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
It is want of fewell which puts out the fire and they who either hope not or cast away their confidence do it either out of Ignorance of or because they are destitute of those inducements which might perswade them to continue in their Faith and Hope God perswads first by rationall arguments In this God perswades 1. by Rationall Arguments which are so evident strong and convincing as that they inforce a Reasonable man to conclude the certainty of his Portion the continuance of his duty in holding fast his hope and confidence to the end These arguments have been before largely insisted upon drawn from the Power and Justice of God from the souls Immortality from Gods promise and its confirmation by God himselfe and Jesus the Mediator of the new Covenant 2. By experiences of his mercy 2. God perswades and therein fortifies our faith and hope by giving experiencies of his mercy and Goodnesse in particular deliverances in this world Our Saviour perswades to a dependance on God by sensible experiments of the Lilies growth and the Ravens being carefully fed The Apostle tells us that experience worketh hope and hope maketh not ashamed Rom. 5.4 5. He that hath once delivered us from danger breaths into us an hope that he will do so againe 2 Cor. 1.10 God strengthens And though in the framing of these Conclusions from Arguments and experiences Reason may seem to have the worke yet it acts so as illuminated by the Spirit and word of God and consequently these perswasions are from God 2ly As God strengthens by perswasion 2ly By influence so by a supernatural influence he breaths life into his owne As 1. By a present erecting of the minde 1. Of Readinesse of mind in pressing anxieties so as in the midst of anxiety and trouble they shall actually cast their eye upon God and bend their soul towards him as their strength For we may observe that there is a great difference between knowing what ought to be done what is mans duty in such and such a case before hand And the having of a ready present mind which shall inable and move him at an instant and pressing occasion Peter was well informed of his duty when he answered Though all men would forsake thee yet will not I. And yet when the Temptation came when he saw his Master betrayed into wicked mens hands his remembrance of so confident a promise faild him he was at such a losse and confounded that he denied him whom he was resolv'd to owne with his life and came not to himself till Christ with a looke recalled him When Davids servants forgetting all duty and humanity thought of stoning David his Spirit was raised up and his reflexions ready and present and he incouraged himself in the Lord his God and ran unto that sure refuge in his distresse This was that which Christ promised his Apostles should be armed with and without premeditation should be such as their adversaries should not withstand it And this likely was that which the Apostle meant when he sayes at his first answer the Lord did strengthen him a solid firme readinesse of mind and liberty of speech to tender such an Apology as manifested his Innocence 2. By assurance 2ly God doth influentially strengthen by impressing in the soul an assurance of the truth of his promise and their interest therein This is that which is termed the first fruits and earnest of the Spirit and the seal whereby we are sealed unto the day of redemption whereby substantially and fully they are ascertained that God is theirs from which perswasion there sweetly streames a joy unspeakable and full of glory 3. By supply of strength 3ly Besides all this he furnishes his Servants with an unknowne supply of supernatural vigour He gives power to the faint Isay 40. vsrs 28. c. and strenghtens them not onely by a consideration of his power which may command vigour from us but by the power supernaturally infus'd by the Spirit in the inner man God tells saint Paul that his grace is sufficient that is a special comunication of strength should be allowed him to vanquish Temptation This is that which the Martyrs had an eminent experience of their adversaries fawning perswasions were too low to dissetle them from those firmer ones which Gods truth afforded Their assurance of Gods faithfulnesse and their owne Interests prevailed against the offers of life and preferment made by seducers and when they were rould in flames and stretcht in those tortures the bare thought whereof makes flesh and blood to tremble they were animated with a celestial influence and their drooping Spirits were inlivened with an unspeakable courage wherein they triumpht far above their owne thoughts or the malice of their bloody executioners If therefore there be so unexpressible a comfort Vse 1 so sure an assistance in the having of God for our Rock it may concerne us in these confused disheartning times 1. To have an humble constant recourse to God that he would strengthen the feeble knees uphold the fainting hearts that he would assure us of his love and as occasion offer it self to give us courage and resolution to dye for him and to deale with us according to that power and grace which is sufficient for us 2. That we so live as not to commit those Impieties Vse 2 which shall bereave us of our strength for 1. Sin brings with it guilt and disturbance of conscience from whenceproceed fears and disquiets so as that the wicked flies when none doth persue 2. When calamity ariseth God ordinarily leaves wicked-men to cope and wrestle with it thereby their fond weaknesse is discover'd and when this whirle-wind this anguish and distresse seiseth upon them he denies any assistance to their greatest importunities therefore they will soon be trod down and over-whelmed by the storme 3. Wicked men do not alwayes sinke by a bare permission onely but God do's oft multiply the terrors and fears of gracelesse and Irreligious men this was that hornet which he sent before to plague the Egyptians the Caananites with this he threatned rebellious Israel with Deut. 32.25 And this is the portion of sinners 3. Let us indeavour to receive strength from God Vse 3 after the most excellent and effectual manner namely by supernatural influence which may be affected by receiving those perswasions of God and by assenting unto them 4. For though of the two that of influence be the more effectual way and infallible because many know what is their duty and assent thereunto yet occasionally omit to do what is required out of amazement forgetfulnesse or height of passion wherewith in distracting occurances they may be surprised but where God infuses vigour there the happy effect of strength will follow yet ordinarily God strengthens those onely who are perswaded and do believe and if men harden their hearts against the word they shut them also up against the Spirit I
