mistakes who glory in their treadings as so firme as if not capable of a blow whose tongue ownes nothing below perfection and are so far from being conscious to infirmities as that that unerring infallibility which the Roman chaire would ingrosse to it selfe These peremptorily claim a share in as more eminently theirs 2. If there be so great a facility of failing in the best then He that stands must take heed least he fall 2. D. to looke to our standing 1 Cor. 10. Which diligent care of a slip may be improv'd 1. In not taking in things upon trust 1. To not laking things upon trust without a particular impartial disquisition nor lightly admitting an implicit faith but in a serious sober exercise of reason and of the judgment of discretion to put things to a trial before they be entertained 2. In restreining our affections in not permitting them to get on horse back and rule us 2. In restreining our passions or to act without the precedency of right reason He that is most master of his passions is so of his feete too and so more sure from a fall whilest he whose head is disordered by so unuly guests do easily reele into inconuenience The general description of the Psalmists danger thus viewed the more particular relation of it and the high temptation follows which consists of two parts 1. The occasion given or taken which is the stumbling block or offence Secondly The sins and inconveniences which he either actually did or was like to fall into 1. The occasion is made up 1. Of somewhat without and 2. some what within In the former we have 1. A certaine Kinde of Men spoken of with their estate 2. Their manners 3. Their respect from others 1. The Men spoken of As for the Men they are pointed at and set forth by two attributes One is that which is twice repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanderers or sinners wickednesse being as Rabbi Levi sayes declinatio ab eo quod justum est quod decet And because this deviation is with the breach of what is just hence they are turbulent restlesse men who neither live orderly themselves nor suffer others to be in quiet Secondly They are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawlesse Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 That Law of Religion and righteousnesse which God hath given these are so far from yeelding obedience to as that they neither feare God or care for Man And being under no command they acknowledge no duty Foolish But Holelim signifies fooles or madman not much better are they who will not submit to Gods Lawes but fly out into frantick disorders for whilst they disowne that Law which makes wise the simple Psal 19.7 It cannot be expected but like the untamed colt they are destitute of understanding or judgment Proud Lastly the word hath it's original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in a good sense to praise and magnify in a worse to vaunt and boasting to lift up ones self Thus the root of disobedience and not submission is innate pride which scorning to be directed restraind or curbed kicks against any Law as below them and lookes upon the most honourable command as a burden and a yoke 2. Their estate These then are the Men mad foolish ungodly impious turbulent unjust Men. 2. As for the estate of these men it is generally comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies peace prosperity of which one is the happy consequent of the other it seems therefore by the way that they are not acquainted with the Language of Israel who hope for prosperity by involving themselves and Kingdomes in a bloody warre These though they be strangers to that language which expresses Peace and Prosperity by the same word yet may they learn it from the sad experience of those miseries which we and our Country suffer by warre and as they hope for prosperity pray for Peace From hence we may observe how fallacious an argument it is to look upon Prosperity and Temporall injoyments as the most eminent signe of speciall election of divine favour He is too peremptory who with barking Shimei count men Reprobates if once they see them though the meekest David in adversity Here we find mad ungodly foolish men carrying an high full sayle they may be in power spread themselves like a green bay tree Psalm 37.35 and grow so high as to put good Jeremy to the Interrogation Jer. 12.1 Wherefore doth the way of the wicked Prosper Wherefore are all they happy which deale very treacherously And here they are at that height and fatnesse which few good men attain unto which a view of the prophets notable description in his severall particulars will make good The 4. verse presents us with the first There are no bands in their death but their strength is firme First part of their prosperity Health of the sence of the latter part there is no doubt They are of a fat sound healthy constitution being of a robustious lasting composure such as scornes any disease that is emaciating and consumptive But of the meaning of the former There are no bands in their deaths there is some varietie The seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no Recognition Whence the vulgar non est respectus according to that of St Hierome non est cogitatio de morte They minded not nor thought of their latter end but since the Prophet here speakes of their Prosperity not of their Sinnes we may looke for another sence The Hebrew word signifieth a Band which is knotted or tyed and then the sence may be They have not that which might binde them over unto a speedy and troublesome death hence Castelio non sunt necessitates quae eos enecent There are no necessities that threaten their death such as varietie of distempers sicknesses and diseases those messengers of death Aquila therefore renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are no pangs or distempers no sorrows or sicknesses saith Aynsworth They are not bound over to death or Execution by the varietie of diseases or by the power or Injurie of others The prophet by telling us their strength is firme expounds this Phrase and let us know that these wicked men had lives spunne of even threads without danger of raveling or breaking They had lustie bodies strong limbs sound vitalls without agonies or ruptures Lived as those that had no cause to feare death and when they expired it was without much antecedent paine they fell as ripe Aples from the tree Had we leisure to take a full view of this grand blessing Health we should easily with the Prophet ranke it in the first place with the rest of those good things that make up humane prosperity it being one of
