is of high consequence and of special concernement and being that some who would clear themselues are guilty of it and some condemne those that are guiltlesse to lay downe briefly some rules concerning the doctrine of Scandal Rules concerning scandal 1. Rule Meer offence given and taken renders not the agent guilty of giving scandal That men fly Rule 1 into passion are displeased fret and chafe will not presently make the occasion faulty 1. Because it is common with wicked humorists to take snuffe and offence at any thing that crosseth their minde 2. Because good men themselves are subject to Ignorance and unreasonable passions oft times Josephs Brethren are highly incens't against him without any just cause 3. Where there is no just ground the very taking of the offence is a sin Thus the Jewes by their being causelesly offended at the preaching of the Gospel and stumbling at that cheif corner stone did contract a guilt upon themselves Many there are who have so good an opinion of themselves as that if they be but displeased others presently are in the fault and so measure a scandal by their own passion which is a deceitful ballance where the ground is not just he that takes offence is far more in fault then he that gives the occasion Rule 2 Rule 2. In actions that are good for substance or circumstance there can be no scandall or-offence given Though many be offended at Christ Mar. 6.3 yet that which he did testified their folly Melius est ut oreatur scandalum quam ut veritas relinquatur saith S. Bernard But still a convenient circumstance must attend the action for though the thing be commanded yet the manner of doing may spoile amd deforme it Affirmative precepts bind with respect to be had to due Time and Place hence it is that oft times some lawfull duties were omitted by some good men because they would not give offence Though Paul earnestly presse Christians to use that part of their liberty which consists in an exemption from legall ceremonies yet he circumcised Timotheus This Rule may be very serviceable to the case in hand As first in case a truth should be revealed which seems new which hath not been received in the Church nor explained in the Articles thereof a man must not presently vent it in the Pulpit or disturbe the Churches Peace for this were offensive and would tend to a Rent but he must modestly expect a seasonable occasion wherein he may deliver his minde and open his knowledge For where a Church is established with all things necessary to salvation there its Unity and Peace is to be preferred before a matter of farther Knowledge though it be a divine truth The Apostles Prescription to the Corinthians ought to be our Patterne 1 Cor. 14.29 30 31. where an orderly Prophecying is commanded without the interruption of others and with submission to the Judgement and spirit of the Prophets Secondly in the delivery of doctrines revealed and established New uncouth harsh Phrases or liable to exception either for novelty or for affinity unto errours must be avoided Thus in the doctrine of Justification by faith such termes as might seem to take away the necessity of good works may be well let goe In the doctrine of the necessity of good workes termes of Merit of congruity condignity of attributing Justification to charity or Hope may well be avoided for though a Scholastick head may fairely expedite himselfe and by his explainall come clearly off yet the lesse searching people not accustomed to these Phrases which they heare common in their adversaries mouths not being used to the niceties of a distinction may stick in the mudd and cannot heare those expressions without danger and scandal 3. Rule In things and agents simply evill the Rule 3 very publique notice of them and the meer offence taken at them is enough to render the Agent guilty of scandall Though Peter do Christ no harme yet his very diswasion may be so scandalous as that Christ may sharpely reprove him Get thee behind me Satan for thou art an offence unto me Math. 16.23 This kind of scandall highly receives an aggravation when as it too oft happens Gods Truth is evill spoken of thereby and others are insnared to sin by example and imitation 4. Rule In matters meerly of their own nature Indifferent Rule 4 yet for order and decencies sake imposed by Authority they that oppose such determinations of the Church though they may plead an offence given unto them yet doe really themselves give occasion of scandall and offence because they thereby oppose the Authority of the Church and crosse the order and conformity established therein If it be alledged that this Opposition is founded upon conscience which permits them not to comply with the orders received They may doe well 1. to consider that the things we speake of are in their own nature Indifferent if they conceive they cannot admit a compliance without sin Let them determine whether it be not a weaknesse in them to Judge themselves or others sinners in things indifferent 2. Whether a matter before indifferent and for orders sake required by publick authority can be opposed without offence Truely me thinks a modest acquiescency in this untill Authority please to alter its commands would more highly conduce to the preservation of Peace and to the maintenance of Christian liberty and I wish they that are the most eager opposers of discipline may never see the Kingdome smart under that confusion they unawars may involve it in nor ever be over run with Caterpillers Rule 6 6. Rule In things indifferent not determined by Authority in the use of our Christian liberty there ought to be mutuall forbearance and a tender care each of other Christian liberty is twofold the one Necessary the other Indifferent Necessary Christian liberty is That which a man is bound to make use of as liberty from circumcision from legall ceremonies New moones and its feasts from Tying Gods worship to Jerusalem only which the Jewes conceived themselves obliged unto Such is the liberty of Marriage for all sorts not being bound to abstaine from such and such sorts of meate This kind of liberty is alwaies to be carefully preserved in the Church and they who would fasten the Jewish yoake on Christians shoulders were offensive Act. 15.10 and therefore the Apostles advice concernes us Gal. 5.1 stand fast therefore in the liberty wherewith Christ hath made you free and be not intangled againe with the yoke of Bondage But Indifferent Christian liberty is that which a man may or may not make use of Thus though the liberty of Marriage be preserved yet this or that Party may absteine from it Though this or that meat be Indifferent yet a man may upon some especiall occasion abridge himselfe thereof 1 Cor. 8. All this may be Lawfull but all things at all times are not expedient 1 Cor. 10.23 In such things as these 1. Mutuall forbearance is
