reason thankfully to have imbrac't both then peevishly to entertain hatred against him who sought onely to informe them and to make them better An ingenous Confession and an hearty humiliation will be found far more advantagious for us then a peremptory standing upon our owne Justification and therefore it very much concerns us not to refuse a submission unto those happy means whereby we may be brought to a serious acknowledgment of our errors and imperfections That condemning our selves and receiving an impartial judgment from our own hearts we may be happy in a pardon from the hand of God SECTIO II. VErs 21. Thus my heart was grieved and I was pricked in my reins V. 23. Neverthelesse I am continually with thee thou hast holden me by my right hand V. 24. Thou shalt guide me with thy counsel WE have already seen that wound which the Prophet received from his view of wicked mens prosperity to have been cured Davids victory of the temptation concerning his owne troubles and fully satisfied in the sanctuary of God Besides those mens successe which was the first part of the occasion of the offence there was another thing as hath been declared that troubled him at home those constant troubles and early chastisments which he groaned under notwithstanding his Piety and Innocence And this so sharply galled his mind that he professes his heart was grieved and he was pricked in his reins V. 21. The word translated grieved is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies leav'ned and some mean thereby a leaven of sin which is true if we consider the error he had like to fall into for we oft finde sin and heresy compared to it Luk. 12.1 1 Cor. 5.7 But there is a leaven of tumult hence Psal 71.4 An oppressor is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a person that is troubled and oppress 't call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay 1.7 Hence our translation rightly renders it my heart was leavened that is oppressed grieved and troubled My reins were pricked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pungebar Good men have a sence of troubles which is taken from a sharpe instrument which opens a wound with its sharp edge or point 1. Thus then as good men have their crosses so have they their sense of them and the Symptomes both of pain and grief Religion do's not bring in a senselesnesse or stupidity of affection God is pleas'd in these cases to leave occasions to his servants of testifying their faith in his promises their confidence in his mercy their hope in his goodnesse their patience in bearing and their courage in overcomeing evils All which glorious vertues do appear more eminently in trials whilst the Stoicks by disowning all natural sense and passions did strive to choke them and make them abortive That Philosophy or Religion which would divest us of all passions would un-man us and experience tells us that it is as natural to be sad at the presence of an evil as to be glad at its departure why may not our souls as well as our Palats be variously affected with sweet and bitter Christ did weep without being vitious we by our complaints may shew our selves not insensible Christ declared himself a man by his sadnesse and tears and we may shew our selves so too by the same appearances The body and soul sympathize 2. For the Prophets expressions here when he mentions the grief or leaven of his heart the paine and Pricking of his reins all it may be is not metaphorical For the union of soul and body is so neer and the sympathy betwixt both so great as that if the body be hurt or diseased the soul partakes of the distemper and if the mind be indispos'd the head the heart and reins will sensibly smart with it and are much impaired thereby The Phisitian oft findes his surest remedies to misse of their effect upon the body untill the more spiritual one stills and brings a calme upon the soul Concerning this wound which a sight of his own afflictions and troubles made in the Prophet we may finde that it received its cure also in Gods sanctuary where it had many remedies applied to it each of which in particular would have been a sufficient antidot against the temptation and if we take a serious view of them we may finde them not peculiar to the Prophet himself only but to be eminent Priviledges and graces which all Gods servants have an interest in we may finde them to be four in number and which are the more remarkable in that the darkest calamity is not able to stifle or put a bar upon them These words I am continually with thee presents us with the first V. 23. Which may afford us his conclusion 4. Priviledges of the saints That the Godly are ever with in and present with God There is a double being 1. They are alwayes with God or presence with God one of conversation the other of state and condition 1. Of conversation such as that of Holy men who are said to have walked with God Gen. 5.22 Gen. 6.9 When mans soul is fixt and wholy taken up with the contemplation of Gods Majesty power and transcendent wisdome in the admiring of him in his creatures providence and mercy man may be said to be with God And when he resignes up himself to a full obedience then may he be said to walke with God For such is the excellent efficacy of true Religion as that it not onely makes men like God but it renders them happily united to him and Christ with whom it gives them a noble and celestiall fellowship 1 Joh. 1. vers 3. But being that I conceive the Prophet here declares not his own unrighteosnesse and Justice for this he had done before and from hence did take an occasion of stumbling That he who carryed so great an innocence both in heart