eys of carnall men that apprehend and esteem nothing more contemptible then a suffering persecuted Christian yet the grounds of it are 1. That Calamities prove as Phisick to purge out the old leaven of corruption that may remaine vexatio dat intellectum trouble makes men more wise and less secure or unadvised and therefore David tells Psal 119. before I was afflicted I went astray but now have I kept thy word 2. They give occasion to the exereise of many eminent and excellent vertues which otherwise would not appeare They worke strong confidence manifest patience assured experience and the Hope which maketh not ashamed it is much to believe and obey but to suffer for the name of Christ will be a greater increase of Glory according to the mercifull providence that gives unto him that hath and more abundantly to him whose works are more abounding in the Lord. And these thoughts taught the Apostle to overcome all his suffrings when he tels 2 Cor. 4.8 that his troubles could not make him despaire because he knew the glory that attended them Calamities rob worldlings of that which they count their felicity casts a cloud on their brighest enjoyments and makes their treasures unpleasant a powerfull argument would they but consider it that felicity consists not in the fruition of these sublunary things and is not to be found in such fading possessions but no trouble can deprive us of our future Glory no imprisonment can sequester Heaven nor any losle bereave us of an invaluable Reward Why then should we be as men without hope what cause can there be either of despaire or disbeliefe our confidence is better seated then to be so shaken our hopes are just if our Consciences be pure nor can we suspect the truth of our future hapinesse whilst we cheerfully lay hold on Jesus the Author thereof waiting for his appearance whom the world may as soon divert and hinder from coming to Judgement as from bringing along with him the reward of the faithfull 2. Doctr. Saints are meer Passive Receivers of Glory A second generall conclusion from these words is this That the Servants of God are meerly passive receivers of Glory at the hand of God for the Prophet saies not I will ascend or mount up and assume glory to my selfe but in a more humble straine Afterward thou wilt receive me to Glory And how litle the best of meere men doe or can contribuhe to their own advancement unto glory how worthily they may be accounted meer Receivers thereof not efficients or Agents therein these following reasons may evince 1. To and before the attainment to Glory there is required a double Resurrection in either of which how small is mans efficiency will be known by the particulars One is that which in the phrase of Scripture is called the first Resurrection Revel 20.6 and though that which is there spoken of is not it may be that which I meane yet that which I now intend may well borrow that name I meane Conversion Regeneration and Sanctification by Grace For observe The estate of unconverted men is described by this expression amongst many others that they are dead in trespasses and sins Eph. 2.1 where also the contrary estate is exprest by a quickning and being raised in another place by the having a new life but alive unto God by Jesus Christ Rom. 6.11 And that conversion and regeneration must go before Glory is made evident to us Rom. 8.8 They that are in the flesh cannot please God and vers 9. if any man have not the spirit of Christ he is none of his and in the 30. verse of the same chapter he tells us that calling and Justification which do both comprehend full conversion is before being Glorifyed Now that in Conversion man is meerly passive is not able to convert himself I need no other proofs then that of death Resurrection which expressions tell us that as Lazarus contributed nothing to his own revivall so in conversion man is of himselfe breathlesse t is the life of Grace must restore him and produce so powerfull a change as a returne from sin and a more endlesse death the same thing is also intimated by Regeneration new creation man makes not himselfe it is God that worketh in us to will and to doe of his good pleasure Phil. 2.13 If then man be passive in resurrection and conversion which is the meanes to glory he cannot bring himselfe to glory but is a Receiver of it as of grace Secondly unto Glory it is requisite that there be a Resurrection of the Body from the grave and the power of death of which the Apostle gives us a large account 1 Cor. 15. from whence observe 1. That though the soule live after death yet can we not properly say the whole person is in glory whilst the body is in the grave and sees corruption Now glory is promised to the whole person Secondly Though the soule be capable of a better well being in Heaven then this life can afford yet is it not in its perfect and compleat estate without the body as having a naturall desire and inclination to be united to it wherein as it had its first being so with it it desires stil to be Thirdly the necessity and lasting dominion of death was brought in by sin and till all the effects of sin be done away there cannot be full glory and therefore man cannot be compleatly happy till he can triumphantly say O death where is thy sting O grave where is thy victory Now there is no worke nor wisdome in the grave when man returnes to his dust againe the body submits to a dissolution and enlivens that corruption and dishonour it was borne to This is a privation totall from which no returne can be made by mans own efficiency for how can he revive himselfe that is altogether livelesse or act to his own recovery that is insensible and movelesse in this then is man a mere passive receiver And thus much of the first reason Reas 2 The second Reason is taken from the modus agendi Gods manner of working man receives and God gives but what is the ground of Gods giving and the manner is it necessary nay is it not free and voluntary of his owne good will pleasure in this we may well say with the Apostle Rom. 9.16 it is not of him that willeth nor of him that runneth but of God that sheweth mercy Object And if it be objected that there is in the soule of man naturally a desire of blessednesse which providence is engaged to answer Answ I answer Providence answers the naturall desire of each species and Kind by and in the individuals and to this end the individualls must be such as they were created else providence is not obliged as it is not engaged to make this or that Tree worm-eaten fruitfull Had man continued in that Estate which creation set him in it might be thought