innocence wandring in banishment and drooping under a loade of chaines whilst impiety wantonly roules it selfe upon a throne when they dare father their wickedness upon Heaven and yet prosper and do grow great by being prodigiously sinful But how poor and unfortunate an argument a little successe is of a good cause as all ages so the late stupendious alterations of providence which hath unexpectedly taken off the wheels of wicked mens Charriots leaving them in that dirt they sprung from and restored a too-long-afflicted David to his owne do sufficiently make good To indeavour after an eminency in Religion ought to be every mans ambition but to pretend Heaven meerly for our ends on Earth is but the outside sanctity of an hypocrite which under so specious a cover do's far more harme then an open profanenesse Those prosperous streames which some mens actions have been wafted in have not onely betray'd weaker minds into an opinion of their Justice but even sweld the Authors themselves into a conceite of being favourites of Heaven and that their actions are no longer crimes but services and carry a certificate from Heaven by their felicity Others there are who amaz'd to see mischiefs such as honester infidels would blush to heare wear so uninterruptedly the mask of Religion and pretend Gods cause doe renounce all and actuated by corrupt unsteady principles think it a kind of refuge to turne Atheists desparing to finde any truth of Religion there where actions are so notoriously contrary to the profession and where little else is breath'd but Enthusiasmes which under colour of Revelation banishes humanity and the very ordinary expressions of generosity and Justice amongst Men. By which grand Temptations too many reduc't almost to their wits end do amazedly with David run about account all Religion vaine and question not onely the providence but even the existence of God Atheistically denying knowledge in the in the most high Since such prodigious impieties should not onely finde so long an impunity but even Crowne themselves with those Lawrels which their guilt did set upon their heads To undeceive these and to reduce them to a more sober and Christian temper that those that have falne may the more easily get up and their heels be no more tript up upon the like temptation To confirme those that have been too long staggering To lay before us those high sins and dangers which attend the temptation to Atheisme from wicked mens prosperity and good mens afflictions is this present Treatise made publick Here men may learne to avoid that desperate mistake of thinking Heaven guilty in compliance with wicked actings or of questioning the purity or Justice of our Maker This ingenious Antidot reaches a remedy which may compose our passions when they view wickednesse escaping any trouble or scourge and at length expiring in a seeming tranquillity and peace It tells us that there is the more behinde that the larger reckoning is to be in the other World Here appears the vanity of what ever the Worlds prosperity can boast of that envy which their glittering toyes may causelesly produce in us is most rationally allay'd Here the brutishnesse of Atheisme the unfading comforts of Innocence and goodnesse are fully set off This tells us that though a David may faint yet he shall not expire and wicked men may force him to a groan yet never to despaire We finde here that no storme can shipwrack a good cause nor the most Halcyon impiety fit for ever in a calme That Ill-got greatnesse is surely brought downe sometime or other The prond mans swelling tumor the insulting oppressors rapine and violent hand his uncontrouled licentious tongue which has a fling at all goodnesse it can meet with and those other boisterous companions of prosperous wickednesse may here reade their fate even contempt ruine and destruction Here both the difformity of those that mock Heaven by their dissimulation or question its providence and Justice by their passionate profanenesse may finde their doome Here Gods unparalleld goodnesse to Israel in severall Capacities the truest support of an afflicted spirit the surest Anchor in the midst of stormes The happiest way of resolving difficulties which a tempted soul may be intangled in the support and eminent priveledges of Gods servants the happinesse of an attainment to an assurance of Gods favours in this life and the longing desires of a ravisht soul after Glory do all finde here their lustre and are discourst of with that satisfaction and new varietie which its little volume could beare To praise the Reverend Author according to his merit would appeare to them that knew him not perhaps too much and to those that did nor too little would it well become so neerly related a pen. A Judicious and knowing Person put us in hopes of a large account of his life but the distance of Place he being in Ireland the unhappy miscarriages of letters and the quicknesse of the Press hath depriv'd us of that favour for the present In the mean time I shall crave leave to insert a short Caracter which a Reverend Divine of great Intimacy with the Reverend Author whilst alive was pleased to honour me with A short Character of the Author sent from a reverend Person He was a Person of very quick and ready parts of a cleer head and which is