and hand should be continually plagued and chastized but doth evidence that which was his comfort notwithstanding his troubles the happinesse of his state and condition I therefore cease to insist farther thereupon Being with God in respect of State 2. The second being with God which imports state posture and condition is either necessary or decretory and voluntary according to the grounds thereof 1. Necessary founded in Gods Necessary Actions peculiar only to the Son and to the Holy Spirit Necessary is that being with God which hath foundation in the naturall and necessary actions of God such is that whereby the Son is said to be with God Joh. 1.1 The word was with God Prov. 8.22 The Lord Possessed me c. And this Being hath for its ground the eternall generation of the Son of God and communication of the Deity to the second Person in the Trinity Hence Christs Interrogatory Ioh. 14.11 Believest thou that I am in the Father and the Father in me This being with God is transcendent and supereminent peculiar only to
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
confidence both of his wisdome and mercy which leaves us not destitute of what is necessary for us to know And the place where we may finde satisfaction the Prophet assures us is Gods sanctuary which is the third particular and affords us this observation Observ Gods sanctury is the place wherein full resolution and competent satisfaction may be had in matters of perplexity and doubt Gods sanctuary a place of knowledge What and were is was under the Law 1. As the times were then the sanctuary was that place where God promised to meet Israel and blesse him Exod. 20.24 While Israel was in the wildernesse where ever the Tabernacle was pitched this sanctuary was after their setlement in Canaan it was placed in Shiloh 1 Sam. 4.3.4 Hence intitled a place wherein the Lord had plac't his name Jer. 7.112 After this Solomons glorious Temple was Gods sanctuary 1 Chron. 28.10 2 Chron. 20.10 11. And accordingly Rab. Solomon Paraphraseth this text I learned this in the sanctuary of God in Ierusalem 2. In this sanctuary were the High Priests the Priests and Levites whose whole imployments were taken up in the service of the sanctuary Whose office it was to teach the people Deut. 33.10 They shall teach Jacob thy judgements Israel thy Law The book of the Law as a signall token thereof being deposited in the Ark. Hence that of Mal. 2.7 For the Priests lips should keep knowledge and they should seek the Law at his mouth And this in obediēce to Gods command Deut. 17.8 9 10 11. Hence it is that Aben Ezra renders the Prophets words I went to the Priests and the Italick Bible I went unto the Doctrine of God according to that of Isaiah 1.19 20. Should not the people seek to the law to the testimony 3. The Sanctuary was the place of prayer I say 56.7 Math. 21.23 Which is a known meanes for the attainment of understanding If any lack wisdome let him aske of God that giveth to all men liberally and it shall be given him Jam. 1.5 And this we oft meet with as the subject of good mens prayers Psa 119. Eph. 1.17 18. Eph. 3.14 15 16. c. And whereas it may be here objected that Israel was honoured with daily peculiar Prophets rais'd unto them David appeared from his sheepfold and Elisha from his plough Amos is call'd frō his Cattle Isaiah from his colledg so that Prophecy was not chained to the Temple nor teaching confined to the sanctuary It may be answered That as God in his stupendious government of the World is not tied to the ordinary common couses of nature but when he pleases doth act wholly by miracles a bove and contrary to nature so in the Church Gods Spirit freely like the wind bloweth where it lists Those extraordinary inspirations which the Prophets were wrapt in did particularly bespeake Gods will yet they did not disannull that commanded recourse to the sanctuary or seal up the Priests lips who were furnished with commodious Synagogues for prayer and for to expound the Law in and had a stately Temple for their services These our Saviour Christ condescended to grace frequently in his publique Ministry As for the Prophet here whether having entred into Gods sanctuary he was answered by Vrim and Thummim or by a dreame or Revelation or whether he obtained this satisfaction by a diligent reading of the Law or by prayer I define not as certaine this may at present suffice us that he went into the sanctuary and there he received a full and a large content How Christians have their sanctuary If it be here demanded what is all this of concernement to us now It may be answered that every particular may proportionably looke at us For 1. We are not Priviledg'd from such doubts as may bring us into dangerous Temptations witnesse those melancholy wounds of Spirit those troubles of disquieted minds never so common abroad as now those high miscarriages of our actions 2. We are happily furnisht with places of publick worship dedicated to his service which may without injury be termed houses of prayer I wish they may never be made dens of theives and where two or three be met together there is a gracious promise of a Divine presence 3. We are honourd with an holy refined Law and an inspired word of Prophecy 4. We are adorned with Ministers whose whole office is to edify and governe us and to preserve us from being wantonly tos't about with every winde and every specious pretence of Doctrine Eph. 4.14 What remaines then but that in case of doubt and Temptation we have an early and chearefull recourse to the word Ministry and sanctuary of God for advice and satisfaction and that we do not follow the infected humour of too many now of despising any or all of these who in a scornfull triumph tread any thing under foot which speakes contrary to their phansy Had we time now it might easily be made good in reference to the primitive and purest times of Christianity that Christians 1. Had as high great and reverend esteem of the Churches and places publickly-dedicated to Gods service as ever the Jewes had of Solomons Temple Synod Laod. c. 28. hence they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica the Lords houses whence the name Kirke or Church Aedes sacras Holy houses Euseb lib. 9. c. 8. Domos dei the houses of God Hilar. in Ps 126. Basilicas Palaces of the great King Aug. De civ dei lib. 1. c. 4. 