faithfull to the end square well with those who never truely profess't nor does an advice to Christian constancy concerne those who never began to fight in Religion These Peculiar exhortations therefore meet with Israel onely as the truest objects to fasten on upon whom no command lies under penaltie of Gods disfavour but an happy perseverance and constancy in grace received continuance in Christs word is the best evincement of being his Disciples Joh. 8.31 Victory and Conquest is that which must Crown all Revel 2.24 25. towards the attainment of which God sufficiently dispences what ever may be requisite thereunto As all that are of a cleane heart who make up a Particular Invisible Church may claime an interest in all this as True The Catholique Church actually hath the priviledge of Perseverance so we may reach one step higher That the Catholique invisible Church are actually crowned with that very priviledge of constancy and Perseverance Conditionatum transit in absolutum that which is a Command to a Particular is a Gift to the Vniversall Israel of God There are stept up some wilde disputants of late who take the altering of the state of the Question and the Peremptory deniall of fundamentall truths to be the readiest and compendious way to determine Controversies by Thus Purgatory and Prayers to Saints they confute by denying the soules Immortality or at least by asserting that it sleeps in the grave where it takes a Napp untill the last Trumpe awakes it The Quere about Christs presence in the Sacrament receives a quick dispatch by affirming his bodie to be onely phantasticall not really humane and the question about the being of the Church where it was in the darkest superstitious times is cut off by a concession that Christs Church may totally faile and be wholly extinguished Whether the Catholique Church may totally faile And this is thought proveable 1. By the Nature of Christian Religion which is made up of Commands Promises requiring obedience from a will not necessitated thereunto 2. Because individualls and every Particular Church they conceive liable to this totall failing and therefore they inferre that that which consists of such particulars may do so too This Argument which carries so grand a fallacy of division will not hold à divisis ad composita from Individualls to Collective bodies is but a weake inference Though this or that or every individuall may choose whether he will marry or no yet it follows not that the whole mankind may faile Though a slender strength may snap in two a single arrow yet a Bundle may surpasse its skill so although it should be for once granted that Individualls may fall back and particular Churches faile yet this will not hold in the Catholick There is in things collected and joyned together somewhat more then can be in individualls considered in themselves a twisted thread carrys more strength then many single ones that make it up There are more reasons that makes marriage certaine in all mankind then in all the Individuals singly considered Though this or that each singly considered might faile in the Church yet supposing the Truth of the Gospell once sufficiently revealed It is not possible all should joyntly leave it for that which sways one will not move another to desert a truth much lesse all together To which if we add that peculiar providence under whose wing it shelters it selfe and that undeceiving promise of Christ we may be easily assured that the Church Catholique is founded on a rock which Hell gates shall not prevaile against there will be some though perhaps few with whom he will be to the end of the world From all this discourse it may be manifest how eminently Gods active goodnesse extends to Israel as a Nation a Visible Church and as a Type of that which is Invisible Some Practic conclusions from these premises may not be unseasonable Aplic which may be represented as appliable not only to multitudes and Nations but even to every Individuall in his suitable ranke Quality and Relation For first if David from Gods Goodnesse to himselfe triumphantly takes up this generall conclusion That God is good unto Israel it will be no inconsequence from the Generall to inferr the same and to conclude it of individuals Especially being that Secondly In homogenials there is the same nature in the Parts as in the whole every graine of wheate is the same with the heape and every drop of water participates in nature with the Ocean and every individuall of a society is of the same temper with the whole and we may be assured Lastly That as the same Sun which bestowes its raies upon the world impartially shines on every thing within its View so Providence as it extends to Nations and Societies so it doth proportionably reach to Individuals If the meanest sparrow be cared for and our haires numbred our