eys of carnall men that apprehend and esteem nothing more contemptible then a suffering persecuted Christian yet the grounds of it are 1. That Calamities prove as Phisick to purge out the old leaven of corruption that may remaine vexatio dat intellectum trouble makes men more wise and less secure or unadvised and therefore David tells Psal 119. before I was afflicted I went astray but now have I kept thy word 2. They give occasion to the exereise of many eminent and excellent vertues which otherwise would not appeare They worke strong confidence manifest patience assured experience and the Hope which maketh not ashamed it is much to believe and obey but to suffer for the name of Christ will be a greater increase of Glory according to the mercifull providence that gives unto him that hath and more abundantly to him whose works are more abounding in the Lord. And these thoughts taught the Apostle to overcome all his suffrings when he tels 2 Cor. 4.8 that his troubles could not make him despaire because he knew the glory that attended them Calamities rob worldlings of that which they count their felicity casts a cloud on their brighest enjoyments and makes their treasures unpleasant a powerfull argument would they but consider it that felicity consists not in the fruition of these sublunary things and is not to be found in such fading possessions but no trouble can deprive us of our future Glory no imprisonment can sequester Heaven nor any losle bereave us of an invaluable Reward Why then should we be as men without hope what cause can there be either of despaire or disbeliefe our confidence is better seated then to be so shaken our hopes are just if our Consciences be pure nor can we suspect the truth of our future hapinesse whilst we cheerfully lay hold on Jesus the Author thereof waiting for his appearance whom the world may as soon divert and hinder from coming to Judgement as from bringing along with him the reward of the faithfull 2. Doctr. Saints are meer Passive Receivers of Glory A second generall conclusion from these words is this That the Servants of God are meerly passive receivers of Glory at the hand of God for the Prophet saies not I will ascend or mount up and assume glory to my selfe but in a more humble straine Afterward thou wilt receive me to Glory And how litle the best of meere men doe or can contribuhe to their own advancement unto glory how worthily they may be accounted meer Receivers thereof not efficients or Agents therein these following reasons may evince 1. To and before the attainment to Glory there is required a double Resurrection in either of which how small is mans efficiency will be known by the particulars One is that which in the phrase of Scripture is called the first Resurrection Revel 20.6 and though that which is there spoken of is not it may be that which I meane yet that which I now intend may well borrow that name I meane Conversion Regeneration and Sanctification by Grace For observe The estate of unconverted men is described by this expression amongst many others that they are dead in trespasses and sins Eph. 2.1 where also the contrary estate is exprest by a quickning and being raised in another place by the having a new life but alive unto God by Jesus Christ Rom. 6.11 And that conversion and regeneration must go before Glory is made evident to us Rom. 8.8 They that are in the flesh cannot please God and vers 9. if any man have not the spirit of Christ he is none of his and in the 30. verse of the same chapter he tells us that calling and Justification which do both comprehend full conversion is before being Glorifyed Now that in Conversion man is meerly passive is not able to convert himself I need no other proofs then that of death Resurrection which expressions tell us that as Lazarus contributed nothing to his own revivall so in conversion man is of himselfe breathlesse t is the life of Grace must restore him and produce so powerfull a change as a returne from sin and a more endlesse death the same thing is also intimated by Regeneration new creation man makes not himselfe it is God that worketh in us to will and to doe of his good pleasure Phil. 2.13 If then man be passive in resurrection and conversion which is the meanes to glory he cannot bring himselfe to glory but is a Receiver of it as of grace Secondly unto Glory it is requisite that there be a Resurrection of the Body from the grave and the power of death of which the Apostle gives us a large account 1 Cor. 15. from whence observe 1. That though the soule live after death yet can we not properly say the whole person is in glory whilst the body is in the grave and sees corruption Now glory is promised to the whole person Secondly Though the soule be capable of a better well being in Heaven then this life can afford yet is it not in its perfect and compleat estate without the body as having a naturall desire and inclination to be united to it wherein as it had its first being so with it it desires stil to be Thirdly the necessity and lasting dominion of death was brought in by sin and till all the effects of sin be done away there cannot be full glory and therefore man cannot be compleatly happy till he can triumphantly say O death where is thy sting O grave where is thy victory Now there is no worke nor wisdome in the grave when man returnes to his dust againe the body submits to a dissolution and enlivens that corruption and dishonour it was borne to This is a privation totall from which no returne can be made by mans own efficiency for how can he revive himselfe that is altogether livelesse or act to his own