David Restored.  
OR An ANTIDOTE against the Prosperity of the Wicked AND The Afflictions of the Just, SHOWING THE Different Ends of Both.  
In a most Seasonable discourse upon the Seventy third Psalm,  
BY THE Right Reverend Father in God EDWARD PARRY Late L. BISHOP of KILLALOE.  
Opus Posthumum.  
Let not my afflictions be esteemed (as with wise and Godly men they cannot be) an argument of my sin; more than their Impunity amongst good men is any sure token of their Innocency.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Printed for JOSEPH GODWIN Bookseller in OXFORD. Anno Recreationis M.DC.LX.   

To the Right Honourable, JAMES marquis of Ormond, Earl of Ormond and Ossory, Viscount Thurles, Lord Baron of Arcloe, Lord of the Regalities and Liberties of the County of Tiperary, Chancellor of theVniversity of Dublin, Lord Lieutenant General, and General Governor of the Kingdom of Ireland, one of his Majesty's most Honourable Privy Council in England and Ireland, Lord Steward of his Majesty's Household, Gentleman of his Majesty's Bedchamber, and Knight of the most noble Order of the Garter.  
But that I know Your Lord-ship's unparalleled Goodness, which can easily pardon the Crimes my ambition throws me on, I should not have presumed (after those many deserved Triumphs your Honour hath met abroad, and those louder acclamations that crown your return) to disturb your Lordship by so mean a present.  
But the Author having had in his life time the honour of being well known, and obliged to your Lordship for many very noble favours, I could not, without being injurious to the Dead, (whose Gratitude commands it) and the Dignity of your own merit (which ennobles any object it lights on) have presented this Tribute to any other person than yourself.  
And indeed (my Lord) besides the obligations of the Author, this little Volume belongs to none more properly than Yourself, who next his Majesty are one of the most illustrious Patterns of afflicted Virtue the world can boast of, having tasted of all those unexpected changes Greatness is liable to, without any in yourself, no storms being able to shipwreck your undaunted Loyalty, shake that Heroic Constancy you are the happy Master of, or eclipse the Piety of your soul.  
So that after all those wonders you have seen abroad, you are become a Greater one your Self, having contracted all the rarities of other places into your self, which proclaim you (though a Subject) greater then other Princes.  
When I cast my eye on those Comforts which long bleeding Ireland did taste of under your Conduct, how many Orphan's tears have been dried up, and widows Groans stopped by your bounty; how with Moses you stood in the gap, and opposed two high destructive factions, how that afflicted Church owes that little life it as yet hath, to your memory, and which it struggles to preserve in hopes of your noble protection.  
When I consider how many of the Reverend and pious Clergy of that nation (stripped of all by an enraged enemy) had fainted to death, unless held up by your Arm, and their drooping spirits revived by your Munificence, and by the Pious, and unparalleled Charity of your most honourable, and most Incomparable Lady.  
When I consider how nobly you ever owned both the Callings, and Persons of the Ministers in their lowest Condition, and undauntedly protected both against all Contempt.  
When I reflect on those high Qualities which render you deserving the highest Favour and employment of your Prince, when I cast my eye on these and those many more excellencies you triumph in, I must justly proclaim that Church happy, which shrouds its self under so noble a wing, and that Kingdom to have outdone itself, which produceth so Loyal a Subject.  
To flatter Your Eminent Virtues (my Lord) were to wrong them, and to think I intended to do so, were to wrong me; I shall not much study for an Apology, because the world will not only pardon, but applaud this Choice; nor can there be any better way of reviving the Acknowledgements of the Dead, whose memory cannot have a Greater honour than your Lordship's owning of his labours, nor my self a higher, then of being my Father's successor in part of your Honour's esteem, and of being admitted into the number of  
Jesus College, OXON. July 1660. Your Honour's most humble and most devoted Servants IOH: PARRY.   

THE PREFACE To the READER.  
THAT Religion is oft made a Covering for ill designs, is no new piece of Policy; but that sins of the blackest hue, and Persons of notorious villainies, should ride for many years in an uninterrupted triumph; and at length die quietly in their beds, hath startled too many to somewhat more than wonder; even to question a providence, which may peculiarly interest itself, in these unexpected revolutions.  
For although the tenderness of God's mercies, or the severity of his judgements are most conspicuous to an impartial unpassionate eye, yet experience tells us, that the causes of events are oft so occult and obscure, beyond our reach; as that our puzzled thoughts are blindly led on, too oft to substitute chance to be the cause of that, which is unsearchably ruled by God; or profanely, to cast black obloquys (if any thing happen contrary to our desires) even upon God himself.  
Whereas if, but with patience and serenity men would expect the end, they would quickly change their opinion, and discern God's glory and his Churches good, to break through those dismal appearances; and that those disorders which carry a face of horror to us, look with another kind of aspect towards God.  
Thus when the air is covered with black tempestuous clouds, our senses torn with thunder & lightning; all things may seem to be in an irreconcilable confusion below, though the same calmness interruptedly sits in Heaven; so, whilst the World lies in a distemper and all things be together by the ears below on earth, our judgement may be darkened, and our passions be active, yet that confusion can never continue so long, or reach so high, but God can turn these greatest disorders to a perfect harmony.  
They that confine God to be only a General beginning of a confused motion, do strive to rob God of one of his most glorious attributes, omnisciency, as if once he should command a River, to contain itself within its prescribed channel; but yet; not be conscious and intent, upon every winding curl of its stream; by which opinion as we strip God of his glory, so we deprive ourselves of very much comfort, for if man were nakedly exposed to the injuries of the creature, freely acting according to the rule of nature, without a more eminent hand to restrain their fury, he would quickly find a want of that help which he voluntarily does abridge himself of.  
And although man is always too prone in his discontents, to indulge his corruptions in a denial of a peculiar providence; yet he never more greedily runs into this piece of Atheism: Then upon the prosperity of the wicked, and the afflictions of the just; when he finds persecuted innocence wand'ring in banishment, and drooping under a load of chains, whilst impiety wantonly rolls itself upon a throne: when they dare father their wickedness upon Heaven, and yet prosper, and do grow great by being prodigiously sinful.  
But how poor and unfortunate an argument a little success is, of a good cause, (as all ages so) the late stupendious alterations of providence, (which hath unexpectedly taken off the wheels of wicked men's Chariots, leaving them in that dirt they sprung from, and restored a too-long-afflicted David to his own,) do sufficiently make good.  
To endeavour after an eminency in Religion ought to be every man's ambition, but to pretend Heaven merely for our ends on Earth, is but the outside sanctity of an hypocrite, which (under so specious a cover) does far more harm than an open profaneness.  
Those prosperous streams which some men's actions have been wafted in, have not only betrayed weaker minds into an opinion of their Justice, but even swelled the Authors themselves, into a conceit, of being favourites of Heaven; and that their actions, are no longer crimes, but services, and carry a certificate from Heaven by their felicity.  
Others there are, who amazed to see mischiefs (such as honester infidels would blush to hear) wear so uninterruptedly the mask of Religion, and pretend God's cause; do renounce all, and (actuated by corrupt unsteady principles) think it a kind of refuge to turn Atheists, despairing to find any truth of Religion there, where actions are so notoriously contrary to the profession; and where little else is breathed but Enthusiasms, which under colour of Revelation banishes humanity, and the very ordinary expressions of generosity and Justice amongst Men.  
By which grand Temptations, too many (reduced almost to their wit's end) do amazedly with David run about, account all Religion vain, and question not only the providence, but even the existence of God; Atheistically denying knowledge in the in the most high, Since such prodigious impieties should not only find so long an impunity, but even Crown themselves with those Laurels which their guilt did set upon their heads.  
To undeceive these, and to reduce them to a more sober and Christian temper; that those that have fall'n may the more easily get up, and their heels be no more tripped up, upon the like temptation: To confirm those that have been too long staggering; To lay before us those high sins and dangers which attend the temptation to Atheism from wicked men's prosperity and good men's afflictions, is this present Treatise made public.  
Here men may learn to avoid that desperate mistake of thinking Heaven guilty in compliance with wicked actings, or of questioning the purity or Justice of our Maker.  
This ingenious Antidote reaches a remedy, which may compose our passions when they view wickedness escaping any trouble, or scourge, and at length expiring in a seeming tranquillity and peace: It tells us that there is the more behind, that the larger reckoning is to be in the other World.  
Here appears the vanity of what ever the World's prosperity can boast of; that envy which their glittering toys may causelessly produce in us, is most rationally allayed.  
Here the brutishness of Atheism, the unfading comforts of Innocence and goodness are fully set off.  
This tells us, that though a David may faint, yet he shall not expire; and wicked men may force him to a groan, yet never to despair.  
We find here that no storm can shipwreck a good cause; nor the most Halcyon impiety fit for ever in a calm; That Illgot greatness is surely brought down sometime or other.  
The prond man's swelling tumour, the insulting oppressors rapine, and violent hand; his uncontrolled licentious tongue, which has a fling at all goodness it can meet with, and those other boisterous companions of prosperous wickedness, may here read their fate, even contempt; ruin, and destruction. Here both the difformity of those that mock Heaven by their dissimulation, or question its providence and Justice by their passionate profaneness, may find their doom.  
Here Gods unparallelled goodness to Israel in several Capacities, the truest support of an afflicted spirit, the surest Anchor in the midst of storms; The happiest way of resolving difficulties, which a tempted soul may be entangled in; the support and eminent privileges of God's servants, the happiness of an attainment to an assurance of God's favours in this life, and the longing desires of a ravished soul after Glory, do all find here their lustre, and are discoursed of, with that satisfaction and new variety, which its little volume could bear.  
To praise the Reverend Author according to his merit, would appear to them that knew him not, perhaps too much; and to those that did nor too little, would it well become so nearly related a pen.  
A Judicious and knowing Person put us in hopes of a large account of his life, but the distance of Place (he being in Ireland) the unhappy miscarriages of letters, and the quickness of the Press, hath deprived us of that favour for the present.  
In the mean time I shall crave leave to insert a short Character, which a Reverend Divine (of great Intimacy with the Reverend Author whilst alive) was pleased to honour me with.  

