Calvin got honour for the prosecution Light shakes of darknesse without violence or tumult careful Doctrine discreet reproof and sound instruction in righteousnesse is the onely way to cleare up the errors of the mind and therefore it becomes Christians to take this more sober and rational course and in Meeknesse to instruct those that oppose themselues 2 Tim. 2.25 Christ took no other way but this to his Disciples Luk. 24.45 then to open their understandings and towards the whole World he who with a word could have commanded Legions of Angels to prosecute a conversion yet rather sends to teach Math. 28.19 To open mens eyes Act. 26. And for the accomplishment of this worke hath left behinde him his holy word sufficiently profitable for Doctrine 2 Tim. 3.16 By which alone the Church was founded the World converted Idolatry expelled Heresies overthrowne and when a Reformation was wrought it was not the confederate swords but this word did it with the preaching of those who with evidence of truth recommended themselves openly to the consciences and understandings of Men. From hence secondly we may gather that in case of doubts and Temptations thereupon 2. Vse it will concerne us to provide for our understanding and to minde cheifly the satisfaction thereof with principles of truth Men too commonly strive to put of their doubts by their owne devised phansies as that other men are of their opinions or by running to some Worldly diversion and to shake of their doubts by recreations but this will scarce do it He that is Hungry do's not send for a Painter that his curious peeces may delight his eye nor a Musitian to ravish his eare nor for a perfumer to gratify his nose nor for others that are full nothing in this case will content but somewhat to breake his appetite And in cases of doubt all other means are vaine unless the understanding be satisfied and the Judgement setled Then a calme began to cover the Prophets soul when he could say then I understood This is the ground of the Apostles earnest prayer Ephes 1. vers 17 18. That God would give them the Spirit of wisdome and Revelation in the knowledge of him that the eyes of their understanding being enlightned they might know c. For this reason Prophecying is preferred before speaking with tongues The understanding being more edified in the one then in the other 1 Cor. 14.2 3 4. And the Apostle assures us that he had rather speak five words with his understanding that he might teach others then ten thousand words in an unknown Tongue v. 19. And they who deliver Gods will and instruct others in a clear doctrinal Method may well hope for an happy a very comfortable returne For the understanding once satisfied and the judgement once convinc't The will and affections will more easily come in and be more readily wrought upon and made pliant God a clearer of doubts The subject which received satisfaction the Prophets understanding thus discours't of the Author of this content even God is the next thing to be reflected on I went into the Sanctuary of God there he received it Though our Reason and invention may be at a losse yet is not the matter desperate for God can supply our failings and manifest as his power in our weaknesse so his wisdome in our ignorance He is the Father of lights the fountaine of wisdome the giver of understanding His Spirit searches all things and reveals that which none of the worldly Princes could reach unto 1 Cor. 2.8 David still makes recourse to him for understanding and to be taught in the way Psal 119. Although this may seem extraordinary and peculiar to those persons and times wherein Holy men spake as they were inspired yet we may remember that it is a promise though supernaturally yet ordinarily fulfilled in the covenant of grace Joh. 6.45 They shall be all taught of God Heb. 8.10 11. And the Apostle assures us Tit. 2.11 That the grace of God that bringeth salvation hath appeared to all men teaching us c. Though men may highly under-value these Moderne times as degenerating from the primitive yet the promise still remaines in force and capable of a performance we may hope and expect to be taught of God and to be resolved in those necessary doubts which may concerne us to be satisfied in though this withall may be added that since notwithstanding Christs open instruction of men we finde so many shamefully erring and deceived It may be concluded That there are some qualifications and conditions whereupon this is vouchsafed unto men That they are taught of God Things make men capable of being taught by God 1. Ingenuous honesty and love of truth Wherein for the present I shall but touch some of those which made the Prophet capable The 1. was the ingenuity and open honesty of his heart which free acceptable temper it concernes those to look after who would be true receivers of truth There will be but a small increase in a stony or a thorny ground whilst an honest heart bears fruit in an happy plentifull returne Math. 13.23 Which honesty of heart two things may make discernable in us 1. When we love truth for it self and would not willingly imbrace an error They who take pleasure in unrighteousnesse and love not the truth are very subject to strong delusions to believe a lye 2 Thess 2.11 Whereas he that entertaines not opinions for faction advantage for gaine or byrespects if he erre his error is more pardonable and is in a more likely capacity to have his foot taken out of the snare It being not to be presum'd but that God whose providence reaches to the ravens will not be wanting to reveale truth to an heart that loves it and abhors what is false and erroneous 2. Another testimony of an honest heart may be the not cherishing of known corruption a practical conscientious living according to those truths which the understanding hath already received Thus an honest heart Luk. 8.15 bears an opposition to that which is full of covetousnesse and a licentious love of worldly pleasures And Christ tells us Joh. 7.17 If any man do his will he shall know of the Doctrine whether it be of God 2. A desire of being informed As an open ingenuity and free honesty of heart So secondly a desire to be rightly informed was very eminent in the Prophet as it ought to be in us too I desired to know this The Wise man tells us that if we apply our heart to understands And incline our eare to wisdome we shall understand the fear of the Lord and finde the knowledge of God for the Lord giveth wisdom out of his mouth commeth knowledge and understanding 2 Prov. 2.2 3 4 5 6 2. A going to God 3. In this desire an honest heart hath recourse unto God I went into the sanctuary of God cries the Prophet and thus must we too in an high
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
