contemplation by observation than we here is the default that it is not grounded in the Understanding settled in the Affections wrought into the heart established in the Conscience this is the true and distinct knowledge and what our knowledge hath indefinite of spirituall it will have in excess of temporall This arises from the disproportion and distance betwixt our souls and spiritual things from the proportion and nearness betwixt them and temporall they are continually in our sight fills our eyes more affects us deeplyer and though they be like the Moon now wâ—xing now wayning now eclipsed now altogether gone yet because they are nearest us they seem bigger than Grace Mercy Peace and other fixed Starres in the firmament of glory 3. The third reason to prove the wee are passionately carried after the things of this world is drawn from the cause which in generall is the corruption and depravation of our nature and the improvement of these cursed seeds in particular to every unregenerate man who can bring Light out of Darkness gather Grapes of Thornes and Figgs of Thistles Who being earthly can desire any thing but earthly it is Christs own saying Joh. 3.31 Qui ex terrâ terrena c. He that is of the earth is earthly and speaks of the earth nay he not only speaks of it but he thinks of it dreams of it twings and galls and toyles his soule for it places his health his wealth his felicity in it that men are become like brambles growing with both ands into the ground as waspes can relish nothing but poyson as spiders weave webbs out of nothing but the principles of our corrupted nature as amber draws nothing but stubble trash and straw unto us Lust raignes in the throne of the flesh the world besieges it Satan strives to be the Porter these three are the Tritarkes of the Soule that either bribes or casts Conscience into a sleep suffering the Will Understanding and Affections to entertaine no guest till they have first sworne Allegiance to them hence is that disorder in the soule distempered heat of a feavour now carking now cating now burning now boyling now loving now loathing still coveting never satisfied 4 Fourthly the generall example of others and daily conversing with them begets in men an esteem that some unvaluable excellency is in them All places seem to worship this Mammon or Idoll of the World Towns Viliages Countries Cities Courts Common-wealths makes suits for this Debates in common Pleas upper Bench Chancery Court of Wards Trialls for Lands Goods Liberty Honour pleads answer to this interrogatorie Who will shew us any good Men ventures themselves on the angry Seas diggs into the bowels of the Earth exposes their bodyes in wars to Wounds Scarrs Schirmages Massakers Death for Honor Riches Wealth Empire Dignity the Young man hopes the Strong man enjoyes the O d feares to lose them the Poore sorrowes for them the Rich rejoyces in them and yet still craves more an Earldome a Dukedome a Kingdome an Empire nay if the whole would could be granted such is the boundless ambition of man that he would weep with Alexander that there were no more worlds to be conquered but one nay for this they will sweare lye deceive oppresse extort toyl Body wound Soul gall and gash Conscience and are not so many examples by Sea Land Young Old Rich Poor able to draw a world after them Hitherto the reasons the uses follow 1. Of information Qu And Whether it be lawfull agreeable to Gods will any prejudice to the health of the Soule to desire these tempor all things or no Answ The truth is we may for all good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amiable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very divine having some sparke of Gods Image in it goods temporall spirituall internall externall eternall for this life for the life to come Are all attractive desirable in their places in their order 1. Because they are Gods Creatures which are all good all for some use 2. Because God hath implanted in us by nature a desire of them omne appetit bonum every thing desires that which is good and nothing is desired but that which is good or seemes to be so in that we call evill good desire it excessively disorderly it came by corrupted nature not by nature 3. Because we cannot live without them they are scrips and baggs that we must use in our pilgrimage to the heavenly Canaan barques that must ferry us over Jordan to the Land of Promise 4. They are meanes whereby we may serve God with more cheerfulnesse here in providing helpes distributing to the necessity of Saints charitably succouring the poor 5. They are meanes to further us in our journy to heaven for if in the creatures here below we descry Beauty Goodness Glory O then how good how beautifull how glorious is He that made them But now as the world uses them they are become thorns stumbling-blocks impediments hinderances for Heaven and that in these three respects 1. First Ratione ordinis when we desires them disorderly as children that delight themselves with the guilded out-side of the book and look not within or as swine that feed upon the acrons and look not up at the tree look not up at God except as Marriners at the pole that thereby they may better arrive at their earthly shore desire riches honour as their chief felicity and end not as meanes leading to that end this made our Saviour