but in dependence to that love and relation unto him is fully evident by this Testimony That when this relation of the object unto God ceaseth and when love cannot have footing in such dependence and relation then love desire and the expressions thereof do likewise cease as if it be not Gods gift or cannot be obtained without sin if it make not for his glory or he forbid it if it should be an occasion of withdrawing their affections from that love and duty they owe unto God Job hated not his wife yet when shee tempted him to so high and ungratefull a crime as to curse God he then testifies his disaffection and dislike by giving her the just character of a foolish Woman The many injuries David received from Saul might well have tempted his revenge to a full execution when he had him at an advantage but the very thought and memory of his relation to God in being his anointed locked up all his resentments and he no longer lookes upon him as his Enemie but as a person more sacred and inviolable Nor had the primitive Christians any great reason to love their cruell Idolatrous persecutors whose fury was not satisfied with whole sacrifices of their Bodies in stead of Rebelling they releeve their Emperours bury the dead and returne their Ethnick persecutors offices of love and all for the relation they had to God The powers that were were his ordinance and both they and their Enemies were enlisted together by Christ within the Commandment of that love which men are obliged by to bear and expresse to one another And this is farther observeable in that league which Josuah made with the Gibeonites which though it seemed to carry many flawes in it as being made without any necessity without any direction from God with a people with whom no league was to be made obtained by fraud onely and so prejudiciall in all its concessions that many of the people murmured against it and against the Princes of the congregation for it yet they soon not onely submitted but approved and vindicated it and that 1. because it was done by Josuah and advice of the Princes whom God had placed in Authority and to whom he had given commission for the management of peace and war 2ly It was a Peace confirmed by an oath before the Lord So that now God had relation thereto and was a witnesse thereof which quickly satisfied their resentment and disarmed their mutinous passions in humbler submissions By all which testimonies it is abundantly manifest that the Saints love God first and all other things in reference onely and subordination unto him Give me leave now to recollect a little what hath been spoken and present you in short with the three reasons why the Saints upon Earth may be truly said to chuse God alone with utter refusall of all other things 1. Because they make God the sole object of their desire properly and cheifly desiring to have him alone 2. Because that every thing that is loved is loved in subordination to this love of him 3. Which followes from hence because the love of the creature then ceaseth when it consists not with the love of God And by these three particulars may every man examine the sincerity of his heart and the truth of his love to God if thou lovest him so as that thou desirest nothing in Heaven or Earth besides him if thy affections to all other objects be with Reference and subordination of thy love to him if for his sake thou canst relinquish all that thou callest thine and nobly throw away whatsoever is most pleasing to thee for him But if after the mode of the World thou runnest with open armes after its enjoyments and for a perishing fruition ar't carelesse of thy God or if though thou lovest him yet if thy love of Him and other things like two rivers from diverse fountaines be but separated affections and thou canst not yet forsake thy carnall interests for Him Thou art not yet made perfect in Love nor canst beare a part with the Prophet here in this ravishing profession Whom have I in Heaven but Thee and there is none upon earth that I desire besides Thee I shall conclude this point with this one observation more The justice and reasonablenesse of this command That the Commandement in these three particulars is Consonant unto all justice and reason it is as Righteous as it is expresse and peremptory the command of making God alone the object of the desire of our hearts I formerly shewed you and that for the actuall exercise of our love other things are not excluded For we are also commanded to Love our Neighbour as our selves but when by the commandment All the heart All the Soule All the mind All the strength is required this effectually intimatës that God alone is the object of our desire And the reason hereof is likewise powerfull For 1. When other things without Him are desired they shall never be able to satisfy the soule but God can 2. Since desire is the height and perfection of Affection and God as hath been before said is the best of beings it is but just that the most perfect object should meet with the best of our hearts 3. This command of loving God with the whole Soule is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First and greatest Commandement the fountaine and foundation of all the rest all love from this What thing soever hath any truth or goodnesse which renders it desireable it hath it from God and therefore if the effect win our respect it must be with reference to the cause it will be but injustice and ingratitude to tast the streames and disparage the Fountain The benefits of subordination of our desires to God Lastly consider the great benefit and advantage of this dependance and subordination in our desires and affections 1. It will cause the love and affection that is due to other things to be right and constant such as it ought to be when men desire or affect the things of the world independantly for reasons meerly taken frō the creature their love proves partiall and languishing neither satisfactory nor lasting but if we take the method to love God first and ohter things with reference unto him we shall find comfort both in the reality and perpetuity of our affections 2. This method being observed we shall in the strength of divine love be able to performe noble things we shall as the Apostle tells us Rom. 5.3 even glory in our tribulations overcome our suffrings with a kind of delight and that which is so difficult to the heart of man to forgive or forget an injurie will be to us a pleasure 3. Without this Method in our love all our enjoiments will quite loose their lustre and become unserviceable and indeed when any thing looseth its relation and subordination unto God it then ceaseth to be any more desireable and becomes an object of neglect
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.