rare happy in as great a Memory as Judgement of Indefatigable industry as being notwithstanding his many other Imployments a very constant Preacher all his life time He was of a most eminent and singular Piety of an exemplary holy life such as the World could not cast the least staine upon of a winning though serious deportment and of an hospitable spirit He was as you can witnesse adds the Reverend Person to me a tender and affectionate Father and as I can a most sincere faithfull friend a vigilant Pastor and such a Preacher that as I have heard from good hands an Honourable Peere of England a Person of no meane Judgement upon hearing of him equall'd him to any He ever was an Auditor of In a word He was a true Son of the Church and a most loyall subject to the Crown of England Not all the frownes which were cast upon Episcopacy nor the calamities wherewith that Sacred Order was threatned could frighten him from an Acceptance for he never in the least manner sought for it of a Patent from his late Majecty of glorious memory even then when as I have oft heard him protest he lookt for nothing but persecution To Sum up all He was really composed of those excellencies which Sant Paul requires in the making up of a Bishop indeed Thus far that Reverend Person And as for this worke which some others may follow if this find entertainment abroad it needs no other Rhetorick but its own to commendit and I hope the Reader will never find cause to repent either his Mony or perusall Jesus Coll. Oxon. July 1660. Psalm LXXIII TRuly God is good unto
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
men which may give us this second observation Observ 2 That a wicked disordered tongue is the signe of an ungratious ungodly man for if the transgression of Gods law will denominate a man such This will for how can it be well imagined that God should give laws to restraine the eye the hand the feet and leave the tongue at randome The Apostles command is let no corrupt communication proceed out of your mouth Ephes 4.25 Coloss 3.8 It may be observable that where the Apostle purposely treates of mans corruption by sin Rom 3.13 among the rest This comes in Their throat is an open sepulchre with their tongues they have used deceit The poison of Aspes is under their lips whose mouth is full of cursing and Bitternesse v. 14. And Saint Peter termes those that speake evill of things they understand not little more then naturall Brute beasts made to be taken and destroyed 2. Pet. 2.10 11 12. Nor is that of Saint James lesse Memorable Jam. 1.26 If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart This mans religion is vaine Though he be a constant frequenter of holy exercises yet if his unrestrained tongue runs to railing his religion is vaine And what is that Vanity in Scripture is opposed 1. To Truth 2. To fruit and benefit This mans religion then is vaine 1. There is no truth in it it wants that which it seems a meer shaddow without substance It is vaine without fruit such a seeming religion will do him no good and stand him in a very little stead when it comes to triall To conclude this with the addition of this one thing Men have no great cause to applaud themselves or to boast in this licence of an uncontrouled tongue there may be a permittance and a divine forbearance for a time but at length there will an account be taken as well of words as of actions Math. 12.36 37. Jud. vers 15. Those punishments which are inflicted on the wicked do not skip over this Member one of Dives his requests is that Lazarus may with the tip of his finger dipt in water cool his inflamed tongue Luk. 16.24 And those upon whom the Angell powred out his Viol gnawed their tongues for paine Revel 16.10 And therefore the Apostles exhortation Coloss 4.6 may much concerne us Let your speech be alway with grace seasoned with salt that ye may know how ye ought to answer every man The feare of God and due respect to others will keep this member in which is so apt to lash out and so we shall not fall into the condemnation of the wicked but with those very tongues wherewith we glorify God here we shall in endlesse Halleluiahs praise him hereafter Their fourth sin Atheisme A farther description of these wicked mens corrupt manners I conceive may be presented in the 11. verse And they say how doth God know and is there knowledge in the most high In which demand we may consider 1. The intimation of the persons that make it 2. The Person concerning whom it is made God the most high 3. The thing inquired of Him How doth God know Some Questions are Problematical proposed for logicall and rationall discussion and determination Some are Rhetoricall and figurative which oft meane a negative when they are affirmatively given out This Interrogatory here is not of the first kind our Questionists in this place intend not to dispute or Inquire a determination of the Probleme de modo scientiae divinae Whether God knows things by their species by induction and demonstration or by one intire view and Vision Whether future contingencies come within the comprehension of his Understanstanding as well as things present or Past But the demand is Rhetoricall absolutely and negatively meaning That there is no knowledge in the Almighty c. For the Demanders there is not a full agreement in expositors who they are some doe attribute it to good men who upon a view of that height of prosperity which wicked men were in do in their passion breake out into this expostulation And truely we may find that such demands as these and upon such grounds have been oft made by men not altogether ill affected Cum rapiunt mala fata bonos Ignoscite fasso Sollicitor nullos esse putare deos But the 12. vers seems to point at those who made the Querie Loe these that thus say and demand are the Vngodly who prosper in the World and here the Psalmist is still upon the prosecution of the Manners and impiety of these men and had we leisure a little to cast our eye upon other places of scripture we might find these sayings here to be very consonant to others of theirs