with an assured confidence depend thereupon For if from Gods cloathing of the Lillie providing for the forsaken Raven from his care of the muzled Oxe an higher Providence may be concluded to watch over man then from his goodnesse to every Nation we may as easily inferre that a more peculiar and a more eminent goodnesse waits upon that society which are entitled His who are call'd by Him gathered in his name And with Pathetical David justly cry out Psal 31.19 O how great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought for them that trust in thee before the Sons of Men. From Gods goodnesse to Israel as a Church visible Vse 1. That our hopes and indeavours be not confined to this world And being that Gods goodnesse to His Church Visible is so eminent as hath been formerly made good It may be concluded 1. That this goodnesse is not limited to things meerly Temporal Israel as a people within the Covenant injoyd that which the Nations at large did not and Christs Visible Church hath those unsearcheable treasures exhibited to it in Precepts Promises and Priv'ledges which those without have the want of And therefore Let not our desires hopes and indeavours be confined to the low narrow conveniencies of this Life onely Beyond which the solicitous gentiles doe not seeke Math. 6.32 But let us follow our Saviours advice seeke first The Kingdom of God and his righteousnesse and then these things shall be added unto you Vers. 33. Hercules his non ultra ingraven on his Pillar stopt men from sayling further but late experience hath found out a large plus ultra and scorning to be stopt by those ancient bounds doth compasse Sea and Land And we having so firme an assurance that Gods goodnesse extends far beyond life and wordly injoyments freely vouchsafeing an heavenly influence of Spiritual blessings in Christ to those societies that professe his name must not limit happiness within the circle of things meerly temporal nor fix our heart upon them as the highest good And here for a motive thereunto it may very pertinently and seasonably be considered that since there is that measure and influence of Gods goodnesse to a visible Church far more high and noble then can be found abroad it may naturally follow That certainly all that which can be attained unto without the Church cannot make us happy As there were some formerly who confidently expected blessednesse without so there are some since that think they may do well in any Religion whereas if both would but in a serious recollection reflect 1. That Gods making a new Covenant argues the old imperfect and unsufficient Hebr. 8. Last 2. That God would never propound new and spiritual promises were temporal rewards onely requisite to mans happinesse 3. That if the Law of nature and meer obedience thereunto or if Moses Law could have done the deed God would not in all likelyhood have revealed his Gospel and sent his Son to point out unto us a more perfect way If I say this were heartily reflected on none would rest satisfied with being without the Church or be contented with any Religion Nor does the imbraceing of Christianity drive away all injoyments or debarr us of wordly comforts Christ promises an addition of these things upon our seeking first the Kingdome of God Matth. 6.33 So that the advantage cleerly lyes on our part for they that are without want that which the visible Church is honoured with and injoys Whereas they that are within are furnisht with what ever they that are without can pretend to and somewhat more Godlines being profitable for all things and having the promises of this life and of that which is to come 1 Tim. 4.8 2. Vse 2. The sins of Gods visible Church are sins of great ingratitude From hence it follows that the sins of those that Professe themselves Gods people are sins of monstrous deep ingratitude Had not God made a more peculiar addresse to Israel nor blest them with a more noble influence then others there might have been some colour for a tolerable excuse but beeing that his goodnesse to them was so transcendent their ingratitude was of the more deep a dye and so heinous as the Prophet amazedly bids the heauens be astonisht at it Jer. 2.11 He who glories in the title of Christian who is honoured with spiritual Commands with the merciful tender of grace and salvation and yet ignobly dispiseth those inexhaustable riches of grace and goodnesse cannot possibly finde any Cloake for his sin Nor any way exclaime at the severity of punishment If God deal sharply with Apostate Ephesus for forsaking her first love or with Luke warme Laodicea it is but Justice The Offers of Gods goodnesse doe not Priveledge but highly aggravate the guilt of a despisal of it You onely have I known of all the families of the earth therefore will I punish you for all your iniquities Amos 3.2 The conclusion is not therefore you have a Priveledge and exemption but therefore I will punish you c. Vses From Gods love to his Church Invisible we may be perswaded To an intire union with Christ Lastly That high and transcendent love which Gods Church invisible does so freely tast of should move us 1. That every man should not content himself with a belonging unto Christ by a bare profession and outward Communion but should heartily indeavour after a more neer firme and more intire Vnion The open free tender of those many high and precious promises