full barne and an overflowing cruse nor can any plenty worke in us a gladnesse in any degree equal to that which the one glance of Gods countenance can fill us with Psal 4.6.7 Conjugall love exceeds all comforts and when the soul injoys here spouse it is not capable of an addition of delight 3. This will worke an affection to Christs Church Love to the Church and highly conduce to a mutual peace and concord My goodnesse extendeth not unto thee cryes David Psal 16.2 But to the Saints that are in the earth and to the excellent in whom is all my delight If we consider why every corner is so full of rash peremptory judging of one another why so bitter revilings hard censures mercylesse oppression and bloody persecutions are so much in fashion even with those who pretend otherwise Christ affords us the reason of it Joh. 16.3 Because they know not the Father nor me though their lips may owne yet their heart totally denyes him whereas He whose Spirit hath experimentally tasted Gods goodnesse in it self will never be injurious to others least he may harm those who may be dearly related to God and a touch of whome may be esteem'd a thrust at the apple of Gods eye Thus an experimental knowledge of Gods goodnesse will produce Lenity Meeknesse Justice Charity and Peace towards others Vse 2. Gods goodnesse should perswade us to constancy 2. If Gods especial goodnesse fills once our souls Let us persevere and continue therein Let us consider that that word of Truth which assures us that the Catholique Church invisible shall not faile do's exhort particular Churches unto a Continuance Whether this may arise that a single Arrow is not in that same case with a bundle or that the promise of absolute perseverance is to the universal Church onely I will not now discusse Yet certainly unto perseverance are invited and advised 1. Particular Churches Thus Smirna is advised to be faithfull to the end Revel 2.12 And Thyatira to hold fast till I come Vers 25. The same counsel Individuals are the objects of too Joh. 8.31 If they continue in my love And in many more places Joh. 15. If they abide c. 2 Pet. 3.17 If you fall not from the stedfastnesse Vse 3. From His goodnesse here we may gather the greatnesse of his goodnesse hereafter and Rom. 11.22 Behold Gods goodnesse to thee if thou continuest in his goodnesse Lastly If God be so good unto his Israel here whilest they are in their clayey houses in some respect absent from him whilest they are in their melancholy Pilgrammage here supported by faith the substance of things not seene and breathing in hopes of a better Country How great then how transcendently high shall this goodnesse be to them in the great day of retribution when he shall perfectly accomplish all that ever is promised How great When the fier shall restore that which it's prodigious flames devour'd the earth open it 's vast bosome and the Sea deliuer unto them their consumed bodies when that which was sowne in Corruption shall be rays'd up in incorruption that which was sowne in dishonour appear in honour and that which lay downe in impotency and weaknesse mount up in power 1 Cor. 15.42.43 How great When they carry death about in Triumph challenging it for it's sting or the devouring grave for it's victory How great When the Lord Jesus appearing in all his royalty with the splended equipage of Saints and Angels comes in Majesty and Glory when they shall see Him whom they so stedfastly beleiv'd and sincerly obeyed bringing his Reward with him How great When that comfortable sentence come ye blessed of my Father receive a Kingdome prepar'd for you fills them with joy How great When that which is perfect is come and that which is imperfect be done away when their souls shall be inriched with the most absolute treasures of grace and glory when their understandings Triumph in the full clearnesse of a Divine light How great When they shall see the chained Lyon trod underfoot and their mercilesse persecuters rouling in flames and begging the mountains for a covering and the hills for a sepulcher How great When fears are banisht and sorrw flies away How great When the seate of Divine Majesty shall be their place of residence and habitation when the noble Prophets the blessed Apostles the victorious Martyrs the Holy Angels shall be their dayly companions and when they shall perfectly injoy Him who is the Author and finisher of their faith and salvation How great when God with all his glory Majesty Mercies comforts and beauties incomprehensible shall dwell with them in that fulnesse of perfection How great Lastly when they shall bath themselves in these Ravishing streames possesse all these inutterable glories to all eternity World without end Thus from all this discourse there is a short view given unto us of Gods high eminent goodnesse We have been first lead into the outward Court the Nations abroad and seene there His goodnesse in Atrio Gentium eminently dispens't there We have been next in the inner Court the Church visible where high and comfortable rayes of goodnesse shined upon us We have op'ned the Temple doors and entred into a contemplation of the invisible Church of Christ where still greater expressions of goodnesse appeard before us And Lastly We have been brought within the vail into the sanctum sanctorum The Holy of Holies the Glorious Heavenly Kingdome where goodnesse it self in open full streames communicates it self to the Church Triumphant If to these low concepts and weaker expressions too dull though helpt by an Angels utterance for so high a subject as Gods goodnesse every man please to adde both this discourse and what either a Cherubin can expresse to his own thoughts all will come too short and we may all take up the Psalmists admiration for our conclusion Psal 31.19 How great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought in them that trust in thee before the Sons of Men. CAP. II. VErs 2. But as for me my feet were almost gone my steps had well nigh slipt V. 3. I was envious at the foolish when I saw the prosperity of the wicked V. 4. They have no bands in their death but their strength is firme V. 5. They are not in trouble as other Mens neither are they plagued like other Men. V. 12. Behold these are the ungodly who increase in Riches V. 10. Therefore his people returne thither and waters of a full cup are wrung out unto them V. 7. Their eyes stand out with fatnesse they have more then heart could wish CONTENTS The first occasion from without of the Prophets temptation is wicked mens prosperity in 6. degrees 1. Particular discourses upon each Cases of conscience resolv'd How far good men are subject to errour and passion How far there may be a compliance with wicked great Men What
