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
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
full barne and an overflowing cruse nor can any plenty worke in us a gladnesse in any degree equal to that which the one glance of Gods countenance can fill us with Psal 4.6.7 Conjugall love exceeds all comforts and when the soul injoys here spouse it is not capable of an addition of delight 3. This will worke an affection to Christs Church Love to the Church and highly conduce to a mutual peace and concord My goodnesse extendeth not unto thee cryes David Psal 16.2 But to the Saints that are in the earth and to the excellent in whom is all my delight If we consider why every corner is so full of rash peremptory judging of one another why so bitter revilings hard censures mercylesse oppression and bloody persecutions are so much in fashion even with those who pretend otherwise Christ affords us the reason of it Joh. 16.3 Because they know not the Father nor me though their lips may owne yet their heart totally denyes him whereas He whose Spirit hath experimentally tasted Gods goodnesse in it self will never be injurious to others least he may harm those who may be dearly related to God and a touch of whome may be esteem'd a thrust at the apple of Gods eye Thus an experimental knowledge of Gods goodnesse will produce Lenity Meeknesse Justice Charity and Peace towards others Vse 2. Gods goodnesse should perswade us to constancy 2. If Gods especial goodnesse fills once our souls Let us persevere and continue therein Let us consider that that word of Truth which assures us that the Catholique Church invisible shall not faile do's exhort particular Churches unto a Continuance Whether this may arise that a single Arrow is not in that same case with a bundle or that the promise of absolute perseverance is to the universal Church onely I will not now discusse Yet certainly unto perseverance are invited and advised 1. Particular Churches Thus Smirna is advised to be faithfull to the end Revel 2.12 And Thyatira to hold fast till I come Vers 25. The same counsel Individuals are the objects of too Joh. 8.31 If they continue in my love And in many more places Joh. 15. If they abide c. 2 Pet. 3.17 If you fall not from the stedfastnesse Vse 3. From His goodnesse here we may gather the greatnesse of his goodnesse hereafter and Rom. 11.22 Behold Gods goodnesse to thee if thou continuest in his goodnesse Lastly If God be so good unto his Israel here whilest they are in their clayey houses in some respect absent from him whilest they are in their melancholy Pilgrammage here supported by faith the substance of things not seene and breathing in hopes of a better Country How great then how transcendently high shall this goodnesse be to them in the great day of retribution when he shall perfectly accomplish all that ever is promised How great When the fier shall restore that which it's prodigious flames devour'd the earth open it 's vast bosome and the Sea deliuer unto them their consumed bodies when that which was sowne in Corruption shall be rays'd up in incorruption that which was sowne in dishonour appear in honour and that which lay downe in impotency and weaknesse mount up in power 1 Cor. 15.42.43 How great When they carry death about in Triumph challenging it for it's sting or the devouring grave for it's victory How great When the Lord Jesus appearing in all his royalty with the splended equipage of Saints and Angels comes in Majesty and Glory when they shall see Him whom they so stedfastly beleiv'd and sincerly obeyed bringing his Reward with him How great When that comfortable sentence come ye blessed of my Father receive a Kingdome prepar'd for you fills them with joy How great When that which is perfect is come and that which is imperfect be done away when their souls shall be inriched with the most absolute treasures of grace and glory when their understandings Triumph in the full clearnesse of a Divine light How great When they shall see the chained Lyon trod underfoot and their mercilesse persecuters rouling in flames and begging the mountains for a covering and the hills for a sepulcher How great When fears are banisht and sorrw flies away How great When the seate of Divine Majesty shall be their place of residence and habitation when the noble Prophets the blessed Apostles the victorious Martyrs the Holy Angels shall be their dayly companions and when they shall perfectly injoy Him who is the Author and finisher of their faith and salvation How great when God with all his glory Majesty Mercies comforts and beauties incomprehensible shall dwell with them in that fulnesse of perfection How great Lastly when they shall bath themselves in these Ravishing streames possesse all these inutterable glories to all eternity World without end Thus from all this discourse there is a short view given unto us of Gods high eminent goodnesse We have been first lead into the outward Court the Nations abroad and seene there His goodnesse in Atrio Gentium eminently dispens't there We have been next in the inner