direct and prescribe the right order Mat. 6 33. Seek first the Kingdome of GOD and the righteousness thereof and other things shall be added unto you for Body for Soul for Health for Wealth for this Life as well as for the Life to come but if the things of this life that should be Gods Embassadours Souldiers Ledgers Factors rob him of his Glory and challenge Soveraignty to themselves though with Absolom they may seduce flitter and bâ—witch for a time yet this treason will be punished and attach the worldlings conscience that neither Field nor towne nor Bed nor Board nor Life nor Death nor Depth nor Grave can render them secure 2. Secondly the things of this world become hurtfull respectu medi when they are desired out of measure excessively when the understanding too highly prizes them the will too earnestly desires them the affections like Souldiers about a prey are at jatre amongst themselves and at mutiny with God for them crying passionately with the Israelites in the Wildernesse for Manna or Rachael Gen. 30.1 Da liberos Give mee Children or I die This is 1. when we desire them without condition not submitting our will to Gods will 2. without bounds that our whole soule is taken up with them that faith zeale charity are expelled 3. without end that if all worldly contentment should flow upon them as Rivers into the Sea yet the boundlesse bank of their ambition would never be filled 3. In the third place
be his Omega 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning and ending as the Serpent before the Fight drinks when she is wounded runs to the Spring againe runs to God the Fountaine of Living water and so concludes thus the Analysis The Text is a parcell of the third part and such a principall one as it gives denomination to all the rest a Petition For as Prayer is an act of the nobler part of Man the Soule so it is to be performed by the noblest and most spirituall faculties of the souls David here makes choice of the noblest and purest object Light and of all Light the noblest the light of Gods countenance And as the light of the Sunne is to the bodily eye best knowne by Darknesse the contrary by effects the beams and heat of it so is this spirituall light to the eye of the so ule Therefore David proves the incomparable worth of it 1. From an Argument drawn from an Antithesis or opposition with it and all other Creatures in the Text. 2. From the effects it works which are two 1. Spirituall comfort in the soule ver 7.2 Security and safety of both body and soule ver 8. The Antithesis in the words of the Text stands thus As if he had said Let some swell with Pride some boyle with Revenge some burne with Lust some gaspe for Honour some gape for Riches all sweat and toyle and cling for Something and some for All things while the world is dealing her Legacies yet none nor all these can give my Soule content there is unum necessariam One onely necessary thing which neither Prince nor People Men nor Angels have in their keeping Height nor Depth Principalities nor Powers Life nor Death can take away which makes my Prayers break thorow the Clouds towards Heaven importunes God to bow down the Heavens and come downe into my heart Lord life up the light of thy countenance upon us The division of the Text we have pre-occupated in the context which you see is an Antithesis or opposition betwixt the Worldlings wish and the Saints wish the Worldlings wish in these words There be many that will say who will shew us any good The Saints wish in these Lord lift up the light of thy countenance upon us This will be made more clears from the parts 1. Consider the opposition betwixt the Subjects or parties who the children of the World and the children of Light 2. The quantity the multitude of the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many that say the paucity and scantling of the other but David and some few that tread in his foot-stepts that we can scarce trace them out 3. The Object or divers wishes The Worldlings wish is like Himselfe Momentaris fading temporaris trash any good The Same 's wish like unto God grate favour the light of his countenance an inheritance laid up in heaven an everlasting good 4. The modality or manner The Worldling onely sayes the Saint prayes the Worldling as he would have any good so he cares not from what hand who will c. the Saint as he would have the chief good so onely from the hand of God Lord lift c. The Worldlings wish is propounded interogatively full of Passion distraction distrust despaire the Saints wish is preferred in an humble petition before the Throne of grace full of faith Hope confidence and spirituall consolation Lord life c. Now we should passe from the Div sion to Observations but that the words are to be unfolded for clearer understanding of the matter there be many Many is alwayes a note of Universality and sometimes taken so universally as it includes all excludes none Rom. 5.19 By the disobedience of One many are made sinners that is all men sometimes for a great number simply considered yet but a few compared with others By the obedience of some many shall be made righteous that is a great number saved yet but a few in comparison of Reprobates 3. It signifies the most and greatest part of men Mat. 7.13 Wide is the gate that leadeth to destruction and many there be that enter