it is to be a time server How wicked men have more then heart can wish in 4. particulars Whether it may be Lawfull to pray for the abatement of wicked mans prosperity THE Preface of this Psalme thus despatcht The Contents of it now challenges our thoughts Wherein may be considered these 3. parts First An Historicall declaration of what befell him to the 22. verse Secondly An humble confession of what was amisse Thirdly A Religious profession of his carefull holy demeanour towards God from the 23. verse to the end In the first Ver. the Historical declaration of what befell him we may finde these particulars 1. The danger wherein he was like to be plung'd to the 17. verse And secondly those happy means whereby he escap't it to the 22. verse The danger is 1. Generally propounded vers 2. But as for me my feet were almost gone my steps had well nigh slipt Secondly More particularly related unto The 17. vers As for the danger in general The danger generally described He tells us that his feet were almost gone The word signifies to bow or bend under one My steps had well nigh slipt or poured out Kept not within their true bounds but like water poured out and not confined runs aside Though these expressions be metaphorical and seemingly dark and cloudy Yet they cleerly represent unto us this truth That his understanding was misguided His judgment was corrupt Judgment and reason the supporters of the soul his affections disordered turbulent and guilty of too great a passion And this the consequents vers 22. When he acknowledges himself ignorant foolish and brutish doe sufficiently evidence Our understanding and judgment may well bear the comparison to feet for as the one in our motion supports the body So the other in humane actions and all imployments underprops the soul The affections also are as paths and steps as these of the feet so those are the prints and expressions of the judgement and mind If the affections be heady disordered and misplaced mans steps are boundlesse too Men led by passion step awry they who are guided by exorbitant lusts transported by passion do erre and wander out of the right way And being that all sinners are led by lusts and predominant fleshly affections a suitable character describes them to have corrupted their ways Gen. 6.12 And Turners aside Psal 14.3 And dwellers in a crooked path He that once gives himself over to his owne fancy and takes that for the rule of his actions he who follows his owne passionate affections may fall into those precipices which are not easily maistered And run into those heavy inconveniences which too many in the World do grone under He therefore who would not willingly transgresse his right bounds nor diviate into crooked mishapen paths must have an extraordinary eye both to His understanding and judgment For if those grand Pillars tremble the whole will droope If once we be leavened with errors and perverse corrupt opinions if being destitute of truth the vanity of misleading principles sway us our steps will soon run to mischiefe and disorder The original of the Gentiles amazed wanderings are blindnesse and vanity of Mind Eph. 4.17.18 Whereas he who upon an happy renewall of the Spirit of his mind preserves his judgment right and intire will easily master his affections keep them within their true modest compasse and keep in that way unerringly which will bring him safely home And whereas it may be pleaded That many who are furnisht with a fair competency of knowledge doe lye under those lusts and passions which are brutish and exorbitant It may be returned that there is much difference to be made betwixt a constant permanent habitual sway of lusts and a temporary or occasionall Some there are who are fixt in a setled pleasing slavery unto their lusts in whom sin bears a Scepter and reignes whose onely trade and custome is sinning of these we may easily determine that what ever Theoretical knowledge they appeare owners of yet are they not in their judgments truely perswaded of the truth of those good principles nor masters of that perswasion which carries an influence unto self-application though they may sufficiently apprehend them yet do they not beleeve that they concerne or belong unto them If they laid them as they should to heart they would more conscientiously bridle their passions and rectifie their way Others there are the Bent Inclination of whose souls are wholly taken up with piety and goodnesse and if at any time a turbulent passion or a partial affection transport them occasionally it cannot be denied but that in that particular their understanding and judgment fail them He therefore that would preserve to himself sanctified thoughts and affections and correspondent actions must have an eye that the maine supporters of his soul be firme and uncorrupt rightly founded upon the word of Truth This is that Method which Gods Spirit always makes use of to a through conversion their darke understandings are first unscaled and then their judgments are convinced of the truths revealed From hence it may be concluded that they who scoffingly refuse instructiō who hate to be reformed who despise any indeavours of others to better them scorning to be perswaded to a right understanding or to be convinc't of their errors do but cherish and strengthen violent affections which will soon force them to crooked perverse and disordered turnings This danger generally described cannot well be dismist without taking some short notice of the Person whose heels were almost thus struck up even David for I account him the Author of this Psalm though it bear Asaphs title who was the famous composer unto Musick and harmony 2 Chron. so upright a mans crying as for mee my feet was almost gone may offord us these practical reflexions 1. That men of greatest sincerity and conscience are subject 1. Vnto mistakes Misapprehensions and misconceits of Judgment 2. Vnto passion disorder of affections their feet may be weak and their steps awry Thus the meekest Moses's spirit may be so provok't as to speak unadvisedly with his lips Psal 106.33 Miriam and Aaron may speak against Moses and Samuel may mourne immoderately for Saul Good David may be unhapply tempted to number the people and the angry Disciples wish for fire from heaven upon the Samaritans Saint Peter may be so far amisse as to give Saint Paul occasion to tell him that He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke rightly and who is there in this vaile of flesh who may not sometime or other be pointed at as an instance of failing there is none whose judgment may not be sometimes clouded and whose passion may not let loose it's self to too high a stream and swell beyond it's channell From hence we may gather a reproofe Vse 1. Not to think ourselves infalible for the too high conceited Arrogance of some who account themselves seated far above error or