full barne and an overflowing cruse nor can any plenty worke in us a gladnesse in any degree equal to that which the one glance of Gods countenance can fill us with Psal 4.6.7 Conjugall love exceeds all comforts and when the soul injoys here spouse it is not capable of an addition of delight 3. This will worke an affection to Christs Church Love to the Church and highly conduce to a mutual peace and concord My goodnesse extendeth not unto thee cryes David Psal 16.2 But to the Saints that are in the earth and to the excellent in whom is all my delight If we consider why every corner is so full of rash peremptory judging of one another why so bitter revilings hard censures mercylesse oppression and bloody persecutions are so much in fashion even with those who pretend otherwise Christ affords us the reason of it Joh. 16.3 Because they know not the Father nor me though their lips may owne yet their heart totally denyes him whereas He whose Spirit hath experimentally tasted Gods goodnesse in it self will never be injurious to others least he may harm those who may be dearly related to God and a touch of whome may be esteem'd a thrust at the apple of Gods eye Thus an experimental knowledge of Gods goodnesse will produce Lenity Meeknesse Justice Charity and Peace towards others Vse 2. Gods goodnesse should perswade us to constancy 2. If Gods especial goodnesse fills once our souls Let us persevere and continue therein Let us consider that that word of Truth which assures us that the Catholique Church invisible shall not faile do's exhort particular Churches unto a Continuance Whether this may arise that a single Arrow is not in that same case with a bundle or that the promise of absolute perseverance is to the universal Church onely I will not now discusse Yet certainly unto perseverance are invited and advised 1. Particular Churches Thus Smirna is advised to be faithfull to the end Revel 2.12 And Thyatira to hold fast till I come Vers 25. The same counsel Individuals are the objects of too Joh. 8.31 If they continue in my love And in many more places Joh. 15. If they abide c. 2 Pet. 3.17 If you fall not from the stedfastnesse Vse 3. From His goodnesse here we may gather the greatnesse of his goodnesse hereafter and Rom. 11.22 Behold Gods goodnesse to thee if thou continuest in his goodnesse Lastly If God be so good unto his Israel here whilest they are in their clayey houses in some respect absent from him whilest they are in their melancholy Pilgrammage here supported by faith the substance of things not seene and breathing in hopes of a better Country How great then how transcendently high shall this goodnesse be to them in the great day of retribution when he shall perfectly accomplish all that ever is promised How great When the fier shall restore that which it's prodigious flames devour'd the earth open it 's vast bosome and the Sea deliuer unto them their consumed bodies when that which was sowne in Corruption shall be rays'd up in incorruption that which was sowne in dishonour appear in honour and that which lay downe in impotency and weaknesse mount up in power 1 Cor. 15.42.43 How great When they carry death about in Triumph challenging it for it's sting or the devouring grave for it's victory How great When the Lord Jesus appearing in all his royalty with the splended equipage of Saints and Angels comes in Majesty and Glory when they shall see Him whom they so stedfastly beleiv'd and sincerly obeyed bringing his Reward with him How great When that comfortable sentence come ye blessed of my Father receive a Kingdome prepar'd for you fills them with joy How great When that which is perfect is come and that which is imperfect be done away when their souls shall be inriched with the most absolute treasures of grace and glory when their understandings Triumph in the full clearnesse of a Divine light How great When they shall see the chained Lyon trod underfoot and their mercilesse persecuters rouling in flames and begging the mountains for a covering and the hills for a sepulcher How great When fears are banisht and sorrw flies away How great When the seate of Divine Majesty shall be their place of residence and habitation when the noble Prophets the blessed Apostles the victorious Martyrs the Holy Angels shall be their dayly companions and when they shall perfectly injoy Him who is the Author and finisher of their faith and salvation How great when God with all his glory Majesty Mercies comforts and beauties incomprehensible shall dwell with them in that fulnesse of perfection How great Lastly when they shall bath themselves in these Ravishing streames possesse all these inutterable glories to all eternity World without end Thus from all this discourse there is a short view given unto us of Gods high eminent goodnesse We have been first lead into the outward Court the Nations abroad and seene there His goodnesse in Atrio Gentium eminently dispens't there We have been next in the inner Court the Church visible where high and comfortable rayes of goodnesse shined upon us We have op'ned the Temple doors and entred into a contemplation of the invisible Church of Christ where still greater expressions of goodnesse appeard before us And Lastly We have been brought within the vail into the sanctum sanctorum The Holy of Holies the Glorious Heavenly Kingdome where goodnesse it self in open full streames communicates it self to the Church Triumphant If to these low concepts and weaker expressions too dull though helpt by an Angels utterance for so high a subject as Gods goodnesse every man please to adde both this discourse and what either a Cherubin can expresse to his own thoughts all will come too short and we may all take up the Psalmists admiration for our conclusion Psal 31.19 How great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought in them that trust in thee before the Sons of Men. CAP. II. VErs 2. But as for me my feet were almost gone my steps had well nigh slipt V. 3. I was envious at the foolish when I saw the prosperity of the wicked V. 4. They have no bands in their death but their strength is firme V. 5. They are not in trouble as other Mens neither are they plagued like other Men. V. 12. Behold these are the ungodly who increase in Riches V. 10. Therefore his people returne thither and waters of a full cup are wrung out unto them V. 7. Their eyes stand out with fatnesse they have more then heart could wish CONTENTS The first occasion from without of the Prophets temptation is wicked mens prosperity in 6. degrees 1. Particular discourses upon each Cases of conscience resolv'd How far good men are subject to errour and passion How far there may be a compliance with wicked great Men What