the light of truth 18. G. GOds goodnesse to Israel as a nation as a Church as a Type of the invisible Church 1. God primarly intends not the ruine of a nation 24 Whether and when how far good men may comply with and court wicked great men 55. Glory the Priviledge hope and expectation of Gods servants 211. Saints receive glory notwithstanding afflictions 236. Saints are meer passive receivers of glory 208. God the object of mans whole soul worthily 249. c. The choice of God above and before all thing appreciativè 255. The choice of God alone with exclusion of all other things 259. How good men draw neer to God the benefits thereof 296. H. HEalth a great blessing yet not to be boasted in 41. c. How hands may be defiled 105. Hope deferred is troublesome 270. I. JVdgment and reason the supporters of the soul 35. Innocence described by washing of the hands why 104. The true comforts of Innocence 107. c. Helps to keep it 110. Idolatry spirituall whoredome why so called 290 Whether Christians may be guilty of Idolatry p. 291. The end of Idolatry p. 292 K THE denyall of Gods knowledge downe right Atheisme p. 85. L. THE benefits of experimentall knowledge of Gods love p. 29. How God is in his Law in 4. particulars 287. The chiefe worke of the Lords day to praise God 309. N THE sins of the Nation are sins of ingratitude 24. P MEN led by passion step awry p. 35. The best men may be led by passion and misapprehension into mistakes 38. Pride the nature of it and the inconveniences of it 68. c. True piety consists in cleansing of the heart and why 99. The nature of a portion how God is a Portion to the soule 275 276. c. Places of publick worship not to be despised 160. Wicked mens prosperity hath an end 163 Their places are slippery 164. Their prosperity full of terrour and a significant dreame 166. c. The end of their prosperity ruine and destruction 171. How God perswades by experiences of his mercies 28. R TO think Religion vaine a great sinne p. 126. 118. c. Reformation by violence unsuccessfull 152. A future Reward proved by severall convincing arguments 212. c. Why termed Glory wherein it consists 232. How God is a rock and strengthens 278. c. Resolutiō of good to be joined with immediate Practise S THE feare of giving scandal ought to keep us from sin p. 129. Rules concerning scandall in matters necessary indifferent 135 Gods sanctuary a place of knowledge 155. Where that was under the Law 156. How Christians have their sanctuaries 158. Whether any other place besides Gods Sanctuary can shew us fully the end of wicked mens prosperity 173. c. Four Priviledges of Saints 189. c. Support by Gods hand the comforts thereof 198. c Success no infallible signe of Gods speciall direction 204. Sinners far from God in 4. respects T WHat it is to be a time-server 65. An ill tongue discovers the heart 77. c. Difficulty of answering objections will not excuse the conclusion against fundamentall truths 145. A plain revealed truth to be stuck to against all objections of flesh and blood 146. What makes men capable of being taught of God p 155. A sense of trouble in good men 187. The nature of Trust 301. Why those that trust in God can best declare his works 35. V VIolence Why wicked great men are usually violent 71. c. Violence a sin severely prohibited and punished 76. c. W WIcked men lawlesse foolish and proud 40. How to still our thoughts when wicked men are not alwaies visibly punished 49. Wealth without trouble a great priviledge 50. How wicked men have more then heart can wish 57. Whether it may be lawfull to pray for the abatement of wicked mens prosperity 62. Gods goodnesse TO ISRAEL CHAP. 1. V. 1. Verily God is good unto Israel and to such as be of a clean heart CONTENTS Gods Goodnesse absolute or relative His relative goodnesse may be certainly known to Man 1. by demonstration 2. by sense 3. by experience 4. by Scripture Gods goodnesse to Israell as a Nation in severall Particulars Gods goodnesse to Israell as a visible Church in severall particulars Gods goodnesse to Israell as a Type of the Invisible Church in severall particulars Many Practicall inferences from the Whole CAP. I. SECT I. Psalme 73. v. 1. Truly God is good unto Israel even to such as are of a cleane heart ALthough Good men do usually meet with many shrewd rubbs in their motion towards Heaven yet nothing for the most part proves more dangerous then a long and uncontrouled prosperity for as when it lights upon themselves it is apt to produce a wantonnesse and to swell them beyond their bounds so when it falls upon those whose Principles and actions proclaime them notoriously wicked whose villanies finde a successe answerable to their wish then it strikes deepe and commonly raises those doubts in Religion which are not easily allay'd and shakes that very foundation which many years care had laid For experience tells us that nothing puts the soule more to a stagger then Prosperous Impieties nor gives a deeper wound to Religion then an unexpected thriving in its