Persons are not exempted from so Fatherly an eye But to be particular Vse 1. From Gods goodnesse to Israel as a Nation He intends not primarily the ruine of any Nation If therefore God be thus good to Israel as a Nation to every Nation It may teach us First that God do's not primarily intend the ruine of any Nation for his being so good unto them that they might seeke and find him stands not with any such intention Nay that which the Apostle from his new experience positively laid down to devert Cornelius Act. 10.35 is universally true That in every Nation he that feareth God and worketh righteousnesse is accepted with Him who is no respecter of Persons and therefore the Manifestation of Gods Justice is with much caution and diligence so to be taught and expounded as that it may not thwart that Goodnesse which he delightfully dispenses to Man Vse 2. The Sinnes of every Nation are sins of Ingratitude Secondly we may learne hence That the sinnes of every Nation are sinnes of unthankfullnesse against that Goodnesse so variously express't unto them This the Apostle accuseth the Barbarous gentiles of Rom. 1.21 That they were not thankful but became vaine in their Imaginations and their foolish heart was darkned And consequently that the punishment inflicted upon them for their sinnes was deserved though it seemed to carry an outward severity yet it vindicated Gods Justice which the Apostle largely proves in the 1. 2d 3d. Chapter of that Epistle to the Romans And if we cast our eye upon the punishment of the old World the eversion of Sodom and expulsion of the Amorites and others we may easily finde God to be cleere in his dealing And therefore what ever fear there may be of an irrespective absolute Aeternall rejection every one must heartily beware of a Iust respective extirpation founded on Mans ingratitude and the base dispisal of his goodnesse 3. Vse 3. To depend upon Gods goodnesse Gods goodnesse to Israel as a Nation argues it more eminently to Israel as a Church and therefore we may
because God therein Promises upon condition which not being performed he is disingag'd from the promise 3. Gods holinesse which assures us he will not regard the uncleane Hab. 1. vers 13. His Justice Which renders to every one according to his workes Rom. 2 6. Assures the punishment of wicked and consequently that they shall have no favour His truth which hath pass't peremptory threatning upon impiety and those obvious examples of denial of mercy as to Cain the bereaving of Israel of those once bestowed do all in an unanimous harmony testify that they who are far from God whose impieties are exorbitant do remove themselves from the influence of his mercy and favour 2. God doth not onely remove these men from him but do's cast them from him and out of sight 2. Because God cast them from him as he threatned Judah 2 Kings 24.3 And therefore it must follow that they that are thus far of must perish which was the conclusion to be made good there needs no more to make them dye then Gods withholding his favour at the removal of this Sun the tree fades at the departure of this animating influence the whole will droop This light taken away a pitchy darknesse succeeds and this happy defence thrown down all is expos'd to assault and ruine Frō all which it may be concluded that they that are thus far from God notwithstanding that glitterring pompe they may for a few days pride themselves withall notwithstanding those fawnings wherewith their sycophants may applaud their condition as happy are in no thriving condition the shaddow of death surrounds them and notwithstanding those high thoughts wherein they lie secure as beyond an assault the bare stop of Gods influence puts them into a withering condition and the contracting of those rayes do moulder them to nothing Unto a perfect perishing there needs no more then to be far from God The sinners in general their end and fate thus discovered we may now with the Prophet descend to the Persons more particularly painted at and their successe Idolatry spiritval whoredome and why to called The Persons are such as go a whoring Had the Prophet meant those that carnally defise themselves with fornication adultery the attribute is truly appliable for the Apostle assures us that whore mongers adulterers God will Judge But the addition from thee intimates that spiritual whoredome which is Idolatry which often goes under that title Exod. 34.13 Psal 106. Ezek. 16. and in many other places The ground of which expression is that amongst those many phrases God sets forth the union between him and his people that of an Husband is eminent Isay 54. vers 5. a violation of which Bond they are adulterously guilty of who worship other Gods Jer. 3.20 Nay even the blind superstitious Heathen themselves though they were not under the Covenant whereof Moses