when his Passion had moved him to anger he should repeate the Alphabet before he would put any thing to execution Upon this Ground Theodosius the Emperour at S. Ambros his desire enacted a Law the occasion of which was that Theodosius being highly incensed with the Citizens of Thessalonica had in his passion commanded 9000 of them to be put to the sword for which passionate cruelty S. Ambrose admits him not into the Church and upon the Emperours repentance obtained a decree that 30. dayes might be interposed betwixt the sentence of death and the execution In a word as the serious consideration of what is done oft works Repentance 2 Cor. 7 8 9. c. for if we throughly search our ways we shall easily turne unto the Lord Lamen 3.40 so preconsideration before the perfecting and accomplishment of sin is of sufficient efficacy to stifle our lust and to make it become abortive and therefore it concernes us to look before we leap not to be too hasty rash in our actings Let us make use of our reason in a due reflexion upon what we are about to doe that so that which is ill may be prevented and this is the safer way for although Thoughts after sin do oft yet they do not always prove successfull Though Esau would afterward have inherited the blessing he was rejected and found no place for repentance though he sought it carefully with teares Heb. 12.17 Judas after his betraying of his Master may sensibly cry I have sinned in that I have betrayed innocent Blood yet that will but hasten his despaire to an halter To proceed to the 2d particular Though the Prophet took all this paines yet all his premeditated considerations could not afford him satisfaction he found the nut too hard for his teeth and he confesses it was too painfull for me from hence we may inferr That there is an high danger and a powerfull prevalency of the Temptation for when a man by his greatest inquiry by the strongest use of his reason and Judgement cannot answer his doubts nor unwinde himselfe out of difficulties it argues that the temptation is high and that he has a very hard taske to struggle with Here a querie may interpose it selfe Object whether this search did nor concude the Prophet excusable in these his thoughts of religion considering that having used his best indeavours to untie this knot he could not with all his skill and strength performe it and therefore these thoughts might seem to have been somewhat of necessity more then will To which Querie it may be returned Difficulty of answering objections will not excuse the conclusion against fundamentall Truth That much may seem plausibly alleadgable in this case That it is as naturall to man to follow the dictates of Reason as for beasts to be led by sence That where his Reason fails his Thoughts may do so too and his footsteps slip That things above his Reason involve him not in Guilt and Necessity may make him excuseable Yet it must be remembred that though it be necessary that offences should come Mat. 18.7 Yet there is a woe to the world because of offences and it were better for those by whom they come that they had been buried in the sea then be the unhappy cause thereof There are many who out of a contracted habit and a pernicious custom in sin cannot cease from sinning 2 Pet. 2. vers 14. Some there are who are so stained as they can no more wash off the spots then the Aethiop his blacknesse Yet this Temper is so far from excusing as that it is a provocation of greater Judgements Therefore will I scatter them as stubble Jerem. 13.23 24. Though Oportet Haereses esse be true yet neither the Broachers nor entertainers of Heresies are free from guilt I confesse much is to be granted to humane frailty and infirmities Dent veniam quilibet aliud opinantes ego magis credo tanto Apostolo in suis pro suis literis Juranti quam cuiquam doctissimo de alienis literis disputanti Aug. ad Hieron Ep. 19. p. 50. but this favourable grant must not be in errours fundamentall which strike at the head and are contrary to such truths as are to be believed under paine of separation from Christ of which kind is this Heresy which the Prophet had well nigh fallen into That Religion is vaine The Pretence of Reason's being given us by God will not excuse for our affections are equally his gift to and both the one as well as the other may be depraved and corrupt and consequently inexcusable In those cases where the strength of our reason fails us it is our duty to know That where God gives the conclusion we must hold it fast against all arguments made against it We may to this purpose observe That as Gods Laws carry in them the greatest perspicuity and plainenesse A plaine Truth revealed to be stuck to against all objections of flesh and blood so are the fundamentall principles of Religion delivered with that easy clearenesse as their sence may be understood of all as the Articles of the Creed do evince As therefore in matters of Practice we are to stick close to the cleare precept of Christ although our own feares or advantage may advise the Contrary so in matters of Faith we must hold the conclusion against all the Arguments which flesh and blood can oppose and though our Reason may seem to comply with the latter yet we must not suffer it to be convinc't but must rather deny our own Judgements then recede from Gods truth Thus in the case in hand Though the Arguments that appeared opposite surpassed the Prophets skill to answer yet should he have stedfastly in an unremoveable resolution held the conclusion That Religion hath and shall have its reward Nor is there any thing required in this but what is just 1. God is truth and what ever he delivers is so too Joh. 17.17 Thy word is truth he can neither deceive nor be deceived and therefore it is most safe to adhere to his word 2. Arguments against fundamentall truths may be reduced to these two heads either they are drawn from our not comprehending or understanding of the true reasons of that Truth or from other crosse motives and diswasions Of the former Nicodemus may be an example who entertaines the mysterious doctrine of Regeneration with a demand How can these things be Joh. 3.9 He apprehends not the mysterie therefore could not believe in this case it is mans Ignorance not Gods Truth is in fault A blind man is not excused from an untruth in denying the Sun to shine because he sees it not nor can he be free who denies the Trinity of Persons the Deity of Christ the Resurrection of the dead Truths for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly delivered and revealed because he cannot fathome the bottome understand the Reasons of them or how they can be so And therefore