Court the Church visible where high and comfortable rayes of goodnesse shined upon us We have op'ned the Temple doors and entred into a contemplation of the invisible Church of Christ where still greater expressions of goodnesse appeard before us And Lastly We have been brought within the vail into the sanctum sanctorum The Holy of Holies the Glorious Heavenly Kingdome where goodnesse it self in open full streames communicates it self to the Church Triumphant If to these low concepts and weaker expressions too dull though helpt by an Angels utterance for so high a subject as Gods goodnesse every man please to adde both this discourse and what either a Cherubin can expresse to his own thoughts all will come too short and we may all take up the Psalmists admiration for our conclusion Psal 31.19 How great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought in them that trust in thee before the Sons of Men. CAP. II. VErs 2. But as for me my feet were almost gone my steps had well nigh slipt V. 3. I was envious at the foolish when I saw the prosperity of the wicked V. 4. They have no bands in their death but their strength is firme V. 5. They are not in trouble as other Mens neither are they plagued like other Men. V. 12. Behold these are the ungodly who increase in Riches V. 10. Therefore his people returne thither and waters of a full cup are wrung out unto them V. 7. Their eyes stand out with fatnesse they have more then heart could wish CONTENTS The first occasion from without of the Prophets temptation is wicked mens prosperity in 6. degrees 1. Particular discourses upon each Cases of conscience resolv'd How far good men are subject to errour and passion How far there may be a compliance with wicked great Men What
It is want of fewell which puts out the fire and they who either hope not or cast away their confidence do it either out of Ignorance of or because they are destitute of those inducements which might perswade them to continue in their Faith and Hope God perswads first by rationall arguments In this God perswades 1. by Rationall Arguments which are so evident strong and convincing as that they inforce a Reasonable man to conclude the certainty of his Portion the continuance of his duty in holding fast his hope and confidence to the end These arguments have been before largely insisted upon drawn from the Power and Justice of God from the souls Immortality from Gods promise and its confirmation by God himselfe and Jesus the Mediator of the new Covenant 2. By experiences of his mercy 2. God perswades and therein fortifies our faith and hope by giving experiencies of his mercy and Goodnesse in particular deliverances in this world Our Saviour perswades to a dependance on God by sensible experiments of the Lilies growth and the Ravens being carefully fed The Apostle tells us that experience worketh hope and hope maketh not ashamed Rom. 5.4 5. He that hath once delivered us from danger breaths into us an hope that he will do so againe 2 Cor. 1.10 God strengthens And though in the framing of these Conclusions from Arguments and experiences Reason may seem to have the worke yet it acts so as illuminated by the Spirit and word of God and consequently these perswasions are from God 2ly As God strengthens by perswasion 2ly By influence so by a supernatural influence he breaths life into his owne As 1. By a present erecting of the minde 1. Of Readinesse of mind in pressing anxieties so as in the midst of anxiety and trouble they shall actually cast their eye upon God and bend their soul towards him as their strength For we may observe that there is a great difference between knowing what ought to be done what is mans duty in such and such a case before hand And the having of a ready present mind which shall inable and move him at an instant and pressing occasion Peter was well informed of his duty when he answered Though all men would forsake thee yet will not I. And yet when the Temptation came when he saw his Master betrayed into wicked mens hands his remembrance of so confident a promise faild him he was at such a losse and confounded that he denied him whom he was resolv'd to owne with his life and came not to himself till Christ with a looke recalled him When Davids servants forgetting all duty and humanity thought of stoning David his Spirit was raised up and his reflexions ready and present and he incouraged himself in the Lord his God and ran unto that sure refuge in his distresse This was that which Christ promised his Apostles should be armed with and without premeditation should be such as their adversaries should not withstand it And this likely was that which the Apostle meant when he sayes at his first answer the Lord did strengthen him a solid firme readinesse of mind and liberty of speech to tender such an Apology as manifested his Innocence 2. By assurance 2ly God doth influentially strengthen by impressing in the soul an assurance of the truth of his promise and their interest therein This is that which is termed the first fruits and earnest of the Spirit and the