recovery that is insensible and movelesse in this then is man a mere passive receiver And thus much of the first reason Reas 2 The second Reason is taken from the modus agendi Gods manner of working man receives and God gives but what is the ground of Gods giving and the manner is it necessary nay is it not free and voluntary of his owne good will pleasure in this we may well say with the Apostle Rom. 9.16 it is not of him that willeth nor of him that runneth but of God that sheweth mercy Object And if it be objected that there is in the soule of man naturally a desire of blessednesse which providence is engaged to answer Answ I answer Providence answers the naturall desire of each species and Kind by and in the individuals and to this end the individualls must be such as they were created else providence is not obliged as it is not engaged to make this or that Tree worm-eaten fruitfull Had man continued in that Estate which creation set him in it might be thought
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
Vers 13. THe Temptation it self Which the Prophet felt 1. Envy the Nature thereof 2. To think Religion vaine This foolish and unreasonable confuted 1. By experience of temporal happinesse arising from observation of Justice 2. By Gods power goodnesse and faithfulnesse This opinion portends a fall from vertue and all true comfort Times of calamity subject to this Temptation Meanes to fortify our faith of Gods being a rewarder Vers 15. Davids recovery in part That which startled him To think Religion vaine is dangerous in it self and injurious to Gods Children The fear of giving scandal ought to keep from Heresies and evil actions The benefits of Mutual condescentions Six rules concerning scandals in matters necessary and in things indifferent Vers 16. The Prophets ingenuity and wisdome towards his own satisfaction the benefits of deliberation The difficulty of answering objections will not excuse the conclusion against a fundamental truth Which is to be stuck to against all objections Satisfaction of doubts is had by cleering the understanding and judgement Reformation by force ineffectual Three things make men capable of being taught by God Gods sanctuary a place of satisfaction Vers 17. where that was and is now Places of publick worship to be honoured CHAP. V. WIcked mens Prosperity will have an end in the mean time 1. Their places are slipery 2. Full of Terrors Vers 18. 3. It is but a dreame yet it is significant 1. Of Gods goodnesse 2. What our gratitude ought to be 3. Of our temper 4. Of the dimensions of the fall The end of them destruction utter sudden Vers 19. and final Gods Truth known makes error condemnable Self condemnation though difficult yet just Vers 20. and profitable in several particulars Good men have a sence of afflictions Vers 22. Four Priveledges of the Saints 1. Vers 21. Being with God necessary decretory special general present future 2. Priveledge support by Gods hand Vers 23. The benefits thereof 3. Priveldge guidance by Gods Counsel Not to be denyed in times of ordinary Providence 3. Vseful cautions in this point CHAP. VI. Vers 24. THe fourth Priveledge of Gods Servants Thou shall receive me to glory Future glory is the hope and expectation of Gods Servants Arguments proving a future reward 1. General as consent of the best 2. Such as prove it possible Gods power and the souls immortality Such as prove it certain as 1. The correspondency of providence to the created desires of the soul 2. Gods Justice Objections answered 2. Special reasons of a future reward 1. Gods Promise the performance of this promise proved 1. By Gods actions towards Christ in five particular 2. Confirmations of that promise given by Christ in seven particulars Vses Why this reward call'd glory c. The Saints receive glory notwithstanding afflictions Calamities work a greater weight of glory Saints are passive receivers of glory c. CHAP. VII THe Prophets profession Vers 25. whome have I in Heaven but thee c. It is mans prerogative to reflect upon God God the object of mans desires and whole soul and that worthily for four Reasons Of mans elective desire of God passing by other things The choice of God above and before all things appreciativè The choice of God alone with exclusion of other things How far other things may be desired The reasonableness Justice and benefits of a subordinate love of other things in reference to God CHAP. VIII THe Prophets reflex meditation concerning himself 1. His disease 2. The remedy Vers 26. Delay of fruition of God troublesome The remedy against this Anxiety not in taking it away but 1. In making it single 2. In preventing disordered actions 3. In helping to beare it The first part of the Remedy That God is our portion Why so called Second part that God is a strengthning Rock God strengthens 1. By perswasion and that by Rationall arguments and partial mercies 2. God strengthens by influence 1. Of readinesse of mind 2. Assurance 3. Strength Vses CHAP. IX Vers 27. THE Prophets Meditation concerning others Sinners far from God in 4. Respects Idolatry spirituall whoredome and why so called The end of wicked men they shall perish 1. Because God removes the influence of his favour 2. God casts them from him 3. God with his own hand destroys them CHAP. X. Vers 28. THE Prophets last conclusive Resolution upon the whole How good men draw nigh to God Resolution and practise to be joyned The nature of trust in God its difference from Assent The connexion betwixt trust in God and declaration of his works in several particulars made good The conclusion of the whole Psalme ERRATA PAg. 40. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 43. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 46 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 77. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 78. l. antep enarranda p. 114. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 116. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. l. 5. oriatur p. 191. l. 23. terras p. 213. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preface dele Nor. INDEX A. ATheisme unreasonable p. 86. Proceeds from the Devil p. 87. Afflictions ordinary to good men who may suffer in many Capacities p. 92. Afflictions oft esteemd a partition wall p. 192. Remedies against Anxieties of not injoying God p. 273. The nature of affiance in God p. 301. The difference betwixt Assent and trust p. 301. What Connexion there is between affiiance or trust in God and declaration of his works p. 205. B. THe Body and Soul Sympathize 188. Of Being with God the Comfort thereof p. 190 c. 195. Mans Blessednesse in the injoyment of God p. 201. C. WHether the Catholick Church may totally faile p. 22. The Benefits of mutual condescensions p. 130. c. Consideration a signe of ingenuity and honesty which leaves not vertue willingly p. 142. Consideration oft prevents a fall 143. Self-condemnation difficult just and profitable p. 182. Guidance by Gods counsel a great priviledge p. 200. Calamities increase glory p. 236. The choice of God p. 255. c. 259. D. DOubts to be satisfied by clearing the understanding and judgment p. 150. Gods direction never against his revealed will p. 204. When special direction is not be expected 208. Whether and how others things may be desired when they come not in competition with our duty to God 260. The benefits of subordinating of our desires to God 266. Delay of fruition of God irkesome 270. E. EAse a great Priviledge 46. Envy the nature thereof foolish and unreasonable 113. c. Error made condemnable in the soul by
might have attained the like and surely a fac tu similiter were a more seosonable advice and a turning of envy into an imitation of his vertues The second sin to think Religion vaine The second sin the Prophet was tempted unto was to say and think That his religion and Innocence were vaine and to no purpose Men are apt to come to this height What is the Almighty that we should serve him Job 21.14 15. Wherefore have we fasted and thou seest not Is 58.2 3. Ye have said it is vaine to serve God and what profit is it that we have kept his ordinances and that we have walked mournfully before the Lord of hosts and now we call the proud happy yea they that work wickednesse are set up yea they that Tempt God are often delivered Malach. 3.15 This then was the maine temptation here to think and conclude in his heart That all his devotion and service of God all his righteousnesse and Justice towards man was Vaine without any Profit for the present or expectation for the future That the danger of this Temptation and the greatnesse of this sin may appeare we may observe 1. That the Prophet calls this a Species of the failing of his steps and the sliding of his feet And well might he terme it so for without great Ignorance and blindnesse of the understanding without high corruption of Judgement and predominancy of errour and passion it cannot be thought or said that Religion and obedience to God is vaine For of such men who are infected with these thoughts and it is to be feared too many in these times have yeilded thereto been carried away therewith I would fairely and rationally demand whether they doe firmely believe there is a God or not 1. If they doe not they are not worthy of any rationall discourse as denying received principles However for the matter in Question the strength of this cause is such as that they may be convinced though we should suppose there were no God and that the precepts of Religion were the meer Inventions of men Let them Imagine with me That men would as they are reasonable wholly bend themselves to follow these precepts of nature and reason That no Magistrate would use his power to the Oppression and grieving of his subject That the subject would yeild all lawfull and cheerefull obedience to Authority and both concur to strengthen and countenance each other suppose States would not for interest and ambition Incroach upon or invade each the other That in common wealths just Laws might be the rule That in Families Conjugall love were preserved and the mutuall duties of Parent and children Masters and servants observed As for private Persons That they would abstaine from oppressions covetousnesse and Revenge doing as they would be done by That the second Table of the Morall Law were observantly stuck unto If I say all this which is in it selfe not unimaginable nor carries an impossibility were duly followed would not mutuall love be continued would not all things turne to the cheerfull support of each other would not out of this pleasing harmony Peace Plenty and Prosperity arise as Naturally necessarily and inevitably as light from the sun warmth from fire and fruits from the seasonable Influences of Heaven Nay more certainly then health from the observance of a tempered diet for 1. Though a good diet may preserve from inward distempers and diseases yet it cannot defend from outward Heat cold and these other unusuall assaults Whence Justice and Innocency in a Kingdome keeps safe from all 2. The Body upon the contrariety of principles to each other doth naturally wast whereas the Principles of Injustice and Innocency are consentaneous and subordinate and being in a lasting prosperity