confidence both of his wisdome and mercy which leaves us not destitute of what is necessary for us to know And the place where we may finde satisfaction the Prophet assures us is Gods sanctuary which is the third particular and affords us this observation Observ Gods sanctury is the place wherein full resolution and competent satisfaction may be had in matters of perplexity and doubt Gods sanctuary a place of knowledge What and were is was under the Law 1. As the times were then the sanctuary was that place where God promised to meet Israel and blesse him Exod. 20.24 While Israel was in the wildernesse where ever the Tabernacle was pitched this sanctuary was after their setlement in Canaan it was placed in Shiloh 1 Sam. 4.3.4 Hence intitled a place wherein the Lord had plac't his name Jer. 7.112 After this Solomons glorious Temple was Gods sanctuary 1 Chron. 28.10 2 Chron. 20.10 11. And accordingly Rab. Solomon Paraphraseth this text I learned this in the sanctuary of God in Ierusalem 2. In this sanctuary were the High Priests the Priests and Levites whose whole imployments were taken up in the service of the sanctuary Whose office it was to teach the people Deut. 33.10 They shall teach Jacob thy judgements Israel thy Law The book of the Law as a signall token thereof being deposited in the Ark. Hence that of Mal. 2.7 For the Priests lips should keep knowledge and they should seek the Law at his mouth And this in obediēce to Gods command Deut. 17.8 9 10 11. Hence it is that Aben Ezra renders the Prophets words I went to the Priests and the Italick Bible I went unto the Doctrine of God according to that of Isaiah 1.19 20. Should not the people seek to the law to the testimony 3. The Sanctuary was the place of prayer I say 56.7 Math. 21.23 Which is a known meanes for the attainment of understanding If any lack wisdome let him aske of God that giveth to all men liberally and it shall be given him Jam. 1.5 And this we oft meet with as the subject of good mens prayers Psa 119. Eph. 1.17 18. Eph. 3.14 15 16. c. And whereas it may be here objected that Israel was honoured with daily peculiar Prophets rais'd unto them David appeared from his sheepfold and Elisha from his plough Amos is call'd frō his Cattle Isaiah from his colledg so that Prophecy was not chained to the Temple nor teaching confined to the sanctuary It may be answered That as God in his stupendious government of the World is not tied to the ordinary common couses of nature but when he pleases doth act wholly by miracles a bove and contrary to nature so in the Church Gods Spirit freely like the wind bloweth where it lists Those extraordinary inspirations which the Prophets were wrapt in did particularly bespeake Gods will yet they did not disannull that commanded recourse to the sanctuary or seal up the Priests lips who were furnished with commodious Synagogues for prayer and for to expound the Law in and had a stately Temple for their services These our Saviour Christ condescended to grace frequently in his publique Ministry As for the Prophet here whether having entred into Gods sanctuary he was answered by Vrim and Thummim or by a dreame or Revelation or whether he obtained this satisfaction by a diligent reading of the Law or by prayer I define not as certaine this may at present suffice us that he went into the sanctuary and there he received a full and a large content How Christians have their sanctuary If it be here demanded what is all this of concernement to us now It may be answered that every particular may proportionably looke at us For 1. We are not Priviledg'd from such doubts as may bring us into dangerous Temptations witnesse those melancholy wounds of Spirit those troubles of disquieted minds never so common abroad as now those high miscarriages of our actions 2. We are happily furnisht with places of publick worship dedicated to his service which may without injury be termed houses of prayer I wish they may never be made dens of theives and where two or three be met together there is a gracious promise of a Divine presence 3. We are honourd with an holy refined Law and an inspired word of Prophecy 4. We are adorned with Ministers whose whole office is to edify and governe us and to preserve us from being wantonly tos't about with every winde and every specious pretence of Doctrine Eph. 4.14 What remaines then but that in case of doubt and Temptation we have an early and chearefull recourse to the word Ministry and sanctuary of God for advice and satisfaction and that we do not follow the infected humour of too many now of despising any or all of these who in a scornfull triumph tread any thing under foot which speakes contrary to their phansy Had we time now it might easily be made good in reference to the primitive and purest times of Christianity that Christians 1. Had as high great and reverend esteem of the Churches and places publickly-dedicated to Gods service as ever the Jewes had of Solomons Temple Synod Laod. c. 28. hence they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica the Lords houses whence the name Kirke or Church Aedes sacras Holy houses Euseb lib. 9. c. 8. Domos dei the houses of God Hilar. in Ps 126. Basilicas Palaces of the great King Aug. De civ dei lib. 1. c. 4. 