the choisest Jewels we can be owners of The Epigram upon the gate of the Delphian Oracle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato gives it the preheminence The Romans kneeld to the Lady Salus as a Goddesse 1. This is that without which all other injoyments are soure comfortlesse The fairest crown sits too heavy the greatest wisdome turnes to discontent and the largest revenues are dull and cold comforters when once this is away 2. Though the soul be a spirit immortall yet it exerciseth all its operations by and with the helpe of the Body The Quickest Vnderstanding the highest Memory and Judgement depend much upon the Temperature of the braine Acts of Courage and resolution doe owe very much to the Heart and Vitall spirits Vse 1. Weaknesse of Body soon breakes the Spirts and causeth ingenuity to wither First how much are they to be blamed therefore who make use of other mens service and yet grudge them a subsistence The common Carrier though he load heavily yet he will as sufficiently feed his horse Yet some Aegyptian taske masters will exact a large tale though they take away the straw How can Masters expect a laborious service from those from whom they detaine their wages and scarce afford them what will keep life and soul together How much is expected from the poore Clergie and yet how little is contributed to their assistance they are never thought to take paines enough and yet any little pittance is thought too much for them that which all Laws allows them the people commonly part with as unwillingly almost as so many drops of blood They upon all occasions must spend themselves and yet are scarce afforded that which may keep out famine and discontent Secondly How grand a folly are they guiltie of who deferre their living well to a bad time and shift off Repentance that heavy burthen to so weake a back as old age or sicknesse how can we expect that our thoughts may be wholly or to the purpose taken up about our soules when we find such Tumults in the body as usually there are when Breath scarce findes a Panting passage paine and convulsions making the whole to tremble And truely me thinks it is none of the meanest blessings of health that thereby they are freed from Phisick and its Prescribers The bitternesse of Pills and Potions which assault natures selfe at every Receipt The rarity of a Gallen or Hippocrates men of ability and skill The Multitude of Empericall Mountebanks whose knowledge goes no further then an Ill pronounc't hard word The too-usuall-neglecting of those Patients that are poor The lengthning of diseases for multiplication of fees the long observation of too much Atheisme in that profession with the common shipwrack of a good Conscience made by too many hath given occasion to a Proverb Qui medicè vivit miserè vivit makes it an unanimous prayer of all That our life may still be crowned with the continuance of health To which prayer though many will give a willing Amen with their tongue yet crosse it in their Actions whilest by excessive drinking other luxurious disordered courses they weaken their bodies Impaire their health consume their estates and by their deboist enormities they contract such diseases as render them a burthen to themselves and utterly unserviceable either to God or their country If Lastly those who are described here so eminently wicked have such athletick robustious bodies not troubled with any thing that should bind them over to death It concernes us not to boast too much of this peace of prosperity Though we meet Job covered with sores yet it is too hasty to pronounce him more disfavoured of God then his healthfull friends Health though it be a blessing yet it proceeds from that indefinite Providence which causes the Sunne to shine on the unjust as well as just The Psalmist here and Job in his 21. chapter points out those hatefully spending their time in Jollity and mirth to whom they allow no other title then of mad foolish wicked men Thus Health as it is a blessing in it selfe so turn'd into wantonnesse may occasion much evill to the Religious it proves a comfort and fair encouragement to goodnesse to the wicked a strengthning to sin and it were far better for them that they were strecht upon a sick bed then to be busie actors of those impieties which their Health inabled them unto which very abuse of strength they must give one day an account of It being a Mercy which gives occasion of active obedience to God and adds content to the injoyment of other blessigns and it is dispenc't unto us by God for the Better and more eminent imployment of our endeavours in is service SECT II. The second part of the wicked mans prosperity Their Ease AS the first part of these wicked mens prosperity is Health so the second and third parts of it the 5. verse doth present us with They are not in trouble like other men neither are they plagued like other men They are not in trouble Our translation seems by two phrases to expresse the same thing and the latter to be an explication of the former But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies hard toilesome painefull labour and accordingly the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In labore mortalium non sunt Junius and the Vulgar Humanis laboribus non agitantur Castel It was told Adam and in him his fallen posterity In the sweat of thy face thou shalt eat bread Gen. 3.19 and Job tells us without exception that man is borne to labour Yet this taske lies hardest upon him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meane infirme low and calamitous and of the poorest condition For whilst the owners of a large estate stretch themselves upon their Ivory couches and the imperious Landlord sits at ease at home the Shepheard and laborious Husbandman toyles hardly and watches parch't with heat nipt with frost the solicitous Tradesman must either worke hard or starve Whilst the purple Conclave rule in pleasure and give laws to the most part of the Christian world The Inferiour Clergie looks pale in the weighty discharge of their Ministry Poverty and Meanaenss laies men most naked to trouble which the persons here described are exempted from by their great Injoyments they need not harden their hand at the Plough and wearie their arme at the spade They need not sweat hard for Knowledge nor beat their braines in writing knotty Controversies they need not run from one court to another nor be incumbred with perplexed cliencies They doing nothing doe eate the fruits of other mens labours Their Rents most punctually flie in upon the day and whilst they sleep they grow rich it fareing with them as with Themistocles Picture whom one drew a sleep and fortune driving Castles and Towns Victories and Kingdomes into his net And truly if we reflect upon this