we may conclude that it is far more safe to relie on God who cannot deceive then to leane upon our own broken Reeds to stick to our selves who may both erre and be deceived Vbi sentitis vos non intelligere credite tamen divinis eloquiis Aug. ep 46. advinc p. 105. If secondly it be not want of apprehension but crosse arguments which move us to inferre conclusions contrary to Gods truth these two things may be interposed 1. That these argmuments are of our own coyning and so are but chaines fetters of our own Making from which if we cannot unwinde our selves the blame must lie at our own doores He who by a pernicious Custome contracts upon himselfe an habit of drunkennesse though in respect of that habit he sins necessarily and is not easily able to leave that vicious deboistnesse yet this shall rather condemne then excuse him in that he hath brought so unhappy a necessity upon himselfe He who binds his own hands and feet and then casts himselfe headlong into the Sea will not be excused by a plea that he was drowned because he could not swim So when men entertaine fleshly corrupt Principles and ensnare themselves therewith though thus taken they necessarily erre yet can they not be excused since they have framed the fetters wherewith they are chained for themselves 2. The second thing which may be offered is this certainty That all that God reveales being truth every conclusion contrary thereto must be false and if the conclusion be false the Premises one or both must be so too Thus as in matters of Practice Gods commands are good and therefore what motives or Arguments soever draw us to sin though taken from the most specious profit largest pleasure and highest preferment though they seem never so conformable to our desires and maske themselves under a demure look yet they are really and in themselves Bad and unrighteous so the Arguments proving any Heresy though they may appeare in reasonable colours and carry applause with them yet they are direct untruths and containe falsehood as is evident in the case in hand for suppose the Prophets Argument were thus framed If the wicked thrive and good men be afflicted in this life then Religion is vaine But so it is c. Here the Assumption is not altogether True for all wicked men do not thrive and for the Proposition the consequence is wholly denyable as being false for it will not follow that because the wicked are exalted and the good oppress 't Religion is vaine but of this more fully hereafter In a word the arguments brought against any one article of the Creed for instance may be easily found false and unreasonable And therefore as is formerly mentioned Gods truth is a rock from which neither tempests nor flatteries must remove us Ipse dixit is to beare us out and will do it against the suggestions of our own ignorance or the plausible perswasions of flesh and blood and though whilst we are clouded with a veile of flesh we cannot attaine to a full satisfaction yet when that which is imperfect shall be done away we shall find cause of Triumph that we have taken God upon his bare word and not expected demonstration in mysteries of faith Then shall we receive the reward of our selfe denyall and constancy the end of our Faith the Salvation of our soules Whilst men that glory in Sophistry and Sceptically dispute every thing either wish they had lesse reason or used it Better Vers 17. Vntill I went into the Sanctuary of God then understood I their end The Prophet having shewed how his first attempt for satisfaction succeeded not proceeds now to a positive declaration of that which procured it to him when he found his own abilities too short to fathome and the greatest search of his understanding to shallow to comprehend this Mystery He presently makes recourse to Gods sanctuary where he understood their end In which words three particulars are observable 1. The Proper subject wherein this satisfaction was received His Vnderstanding I understood 2. The Author of this satisfaction God 3. The place wherin he found it the Sanctuary of God For the 1. Though his Vnderstanding as an agent was insufficient to worke out this satisfaction yet was it not de facto indeed or esteemed by him a needlesse or unprofitable faculty Satisfaction of doubts is made by clearing the understanding and judgement for therein as a Patient shines the light and from what was received there in did arise his full and contenting satisfaction This with Him is common to all men The beginning of all satisfaction must issue from the Illumination of the Vnderstanding and right clearing of the Judgement He that doubts must be made to understand before he be satisfied the eye must receive sight befor it can apprehend any other object and those arguments which convince must affect the Vnderstanding and cleare the Judgement otherwise they will have no great effect It may be granted That for the Reforming of men Good examples have their efficiency and afflictions are commended as excellent prescriptions but we may observe that these all doe that worke mediante Intellectu Afflictions do therefore induce an amendment because they open mans scaled understanding discover what he saw not before his own Guilt weakenesse and miserie Dat intellectum vexatio And reformation cannot find an admission There where there is a resolution of shutting the eyes against the Truth They that make their faces harder then a Rock will not grieve though they be smitten but will refuse to returne Jerem. 5.3 4. These are the foolish for they know not the way of the Lord. And as for examples they have no farther Influence then as they are apprehended either possible or fit for our Imitation From hence may be confidently concluded that they take not a right course to cleare men or the Church from erroneous opinions who use such meanes as deprive men of their Vnderstandings which they are guilty of who violently rob men of their lives because they are different in opinions from them mens thoughts expiring with their breath Did men rightly consider they would acknowledge that course of physick to be too desperate and to conduce to a confirmation Reformation by violence or death or such Means as take away the understanding rather then a taking away of Error A word may seperate body and soul but not faith or opinion from the soul He that uses violence gives us cause to distrust the opinions he would move us to since we see him more confident of the strength of his sword then the truth he pretends to and the power of his reasons Experience makes it good that persecution usually amongst men is more prevalent to render the sufferers objects of commiseration and pity then different opinions can make them odious And whatsoever the opinions of Servetus were yet we finde that he was more pittied for his being burned then