2. It was their custome besides their private retirements at home daily to frequent the Churches the ground whereof they took from the Apostles going to the Temple to pray Act. 3.1 Hence a morning and evening accesse to Churches was solemenly commanded can Ap. c. 59. If said they the heathens did carefully visit their Idols how much more should Christians be diligent in their addresses to God Hom. de incomprehen dei naturâ And whereas it may be objected that men might pray at home Saint Chrysostome answers he that objects this is in an error for though those prayers are not excluded which are made in private yet they do not pierce Heaven with that vigour which a publick joynt request doth And though antiquity mentions unto us Private meetings yet we may find that they were not set up for a separation or out of an Opinion that better services were performed there then in the Church but they were necessitated thereunto by a Persecution otherwise they were held as Schismaticks 3. History assures us how frequent and chearefull a recourse they had to their Ministers some of whom they made a peculiar choice of whose direction and advice they owned with much reverence and obedience insomuch as some would not marry without the counsell of the Bishop Lastly in cases of controversy they had their Synods and solemne Convocations of the Clergie wherein matters were debated and the Peace of the Church confirmed
it is to be a time server How wicked men have more then heart can wish in 4. particulars Whether it may be Lawfull to pray for the abatement of wicked mans prosperity THE Preface of this Psalme thus despatcht The Contents of it now challenges our thoughts Wherein may be considered these 3. parts First An Historicall declaration of what befell him to the 22. verse Secondly An humble confession of what was amisse Thirdly A Religious profession of his carefull holy demeanour towards God from the 23. verse to the end In the first Ver. the Historical declaration of what befell him we may finde these particulars 1. The danger wherein he was like to be plung'd to the 17. verse And secondly those happy means whereby he escap't it to the 22. verse The danger is 1. Generally propounded vers 2. But as for me my feet were almost gone my steps had well nigh slipt Secondly More particularly related unto The 17. vers As for the danger in general The danger generally described He tells us that his feet were almost gone The word signifies to bow or bend under one My steps had well nigh slipt or poured out Kept not within their true bounds but like water poured out and not confined runs aside Though these expressions be metaphorical and seemingly dark and cloudy Yet they cleerly represent unto us this truth That his understanding was misguided His judgment was corrupt Judgment and reason the supporters of the soul his affections disordered turbulent and guilty of too great a passion And this the consequents vers 22. When he acknowledges himself ignorant foolish and brutish doe sufficiently evidence Our understanding and judgment may well bear the comparison to feet for as the one in our motion supports the body So the other in humane actions and all imployments underprops the soul The affections also are as paths and steps as these of the feet so those are the prints and expressions of the judgement and mind If the affections be heady disordered and misplaced mans steps are boundlesse too Men led by passion step awry they who are guided by exorbitant lusts transported by passion do erre and wander out of the right way And being that all sinners are led by lusts and predominant fleshly affections a suitable character describes them to have corrupted their ways Gen. 6.12 And Turners aside Psal 14.3 And dwellers in a crooked path He that once gives himself over to his owne fancy and takes that for the rule of his actions he who follows his owne passionate affections may fall into those precipices which are not easily maistered And run into those heavy inconveniences which too many in the World do grone under He therefore who would not willingly transgresse his right bounds nor diviate into crooked mishapen paths must have an extraordinary eye both to His understanding and judgment For if those grand Pillars tremble the whole will droope If once we be leavened with errors and perverse corrupt opinions if being destitute of truth the vanity of misleading principles sway us our steps will soon run to mischiefe and disorder The original of the Gentiles amazed wanderings are blindnesse and vanity of Mind Eph. 4.17.18 Whereas he who upon an happy renewall of the Spirit of his mind preserves his judgment right and intire will easily master his affections keep them within their true modest compasse and keep in that way unerringly which will bring him safely home And whereas it may be pleaded That many who are furnisht with a fair competency of knowledge doe lye under those lusts and passions which are brutish and exorbitant It may be returned that there