was the Mediator yet were they included in that which was made to Noah And as though they were not formally and directly acquainted with the institution of marriage made by God and recorded Gen. 2. yet nature reason and tradition told them fornication was unlawfull and adultery intollerable so did the same right reason informe That there is but one God and that he alone was to be worshiped and therefore in acting contrary they were without excuse Rom. 1. So that grounding upon that which ought to have been received That one true God is to be served and the soul ought to keep it self intirely for him It will follow that their Idolatrous worship of many Gods was a spiritual whoredome Thus Idolatrous Ninevehs uncleanenesse is termed the whoredome of the welfavoured harlot Nahum 3.4 If it be demanded also whether this wickednesse is incident to any of the Christian Church being that they neither do nor since the dispelling of those black mists by the Gospel did worship the Heathen Gods It may be answered that in the despensation made in the fulnesse of time by the Covenant of grace to articles of Religion this was added That there is one Mediator annexed to the necessary belief of God 1 Tim. 2.5 Joh. 17.2 It is further observable that this Mediator the Son of God is the Marital head of the Church to which he bears a conjugal Union Whether Christians may be guilty of Idolatry Eph. 5.25 32. The Marriage of the Lambe with the new Jerusalem is solemnised with joy Rev. 19.7 and those whom the Apostle converted he assures us he espoused them a chaste virgin unto Christ Things being in this posture though God onely be acknowledged and those blind dieties of the Heathen lookt upon with detestation yet where other Mediators are set up Images worshiped Saints and Angels adored prayed unto confided in for remission of sin impetration of grace for mediation and intercession where all expressions of devotion are tendered to these we may well conclude that the finest Schoole distinction cannot Salve thm from guilt and pollution nor all their holy water wash away these spots It may be worthy of our observing that the principal agent in the great Antechristian Apostacy was represented in the shape of an whore to assure us that Idolatry should be the fairest note to discover it by As for the ground for this comparison there is evident a great similitude between both 1. In one there is a base prostitution of Body and in the other a most unworthy prostitution of soul that he who breaths so noble a being should give devotion the best and most ardent action of his soul to the Devil or a dumb stock deserves not the the title of man that he who is happily priveledged in an accesse to Christ should stop at the servant and croutch to an image seems low ignoble 2. In both these sins there is a grand pollution defilement Ps 106.39 Ezek. 20.7 Thus you see the sinners specified The 2. particular their end claim our next thoughts Thou shalt destroy them The end of Idolatry God by his owne hand destroys them saith the Prophet Which assures unto us this That ruine and destruction from God is the infallible end of Idolaters 1. Take the verbe in the preter tence Thou hast destroyed all ages testifies it the factious Gaecian the superstitious Persian and Heathenish Rome had their Idolatry sealed with ruine Which their very senselesse Idols themselves participated of Dagon looses his head and the Romish Idols were oft blasted from heaven with lightning What ruined Israel and Judah What laid Samaria and Jerusalem on heaps but Idolatry 2 Kings 17.9 Those General peremptory comminations against it which proclaime ruin to the very Children of those that commit it do sufficiously evidence that confounded will all they be that worship carved images This we shall be far from doubting of if we reflect 1. With what height of affection the Scriture represents God in in his proceeding against Idolaters As anger Isa 65.3 Fury Jer. 7.18 Jealousy Exod. 20. If we view secondly
he would not have done to himselfe To fortify all this Religion opens it selfe in full direct precepts of Innocency The flood is scarce off the first world when the eating of the beasts blood is prohibited as being the life of the beasts Gen. 9.4 If so much humanity is to be used towards them man may expect more and if their blood be not to be eaten much lesse is mans blood to be shed And what else did those other Prohibitions of not killing the dam with the young of not seething the Kid in the mothers milk of not muzling the Oxe that trod the corne what did these import but how free and Innocent men ought to be from doing mischeife And as for the Positive commands given by Moses and the Prophets in this kind they are both many and clear Exod. 22.21 22. Zach. 7.19 and those of Christ in his Gospell are open and most strict and severe We must not only not do ill but even not resist it by repaying it Mat. 5.39 Though we may be as wise as serpents yet we must be as Innocent as Doves Mat. 10.16 Though Wisdome care circumspection be not denyed us yet still that wisdome is to be preserved which St James describes chap. 3.17 Peaceable Meek gentle easie to be intreated The Evangelists word whereby he expresses Christ's meaning is suitable to the Apostle's Rom. 16.19 Phil. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without hornes This true Reghteousnesse then being substantially consonant to the Law of God and Reason and the soul reflecting upon it selfe and its conformity thereunto there doth arise in the soul a peaceable conscience and cheerefull warmeth of well doing which fills all parts with harmony and rest Secondly As innocence cheeres it selfe in its correspondency to the Law of nature and God so it hath the conscience of being like unto Christ who was harmelesse Heb. 7.26 in whose mouth no guile was found 1 Pet. 2.22 Thirdly Innocence assures a man that he is free and not under those terrible Judgements which God hath peremptorily denounced and severely executed against wrongfully mischievous men This the old world perished for Ahab was punished and thousand others smarted for Nor doth Innocence apprehend only an exemption from Punishment but even concludes it selfe under the promises of Gods favour of dwelling in his Tabernacle Psalm 5. vers 21. of being his child Math. 5. Fourthly Amongst those many evils which attend upon in justice it is one that guilty hands can never tender an offering acceptable to God I will not heare their hands are full of Blood Isa 1.15 Sacrifice is in vaine unlesse there be made a reconciliation first Math. 5.24 and the most solemne fast is despised if it be for strife Isa 58.9 David will wash his hands in innocence before he compasseth Gods Altar Psalm 26.5 And we find Pietie and innocence the cleansing of the hand and heart oft joyned together As therefore a greater discontent cannot befall any then to find his service disaccepted this forc't Cain to his bloudy resolutions against his Brother Gen. 4. so it followes that it is an high piece of comfort for man to know that his Prayers will be heard of God and that he will accept of his religious service Helps to keep innocence Thus you see Innocence is no matter of Indifferency all Lawes oblige unto it and that we may the better preserve that which is so little regarded in these times of violence Injury and oppression we may accept of these helpes in the keeping of it 1. We must labour to represse our domineering Passions of Anger and Revenge Qui non moderabitur Irae infectum volet esse dolor quod suaserat mens A Revengefull heart and a greedy vindicative hand cannot be innocent 2. We must deny our selves and those Vanities which come in competition with an innocence how many in opposition to Christs doctrine pretend Honour and Reputation for duells It is but a poor honour that abjures Christianity and a deceitfull reputation that makes a man renounce his part in Christ which we may conclude him guilty of who to promote a swelling tumor to salve somewhat he calls credit can shed his brothers blood 3. Let us modestly acquiesce in our bounds contentedly triumphing in our food and rayment for covetousnesse as it is the root of all evill so it makes man more ravenous to his neighbour and sharpens him for the prey the most unnaturall fightings are heightned by these lusts and if once men desire to Have likely they will kill Jam. 4.1 2 3. Whereas a sober Christian contented mind will not basely seek to wrong his neighbour but preserves his hands in innocence that so the blood of Christ may wash him from all his sins CHAP. IV. Vers 3 For I was envious at the foolish when I saw the prosperity of the wicked V. 13. Verily I have cleansed my heart in vaine V. 15. If I should speak thus I should offend against the generation of thy children CONTENTS The Temptation of the Prophet and the sin he was almost or actually fallen into 1. Envy The nature thereof foolish and unreasonable 2. To think religion vaine or unprofitable Is foolish and unreasonable This opinion robs us of vertue and true comfort Times of calamity subject to this temptation Meanes to fortify our faith Gods being a Rewarder Davids Recovery in part That which put him to a stand laid down To think Religion vaine is dangerous in it selfe and injurious to gods Children The feare of giving scandal and offence ought to keep from heresies and evil actions The benefits of mutuall condescention Rules concerning scandall in matters necessary and things indifferent The Prophets ingenuity and wisdome towards his own satisfaction The benefits of Predeliberation difficulty of answering objections will not excuse the conclusion against