fall by this dream we may take the dimensions of their fall how low it shall be because God in providence doth oft proportion the punishment to the height of abused prosperity If Capernaum be exalted up to heaven she shall be brought down to Hell Thus prosperity though it be a dreame yet it is a very significant one Math. 6. I wish we may take such notice of it as that glory may accrew to God in his mercy to us To returne to the words and because not any thing material may be willingly omitted 4. Their Proving sperity is from permission express't by Gods sleeping if we follow the exposition of this text the words import somewhat more terrible then all this as 1. That whilst the wicked are climing their succesfull heights and glutting themselves with their pleasing Injoyments God seems to be as it were asleep which expression should not be ventured on but that there is a warrant for it from Scripture Thus Ps 78.65 Then the Lord awaked as one out of sleep Ps 44.23 awake why sleepest thou o Lord Psal 7.6 1 Pss 35.23 Zach. 13.7 awake o sword c. This Phrase is attributed to God when he permitts matters to come to an head without Impeding the successe or calling the Actors to a sudden account and it is most commonly attributed in case of sin or of Godly mens afflictions or wicked mens strange successe as the fore-quoted places do evidence It Imports then That the Almighty doth not countenance the wicked nor assist their extravagant actions with his blessing either in their advancing of themselves or their depressing of the Godly And though some may seem to doubt of it it is very Imaginable that men of parts of active hands and contrivances would attaine to successe in their Indeavours and advance themselves if nothing from above did intervene That Power would master weaknesse strength overcome right multitudes of ungodly swallow up a few just men if God did but as it were sleep and permit them But is it not a poor comfort for them in the mean time that they have no better Incouragement no greater countenance from God in the mannagement of their most earnest affaires then the Devil had in his carrying of our Saviour Christ to the Pinnacle of the Temple A bare Permission This seriously thought on may be sufficient check to stifle and quash their largest contrivements But 2ly God will not be alwaies as one that sleepeth He will awake then their Image forme feature and seeming Majesty 5. When God awakes They are brought to contempt shall be despised and they made to appeare contemptible and Low unworthy of the earth that beares them Contemptibiles eos reddes saith Rab. David on this place He will cause Judgement to be heard from Heaven and then the earth shall feare and none of the men of might shall finde their hands The wrath of man shall praise him and the remainder of wrath will he restraine Psal 76.10 When he ariseth to shake terribly the earth Men shall runne into holes of the rock for feare Isa 2.19.21 As it is in Gods Power to make the proudest low and contemptible so he usually executes it upon the wicked He poureth contempt upon Princes and weakneth the strength of the mighty Iob. 12.21 The loftiness of man shall be bowed down and the haughtinesse of men shall be made low Isa 2.17 Dan. 12.2 Thus we may perceive what wicked mens prosperity is in it selfe and as it tends and hastens to an end so in the interim it is but slippery discomfortable and deceiving it is but an idle dreame liable to disgrace and contempt But now let us heare the Catastrophe The Catastrophe of of all wicked mens Prosperity Vtter destruction sudden and final the Period and full end of the Tragedy The Prophet expresseth it in three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are destroyed 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are consumed 1. Desolation reflects upon their estates fortunes and possessions and the ruine of their whole prosperous fabrick Thus when Citties with all their Ornaments are demolisht that 's a desolation which usually befalls wicked greatnesse Psal 37. Isa 37.20 2. Destruction respects their Persons An untouch't life and a freedome in Person may be some abatement of calamity The losse of estate may be borne withall if the Person escape but wicked men shall feel the Punishment of their sins not in their injoyments onely but even in their Persons When the Angell poures out his viols upon the seate of the Beast they shall gnaw their very tongues for paine Revel 16.10 The rich man Luk. 16. complained I am tormented in this flame Vpon the wicked he shall raine snares fire and brimston and an horrible tempest this shall be the portion of their cup Psalm 11.6 〈…〉 3. Consumption respects all as being a word signifying perfect Consumption The estate shall not secure the Person nor the Person the estate the body shall not prevent the Punishment of the soul nor shall the soule be able to exempt the body time shall perfect the Ruine and what is wanting before death shall be accomplish't after Their ill-gotten goods will rot even with their Posterity and Those for whose sakes they forfeited their soules will curse them for their labour that Honour which they waded to through blood will make their children more Infamous and their memories will perish like dung from off the earth and to compleate a wicked mans destruction he must appeare before Gods Tribunal and be raised to the Resurrection of condemnation vengeance in flaming fire being taken of them for their disobedience 2 Thess 1.7 8 9. and therefore they may very well houle and weep for the miseries that shall come upon them and theirs And to make this Consumption the more dismall It shall be first sudden unto them as in a moment Foreseen or expected evils are with the more constancy and lesse amazement undergon expectation preparing the minde for a Reception of them whereas sudden assaults finde little or no resistance quickly throws into disorder and makes Impressions more desperate And thus for wicked men to be overwhelm'd in a surprizall and to be overtaken when they least think of it is very common for they defie any storme to force them from their seate they put far from them the evill day afford not the least thought upon a change hence they perish in a moment for when their glutted souls cry peace and safety then sudden destruction cometh upon them as travaile upon a woman with child and they shall not escape 1 Thess 5.3 2. This destruction as it shall be sudden and dismall so shall it be utter and finall without hope or possiblity of recovery no more sacrifice for sin no more time for Repentance when once they are falllen into the hands of God Their Perdition shall be everlasting without ease or end From all which