in In the first sense to say that all men wished thus were not charity in the second to say these Worldlings were but few in comparison of Saints were neither truth nor piety in the third to say they are many in comparison of Saints agrees with Scripture truth experience and the true meaning of this place That say Saying sometimes imports an act of the Understanding when one thinks so of the Will when one desices so of the Affection when one inordinately desires properly of the tongue when they expresse that in words which they think and desire with the heart All this suits with this place with all worldlings their Thoughts are wholly taken up their Wills wholly bent their Affections set a whoring after the things of this world and sometimes out of abundance of the heart the tongue will not stick to speak as much and if many say so more think so And though men carry not their hearts on their tongues ends it is hard to think so alwayes and never to speak so No children but they that want their due conception or still-borne but they cry at the birth no vile thoughts but those that are choaked in the heart by grace but will sometimes be uttered by the tongue Who This note of interrogation sometimes hath the force of negation and denyes more strongly than a plaine negation would do as psal 76.7 Who may stand in thy sight when once thou art angry That 's none And true it is that such is the wavering distrust and boundlesse wishes of Worldlings that they are often times wracked with despaire of ever receiving good and if they enjoy it it 's but in handling a feather in fight a shadow in weight a smoak in opening an Image of plaister-work nay plaine nothing But this is not the meaning Quis Who sayes Piscator is as much as O si quis O that any would optatively and in conclusion this jumps with the former for oftentimes where there are the greatest Wishes there are the greatest Wants nay greatest despaire And here we may observe an implyed diminution 1. O si quis O that any would as if it were but wish and have then a Si quis or Proclamation if any will then as if he were at a losse interrogatively Quis Who will What Prince what People what Man what Angel what Saint what Reprobates nay before they stick out what Devill rather than their hands be empty with Ahaziah will goe to Beelzebub the God of Ecron for Health with Saul to the Witch for Counsell with those of Lapland so they arrive at their Wished-for port buy wind of the Devill if their soules will purchase it Shew that is performe it hath relation to the word say going before and must answer to it as if he should say present to our understandings consent to our Wills satisfie our
Concupiscences performe that indeed which we affect with the Heart and desire with the Tongue Any This word any is not found in the Originall yet it is implyed here and written in every Worldlings heart which as it makes the proposition indefinit so it argues their lusts are infinit Good The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too here in the Originall is sometimes put for that which is Pleasant sometimes for that which is Profitable as for that which is Good as they either please or profit of Concupiscence Beauty Bravery disports of Ambition Honour Pomp Glory of covetousnesse Riches Lands Revenewes all or some of these have a fanne that winnowes nothing out All is fish that comes to net Thus much for the opening of the words in the former part of the Text before we proceed let us build up this we have cut downe the point of Doctrine wee 'l raise from this foundation is this That Many even the greatest part of the world are wholy disorderly distractedly exceedingly bewitched and taken up with the things of this world or if you please thus That there is an over-ruling Concupiscence in the soules of most men for Faculties universall for Degrees extensive for Measure endlesse dragging them after the things of this world as their main and architectonicall end That we have builded no more upon this Foundation than the words will beare first that the Text shall prove then afterwards we will prove the Text. First That the greatest part of men are possest with this epidemicall disease that here they are said to be many compared with Mat. 7.13 Many there be that enter in at the broad gate And Mat. 20.16 Many are called but few chosen makes it plaine where many is opposed to few But how many does David mean To say nothing that he was now in persecution in banishment where none durst be seen in his defence none durst speak in his behalfe it is to be feared he had as few favourers of his Doctrine as of his Fortune and those that are not with him are against him Secondly That it is a leprosie of the soule that hath universally spread through all the faculties appeares in that they say so for as books that are printed cum privilegio pre-supposes that they have beene examined reviewed approved by the Scrutators so when men expresse themselves outwardly it 's presumed they consent inwardly True it is that hypocrites may disguise speake better and think worse but on the other side we may be sure that in this conclusio sequitur deteriorem partem if men speak ill they think as ill or worse Thirdly That their soules are winded up to a high pitch of Concupiscence exteramely bewitched with these Vanities appears by this