elsewhere recorded God hath forgotten Psal 10.11.13 The Lord shall not see Ps 94.7 Ezek. 9.9 are the usuall expressions of these men and truly if we but view the black nature and Grounds of that impiety which workes out this Assertion we shall easily make good this conclusion That to deny a knowledge in God is a piece of the highest and most monstrous Impiety En quo res prospera mentes Perducit miseras This is that pillar upon which nil ultra no wickednesse beyond this may be justly ingraven Which will be evident if we reflect upon its nature and ground 1. For its nature it is no lesse then Plaine downe right Atheisme For First here is a deniall of Gods knowledge How doth God know they will not afford heaven to be so much as a spectator of their Actions for we must not imagine that these supposed a God and only denyed him knowing but they deny that there is any such God who doth know 2. By taking it away they deny a providence and Divine care of things below 3. Hence also they denied a prudent supreame Management of things here below constituting blinde chance or Mans will the onely knowing entity in their phansy to moderate and governe all 4. They deny an Omnipotency of power or any such as is greater then themselves 5. They deny a Divine Justice that should render to every man according to his works So that if all this be put together To deny Divine Knowledge Providence Government Power and Justice we may finde it do's amount to nothing lesse then direct Denial of God As for the grounds of this impiety those will heighten the sin It may seem very strange that Mans heart indued with reason should give admission to so irrational a thought Especially considering 1. That very reason and their soul wherewith they are innobled might teach them the contrary He that teacheth man knowledge shall not he know Things without in their abstruse causes and effects their properties and qualities natural and moral may stoop to mans knowledge which he never came unto by the instruction of beasts who never had any nor did it flow originally from himself no more then his owne being And therefore it must
in the greatest pressures look upon an hand that providentially disposeth of all estates let us fix our faith on Gods omnisciency and then these rising thoughts will be easily repress't To this end 1. Let us remember how fully and plainly Scripture delivers this truth Psal 139. 2 Chron. 16.9 Psal 94.9 10 11. Heb. 4. 2. Let us observe those strange and stupendious providences those eminent deliverances which every age and particulary our last hath been fill'd with Lastly let us frame our lives so as may testify our true owning of Gods Omnisciency live as in his sight behave our selves as in his presence be frequent in pious holy addresses Which may be a means of thriving upon performance of which there will be little cause to doubt of a Divine knowledge and care of things below He knowes the way of the righteous and if we meditate in his Law and avoid wicked mens counsels there will be full experience of it Though Lot be in wicked Sodom Yet even there he will experimentally cry The Lord knowes how to deliver the Godly 2 Pet. 2.9 Every true Son of Abraham will finde God to be a Sun a shield and exceeding great reward SECTIO II. The second part of the occasion of the Prophets Temptation from home THe occasions from without given from the prosperity and manners of the wicked men of the Prophets time His owne sad estate and afflictions hath been discourst of It followes now that we consider That part of the occasion taken by the Prophet from home from himself and his owne estate V. 14th For all the day long have I been plagued and chastened every morning It is ordinary for good men to suffer Which as you see conteins a Complaint of his sufferings wherein is 1. somewhat general and ordinary 2. Somewhat extraordinary 1. That which is ordinary is that he was scourged and plagued which may be term'd ordinary it being no strange or unusual thing to heare of Godly mens complaints concerning their sufferings and their groanes under their afflictions Jacob tells us that few and evil were his dayes And Moses cryes make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil Psal 90.15 We may oft finde good David mourning like a Turtle and roaring for the disquietnesse of his heart Psal 38. Disconsolate Job curseth his birth and his troubles come before he eates and his roarings are poured out like waters Job 3.24 Our blessed Saviour hath been in an agony and his Apostles groaned under persecutions which all that live Godly must expect 1. As having some imperfections Nor will this put us to wonder if we consider 1. That the holiest amongst us are Men partakers of flesh and blood and consequently subject to infirmities wearysome diseases disquiets Passions and discontents 2. As members of the Commonwealth They have their share in the troubles and changes thereof 2. As members of a Common-wealth The best compacted Kingdome is but a great body which hath its sicknesse and distempers sometimes height of prosperity breeds too many humors which vent them selves in civil discords Sometimes stormes from abroad and invasion of foreine enemies bring it to a consumption In each of which a Divine providence is active God either is a Phisitian by blood letting and by administring of bitter potions curing the distemper of a Commonwealth or as a Judge he makes a sinfull Kingdome an example of his Justice and a terror to all Nations But in all this Gods servants have their portion of this cup. Oh that my head were waters and mine eyes a fountaine of teares that I might weep day and night for the slaine of the daughter of my people cries lamenting Jeremy Jerem. 