Despisall of Places of Publick worship a great cause of present factions controversies These are Truths fully proveable by evidences of history and fact And now since all things look with a common and promiscuous face Churches not preferr'd before Stables Publick resorts slighted Ministers most injuriously ejected all recourse unto them contemned men now pretending abilities beyond the best of their Teachers Gods word wholly left and exposed to tht interpretation of Private fansie how can it otherwise be imagined but swarmes of Stinking Locusts and devouring Caterpillers may darken our hemisphere into a confusion and that extravagant Sects and unheard of unparalleld divisions break out so thick as men know not of what religion to be of how can we otherwise think but that in this strange inconstancy Atheisme will creep in get head and turn all Religion out of doors Thus we see what inextricable Labyrinths we either are or likely may be involued in and I dare freely pronounce we shall never be able to unwinde our selves out of these Briars untill much more then is now given be attributed to the holy word an it's Ministers until an higher value be put upon the publique assemblies more esteeme be had of Ecclesiastical Synods and in a word more chearfull recourse to the sanctuary of God And it may be the hearty prayers of us all that God in mercy would restore peace settle this distracted unconstant people in the truth of Religion and that once more all unhappy breaches made up we may all in a more lasting unity joyne in a plentifull reaping of the benefits and grand Priviledges of the sanctuary SECT II. VErs 18. Surely thou didst set them in slippery places thou castest them down into destruction V. 19. How are they brought into desolation as in a moment they are utterly consumed with terrors V. 20. As a dream when one awaketh so O Lord when then awakest thou shalt despife their Image CONTENTS Davids victory over the Temptation Wicked Mens Prosperity hath an end In the mean time 1. Their places are slippery 2. Full of Terrors 3. Prosperity but a dream Yet it is significant 1. Of Gods goodnesse 2. What our gratitude ought to be 3. Of our disposition 4. Of the dimensions of the fall 5. The end of them is utter destruction sudden final Full satisfaction concerning wicked men cannot be had fully any where but in Gods sanctuary Applic The light of Gods truth makes error condemned in a Mans self condemnation thought dificult yet Just profitable Applic. Good men have a sense of troubles The first priviledge of Gods servants Being with God which is necessary decretory special general present future The comfort of being with God in prosperity or adversity Second Priviledge Support by Gods hand Davids perfect Victory over the temptation concerning wicked mens prosperity The benefits thereof Third priviledge guidance by Gods counsell not to be denied in times of ordinary providence Three usefull cautions in this point THE Arguments whereby the Prophet was fully satisfied and setled so as he was crowned with a compleat victory over the Temptation claime our next thoughts These we may finde full and substantiall answering all his doubts and stifling the very occasions of the Temptation For we may remember that he was tempted to Atheisme by two arguments one drawn from the prosperity of the wicked the other from his own and other Godly mens afflictions To the first the 18.19 and 20. verses mentioned give satisfaction wherein is declared the state event reward and fruit of wicked mens prosperity in several particulars which are considerable 1. Absolutely in themselves 2. Relatively by way of application to the Matter in hand 1. That the prosperity of the wicked shall have an end Wicked mens prosperity shall have an end I understood the end of them prosperitas imperiorum est in momento saith Rabbi David in this place The wicked may be seen in great power and spreading himself like a green Bay tree Yet he passeth away and lo he was not yea I sought him and he could not be found Psal 37.35 36. And indeed how can it be otherwise since they themselves are mortal and must fail being necessarily liable to that death which puts an end to all thoughts wisdome or devices Eccles 9.10 But suppose they were made up of more durable principles and should last for ever Yet the things themselves which make up prosperity wear away and perish with the very using The fashion of this world is transient and every thing therein subject to rust inconstancy and corruption The Prophets proclamation is remarkable Isay 40.6 7.8 The voice said cry and he said what shall I cry All flesh is grasse all the goodnesse thereof as the flower of the field c. The voice said cry which imports a thing not so fully apprehended before and truly amongst the rest of this Circes inchantments that is no small one that Men heightned in prosperity never dream of an end their bewitched thoughts scorne to go below eternity Psal 49.11 Isa 47.7 Luk. 12.19 And therefore a shrill voice must force it into their ears What is the cry flesh and it's Pompous goodnesse is fading the flower withers because the Staulke do's so too The natural actions of an immortal agent must be immortal and the continuance of the fruit affords a guesse at the lastingness of the Bulke The grasse fails therefore so will the flower too the tree cut downe the fairest blossoms droop and perish man is grasse and with him all his honour and injoyments must fall for company In the mean time therefore it is a vanity for to fansy a continuance of our selves or estates and therefore we ought to use this world so as if we used it not 1. Their places are slippery But this is not all in the interim and interposed time betwixt the beginning and end of their prosperity which though it be but a moment in respect of God yet seems to carry some length in reference to man there is very much variety of disaster and mischance 1. Their places are but slippery The word in the original signities stick or smooth as Ice or polisht Marble and is from thence by a Metaphor used for flattery hence Aben Ezra renders it in Locis Adulationis posuisti eos Thou hast set them in places of flattery As flatterers sooth great mens minds in making them owners of those excellencies which they have not so doth prosperity too and as those who are thus flattered either doe or may finde those smooth applauses to carry little of truth thus he whom his parasites would have made a God easily became sensible of his wants of nature which a Divinity would have been uncapable of so wicked men may had they a mind and leasure to look about them easily finde by daily experience that they are not so fast nor seated so firme as their prosperity would suggest unto them For they