2. It was their custome besides their private retirements at home daily to frequent the Churches the ground whereof they took from the Apostles going to the Temple to pray Act. 3.1 Hence a morning and evening accesse to Churches was solemenly commanded can Ap. c. 59. If said they the heathens did carefully visit their Idols how much more should Christians be diligent in their addresses to God Hom. de incomprehen dei naturâ And whereas it may be objected that men might pray at home Saint Chrysostome answers he that objects this is in an error for though those prayers are not excluded which are made in private yet they do not pierce Heaven with that vigour which a publick joynt request doth And though antiquity mentions unto us Private meetings yet we may find that they were not set up for a separation or out of an Opinion that better services were performed there then in the Church but they were necessitated thereunto by a Persecution otherwise they were held as Schismaticks 3. History assures us how frequent and chearefull a recourse they had to their Ministers some of whom they made a peculiar choice of whose direction and advice they owned with much reverence and obedience insomuch as some would not marry without the counsell of the Bishop Lastly in cases of controversy they had their Synods and solemne Convocations of the Clergie wherein matters were debated and the Peace of the Church confirmed
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
that many have had such strong delusions that the fear of death it self could not fright them from vainely conceiting themselves to be some great ones as Montanus who constantly averred that he was the Paraclet c. I answer 1. That delusion in his Person is not conceivable nor possible considering what hath been said before of him his holy life wonderfull miracles and the high grand Testimonies God gave of his being his Son and the words of Christ are here fully true which he gives us Math. 12.26 If Satan cast out Satan he is divided against himself how shall then his Kingdome stand Satan gives no delusion against himself now there is nothing in the World more destructive to Satan and his Kingdome then the promise of happinesse and those precepts whose obedience is the way thereto 2. Though it cannot be denyed that some have been obstinate to death in the defence even of errors yet concerning them it may be demanded whether they were not fully perswaded that the matters mantained by them were true And whether if they had certainly known them false they would have adventured so far for them now then Christ Jesus here promiseth a reward and declares that he will performe it if there were any thing false herein he could not but see and know it false now for a man to seal that with his blood for truth which he himself knowes and cannot but know is false is as impossible and inconsistent as to be mad with reason 6. Christ hath made faith of his resurrection and given full proof to the World thereof the words of saint Luke are certaine Acts 1. vers 3. That he shewed himself alive after his passion by many infallible proofs being seen of them fourty dayes and speaking of the things pertaining to the Kingdome of God This matter was not hudled up in the clouds of meer probabilities nor was there any thing wanting that might make the witnesses certaine of his resurrection they were 't is true chosen witnesses but not few not two or three onely though the Law saves in the mouth of two or three witnesses every word shall be established but more then five hundred nor was this done once at one time by one meanes but at several times by many appearances made by many Remonstrances to their eyes their eares their touch they saw him often heard him handled him put their hands in his side and their fingers into the print of the Nayles they did eate and drink with him had all their doubts fully satisfied and all this for the space of fourty dayes after which in their presence and view he visibly ascended up into Heaven Now what influence the resurrection of Christ hath to confirme the promise of our future glory hath been spoken of before 7. And lastly Christ by his truth and faithfulnesse in other things confirmes it also in this his justice and humanity even among men forbits us to disbeleive him whom we know and have found exact in his word The giving of eternal life was not the onely promise and Prophecy made by Christ he promised the sending of the Holy Ghost upon his Disciples the endewing of them with power from above that they should worke wonders convert nations found the Church and preach the Gospel to the ends of the World he Prophesied foretold their chaines and imprisonments their opposition persecution by men the encompassing of Jerusalem with armies and it's destruction with the ruin of that stately edifice the Temple the calamities of after ages the calling of the Gentiles and the not pervailing of the gates of Hell against his Church in all these