A short Character of the Author sent from a reverend Person.  
He was a Person of very quick and ready parts, of a clear head and (which is rare) happy in as great a Memory as Judgement; of Indefatigable industry, as being (notwithstanding his many other Employments) a very constant Preacher all his life time.  
He was of a most eminent and singular Piety, of an exemplary holy life (such as the World could not cast the least stain upon,) of a winning (though serious) deportment, and of an hospitable spirit.  
He was (as you can witness (adds the Reverend Person to me) a tender and affectionate Father, and (as I can) a most sincere faithful friend; a vigilant Pastor, and such a Preacher that as I have heard from good hands, an Honourable Peer of England a Person of no mean Judgement upon hearing of him, equalled him to any He ever was an Auditor of.  
In a word, He was a true Son of the Church, and a most loyal subject to the Crown of England.  
Not all the frowns which were cast upon Episcopacy, nor the calamities wherewith that Sacred Order was threatened, could frighten him from an Acceptance (for he never in the least manner sought for it) of a Patent from his late Majecty of glorious memory, even then, when (as I have oft heard him protest) he looked for nothing but persecution.  
To Sum up all: He was really composed of those excellencies which Saint Paul requires in the making up of a Bishop indeed.— Thus far that Reverend Person.   
And as for this work (which some others may follow if this find entertainment abroad) it needs no other Rhetoric but its own to commendit, and I hope the Reader will never find cause to repent either his Money or perusal.  
Jesus Coll. Oxon. July 1660.   

Psalm. LXXIII.  
TRuly God is good unto Israel, even to such as are of a clean heart.  
2. But as for me, my feet were almost gone: my feet had well nigh slipped.  
3. For I was envious at the foolish, when I saw the prosperity of the wicked.  
4. For there are no bands in their death: but their strength is firm.  
5. They are not in trouble as other men: neither are they plagued like other men.  
6. Therefore pride compasseth them about as a chain: violence covereth them as a garment.  
7. Their eyes stand out with fatness: they have more than heart could wish.  
8. They are corrupt, and speak wickedly concerning oppression: they speak loftily.  
9 They set their mouth against the heavens; and their tongue walketh through the earth.  
10. Therefore his people return hither: and waters of a full cup are wrung out to them.  
11. And they say, how doth God know? and is there knowledge in the most high?  
12. Behold, these are the ungodly: who prosper in the world, they increase in riches.  
13. Verily I have cleansed my heart in vain, and washed my hands in innocency  
14. For all the day long have I been plagued, and chastened every morning.  
15. If I say I will speak thus: behold, I should offend against the generation of thy children.  
16. When I thought to know this, it was too painful for me.  
17. Until I went into the sanctuary of God: then understood I their end.  
18. Surely thou didst set them in slippery places: thou castedst them down into destruction.  
19 How are they brought into desolation, as in a moment? they are utterly consumed with terrors.  
20. As a dream when one awaketh: so, O Lord when thou awakest, thou shalt despise their image.  
21. Thus my heart was grieved; and I was pricked in my reins.  
22. So foolish was I and ignorant: I was as a beast before thee.  
23. Nevertheless I am continually with thee: thou hast holden me by my right hand.  
24. Thou shalt guide me with thy counsel, and afterward receive me to glory.  
25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.  
26. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.  
27. For lo, they that are far from thee shall perish, thou hast destroyed all those that go a whoring from thee.  
28. But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works.   

The Contents of the Chapters.  

CHAP I.  

THe Preface of the whole Psalm handled. God's Vers. 1, Goodness to Israel.   

SECT. I.  

God's Goodness Absolute or Relative. His relative goodness may be certainly known to man. 1. By Scripture. 2. By demonstration. 3. By sense. 4. By experience. Application.  
God's goodness to Israel 1. As a Nation and so to every Nation. 1. In giving necessaries to their Being. To their well-being; He destroys no Nation but for ingratitude.  
2. God's Goodness to Israel as a Visible Church, and so to every visible Church.  
1. In entering a Covenant with them: His commands carry Honour and Privilege. The Difference betwixt the Law of Nature, and Gods Laws to his Church.  
2. In giving his Church a Conditionate Right to the Promises, and means sufficient for performance of the Condition.    

SECT. II.  

3. God's goodness to Israel as a Type of the Invisible Church. 1. In giving actual right to the Promises. 2. Peace of Conscience. 3. Regard in affliction. 4. Special acccesse by Prayer. 5. Peculiar Commands.  
Perseverance of the Catholic invisible Church an absolute gift.   

Practical uses hence. of the first.  

1. God intends not primarily the ruin of a Nation. 2. The punishments of Nations Just for ingratitude.    

Uses of the second.  

1. God's Goodness not limited to things merely temporal.  
2. Temporal blessings make not fully happy, hence a necessity of a new Covenant.  
3. Sins of Professors more heinous.    

Uses of the third.  