fundamentall truths which are to be stuck to against all objections Satisfaction of doubts is had by cleering the understanding and Judgement Reformation by violence uneffectuall Three things make men capable of being taught of God Gods sanctuary a place of satisfaction where that was and is now Places of worship to be honoured SECT I. THE occasion of the offence taken by the Prophet hath been dispatcht and we found that it fully consisted and was made up of two things 1. The wickeds prosperity notwithstanding their corrupt and impious Manners and 2. His own troubles notwithstanding his piety and Innocence Both these I say concurr'd to make up the offence taken He would not be offended at their Prosperity if he had been prosperous too nor at their manners had he been like to them His own good courses had not given him sinister thoughts had they freed him from distresse nor his troubles had his courses been such as theirs But to see them wicked and prosper Himselfe righteous and scourged this amazed tempted and offended him The temptation it selfe first sin envy The Temptation it selfe now follows the sins and miscarriages which
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
it may be easily concluded what the Argument here taken up is in it selfe and what is the end of wicked men with all their Pomp temporall successe and Prosperity Before we descend to a Practicall Improvement of this discourse one great objection may seem worthy of our taking notice of and of some answer to be made to it Object Object Whether satisfaction can be fully had from any other place but the Sanctuary concerning the end of wicked mens Prosperity What necessity or convenience is there to have recourse to Gods Sanctuary for Satisfaction concerning the end of prospereus wicked men since Reason ordinary experience and observation might have sufficiently yeilded it For should we but cast your eye a little upon Heathen writers we might find all these particulars fully discust by them Of the slippery and deceiving inconstancy of prosperitie one cries Passibus ambiguis fortuna volubilis errat Et manet in nullo certa tenaxqoe loco Of Terrors of conscience upon apprehension of guilt Another quos diri conscia facti Juven sat 13. Mens habet attonitos surdo verbere caedit Occultum quatiente animo tortore flagellum of a dreame a third Quorum velut aegri somnia Vanae finguntur species Claudian in his first book against Ruffinus 1. sets down a Temptation like unto this of the Psalmist Saepe mihi dubiam traxit sententia mentem Curarent superi terras an nullus in esset Rector incerto fluerent mortalia Casu Then he presents the occasion of these thoughts the same with the Psalmists here Nam cum res hominum tantâ caligine volvi Aspicerem caelosque diu florere nocentes Vexarique pios rursus labefacta cadebat Relligio Lastly he shews how Ruffinus and other wicked mens Punishment took away these doubts Abstulit hunc tandem Ruffini paena tumultum Absolvitque Deos Jam non ad culmina rerum Injustos crevisse queror tolluntur in altum Vt lapsu graviore ruant From these and many other Passages of humane writers it may seem that a Resolution of this case is not proper to Gods Sanctuary Answ 1 To which objection it may be answered Gods sanctuary teaches what reason doth 1. That Reason and experience must not be separated from Gods Sanctuary Though the Book kept there may be above Reason yet it containes nothing against it That truth which is conformable to right reason is eminently delivered and confirmed there Thus though the Laws of Nature reason which command religion to God equity to man may in many high particulars be found in Morall Philosophy yet every Christian does notwithstanding owe his instruction in these particulars unto that Grace which bringing Salvation teaches us to deny ungodlinesse and to live soberly righteously and godly in this present world This advantage the objection may afford us That if Humane reason and common observation shew the vanity of Prosperity if a Poet conceive it unreasonable to conclude any thing to the prejudice of vertue religion from worldly mens successe and that because the state of Prosperity is deceitfull slippery dangerous and unfortunate How highly unreasonable and dangerously unbeseeming is it for such as the Prophet here was or for Christians to infer any such conclusions seeing that besides what they gaine in Knowledge by naurall reason and observation they are happy in an additionall advantage of a more sure word of Prophecy in a free recourse to the Oracles of God 2. Man at sundry times strangely differs from Answ 2 himselfe and is not capable one time A man in passion must have a more then ordinary helpe and Teacher of that which he is another when an amazing feare importunate anger or griefe transports him When troublesome doubts or temptations