9.1 If the Children of Zion swoon in the streets his eyes will faile and his bowels be troubled and his liver poured out upon the earth for their destruction Lament 2.10 11. They are not only sensibly toucht with their brethrens Calamities but are personally concerned in those common afflictions as being oft carried captive with the multitude Rob'd of their estates and deprived of their lives 3. As they are holy and righteous 3. As holy good they have many enemies 1. Satan severed from the World and it's corruptions for vertues sake and Christs name 1. They are most liable to Satans malice which is most eagerly bent against them That roaring Lyon being cheifly their adversary 1 Pet. 5.8 He will not cast out himselfe whereas they who demolish and pul downe his black territories they that by Gods grace have renounced him and his works are those against whome his spite do's principally aime The heavenly Angels do rejoyce more at the conversion of one sinner then of many righteous that need no repentance the hellish Spirits more triumph in the ensnarement of one righteous then the present possession of many pris'ners Luke 22. 2. Wicked Men. 2. As good They have many Enemies even amongst those of the same nature Beware of men is a frequent caveat of Christ to his Math. 10.17 You are not of the world therefore the world hateth you There is a strange antipathy betwixt the wicked and the righteous but it is more desperat on that side then this These hate the Vices seperate from them and reprove them but wish well to the Persons and pray and indeavour their reformation whereas wicked men hate goodnesse it self and for it the persons of the righteous And the more because their holinesse proves a foil to them and a shame to their deformities Wisd 2. Thus the Pharisees hated Christ because he was so good and they so evil if Cain become poor Abels Murtherer it is because his owne works were evil and his Brothers good 1 Joh. 3.12 4. These though regenerate and sanctified Yet the sanctification is not full perfect and absolute for degrees they carry flesh and blood about them and are subject to be tempted fall and sin and hence comes chastisments and troubles 1. From the reflect disquiet of their owne consciences for as upon the fracture of a joynt the pain proves exquisite so when an even upright heart is transported and tempted to an unlawfull act no horror sorrow remorse and trouble like his whilst other men can carry their sins easily This proues to Him a burden to heavy to sustein whilst others can lascivously revell it and riot with jollity every day run into deboistnesse The being once overtaken proves a trouble to a righteous Noah If upright David fall into the unhappy murder of Vriah how many sad thoughts how many sighs and what a deluge of teares it cost him is evident And the very fear of these afterclaps of disquiet is They are chastis'd of God as his Children and ought to be a seasonable Caveat to all Good men for a wise and a wary behaviour But secondly this is not all If Gods servant willfully transgresse he will chastise
he fell into or was like to be overwhelmed withall claime our next thoughts The 1. that appeares is envy I was envious at the foolish The rationall Particle for I had well nigh slipt For I was envious concludes what esteem he had of envy as of a slip and may afford us this observation That Envy whereever it is harboured is a fall and a bruising sin It might be a sufficient evincement of this truth to produce that divine Law wherein it is prohibited Be not envious against the workers of Iniquity Ps 37.1 is oft required and this sin the Saints still indeavoured carefully to avoid But that its corruption may be more discernible It may not be amisse to dissect and open it by parts This Caution may be onely premised That whereas in envy there is the rising of the heart with displeasure This absolutely and abstractedly taken is not the sinne thereof because there may be a rising of the heart and this accompanied with anger and displeasure with Hatred and Griefe and yet no sin Hence it is that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in man for a vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covet earnestly or be zealous of the best gifts 1 Cor. 12.31 1 Cor. 12. vers 31. and is sometimes attributed to God I am a Jealous God The water and its muddinesse are to be differenc't and the motion of a displeasing heart is to be severed from its corruption which makes up envy Which being premised we may affirme Reas 1 1. That envy is a fretfull displeasure of the heart for some good that is in another The object of envy is Vertue Knowledge Courage or Prosperity I was envious at the prosperity c. Prosperity is good even that of wicked men though abused by them is good to as being an effect and act of the influence of a divine Providence that heart therefore cannot but be corrupt which rises against good things seeing that that which is good is the proper object of love and desire Reas 2 2. Envy betrays its baseness in spightfully looking at that good which a man wants himself I was plagued and scourged therefore was I envious c. by this we grudge that good to another which we doe not enjoy our selves From these two particulars I cannot though but by the way but lay downe these two conclusions 1. That God is no way capable of envy nor can it be any way attributed to him 1. Because he is most holy and cannot dislike any thing that is Good or from himselfe from whom every good and perfect gift proceeds Jam. 1.17 2. because he being a most absolute and perfect alsufficiency in himselfe wants nothing that is good 2. Conclus That envy for the most part lodges in Inferiours against Superiours in fooles against wisemen cowards against the valiant Ignorance against learning Poor against Rich Subjects against Magistrates and consequently is a sin against the fift Commandement 3. Reason which evidenceth the folly of this sin Reas 3 is because it riseth against the very persons of Men. This may be cleere if we consider 1. That the Envious man wisheth that his Brother had not or were not partaker of the good things which he envies him for 2. It excites man to acts of enmitie against his brother To prejudice to disparage to disgrace him This moved Cain to play the Butcher Gen. 4. and the Patriarchs to sell poore Joseph Gen. 37.11 Act. 7.9 It is the envious man that drops Tares where the wheate was sowne This