as being Truths that are immortall If these men would but rationally examine from what coast all calamities and troubles do fly They might easily find they issue out of division and warrs Civil and Forreigne and whence do warrs but from those inordinate lusts which violating and disobeying the law of Justice act contrary to Nature and reason Thus though men should arise to that height as to deny Providence yet cleare experience and undeniable demonstration manifests that it is not in vaine to cleanse the heart and wash the hands in Innocency Nay that this will exceedingly conduce unto Peace prosperity and fullnesse of all temporall happinesse it being irrationall to but imagine the contrary And whereas too many with the Prophet here malecontent may say that they disbelieve not that there is a God but onely what profit is there in the service It may be returned If God be not a Rewarder of them that serve him whether is it so because he cannot or will not He that affirmes he cannot derogates from his Omnipotency and so denyes what he say's he beleeves for he cannot beleeve a God that denies his power He secondly that affirmes God will not 1. Attributes not to God that Justice and goodnesse which many men are indowed with for Men commonly in gratitude love them that are respectfull and requite good for good can any in reason or Justice entertaine meaner thoughts of God 2. He charges God with breach of promise for in the same word where he hath so fully revealed himselfe and wherein he commands holynesse and righteousnesse he hath openly ingaged to honour them that honour him to reward those that love and feare him And whatever the thoughts of men are he is immutably faithfull and inviolably keeps his promise Thus wee may perceive how many unreasonable absurdities they fall into how grosly they thwart the principles of their owne reason and beleef that say Religion is in vaine and well may the Prophet in this conceite acknowledge himself a fool and a beast V. 22. So foolish was I and ignorant I was as a beast before thee To proceed we may observe secondly That the Prophet expresses this temptation and sin by the notion of a fall well nigh gone my steps slipt Which in this matter he might well say For a man that understands not becomes like the beast Psal 40.20 He looseth himselfe and turnes Brutish which in this case two respects make evident 1. In respect of course of life 2. Of comfort and content For the first It is observable that man is in his soul like to the heavens ever in motion and that to profit There is in him a desire of wel-being which is ever restlesse from the seeking after which he can no more command himself then a stone rest in the aire forgetting it's center His soul must be still working out its best profit and advantage When therefore his understanding and judgement are so corrupt that he thinks piety and righteousnesse is not the way to his profit and happinesse it must follow that he will zealously indeavour to bring his ends about by the breach and neglect of all Laws humane and Divine That he licenciously devote himself to impiety and
will And therefore as for Abraham his intention was no way to crosse the ordinary precept which bound him not in that Particular he having received from God a command to sacrifice his Son The like may be said of the Prophets taking unto him a woman of Fornication done in a signe to Israel and of the peoples spoiling of the Aegyptians And whereas some may pretend that they have extraordinary motions and commands which may dispence with them It may be answered that Holy extraordinary men who were honoured with a frequent extraordinary conversation had other meanes besides the generall revealed Law of God as dreames voice miracles Revelations Vrim and Thummim whereby they were infallibly made acquainted with Gods pleasure But as for us Christs doctrine is the onely meanes of trying all spirits ordinary and extraordinary by therefore whatever suggests any thing contrary to his preceps is to be esteemed a delusion and if in prejudice of these received truths a signe or a wonder be wrought there must be no attending thereunto Deue. 13.1 c. and concerning these extraordinaries these two observations may be taken up as we passe along 1. That in those times wherein men had speciall Revelation from God yet in cases of Gods worship Vnrighteousnesse or oppression they were not to hearken to any Prophet teaching the contrary Deutron chap. 13. 2. That these extraordinary examples were never drawn into ordinary practice amongst the Israelites They never thought it lawfull to Sacrifice their children because Abraham was commanded to offer his Son nor to rob or spoile because they borrowed of the Aegyptians or kill Kings because Josua did so or invade Nations because they had gotten Canaan or commit fornication upon pretence of the Prophets example And Therefore it may highly concerne us not to gape after extraordinaries or to wander out after private suggestions but to stick close to Gods commandements And which follows hence that we must not hope or expect Gods speciall advice in an evil action or to look after a direction from Heaven in the comittall of sin 3. Caution Not to expect farther direction in case of cleer present necessary duty obedience to a commandement Revealed 3. Caut. Where occasion is given of expression of a duty which cannot be omitted without sin evidently incurred we must not expect any directions we must immediately do our duty and without delay yeild obedience to Gods expresse command Though it may sometimes happen that as in the Primitive times some may without