divide or distract him violent passions wholly possess him the common ordinary means will not reach to pacify or settle him and bring him to a right temper When a man in a composed calmenesse sets himselfe to meditation and with the uninterrupted command of reason and Judgement takes leasure of a free and impartiall contemplation reason and experience may then do much in the composall of matters and selfe satisfaction But when a man with the Prophet here findes his footsteps moved his passions eagerly stirr'd when envy on one hand transports him through which coloured glasse there is a false representation made unto him of the prosperity of those men whom he hates for their impieties and on the other hand he casts his eye upon his Beloved selfe with a grief sensible of those pressures hardships and troubles which he conceives do most undeservedly befall him When by these men his distracted thoughts are divided and he led into Temptation doubt and high distrust of Religion In this case ordinary Reason and common experience are of too low an Influence to give satisfaction They are of too mean an efficacy Gods more noble Sanctuary must resolve and settle him otherwise he is shipwrakt and overthrown for as our Saviour said some Kind of Devills cannot be cast out but by prayer and fasting so are there some maladies and distempers of mind which cannot be cured but in the Sanctuary Though men have very low thoughts of the Ministry yet many examples might easily make good what proud presumptuous heights have been levell'd what darke sorrowfull clouds have been happily dispell'd What heavy despairing Burdens have been removed by the ministry from distempered souls how many may we find upon history who never would admit of comfort after excommunication untill they were reconciled to the Church and admitted into the Sanctuary and if I mistake not the incestuous person mentioned 1 Cor. 6. 2 Cor. 2. may be a pregnant example after whose excommunication so deep a sorrow seised upon him as that the Apostle himselfe fearing that he should have been swallowed up with it for the saving of his soul gave order for his absolution Answ 3 3. It may be answered that though reason and experience may wade far in the Generall Answ Somewhat Learnt concerning wicked mens prosperity in the Sanctuary not so obvious to reason and yeild much that may satisfie in this case Yet the Prophet learned some things in Gods Sanctuary which are not so easie and plainely delivered by humane reason as being matters of faith and it may be beyond its reach and comprehension Two particulars of this kind may be instanced in 1. The Prophet learnt that Gods Providence had the maine stroke in all this 1. Gods peculiar ordering Providence That he by his will and decree had made Prosperity a slippery place That he raiseth those stormes of terrour in the bosomes of wicked men That he when he awakes brings them into contempt and overthrows them them with destruction Whereas if we take a view of humane writers we may find all this attributed to diversity of causes The vulgar heads imputed these events to somewhat which they called chance or Fortune
perfect sence meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory Blessednesse and a state made up of the confluence of all good things suitable to it 1. The lustre beauty and light of the Body is called Glory hence 1 Cor. 15.41 there is one Glory of the Sun another of the Moon and another glory of the Starrs 2. The Perfections and endowments of the mind are called glory as it is Dan. 4.36 my reason and my glory and hence Christian joy is said to be a joy unspeakable full of glory 3. lastly height wealth and a full prosperous estate is called Glory hence the liberty of the children of God is termed a Glorious liberty Rom. 8.1 and in this full comprehensive acception we may take glory here for this future reward wants nothing of that which deserves the name of Glory 1. This Glory shall appeare in the body as the Apostle tels us Phil. 3.21 1. This reward is a Glory 1. Of Bodies who shall change our vile body that it may be fashioned like to his glorious body The particulars are power honour beauty incorruption whereby shall be abolished all diseases weaknesses wearinesses deformities corruption paine death of which last the Apostle expresly tels us 1 Cor. 15.26 the last enemy that shall be destroyed is death 2. The soule shall be made glorious in the perfection of all its faculties thus 1 Cor. 13.10 2. Of the Soule but when that which is perfect is come then that which is in part shall be done away from which will arise perfection of Love and all other graces faith and hope swallowed up in full fruition the feare of sin quite taken away for all sin arising either from corruption of the mind judgement or rebellion of the will and affections when the