eggd the Pharises against Christ who knew that for envy they had delivered him That Charity which envyeth not 1 Cor. 13.4 is broken by this sin for where envy and strife is there is confusion and every evill work Ja. 3. v. 16. Let us therefore when ever we finde any motion to this sin immediately represse it Envy foolish and Vreasonable and suddenly stifle it in the cradle and to this end we may take this one Argument more which opens its sinfullnesse and discovers the meanes to meet with this sin which is this My feet were almost gon saith the Prophet for I was envious Hence suitably to the exposition made of these words Envy is a passion without Judgement and Vnderstanding violent and Vnreasonable and therefore ought to be banish't from our souls 1. Men of Low inferior quality as hath been formerly mentioned are subject to it That which the Poet concludes of revenge may suit with this Nempe hoc Indocti quorum flagrantia nullis Aut saltem levibus videas praecordia causis Envy slayeth the silly one cries Job 5.2 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a simple deluded foolish man the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceived Aq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one easily to be caught with any baite Symmach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very foole 2. Let any man consult with reason and he will find there little ground for envy for That for which we cast an envious eye at our Brother may be good in our esteem only not really in it selfe so then there is no true cause but a meer delusion 2. But supposing it good in it selfe then it is either such as is given him without his Acquisition as Indowments of nature of Body or Mind of estate as fortunes of a great Inheritance Nobility and honour descended from long glorious Ancestors or spirituall gifts or they are such as he hath acquired by his own Industry and Care In the former envy is unreasonable because it involves a displeasure against Providence which dispenseth gifts according to pleasure and is it just that mans eye should be evill because Gods hand is liberall is it rationall for us to love him the lesse meerly because he hath those good qualities for which we ought to love him more In the latter sort they are things temporall as Honour Riches Preferment c. or gifts and graces of the soul which are habituall as knowledge vertue Temperance patience c. Things Temporall are gotten Justly or unjustly if unjustly he hath more need of Pitty then envy Saint James his words well suiting with Him in that condition Go to now ye rich men weep and howl for your miseries that shall come upon you Your Riches are corrupted and your Garments moth-eaten your gold and silver is cankred and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire ye have heaped treasures together for the last dayes James chap. 5. vers 1 2 3. If Justly yet we may remember how many troubles cares and sorrowes attend an high great estate Solomon throwes all away with a This also is vanity and vexation of spirit Lastly if we envy a man for his habituall acquired parts of Learning Wisedome Justice Humility c. by that very act we condemne ourselves for were we not either idle or wicked we
that in the darkest of those reproaches the Spirit of glory and of God resteth upon them as Saint Peter expresseth it 1 Pet. 4.14 Though the triall may be fiery yet God will not absent himself from the three Children though in the Furnace nor from Daniel though in the Lyons den 2. Take these sufferings as corrections and chastisments and so they are but fatherly testimonies of Gods love Heb. 12.7 The act of a father breaks not off that dear relation and where love is there union takes its place if therefore the bitterest calamity cannot worke a separation no other contrary state can strike so high and therefore a faithfull obedient Spirit may truly triumph and say I am continually with thee How justly the Prophet reckoned this as part of his consolation How high is the comfort receiveable thereby How happy and desirable this condition is And what a blessed priviledge it containes deserves our thoughts and herein we may reflect upon these few particulars For he who is inlivened with these comforts The comfort of being with God and thus accompanied let him be either in prosperity or adversity he is happy 1. In prosperity Gods presence do's sweeten 1. In prosperity it sweetens it and tempers the mind and make better the things possessed For though the most assisting creatures are termed uselesse broken cisternes and all other injoyments vanity and vexation yet this is not to be understood of them as they are in their owne nature for all things are in their essence good but as entertained and made use of by men without God or when he out of Justice opposes mens expectations of good from the creature The Israelites may look for much but it will come to little if God once blow's upon it Haggai 8.9 Though David found much cause of grief yet the unworthy departure of his friends the disloyalty of subjects the malice of enemies or the casualties of disasters did not strike so deep as an apprehension of Gods removall from him Thou didst hide thy face and I was troubled Psal 30.7 This he thought sufficient to render him miserable and all things unprofitable whereas his blessed presence shining upon our injoyments make them more precious Though there might seem somewhat more substantial and which might command greater attention in Elyahs boisterous wind amazing earthquake then in the small voice Yet he neglects those because God was not in them 1 King 19.10 11 12. So Gods peculiar owning and blessing puts a value upon the meanest injoyments The neer approach of this Sun animates all things to an higher pregnancy and that which is in it self uncertain as his gift is possess'st with comfort who gives even abundantly to injoy 2. Whereas Prosperity causeth much disorder and unevennesse of mind either by immoderate heightning it or by suggesting farther ambitious desires and as the mind is composed so is prosperity