made to us in the Covenant gratiously revealed to the visibile Church is a great mercy yet unlesse by a ready imbrace we receive Christ and all good in him unlesse we intitle our selves actually thereunto and making our calling and election sure enter within the vayl and accept of that kind invitation to participate of those treasures we shall scarce be the better All which unspeakable benefits cannot be actually possest but by a due performance of the condition we must evidence the truth of our profession by our lives and the answere of a good conscience He that truely believes in Christ cleanseth his heart The benefits of that experimental knowledge of Gods love to His. 1. Esteem of Gods promise and hand bids a resolute farewell to impiety and yeelds a sincere obedience to those commands he is honoured with as he may experimentally taste of Gods goodnesse in the land of the living by the sense of so great a mercy So 1. He will value that goodnesse far above any earthly injoyment Whilest the naturalist savouring not these spirituals undervalues them He that is more heavenly finds the highest relish imaginable in them and concludes them far above the reach of our duller senses 1 Cor. 2.9 2. 2. Joy He will hence be swolne with an unspeakable joy in the happy fruition of Gods love The most earthly sensualist cannot be so much pleas'd with a
it is to be a time server How wicked men have more then heart can wish in 4. particulars Whether it may be Lawfull to pray for the abatement of wicked mans prosperity THE Preface of this Psalme thus despatcht The Contents of it now challenges our thoughts Wherein may be considered these 3. parts First An Historicall declaration of what befell him to the 22. verse Secondly An humble confession of what was amisse Thirdly A Religious profession of his carefull holy demeanour towards God from the 23. verse to the end In the first Ver. the Historical declaration of what befell him we may finde these particulars 1. The danger wherein he was like to be plung'd to the 17. verse And secondly those happy means whereby he escap't it to the 22. verse The danger is 1. Generally propounded vers 2. But as for me my feet were almost gone my steps had well nigh slipt Secondly More particularly related unto The 17. vers As for the danger in general The danger generally described He tells us that his feet were almost gone The word signifies to bow or bend under one My steps had well nigh slipt or poured out Kept not within their true bounds but like water poured out and not confined runs aside Though these expressions be metaphorical and seemingly dark and cloudy Yet they cleerly represent unto us this truth That his understanding was misguided His judgment was corrupt Judgment and reason the supporters of the soul his affections disordered turbulent and guilty of too great a passion And this the consequents vers 22. When he acknowledges himself ignorant foolish and brutish doe sufficiently evidence Our understanding and judgment may well bear the comparison to feet for as the one in our motion supports the body So the other in humane actions and all imployments underprops the soul The affections also are as paths and steps as these of the feet so those are the prints and expressions of the judgement and mind If the affections be heady disordered and misplaced mans steps are boundlesse too Men led by passion step awry they who are guided by exorbitant lusts transported by passion do erre and wander out of the right way And being that all sinners are led by lusts and predominant fleshly affections a suitable character describes them to have corrupted their ways Gen. 6.12 And Turners aside Psal 14.3 And dwellers in a crooked path He that once gives himself over to his owne fancy and takes that for the rule of his actions he who follows his owne passionate affections may fall into those precipices which are not easily maistered And run into those heavy inconveniences which too many in the World do grone under He therefore who would not willingly transgresse his right bounds nor diviate into crooked mishapen paths must have an extraordinary eye both to His understanding and judgment For if those grand Pillars tremble the whole will droope If once we be leavened with errors and perverse corrupt opinions if being destitute of truth the vanity of misleading principles sway us our steps will soon run to mischiefe and disorder The original of the Gentiles amazed wanderings are blindnesse and vanity of Mind Eph. 4.17.18 Whereas he who upon an happy renewall of the Spirit of his mind preserves his judgment right and intire will easily master his affections keep them within their true modest compasse and keep in that way unerringly which will bring him safely home And whereas it may be pleaded That many who are furnisht with a fair competency of knowledge doe lye under those lusts and passions which are brutish and exorbitant It may be returned that there is much difference to be made betwixt a constant permanent habitual sway of lusts and a temporary or occasionall Some there are who are fixt in a setled pleasing slavery unto their lusts in whom sin bears a Scepter and reignes whose onely trade and custome is sinning of these we may easily determine that what ever Theoretical knowledge they appeare owners of yet are they not in their judgments truely perswaded of the truth of those good principles nor masters of that perswasion which carries an influence unto self-application though they may sufficiently apprehend them yet do they not beleeve that they concerne or belong unto them If they laid them as they should to heart they would more conscientiously bridle their passions and rectifie their way Others there are the Bent Inclination of whose souls are wholly taken up with piety and goodnesse and if at any time a turbulent passion or a partial affection transport them occasionally it cannot be denied but that in that particular their understanding and judgment fail them He therefore that would preserve to himself sanctified thoughts and affections and correspondent actions must have an