into the World and did more cleerly reveale this as the promise of God in regard of which clearnesse of Revelation the Apostle sayes that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring to light life and immortality through the Gospel 2 Tim. 1.10 That the same Jesus Christ of Nazareth that was Borne in the dayes of Augusty Caesar and by confession of all was Crucified when Pontius Pilat was Governour of Judaea and Tiberius the Successor of Augustus was Emperour of Rome the same Jesus whose life Acts and death are written by the foure Evangelists and from whome the most part of the World received the happy name of Christians that he I say promised a future glory in his Kingdome and declared that God by him hath made this promise and hath given him power to performe it these things are acknowledged by all Onely whether he spake truth whether God made any such promise indeed whether Christ can and will be as good as his word this is so much doubted of and too much contradicted by flesh and blood But in this we want no satisfaction The performance of this promise proved the same word of truth that gives us notice that God by Christ hath given us this promise assures us thereof by many proofs fully effectuall to its confirmation 1. It is revealed to us that God hath confirmed this promise by the addition of an oath which is an end of all doubt and controversy and this the Apostle assures us of Heb. 6.13 For when God made promise to Abraham because he could swear by no greater he sware by himself This then is our faith that as sure as God will not perjure himself and break his oath so sure is this promise 2. Whereas we are informed that God the Father 1. By Gods actions towards Christ in 5. particulars sent Christ into the World to declare this promise and hath given him power to make it good as it is Joh. 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him our beleef in this is strengthned by the Actions of God providentially done towards and in behalfe of the Person of Christ as 3. God the Father hath declared asserted and affirmed Jesus Christ to be his onely begotten Son Math. 3.17 And lo a voice from Heaven saying this is my beloved Son in whom I am well pleased A transcendent relation in comparison whereof the Angels of Heaven are his inferiours now if the word spoken by Angels and Prophets was stedfast how much more is that which is spoken by the Son of God 2. That the Father hath commanded the whole World to heare Christ his Son that is to beleeve his word and do thereafter which certainly we may affirme he would never have done if he had not absolutely decreed to make good his Sons word in this 3. God did manifest and exemplify the portion of his Servants in this and the other World in his onely Son Jesus whose life and actions declare that he was the best of men no guile in his mouth no unrighteousnesse in his hands or wayes and yet it pleased the Father to bruise him so that he was lookt upon and esteemed as the afflicted and smitten of God He was delivered into the hands of wickedest of men whose various injuries and affronts ended in the worst of deaths So that the purest and most constant vertue that ever the Sun beheld exprest in humane nature went without its reward in this life And can we think that God would leave such a soul in Hell and suffer his holy one to see corruption forget to glorify his Son who came into the World to glorify him He did not surely for 4. He hath raised his Son Jesus Christ from the dead and set him at his owne right hand in the Heavenly places far above all principallities and every name that is named not onely in this world but also that which is to come Eph. 1.21 The Angels are commanded to adore him at his name every knee must bow as King of Kings and Lord of Lords to whom all power in Heaven and Earth is given and all this confirmative of this promise of a future happinesse for if Christ be risen again how can they that are Christs doubt of a resurrection The Apostle tells us 1 Cor. 15.20 But now is Christ risen from the dead and become the first fruites of them that slept and therefore as it is 22. Verse As in Adam all dye so in Christ all shall be made alive and as he is the first fruites of a resurrection so is he of glory too and therefore we are bidden to look at Christ as the example of our future glory Heb. 12.2 Looking unto Jesus the Authour and finisher of our faith who is set downe at the right hand of the Throne of God So that from hence we may beleeve with our hearts confesse with our mouthes that he is of all sufficient power to fulfill the authority he hath received from his Father of giving eternal life to all such as beleeve in his name Lastly God hath appointed Jesus Christ to be Judge of World as it is Act. 17.31 Because he hath appointed a day in which he will Judge the World in righteousnesse by that man whom he hath ordained if in righteousnesse then will he render unto every man according to his workes even glory honour and peace to every one that works good Rom. 2.10 And thus much of the arguments confirming our faith in this Article drawn from the great and providential actions done by God the Father towards and in the behalf of Jesus Christ his Son I should now proceed to speak of those actions whereby Christ himself hath made faith unto us of the truth of his word and promise in this particular But that I must first present you with some uses of the great things wrought by God the Father in this particular concerning Christ 1. We may be assured God will not take any contempt or disobedience to Christ from us in good part is it not a strange piece of neglect that the Jewes should be more zealous of Moses the Turkes of Mahomet then many among us of a Saviour his Gospel They will not be removed from what they professe whilest we can vary our zeal with temporall occurrences and count that an accident of Religion which heretofore was esteemed of Substance and yet neither had one for their Mahomet nor the other greater evidences of Moses Divine authority then God himself hath given us of Christ's being his Son how shall we then as the Apostle gives us a caveat Heb. 2.3 Escape if we neglect so great salvation and reject the word preacht by the Lord such a Lord as in the first Chapter is described such a Lord as is declared to be the Son of God higher then the Angels and the Royall Prophet sutably to this having declared the decree
