmed Jesus Christ to be his onely begotten Son Math. 3.17 And lo a voice from Heaven saying this is my beloved Son in whom I am well pleased A transcendent relation in comparison whereof the Angels of Heaven are his inferiours now if the word spoken by Angels and Prophets was stedfast how much more is that which is spoken by the Son of God 2. That the Father hath commanded the whole World to heare Christ his Son that is to beleeve his word and do thereafter which certainly we may affirme he would never have done if he had not absolutely decreed to make good his Sons word in this 3. God did manifest and exemplify the portion of his Servants in this and the other World in his onely Son Jesus whose life and actions declare that he was the best of men no guile in his mouth no unrighteousnesse in his hands or wayes and yet it pleased the Father to bruise him so that he was lookt upon and esteemed as the afflicted and smitten of God He was delivered into the hands of wickedest of men whose various injuries and affronts ended in the worst of deaths So that the purest and most constant vertue that ever the Sun beheld exprest in humane nature went without its reward in this life And can we think that God would leave such a soul in Hell and suffer his holy one to see corruption forget to glorify his Son who came into the World to glorify him He did not surely for 4. He hath raised his Son Jesus Christ from the dead and set him at his owne right hand in the Heavenly places far above all principallities and every name that is named not onely in this world but also that which is to come Eph. 1.21 The Angels are commanded to adore him at his name every knee must bow as King of Kings and Lord of Lords to whom all power in Heaven and Earth is given and all this confirmative of this promise of a future happinesse for if Christ be risen again how can they that are Christs doubt of a resurrection The Apostle tells us 1 Cor. 15.20 But now is Christ risen from the dead and become the first fruites of them that slept and therefore as it is 22. Verse As in Adam all dye so in Christ all shall be made alive and as he is the first fruites of a resurrection so is he of glory too and therefore we are bidden to look at Christ as the example of our future glory Heb. 12.2 Looking unto Jesus the Authour and finisher of our faith who is set downe at the right hand of the Throne of God So that from hence we may beleeve with our hearts confesse with our mouthes that he is of all sufficient power to fulfill the authority he hath received from his Father of giving eternal life to all such as beleeve in his name Lastly God hath appointed Jesus Christ to be Judge of World as it is Act. 17.31 Because he hath appointed a day in which he will Judge the World in righteousnesse by that man whom he hath ordained if in righteousnesse then will he render unto every man according to his workes even glory honour and peace to every one that works good Rom. 2.10 And thus much of the arguments confirming our faith in this Article drawn from the great and providential actions done by God the Father towards and in the behalf of Jesus Christ his Son I should now proceed to speak of those actions whereby Christ himself hath made faith unto us of the truth of his word and promise in this particular But that I must first present you with some uses of the great things wrought by God the Father in this particular concerning Christ 1. We may be assured God will not take any contempt or disobedience to Christ from us in good part is it not a strange piece of neglect that the Jewes should be more zealous of Moses the Turkes of Mahomet then many among us of a Saviour his Gospel They will not be removed from what they professe whilest we can vary our zeal with temporall occurrences and count that an accident of Religion which heretofore was esteemed of Substance and yet neither had one for their Mahomet nor the other greater evidences of Moses Divine authority then God himself hath given us of Christ's being his Son how shall we then as the Apostle gives us a caveat Heb. 2.3 Escape if we neglect so great salvation and reject the word preacht by the Lord such a Lord as in the first Chapter is described such a Lord as is declared to be the Son of God higher then the Angels and the Royall Prophet sutably to this having declared the decree
proud thoughts of an active merit that we are but passive objects of his grace and meer Receivers And since as you have heard great is the Glory laid up in store so certain so undoubted what remaines but that we gird up the loines of our minds and cheerfully waite for our Salvation to come it is a Promise of the Covenant it rests but that we performe the conditions of the Covenant and become such as the Prophet here was and so after experience of his being with us here he will Receive us likewise unto his Glory CHAP. VII VErs 25. Whom have I in Heaven but thee and there is none upon earth that I desire besides thee CONTENTS The Prophets Profession Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee It is mans prerogative to reflect upon God God the object of mans desire and whole soul and that worthily 1. Because it is commanded 2. Because there is in God what answers the desire of the soule 3. Because God loves man 4. Because he is beneficiall to man Of mans elective desire of God Passing by other things The things passed by The choice of God above and before all other things appretiative And of God alone with exclusion of other things Whether and how far other things may be desired though they come not in competition with our duty to Christ Answered The Reasonablenesse Justice and Benefits of a subordinate Love of other things in reference to God SECT I. THE third and last part of this Psalme comes now to be treated of The Prophets Profession contained in these verses to the end Wherein the delivered soule having as a bird escaped the snare freely expatiates it selfe in the wide Heaven being past the danger of a threatning Temptation cheerfully enjoys it selfe powring out celestiall thoughts into as heavenly words In them you have first a divine rapture or profession v. 25. 