sin confesse or conceale themselves Christians for I shall not absolutely condemne them who did not run to the Tribunalls openly proclaiming themselves Christians and therein have recourse to special direction But when a Christian is called to the Profession of his faith and there be no other way left but either to suffer or deny Christ In this case farther consultations are to be omitted and Gods will performed Thus also in instant requisite workes of Temperance Justice Patience and Charity c. Present execution of our duty must cut off all needlesse deliberations Thus when Sheba blows the rebellious Trumpet if wicked Cormorants cry Come with us let us lay wait for Blood Let us lurke privily for the Innocent without cause Let us swallow them up alive as the grave and whole as those that goe down into the pit c. Prov. 1.11 12. In these cases a demur under a pretence of taking councel is very injurious as we are men who should not devoure one another or as we are Christians honoured with expresse severe peremptory commands to the contrary In all these and the like cases a seeking of councell and direction is an open tempting of God as if we should cast our selves from the Pinnacle of a Temple in hope of a miraculous support Thus Balaam would needs be asking though he knew Gods pleasure and never left his covetous importunity untill God bid him goe which ended in his destruction and they that seek God as they phrase it in their contrivements of impietie and rebellion may whilst they abuse others cheate their own soules and lie ensnared in delusions CHAP. VI. VErse 24. And afterward receive me to Glory CONTENTS The fourth priviledge of Gods servants Glory Thou shalt receive me to Glory future Glory Hopes and expectation of Gods Servants Arguments proving a future reward 1. Consent of the best 1. Generall Reasons 1. such as prove it possible Gods Power and the soules immortality 2. Such Arguments as Prove it certaine as 1. The Corespondency of Providence to the created desires of the soul 2. Gods Justice Objections Answered 2. Speciall reasons 1. Gods Promise who is faithfull the Performance of this Promise proved 1. By Gods actions towards Christ in 5. particulars Vses 2. Confirmation given thereof by Christ in 7. particulars Vses Why this Reward is call'd Glory This Reward a Glory of Body Soule and estate for ever in Heaven Gods Majesty by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans blessednesse in the injoyment of God The Saints receive glory notwithstanding Affliction Calamity workes a greater weight of Glory Saints are passive receivers of Glory Weighty ebjections answered 4. Reasons thereof SECT I. THE fourth priviledge of Gods Saints is contained in these words The fourth priviledge of Gods Saints Glory Thou shalt afterward receive me to glory v. 24. in which there are three particulars observable First what is meant by Glory or being received into glory Secondly what benefit and how great is designed by this expression Thirdly the meanes or the manner how Gods servants attaine threunto For the first it cannot be denyed that worldly wel-being in this life added unto being in profit pleasure or preferment is called Glory Eccles 6.2 A man to whom God hath given riches wealth and honour so that he wanteth nothing for his soule of all that he desireth and Math. 6.29 Solomon in all his glory and 1 Pet. 1.24 the glory of man in this life is but a fading one like that of flowers But that this is not the glory here meant by the Prophet is evident by two things 1. He had before contemptuously spoken of worldly prosperity as lyable to many inconveniences Secondly he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward so as it may seem to be like unto that of Job 19.25 at the latter that is afterward for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Rabbi David upon this place after death thou shalt receive my soule and Rabby Ezra as Enoch was translated unto blessednesse This then is the meaning Future glory the hope and expectation of Gods servants the Prophet casts not away his confidence as if dejected but elevates it higher and seems revived with the hopes of a nobler Glory the future recompence of a reward hereafter and this indeed is the beliefe expectation and hope of all Gods Servants the Apostle was assured of it when he tells us in the 2 Cor. 5.1 For we know
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
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
begotten again to a lively hope which gives birth to a vehement desire of injoying yet even these desires must not be immediatly satisfied and This may seem to be the meaning of the 20 verse subject to vanity that is to the present troubles of a vaine world but not willingly yet it is Gods will who hath subjected that creature to this hope that it should be so for a time in the interim those passionate affections wherewith that injoyment longed for is exprest in termes worthy of our observing 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earnest expectation such as that of little Children that attentively stretch out their necks at the Dams bringing of them meate 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It grones a symptome of Oppression and Anxiety 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Travels as a Woman in her agonies whose fairest hopes and desires are mixed with paine These longing desires are heightned also in those that seem to have a prerogative who are not satisfied with the first fruits But even we our selves saith the Apostle groane within our selves c. desiring to be cloath'd upon with our