1. Not to content ourselves with offers of favours▪ but to interest ourselves therein by sincerity and pureness of heart.  
2. to continue in God's goodness; perseverance exhorted unto.  
3. From God's goodness here we may gather the greatness of his goodness to the Church Triumphant.      

CHAP. II.  

THE first occasion from without, of the Prophet's Temptation, wicked men's Prosperity.  
The danger of the Prophets fall generally described, and the height of these wicked men's prosperity set out in six degrees. 1. In health. 2. In exemption from labour. 3. In exemption from calamities. 4. From Trouble. 5. In being courted by others. 6. In having more than heart can wish.   

SECT. I.  

Judgement and reason supporters of the soul. 
Vers. 2.  Men led by passion step awry. The way to cure our passions.  
Good men subject to errors, and Passions. Means to prevent both.  
Wicked men are lawless, foolish and proud. 
Vers. 3.   
Health a great part and blessing of Prosperity yet common to wicked men. Uses therefrom.  
Labour most common to men of a lower and mean condition. 
Vers. 4, 5.   
Exemption from labour, dangerous not to be boasted in.  
Evil men usually not subject to calamity. How and by what means?  
How to still our thoughts That wicked men are not always visibly afflicted?    

SECT. II.  


Vers. 12.  Wealth without trouble a great part of prosperity. This not much to be boasted in.  

Vers. 10.  Compliance, Presents and gifts usually attend great men's Prosperity: Meant by waters of a full cup wrung out unto them.  
Whether and in what cases God's people may carry presents to wicked great men?  
What it is to be a ?  
A dangerous piece of prosperity to be courted by others.  

Vers. 7.  Wicked men have more than Heart could wish.  
Why Providence blesseth them so much? The good uses to be made thereof.  
1. They have more than they did ever expect themselves.  
2. They have more than in probability others could believe.  
3. More than good men can lawfully wish unto them.  
Whether it may be lawful to pray for the abatement and change of wicked men's prosperity?  
4. They have more than reason can desire.     

CHAP. III.  

THe second occasion from without of the Prophet's Temptation. Wicked men's ill Manners. 
Vers. 8.   
1. Pride, the Nature and Inconveniences thereof.  
2. Violence and oppression. How, prosperity works it with four reason, thereof. Oppression a sin hateful to God.  
3. And ill tongue, The disorders thereof. How and in what respects wicked men's tongues are said to walk through the Earth, 
Vers. 9  and to be fixed against the Heavens? In several particulars.  
4. Atheism; 
Vers. 11.  their denial of knowledge in the most high. The irrationality and original thereof.  
The occasion of the Prophet's Temptation from home.  
1. His own afflictions. 
Vers. 14.  Good men are ordinarily afflicted in five capacities.  
2. His own piety to God, 
Vers. 13.  and righteousness to man, by cleansing his heart and washing his hands in innocence. The comforts of Both. In four particulars. Helps and motives to innocence in 3. particulars.    

CHAP. IU.  


Vers. 3. Vers. 13.  THe Temptation itself, Which the Prophet felt. 1. Envy, the Nature thereof. 2. To think Religion vain. This foolish and unreasonable, confuted. 1. By experience of temporal happiness, arising from observation of Justice. 2. By God's power, goodness and faithfulness.  
This opinion portends a fall from virtue and all true comfort.  
Times of calamity subject to this Temptation.  
Means to fortify our faith of Gods being a rewarder.  

Vers. 15.  David's recovery in part. That which startled him. To think Religion vain is dangerous in itself, and injurious to God's Children.  
The fear of giving scandal ought to keep from Heresies and evil actions.  
The benefits of Mutual condescensions.  
Six rules concerning scandals in matters necessary, and in things indifferent.  

Vers. 16.  The Prophet's ingenuity and wisdom towards his own satisfaction the benefits of deliberation.  
The difficulty, of answering objections will not excuse the conclusion against a fundamental truth. Which is to be stuck to against all objections.  
Satisfaction of doubts is had by clearing the understanding and judgement.  
Reformation by force ineffectual.  
Three things make men capable of being taught by God.  
God's sanctuary a place of satisfaction, 
Vers. 17.  where that was and is now.  
Places of public worship to be honoured.    

CHAP. V.  

WIcked men's Prosperity will have an end in the mean time.  
1. Their places are slippery. 2. Full of Terrors. 
Vers. 18.  3. It is but a dream, yet it is significant. 1. Of God's goodness. 2. What our gratitude ought to be. 3. Of our temper. 4. Of the dimensions of the fall.  
The end of them destruction, utter, sudden, 
Vers. 19  and final.  
God's Truth known makes error condemnable.  
Self condemnation though difficult, yet just, 
Vers. 20.  and profitable in several particulars.  
Good men have a sense of afflictions. 
Vers. 22.   
Four Privileges of the Saints. 1. 
Vers. 21.  Being with God necessary, decretory, special, general, present, future.  
2. Privilege, support by God's hand. 
Vers. 23.  The benefits thereof. 3. Priveldge guidance by God's Counsel. Not to be denied in times of ordinary Providence.  
3. Useful cautions in this point.    

CHAP. VI  


Vers. 24.  THe fourth Privilege of God's Servants. Thou shall receive me to glory.  
Future glory is the hope and expectation of God's Servants.  
Arguments proving a future reward. 1. General, as consent of the best. 2. Such as prove it possible God's power and the souls immortality, Such as prove it certain as 1. The correspondency of providence to the created desires of the soul. 2. God's Justice. Objections answered.  
2. Special reasons of a future reward. 1. God's Promise, the performance of this promise proved. 1. By God's actions towards Christ in five particular. 2. Confirmations of that promise given by Christ in seven particulars. Uses:  
Why this reward called glory, etc. The Saints receive glory notwithstanding afflictions. Calamities work a greater weight of glory.  
Saints are passive receivers of glory, etc.    

CHAP. VII.  

THe Prophet's profession, 
Vers. 25.  whom have I in Heaven but thee, etc.  
It is man's prerogative to reflect upon God. God the object of man's desires and whole soul, and that worthily for four Reasons.  
Of man's elective desire of God, passing by other things.  
The choice of God above and before all things appreciatiuè.  
The choice of God alone with exclusion of other things.  
How far other things may be desired?  
The reasonableness, Justice and benefits of a subordinate love of other things in reference to God.    

CHAP. VIII.  

THe Prophet's reflex meditation concerning himself.  
1. His disease. 2. The remedy. 
Vers. 26.  Delay of fruition of God troublesome.  
The remedy against this Anxiety not in taking it away, but  
1. In making it single. 2. In preventing disordered actions. 3. In helping to bear it.  
The first part of the Remedy, That God is our portion. Why so called.  
Second part that God is a strengthening Rock.  
God strengthens. 1. By persuasion, and that by Rational arguments: and partial mercies. 2. God strengthens by influence 1. Of readiness of mind. 2. Assurance. 3. Strength. Uses.    

CHAP. IX.  


Vers. 27.  THE Prophet's Meditation concerning others. Sinners far from God in 4. Respects.  
Idolatry, spiritual whoredom and why so called.  
The end of wicked men, they shall perish. 1. Because God removes the influence of his favour. 2. God casts them from him. 3. God with his own hand destroys them.    

CHAP. X.  


Vers. 28.  THE Prophets last conclusive Resolution upon the whole.  
How good men draw nigh to God.  
Resolution and practice to be joined.  
The nature of trust in God its difference from Assent. The connexion betwixt trust in God and declaration of his works, in several particulars made good.  
The conclusion of the whole Psalm.     