2ly This strengthned with variety of holy meditations of himselfe and the estate of such as are contrary and unlike unto him vers 26 27. lastly a finall resolution purposed and determined vers 28 these are the parts without any further curiosity of division save such as in the handling of them shall be required The profession of this holy man is very elegant and rhetoricall full of life and spirit The Apostrophe which is a figure of speech directed to another is continued to this is added an eloquent interrogation which breaths zeale and fervency of heart the worthy expressions of a Holy spirituall and heavenly soule wherein observe these particulars 1. the object or party aimed at 2. The Act of the soule set upon this object 3. The species of this Act. 1. The Object is God himselfe The first part of it The Object of God as by the Antecedents and consequents is evident God is my portion for ever vers 26. To God from whom he had such present helps of Councell and support in whom he had such excellent hopes of future Glory he turnes Himselfe and returnes the thankfull expressions of his thoughts and words This is Mans Prerogative above all Creatures here below It is mans Prerogative to reflect on God they declare the glory of God but passively without knowledge or active acknowledgement man not only Receives but expresses and sets forth the goodnesse of God by his acknowledgement and yet though all may do it having reason to reflect on that good which they have received yet none do it but Gods Servants whilst others magnifie and applaud themselves sacrificing to their owne nets These look up to Heaven as the place of their happinesse and reflect on God the Author of their Glory paying the tribute of their acknowledgements to Him alone The swine is excusable that feeds on Acornes but never looks up at the tree whence they fell but so is not man he must receive and acknowledge that he may receive more it is said Rom. 8. vers 9. That if any man have not the spirit of Christ he is none of his Now this Spirit in the hearts of Gods Servants is a Spirit of relation whereby we cry Abba Father as it is vers 15. And when the Jewes shall be converted they shall look on Him whom they have pierced which looking is not a bare act of the eye but such a look and respect as the Prophets mention often when they say or require that Israel should look unto their God Let us not therefore content our selves with a bare reception of Gods favours Blessings for this even wicked men do the Glory of God shines on them to but they returne to acknowledgement to God We must have more active and gratefull reflections send back more lively and sensible returnes then a thanklesse acceptance it is better sayes our Saviour to give then to receive better to acknowledge a little that we receive then receive much without acknowledgment by the one we betray both ingratitude and Prophanesse but by our acknowledgments of Gods blessings we shew our feeling and dependance and God thereby lookes on himself not as invited onely but as it were obliged to renew them to us The second part of the Prophets profession is the Act upon this object and that is Second part of his profession the Act upon this object desire God the object of mans desire and whole soul desire of having God Whome have I in Heaven but thee and there is none upon Earth that I desire besides thee An expression of a large and comprehensive vastnesse and extent Quicquid recipitur recipitur ad modum recipientis Man hath according to that which makes him capable to receive consequently may be said to have an object in his understanding by knowledge in his judgment by acknowledgment in his will by choice in his affections when he loves beleives hopes or delights in the object And there is a desire of all these for Mans desire is not meerly of the inferiour and sensitive part Man desires knowledge and right information chuses out what he desires and desires what he loves delights beleeves and hopes for This then is the sum of this part of the Prophets profession and declaration here he desires to have God to be his God that is to know and acknowledge him to beleive love and delight in him On God are set all his hopes in him are all the treasures of his comforts and happinesse and to him is devoted the best of service and obedience And that worthily I wish that there were in every one of us such hearts so disposed so directed and set upon God that the having of him to be our God were our most passionate and fervent desire and where this desire is begun or wrought how much is it to be wished that it were confirmed strengthned and perfected in the Soul Because 1. Assure your selves this patheticall and fervent profession of his desire of God was not groundlesse and give me