is much difference to be made betwixt a constant permanent habitual sway of lusts and a temporary or occasionall Some there are who are fixt in a setled pleasing slavery unto their lusts in whom sin bears a Scepter and reignes whose onely trade and custome is sinning of these we may easily determine that what ever Theoretical knowledge they appeare owners of yet are they not in their judgments truely perswaded of the truth of those good principles nor masters of that perswasion which carries an influence unto self-application though they may sufficiently apprehend them yet do they not beleeve that they concerne or belong unto them If they laid them as they should to heart they would more conscientiously bridle their passions and rectifie their way Others there are the Bent Inclination of whose souls are wholly taken up with piety and goodnesse and if at any time a turbulent passion or a partial affection transport them occasionally it cannot be denied but that in that particular their understanding and judgment fail them He therefore that would preserve to himself sanctified thoughts and affections and correspondent actions must have an eye that the maine supporters of his soul be firme and uncorrupt rightly founded upon the word of Truth This is that Method which Gods Spirit always makes use of to a through conversion their darke understandings are first unscaled and then their judgments are convinced of the truths revealed From hence it may be concluded that they who scoffingly refuse instructiō who hate to be reformed who despise any indeavours of others to better them scorning to be perswaded to a right understanding or to be convinc't of their errors do but cherish and strengthen violent affections which will soon force them to crooked perverse and disordered turnings This danger generally described cannot well be dismist without taking some short notice of the Person whose heels were almost thus struck up even David for I account him the Author of this Psalm though it bear Asaphs title who was the famous composer unto Musick and harmony 2 Chron. so upright a mans crying as for mee my feet was almost gone may offord us these practical reflexions 1. That men of greatest sincerity and conscience are subject 1. Vnto mistakes Misapprehensions and misconceits of Judgment 2. Vnto passion disorder of affections their feet may be weak and their steps awry Thus the meekest Moses's spirit may be so provok't as to speak unadvisedly with his lips Psal 106.33 Miriam and Aaron may speak against Moses and Samuel may mourne immoderately for Saul Good David may be unhapply tempted to number the people and the angry Disciples wish for fire from heaven upon the Samaritans Saint Peter may be so far amisse as to give Saint Paul occasion to tell him that He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke rightly and who is there in this vaile of flesh who may not sometime or other be pointed at as an instance of failing there is none whose judgment may not be sometimes clouded and whose passion may not let loose it's self to too high a stream and swell beyond it's channell From hence we may gather a reproofe Vse 1. Not to think ourselves infalible for the too high conceited Arrogance of some who account themselves seated far above error or
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
will And therefore as for Abraham his intention was no way to crosse the ordinary precept which bound him not in that Particular he having received from God a command to sacrifice his Son The like may be said of the Prophets taking unto him a woman of Fornication done in a signe to Israel and of the peoples spoiling of the Aegyptians And whereas some may pretend that they have extraordinary motions and commands which may dispence with them It may be answered that Holy extraordinary men who were honoured with a frequent extraordinary conversation had other meanes besides the generall revealed Law of God as dreames voice miracles Revelations Vrim and Thummim whereby they were infallibly made acquainted with Gods pleasure But as for us Christs doctrine is the onely meanes of trying all spirits ordinary and extraordinary by therefore whatever suggests any thing contrary to his preceps is to be esteemed a delusion and if in prejudice of these received truths a signe or a wonder be wrought there must be no attending thereunto Deue. 13.1 c. and concerning these extraordinaries these two observations may be taken up as we passe along 1. That in those times wherein men had speciall Revelation from God yet in cases of Gods worship Vnrighteousnesse or oppression they were not to hearken to any Prophet teaching the contrary Deutron chap. 13. 