ERRATA.  
PAg. 40. l. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. l. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 43. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 46: l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 77. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 78. l. antep. enarranda. p. 114. l. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 116. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 136. l. 5. oriatur. p. 191. l. 23. terras. p. 213. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 220. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Preface deal Nor.   

INDEX.  

A.  

Atheism unreasonable p. 86.  
Proceeds from the Devil p. 87.  
Afflictions ordinary to good men who may suffer in many Capacities p. 92.  
Afflictions oft esteemed a partition wall p. 192.  
Remedies against Anxieties of not enjoying God p. 273.  
The nature of affiance in God p. 301.  
The difference betwixt Assent and trust. p. 301.  
What Connexion there is between affiiance or trust in God and declaration of his works? p. 205.    

B.  

THe Body and Soul Sympathise. 188.  
Of Being with God, the Comfort thereof. p. 190, etc. 195.  
Man's Blessedness in the enjoyment of God p. 201.    

C.  

WHether the Catholic Church may totally fail? p. 22.  
The Benefits of mutual condescensions p. 130. etc.  
Consideration a sign of ingenuity and honesty which leaves not virtue willingly p. 142.  
Consideration oft prevents a fall 143.  
Self-condemnation difficult, just and profitable p. 182.  
Guidance by God's counsel a great privilege p. 200.  
Calamities increase glory p. 236.  
The choice of God p. 255. etc. 259.    

D.  

DOubts to be satisfied by clearing the understanding, and judgement p. 150.  
God's direction never against his revealed will p. 204.  
When special direction is not be expected 208.  
Whether and how others things may be desired when they come not in competition with our duty to God. 260.  
The benefits of subordinating of our desires to God. 266.  
Delay of fruition of God irksome 270.    

E.  

EAse a great Privilege 46.  
Envy, the nature thereof foolish and unreasonable 113. etc.  
Error made condemnable in the soul by the light of truth. 18.    

G.  

GOds goodness to Israel as a nation as a Church as a Type of the invisible Church. 1.  
God primarly intends not the ruin of a nation 24  
Whether and when & how far good men may comply with and court wicked great men 55.  
Glory the Privilege hope and expectation of God's servants. 211.  
Saints receive glory notwithstanding afflictions 236.  
Saints are mere passive receivers of glory 208.  
God the object of man's whole soul worthily 249. etc.  
The choice of God above and before all thing appreciatiuè 255.  
The choice of God alone with exclusion of all other things. 259.  
How good men draw near to God— the benefits thereof. 296.    

H.  

HEalth a great blessing yet not to be boasted in 41. etc.  
How hands may be defiled 105.  
Hope deferred is troublesome 270.    

I.  

JVdgment and reason the supporters of the soul 35.  
Innocence described by washing of the hands & why? 104.  
The true comforts of Innocence 107. etc.  
Helps to keep it. 110.  
Idolatry spiritual whoredom why so called? 290  
Whether Christians may be guilty of Idolatry? p. 291.  
The end of Idolatry. p. 292    

K  

THE denial of God's knowledge down right Atheism p. 85.    

L.  

THE benefits of experimental knowledge of God's love. p. 29.  
How God is in his Law in 4. particulars. 287.  
The chief work of the Lords day to praise God. 309.    

N  

THE sins of the Nation are sins of ingratitude. 24.    

P  

MEN led by passion step awry. p. 35.  
The best men may be led by passion and misapprehension into mistakes. 38.  
Pride the nature of it, and the inconveniences of it. 68 etc.  
True piety consists in cleansing of the heart and why? 99  
The nature of a portion how God is a Portion to the soul. 275, 276. etc.  
Places of public worship not to be despised. 160.  
Wicked men's prosperity hath an end. 163  
Their places are slippery. 164.  
Their prosperity full of terror and a significant dream. 166. etc.  
The end of their prosperity ruin and destruction. 171.  
How God persuades by experiences of his mercies. 28.    

R  

TO think Religion vain a great sin. p. 126. & 118. etc.  
Reformation by violence unsuccessful. 152.  
A future Reward proved by several convincing arguments. 212. etc.  
Why termed Glory, wherein it consists. 232.  
How God is a rock and strengtheners. 278. etc.  
Resolution of good to be joined with immediate Practice.    

S  

THE fear of giving scandal ought to keep us from sin p. 129.  
Rules concerning scandal in matters necessary & indifferent. 135  
Gods sanctuary a place of knowledge. 155.  
Where that was under the Law. 156.  
How Christians have their sanctuaries. 158.  
Whether any other place besides God's Sanctuary can show us fully▪ the end of wicked men's prosperity. 173. etc.  
Four Privileges of Saints. 189. etc.  
Support by God's hand the comforts thereof. 198. &c  
Success no infallible sign of God's special direction. 204.  
Sinners far from God in 4. respects.    

T  

WHat it is to be a  65.  
An ill tongue discovers the heart. 77. etc.  
Difficulty of answering objections will not excuse the conclusion against fundamental truths. 145.  
A plain revealed truth to be stuck to against all objections of flesh and blood. 146.  
What makes men capable of being taught of God. p 155.  
A sense of trouble in good men. 187.  
The nature of Trust, 301.  
Why those that trust in God can best declare his works. 35.    

V  

VIolence  
Why wicked great men are usually violent. 71. etc.  
Violence a sin severely prohibited and punished. 76. etc.    

W  

WIcked men lawless, foolish and proud. 40.  
How to still our thoughts when wicked men are not always visibly punished. 49.  
Wealth without trouble a great privilege. 50.  
How wicked men have more than heart can wish 57  
Whether it may be lawful to pray for the abatement of wicked men's prosperity. 62.     

God's goodness TO ISRAEL.  

CHAP. 1. V 1. Verily God is good unto Israel and to such as be of a clean heart.  
CONTENTS.  
God's Goodness absolute or relative.  
His relative goodness may be certainly known to Man. 1. by demonstration. 2. by sense. 3. by experience. 4. by Scripture.  
God's goodness to Israel as a Nation, in several Particulars.  
God's goodness to Israel as a visible Church in several particulars.  
God's goodness to Israel as a Type of the Invisible Church in several particulars.  
Many Practical inferences from the Whole.  

CAP. I. SECT. I.  Psalm 73. v. 1. 
Truly God is good unto Israel, even to such as are of a clean heart.  
ALthough Good men do usually meet with many shrewd rubs in their motion towards Heaven, yet nothing (for the most part) proves more dangerous, than a long and uncontrolled prosperity; for as when it lights upon themselves, it is apt to produce a wantonness, and to swell them beyond their bounds, so when it falls upon those whose Principles and actions proclaim them notoriously wicked, whose villainies find a success answerable to their wish; than it strikes deep, and commonly raises those doubts in Religion which are not easily allayed, and shakes that very foundation, which many years care had laid.  
For experience tells us that nothing puts the soul more to a stagger, then Prosperous Impieties, nor gives a deeper wound to Religion, than an unexpected thriving in its deadliest opposers; to see those rolling themselves in plenty and ease, whose oppression had wrung so many tears from others; to find an Ahab, unconcernedly sporting himself in poor Naboths vineyard; to see his eyes stand out with fatness which he robbed from those, who lie ready to famîsh in the streets; and after all, to see such violence, die in its bed, to be laid in the grave, with a dry winding sheet in a full age: after it had cut off so many in their prime; To see (I say) all this, and much more, may prove an high temptation to the best, an Encouragement of Atheism, to the licentious, and doth usually shipwreck more souls, than the loudest storm, or the sharpest calamities can master.  
This Good David gives us, in this whole Psalm a large certificate of, from his own example; Who although he met oft with those snares, which cost him many a wet eye, yet they could never shake the Principles of his Religion: whereas he assures us, Here, that a reflection upon that height of prosperity, which wicked men uninteruptedly dwelled in, did put him to an amazed stand; almost struck up his heels, and threatened ruin to that very root which so many year's experience of a peculiar providence had been a making fast.  
If this temptation forced even a David to the distrustful cry of a verily I have cleansed my hands in vain. If it brought him so low; We cannot blame Him for after an happy escape from these shelves, to hang up his tables on the shore; and out of a true sense of the greatness of the delivery, particularly to describe the danger, and sharpness of the conflict. with how much care does he point out those rocks, which he was like to have split against? and how thankfully does he point out those quicksands wherein he had almost shipwrackt both his faith and conscience?  
And lastly with how great a Triumph does he own that happy star that lead him out? how Ingeniously does he acknowledge his own buritish folly & Ignorance? how gratefully doth he Kiss that hand that guided him out of that Labyrinth; & being full of thanks he empties himself in a Preface which a sense of God's goodness, pathetically forced him to, and from those particular occurrencies to infer a General observation, Verily God is good unto Israel and to such as are of a clean heart.  