distracted Interrogation Quis Who will For as sparkling Iron pulled out of the Smiths Forge shews the Fornace is hot so these wishes the passionate Rhetorique of a distracted soule one while breathing out Hope another while Despaire like the transes of a phrensie or the fits of a Fever shews that the forge of the Affections does extreamly boyle Fourthly that their lusts are boundless and endlesse is shewn in this That they hunger after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any good for as those greedy stomacks that revennously devoure any meat have the dog-like appetite and can never be satisfied so those that goe a whoring after all things cannot be satisfied with any thing but as cold drink given in a hot feaver increase the scorching Fiftly That they make them their architectionical end and the only mark they aime at may be proved 1. from an opposition implyed in the Text for if they long after any good they cannot attaine the chief good Christ tells us we cannot love God and Mammon 2. From the weaknesse of the faculties of our soule as those that would know the bignesse of a Starre or the proportion and colour of any thing a farre off suffers not their eyes to gaze abroad but looks thorow their perspective glasses so those that would look up at God a brightnesse of glory that no mortall eye can see must not fix their spirituall eyes upon the things of this world as Honour Profit Pleasure for if they doe they will never pierce the clouds Thus you see the Text affords the point without strainig without wresting now wee will prove it 1 In particular then in generall by Testimonie by Scripture First to prove the subject of the Question which every Science takes for granted that there are worldlings or worldly-minded men were as needlesse as for a man in the world while he beheld the Heavens that encompassed him the Starres that gave him light to go about to prove there were a world or for a man that was tossed in the midst of the Sea and could see no Land to prove there were a Sea 2. That there are many worldlings arises from the former as one link of a chain joyned to another if a Leprosie hath infected a part it will spread over the whole when a Gangreen hath seized upon one limb the rest can scarce escape putrefaction if there be carnall and worldly-minded men there will be many and whilst the seeds of this corruption lies within all apt to be kindled by any spark disposed by nature and kindled by imitation one Beacon gives warning to the rest All Scriptures all ages men of all conditions have given incontroulable evidence to this truth Scriptures Prophets Apostles Evangelists have foretold reproved dehorted from this multitude All ages before the Floud many thousands first spiritually drowned in Adultery Fornication Uuncleanness Lasciviousness after bodily in the waters onely eight that forsook the world and escaped the floud Since the floud till Christ who stood in opposition with the world he found but twelve that would forsake it and one of them a Devill Since Christ in these last dayes as last so worst and most perilous most men lovers of Pleasure more than lovers of God 2 Tim. 3.1 Men of all conditions Jews Gentiles Turks Pagans Christians Young Old Rich Poor so many that while we cite all to bring in evidence we shall scarce finde any to be judge or witness that is not a party not partiall Thus you see the multitude 3. That all the powers of the soule are possessed with it and that in a high degree it 's as easie to prove we will instance only in the voluptuous man for the point is so large and the time so short that we must examine one for all the rest To begin with his understanding for there all vanities enters aboard and loses anchor it 's wholly occupied as Phalaris was in new torments in inventing new pleasures to delight the Eye Arbors Orchards stately Buildings to delight the Palate new Junkets Meats Drinks Wines new Recreations in their Sports Playes Revellings Now the understanding once kindled though like a match it be but slow in burning when it presents but the least spark to the will it 's up
aloft as a train of Gun powder dicto citius one faculty inflames another till the whole man be in a combustion and that so fiercely so furiousty so outragiously that neither Reason nor Scripture Counsels nor Reproofs Fear nor shame can reclaime them Thus you see the universality and extremity of it 4. That their lusts and labours are endless in pursuing these vanities as their onely end we need not toyle to prove as before in the voluptuous We will instance now in the Covetous Man whereof the one thinks the other the greatest fool in the world the one for sparing the other for spending and yet the Seripture calls them both fooles O consider how the caresof the world rush upon them in the morning as soon as they awake accompany and rack them in the day scare them in the night follow them to bed hinder them from sleep affright them in their dreames and for what to build stately Houses purchase Lands heap up Riches procure Dgnities make Marriages joyn Kindreds as though there were no Death no Grave no Resurrection no Judgement no God no Devill no Heaven no Hell hereafter Thus it is proved in patricular a word or two in generall and we will passe on First by the testimony of Heathen men that had but the lgith Nature