eye that the maine supporters of his soul be firme and uncorrupt rightly founded upon the word of Truth This is that Method which Gods Spirit always makes use of to a through conversion their darke understandings are first unscaled and then their judgments are convinced of the truths revealed From hence it may be concluded that they who scoffingly refuse instructiō who hate to be reformed who despise any indeavours of others to better them scorning to be perswaded to a right understanding or to be convinc't of their errors do but cherish and strengthen violent affections which will soon force them to crooked perverse and disordered turnings This danger generally described cannot well be dismist without taking some short notice of the Person whose heels were almost thus struck up even David for I account him the Author of this Psalm though it bear Asaphs title who was the famous composer unto Musick and harmony 2 Chron. so upright a mans crying as for mee my feet was almost gone may offord us these practical reflexions 1. That men of greatest sincerity and conscience are subject 1. Vnto mistakes Misapprehensions and misconceits of Judgment 2. Vnto passion disorder of affections their feet may be weak and their steps awry Thus the meekest Moses's spirit may be so provok't as to speak unadvisedly with his lips Psal 106.33 Miriam and Aaron may speak against Moses and Samuel may mourne immoderately for Saul Good David may be unhapply tempted to number the people and the angry Disciples wish for fire from heaven upon the Samaritans Saint Peter may be so far amisse as to give Saint Paul occasion to tell him that He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke rightly and who is there in this vaile of flesh who may not sometime or other be pointed at as an instance of failing there is none whose judgment may not be sometimes clouded and whose passion may not let loose it's self to too high a stream and swell beyond it's channell From hence we may gather a reproofe Vse 1. Not to think ourselves infalible for the too high conceited Arrogance of some who account themselves seated far above error or
industry and contrivance and so do sacrifice to their own net Habacuk 15.16 But notwithstanding this abuse that we ought to infer this collection and upon all occasions turne up our eye to providence will be evident if we consider 1. It is accounted an high peece of wisdome from various dispensations to collect a peculiar providence to make a pious observation upon all occurrences that may happen thus when weather-beaten mariners escape a shipwrack those that are brought by sickness to deaths door and yet recover if from this they are brought to understand Gods loving kindnesse and praise him for his goodness Then the Psalmist assures us Psal 107.43 That it is wisdome to make this observation Who so is wise and will observe these things at length he will discerne an all disposing providence to shine out of the darkest cloud 2. They are deservedly reprooved whose looks goe no higher then themselves and acknowledge no other hand then their owne in what befals them If the proud Assyrian cry by the strength of my hand have I done it by my wisdome for I am prudēt Isa 10.12.13.14 The Lord will quickly send leannesse amongst his fat ones and kindle under his glory a burning v. 16. If Judah knowes not saith God that I gave her Corne Wine Oyl that is will not acknowledge them for his gifts I will returne take them away Hos 2.8.9 And in the 106. Psalm we find Israels ingratitude highly aggravated from their not remembrance and noting of Gods high transcendent mercies towards thē This good use and Improvement is strictly injoynd the servants of God witnesse that general confession to be made by Israel in Deuteronomy as is evident and accordingly they acted Good Joseph makes no other use of his Brothers course dealing cruelty towards him then That God sent me before you Faithfull Moses Joshua and David still attributed the blessings which they received from God And that beyond all humane thought and reason the refused stone was made the head of the Corner the Apostle tells us is the Lords doing Act. 4.11 2. If we take these words More then heart could wish with reference to the hearts of others these wicked men transcend the thoughts of other mens hearts take these thoughts for thoughts of probability or for thoughts of wishes or desires 1. 2. More then is probable If any one conceive it to be very improbable that wickedness should flourish they may have many grounds to think so as 1. The great dissonancy and disagreement between the meanes and the end wickednesse being in nature so far from being the meanes to prosperity as that it naturally plunges men into Calamities it being that crooked perverse Roade that Leads to destruction 2. Every page almost of Scripture assures us how dreadfull wickednesse is threatned and what dismall plagues are allotted unto it Deut. 28. Psal 11. 3. The infinite variety of examples in all ages of wicked Men whose sins have pull'd downe eminent remarkeable judgement their consumed Bodies their consciences and estates having been punisht for their impieties And therefore though God hath not notwithstanding all these tyed and limited himself alwayes to these Rules in the actings of his Providence and though for causes in his wisdome thought fit he may not onely permit but even operatively contribute to the prosperity of the wicked Though considering all this they may think it possible for wicked men to flourish yet by reason of those formentioned grounds they dare not think it probable nor dare they deliver it for a Doctrine That wickednesse is the high way to prosperity nor dare they promise unto themselves That they shall grow great by prosecuting evil courses And so in this respect wicked mens prospepity is more then they could conceive probable or hope for in themselves More then good men can wish unto them Whether it may be Lawfull for the Godly to wish wicked mens prosperity may be abated Secondly Take the hearts of men for wishes or desires They have more then the Godly wish unto