Preface.  Which words (if we reflect upon the passage and good David's thoughts thereupon) are an Inference made of God's goodness, to his Glory; but if we we respect the Psalm they are a divine Preface, or a Peremptory position made good, and proved by a subsequent discourse.  
Curiosity of a division is superfluous. We find here 1. Elohim the Almighty God mentioned with his active, relative Goodness. 2. The object. 1. Indefinitely expressed. 2. More particularly explained; Lastly a Pathetical asseveration Truly, which Implies the certainty and truth, of the thing affirmed; recommending it, to the belief of others.  
God's Goodness may be considered either as absolute in Himself, or relative towards others. Thou art good O Lord and dost Good Psal. 119. This carries a difference from each other. The 1. is his essence; the 2. a stream running from that fountain upon the creature. 2. The first is absolutely necessary, (it not being possible that God should be otherwise then good;) the second is free as being an act of that will, which is absolutely free. Thirdly Gods essential goodness, is ever equally perfect and admits of no degrees, either of Intention or Remission more or less. Whereas that which is relative is Imparted in a thousand varieties, and expressed, in an unequal diversity. Thus, though all God's creatures be good yet they are not equally so, those claiming the Prerogative, and out shining the rest, who do the more nearly resemble their Creator.  
This later Goodness is that which the Psalmist mentions and which is founded in the former, because God is good in himself therefore he doth good to others. This is that which God proclaims himself Rich in, and most delightfully to plead with; of those 13. Glorious Attributes which God is pleased to  himself withal Exod. 34. nine are of Goodness.  
From which it may be concluded; 
Aplic.  that if we carry God's Image as men, and be conformed to Christ as Christians we must testify so much by the relative expressions of our Goodness, to others. None comes so near that heavenly pattern as he whose goodness in a cheerful and more noble stream flows down upon others. Mat. 5.44, 45. Though God be truly good, yet are not we left at our liberty; and to a cold indifferency of being so or no. For there are strict obliging precepts which bind us to mutual love and endearments; and we cannot do harm, without the unhappy contracting of guilt and consequently of Punishment:  
Men may (by an imaginary reflection upon their Majesty or conceited Parts) fancy themselves more then ordinarily high, yet the Apostle assures us, 1. Cor. 13. that though he had an Angel's tongue, and were accomplished, with what ever knowledge his soul was capable of, yet still without charity he is nothing; He therefore who ambition's the similitude of his maker, and aims at a pleasing sacrifice, let him cheerfully do good, and freely communicate, for as he acts like God in these, so he perform what is truly acceptable to him by so heavenly Employment.  
The object upon whom this peculiar goodness descends would claim our next thoughts; 
Truly.  but, that the Psalmists Truly, his earnest asseveration interposes itself in this observation.  

Doct.  Obs. That the Doctrine of God's Relative goodness is not only in itself true; but also such, as man may abundantly be persuaded of. Those rays of goodness wherewith he inlivens all that's without, are so eminently visible, as that they are capable of being entertained with the certainty of a Truly with an undoubted Asseveration.  

Man may be assured of truth 4. ways.  The assurance of any Truth represented to man's understanding, may be gained either 1. By demonstration. 2. By sense. 3. By Experience. or 4. By Scripture, the three former being common unto all, the last only to Christians.  

Scripture.  1. As for Scripture, every Period almost ends in his mercy and goodness; every Page takes it for the burden of its song, and the whole composure of that heavenly fabric, seems to aim at nothing more than a peculiar discovery of God's Goodness to the Creature; and therefore it might be endless to run into particulars.  

2. Demonstration.  2. As for Demonstration which is by causes and effects that is fully evidential here. For to be God is to be fully perfect and Alsufficient, and therefore as the Suns being light, and the fountain of light proves that all light is from the Sun so God's essential goodness evinceth every good and perfect gift to be from him.  

3. Sense.  As for the effects they are undeniable, as upon our Reflection upon the Object will shortly appear.  
3. The third way of certain persuasion is sense, which God has been so indulgent to, as not to impose a belief of any thing contrary thereto if rightly disposed: David assures us that he had instantly fainted had not seen the goodness of the Lord in the land of the living Psal. 27.13. and he Kindly invites us to Taste how good the Lord is.  
This of sense and demonstration is so universally evident; That all, who ever believed a God, did believe him good. Tertullian repeats it as a Testi-of the soul; Deus bonus, homo malus. The blindest Heathens stile ran Jupiter Optimus Maximus, & from goodness, their reason inferred a God and its notion was so fixtly impressed as that by occasion of it some fell to Idolatry, for Goodness being owned by them as Proper to God, they thence inferred that what ever is good, is a God and so ran to their knees, to the Sun, and adored the Moon and Stars which though it were but a sottish conclusion from the premises yet it is an argument with how great a certainty they were persuaded of God's Goodness.  
Lastly God's Goodness may be had by a personal experience; 
4. By Experience.  This the Ancient Patriarcks and Prophets are a cloud of witnesses of, This oft kept tired David from fainting: unless I had seen: and a sense of its sweetness streaches forth his loving hand to others O Taste— and here it forced him to a Preface Truly God is good unto Israel. This the Blessed Apostles happily mastered themselves, and Rom. 8.38. and earnestly pressed the attainment thereof unto others. Ephes. 1.18 Ephes. 3.18.  
1. From hence it may be concluded, 
Aplic. 1.  that they who have no acquaintance, with that goodness of which there is so legible a character engraven upon the whole Creation; they who are blindly ignorant thereof, do, (though in the fairest light) grope in darkness, wherein an excuse cannot without a blush be thought on; being that it proceeds not from the defect of convincing arguments; or from the want of a capacity within (being that they are ennobled with Rational souls, by whose power they may when inferior, irrational creatures cannot, apprehend it;) but it flows from a careless, supine negligence, and an heedless spirit which is blind and unapprehensive of the clearest occurrences; scarce thinking the highest acts of Providence worth their notice and application.  
2. It may safely be hence concluded, also how highly it concerns us to endeavour the attainment of a full persuasion, yea of the personal experience of God's relative goodness in ourselves; for besides that high and unvaluable treasure we shall be the happy owners of thereby, This (which is seasonable to our Present discourse) will be found experimentally true; That an heart fully grounded on the faith of God's goodness will be able to uphold itself in sharpest calamities: The greatest storms will but give the deeper root to that soul which has so sure a footing; and by their furious onsets they will make it but the more resolute and unmoveable whilst it is found bottomed on so undeceiving a foundation. Though good David be shrewdly put to it, yet his drooping spirit will not fail of a revival, whilst he believes to see the Goodness of the Lord in the Land of the living, Psal. 27.13.  
1. The Object of God's relative Goodness, is Israel, what Israel was when David penned this Psalm, and swayed that Sceptre, needs not much inquiry: this may be at present sufficient for our purpose.  
1. Israel represents a Nation; it being at that time a flourishing Potent one.  
2. Israel was a Visible Church under the Law shadowing out a Visible Church under the Gospel.  
3. Israel notes an elect, peculiar people, and so is a type of the invisible Church of Christ.  
I shall crave leave briefly to point out God's goodness to Israel in each of these capacities.  
1. Israel as a Nation, and so each society, 
God is good to every Nation.  the remotest Nation and People of the World do liberally participate of this Relative goodness of God. If inanimate creatures be full of it and if these that reach no higher than sense be visited with peculiar refreshments, Psal. 10.25.27. Man (as Man) is not forgotten. That this may be fully evident these following conclusions may be accepted of.  
1. 
1. In giving necessaries.  Conclus. That which concerns the necessary subsistence of every Nation is sufficiently dispensed unto them by God.  
Indefinite acts of Providence are not shut up from any: The  as well as the Just are warmed by the Sun's Influences Math. 5.45. Though Nations walk in their own way, yet God leaves not himself without a sufficient witness, in that he did good dropping rain into their bosom, and food to their gladded hearts. Act. 14.17.  
And this certainly is attainable and enjoyed by man at a very easy rate. The Earth given to him, (though distributed amongst a numerous offspring) does without much toil yield that which is necessary unto her children, and is easily entreated to lend without much labour a subsistence to all. Her bosom is not utterly shut up in its most barren parts, from nourishing its inhabitants.  
And although it be too familiar with us to find every corner groaning under a laborious Master, to see every Brow filled with sweat, and meet every were solicitous cares, distracting thoughts, and wearisome Employments; though one runs himself out of breath, to the lands end, another scorning the dangers of the deep outride all storms & undergo many hazardous expeditions. Though we find every place swollen with hateful contention and bloody encounters, yet we must still remember, that as all these are for superfluities which are wantonly pursued, and do arise, from covetous, proud restlessely-ambitious lusts, which warring within produce these unhappy effects of their violence and greediness abroad. That which is necessary needs not all this ado; as being dispensed so liberally as man scarce needs do any thing more than receive. Deus & natura non deficit in nessariis Every Nation may subsist by itself without the greedy invasion of another's right.  