esteemed all Hamans preferments are lookt upon as nothing by his discontented Spirit because Mordecai confronts him But that soul which apprehends it self with God or God with it Will infallibly be fashioned to so sweet a temper as it shall neither be ambitiously desirous of more nor insolently proud of what it hath 2. The comforts thereof in calamity 2. He that is thus accompanied is happy though clouded in adversity for 1. Though a Job be stript of all yet Gods presence makes a supply of all Persecution yeilds an hundred fold Mark 10.30 That goodnesse which the creature shines with is but a comunicated ray from God and can be no farther beneficial then as imparted by him and transcendently meet in that inexhaustible fountain of which he that participates of need not grudge the want of a few streams as sitting at the head Suppose secondly the calamity grow so high and exorbitant as having seized the estate threatens the Person yet even in this a reflexion upon the 91. Psalme may direct the steps The subject of which is God being a refuge and a One that dwells in the secret place of the most high shall abide under the shadow of the Almighty Which though it is not pleased to shelter him from the danger of trouble yet it yeilds a remedy as Christ doth who though he takes not away death yet he grants a resurrection from it If calamity presse hard God is to him a refuge Fortresse V. 2. The avenger of blood ceased to prosecute him who had took sanctuary within the City of refuge as despairing of successe in that Priveledged place and violence and trouble will give over when men fly to God Thus the destroying Angel sheathed his sword at the threshing floor of Ornar where David prayed and built an Altar 1 Chron. 21. In case calamities be instant pressing and importunate and not cease their opposition yet even then he is a fortresse which shrinks not for the greatest Battery and violence and therefore security and freedome from fear may wel sorround him who makes the most high his habitation and therefore it concernes us to take an early shelter under his happy wing of whose protection we need then onely doubt when by our disobedience we forsake him Calamities do then become dreadfull and fit objects of our fears when an open visible Apostacy which forceth God to forsake man do pull them downe and increase them The second Priviledge of Gods Servants They are supported by Gods hand The second Priviledge of the faithful is continued in these words Thou hast holden me by my right hand In the Hebrew thus In thy hand thou hast held fast my right hand I need not stand to informe you here that when humane members are attributed to God in each such expression some perfect attribute of the diety is represented His hand amongst the rest implies his active powerful providential support And God taking man by his right hand may be taken from a careful holding up of Children who are unable to support themselves The conclusion may be this Obs That God Almighty is the support of his servants who are in his hand and upheld thereby This Priviledge Gods servants partake of not generally onely as part of the creation The benefits thereof which is wholly underpropt by his arme but in a more peculiar manner he upholdeth the righteous Psal 37.17 24. And if we take a view 1. Of the benefits which a supported soul reapes by this support And 2. of the grand necessity thereof we may easily finde the excellency of this Priviledge The benefits that accrue thereby may be these 1. strength is participated to them and vigour flowes from the saving strength of his right hand Psal 20.6 Our hand may support the infeebled joynts of our brother yet it cannot infuse strength into them whereas Gods hand in a more noble efficacy gives strength to his drooping people Psal 29.11 And bears them up against the most violent and tempestuous stormes which otherwise would level all before them 2.
God Why those that Trust in God can best declare his works and declaration of his works that one should be the antecedent the other the consequent This the end and that the meanes thereunto but as the Prophet makes it a connexion so we may observe these reasons of it Reason 1. Because the chiefe of Gods works are matter of belief not of present vision or expression 1. That being we are not from Eternity but that Being which lately begun will as quickly end those maine and principall of Gods works which come to our notice are but matters of beliefe not of present vision or experience Though somewhat may be seen by us yet it is inconsiderable in respect of that which we believe All things Past the worlds creatoin those passages of so many thousand yeares are to us meer matters of faith Heb 11.1 2 3. The very glorious mysteries of Salvation by Christ his acts and suffrings are Articles of our creed all those Promises which we hope shall make us blessed Resurrection from the grave and eternall life are so to and therefore the grandest part of our declaration is but of what we believe 2. Without faith the cheef of his works cannot be declared 2. Which follows from hence without faith we cannot declare Gods workes for how shall men speak of him of whom they believe not Joh. 17. those who are meerly guided by sense and Passion not being in a capacity of understanding how great a silence is there in the heathen world of those high and glorious mysteries which are every day unvailed in Christs Church 3. Believers have more then ordinary occasion given them to declare his works As we believe so we speake and we believe therefore we speake 3. To those that Believe there are continually new and peculiar occasions given of evidencing those high and stupendious acts of Providence whilst he reveales himselfe to them and makes them vessels of speciall mercies and Agents and happy instruments of supernatural effects whereby the divine Glory doth appeare in eminence and lustre There may many examples be produc't of those who trusting in God had more then ordinary occasions offered them to declare his works Thus Noah believed in God Heb. 11. and