and many other particulars the event fully verified his words so perfectly and exactly fulfilled that we confidently challenge the whole World to shew the least variation of his promises and Prophecies Hath he then been so faithful in all this and can we disbeleive him in this promise of glory If we look but with a single eye upon the Earth How many Characters of a God may we read therein When every plant presents a diety and bespeakes a Creatour and if we reflect but on our soules there is not there a grace there is not a comfort but will tell us Christ is as good as his word all is no more then what Christ hath promised and all but the earnest of what is to come so that we may conclude he that hath been thus faithful in the Kingdome of grace will not faile of that glory he hath so fully promised I have been the more large in this point of the proofs of a future glory for two reasons 1. That it may be known there is just cause to fear and tremble at the disbeleif of this point the grounds of this faer as may be collected from what hath been delivered are two 1. That this is not a single heresy but an Hydra a monster that involues in it the guilt of many infidelities He that denies a reward after this life contradicts the consenting Testimonies of all men in the World derogates from the power of God makes mans soul no better then a beasts discards the providentiall Justice of God denies the Scriptures to be his Word Christ to be his Son discredits his life and passion gainsayes his resurrection and takes away all hope and fear of future Judgment and overthrows all Religion 2. This disbeleif is the more fearfull by how much more it is inexcusable and how inexcusable it is you may gather by those multitude of arguments given by God to worke and strengthen our Faith And secondly being these times are evill perillous wherein we may say with the Apostle If in this life only we have hope we are of all men most miserable 1 Cor. 15.19 let us entertaine nobler thoughts and Hopes and out of this store house of arguments strengthen our faith every one that hath this hope purifies himselfe as the Apostle tells us 1 Ioh. 3.3 this faith will turne our afflictions into comfort our losses into gaine make us walke in an even path and by keeping us faithfull unto the end bring us to felicity SECT II. THat then we may more fully understand what great cause we have to be confirmed in this Faith how reall and substantiall are the comforts that we shall reap thereby I come to the second point considerable having laid the foundation sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is such a reward for the righteous the next thing to be insisted upon is Why this reward is called glory Why this reward is called Glory In this particular there appeares to me a great difference between Humane and Divine writers those use the words in a restrained sence using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confining their meaning to that fame honour which springs from good actions consists in the praise of man But these take the word in a more large and
God Why those that Trust in God can best declare his works and declaration of his works that one should be the antecedent the other the consequent This the end and that the meanes thereunto but as the Prophet makes it a connexion so we may observe these reasons of it Reason 1. Because the chiefe of Gods works are matter of belief not of present vision or expression 1. That being we are not from Eternity but that Being which lately begun will as quickly end those maine and principall of Gods works which come to our notice are but matters of beliefe not of present vision or experience Though somewhat may be seen by us yet it is inconsiderable in respect of that which we believe All things Past the worlds creatoin those passages of so many thousand yeares are to us meer matters of faith Heb 11.1 2 3. The very glorious mysteries of Salvation by Christ his acts and suffrings are Articles of our creed all those Promises which we hope shall make us blessed Resurrection from the grave and eternall life are so to and therefore the grandest part of our declaration is but of what we believe 2. Without faith the cheef of his works cannot be declared 2. Which follows from hence without faith we cannot declare Gods workes for how shall men speak of him of whom they believe not Joh. 17. those who are meerly guided by sense and Passion not being in a capacity of understanding how great a silence is there in the heathen world of those high and glorious mysteries which are every day unvailed in Christs Church 3. Believers have more then ordinary occasion given them to declare his works As we believe so we speake and we believe therefore we speake 3. To those that Believe there are continually new and peculiar occasions given of evidencing those high and stupendious acts of Providence whilst he reveales himselfe to them and makes them vessels of speciall mercies and Agents and happy instruments of supernatural effects whereby the divine Glory doth appeare in eminence and lustre There may many examples be produc't of those who trusting in God had more then ordinary occasions offered them to declare his works Thus Noah believed in God Heb. 11. and he saw himselfe saved in an Arke when the world sunk in a deluge he found his Person and sacrifice accepted and was honoured with a Covenant Abraham believed in God and it was counted unto him for Righteousnesse He had experience of Gods power in a son whom he received in a figure when all hopes past He had a promise and was multiplied in blessings The like experiences crowned Isaac Jacob and Joseph in their