seal whereby we are sealed unto the day of redemption whereby substantially and fully they are ascertained that God is theirs from which perswasion there sweetly streames a joy unspeakable and full of glory 3. By supply of strength 3ly Besides all this he furnishes his Servants with an unknowne supply of supernatural vigour He gives power to the faint Isay 40. vsrs 28. c. and strenghtens them not onely by a consideration of his power which may command vigour from us but by the power supernaturally infus'd by the Spirit in the inner man God tells saint Paul that his grace is sufficient that is a special comunication of strength should be allowed him to vanquish Temptation This is that which the Martyrs had an eminent experience of their adversaries fawning perswasions were too low to dissetle them from those firmer ones which Gods truth afforded Their assurance of Gods faithfulnesse and their owne Interests prevailed against the offers of life and preferment made by seducers and when they were rould in flames and stretcht in those tortures the bare thought whereof makes flesh and blood to tremble they were animated with a celestial influence and their drooping Spirits were inlivened with an unspeakable courage wherein they triumpht far above their owne thoughts or the malice of their bloody executioners If therefore there be so unexpressible a comfort Vse 1 so sure an assistance in the having of God for our Rock it may concerne us in these confused disheartning times 1. To have an humble constant recourse to God that he would strengthen the feeble knees uphold the fainting hearts that he would assure us of his love and as occasion offer it self to give us courage and resolution to dye for him and to deale with us according to that power and grace which is sufficient for us 2. That we so live as not to commit those Impieties Vse 2 which shall bereave us of our strength for 1. Sin brings with it guilt and disturbance of conscience from whenceproceed fears and disquiets so as that the wicked flies when none doth persue 2. When calamity ariseth God ordinarily leaves wicked-men to cope and wrestle with it thereby their fond weaknesse is discover'd and when this whirle-wind this anguish and distresse seiseth upon them he denies any assistance to their greatest importunities therefore they will soon be trod down and over-whelmed by the storme 3. Wicked men do not alwayes sinke by a bare permission onely but God do's oft multiply the terrors and fears of gracelesse and Irreligious men this was that hornet which he sent before to plague the Egyptians the Caananites with this he threatned rebellious Israel with Deut. 32.25 And this is the portion of sinners 3. Let us indeavour to receive strength from God Vse 3 after the most excellent and effectual manner namely by supernatural influence which may be affected by receiving those perswasions of God and by assenting unto them 4. For though of the two that of influence be the more effectual way and infallible because many know what is their duty and assent thereunto yet occasionally omit to do what is required out of amazement forgetfulnesse or height of passion wherewith in distracting occurances they may be surprised but where God infuses vigour there the happy effect of strength will follow yet ordinarily God strengthens those onely who are perswaded and do believe and if men harden their hearts against the word they shut them also up against the Spirit I
necessary that providence should have answered his naturall desire of happinesse but since all flesh hath corrupted its way and by sin and disobedience fallen from God and that integrity which God made it in since man becomes an enemy to God by evill workes Providence is not obliged to look upon man with favour if it do it is an act of mercy and free grace And if it be farther objected that yet even after the fall whilst man is a sinner and in a sinfull estate Instan This desire still remaines and therefore whilst it remaines Providence seems bound to regard and answer it effectually I answer I will not though I well might insist to urge that since mans fall and corruption by sin Answ this desire is but obscure and confused somewhat it would have of Well-being but it knowes not distinctly what how vaine have men been and still are in the imaginations and expressions of their desires Some running after honour others after riches or some such triffle as their Happinesse Nor will I presse how weake cold languishing and flaggy this desire is in a meer naturall man Yet it rather seems to be a remote capablenesse then an active working desire but more particularly I shall tell you That man by sin and disobedience whereby He falls from God forgets all that is good in him so that for sin He is justly deprivable of his beauty Understanding Reason affections and deserves to be even annihilated but it pleased God not to deale with man according to extremity He decreed and determined to enter into a new Covenant with him and to lay a foundation for his restitution and reparation and it is very observable that