and say with saint Augustine Domine Deus meus da cordi meo te desiderare desiderando quaerere quaerendo invenire inveniendo amare and with our Psalmist here whom have I in heauen but thee And there is none upon Earth I desire besides thee The third part of the Profession the Kind of desire elective I come now to the third part of the Prophets profession which is the species of the Act or the kind of this desire and if you marke it you shall find it an Elective desire of God whereby the soul chuseth God with passing by of all other things if a mā have but one way to goe he cannot be said to chuse it but when of two or three he takes one this is properly election Here two points are to be touch't upon 1. the things passed by 2. the modus eligendi or manner of choice For the 1. Three common receptacles there are of entities and beings Heaven Earth and Hell as for Purgatory and Limbus I remit them to their superstitious Coyners and too credulous beleevers Of Hell the Prophet speakes not here that being indeed the receptacle of woe a place of terrour not desire Heaven and Earth contain something besides or distinct from God himself The whole creation is comprehended under this notion Gen. 2. Of which the Lord God pronounced that all was good yea exceeding good The Prophet then contemplates the great volume of the World viewes the Heaven above the Earth beneath and all the Hosts of them and refuses passeth by them all and makes God the onely object of his desire whom have I in Heaven but thee c. This is first point The second point is how this chusing of God with the passing by of all other things is to be understood and wherein doth the excellency of this Act consist In what manner doth the soul of a saint chuse God with refusal of all the World This is to be understood of such an election as prefers appretiative as the Schoolemen speak God before other things and desires him comparativè more then all other things or such a choice as takes God alone with exclusion of all other According to the first notion we may conceive of the Prophets disposition thus The choice of God above and before all other thing Appretiative He denies not but that in the Creatures there is and may be some good that is discernable but of all objects presented God is most ravishing and delightful to them and if all the Creatures in Heaven and Earth should conspire together to court his affection he perfers God before them all which actually are or possible to be enjoyed by him Though he rejects not the knowledge of nature the contemplation of the Heavens and it 's illustrious furniture the glorious productions of omnipotence or any other science that might adorne his nature yet he passionately prizes the knowledge of the onely true God above all Though he refuses not the benefits the Creatures reach him yet he uses the World without confiding in it Gods goodnesse being the chief object of his will and choice though he disdaines not the the ordinances of men yet he counts it better to obey God proposing his Commandments for the rule of his life Lastly though nature teach him to love his relations and generosity his Eenemies yet piety and conscience have taught him to place his best and noblest affections on God alone And this indeed is that which the true Servants of God have ever really professed and zealously declared Abraham made Nature stoop to it's maker and had rather sacrifice his onely Son then seeme backward in love to God Moses was tender enough of the peoples good but more of Gods glory It was often the saying of David that he prized Gods Commands before the greedy glittering temptations of gold and precious stones you cannot read the example of an Holy man but you will also read this in his life and actions but most conspicuously and eminently did this desire shine in our B. Saviour above all men whose respects for his supposed parents though great enough gave place to the higher concernments of his heavenly Father whose buisnesse took up all his time and care and the execution of whose commands was his delight which he abundantly testified when the bitterest death could not fright his performance nor terrifie his obedience Nor yet must he think this a matter arbitrary We have a command of exalting the Lord above all Exalt the Lord and worship all his footsteps Psal 99. vers 5. And memorable also are the words of our Saviour Math. 10. vers 37. He that loveth Father or Mother more then me is not worthy of me And there is reason for it because there is nothing in the Creature desirable which is not in God in an infinitely-full eminent manner and measure unto all perfection nay there is no Creature though never so lovely that can fill the desires of the soul but God is and hath all that can possibly satisfy unto all fulnesse of content and if all the Creatures receive that which is good or desirable in them from him who is the Father of lights then is all that goodnesse and beauty of the Creature more eminently excellently and perfectly in God the Fountain Which doth well deserve our serious thoughts for although I will not say that all disrespect of men unto God is founded in a plain direct immediate undervaluing of God for it must be an heart prophane indeed that sayes it cares not at all for God yet I may truly say it comes from an overvaluing of the Creature which by consequence brings men to a disesteem undervaluing of God Did we but weigh the creature in a true ballance and look upon it as it is we would neither hope from it more then it can effect nor attribute to it more then it doth deserve we should not prefer it so much before God as we too unhappily do how many are there of whom it may be said that they honour their Sons more then God That with the Pharisees love the praise of men more then the praise of God that serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time more then God and complying with their vainer ends adore their interest not their maker unreasonable unrighteous men that dare deal so unworthily with their Creator as to make him their after-desires and put him in a ranke below the creatures let these men remember the judgement that lighted on Eli's Person and family let them consider the end of the Scribes and Pharisees and the terrour of that sentence he that dispiseth me shall be dispised 1 Sam. 2. vers 30. When besides that punishment which their contempt shall receive from God himself the very Creatures they so much trusted loved and delighted in shall prove their ruine become to them as the Cananites to Israel thornes in their sides and pricks in