of the Apostles that had the light of Inspiration of Christ that was the light it selfe and so we have found the Spring First That Heathen men that were of the world should discry this enormity of the world and they that were blind-fold should espy others go astray had been a wonder if it were not so palpable so universall so extream that the very blind might grope it that well might Juvenall say Prima fere vota tantis notissima templis divitiae ut Crescant Every mans first wish's first prayers are when he enters into Church that riches may increale Were it a satyre or too harsh a reproof to say so in therese dayes The truth is our Doctrine now is farre purer than the Heathens were but in point of practice we differ little I doe not speak of all but as my Text leads me of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Secondly Of the Apostles take one for all 1 John 2.16 All that is in the World is the lust of the Flesh the lust of the Eyes and pride of Life Lust of the Flesh as carnall Recreations Banqueting Laughing Playing lust of the Eyes Riches Wealth Profits pride of Life as vain Glory Promotion Nobility carnall Wisdome Beanty excess in Apparrell these almost share the world amongst them if there be some Saints of purer metall it is but like a veine of Gold mixt with much Dross none pure and altogether refined but those triumphant in Haven Thirdly let him witnesse this that mnst judge us all our Saviour amongst that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or throng of sutors that press'd upon him while he sojourn'd here how many surd forthis world how few for the world to come Indeed some troubled with Issues of Blood Lepers Blind Lame Dumb Lunatick possess'd with Devils came to him but for clensing originall Sin leprosie of the Soul blindness of the Heart lameness of the Affections spirituall Phrensies casting out legions of Iniquities he had almost as few Suitors in his Life as Rescuers at his Death There came indeed two or three to him to ask what they should do to attaine Heaven being told that they must sell their Goods forsake the World as that Cardinall that would not forego his part in Paris for that in Paradise they forsook Christ and clove to the World The Jewes hoped the Romans feared Herod was troubled Caesar was disquieted his Enemies were jealous his Friends and Apostles stood expecting and all but for a temporall Monarchy when that failed they failed onely a Thief that was nayled with im sticked to him and what thanks was that to him now to contemn and crucify the world that had already condemned and crucified him Thus the proof in generall arguments and reasions farther to confirm it may be four 1. The first is drawn from the Worldings ignorance many make choice of these vanities highly prize them earnestly pursue them rest in them being got because they know no better our Eyes are blind our Eares deaf our Understandings darkned our Hearts dull our Affections dead our Consciences seared that they cannot discern spirituall things God Glory and Life everlasting This Christ witnesses with his Word to the worman of Samaria Si nosses petiisses if thou hadst known thou wouldst have asked With his teares over Jeresalem Luke 19.42 O si nosses Oth at thou hadst known the things that belong to thy peacel By his pangs in his Agony Si nossent if they had known they would not have crucified the Lord of Glory Butlwhat then because we are blind in spirituall are we therefore quick sighted in temporall things because we know no God shall we know and proze the World the more Yes Owles and Bats that cannot see in the day are so much quicker in the night Noals that have not eyes to look up to heaven are the best armed for digging in the earth Mans soul is a discouersing creature that must needes bring conclusions from some premisses if it know to better than the world it will conclude the world is best God and his Word should be the food of our soule but for lack of that like a greedy distempred stomach it will feed upon any thing even as the disease the wolfe upon the corruptions of our own filthy flesh The Philosophers reason concludes here the Sphinx and Eagle are quicker in sight the Vultur in smelling the Spider in touching and so in the rest than man though he be of a nobler complexion because nature hath bounded them there induing him farther with reason which darkens the inferiour faculties as the Sun the rest of the Starres so if Gods grace shine in our hearts all worldly glory is darkned Beauty seemes a painted snaile Riches but vanity Honour but a blast of idle winde But if we make this brittle glassy world which should be our Perspective and spectacles to look up towards Heaven our looking-glass our own vanities will reflect upon our eyes as Pigmalion with his picture or Narcissus with his own shadow we shall dout upon our selves the world and the flesh 2. The second reason is drawn from our indistinct knowledge for though we know heavenly things in part yet so fully so plenarily so distinctly as these below what man amongst us so ignorant so bruitish that hath not heard of Heaven cannot discourse of Heavn sometimes thinks not of Heaven meditates not that there will come a day of death of judgement that our life will vanish away as a smoak as a vapour as a dreame and as death leaves us so judgement will finde us But alas this Knowledge is but Ignorance cannot distinguish us from Reprobates nay from Devils they know more of this by