most noble faculties of the soule shall be void of defect and the inferiour affections of disorder there can there will be no place or occasion for sin 3. Of estate Lastly they shall enjoy a Glory of estate too that is riches honour praise joy they shall have a Crown of righteousness and what can the most covetuous ambition long for more the praise that is from God what greater Euge can we desire that joy which cannot be taken away and what pleasure can be greater then that which doth still fill us with raptures those not transcient but eternall when our Jubilee shall be everlasting and our consolation endlesse we shall then find and enjoy that which cannot here be found or the world bestow a full and perfect satisfaction of mind for the naturall desire of the soule shall be then fulfilled and the creature attaine to the end it was made for And this content will appeare the more full and satisfactory if you consider two things 1. the place 2. the time Quamdiu In Heaven 1. The place shall be the Heaven of Heavens where the Throne of God is where his Majesty and Glory is most fully revealed 2. The Duration of time shall be forever set out in the promise eternall life and described 2 Cor. 4.18 but the things which are not seen are eternall Hens Arist Sacer. Some Ecclesiasticall writers are very confident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in a high and heavenly sence signifies majestatem divinam or presentiam majestatis divinae and therefore is Nonnus the Greek Paraphrast of the Gospell of Saint John blamed by Hensius that he expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that glory of the only begotten of the Father is saith he the Deity or divine Majesty of the Son of God indeed where Moses desires to see the glory of God Exod. 33.18 He is answered by God no man can see my face and live the Glory of God is the face of God and this is God Himselfe And now being that our future reward consists in seeing of God as is expressed Mat. 5.8 Blessed are the pure in heart for they shall see God And as the Apostle tells us 1 Thess 4.17 We shall be ever with the Lord they may well be said to want nothing and presumed to have a glorious body a beautifull soul a perfectly blessed estate and a never interrupted contentment that enjoy the Lord God himselfe the Ocean an originall of all Glory the Author of all happinesse Behold the reward then of Gods Servants how infinite and transcendent it is Mans Blessednesse in the Injoyment of God See the end of all their pious labours the invaluable reward of Religion and the love of God whom none shall serve for nought and what ye shall receive he tells you before hand to encourage your performances this made the Ancient fathers foregoe their inheritances and undervalue the world counting themselves but Pilgrims and strangers for a more durable and happy abode Saint Paul scorned the world and its Treasures as dung for those riches that cannot be taken away and with joy welcomed his dissolution for this admission that he might be with Christ nor need we wonder that so many Saints even courted their deaths if we consider the Glory that was set before them such a glory as none shall faile of that faithfully believes and adores the Giver There remaines the third particular to be now treated of which is the way and manner whereby the Servants of God are made partakers of this glory which is by being received or assumed thereto Thou shalt receive Doctn 1. The Saints receive glory notwithstanding Affliction And here consider it first with relation unto part of the preceding verse neverthelesse and you shall finde this generall doctrine Trouble and Calamity shall not hinder the Saints being received unto Glory This is clear'd out of the promises before spoken of for since God hath engaged his Word and Promise his faithfullnesse obliges both his Justice and Power to make it good and indeed what can hinder the powerfull execution of his righteousnesse The Apostle tells us in triumph Rom. 8. vers 31. If God be for us who can be against us 2. Nothing can hinder Receipt of Glory but that which workes man into disfavour with God and this is sin but as often I told you there is no sin in suffering for rightoousnesse sake but a hapinesse rather as the Apostle tells us 1 Pet. 3 4. and in the 4.14 the spirit of Glory resteth on pious sufferers all our stormes here cannot Shipwrack This no cloud can obscure Heaven from a pious eye or ecclips the glory of his obedience and future felicitie nay not to conceale a nobler mysterie from you calamities are so farre from hindring that they elevate us more to increase our Glory working out for us as the Apostle assures us 2 Cor. 4.17 a farre more eternall and exceeding weight of Glory Calamities increase Glory Which though it may seem not onely improbable but ridiculous in the