their eyes whilst the true confidents of God whose hopes are seated in him onely shall find if not a perpetuity of happinesse in their enjoyments here yet an enjoyment hereafter more durable and glorious then to be disturbed SECTIO II. I May seem by what hath been deliver'd concerning the Prophets choice of God by way of preheminence and above all things in Heaven and Earth to have given you the full scope of the words and of the Prophets mind expressed thereby I shall aot conceale from you what I have further thought hereon that it is more consonant to the Text The choice of God alone with exclusion of all other things and to the original words in Hebrew to expound this desire of God alone by such a choice as excludes absolutely other things For to this sense run the words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing upon Earth that I desire by or with thee And first herein I must not hide from you that the phrase of some of these words is very like to them of the first Commandment for the words of the first Commandment translated Thou shalt not have are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non erit tibi and here in this Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis mihi erit And take away the Rhetorick the sense will be nullus alius erit mihi in coelo None in Heaven shall be to me a God And indeed there was as much or more occasion given for this profession at the time when this Psalme was written as when the Commandment was given That which the Apostle tells us Rom. 1.23 That some changed the glory of God into unworthy similitudes was then too true Idolatry was then in fashion and plurality of Gods their Religion in detestation of which the Prophet might well be thought to professe I have no God in Heaven but thee none that I will worship after the custome of Idolaters Nor was this the first profession made in this kind Jacob vowed it then shall the Lord be my God Gen. 28. vers 21. Josuah made it his profession Jos 24. vers 15. And the Psalmes are full of Davids resolutions in this kind all along and as it was enjoyned by God so was it likewise confirmed by Christ him onely shalt thou serve Math. 4. vers 10. And the reason is as pressing for there being but one God none but he ought to be acknowledg'd or adored and therefore I shall not need to give you any other censure or character of Idolaters then what the Apostle doth calling them Rom. 1.22 fools And the Psalmist here in another place they that make them are like unto them Psal 115.8 But because there is mention made in this verse of Persons and things upon earth as well as in heaven and of desire as well as of having I will not restrain this profession of the Prophet to the sense of the first Commandment but conceive it may be thus enlarged I refuse and absolutely passe by all other things and persons in Heaven and Earth and chuse thee O God for the onely object of my desire A profession not without president saint Paul all in raptures professed he desired to know nothing but Christ Crucified 1 Cor. 2.2 Making the World his scorne Abraham expres't the same when he would sacrifice his Son Moses forsooke Egypt and it's pleasures that he might more nobly suffer with Gods people Whether and how other things may be desired when they come not in competition with our duty to God How many Martyrs hath this made whose deaths have testified their resolutions of sacrificing even a thousand lives to the love of their Maker And if it be objected that in such cases where the things of the World comply not with the duty We owe to God this absolute refusal of all things may and ought to take place and the choice made of God alone But how may We determine it in cases wherein there is no such tryall and wherein both may be retained and consist together I Answer 1. When other things were actually Answer 1 known and might be known besides Christ yet the Apostle resolved to know nothing else 1 Cor. 2. vers 2. There is a difference between the faculties of the soul and the desire of them between knowledge and a desire thereof between love and desire of loving between use and desire of the things used the faculties make men capable of the objects but desire is a lively eminent high ardent Spirit that carries the faculties to the object Through desire a man having separated himself seeketh and intermedleth with all wisdome Prov. 18. vers 1. And even in things which may moderately be used desire is forbidden We may eate but without the desire of an Epicure We may desire riches but not like those whom the Apostle reprooves Jam. 5. That treasured up Impiety and grow rich that they might be more ungodly Every Creature was made for our use and enjoyment but none must be the object of our hopes or maine desire but God alone And therefore Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the desire of the Nations Hag. 2. vers 7. David sutably in another place all my desire is before thee Psal 39. 2ly It cannot be denyed but that others things Answer 2 are and lawfully may be in a sort desired and loved with variety but then observe That the love or desire of man is set upon many objects in a double manner 1. In dependently and severally Love is independent or dependent for the severall particular reasons which are in the object Thus David loved his Relations and his friend Jonathan with variety yet independently not one for the other but each of them for several reasons more or lesse 2. Dependently when a man doth love or desire one thing first and other things in relation thereunto and because of it Thus the same David loved Mephibosheth for Jonathans sake and Abiathar for his Fathers Now a true Servant of God doth not desire and love God and other things with a love of independency that is God for himself and other enjoyments for themselves But first the love of God is shed abroad in his heart and from thence diffused to others like rivulets that pleasingly wander from their spring affects other things in dependency to the love he bears to God and for his sake as the things loved or desired have relation unto him namely as they are gifts of God dispensed in providence for our comfort or as they are serviceable to his glory or as he hath put a relation upon them unto us and founded the same in our necessities as food or in our nature as are our relations or in his owne ordinances as marriage and Magistracy or in the blessings by him dispensed by their means or lastly in his own will or command or in any or all these put together And that the Saints of God do love all things in God and nothing