a blinde uncertaine variable disposer of the affaires of the world those of more learning are not of the same minde and opinion For 1. Naturalists measured the matter by the Principle of Generation and corruption and placed the same necessity of the decay of flourishing estates to be with that of flowers or of mans body flowing from the naturall and inward distempers and Impotency of Principles which makes them be but of a short Continuance 2. Others as the Stoicks attribute This to a necessary connexion of causes without which they Termed Fate Whereby the beginning growth and end of Prosperity is determined so as that neither Good or bad men can exceed their appointed bounds 3. The Astrologers referred these changes to the Position and influences of the Starrs and therefore undertake to shew us the Houses of Prosperity and adversity and tell us of the frowning and Smiling aspects of the Planets 4. If any amongst them looked a little higher yet were they vaine in their Imaginations their foolish heart was darkned with the multiplicity of their Gods giving riches to one and Prosperiy to another and Honour to a third If Crosses laid-hold upon them they had an Aeolus for the winds a Neptune for the stormes and a Juno or some such Deity for their troubles and diseases Thus was naturall reason put to a stand and perplext in by-Paths That there is one God all sufficient all in all that he acts all things according to the councell of his will that the wicked oft doe may and shall flourish as long as he pleases that when they meet with a change they have it from his hand That this he acts out of Justice and Judgement these were lessons which the Prophet learned in Gods Sanctuary and for which he was not much beholding to humane writers 2. The certainty of their destruction 2. As the Prophet from Gods Sanctuary learnt Gods Providence so did he from thence find that wicked men should in an Infallible certainty be made contemptible and punish't with everlasting desolation This sense and experience may often thwart as giving instances of some wicked men who spent their lives in mirth and Plenty and according to their desires left their substance honours and estates to their Posterity Job 21.9 10 13. without any visible smart for their villanies It being a matter oft out of reasons teaching that they shall be punished Nay some expound the 20th verse here when thou awakest Them Cum expergefacias Eos exsepulchris in die Judici The Prophet was taught that after death they should in their bodies be raised to receive therein according to their works Which doctrine of the Resurrection is none of reasons teaching soles occidere redire possunt nobis cum semel occidit lux brevis una perpetuo nox est dormienda Saith Catull Hence when Saint Paul once named the Resurrection Act. 17. how did the Athenians laugh and deride him and they that esteemed themselves the Philosophers contemne both it and him and therefore Gods Sanctuary is the Proper place for the Prophet to have recourse unto in this grand doubt and Temptation and he may very Justly owe his satisfaction to Gods extraordinary word and to his Sactuary First Because It teaches that which is the Truth of Reason Secondly because the Temptation had so shattered him as that unlesse he had taken Sanstuary there he had been undone 3. Because the Points here learned did exceed Humane reason to attaine to Now for application to the matter in hand The sum is this The Prophet went into the Sanctuary for satisfaction and he neither lost his labour nor was deceived in his expectation as meeting with that there which was sufficiently satisfactory He found that which allaid his envy at their prosperous estate Though a lillie may represent that beauty to the eye which may force from us an admiration of the Creators workmanship yet none will envie its glorious Being which knows the shortnesse of it how quickly it withers and droops its head to the earth and the sudden decay of great mens estates Jam. 1.10 11. challenges rather our pitty then our envie For Since the place is so slippery and the state mutable since unsupportable terrours oft attend upon it since it is but a dreame whose last Act is destruction this condition their abuse of it deservs that we should bewaile it rather then envy it and that prosperity it selfe be suspected as extreamly dangerous And therefore the Premises considered much less is there Just cause to asperse Religion or to lay any black impution upou Innocence and Equity For besides That whatever the consequence of worldly Prosperity be Religion may have its reward by it selfe there being nothing imaginable either in other mens Prosperity or in any thing else that may impede the performance of so faithfull a promise and we may well conclude that that Tree which produceth such Bitter fruit Terrors Change Death and Consumption is vaine fatall and Ominous and that Religion justly challenges our highest affections in that if it brings with it Temporall blessings as it is the most effectuall meanes thereunto though it doth not change the essence and nature of them though it makes not that which is in it selfe slippery and deceiving to be firme constant yet it renders it free from terrours safe from contempt secure from consequent thunder claps of ruine and destruction As for the Prophet here the Sanctuary afforded him so full ample satisfaction in this case as in a submissive acknowledgement He abhorrs that ill opinion he had almost entertained of religion for which he gives himselfe no better a censure then that of an Ignorant fool and Beast v. 22. As for the thing it selfe how bruitish and unreasonable it is to impute vanity to Religion how great folly and Ignorance this wild opinion argues in its entertainers unworthily transforming them into Beasts hath been already cleared up in our discourse upon the 13. vers This at present remaines observable When Gods truth shines upon the soule it makes errour and sin very odious Doct. and detestable to him that entertaines either This discernably The light of Gods Truth makes erorr Condemnable in a manselfe befalls men not only in these objects as being without viewed by visible beames sent abroad but as they are reflected upon in the Person of the seer himselfe He who is happily converted by Grace from darknesse to light will not only hate sin and heresie in others but will detest it in himselfe He will censure reprove accuse and Condemne himselfe for either Thus Judah sensible of his Injustice acknowledgeth Tamar to be more righteous then Himselfe Gen. 38.26 Josephs Brethren convinc'd of their crime do heartily aske forgivenesse of it Gen. 15.17 and Good David sensible of his misdoings often bursts out into I have greatly sinned 2 Sam. 24.16 Rebellious Israel once made sensible of their pollutions shall loath themselves for the