times Moses in Trust to God forsook his hopes in the Egyptian Court became a Law-giver to Israel saw wonders in Egypt miracles in the wilderness his Glory in the Mount for which Moses sung his praise David Trusted in God and in his green yeares overcame Goliah and from a Sheephook was advanced to a Scepter escaped Sauls hands and at last was seated in the Throne of Israel How many high oportunities had the Prophets of declaring Gods works The Blessed Virgin believed and became the happy Mother of Christ The Apostles believed were filled with the holy Ghost did participate of high unknown mysteries In a word all that truly believe in Christ do evidently see Gods goodnesse in their conversion from darknesse to light in Justification and remission of their sins in Sanctification of their hearts in comfortable influences first fruits and assurances of Gods spirit Whereas incredulous and unbelievers are bereft of these oportunities if Israel refuse to believe the whole generation that came from Egipt shall loose Canaan and the view of all those miracles acted in that conquest Heb. 3. Belief was oft required by our Saviour to the very healing of their bodies Math. 8. vers 13. And his owne Country mens incredulity bereft them of his good deeds among them Math. 13.59 Thus As God takes occasion to render himself glorious to and in them that believe so secondly he makes them instruments of admirable and glorious effects Hebr. 11. vers 32. c. The conversion of the World stupendious miracles issued from faith That which fortifies the soul to deny the World overcome temptation vanquish the Devil quench his fierie darts to goe resolutely through honour and dishonour to be faithfull and constant to the end is onely trust in God without which the soul would droop into ruines A 4. Reason of this connexion may be That trust in God is of that powerfull influence that it actuats both the tongue and Pen and from both wrings the confession and declaration of Gods works Rom. 14. Faith will not lye stifled in the heart but it 's diffusive flame will break out into praises They that believe his word will quickly sing his glory Ps 106.2 Moses is scarce out of the Sea but he breaks into a song Exod. 15. No sooner are Sisera and Jabin destroyed but Deborah Barak begin their Musick Judges 5. We scarce ever find David out of his streine The blessed Virgin presently triumphs upon the good newes my soul doe thou magnify the Lord Luk. 1. All second causes the Scripture which is but a Declaration of Gods works attributes to God in a word as it is the Religion of the Saints on Earth so is it the maine of the service of the saints in heaven As Rev. 4.8 and many other places of that mysterious book do evidence Let us therefore cheerfully follow this paterne and testify our trust in God by a Declaration of his works Providence hath experimentally manifested it self to us in a great lustre and eminence in the knowledge of Christ in the promises of the Gospel in many temporall and spiritual deliverances and in what ever appertaines to life and Godlinesse and therefore it may highly concerne us carefully to discharge our selves of so noble a worke For Besides that thereby we shall testify the truth of our faith This will be 1. An act of wisdome Psal 107. Hos 14.9 2. An act of our obedience Praise being every where injoyned us 3. It is monstrous ingratitude not to do it This being all that we can render or God require All that David can render is but to take up the cup of salvation and to praise his holy name Psal 118.4 This is the end for which God blesseth us Creates and Regenerates us that we may be to that praise and glory of his grace Let us not be out-done by inanimate creatures or outstript by those that are below us in being Praise of God the chiefe work of the Lords day This we may reflect upon as the chief work of the Lords day Among the Psalmes there is one that bears this title a Psalme or song for the Sabbath day Psal 92. The Caldee thus paraphraseth upon the title An Hymne or song which the first man Adam said for the Sabbath day whoever was the Author Adam Moses or David this is remarkable that the Contents of the whole Psalme is of thanksgiving Gods judgments on the wicked and his goodnesse to the faithfull are lively represented there as if that were the main work of that dayes service We finde that the primitive Christian-observers of the Lords day counted these glorifyings of God the grand imployment of that day Olim certis diebus populus conveniebat ad nihil aliud quam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic Propheta aut Episcopus magnificis verbis attollebat divinam in omnes creaturas bonitatem Populus psallebat himnis conticis spiritualibus domino Erasm Concion Though on other dayes saith saint Augustine we may pray with deep reference do our owne interests and wants yet on the Lords day we may suffer our selves to neglect our selves and to be wholly taken up in his praises and transported with those glorious mercies of God in Christ or if we do reflect upon our selves yet to look beyond our owne necessities with farther references in humble confessions of sin to magnify Gods holinesse purity high Majesty and righteousnesse In petition for remission more for the manifestation of the power of Gods mercy then our owne meer interest in requests for grace to refer our selves to the glory of that powerful hand our inabling to serve him In a word in all wants and dangerous pressures to professe an humble submission and a noble mention to the Divine Justice goodnesse and power and that every accent be breath'd out to the glory of God through Christ Jesus our Lord. FINIS