deadliest opposers to see those rouling themselves in plenty and ease whose oppression had wrung so many teares from others to finde an Ahab unconcernedly sporting himselfe in poore Naboths vineyard to see his eyes stand out with fatnesse which he robd from those who lye ready to famîsh in the streets and after all to see such violence die in its bed to be laid in the grave with a dry winding sheet in a full age after it had cut off so many in their prime To see I say all this and much more may prove an high temptation to the best an Incouragement of Atheisme to the licentious and doth usually shipwrack more soules then the lowdest storme or the sharpest calamities can master This Good David gives us in this whole Psalme a large certificat of from his own example Who although he met oft with those snares which cost him many a wet eye yet they could never shake the Principles of his Religion whereas he assures us Here that a reflection upon that height of prosperity which wicked men uninteruptedly dwelt in did put him to an amazed stand almost struck up his heeles and threatned ruine to that very root which so many yeares experience of a peculiar providence had been a making fast If this temptation forc't even a David to the distrustfull cry of a verily I have cleansed my hands in vaine If it brought him so low We cannot blame Him for after an happy escape from these shelves to hang up his tables on the shore and out of a true sence of the greatnesse of the delivery particularly to describe the danger and sharpnesse of the conflict with how much care does he point out those
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
transport the soul as to give a vent unto it as it did in these men it will be loath to appear in the eyes or approach the eares of Men the prophanest spirit scarce desires to be known and noted for a person of that black temper an Irreligious Atheist His denial of a providence will be in his heart Psal 10.21 And the fool hath said in his heart there is no God The singularity of this sin which the rouling heaven and the silent earth the hosts of both the unanimous consent of all Nations though never so much over growne with Barbarisme and wildenesse do fully condemne the common detestation of Atheists if knowne and the severe Law 's against blasphemy force them so far to represse themselves as to maske their thoughts from common notice that rather than they will seem so they will speciously pretend Religion to cloake this malignity and venome The Prophet therefore in opposition to these and to testify how far he was from their temper expresses the Religious integrity of the soul towards God by the cleansing of the heart It being impossible for him to be an Atheist whose complexion is so innocent whose heart is clean 2. It is very observable that there is a difference between acts of Piety and acts of righteousnesse both in the matter and manner of acceptance by those to whom they are directed For outward acts of Justice towards men are counted fully satisfactory to humane Laws are accepted for good yea and are rewarded too be the heart what it will Though it be full of malice and venome Mans Law reaches no further then to an outward conformity of just dealing abroad nor can man himself further judge of the heart then by the outward action but rests contented therewith But in our demeanour towards God and in that which concernes his worship it comes more home His Law is spiritual and his all seeing eye reaches the most inward disposition of the heart as he assures Samuel 1 Sam. 16.7 And therefore be the outward deportment never so fair the words never so Religious and full of holy Scripture phrases though the tongue be never so demure yet if the heart looke awry if that be not upright the service is not accepted by God but is owned for nothing but hypocrisy and abomination The inwards of the beast was the best part of the legal sacrifices and my Son give me thine heart is a knowne postulation A lip honour tendred without the heart is rejected by God and disapprov'd with detestation Isay 29.13 14. He that setteth up his Idols in his heart though he come to the Prophet yet must he expect to be answered according to the Idols of his heart Ezek. 14.14 Though the Israelites may gravely come and sit beforre God as his people and applaud what they heare yet if their heart be absent or awry they shall know that a Prophet hath been among them and by experience of my dissacceptance they shall finde that a Prophet hath been contemned by them From all which it may be gathered why Piety and a Religious service of God is expressed by the cleansing of the heart A practicall improvement Vse 1 as the words give occasion may not unseasonably follow 1. To look to the substance of our Piety Out of the premises there appears ground sufficient for home examination and to discerne whether we belong to this wicked tribe The Prophet here openly declares himself Religious in opposition to others and it concernes us to approve our selves like unto him and really to be what the cleansing of the heart imports Piously zealous in Gods service and resolved to be his This is that which good Joshua protests in the face of all Israel but as for me and my house we will serve the Lord Josh 24. vers 15. This good David earnestly exhorts Solomon to 1 Chron. 