them For although by Christs pure Lawes we may wish no man any positive or absolute harme yet may Gods people wish and desire that the power of wicked men may be cut short and their curst hornes blunted their means may be lesse and their prosperity not so full 1. Because by those desires we prove not Eenemies but friends unto them prosperity to a wicked heart being highly dangerous and may throw him into many great miscarrages and abuses of those good things he injoyes As then in a storme we wish not that vessel to carry a full high sail which we know may easily be overturn'd by it so prosperity being too great a saile for ungodly Men we may in love wish and in charity desire that their estate may be such as may suggest unto them thoughts of humility that may keep them in a more even steady course and which may let them know that they are but Men. 2dly The promotion of fools is but sword in a mad mans hand and doth arme with power to do harme Who grindes with an oppressive hand but the Rich Jam. 2.9 Who devoutly devours Widdows houses Who takes the bread from the fatherlesse and robs God of what is his Who devours the Church and persecutes the Saints Who doth tread under foot the blood of the Covenant Who prostitutes their Country to blood and rapine Who glories in the death of Innocents Who do's all this and more but the hard-hearted Pharaohs the proud insolent Nebuchadnezars the zealous Hypocrite and such who being slaves to their ambition and lusts do thrive and meet with great successe in their actings And therefore in regard of that high mischeife they are Inabled to execute by prosperity it were to be wished If God so please that there curst hornes were cut short and their power lesse A brief addition of one particular more may shut up this point There are some moderate Spirits in the World who consulting with reason do not hunt after great things have no ambition for riches and prosperity 1. They see the loftiest Cedars most subject to thunder and a fat estate liable to envy and danger 2. They view that Opes are Irritamenta malorum And that prosperity brings with it many vices corrupting commonly mens manners into a vile degeneracy From hence it is that many expositions do with the Septuagint interpret these words They have passed into their owne Imaginations followed their owne lusts made their owne phansies their Pictures and their owne vicious corrupt hearts the sway of their actions and because height of prosperity is of this deadly malignant influence Therefore men of ingenuity and wisdome are afraid of it seek not after it and being furnisht with that which may sustaine nature which may keep them from being ridiculous for poverty They value not much more foode and rayment they are contented with moderatly acquiescing in their low injoyments not
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
both kindes it is Good 1. That we esteem Goodnesse which carries a consonancy to Justice and right reason In this Approach there is true Judgement here there is no failing or deceit and in Reason whome can the creature better draw nigh unto then its maker or a Son then to his indulgent Father or the sheep but to the protection of their shepheard under whose wing can we shelter our being with better security then his who gave it to us 2. That is lookt upon as good which according to Gods commandement which is absolutely Holy Just and Good Rom. 7. and this is such Come unto me Math. 11.28 draw nigh unto God Iam. 4.8 Thirdly that is Good which brings benefit and profit with it This is the common measure of Goodnesse of which there are few that pronounce any other Verdict If then as the Prophet formerly assures us They that withdraw themselves findes Ruine and Perdition to be their portion and lot It must follow that they that draw nigh to him finde the greatest security whilst the heathen cries Procula Jove procul a fulmine Christians experimentally evidence That the neerer to that shelter the further from stormes and that hand which wicked men feel to their destruction underprops these from danger and although temporall calamities overtakes them yet no more shall burden them then they can beare Those waters shall not overwhelme them The Lord knoweth how to deliver the Godly out of Temptations 2 Per. 2.9 and being that contrariorum contraria sunt consequentia That Positive Good those full influencies of mercy and favour which they enjoy those that are a far of are deprived of and this the relation of these words to the former cleer up They that are far of from thee shall perish But it is good for me to draw neer Good by such a positive goodness as is contrary to their evill of misery Thus the very description of wicked mens calamities give notice of Good mens blessednesse and oft times the peculiar contrarieties are expressed Isa 65.13 14. They shall sing for Joy but ye shall houle for vexation of Spirit How highly beneficiall this approach is we need not goe farther then this Psalm to finde out Good for God is good to Israel and teaches them out of his sanctuary to overcome and triumph over the greatest temptations Good for he is the strength of their hearts aand their Portion for ever Good for they are present with him and he with them He upholds them by their right hand and will receive them into Glory In confidence of all which the Apostle Heb. 10.29 We are not of them who draw back to perdition but of them that believe to the saving of the soul The blessing of security is not only their Portion but they are happy in the addition of the positive blessing of salvation It doth therfore highly concern us not to be befooled out of these high benefits nor to be inticed from these mercies which are our own by eternall appointment and temporall Promise our own by possible interest and certain Purchase by Christ Mercies in number many tender in exhibition and perfectly good and therefore we may safely conclude that It is good to draw nigh unto God And the Apostles exhortation Hebr. 10.21.22 may be very seasonably entertained here Let us draw neer with a true heart in full assurance of faith