2. That these extraordinary examples were never drawn into ordinary practice amongst the Israelites They never thought it lawfull to Sacrifice their children because Abraham was commanded to offer his Son nor to rob or spoile because they borrowed of the Aegyptians or kill Kings because Josua did so or invade Nations because they had gotten Canaan or commit fornication upon pretence of the Prophets example And Therefore it may highly concerne us not to gape after extraordinaries or to wander out after private suggestions but to stick close to Gods commandements And which follows hence that we must not hope or expect Gods speciall advice in an evil action or to look after a direction from Heaven in the comittall of sin 3. Caution Not to expect farther direction in case of cleer present necessary duty obedience to a commandement Revealed 3. Caut. Where occasion is given of expression of a duty which cannot be omitted without sin evidently incurred we must not expect any directions we must immediately do our duty and without delay yeild obedience to Gods expresse command Though it may sometimes happen that as in the Primitive times some may without sin confesse or conceale themselves Christians for I shall not absolutely condemne them who did not run to the Tribunalls openly proclaiming themselves Christians and therein have recourse to special direction But when a Christian is called to the Profession of his faith and there be no other way left but either to suffer or deny Christ In this case farther consultations are to be omitted and Gods will performed Thus also in instant requisite workes of Temperance Justice Patience and Charity c. Present execution of our duty must cut off all needlesse deliberations Thus when Sheba blows the rebellious Trumpet if wicked Cormorants cry Come with us let us lay wait for Blood Let us lurke privily for the Innocent without cause Let us swallow them up alive as the grave and whole as those that goe down into the pit c. Prov. 1.11 12. In these cases a demur under a pretence of taking councel is very injurious as we are men who should not devoure one another or as we are Christians honoured with expresse severe peremptory commands to the contrary In all these and the like cases a seeking of councell and direction is an open tempting of God as if we should cast our selves from the Pinnacle of a Temple in hope of a miraculous support Thus Balaam would needs be asking though he knew Gods pleasure and never left his covetous importunity untill God bid him goe which ended in his destruction and they that seek God as they phrase it in their contrivements of impietie and rebellion may whilst they abuse others cheate their own soules and lie ensnared in delusions CHAP. VI. VErse 24. And afterward receive me to Glory CONTENTS The fourth priviledge of Gods servants Glory Thou shalt receive me to Glory future Glory Hopes and expectation of Gods Servants Arguments proving a future reward 1. Consent of the best 1. Generall Reasons 1. such as prove it possible Gods Power and the soules immortality 2. Such Arguments as Prove it certaine as 1. The Corespondency of Providence to the created desires of the soul 2. Gods Justice Objections Answered 2. Speciall reasons 1. Gods Promise who is faithfull the Performance of this Promise proved 1. By Gods actions towards Christ in 5. particulars Vses 2. Confirmation given thereof by Christ in 7. particulars Vses Why this Reward is call'd Glory This Reward a Glory of Body Soule and estate for ever in Heaven Gods Majesty by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans blessednesse in the injoyment of God The Saints receive glory notwithstanding Affliction Calamity workes a greater weight of Glory Saints are passive receivers of Glory Weighty ebjections answered 4. Reasons thereof SECT I. THE fourth priviledge of Gods Saints is contained in these words The fourth priviledge of Gods Saints Glory Thou shalt afterward receive me to glory v. 24. in which there are three particulars observable First what is meant by Glory or being received into glory Secondly what benefit and how great is designed by this expression Thirdly the meanes or the manner how Gods servants attaine threunto For the first it cannot be denyed that worldly wel-being in this life added unto being in profit pleasure or preferment is called Glory Eccles 6.2 A man to whom God hath given riches wealth and honour so that he wanteth nothing for his soule of all that he desireth and Math. 6.29 Solomon in all his glory and 1 Pet. 1.24 the glory of man in this life is but a fading one like that of flowers But that this is not the glory here meant by the Prophet is evident by two things 1. He had before contemptuously spoken of worldly prosperity as lyable to many inconveniences Secondly he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward so as it may seem to be like unto that of Job 19.25 at the latter that is afterward for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Rabbi David upon this place after death thou shalt receive my soule and Rabby Ezra as Enoch was translated unto blessednesse This then is the meaning Future glory the hope and expectation of Gods servants the Prophet casts not away his confidence as if dejected but elevates it higher and seems revived with the hopes of a nobler Glory the future recompence of a reward hereafter and this indeed is the beliefe expectation and hope of all Gods Servants the Apostle was assured of it when he tells us in the 2 Cor. 5.1 For we know
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