Israel even to such as are of a clean heart 2. But as for me my feet were almost gon my feet had well nigh slipt 3. For I was envious at the foolish when I saw the prosperity of the wicked 4. For there are no bands in their death but their strength is firme 5. They are not in trouble as other men neither are they plagued like other men 6. Therefore pride compasseth them about as a chain violence covereth them as a garment 7. Their eyes stand out with fatnesse they have more then heart could wish 8. They are corrupt and speak wickedly concerning oppression they speak loftily 9. They set their mouth against the heavens and their tongue walketh through the earth 10. Therefore his people return hither and waters of a full cup are wrung out to them 11. And they say how doth God know and is there knowledge in the most high 12. Behold these are the ungodly who prosper in the world they increase in riches 13. Verily I have cleansed my heart in vaine and washed my hands in innocency 14. For all the day long have I been plagued and chastened every morning 15. If I say I will speake thus behold I should offend against the generation of thy children 16. When I thought to know this it was too painfull for me 17. Vntill I went into the sanctuary of God then understood I their end 18. Surely thou didst set them in slippery places thou castedst them down into destruction 19. How are they brought into desolation as in a moment they are utterly consumed with terrors 20. As a dreame when one awaketh so O Lord when thou awakest thou shalt despise their image 21. Thus my heart was grieved and I was pricked in my reines 22. So foolish was I and ignorant I was as a beast before thee 23. Neverthelesse I am continually with thee thou hast holden me by my right hand 24. Thou shalt guide me with thy counsell and afterward receive me to glory 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever 27. For lo they that are far from thee shall perish thou hast destroyed all those that go a whoring from thee 28. But it is good for me to draw neer to God I have put my trust in the Lord God that I may declare all thy works The Contents of the Chapters CHAP I. THe Preface of the whole Psalme handled Gods Vers 1 Goodnesse to Israel SECT I. Gods Goodnesse Absolute or Relative His relative goodness may be certainly known to man 1. By Scripture 2. By demonstration 3. By sense 4. By experience Application Gods goodnesse to Israel 1. As a Nation and so to every Nation 1. In giving necessaries to their Being To their well-being He destroys no Nation but for ingratitude 2. Gods Goodnesse to Israel as a Visible Church and so to every visible Church 1. In entring a Covenant with them His commands carry Honour and Priviledge The Difference betwixt the Law of Nature and Gods Lawes to his Church 2. In giving his Church a Conditionate Right to the Promises and meanes sufficient for performance of the Condition SECT II. 3. Gods goodnesse to Israel as a Type of the Invisible Church 1. In giving actuall right to the Promises 2. Peace of Conscience 3. Regard in affliction 4. Speciall acccesse by Prayer 5. Peculiar Commands Perseverance of the Catholique invisible Church an absolute guift Practicall uses hence of the first 1. God intends not primarily the ruine of a Nation 2. The punishments of Nations Just for ingratitude Vses of the second 1. Gods Goodnesse not limited to things meerly temporall 2. Temporall blessings make not fully happy hence a necessity of a new Covenant 3. Sins of Professors more heinous Vses of the third 1. Not to content our selves with offers of favours but to interest our selves therein by sincerity and purenesse of heart 2. to continue in Gods goodnesse perseverance exhorted unto 3. From Gods goodnesse here we may gather the greatnesse of his goodnesse to the Church Triumphant CHAP. II. THE first occasion from without of the Prophets Temptation wicked mens Prosperity The danger of the Prophets fall generally described and the height of these wicked mens prosperity set out in six degrees 1. In health 2. In exemption from labour 3. In exemption from calamities 4. From Trouble 5. In being courted by others 6. In having more then heart can wish SECT I. Judgement and reason supporters of the soule Vers 2. Men led by passion step awry The way to cure our passions Good men subject to errours and Passions Means to prevent both Wicked men are lawlesse foolish and proud Vers 3. Health a great part and blessing of Prosperity yet common to wicked men Vses there-from Labour most common to men of a lower and meane condition Vers 4 5. Exemption from labour dangerous not to be boasted in Evill men usually not subject to calamitie How and by what meanes How to still our thoughts That wicked men are not always visibly aflicted SECT II. Vers 12. Wealth without trouble a great part of prosperity This not much to be boasted in Vers 10. Compliance Presents and gifts usually attend great mens Prosperity Meant by waters of a full cup wrung out unto them Whether and in what cases Gods people may carry presents to wicked great men What it is to be a time-server A dangerous peece of prosperity to be courted by others Vers 7. Wicked men have more then Heart could wish Why Providence blesseth them so much The good uses to be made thereof 1. They have more then they did ever expect themselves 2. They have more then in probability others could believe 3. More then good men can lawfully wish unto them Whether it may be lawfull to pray for the abatement and change of wicked mens prosperity 4. They have more then reason can desire CHAP. III. THe second occasion from without of the Prophets Temptation Wicked mens ill Manners Vers 8. 1. Pride the Nature and Inconveniences thereof 2. Violence and oppression How prosperity works it with four reason thereof Oppression a sin hatefull to God 3. And ill tongue The disorders thereof How and in what respects wicked mens tongues are said to walke through the Earth Vers 9. and to be fixt against the Heavens In several particulars 4. Atheisme Vers 11. their deniall of knowledge in the most high The irrationality and original thereof The occasion of the Prophets Temptation from home 1. His owne afflictions Vers 14. Good men are ordinarily afflicted in five capacities 2. His owne piety to God Vers 13. and righteousnesse to man by cleansing his heart and washing his hands in innocence The comforts of Both. In four particulars Helps and motives to innocence in 3. particulars CHAP. IV. Vers 3.