the things of this world become hurtfull respectu mediorum when they care not by what means swearing lying fraud guile cousenage oppression extortion dum potiantur modò so they may get them rob Belly Back Wife Children Friends Kinsfolks such the blood of Orphans oppress the Widow grind the face of the Poore use false Weights and Measures deceitfull Billances speak like Angels practise like Devills have ravenous clawes under their Harpyes saces Peacocks feathers Dragons tayles care not what point in the compasse that winde blowes what Religion be professed so it bring them profit In a word forgoe Credit Soule Conscience Heaven and Salvation for them The second use arising from the premisses may serve to reprove three sorts of men First Those that make Mammon their God Wealth their Felicity rest here in things below as if they had an abiding City Whether shall we now first chide or weep to see that foretold by S. Paul 2 Tim. 3.2 in these last dayes come to passe Men Lovers of their own selves Covetous Boasters Proud Heady high-minded more men lovers of Pleasure than lovers of God Would it not make one's heart to bleed to see Christians in name live Epicures lives in deed eat drink and be merry for to morrow we shall die like the fool in the Gospel sing Requiems to their souls Luke 12.19 Scule thou hast goods laid up for many yeares live at ease eat drinke and be merry with Achitophel trust in Policy with Senacharib in strength of Armies sacrifice to their own nets and draggs never sincerely think of God alwayes think of the World and though they seem first to pray for spiritual things and afterwards for temporall their affections reades them backwards like figures valuing the latter ten times more than the former Secondly this reproves and lashes those if they have not inward lashes enough that torment themselves with carking and will never be satisfied that enlarge their desires as Hell as Hell in desiring all end lesse infinite receive Hell into their Soules here and without repentance be received for ever into Hell hereafter Ah Brethren to see in many how this care breaks the Leggs looses the Joynts consumes the Marrow burns up the Spirits dries up the Moysture wounds their Hearts deads their Soules and murders their Consciences Thirdly this reproves those that care not who trouble the Water God Angels Devils or Men so they be cured come preferment from East West or South so they enjoy it Let Joseph lie in Prison Daniel in the Lions Denne the three Children in the hot fiery Fornace so they laugh quaffe with Belshazar fare deliciously with the rich Glutron oppresse with Zacheus lie to their owne Consciences with Ananias so they may enjoy their darling pleasure profitss delights with Felix Agrippa Festus forsake Christ for the present world betray Father Mother Brother Sister dearest Friend for gaine Flatter Seduce Crouch looke Bigge use courteous Equivocations carry many Faces under one hood with Judas betray our Saviour for money O that many mens consciences did not witnesse this I say O that Countryes Villages Townes Cities Markets Fayers publique Courts and private Families did not testifie this The third use should serve to examine our soules whether we be of this number that thus preposterously excessively by inordinate meanes stand for the world or no But alas the symptomes and disasterous effects it works if every mans conscience would give up a bill shewes the disease is too epidemicall let us rather use means for the cure first ripping up the sore then apply the salve 1. First consider all things of this world separated from Christ are but vanities Let the ambitious mans pride be a looking glasse for this see how he robs all creatures to adorne his body from one takes his Wooll from another his Skin from another his Furre from another his Excrements as Silke from Wormes beggs Pearles of Fishes diggs into the ground for Gold and Silver turnes up the sands of the Sea for precious Stones then Peackock-like pride themselves in these which are but liveries of Beasts skum of the Earth badges of Sinne earnests of Death and recognisants of Hell And as these so Riches Honour Wealtth are but vaine Why should we then cark for them Obj. But you will say how can we live in credit with out this inordinate carking Answ Yes What if thou goe bare wholsoms Frize is better than infected Velvet What though thou fare hard drye Bread is better than poysoned Dainties What though thy childred be kept Short It is better to pinch them than to feed them with blood What if thou must yet come lower It is better to fall into the Dust than into Hell with the damned 2. Secondly they are not onely vanities but also deceits that Promise faire but performe nothing golden Apples of Sodom a deceitfull Laban a false Merchant a cunning Fisher that layes pleasant Baits on dangerous Hooks a Strumpet of Babilon that gives poysoned Drinks in golden Cups an alluring Jaeb a flattering Joab betraying Judas Goe over the whole world behold Counties view Provinces looke into Cities hearken at the Doores and Windows of private Houses of Princes Palaces of secret Chambers and you shall heare nothing but lamentable complaints one for what he hath lost another