2. Conclusion. God is good in dispensing what may conduce to their well-being.  2. Conclus. God dispenseth unto all Nations that which may be for their well-being.  
Wellbeing may by taken. 1. for quiet of conscience within; and then there is the Law of nature and reason which they may live by, and by framing their lives according to it, they may enjoy the benefit of an excusing Conscience Rom. 2.14, 15. if they find any swelling tumults, and disquiets within, they do arise from a wilful disobedience to this Grand Law.  
2. Take Wellbeing for worldly prosperity and Temporal happiness; this Law and obedience thereunto will afford it: for when a Nation proportionably to their God do glorify him, than Authority will be cheerfully obeyed, mutual wrongs, and violent injustice avoided, when they live conformably to the dictates of reason and do, as they would be done unto, than peace and prosperity will necessarily follow: when every thing observes its own due limits, not swelling beyond its bounds, than it will quietly stream down, without any tumult or confusion; It may be an observation of as ancient a date as the world, that disobedience in one kind or other to this Law, is the greatest disquiet of the earth.  
3. Take Wellbeing for God's favour and we may find that shuts not up all means from any Nation of coming to his Knowledge: For the Apostle assures us Act: 17.24, 25, 26, 27. that the Nations when clouded in their darkest ignorance, might have discerned light enough to have found him out He not being very fare from any of them.  
The high and remarkable acts of Providence wherewith Men (as such) have been eminently visited with, may be a 3d Evidence of God's goodness Nations. As the 107. Psalm bespeaks this in a thousand varieties, so whoever turns over the 4. famous Monarchies; he that takes notice of the ingenuous Inventions and admirable Improvements of Learning, He that views those heroic spirits that triumphed in, and were an honour to their times, what high examples of virtue, and wisdom adorned their several orbs: how every age was cherished with the influence of some greater and more noble luminaries; may very well take up the Psalmists pathetical Apostrophe. Psal. 8. v. 4. Lord what is man that thou art so mindful of him, or the son of Man that thou so regardest him.  
This lastly may be taken as an undeniable evidence of God's Goodness, That he never cut off any Nation but for their Sin, their monstrous Ingratitude, and irrational contempt of his Blessings His forbearance waited long upon man's impiety before he sunk the world in a deluge 1 Pet. 3.20. whose overflowing waves never covered the drowned earth until man's wickedness in its prodigious height threatened the very heavens Gen. 6. Sodom was not overthrown until it grew so black as that fiere was forced to come and cleanse them from Heaven whether their cry reached. Gen. 19 The Amonites were not cast out, till their sins were full. Never was there any Nation that Repent who were not by an heavenly Goodness received to favour as the Prophet is assured Jerem. 18.7, 8, 9, 10, etc. Though a peremptory sentence be gone out against Ninevie yet the execution is stopped upon their repentance: with acceptance to mercy that it solely proceeded from a compassionate tenderness in God; Passionate Jonah (though transported very fare with petishnesse) did fully own and acknowledge Jon. 4. vers. 2. For I know that thou art a gracious God, and Merciful, slow to Anger and of great Kindness and repentest thee of the evil, and that great satisfaction which God himself condescended to give to the Angry Prophet. v. 11. whose goodness looked with a passionate regard to the Infants of the uncircumcised Assyrians, not excluding the meanest Cattles from his consideration and care.  
From all which it may be safely concluded That God's active Relative goodness plentifully streams itself unto every climate, every nation in some degree liberally participating thereof.  
As Israel was a nation, and as such had a taste of God's goodness, so  
Secondly, 
God is good to Israel as a Church visible.  It was a visible Church under the Law and the Type of a visible one under the Gospel, from whence this conclusion may be easily made good That every Visible Church and society of Christians do very eminently taste of the high and compassionate goodness of God.  
This may be sufficiently evident if we consider,  
1. That those Tender acts of Goodness formerly mentioned which all and every Nation did communicate in both their Being and well-being, do all belong to Israel the Visible Church.  
2. Besides all this; 
In entering a Covenant with them.  the Visible Church tastes of Gods eminent goodness, in a blessed Covenant of Peace: That which God made with obedient Abraham and his chosen posterity is every where recorded as a special favour. Moses challenges any Nation to show the like expressions of love, Deut. 4.7, 8. What Nation is there so great who hath statutes and Judgements so righteous. Good David and the rest of the Prophet's mentions it as the Grand pledge of God's love to his.  
Thus Christ's Visible Church are within this happy sept; and all of that society this Covenant bears a respect unto. Heb. 8. hence the Apostle makes an eminent difference betwixt the Ephesians in their ruder state of Gentilism and within the Church; as being (before that merciful reception) Aliens from Israel, and strangers from the Promise of the Covenant Eph. 2.12.  