in a deluge 1 Pet. 3.20 whose overflowing waves never covered the drowned earth untill mans wickednesse in its prodigious height threatned the very heavens Gen. 6. Sodome was not overthrown untill it grew so black as that fiere was forc't to come and cleanse them from Heaven whether their cry reached Gen. 19. The Amonites were not cast out till their sins were full Never was there any Nation that Repented who were not by an heavenly Goodnesse received to favour as the Prophet is assured Jerem. 18.7 8 9 10 c. Though a peremptory sentence be gon out against Ninevie yet the execution is stopt upon their repentance with acceptance to mercy that it solely proceeded from a compassionate tendernesse in God Passionate Jonah though transported very farre with petishnesse did fully own and acknowledge Jon. 4. vers 2. For I know that thou art a gracious God and Mercifull slow to Anger and of great Kindnesse and repentest thee of the evill and that great satisfaction which God himselfe condescended to give to the Angry Prophet v. 11. whose goodnesse lookt with a passionate regard to the Infants of the uncircumcised Assyrians not excluding the meanest Cattell from his consideration and care From all which it may be safely concluded That Gods active Relative goodnesse plentifully streames it selfe unto every climate every nation in some degree liberally participating thereof As Israell was a nation and as such had a tast of Gods goodnesse so Secondly God is good to Israel as a Church visible It was a visible Church under the Law and the Type of a visible one under the Gospell from whence this conclusion may be easily made good That every Visible Church and society of Christians doe very eminently tast of the high and compassionate goodnesse of God This may be sufficiently evident if we consider 1. That those Tender acts of Goodnesse formerly mentioned which all and every Nation did communicate in both their Being and well-being doe all belong to Israel the Visible Church 2. Besides all this In entring a Covenant with them the Visible Church tasts of Gods eminent goodnesse in a blessed Covenant of Peace That which God made with obedient Abraham and his chosen posteritie is every where recorded as a speciall favour Moses challenges any Nation to shew the like expressions of love Deut. 4.7 8. What Nation is there so great who hath statutes and Judgements so righteous Good David and the rest of the Prophets mentions it as the Grand pledge of Gods love to his Thus Christs Visible Church are within this happy sept and all of that society this Covenant beares a respect unto Heb. 8. hence the Apostle makes an eminent difference betwixt the Ephesians in their ruder state of Gentilisme and within the Church as being before that mercifull reception Aliens from Israel and strangers from the Promise of the Covenant Eph. 2.12 His Goodnesse in his Commands His Godnesse will appeare to us in an high transcendent lustre as it mercifully shines upon his Church if we take a view of these particulars 1. The very commands and Precepts which God honours his Church withall in the Covenant do eminently bespeake his Goodnesse Though there be too many who look upon Gods commands with a sullen eye Gods Commands cary honour and a priviledge to us as restraints only of their will who own them as a tiresome yoake and a Burden which lies upon their shoulders yet these are too dull and Melancholly reflexions for as Christ assures us the contrary that they are both easie and light and as the Apostle assures the 1 Joh. 5.3 no way Grievous Though it be most certain That whatever command flies from God carries with it an Obligation and he to whomsoever it comes is in duty bound to obedience whatsoever it be Yet we may remember that sometimes Gods Commands and the Intimation of his will to us carries with it that honour and Priviledge which is peculiar Thus in our civill Relations though our duty oblige us to obedience to our Princes Commands yet we oft look upon it as an high piece of honour to be thus or thus imployed This evidently is the difference between the peremptory commands of the Law of Nature given to all and those which are dispenced to the Church The difference betwixt the law of Nature and those of the Church Those come with the absolute intimation of a necessary obligation of a supreame and austere Authority these with more intimation of undoubted priviledge and honour to be so commanded Hereto 1. In the mann r of delivery We may observe the Manner of Delivery The Law of Nature was breathed out to Israel with thunder and lightnings attended with a foggy darknesse and the trumpets sound striking all those neere into terrour and a trembling amazement penned in a peremptory imperious stile Thou shalt and Thou shalt not c. Whereas God speakes to his Church in a more easie familiar dresse a serious exhortation a Passionate intreaty 2. Cor. 5.20 We beseech We pray An heavenly advice an affectionate councell Rev. 3.18 Prov. 1. a loving invitation Come unto mee Math. 11.28 is that pleasing dialect in which it is pronounced it delights not it selfe in those harsher accents but though it may command yet it condescends to a milder delivery When a King utters that in a desire which he may in a command It is deservedly lookt upon as an honour and if the Ruler of Kings condescend to signifie his will in the same precarious manner to us it may justly challenge from us the highest thoughts of veneration and to imbrace obedience as a priviledge and an advancement 2. In the substance of the commands If we reflect upon the substance of these Commands we may find that they carry honour enough in their obedience Loyaltie oft esteemes that some imployments though perhaps dangerous services do deserve thanks for being made use of in them And some commands God vouchsafes not to accept some mens observances of some will meet with a What hast thou to do to declare my statut's or to take my Covenant within thy lips Psal 50.16 As the dispensing of Laws to Israel is owned as an high transcendent Priviledge Psal 17.19.20 So the gracious revealment of Christs mysterious Gospel in a greater luster outshines all before it conveighing a beauty to the very feet of those that are Bearer of so happy news Rom. 10.15 Those hearty intreaties those Kind invitations those preceps that look at nothing more then our advantage are all but so many breathing testimonies both of Gods love our honour nay even our sharpest suffering in so good a cause but a glorious peece of triumph and Priveledge To you it is given on Christs behalf not onely to beleeve on him but even to suffer for his sake Philip. 1.29 Though to beleeve and suffer are commands which carry an obligation Yet to you it is given intimat's an high peculiar Prerogative