for what he hath not wonne a third for that he is not satisfied ten thousand for that they are deceived 3. Thirdly as they are Deceits so they are also Torments that afflict the Body wound the Soule gall and gash Conscience they bring vexation of Thoughts tribulation of Feares pricking of Cares unquietnesse of Soule Flyes of Egypt grapes of Sodom clusters of Gomorrah gall of Dragons poyson of Cockatrice that brings a Curse with them that will be a Canker in thy wealth a Moth in thy richest Garment a Worme in thy tallest Cedar a Rust in thy purest Gold which one day as the phrensie of Caine despaire of Judas madnesse of Achitophel trembling of Felix will dump all thy delights who therefore if the whole World were a Globe of Gold the Earth a Center of Diamond if the Heavens poured downe Balme and the Cloudes showred downe precious Oyntment if Sea and Land Sun and Starres payed tribute and every yeare that went about strove to crowne them with Goodness who I say would shackle his soule within that stinking Dungeon of this World but would rather look through the grates and crevises of the flesh at God a fixed Starre of glory farr◠above any moveable Firmament So we have done with the former part of the Text this point we passe on to the latter Lord lift thou up c. These words are an Epiphonema occasioned by the premisses partly Declamatory inveighing against the folly of the Worldlings partly Acclamatory petitioning God partly Consolatory comforting the Saints in the person of David By this Asyndeton here that these words are coupled to the former by no distructive note as but Lord are yet Lord we may
cup does overflow All this may bee confirmed by the Effects and Fruits of it by Examples by the Effects it 's Light that wee may see all things expells Darknesse that the mist of Ignorance vanishes enlightens us that we are lights in our selves that Reason Will Affections are improved inflames our soules with the heat of Zeale causes Faith Hope Charity Patience Long-suffering bud out as herbes in the spirituall garden of the heart if God lift up this Light over the Zenith of our soules it causes these earthly shadowes of Honour Beauty Ambition to be the shortest our dayes of Comfort the longest it is All things a Castle to the Besieged Liberty to the Prisoner a Father to the Fatherlesse a Husband to the Widow Cloathes to the Naked Bread to the Hungry Health to the Sick Oyntment to the Head Oyle to the Face Wine to the Heart Marrow to the Bones Strength to the Body Comfort to the Sole eternall Salvation to both Body and Sole By examples this Light held up confirmed the blessed Angles when the rest fell into utter darknesse guided Enoch that he walked with God preserved Noah in the Arke from the Flood Jasswaged the heat of fire to the three Children in the Fornace stopped the mouth of the Lions against Daniel in the Denne made the Apostles sing Psalmes at midnight in the Gaoles comforted the Martyrs in the Racks Torments Executions made Stephen in the midst of hellish paines to see Heaven open as the Starre the wise men guides all Saints to Christ in glory All the reasons wee will give of this point is that it is a Blessing beyond all Reason a Starre above our Firmament that our understanding cannot calculate our Jacobs Staffe cannot reach to if we attaine to it by any meanes it must be with the Angels by Jacobs Ladder Christ Jesus in that we cannot conceive it it arises from the disproportion betwixt our knowledge and it in that it is our cheifest blisse it 's from the proportion betwivt our soules and it We have done with the former a word of the latter Mans soule was created by God nothing can satisfie it but God hath some part of Gods image in it like the pin of a Dâ—all still restlesse till it be fixed upon him the Pole or Noahs Dove still flichring for the windowes of Heaven Now Gods Grace is the earnes the seale in the forehead the wedding garment which if we keep here will assure us of all hereafter the soule being in continuance eternall in desire infinite cannot be contented with a finite Man being of creatures the noblest cannot rest in an inferiour creature but when the Creator supports the Creature the clearest light shines in deepest darknesse strength uponlds weaknesse heaven is promised to him that is rescued out of hell and is not this able to sway with all men in the world with the wise men to forsake Heards Cattell Friends Lands Revenews and follow this Starre that guides us unto Christ at his Fathers right hand in glory Thus the reason the uses follow Obj. Are all worldly things as Gloe wormes and rotten stocks in the dark obscured when God puts brightnesse of his face Some men seem to have as sincere joy in their Corne Wine Children and in their eyes seem as bright Starres as Gods favour Answ I answer it is either in the night of their ignorance before this morning Starre appeare in their hearts or if after they are but Pareliosses which may shine but it is when the true Sun is under a cloud againe what light they have it is borrowed from the other by reflection 2. Obj. The Saints in whom this Light dwells suffer afflictions persecutions sorrowes without sometimes pangs of Conscience within as though their light was put out in utter darknesse whiles the Worldings rejoice Answ I answer though God sometimes cover his face with