will And therefore as for Abraham his intention was no way to crosse the ordinary precept which bound him not in that Particular he having received from God a command to sacrifice his Son The like may be said of the Prophets taking unto him a woman of Fornication done in a signe to Israel and of the peoples spoiling of the Aegyptians And whereas some may pretend that they have extraordinary motions and commands which may dispence with them It may be answered that Holy extraordinary men who were honoured with a frequent extraordinary conversation had other meanes besides the generall revealed Law of God as dreames voice miracles Revelations Vrim and Thummim whereby they were infallibly made acquainted with Gods pleasure But as for us Christs doctrine is the onely meanes of trying all spirits ordinary and extraordinary by therefore whatever suggests any thing contrary to his preceps is to be esteemed a delusion and if in prejudice of these received truths a signe or a wonder be wrought there must be no attending thereunto Deue. 13.1 c. and concerning these extraordinaries these two observations may be taken up as we passe along 1. That in those times wherein men had speciall Revelation from God yet in cases of Gods worship Vnrighteousnesse or oppression they were not to hearken to any Prophet teaching the contrary Deutron chap. 13. 2. That these extraordinary examples were never drawn into ordinary practice amongst the Israelites They never thought it lawfull to Sacrifice their children because Abraham was commanded to offer his Son nor to rob or spoile because they borrowed of the Aegyptians or kill Kings because Josua did so or invade Nations because they had gotten Canaan or commit fornication upon pretence of the Prophets example And Therefore it may highly concerne us not to gape after extraordinaries or to wander out after private suggestions but to stick close to Gods commandements And which follows hence that we must not hope or expect Gods speciall advice in an evil action or to look after a direction from Heaven in the comittall of sin 3. Caution Not to expect farther direction in case of cleer present necessary duty obedience to a commandement Revealed 3. Caut. Where occasion is given of expression of a duty which cannot be omitted without sin evidently incurred we must not expect any directions we must immediately do our duty and without delay yeild obedience to Gods expresse command Though it may sometimes happen that as in the Primitive times some may without sin confesse or conceale themselves Christians for I shall not absolutely condemne them who did not run to the Tribunalls openly proclaiming themselves Christians and therein have recourse to special direction But when a Christian is called to the Profession of his faith and there be no other way left but either to suffer or deny Christ In this case farther consultations are to be omitted and Gods will performed Thus also in instant requisite workes of Temperance Justice Patience and Charity c. Present execution of our duty must cut off all needlesse deliberations Thus when Sheba blows the rebellious Trumpet if wicked Cormorants cry Come with us let us lay wait for Blood Let us lurke privily for the Innocent without cause Let us swallow them up alive as the grave and whole as those that goe down into the pit c. Prov. 1.11 12. In these cases a demur under a pretence of taking councel is very injurious as we are men who should not devoure one another or as we are Christians honoured with expresse severe peremptory commands to the contrary In all these and the like cases a seeking of councell and direction is an open tempting of God as if we should cast our selves from the Pinnacle of a Temple in hope of a miraculous support Thus Balaam would needs be asking though he knew Gods pleasure and never left his covetous importunity untill God bid him goe which ended in his destruction and they that seek God as they phrase it in their contrivements of impietie and rebellion may whilst they abuse others cheate their own soules and lie ensnared in delusions CHAP. VI. VErse 24. And afterward receive me to Glory CONTENTS The fourth priviledge of Gods servants Glory Thou shalt receive me to Glory future Glory Hopes and expectation of Gods Servants Arguments proving a future reward 1. Consent of the best 1. Generall Reasons 1. such as prove it possible Gods Power and the soules immortality 2. Such Arguments as Prove it certaine as 1. The Corespondency of Providence to the created desires of the soul 2. Gods Justice Objections Answered 2. Speciall reasons 1. Gods Promise who is faithfull the Performance of this Promise proved 1. By Gods actions towards Christ in 5. particulars Vses 2. Confirmation given thereof by Christ in 7. particulars Vses Why this Reward is call'd Glory This Reward a Glory of Body Soule and estate for ever in Heaven Gods Majesty by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans blessednesse in the injoyment of God The Saints receive glory notwithstanding Affliction Calamity workes a greater weight of Glory Saints are passive receivers of Glory Weighty ebjections answered 4. Reasons thereof SECT I. THE fourth priviledge of Gods Saints is contained in these words The fourth priviledge of Gods Saints Glory Thou shalt afterward receive me to glory v. 24. in which there are three particulars observable First what is meant by Glory or being received into glory Secondly what benefit and how great is designed by this expression Thirdly the meanes or the manner how Gods servants attaine threunto For the first it cannot be denyed that worldly wel-being in this life added unto being in profit pleasure or preferment is called Glory Eccles 6.2 A man to whom God hath given riches wealth and honour so that he wanteth nothing for his soule of all that he desireth and Math. 6.29 Solomon in all his glory and 1 Pet. 1.24 the glory of man in this life is but a fading one like that of flowers But that this is not the glory here meant by the Prophet is evident by two things 1. He had before contemptuously spoken of worldly prosperity as lyable to many inconveniences Secondly he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward so as it may seem to be like unto that of Job 19.25 at the latter that is afterward for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Rabbi David upon this place after death thou shalt receive my soule and Rabby Ezra as Enoch was translated unto blessednesse This then is the meaning Future glory the hope and expectation of Gods servants the Prophet casts not away his confidence as if dejected but elevates it higher and seems revived with the hopes of a nobler Glory the future recompence of a reward hereafter and this indeed is the beliefe expectation and hope of all Gods Servants the Apostle was assured of it when he tells us in the 2 Cor. 5.1 For we know