soaring high or hunting after greater matters especially in such times when there is so eminent an inconstancy in greatnesse so remarkeable changes every day produc't when that which seems surely built is easily throwne done and that which is planted is torne up by the roots Thus the wicked men here described have more then heart could wish more then ever they could expect themselves more then in all probability other men might conceive would have befalne them more then good men would or lawfully might wish unto them more then wise reasonable moderate ingenuous Godly Men could look for wish or desire CAP. I. VErs 6. Therefore pride compasseth them about as a chaine violence covereth them as a garment V. 8. They are corrupt they speak wickedly concerning oppression they speak loftily V. 9. They set their mouthes against the heavens and their tongue walketh through the earth V. 11. And they say how doth God know and is there knowledge in the most high CONTENTS These second occasion from without of the Prophets temptation is wicked mens ill manners here described 1. Pride the nature and inconveniences thereof 2. Violence Why wicked men are commonly violent in their greatnesse Hatefull to God 3. An ill tongue The disorders of an unruly and ungratious tongue How wicked mens tongues walke through the earth and are fixt against heaven 4. Their Atheisme and deniall of knowledge in God The irrationality and original of this sin The occasion of the Prophets temptation from home 1. His owne afflictions Good men are ordinarily afflicted As men as members of a Commonwealth As Holy And as chastis'd by God 2. His owne piety towards God and righteousnesse towards man express't by cleansing of his heart and washing of his hands in innocency The comforts of both SECTIO I. THE several degrees of the wicked mens prosperity here described thus dispatcht The Corrupt Manners of these men claime our next thoughts for even this partly concurd in the occasion of the Prophets temptation and was an ingredient in it The general Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are corrupt V. 8. Tabuerunt signifies such a corruption and wasting of the body as ariseth from rottennesse putrefaction and infection of blood or other humours as impostum's in the stomack lungs or liver and transferr'd to the mind manners do's signify corruption of affection and actions The Prefixt Illative therefore which infers their manners They are in prosperity therefore pride compasseth them about They are not in trouble like other men therefore they are corrupt gives us this Observation Observ Prosperity lighting upon and hapning unto evil disposed wicked Men makes them more impious and corrupt then otherwise they would be As in mans body if the humours be corrupt in any part the nourishment that is good and otherwise wholsome proves an occasion of increasing the disease nay the corruption of the best things being worst the better the nourishment the more foulely it putrifies in a corrupt stomack so in an impious wickedly disposed soule prosperity oft proves fatal making it worse then it was before Vnto the defiled nothing is pure Tit. 1.15 The newest Wine put into unsavoury bottles growes musty and corrupt and an unclean heart infects what ever is infus'd From hence we may learne 1. To vindicate the effects of Providence from the common imputations of men who oft lay the fault of their miscarriages upon the occasions and the blessings they injoy Adam he blames the wise God had given him Gen. 3.31 The Women thou gavest me and she put the fault upon the Serpent whereas in deed if they set the sadle upon the right horse their itching corrupt nature their perverse will is that from whence it came It may be also observed that the word in the Original is not passive but active They have corrupted themselves willingly and of their owne accord Prosperity in it self is an high blessing of God and may be well used Abraham may grow mighty Moses great David powerfull and Solomon Rich Yet all use their treasures to Gods glory whatever taint it receives that proceeds from that infective wickednesse wherewith the receiving vessel is corrupted 2. We may hence see the reason why wise sober discreet men do not earnestly covet nor greedily hunt after prosperity not out of any Cynical humour any harsh censure of honour and riches in themselves but out of a cautiously-jealous suspition of their owne infirmities and of too great a pronenesse to abuse them The wise man cryes give me neither poverty nor riches feed me with food convenient for me lest I be full and deny thee and say who is the Lord These wicked mens first sin or least I be poore and steal and take the name of my God in vaine Prov. 30.8.9 Pride The first peece of corruption that we may descend unto particulars is Pride Therefore pride compasseth them about as a chaine The Nature of Pride We need not goe very far for a definition of Pride It is for the most part set out unto us in an high and lofty look Prov. 9.17 Prov. 21.4 Isa 2.11 Isa 10.12 The Psalmist Psalm 131.1 in the negative description of his humility tels us that his heart is not haughty nor his eyes lofty It may suffice for the present that pride may be termed an Height and elevation of the minde testified by the looks The nature and signes of Pride may be pointed at according to the severall objects of the looks 1. The Proud mans first object is himselfe and then how dearly doth he Hug how much greatness excellency and perfection does he attribute to his beloved selfe Whilst Abrahams humble spirit cries I am but dust and ashes and aflicted Job acknowledges himselfe Vile whilst modest impartiall souls take things really as they are lofty Vaine proud spirited Men doe alwaies look double upon themselves doe alwaies magnifye whatever they finde nay doe oft swell unto so conceited an height as scorning to be contented with what the earth can afford do arrogate a divinity to themselves To be the Son of Jupiter did scarce satisfye that ambitious Graecian no lesse title will serve the Persian Monarch then to be brother to the Sun and to be adored as a God will scarce content Caius that vaine glorious Roman 2. If the proud man looks upon others then it is with a contemning scornfull eye He lookes upon all as below either his person or merits he meets every one with a Tum ego illum contempsi prae me The Pharise brags I am not as other men or as this Publican Luk. 18. vers 11. 3. If a proud man looks upon God his blessed Ordinances his Word his Laws his Scripture his Sacraments He accounts these all below his care and claimes an exemption from them He places himselfe above these constitutions The Naturall man neither is or can be subject to Gods Law Rom. 8.7 The wicked in the pride of his countenance will not seeke after