28.19 And for incitements thereunto in these Irreligious desperate times let us consider Mo ∣ tives 1 1. That God is most worthy of all Religious worship the four and twenty elders profession Revel 4.70 ought to be heartily ours Thou art worthy O Lord to receive glory and honour and power he is worthy to be known as the most full and highest truth worthy of obedience as the most righteous Law giver worthy of our love as the cheifest good worthy of our fear as most powerfull worthy of our confidence and hope as most faithfull in a word there is not one faculty of our souls or one motion of our affections which may not fully spend it self in a Religious flame upon God upon the most transcendent and most deserving object Mo ∣ tives 2 2. Let us reflect That this is no more or lesse then our duty even founded in our nature and being What ever we are or have flowes from him and therefore to serve and Religiously worship him the Law of Nature and reason obliges us unto Mo ∣ tives 3 3. Let us consider that our actions of Piety shall not be in vain 1 Cor. 15. He that requires our beleif hath proclaimed himself rewarder of them that seek him Heb. 11.6 The promises made to Godlinesse are eminently high and precious both of this life and of that which is to come 1 Tim. 4.8 Whilst the despisers of him escape not his hand Who renders vengeance to them that know not God Vse 2 To look to the manner of our piety As we must carefully eye the substance of our piety so the Manner claimes our care our Religion is to be cordial and Piety expressed in the service of the heart The Poet observing wicked mens golden denaries rich presents offered to God derides all their splendid offerings and affirmes that a pure honest heart makes the tender of a little wheat more acceptable Compositum jus fasque animi sanctosque recessus Mentis incoctum generoso pectus honesto Hoc cedo ut admoveam templis farre litabo To worship God in Spirit and in truth is our Saviours advice Joh. 4.24 Our hearts must be purified if we intend comfortably to draw nigh unto God Jam. 4.8 This is that which the promises do presse and urge if no sacrifice smell sweet no prayers or outward performances be acceptable without a clean heart we may safely conclude that so necessary a frame and so cordial a disposition is of highest concernment to our souls And whereas it may seem a peice of presumption in David to affirme that he had cleansed his heart and too much to exhort men Object to this worke being beyond their reach and the worke of God It may be returned 1. Answ That this act we are plainly exhorted unto Circumcise your hearts make you a new heart and a new spirit purify your hearts are often the burdens of the Prophets and Apostles advices 2. That God do that which we are advised unto is no contrariety 1. There are meanes appointed for this worke by him 2. There is an assistance of
which protects them God hath forgotten him there is none to deliver is that which they are flouted with 2. And whereas Pious spirits do spend themselves in Religions flames and are wholly intent upon the service in which they imploy the best of their faculties their richest indeavours and most of their time this opinion unravels all proclaimes that their travel is in vaine their sweaty labours without profis their sufferings without fruit Their toilsome actions without present advantage or future expectation In a word it peremptorily imputes unto them folly indiscretion and high impertinency and makes them the most miserable of all men I need not take the pains to wipe off the wildenesse of these aspersions Gods power goodnesse and faithfulnesse before discourst of hath already done it and sufficiently evidenc't the contrary hence onely we may conclude how worthily detestable men of this opinion are how neer to sinking they are themselves and how perfidiously injurious they are to others and the very acting of these aspersions is enough to confute them if we accept of the Apostles kinde of arguing 1 Cor. 15. Where she silences the opinion of such as denied Christs resurrection not unlike that which the Prophet was here like to fall into by the absurd and base imputations cast upon Christ and his Disciples 2. This wild opinion is injurious to Gods Children Reas 2 by that great rent and seperation which thereby is made from them For 1. the entertainers of this opinion do therein actually cut themselves off from the communion of saints This heresy being of that black tincture as that it excludes a man from the Church and cuts him off from being a member thereof Nor is this all the Church may daily increase by an happy addition and conversion of some from without