before God did actually proceed to judge man he first reveales the decree the seed of the woman shall breake the Serpents head Gen. 3.15 From this dealing of God with man arises 1. That he inflicted not all but part of the punishment due unto man for sin 2. That he leaves in man fallen some good things of nature as his parts understanding judgement and affections which render him capable of Gods dealing with him by way of Covenant 3. Hereupon in the Covenant of Grace he exhibits unto man the means of Salvation Under the second of these is comprehended the naturall desire of man to happinesse which upon supposall of its being left God in providence will certainly answer with favour in case man doe not render himselfe unworthy thereof by new contracted guilt but the leaving thereof is an act of free pleasure and mercy originally not necessity 3. Object But it will be thirdly objected must not God in faithfullnesse answer Faith obedience charity patience and perseverance with the Reward of Glory and eternall life Answ I answer He must so because he hath said it because he hath promised it he cannot deny Himselfe and his Word but then why did God promise this and engage his Word nothing occurrs for a reason but his own free mercy he did it because it was His will and pleasure thus to oblige himselfe Reas 3 And this brings me to the third reason of the point founded on this occasionall demand whether merit worth or desert be not here imaginable And indeed some have gon beyond imagination and fancy even to a full perswasion the Pharisees had a high opinion of themselves and were very confident of the worth of their own righteousnesse justifying themselves above other men as the onely meritorious favorites of heaven To them and their high thoughts have succeeded others who esteem it too low to merit in the sence of the Latin Fathers with whom mereri is but consequi to merit is but to obtaine nor do they think congruity enough supererogation and a merit of condignity with such an overplus as shall reach unto others is too confidently presumed on If the opinion of these men be true they are very active and effectuall agents in their own Salvation and that in such an efficiency as gives necessary interest in this case especially For it is not with God as with man man many times sees not worth or cannot judge of it or out of partiality commonly neglects it God cannot do so where merit is He cannot but see it and judge aright concerning it and consequently do to it as it deserves But I deny the supposition and affirme man cannot merit future Glory and this is the third reason which proves the Servants of God meer receivers of Glory propter defectum meriti for want of merit That this is so is clearly proved by the words of our Saviour Luk. 13.10 where are two arguments that batter down the high tower of merit 1. That we are servants and do but what is our duty and this is illustrated by parable vers 9. who thanks his servant for doing his duty or what servant can claime desert where nothing is done but duty 2. That we are inutiles servi unprofitable servants our obedience addeth not any advancement or advantage to God therefore no merit 3. I add that our Righteousnesse is but imperfect and whilst we are in this world how subject to failings how full of defects insomuch that every day we have occasion to say not only humiliter humbly as Pelagius his gloss was but veraciter truly Forgive us our sins And this answers againe that objection taken from necessary obligation of providence to answer the Saints expectation indeed had man never sinned were his actions perfectly righteous we might lay some claime to merit but there being no man thus pure except our Saviour who merited for us as being perfectly righteous there is there can be no place for merit Reas 4 4. There is no equality or proportion between our workes and the reward of Glory What our works are you have heard and what and how great the Glory is that shall be revealed you have heard in part it being beyond expression indeed or conception what God hath reserved for them that love him And therefore though men that plead for merit as some did once for Baal alledge that Justice requires well doers should be rewarded if they will stand to this plea let them remember 1. That it will be but justice to take notice of failings with all and this will deminish much of the Reward 2. That Justice must keep a Proportion and not exceed and therefore the Reward must not be greater then the desert in which course justice will well enough acquit it selfe by the providentiall dispensations of good things in this life which are as much as our workes can challenge Since then the Reward Christ brings with him is above all we can aske or think we may well acknowledge we are but Receivers out of high and superabundant mercy I will conclude this point with the saying of Bellarmine Tutissimum est c. It is the safest way to trust in the mercy of God and to give him the whole glory of Salvation acknowledging without the
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