c. having our hearts sprinkled from an evill conscience and our bodies washed with pure water let us hold fast the profession of our faith without wavering for he is faithfull that Promised That which follows is The Prophets second Resolution which is practicall and declared by matter of fact I have trusted in the Lord. I have doe and will continue to trust in him It is familiar with the Hebrews to expresse the Tence past present and to come under one notion and verbe and good men oft utter their Resolutions in the Preter tence Thus Jacob I have waited Gen. 49.18 wherein he reflects not only upon what He had done but resolves upon the same to the end Pilat to signifie his unalterable minde cries What I have written I have written Ioh. 19.22 There is in man a double Resolution one of that which he will do the other of that which he is a doing That is antecedent this Consequent to the act That is of the beginning this of the continuance Resolution of Good is to be joynd with immediate practise In matters prescribed by God the former is alwaies good never evil and occasion may oft require that some time may be interposed between the determination of the heart and the execution Yet it is more safe and commendable not to linger and deferre but to joyne action to Resolution for he that once begins hath done more then halfe his duty And there are some precepts of God concerning which though the resolution be alwaies good yet the interposall of time and the not actuating thereof with a present execution proves both dangerous vicious and disobedient God commands the love of himselfe to resolve this is vertuous but to delay and in the interim to turne to the Creature is perniciously sinfull God Commands all men every where to repent And although I believe there is no heart so gracelesse but resolves to repent before he dies and hopes he shall have time to do it yet too many delay and put off so necessary a worke which is exceeding sinfull It concernes us therefore in wisdome to cast a diligent eye upon those duties whereof the Apostle saies Now is the accepted time as faith Repentance and casting off of sin in which as delay is not to be admitted so no time to be interposed in the execution but to determine in doing and to do in determining and to joyn practise and resolution that our resolutions may not herein be of what we will doe but of what we do of what we may in part be said to have done To those that linger defer let their pretence be never so specious Eliahs word may be put to them How long halt ye between two opinions If the Lord be God follow him but if Baal then follow him 1 Kings 18.21 In the Prophets Resolution two things are to be treated of first the Act which is trust in God The nature of trust in God Secondly the specification of the object by such notions as render him an object worthy of this trust For the first which is the applying The difference between assent and Trust fixing setling of his trust in God It is an act somewhat more then beliefe of assent and reacheth farther then a meer Conclusion of the Judgement For 1. Assent may be where this Trust is not Thus the Devils are so fully convinc't of the maine of there being a God as they cannot but assent thereunto yet do not they trust in him nor doe they expresse any such thing in their actions for otherwise they would not
be such pernicious enemies both of God and man Secondly Assent is properly of truth without respect of reflex profit or disprofit hence assent believes that which man can expect no profit from as that there is hell or devils but trust is of that which is good carries profit with it to the party confiding 3. Assent in matters divine is given to Gods revealed word and that according to varietie whethere it teach or advise command or forbid Promise or threaten it is the hearts sentence That all that God saies is most true whereas Trust hath God himselfe for the object it looks upon Him as the Author of that Good which he hath promised in his Word and is an Act of the soule resting depending and relying upon God for speciall mercy 4. This Confidence involves hope and expectation of mercy from God Hence it is that Trusting both in Hebrew and Greek is expressed by hope as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spem meam and 1 Tim. 6.17 That they trust not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man cannot properly rely or confide in God that doth not hope and expect salvation from him hence they are mutually involved in one definition Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the ground of things hoped for the evidince of thing not seen When the Prophet then saies He put his trust in God The full extention of his heart was in that perswasion of Gods truth revealed He did confidently rest upon God for Good hoping in his mercy and waiting for his Salvation And therein he shines forth as an excellent Paterne for us for our imitation for our examination exercise and triall The full exercise of this act of our Trust will be put to the Test till the Redemption of the purchased possession come And the present additionall calamities of these times the Tumults of a bloody warre the madnesse of unreasonable disordered men the great impression made upon the Reformation the Persecution of honest Good men the evils already suffered and the feares of more ready to fall downe do highly presse and urge us to a lively trust in God and therefore it is ill casting it away or to be without hope onely let us admit of this caution That our confidence doe not winde it selfe out of the right channell for then the more we trust the worse is our condition if once it fix upon any thing besides God Beware of unbeliefe That is Heathenish and blind beware of disbeliefe That is wilful and desperate propanenesse beware of Misbeliefe for that is Idolatry I cannot passe by the two names whereby the Prophet represents the object of his Faith which are materiall the 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord which comes from a word which signifies a Pillar or supporter the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tells