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
their eyes whilst the true confidents of God whose hopes are seated in him onely shall find if not a perpetuity of happinesse in their enjoyments here yet an enjoyment hereafter more durable and glorious then to be disturbed SECTIO II. I May seem by what hath been deliver'd concerning the Prophets choice of God by way of preheminence and above all things in Heaven and Earth to have given you the full scope of the words and of the Prophets mind expressed thereby I shall aot conceale from you what I have further thought hereon that it is more consonant to the Text The choice of God alone with exclusion of all other things and to the original words in Hebrew to expound this desire of God alone by such a choice as excludes absolutely other things For to this sense run the words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing upon Earth that I desire by or with thee And first herein I must not hide from you that the phrase of some of these words is very like to them of the first Commandment for the words of the first Commandment translated Thou shalt not have are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non erit tibi and here in this Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis mihi erit And take away the Rhetorick the sense will be nullus alius erit mihi in coelo None in Heaven shall be to me a God And indeed there was as much or more occasion given for this profession at the time when this Psalme was written as when the Commandment was given That which the Apostle tells us Rom. 1.23 That some changed the glory of God into unworthy similitudes was then too true Idolatry was then in fashion and plurality of Gods their Religion in detestation of which the Prophet might well be thought to professe I have no God in Heaven but thee none that I will worship after the custome of Idolaters Nor was this the first profession made in this kind Jacob vowed it then shall the Lord be my God Gen. 28. vers 21. Josuah made it his profession Jos 24. vers 15. And the Psalmes are full of Davids resolutions in this kind all along and as it was enjoyned by God so was it likewise confirmed by Christ him onely shalt thou serve Math. 4. vers 10. And the reason is as pressing for there being but one God none but he ought to be acknowledg'd or adored and therefore I shall not need to give you any other censure or character of Idolaters then what the Apostle doth calling them Rom. 1.22 fools And the Psalmist here in another place they that make them are like unto them Psal 115.8 But because there is mention made in this verse of Persons and things upon earth as well as in heaven and of desire as well as of having I will not restrain this profession of the Prophet to the sense of the first Commandment but conceive it may be thus enlarged I refuse and absolutely passe by all other things and persons in Heaven and Earth and chuse thee O God for the onely object of my desire A profession not without president saint Paul all in raptures professed he desired to know nothing but Christ Crucified 1 Cor. 2.2 Making the World his scorne Abraham expres't the same when he would sacrifice his Son Moses forsooke Egypt and it's pleasures that he might more nobly suffer with Gods people Whether and how other things may be desired when they come not in competition with our duty to God How many Martyrs hath this made whose deaths have testified their resolutions of sacrificing even a thousand lives to the love of their Maker And if it be objected that in such cases where the things of the World comply not with the duty We owe to God this absolute refusal of all things may and ought to take place and the choice made of God alone But how may We determine it in cases wherein there is no such tryall and wherein both may be retained and consist together I Answer 1. When other things were actually Answer 1 known and might be known besides Christ yet the Apostle resolved to know nothing else 1 Cor. 2. vers 2. There is a difference between the faculties of the soul and the desire of them between knowledge and a desire thereof between love and desire of loving between use and desire of the things used the faculties make men capable of the objects but desire is a lively eminent high ardent Spirit that carries the faculties to the object Through desire a man having separated himself seeketh and intermedleth with all wisdome Prov. 18. vers 1. And even in things which may moderately be used desire is forbidden We may eate but without the desire of an Epicure We may desire riches but not like those whom the Apostle reprooves Jam. 5. That treasured up Impiety and grow rich that they might be more ungodly Every Creature was made for our use and enjoyment but none must be the object of our hopes or maine desire but God alone And therefore Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the desire of the Nations Hag. 2. vers 7. David sutably in another place all my desire is before thee Psal 39. 2ly It cannot be denyed but that others things Answer 2 are and lawfully may be in a sort desired and loved with variety but then observe That the love or desire of man is set upon many objects in a double manner 1. In dependently and severally Love is independent or dependent for the severall particular reasons which are in the object Thus David loved his Relations and his friend Jonathan with variety yet independently not one for the other but each of them for several reasons more or lesse 2. Dependently when a man doth love or desire one thing first and other things in relation thereunto and because of it Thus the same David loved Mephibosheth for Jonathans sake and Abiathar for his Fathers Now a true Servant of God doth not desire and love God and other things with a love of independency that is God for himself and other enjoyments for themselves But first the love of God is shed abroad in his heart and from thence diffused to others like rivulets that pleasingly wander from their spring affects other things in dependency to the love he bears to God and for his sake as the things loved or desired have relation unto him namely as they are gifts of God dispensed in providence for our comfort or as they are serviceable to his glory or as he hath put a relation upon them unto us and founded the same in our necessities as food or in our nature as are our relations or in his owne ordinances as marriage and Magistracy or in the blessings by him dispensed by their means or lastly in his own will or command or in any or all these put together And that the Saints of God do love all things in God and nothing