house which is from heaven Thus that soule which is fixt once upon God is still venting it selfe in a longing sigh and a faint it both troubles and delights it selfe in a divine anxiety which sweetly streames through all parts keeping it upon the wing in a moving posture untill it light upon God But being that man is but flesh and bloud and so may easily be overcome by passion a Remedy therefore may seem necessary concerning which this may in generall be premised That those desires and Anxieties which arise in the soule of enjoying God are not absolutely cured and utterly stopt by this Remedy nor is it convenient that it should To some constitutions a weaknesse or a disease The remedy against these Anxietes oft proves a prolongation of life a Flux though attended with some gripings may relieve oppressed nature and therefore its course may not suddenly be stopt but with convenience The efficacy of this Remedy Not in taking away the Anxiety The letting of blood even to the fainting of the heart is lookt upon as a cure of the Plurisy In these cases a vent proves an help to labouring nature whose blood and humours otherwise would heat and putrify to the the danger of life Thus whilst we are here breathing after God if our desires and anxieties which issue from our longing after the injoyment of him be utterly stopt and taken away as to that object they will soon have recourse to some other and as a fountaine whose streames are put to a stand goes back and setling on its own lees at length putrifies so would our affections desires draw back working upon worldly objects would easily contract corruption by this intermixture and therefore did a pure Christian soul well examine its own temper it would not wish to be freed from Anxious longing desires after God But although the remedy here prescribed doth not absolutely take off all anxiety yet it makes these severall high advantages 1. It will keep out other incident distempers But first it makes that single Thus Bodily diseases come not alone but are oft complicated and folded together A Feaver and a flux may joyn hands The griefe of the stomack may be attended with another in the head a wearisome thirst is the naturall companion of the dropsie And in the soule height of Anxiety flowing from longings after God is oft accompanyed with doubts feares and temptations of spirituall desertions nor will the devill be wanting to throw in cunningly some bitternesse into the cup. That Phisick therefore which in these cases by its vertue shall make the disease prove single which shall keep out a feaver in a flux or preserve the Braine in a fiery distemper or a wound from rankling is of a great excellency value And such is the Remedy here described upon the application of which all doubts will vanish feares kept out Satans darts utterly quenched and the soul will be possest only with longing after God which sweetly streame about in a pure uncorrupted untainted and unmingled channell 2. It will prevent disordered Actions 2. This Remedy will preserve the sick party from many disordered and unruly actions Men in their distempers oft time have as much need of being rul'd as cured The heate of a feaver and drought in a dropsie causes men to desire drink without measure a frowardnesse commonly attends diseased persons those remedies therefore that moderate the want of what we desire to our harme and calmes us in our extravagancies do highly challenge our value and esteem Thus Our mind strecht to an height of desires like the highest part of the heavens moves fast and we by reason of the grosse mixture of flesh blood are subject to many extravagant unruly actions things not lawfull Cleombrotus upon reading of Plato's book of the souls immortality was forc't to such an high strein that to participate of it he threw himself off a rock into the Sea And S. Augustine informes us that the Circumcelliones who were of the donatists faction in Africk carried such violent desires of Martyrdom as that by many sorts of death they made themselves away But all such Passionate unruly violent unlawfull attempts this remedy will preserve us from so that he that Believeth shall not make hast Isay 28.16 3. Lastly 3. It will help to beare it this remedy will render the anxiety of longing very tollerable without any great heavinesse and pressure of Burden So that a man shall be able to beare it and content to ly under it in an humble submission to divine Providence his will as long as it shall please God to reserve him in that condition and prolong the desires of his soule This being premised in General concerning the efficacy a more peculiar disquisition of the nature of the remedy follows now which we find consists of two ingredients 1. That God was the strength of his heart 2. That God was his portion for ever That which is last named maybe begun with The first part of the Remidy That God is the Portion of the soul we find Good men oft calling God their Portion Psal 16.5 119.57 David oft quiets his restlesse mind with this thought when his spirit was overwhelmed and all refuge fail'd him Psal 142.5 and here being almost ready to sinke into this Temptation he no sooner takes hold upon God as his portion but he lookes over all troubles as below him with so sure a defence he rides over these troublesome waves in Triumph The Observation that hence ocurr's may be this Doctr. That the Consideration of having God for a Portion may be a full hearts-ease in any discontent This may be easily made good if we reflect that his being our Portion may import The nature of a portion 1. an estate designed 1. That He is designed and