hot pursuit of Gaine where and how it may be attained May we not well conceive that he hath an impure infected spirit whose words are commonly lascivious and corrupt That he is habitually unjust who speakes wickedly concerning oppression and that his spirit is proud and high whose words are lofty there cannot be a more excusable Judgement pass't upon the tree then by the fruit The way to rectify all is to make the Tree good and then the fruit will be so to if the fountaine be cleer the streames will be so to and purify the Heart and the expressions will be savoured with grace a good treasure will necessarily afford us good things But to returne to the men whose manners are here described the Prophet further instanceth in the disorder of their Tongues They set their mouth against the Heaven and their tongues walke through the earth v. 9. We will begin with the latter Their tongue walketh The word is metaphoricall and intimates 1. That as walking is a slow deliberate pace so these men take time and councell what and whom to speake of how to frame their words according to their own humour and phansy hence one saith upon this place Their tongue walketh ut explorator ad audienda enaranda mendacia as an Inquirer after what they may speake of 2. As Walking is a pace of freedome without feare or disturbance so these men without thought of impunity and without any feare of controule take a liberty of speaking what they please and scorning a curbe cry Our tongues are our owne who are Lords over us Psalm 12. 3. Whereas it is said Their tongue walketh through the Earth this shews the Boundlesse and unlimited disorder of the tongue The earth carries a numerous off-spring of Men who are of severall habits states and Conditions which give occasion of varietie of discourses and different kinds of language These men spare none their tongue walketh through the Earth and leaves nothing unspoken of If men be poore they talke of oppressing and mastering of them If they oppose they discourse of violence and suppressing If they be of a different Nation they have some Nationall jeere to put upon them If they be in Adversity they scorne and deride them if they be present they revile them if absent they loade them with slanders If in this perambulation they meet with truth they darken it with lyes and home-made inventions if with innocence they brand it with false accusations and bitter aspersions If with a strict Goverment and good Lawes then they cry Let us break their bonds in sunder and cast away their cords from us If with Religion they terme it Heresie or superstition If with patience they terme it obstinacy and perversenesse if with the Church they think of nothing lesse then of devouring it and cry let us take the houses of God in possession if with the thoughts of a resurrection and of future hopes let us eate and drink cry they for to morrow we shall die Thus no corner is left unsearcht by the by their abusive tongue which walks through the earth Nor which is strange do they rest here for they set their mouths against the Heavens Coelum ipsum petunt stultitia In Heaven there is a God that hath set up his throne A God that hath declared himselfe the Ruler of Kings the Creator of the World the Wise Powerfull and just disposer of all things and the impartiall revenger of all disobedience Him they aime at and speake against and that especially They may walke over the earth but they will set their mouth against the Heavens Here they stay stand fixt and resolute and take that place as a speciall white they would hit What they say against it shall be shortly considered In the meane time it may safely be hence concluded Jam. 3.6 8. c. That the Apostle Saint James his description of those effects which proceed from the unbridled tongue doe seldome part from it The tongue is a world of iniquity defiles the whole body sets on fire the course of nature and is set on fire of hell There is no man can tame this unruly evill full of deadly poison which generally diffuseth it selfe in a boundlesse extravagant unlimited infection into all parts and by its restlesse activity meets with all The Basalisks eye though infectious sees not every thing and there is a distance which it passeth not That foot which is most swift to blood cannot be every where nor tread upon the clouds the most active hand of violent Oppressors hath but its reach it may strike crush and wound those that are within its clutches but no farther whereas neither heaven nor earth can escape this unruly little member for it stately walkes through the one and it is fixedly set against the other In the Saints of God two things may be remarkable in this paticular 1. That they alwaies apprehend a great danger in this evil and were fearfull of it and earnestly praid against it These sharpe swords and invenom'd arrows good David oft prays against Psal 64.2 3.140.2 3. c. and a deliverance from this back-biting enemy they esteem an high mercy David looks upon it as no meane goodnesse in God to keep him secretly in a pavilion from the strife of tongues Psalm 31.20 and Job counts him blessed that shall be hid from the scourge of the tongue Job 5.21 2. That Good men for themselves were very carefull to restraine their tongues This Good David kept a vigilant watch upon and desires God to do so too Psalm 39.1 Psalm 141. vers 3. If therefore we are not better then they we are not to slight the danger nor lesse obliged then they to the same care yet if we cast our eye about us a little we may finde a most extravagant licence in these dayes where the sword keeps down all lawes and gives liberty to the broaching of any thing but what is true where the uncontrouled tongue runs about in a licence as audible as that of the sword and the hand that wields it is visible Upon one hand we may find a religion made up of legions on the other nothing but enthusiasticall phansies which are asserted as Infallible those excellent things for the enjoyment of which we have been thought happy are now blasted with the breath of Poysonous lips and imbittered with Gall flowing from extravagant pens The Breath of our Nostrils lies under black obloquies That Church Government which so many ages acknowleged Apostolicall is now termed Babilonish and Antichristian That Liturgy which some good men defended with their blood is now termed superstitious and the order of ministers it selfe defamed and prostituted by those who owne no such degree and who look upon Christs Ministers as the off-scouring of the world the utter ruine of whom is accounted the highest sevice to God But we may consider that the Men whose walking tongues are here mentioned by the Prophet are wicked ungodly