he saw himselfe saved in an Arke when the world sunk in a deluge he found his Person and sacrifice accepted and was honoured with a Covenant Abraham believed in God and it was counted unto him for Righteousnesse He had experience of Gods power in a son whom he received in a figure when all hopes past He had a promise and was multiplied in blessings The like experiences crowned Isaac Jacob and Joseph in their times Moses in Trust to God forsook his hopes in the Egyptian Court became a Law-giver to Israel saw wonders in Egypt miracles in the wilderness his Glory in the Mount for which Moses sung his praise David Trusted in God and in his green yeares overcame Goliah and from a Sheephook was advanced to a Scepter escaped Sauls hands and at last was seated in the Throne of Israel How many high oportunities had the Prophets of declaring Gods works The Blessed Virgin believed and became the happy Mother of Christ The Apostles believed were filled with the holy Ghost did participate of high unknown mysteries In a word all that truly believe in Christ do evidently see Gods goodnesse in their conversion from darknesse to light in Justification and remission of their sins in Sanctification of their hearts in comfortable influences first fruits and assurances of Gods spirit Whereas incredulous and unbelievers are bereft of these oportunities if Israel refuse to believe the whole generation that came from Egipt shall loose Canaan and the view of all those miracles acted in that conquest Heb. 3. Belief was oft required by our Saviour to the very healing of their bodies Math. 8. vers 13. And his owne Country mens incredulity bereft them of his good deeds among them Math. 13.59 Thus As God takes occasion to render himself glorious to and in them that believe so secondly he makes them instruments of admirable and glorious effects Hebr. 11. vers 32. c. The conversion of the World stupendious miracles issued from faith That which fortifies the soul to deny the World overcome temptation vanquish the Devil quench his fierie darts to goe resolutely through honour and dishonour to be faithfull and constant to the end is onely trust in God without which the soul would droop into ruines A 4. Reason of this connexion may be That trust in God is of that powerfull influence that it actuats both the tongue and Pen and from both wrings the confession and declaration of Gods works Rom. 14. Faith will not lye stifled in the heart but it 's diffusive flame will break out into praises They that believe his word will quickly sing his glory Ps 106.2 Moses is scarce out of the Sea but he breaks into a song Exod. 15. No sooner are Sisera and Jabin destroyed but Deborah Barak begin their Musick Judges 5. We scarce ever find David out of his streine The blessed Virgin presently triumphs upon the good newes my soul doe thou magnify the Lord Luk. 1. All second causes the Scripture which is but a Declaration of Gods works attributes to God in a word as it is the Religion of the Saints on Earth so is it the maine of the service of the saints in heaven As Rev. 4.8 and many other places of that mysterious book do evidence Let us therefore cheerfully follow this paterne and testify our trust in God by a Declaration of his works Providence hath experimentally manifested it self to us in a great lustre and eminence in the knowledge of Christ in the promises of the Gospel in many temporall and spiritual deliverances and in what ever appertaines to life and Godlinesse and therefore it may highly concerne us carefully to discharge our selves of so noble a worke For Besides that thereby we shall testify the truth of our faith This will be 1. An act of wisdome Psal 107. Hos 14.9 2. An act of our obedience Praise being every where injoyned us 3. It is monstrous ingratitude not to do it This being all that we can render or God require All that David can render is but to take up the cup of salvation and to praise his holy name Psal 118.4 This is the end for which God blesseth us Creates and Regenerates us that we may be to that praise and glory of his grace Let us not be out-done by inanimate creatures or outstript by those that are below us in being Praise of God the chiefe work of the Lords day This we may reflect upon as the chief work of the Lords day Among the Psalmes there is one that bears this title a Psalme or song for the Sabbath day Psal 92. The Caldee thus paraphraseth upon the title An Hymne or song which the first man Adam said for the Sabbath day whoever was the Author Adam Moses or David this is remarkable that the Contents of the whole Psalme is of thanksgiving Gods judgments on the wicked and his goodnesse to the faithfull are lively represented there as if that were the main work of that dayes service We finde that the primitive Christian-observers of the Lords day counted these glorifyings of God the grand imployment of that day Olim certis diebus populus conveniebat ad nihil aliud quam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic Propheta aut Episcopus magnificis verbis attollebat divinam in omnes creaturas bonitatem Populus psallebat himnis conticis spiritualibus domino Erasm Concion Though on other dayes saith saint Augustine we may pray with deep reference do our owne interests and wants yet on the Lords day we may suffer our selves to neglect our selves and to be wholly taken up in his praises and transported with those glorious mercies of God in Christ or if we do reflect upon our selves yet to look beyond our owne necessities with farther references in humble confessions of sin to magnify Gods holinesse purity high Majesty and righteousnesse In petition for remission more for the manifestation of the power of Gods mercy then our owne meer interest in requests for grace to refer our selves to the glory of that powerful hand our inabling to serve him In a word in all wants and dangerous pressures to professe an humble submission and a noble mention to the Divine Justice goodnesse and power and that every accent be breath'd out to the glory of God through Christ Jesus our Lord. FINIS