leave O Christian soul to warm thy affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enkindle this coale of desire into a brighter flame It is a command from God by these few following considerations 1. Will a command from God be any motive this was usually ever prevalent with men of reason and piety and indeed deservedly for what is more fully and justly binding then the will of God which in this is expresse and full 1. Thou art commanded to know and acknowledge God 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect heart And Act. 17.30 God hath cammanded all men to repent of what but ignorance and Atheisme they were so much guilty of 2. An injunction of his service and obedience Eccles 12.13 Fear God and keep his commandments And Deuter. 10.12 Serve the Lord thy God with all thy heart and with all thy soul 3. To beleeve love confide and hope in him Deuter. 30.20 Love the Lord thy God and cleave unto him for he is thy life c. and therefore called the great commandment and in the Judgement of a Pharisee more then whole burnt Offerings and Sacrifices the holy Scripture is full of precepts in this kind and I might be endlesse 2. Will the Answer of the object to the desire of the soule prevail with thee 2. Because there is in God what answers the desires of the Soul This is the great magnetisme of the world the powerful motive of all humane actions the enjoyment of our desires One glories in his treasures another in his wit or strength because of this thought or seeming of correspondency This attracts the eye to beauty the eare to Musick and the mind to pleasure ties the knot both of marriage and friendship faster the hopes of this quickens the World and makes mens endeavours lively how many cold Winters and parching summers did Jacob passe for his Rachel how much doth the ambition of learning and knowledge invite us to Some plough the Ocean others the ground no industry will prove idle if once set a worke and encouraged by either actual possible or probable hoped-for-correspondence of the object presented to its desires And yet how oft are men deceived how often is the event of much reading sorrow when the things learned prove false or vaine how often do men chuse that which is bad or love that which is but a meer outside a painted beauty confide in a broken reed and find nothing but breach of hopes which then prove either vanity or vexation But now O Christian this object God will not deceive thee there is in him that fullnesse and excellency of perfection as shall answer all the faculties of thy soul and the vast desires thereof Doest thou desire to know him he is truth it self and a truth so far revealed as shall content thy understanding and settle thy Judgment doth thy will chuse him and by a pious resolution resigne it self to his service and obedience He is goodnesse it selfe and all his commands discover it full of righteousnesse and life is thy love and hope in him onely He can fill thy hopes with abundant mercies and answer thy love in raptures of perfection fruition and glory there is in him that which will not onely satisfy but transcend all thy desires 3ly Because God loves man 3ly Will love beget love this is usuall sympathy meetes with it's like and as face answers face in a glasse so doth affection and proves mutuall This then seemes even to confirme us for Gods desire and delight is in the Children of Men. The Lord delights to shew judgment righteousnesse and loving kindnesse in the Earth Jer. 9.24 Except such of thy affections as carry imperfection such as are hope fear c. Which in respect of man are not attributed to God take all those that are more noble and excellent and these are from God to man he knowes and foreknowes his Rom. 8.29 Elects and and chuseth them Ephes 1.11 Praedestinates them unto good and loves them with a love of heighth depth and breadth incomprehensible in token of which love he sent his Son to be our Saviour and deliverer a great love for God so loved the World that he gave his onely begotten Son Joh. 3. vers 16. A commended love God commendeth his love towards us in that whilest we were yet sinners Christ died for us Rom. 5. vers 8. A manifest love in this was manifest the love of God toward us 1 Joh. 4.9 From whence the Apostle confidently concludes that if we ought to love one another much more God 4ly Will benefits procure love common gratitude 4ly Because God is good and beneficial to Man which every man in reason is obliged to proclaime this here is then an infinit obligation me thinks Gods goodnesse to the Creatures in general and his various disbursments of his favour and bounty towards them may well represent him a fit object of humane desires I am sure the Psalmist argues Psal 36.5 6 7 8. Because Heaven and Earth and the very brutes are regarded by God Man may well trust in him But if this seeme an argument of too remote a concernment draw neerer look upon thy self as a Man remember it was from God thou received'st that life which thou now so mis-employest from him it was he that formed thee so curiously in the wombe that fenced thee with bones and sinewes and covered thee with skin and who hath ever since preserved that life from those dangers it deserved and strengthened it under those infirmities it still labours with But a powerfull gracious God 2. Look upon thy self a Christian by profession and recollect the blessings thou art thereby a partaker of the Gospell of Christ a Mystery the wisest in the World never knew the Sacraments which are the seals of his love a forme of worship enjoyned in the Church neither burdensome as was the Ceremonial yoke of the Jewish Law nor superstitious as were the customes of the gentiles 2. Reflect upon and view they self as a beleiver and therewithall consider that he that spared not his owne Son but gave him will with him give unto thee all other things weigh well thy praedestination unto glory choice and appointment unto salvation thy justification remission of sins the fatherly corrections support in adversity guidance by counsell first fruites of the spirit and assurance of future glory if these things will not mold thy heart and transport it to the love of God I know not what will And now consider what temper are their souls made of who have not God in all their thoughts flinty Marble hearts are too good an expression to call them fools brutes or prodigies in nature is likewise too mild there is somewhat in them worse then that the very Divels are composed of and that is Atheisme But I hope I shall not need to be bitter in this kind every soul will I hope consider these things