fall by this dream we may take the dimensions of their fall how low it shall be because God in providence doth oft proportion the punishment to the height of abused prosperity If Capernaum be exalted up to heaven she shall be brought down to Hell Thus prosperity though it be a dreame yet it is a very significant one Math. 6. I wish we may take such notice of it as that glory may accrew to God in his mercy to us To returne to the words and because not any thing material may be willingly omitted 4. Their Proving sperity is from permission express't by Gods sleeping if we follow the exposition of this text the words import somewhat more terrible then all this as 1. That whilst the wicked are climing their succesfull heights and glutting themselves with their pleasing Injoyments God seems to be as it were asleep which expression should not be ventured on but that there is a warrant for it from Scripture Thus Ps 78.65 Then the Lord awaked as one out of sleep Ps 44.23 awake why sleepest thou o Lord Psal 7.6 1 Pss 35.23 Zach. 13.7 awake o sword c. This Phrase is attributed to God when he permitts matters to come to an head without Impeding the successe or calling the Actors to a sudden account and it is most commonly attributed in case of sin or of Godly mens afflictions or wicked mens strange successe as the fore-quoted places do evidence It Imports then That the Almighty doth not countenance the wicked nor assist their extravagant actions with his blessing either in their advancing of themselves or their depressing of the Godly And though some may seem to doubt of it it is very Imaginable that men of parts of active hands and contrivances would attaine to successe in their Indeavours and advance themselves if nothing from above did intervene That Power would master weaknesse strength overcome right multitudes of ungodly swallow up a few just men if God did but as it were sleep and permit them But is it not a poor comfort for them in the mean time that they have no better Incouragement no greater countenance from God in the mannagement of their most earnest affaires then the Devil had in his carrying of our Saviour Christ to the Pinnacle of the Temple A bare Permission This seriously thought on may be sufficient check to stifle and quash their largest contrivements But 2ly God will not be alwaies as one that sleepeth He will awake then their Image forme feature and seeming Majesty 5. When God awakes They are brought to contempt shall be despised and they made to appeare contemptible and Low unworthy of the earth that beares them Contemptibiles eos reddes saith Rab. David on this place He will cause Judgement to be heard from Heaven and then the earth shall feare and none of the men of might shall finde their hands The wrath of man shall praise him and the remainder of wrath will he restraine Psal 76.10 When he ariseth to shake terribly the earth Men shall runne into holes of the rock for feare Isa 2.19.21 As it is in Gods Power to make the proudest low and contemptible so he usually executes it upon the wicked He poureth contempt upon Princes and weakneth the strength of the mighty Iob. 12.21 The loftiness of man shall be bowed down and the haughtinesse of men shall be made low Isa 2.17 Dan. 12.2 Thus we may perceive what wicked mens prosperity is in it selfe and as it tends and hastens to an end so in the interim it is but slippery discomfortable and deceiving it is but an idle dreame liable to disgrace and contempt But now let us heare the Catastrophe The Catastrophe of of all wicked mens Prosperity Vtter destruction sudden and final the Period and full end of the Tragedy The Prophet expresseth it in three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are destroyed 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are consumed 1. Desolation reflects upon their estates fortunes and possessions and the ruine of their whole prosperous fabrick Thus when Citties with all their Ornaments are demolisht that 's a desolation which usually befalls wicked greatnesse Psal 37. Isa 37.20 2. Destruction respects their Persons An untouch't life and a freedome in Person may be some abatement of calamity The losse of estate may be borne withall if the Person escape but wicked men shall feel the Punishment of their sins not in their injoyments onely but even in their Persons When the Angell poures out his viols upon the seate of the Beast they shall gnaw their very tongues for paine Revel 16.10 The rich man Luk. 16. complained I am tormented in this flame Vpon the wicked he shall raine snares fire and brimston and an horrible tempest this shall be the portion of their cup Psalm 11.6 〈…〉 3. Consumption respects all as being a word signifying perfect Consumption The estate shall not secure the Person nor the Person the estate the body shall not prevent the Punishment of the soul nor shall the soule be able to exempt the body time shall perfect the Ruine and what is wanting before death shall be accomplish't after Their ill-gotten goods will rot even with their Posterity and Those for whose sakes they forfeited their soules will curse them for their labour that Honour which they waded to through blood will make their children more Infamous and their memories will perish like dung from off the earth and to compleate a wicked mans destruction he must appeare before Gods Tribunal and be raised to the Resurrection of condemnation vengeance in flaming fire being taken of them for their disobedience 2 Thess 1.7 8 9. and therefore they may very well houle and weep for the miseries that shall come upon them and theirs And to make this Consumption the more dismall It shall be first sudden unto them as in a moment Foreseen or expected evils are with the more constancy and lesse amazement undergon expectation preparing the minde for a Reception of them whereas sudden assaults finde little or no resistance quickly throws into disorder and makes Impressions more desperate And thus for wicked men to be overwhelm'd in a surprizall and to be overtaken when they least think of it is very common for they defie any storme to force them from their seate they put far from them the evill day afford not the least thought upon a change hence they perish in a moment for when their glutted souls cry peace and safety then sudden destruction cometh upon them as travaile upon a woman with child and they shall not escape 1 Thess 5.3 2. This destruction as it shall be sudden and dismall so shall it be utter and finall without hope or possiblity of recovery no more sacrifice for sin no more time for Repentance when once they are falllen into the hands of God Their Perdition shall be everlasting without ease or end From all which