His Goodness in his Commands  His Goddess will appear to us in an high transcendent lustre as it mercifully shines upon his Church if we take a view of these particulars.  
1. The very commands and Precepts which God honours his Church withal, in the Covenant, do eminently bespeak his Goodness.  
Though there be too many who look upon God's commands with a sullen eye, 
God's Commands carry honour and a privilege to us.  as restraints only of their will, who own them as a tiresome yoke and a Burden which lies upon their shoulders, yet these are too dull and Melancholy reflections: for as Christ assures us the contrary that they are both easy and light, (and as the Apostle assures the 1 Joh. 5.3.) no way Grievous.  
Though it be most certain That whatever command flies from God, carries with it an Obligation and he (to whomsoever it comes) is in duty bound to obedience whatsoever it be. Yet we may remember that sometimes Gods Commands, and the Intimation of his will to us carries with it that honour and Privilege which is peculiar.  
Thus in our civil Relations though our duty oblige us to obedience to our Prince's Commands, yet we oft look upon it as an high piece of honour to be thus or thus employed.  
This evidently is the difference between the peremptory commands of the Law of Nature given to all, and those which are dispensed to the Church. 
The difference betwixt the law of Nature and those of the Church.  Those come with the absolute intimation of a necessary obligation, of a supreme and austere Authority, these with more intimation of undoubted privilege and honour to be so commanded.  
Hereto 1. 
In the man r of delivery.  We may observe the Manner of Delivery. The Law of Nature was breathed out to Israel with thunder and lightnings attended with a foggy darkness and the trumpets sound, striking all those near into terror and a trembling amazement, penned in a peremptory imperious stile Thou shalt and Thou shalt not &c. Whereas God speaks to his Church in a more easy familiar dress a serious exhortation, a Passionate entreaty. 2. Cor. 5.20. We beseech, We pray. An heavenly advice, an affectionate council Rev. 3.18 Prov. 1. a loving invitation Come unto me, Math. 11.28. is that pleasing dialect in which it is pronounced: it delights not itself in those harsher accents, but though it may command, yet it condescends to a milder delivery. When a King utters that in a desire which he may in a command, It is deservedly looked upon as an honour: and if the Ruler of Kings condescend to signify his will in the same precarious manner to us, it may justly challenge from us the highest thoughts of veneration, and to embrace obedience as a privilege and an advancement.  
2. 
In the substance of the commands.  If we reflect upon the substance of these Commands we may find that they carry honour enough in their obedience, Loyalty oft esteems that some employments (though perhaps dangerous services) do deserve thanks for being made use of in them. And some commands God vouchsafes not to accept some men's observances of; some will meet with a What hast thou to do to declare my statut's or to take my Covenant within thy lips, Psal. 50.16.  
As the dispensing of Laws to Israel is owned as an high transcendent Privilege, Psal. 17.19.20. So the gracious revealment of Christ's mysterious Gospel, in a greater lustre outshines all before it conveying a beauty to the very feet of those that are Bearer of so happy news, Rom. 10.15. Those hearty entreaties, those Kind invitations, those precepts that look at nothing more than our advantage, are all but so many breathing testimonies both of God's love & our honour, nay even our sharpest suffering in so good a cause but a glorious piece of triumph and Privilege, To you it is given on Christ's behalf, not only to believe on him but even to suffer for his sake, Philip. 1.29. Though to believe and suffer are commands which carry an obligation. Yet to you it is given, intimat's an high peculiar Prerogative in being called thereto. The thought of this made the Beaten Apostles glory in their stripes, and triumph in their being counted worthy to suffer for his Name, Acts. 5.41.  

His goodness in his promises.  2. Thus as the Commands of God's Covenant so the high and noble promises of it do most eminently proclaim God's goodness to his Church: Thus Israel in a reliance on God's promise of being theirs, may easily defy all opposition, and Christ's Church is heartened on, with high and unvaluable promises To be made partakers of the Divine nature, 2 Pet. 1.4. An happy remission of sin, a blessed reconcilement to an offended God, and eternal life, do every where offer themselves in a gracious tender to his Church. 
God's Goodness in giving his visible Church a conditional right to the Promises.   
3. God's goodness to his visible Church is further evident in that they have a conditional Right to those precious rarities, all being theirs if they perform the Condition. Remission is theirs if they believe, so is Salvation too if they truly Repent, Col. 21. etc. Heb. 4.  
Lastly God's Mercy is eminent in his Church in his Gracious Provision of means sufficient for the performance of the condition. 
In giving means sufficient for the performance of the condition.   
The spiritual armour is impenetrable, and the weapons of this Nobler Warfare not to be blunted by opposition; Satan may soon be uncased, and his strongest holds ruined about his ears, by right handling these powerful Instruments. Here is a glorious dispensation of light to direct; and of Grace, to enable, and the Covenant is not only a bare manifestation of God's laws, but also a more Inward Ingravement of them upon the Heart. Heb. 8. vers. 10.  
From all which it may be safely concluded that the Honour of God's Commands, the Inestimable value of the Promises, the right granted and the Grace afforded, to his Visible Church, do most eminently Proclaim, his high active goodness thereunto.   

SECT. II. Gods Goodness to Israel as a Type of the Invisible Church.  
AS Israel in the capacity of a Nation, and of a Visible Church hath largely tasted of God's Goodness, so  
Thirdly as an elect and peculiar people, and so as a type of Christ's Invisible Church do most eminently triumph therein:  
The name Israel imparts not only a society, visibly owning the profession of true Religion, but it expresses the Church invisible: It being more to be Israel then to be of it. Rom. 9.6. hence the Apostle bestows his peace and blessing upon the Israel of God. These are they whose heart and mouth sweetly conspire in an harmony, sincerely obeying Christ's Gospel, whose circumcision is not without, whose purified souls distil themselves in acceptable streams both to God and others. 1. Pet. 1.22, 23.  
These are they whom the prophet here more especially reflects upon, as the object of God's peculiar Goodness to whom he allows the description, of a clean heart. It's Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that which is Purged, Purified, choice and sanctified, void either of dross or corruption.  
This is the necessary qualification of a true Israelite, a soul sincerely affected with the truth of Religion and acting in a suitable, entire, obedience, not contented with the outward marks which discriminate only from Aliens, a bare admission or a naked profession only of Christianity; but cleansing its hand, & purifying its heart, this alone can justly challenge the Title of the Israel of God, which is termed Invisible, not but their free innocent lives, their exemplary persons, their resolute profession appears visibly to the world in an open lustre; but because there lies a costly mine within, which man's eye cannot reach unto. Their hearts are naked only to their Maker, and their faith and sincerity soar upon too high, and too refined wings to be mastered by the dulness of sense. Their better part though eyed by God, yet is Invisible to man.  
That God's goodness peculiarly attends this True-cleane-hearted Israel, will be evident, If we consider  
First, 
1. In giving them an Actual right to  That whatever Goodness is dispensed to Israel as a Nation, or as a visible Church, (formerly mentioned,) doth belong unto this pure hearted Israel.  
2. Besides all this, The Israel of God hath not only a potential, conditional right unto the solemn privileges of the Gospel; but they are Crowned with an actual immediate right, and these children of Promise have an high and actual communion with the Father and the Son 1 Joh. 1.3. Their Justification is past and their pardon sealed Rom. 8. and being adopted, have passed from Satan's darker territories to a Kingdom of light Col. 1.12. the chained Lion crouches at their feet, as overcome 1 joh. 2.14. they have burst asunder deaths frozened bars joh. 5.24. and claim all things as theirs, since they are Christ's & Christ is God's 1 Cor. 3.23. This is their happy unparallelled estate at present which ariseth from the performance of the condition. They have truly Repent, vigorously believed, and sincerely obeyed and so are Christ's spouse; Branches of that noble Vine, and members of his body. And therefore the Apostle Rom. 11.22. might well turn to the Engrafted branches with an Ecce Behold the goodness of God to thee a goodness actual, present and performed.  