clouds yet in these stormes there are signes of his favour which as the Rainbow shews some small shower will follow yet they are a sure pledge he will not utterly destroy them 3. Obj. If the light of Gods countenance so farre exceed all things why doe so few men sue for it so many for earthly things Ans I answer they are like blazing Stars and Meteors in the lower regions that set all eyes at gaze man by nature is blinded with this ignis fatuus or foolish fire that leads him into every ditch in that the Saints are freed they are like the celestial Orbs having a peculiar motion to themselves besides the common motion The second use may let us see wherein this grace of God consists it 's not his favour in bestowing naturall endowments as good temperature in body bloud spirits which hath the usuall name of cheerfulnesse it 's not a morall comfort at sing from the exercise of high and heroicall morall vertues which breeds a kind of solace and contentment in the exercise and work delight Thirdly it 's not a civil blessing consisting in honor riches wealth and other things temporall for thus far the worlding may goe but it 's a spirituall favor arising from the presence of Gods holy spirit curing us healing us sealing us to the everlasting love of God in Christ Jesus See the links of this golden Chain by this grace we are become new creatures conceived of the Spirit Joh. 3.5 reconciled unto God in Christ freed from Satans bondage made spirituall Kings and Priests sanctified by degrees assured of ou a loption encouraged to come to the throne of Grace have peace of conscience joy in the holy Ghost enjoys light that guides us in the narrow straights of death makes Saints shine at the Resurrection as starres carries us into heaven where neither Sun nor Moon but the Lambe shall enlighten us for ever The third use may serve for humbling from whence comes our foylings and faylings our courage and valour onely from Gods grace 1. It makes us able to doe any thing 2. fuffer any thing 3. saves us from all things 1. Do any thing subdue the flesh encounter Satan conquer the world when all friends forsake us at death and follow us but to the grave it makes our beds in sicknesse causes us to dye softer stands by us when we groan and comforts uâ— heartens us upon death when it is coming and sayes our Redeemer lives whispers us when we are departing and sayes our warfare is accomplished lodges our body in the grave as in a bed mans our soule to heaven makes it able to look God in the face without terror nay sustains us when Riches Parents Husband Friends Breath Life even Patience Hope Faith have left us in some measure it will not leave us Secondly suffer any thing Rage Dragons Bears Lions if God be pacified frowne Tyrants and Executioners so he smile mangling of Bodyes ripping of Bowels racking of Joynts burning of Flesh boyling in Oyle become tolerable when a murdering Theodorick sees the face of a Man in the mouth of a Fish it lets us see the power of God in weak flesh when Bessus hears the cry of murder in the chattering of Birds it shews the sweet whispers of comfort in the soule when Sanders runs over Irish mountaines out of his wits it makes us run to God when Reprobates call for hills and mountaines to cover them it makes us look at the brightnesse of Gods face as the Gymnosophists at the Sun with undazled eyes Thirdly it saves us from all encounters suppose Hell be let loose upon us the Dâ—vils let sl p all their Doggs at once some barke some bite all pursue Gods grace stops all their mouâ—hs that they cannot hurt This Light of Gods countenance is to us as a pillar of a cloud by day a pillar of fire by night stands still like the Sun to Joshua till we have vanquished our bodily and ghostly enemies when our joyes seeme to set it turnes back as the Sun to Hezekiah that neither Plague nor Sword nor Famine of the Word nor Death nor Hell nor Damnation shall prevaile over us Lastly a word of Exhortation and we have done Now then Brethren Is not this Light worth the beholding you cannot have alwayes comfort in Wealth comfort in Health comfort in Friends Neighbours Wives Children these be not alwayes and while they be they sometimes minister matter of discomfort yea sometime their life and presence doe discourage but in the presence of God is constant Peace constant Comfort and Joy to be found he is constantly Good True O get this favou however you do get it and you shall have all come what will come this changes not these Comforts in Christ are sure never cease seeking begging hearing conferring till his face shine upon you you be sure of his love you have seen the comforts of the world you see how all cisterns faile you goe to the fountain in the word of God in the House of God in the Favour of God you shall have comfort in his Light you shall see light when others nothing but Darknesse round about O then thou that sittest in darknesse of Affliction darknesse of Poverty Dâ—bt in the darknesse of Temptation of Sin thou that seest no light none within thee none without thee none in thy Soul none in thy Mind none in thine Estate Friends arise put on Beauty come into the Light stand up from the Dead dead Comforts dead Companions dead Works and the Lord shall lift up the light of his countenance upon thee for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