us he perfectly is was and is to come of eternall independent Being and a giver of Being to all things else both which names do 1. Represent God a fit and worthy object of mans trust for being that a strong foundation is requisite for that which carries with it a dependance and fixing of the heart upon God it may be concluded that none deseves better so full a confidence then he who is the rock of ages Confidence involves Hope and Hope expects mercy according to promise and the name Jehovah informes us that God both can according to Power and will according to his being faithfull performe his Promise and bring it into an existence and it may perhaps not be unworthy of our observing That he revealed not Himselfe by that name Jehovah untill he came and made good his promise to Israel Exod. 6.3 2. Both these shew that our confidence and Trust ought to be fixed on nothing but him all other things will prove too weake to support mans Trust and too empty to perfect his hopes Davids querie is unanswerable Psal 18.31 Who is God save the Lord or who is a rock save our God It may concerne us therefore both to meditate and to be perswaded of these Truths for though Trust is more then Assent yet it excludes it not there being no trust without it Rom. 10. and therefore they that assent not to revealed truths may well want confidence for they that trust not in him do not believe him If Atheisme and Irreligion would permit men to credit God their confidence would be more sure their hopes more active lively and heavenly then they are One thing more in this point may remaine relatively considerable The Prophet upon his pofession That it was good for him to draw nigh to God immediately adds I have put my trust which may afford us this observation That Confidence is a speciall way of drawing neer to God Doct. Thus Hebr. 10.22 draw neere in faith vers 38 39. we find faith and believing opposed to drawing back many other expressions intimate the same thing as to receive Christ by Faith Rom. 5.2 That faith establishes Col. 2.7 and unites Eph. 4. from whence we may gather 1. The excellency of Faith we need not doubt of those excellent operations that Justifies purifies reconciles and saves since it thus draws nigh to God We may secondly gather the happy condition of those that are built up upon this sure and well grounded confidence who are admitted to the honour of a free accesse to God which their blessed relation hath procured for them The end of the Prophets professed and Resolved confidence shall put a period to our discourse The end of the Prophets Trust To declare Gods works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may declare all thy works 1. The works that I may explaine the termes are in the Hebrew expression works of art which renders them more accurate and curious and deserving admiration as all Gods works do The Septuagint renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praises Thus All Gods works praise him as evidences of his glorious Power high wisdome and Providence which proclaimes him worthy of such acknowledgments a sence of which did oft put good David to wish O that men would praise God for his Goodnesse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to declare by word of mouth but to write down and record that present and future ages may read it 3. The universall particle All must either be understood de generibus singulorum of the works in kind as Ceeation Providence Redemption c. What connexion there is betwixt Trust in God and declaration of his works for who can singularly number them up or if it reach to individuals He must be understood to meane all he knew and had experience of Here we may see the Prophet discovers his heart and what he further aimes at The maine end and intention of his resolution why he both did and would trust in God was That I may declare all thy works It may seem strange that there should be such immediate relation between trust in
God Why those that Trust in God can best declare his works and declaration of his works that one should be the antecedent the other the consequent This the end and that the meanes thereunto but as the Prophet makes it a connexion so we may observe these reasons of it Reason 1. Because the chiefe of Gods works are matter of belief not of present vision or expression 1. That being we are not from Eternity but that Being which lately begun will as quickly end those maine and principall of Gods works which come to our notice are but matters of beliefe not of present vision or experience Though somewhat may be seen by us yet it is inconsiderable in respect of that which we believe All things Past the worlds creatoin those passages of so many thousand yeares are to us meer matters of faith Heb 11.1 2 3. The very glorious mysteries of Salvation by Christ his acts and suffrings are Articles of our creed all those Promises which we hope shall make us blessed Resurrection from the grave and eternall life are so to and therefore the grandest part of our declaration is but of what we believe 2. Without faith the cheef of his works cannot be declared 2. Which follows from hence without faith we cannot declare Gods workes for how shall men speak of him of whom they believe not Joh. 17. those who are meerly guided by sense and Passion not being in a capacity of understanding how great a silence is there in the heathen world of those high and glorious mysteries which are every day unvailed in Christs Church 3. Believers have more then ordinary occasion given them to declare his works As we believe so we speake and we believe therefore we speake 3. To those that Believe there are continually new and peculiar occasions given of evidencing those high and stupendious acts of Providence whilst he reveales himselfe to them and makes them vessels of speciall mercies and Agents and happy instruments of supernatural effects whereby the divine Glory doth appeare in eminence and lustre There may many examples be produc't of those who trusting in God had more then ordinary occasions offered them to declare his works Thus