appointed to be injoyed a Portion being that part of an estate which is peculiarly set apart for his use whom it is bestowed upon If we take a view of the Covenant we may find that you shall be my People is answered with and I will be your God where we see a mutuall proprietie on both hands This thought truly weighed will take away that bitter part of anxiety which ariseth from doubt or distrust whether any good be possible or no. The particular designation of a portion dries up this cloud and resolves this question Who will shew us any good and by a very satisfactory resolution quiets the heart and then especially when delay gives occasion to think and say My master delaieth his coming and consequently to be doubted whether he will come at all then the assurance of him as a portion stops all farther enquiry 2. As this thought takes off distrust so it preserves us from unruly disordered actions for there being to every appointment its season we shall not greedily anticipate the apointed time nor incroach upon it nor hastily seek to obtaine it by rash or unlawfull meanes but in patience possess our souls cheerfully waiting our Fathers leasure and humbly submitting our hastiest desires to his will It not being for us to know the times and the seasons which he hath put in his own power Act. 1.7 2. An estate certaine 2. This expression of Gods being our portion implies a certainty of its being obteined for a Portion is a share which all equity assists to as certaine Though by concealement of Testaments or by the picking of flaws in them to make them void or by power or collections many Orphans on Earth may be Injuriously defrauded of their Portion yet none can take this Portion from those it belongs unto neither death nor life Angels nor Principalities powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God in Christ Rom. 8.28 29. a full perswasion of which takes away all feare and serves to make our hopes firme solid and lively 3. A Portion obtained brings advantage 3. It is beneficiall betters the estate serves oft too pay debts and to make a man set up and subsist by himselfe all which this fully makes good It is too meane an expression to cry he cannot be poor or want that hath it He cannot but be rich high honourable and prosperously glorious who hath him for a portion on whom greatnesse power and the Kingdome attends and in whose hands it is to make great and to give grace unto all 4. A Portion satisfies the desires 4. It satisfies the desires after the young mans request Give me my portion Luk. 15. was answered He without any further demand or expectation of more began his journy Put these earthly portions as they are in themselves but low shaddowes so the content they can afford is but little better The satisfaction which attends upon it is but for a Time or but in respect of the giver for there are still farther desires to be satisfied and farther indeavours to those desires whereas this heavenly portion yeilds a full absolute and a plenary content He who hath once a fruition of God neither desires nor looks for any more but sits down in a full pleasing satisfaction with which every faculty is brim'd up and abundantly stored with fatnesse and filled with the Rivers of his pleasures In which thought the soule beares with the delay grumbles not at the time but heartily Resolves upon an expectation with an assurance that the Anxiety in the interim is but petty and low in respect of the glory to be revealed when the inheritance shall be actually possess 't and casts not away its confidence which hath great recompence of Reward Heb. 10.35 Vse If therefore so singular a comfort so grand an encouragement may arise from this High priviledge and from the due apprehension thereof it remaines that we make good our interest in this portion that our perswasion may have a true solid foundation which may be done when God alone is made choice of as the object of desire when the heart wholly fixeth it selfe upon him before and above all things and upon nothing else but in a due subserviency and subordination to the love of him Object If it be objected that in the mean time whilst the appointed Portion is hoped for whilst that which is certaine is delaied the soul may droop faint and die in the expectation nay even the anxiety and impatience of the expectation may hasten the disaster Answer by the second remedy That God is a strengthning Rock It may be answered that even for this there is a Remedy provided the second Ingredient formerly mentioned That God is a rock or strength to the heart which not only stifles those discontents which proceed from delay but it lessens and takes off those new troubles and daily calamities which usually occur renuing our vexations and multiplying our discontents Gods being a Rock fully answers our highest necessities This expression which is frequently attributed to God Deut. 32.4.31 2 Sam. 22.32 Psalm 18.31 and elswhere imports not only what God is in himselfe not to be overcome or removed Faithfull Just True unalterable but it speakes what he is to his People A maintainer supporter and strengthner of them hence they oft call him My Rock 2 Sam. 22.2 The Rock of my Salvation vers 47. of my strength Psalm 62.7 efficienter working strength is meant here by the Prophets God is the strength of my heart Which eminent goodnesse of God in this Passage of Providence deserves our thoughts a while That our own weaknesses undo us that we are tottering Reeds and dwell in clay houses wofull experience makes good dust and ashes is all we can pretend to and therefore easily broken by the weight of a calamity a little raine washeth us down a small tempest scatters us and every coasting wind drives us about and therefore it is necessary that we should have more strength then our own and if once we be so happy as to participate of Gods alsufficiency we may cry of that strength as David did of Goliahs sword None is like unto that That this Mystery may be unfolded in some particulars God two waies strengthens his People God strengthens 1. By Perswasion 1. By Perswasion 2. By supernaturall Influence For the first of these since mans desires hope and expectation of future good are properly the the affections of an understanding and reasonable soul not of sense for we see that sensitive bruitish creatures reach not so high as to a capacity of believing Hope or expecting or any acts thereof hence it is that the hopes of a reasonable soul must be fortified by some rationall inducements which presented to the understanding and assented unto by the Judgement shall preserve this hope and desire alive