against whom this opinion shuts the door and puts a bar which hinders their entrance And as those fainthearted spies which returned with an ill-terrifying report of the Land of Canaan did highly perplex and discourage the people so this evil report of Religion hinders men from it's profession and for them who naturally leek their owne profit it will be a sufficient stop to assure them as this belying opinion doth That they shall get nothing by Christianity 3. This desperate heresy is injurious because it throwes a malicious stumbling block before Gods Children and a just rock of offence Vid Chrysost Hom. 38. in 11. Matth. p. 376. For though it should be supposed that it did not give them a fall they being so well setled as beyond their deceit yet that is no thanks to the contriver of those snares who notwithstanding that he fails yet he injuriously and perfidiously deals with them For as he who mischievously digs a pit and leaves it open though men be so wary as that none fall into it yet doth he thereby wrong the Common-wealth and humane society If Sheba blow up a rebellious trumpet though none follow him yet is he a traitor and brochers of heresy and Schisme though they should meet with no followers yet are they heighly injurious to God and his Church by their indeavours of corrupting truth and of renting the peace and unity of the Church But truly if we examine ages past or reflect upon present distempers We shall not cast our eyes upon any heresy so grosse or any principles so fanatick which have not found entertainment Evil words will quickly corrupt good manners Let us eate and drink for to morrow we must dye will easily be received by a corrupt heart 1 Cor. 15.32 And that once entertained Christian Religion will soon be lookt upon as unprofitable and the expectation of a resurrection will seem a folly When these men once come to this height as with their taile to draw some stars from heaven when every corner yeilds them ready fomentors of their conceipts and zealous propagators of their pernicious errors when truth lyes neglected and ill spoken of when poor silly women are led captive when many are unhappily deluded fall from their owne stedfastnes by their deceits we may safely conclude that no greater injury can be done nor any more desperate stumbling block can be laid in the way then to draw mens souls to perdition From whence we may conclude that there is high reason and just ground of those many serious admonitions given by Christ and his Ambassadours That such infectious Hereticks be heartily avoided Rom. 19. 1 Cor. 15. 3 Epist of Saint Joh. c. Were these men onely hurtful to themselves they would deserve some pitty but being so scandalous to the Church and infectious to others men ought not out of pitty to them to endanger themselves The second obseruation which the words afford Obs 2 may be this That the fear of doing wrong and giving offence to Gods Children should stop and deterr us from broaching any thing that is truly offensive and prejudicial to the Children of God The fear of giving scandal ought to keep us from sin and from broaching Heresy This kept off the Prophet from publick declaration and seald up his lips from a further broaching of this Heresy If I should say thus I should offend against the generation of thy Children Experience tells us of a vast difference in the dispositions of men For some too many are so mischeivous that they make choyce of what may do most harme If they can anger fret offend or hurt others the means and counsels thereunto are delightfully embrac't taken and prosecuted to the full Atque ex alienis incommodis sua comparant incommoda Oppression in justice blood and war scandals and offences are but a sport to them Whilst good and ingenuous men are harmelesse and innocent and will chuse rather to disprofit themselves and depart from the Rigour of their owne right then offend others Rather then Abraham will fall out with Lot he will give him the choice of the Land of Canaan and prefer his choice before his owne Rather then the strangers that lodg'd under Lots roof should suffer any violence he will offer his owne daughter to the wicked Sodomites Gen. 19. Christ who was by all Law free and exempted would rather pay tribute then offend Math. 17. And give up his Innocent life a ransome for many rather then all mankinde should be shipwrackt and come short of the glory of God Saint Paul longingly desires to please all men not seeking his owne profit 1 Cor. 10.33 And rather then offend his brother he professes he will never eate flesh 1 Cor. 8.13 And before he would prove a burden to the Church he will forgoe that right which he and other Ministers might have claimed to require a petty temporall maintenance from them that were made partakers of spirituals chusing rather to fare hard and condescending to worke with his owne hands rather then to be burdensome to them 1 Cor. 9.15.19.21.22 Act. 20.34 Such modest charitable examples as these are most fit for our imitation