Noah believed in God Heb. 11. and he saw himselfe saved in an Arke when the world sunk in a deluge he found his Person and sacrifice accepted and was honoured with a Covenant Abraham believed in God and it was counted unto him for Righteousnesse He had experience of Gods power in a son whom he received in a figure when all hopes past He had a promise and was multiplied in blessings The like experiences crowned Isaac Jacob and Joseph in their times Moses in Trust to God forsook his hopes in the Egyptian Court became a Law-giver to Israel saw wonders in Egypt miracles in the wilderness his Glory in the Mount for which Moses sung his praise David Trusted in God and in his green yeares overcame Goliah and from a Sheephook was advanced to a Scepter escaped Sauls hands and at last was seated in the Throne of Israel How many high oportunities had the Prophets of declaring Gods works The Blessed Virgin believed and became the happy Mother of Christ The Apostles believed were filled with the holy Ghost did participate of high unknown mysteries In a word all that truly believe in Christ do evidently see Gods goodnesse in their conversion from darknesse to light in Justification and remission of their sins in Sanctification of their hearts in comfortable influences first fruits and assurances of Gods spirit Whereas incredulous and unbelievers are bereft of these oportunities if Israel refuse to believe the whole generation that came from Egipt shall loose Canaan and the view of all those miracles acted in that conquest Heb. 3. Belief was oft required by our Saviour to the very healing of their bodies Math. 8. vers 13. And his owne Country mens incredulity bereft them of his good deeds among them Math. 13.59 Thus As God takes occasion to render himself glorious to and in them that believe so secondly he makes them instruments of admirable and glorious effects Hebr. 11. vers 32. c. The conversion of the World stupendious miracles issued from faith That which fortifies the soul to deny the World overcome temptation vanquish the Devil quench his fierie darts to goe resolutely through honour and dishonour to be faithfull and constant to the end is onely trust in God without which the soul would droop into ruines A 4. Reason of this connexion may be That trust in God is of that powerfull influence that it actuats both the tongue and Pen and from both wrings the confession and declaration of Gods works Rom. 14. Faith will not lye stifled in the heart but it 's diffusive flame will break out into praises They that believe his word will quickly sing his glory Ps 106.2 Moses is scarce out of the Sea but he breaks into a song Exod. 15. No sooner are Sisera and Jabin destroyed but Deborah Barak begin their Musick Judges 5. We scarce ever find David out of his streine The blessed Virgin presently triumphs upon the good newes my soul doe thou magnify the Lord Luk. 1. All second causes the Scripture which is but a Declaration of Gods works attributes to God in a word as it is the Religion of the Saints on Earth so is it the maine of the service of the saints in heaven As Rev. 4.8 and many other places of that mysterious book do evidence Let us therefore cheerfully follow this paterne and testify our trust in God by a Declaration of his works Providence hath experimentally manifested it self to us in a great lustre and eminence in the knowledge of Christ in the promises of the Gospel in many temporall and spiritual deliverances and in what ever appertaines to life and Godlinesse and therefore it may highly concerne us carefully to discharge our selves of so noble a worke For Besides that thereby we shall testify the truth of our faith This will be 1. An act of wisdome Psal 107. Hos 14.9 2. An act of our obedience Praise being every where injoyned us 3. It is monstrous ingratitude not to do it This being all that we can render or God require All that David can render is but to take up the cup of salvation and to praise his holy name Psal 118.4 This is the end for which God blesseth us Creates and Regenerates us that we may be to that praise and glory of his grace Let us not be out-done by inanimate creatures or outstript by those that are below us in being Praise of God the chiefe work of the Lords day This we may reflect upon as the chief work of the Lords day Among the Psalmes there is one that bears this title a Psalme or song for the Sabbath day Psal 92. The Caldee thus paraphraseth upon the title An Hymne or song which the first man Adam said for the Sabbath day whoever was the Author Adam Moses or David this is remarkable that the Contents of the whole Psalme is of thanksgiving Gods judgments on the wicked and his goodnesse to the faithfull are lively represented there as if that were the main work of that dayes service We finde that the primitive Christian-observers of the Lords day counted these glorifyings of God the grand imployment of that day Olim certis diebus populus conveniebat ad nihil aliud quam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic Propheta aut Episcopus magnificis verbis attollebat divinam in omnes creaturas bonitatem Populus psallebat himnis conticis spiritualibus domino Erasm Concion Though on other dayes saith saint Augustine we may pray with deep reference do our owne interests and wants yet on the Lords day we may suffer our selves to neglect our selves and to be wholly taken up in his praises and transported with those glorious mercies of God in Christ or if we do reflect upon our selves yet to look beyond our owne necessities with farther references in humble confessions of sin to magnify Gods holinesse purity high Majesty and righteousnesse In petition for remission more for the manifestation of the power of Gods mercy then our owne meer interest in requests for grace to refer our selves to the glory of that powerful hand our inabling to serve him In a word in all wants and dangerous pressures to professe an humble submission and a noble mention to the Divine Justice goodnesse and power and that every accent be breath'd out to the glory of God through Christ Jesus our Lord. FINIS