published for the advancement of Christ to be a King makes this use and application Psal 2.10.11 Be wise now therefore O ye Kings be instructed yee Judges of the Earth serve the Lord with fear and rejoyce with trembling And as for those impure and rebellions souls that let themselves together against the Lord and his anointed he the sitteth in Heaven will laugh them to scorne turne their wisdome into folly and their supercillious counsels into self destruction 2. Use Think it not strange that some things in matter of obedience should be required of thee which seeme hard and unpleasing as to deny thy self and thy vaine desires to mourne fast and pray humble they soul and become vile think it not 〈…〉 if thou meet with opposition discontent or losse a persecuting hand or a threating sword and yet though we beleeve generall Doctrines we often fail in particular applications the funerall of another presents us with death which we look on but with a general and carelesse eye our youth our health and strength promising some perhaps a longer respite So though we hear know that Christ is to be obeyed that afflictions are incident to the Church that repentance and patience is mans duty and these are generally beleived true yet when particular occasions are offered of personal obedience and patience how oft doe men exempt and except themselves withdraw their shoulders and if personal evils unavoidably presse with what indignity do they undergoe their sufferings and murmure against providence But to take of so unhandsome unwholesome an humour let me demaund art Thou better then thy Saviour the servāt then his Master remember God takes no other course with thee then with his own Son He would have him that was in the forme of God to be made in the forme of a servant and of no reputatation to learn obedience by his sufferings and suffer first ere he enter into glory a few such thoughts will settle thine and turne thy pride into submission Having given you some uses of the former point 2. Confirmations of performance of this promise given by Christ in 7. particulars I shall reassume my intended theame and shew how Christ himself hath proved and made faith of the promise and of his abiltty to perform it And that 1. By his Miracles which were so many so stupendious that they forc't Nicodemus a ruler of the Jewes into that passionate acknowledgment Ioh. 3.2 For no man can do those miracles that thou doest except God be with him and hence againe as it is Chap. 10. vers 38. Though ye beleive not me beleive the workes amongst which the most pertinent and remarkeable is that he raised up the dead to life giving us thereby an assured earnest of what he had so often promised 2. His life was such as renders him free from all manner of suspicion so holy so unblameable that his bitterest adversary could not charge him with any sin or fasten the smallest blot on his pure and righteous actions such and so great was the conscience and confidence of his owne integrity that he defies them Joh. 8.46 Which of you convinceth me of sin and to know impostours by he gives us this signe Math. 7.16 By their fruites yee shall know them Trie him then by this his owne rule and examine his life how faithful to God and zealous of his glory how affictionate to man free from all ambition and wrong and you will quickly conclude such an heart as this could harbour no deceit that nothing but truth could proceed or flow from those lips that condemne rash and idle words as the corrupt fruit of an evil Tree Math. 12.35 3. As impostors and deceivers discover themselves by the wickednesse of their lives so are they dicerneable for such by the malignancy of their Doctrine The Heathen Priests oracles for the cruelty of their sacrifices their teaching to worship many Gods their principles of injustice and inhumanity their abhominable mysteries are justly lookt-upon as impostors you may as soon marry Heaven and Hell light and darkenesse together as extract happinesse from principles so corrupt truth and righteousnesse are the way to it not the extravagancies of an ignorant impure zeal And this was most fully brought in and taught by Jesus Christ a pure spiritual worship of the only true God that made the World an utter extirpation of Idolatry a breaking downe of all walls of partition between God and man a more entire union between man and man with the meanes tending thereto innocence charity and righteousnesse the expression and display of all vertues humility patience fortitude constancy and moderation in all estates these are the precepts of Christ wherein finally whatsoever things are true whatsoever things are honest whatsoever things are just lovely pure of good report these and nothing contrary unto these are prescribed in his Gospel The Husbandman manures his ground but 't is the hopes of Harvest that quickens and encourageth his paines nor doth he sow his seed but with a pleasant expectation of a greater in-come So when you read that Jesus Christ implants grace the principles thereof breaking up the fallow ground of mans heart and sowing therein the precepts of piety towards God and righteousnesse towards man when you consider how he proportions the meanes to the end and by giving Man a holy Religion fits and prepares his soul for a blessed union with God and makes it capable of happinesse You need not you cannot doubt but he will bring the end and meanes together and perfect his grace with future glory 4. Whereas the high worke of conversion by the grace and Gospel of Christ is a conversion of men from the power of Satan unto God who whilst they were under that power were ruled by it and consequently guilty of sin and wrath and this guilt enough to debar a soul from happinesse forever making it lyable to eternal death Christ our Lord by offering himself a propitiation hath by so invaluable a sacrifice purchased our remission and pardon so as now there is no condemnation to them that are in Christ Jesus and we may be sure God's Justice being satisfied both sin and guilt being taken away there is an entrance into future glory administred unto us through him 5. Christ by his death hath confirmed the Covenant of which this promise is the maine part hence it is called the blood of the everlasting Covenant Heb. 13.20 And he is declared the Mediator of the New Testament which he confirmed with his blood Heb. 9.15 Now recollect and consider what greater evidence of reality and faithfulnesse can be given upon Earth then when a man shall be contented to make good the truth of his promise with his life and seale his word in Characters of blood death leaves no place for dissimulation And if it be objected that many have been obstinate to the end and defended their Heresies even to death as Servetus and others
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
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