Peace of Conscience.  Thirdly, They have that which sweetly flows from hence the quiet repose of a cheerful conscience. Rom. 8.6. breathing out a Joy unspeakable and full of Glory. 1 Pet. 1.8.11.  

They are owned in adversity.  4. Though calamities be common, and those sufferings which Gods servants may groan under, may render them highly contemptible, and though they may be looked upon as Sheep marked out for the slaughtering knife; though profaneness, may scoffingly insult over their meanness, yet neither the most amazing Perils, the most disconsolate Poverty, the sharpest Persecution, can in their ugliest visage scare a true Israelite from God's favour, or work a divorce from his love in Christ.  
5. In the Greatest Pressures and narrowest difficulties they can be urged with, 
They have a peculiar access to God.  they are animated with a peculiar boldness of access to God. Rom. 5.2. for although as all flesh may present their prayers and God's stile may be an hearer of them: yet there is a freer recourse, and a more easy admission to the Father, of Sons, then of Servants, and Strangers.  
6. Hence we may meet with Counsels, commands and Exhortations which are proper only and peculiar unto them. 
They have peculiar commands, and exhortations.  As that they grow in grace, 2 Pet. 3.18. which presupposing a regenerate being, cannot reach to others. Tbat they rejoice always, Phil. 1.26. and that their very temptations should be embraced with a smile, Jam. 1.2. which cannot be applicable to all the world, affording too many, who have sufficient cause to turn to howling and tears when their desolation comes. Christ's fear not little flock, Luk. 12.32. doth not well suit with wolves, Nor can the Apostles Be faithful to the end square well with those who never truly professed: nor does an advice to Christian constancy concern those who never began to fight in Religion.  
These Peculiar exhortations therefore, meet with Israel only as the truest objects to fasten on, upon whom no command lies under penalty of God's disfavour, but an happy perseverance, and constancy in grace received: continuance in Christ's word is the best evincement of being his Disciples Joh. 8.31. Victory and Conquest is that which must Crown all; Revel. 2.24, 25. towards the attainment of which God sufficiently dispenses what ever may be requisite thereunto.  
As all that are of a clean heart, who make up a Particular Invisible Church, may claim an interest in all this as True; 
The Catholic Church actually hath the privilege of Perseverance.  so we may reach one step higher, That the Catholic invisible Church, are actually crowned with that very privilege of constancy and Perseverance. Conditionatum transit in absolutum, that which is a Command to a Particular is a Gift to the Universal Israel of God.  
There are stepped up some wild disputants of late, who take the altering of the state of the Question and the Peremptory denial of fundamental truths, to be the readiest and compendious way to determine Controversies by. Thus Purgatory and Prayers to Saints they confute, by denying the soul's Immortality, or at least by asserting that it sleeps in the grave where it takes a Nap until the last Trump awakes it.  
The Quere about Christ's presence in the Sacrament, receives a quick dispatch, by affirming his body to be only fantastical, not really humane; and the question about the being of the Church, where it was in the darkest superstitious times, is cut off, by a concession that Christ's Church may totally fail, and be wholly extinguished.  

Whether the Catholic Church may totally fail?  And this is thought provable. 1. By the Nature of Christian Religion, which is made up of Commands & Promises, requiring obedience from a will not necessitated thereunto. 2. Because individuals, and every Particular Church they conceive liable to this total failing; and therefore they infer that that which consists of such particulars may do so too.  
This Argument which carries so grand a fallacy of division, will not hold: à divisis ad composita, from individuals to Collective bodies, is but a weak inference. Though this or that or every individual may choose whether he will marry or no; yet it follows not, that the whole mankind may fail. Though a slender strength may snap in two a single arrow, yet a Bundle may surpass its skill: so although it should be (for once) granted that individuals may fall back; and particular Churches fail; yet this will not hold in the Catholic. There is in things collected and joined together somewhat more than can be in individuals considered in themselves: a twisted thread carries more strength than many single ones that make it up; There are more reasons that makes marriage certain in all mankind, then in all the Individuals singly considered. Though this or that, each singly considered, might fail in the Church, yet (supposing the Truth of the Gospel once sufficiently revealed,) It is not possible all should jointly leave it; for that which sways one will not move another to desert a truth much less all together.  
To which if we add, that peculiar providence under whose wing it shelters itself; and that undeceiving promise of Christ; we may be easily assured that the Church Catholic, is founded on a rock which Hell gates shall not prevail against; there will be some though perhaps few, with whom he will be to the end of the world.  
From all this discourse it may be manifest how eminently Gods active goodness, extends to Israel as a Nation, a Visible Church, and as a Type of that which is Invisible.  
Some Practic conclusions from these premises may not be unseasonable, 
Aplic.  which may be represented as appliable, not only to multitudes and Nations, but even to every Individual in his suitable rank, Quality and Relation.  
For first if David from God's Goodness to himself triumphantly takes up this general conclusion. That God is good unto Israel, it will be no inconsequence from the General to infer the same; and to conclude it of individuals. Especially being that  
Secondly, In homogenials there is the same nature in the Parts as in the whole; every grain of wheat is the same with the heap: and every drop of water participates in nature with the Ocean, and every individual of a society is of the same temper with the whole, and we may be assured  
Lastly, That as the same Sun which bestows its rays upon the world, impartially shines on every thing within its View, so Providence as it extends to Nations and Societies; so it doth proportionably reach to Individuals. If the meanest sparrow be cared for, and our hairs numbered; our Persons are not exempted from so Fatherly an eye. But to be particular.  

Use. 1. From God's goodness to Israel as a Nation. He intends not primarily the ruin of any Nation.  If therefore God be thus good to Israel as a Nation, to every Nation. It may teach us  
First that God does not primarily intent the ruin of any Nation, for his being so good unto them that they might seek and find him, stands not with any such intention. Nay that which the Apostle from his new experience positively laid down to devert Cornelius Act. 10.35. is universally true That in every Nation he that feareth God and worketh righteousness is accepted with Him, who is no respecter of Persons. and therefore the Manifestation of God's Justice is with much caution and diligence so to be taught and expounded as that it may not thwart, that Goodness which he delightfully dispenses to Man. 
Use. 2. The Sins of every Nation are sins of Ingratitude.   
Secondly we may learn hence. That the sins of every Nation are sins of unthankfulness against that Goodness so variously expressed unto them. This the Apostle accuseth the Barbarous gentiles of, Rom. 1.21. That they were not thankful but became vain in their Imaginations, and their foolish heart was darkened. And consequently, that the punishment inflicted upon them for their sins, was deserved, though it seemed to carry an outward severity, yet it vindicated God's Justice, which the Apostle largely proves in the 1. 2d. 3d. Chapter of that Epistle to the Romans. And if we cast our eye upon the punishment of the old World, the eversion of Sodom, and expulsion of the Amorites and others, we may easily find God to be clear in his dealing: And therefore (what ever fear there may be of an irrespective, absolute Eternal rejection,) every one must hearty beware of a Just respective extirpation, founded on Man's ingratitude, and the base dispisal of his goodness.  
3. 
Use 3. To depend upon God's goodness.  God's goodness to Israel as a Nation argues it more eminently to Israel as a Church, and therefore we may with an assured confidence depend thereupon. For if from God's clothing of the Lily, providing for the forsaken Raven; from his care of the muzzled Ox, an higher Providence, may be concluded to watch over man; then, from his goodness to every Nation we may as easily infer that a more peculiar and a more eminent goodness waits upon that society which are entitled His, who are called by Him & gathered in his name. And with Pathetical David justly cry out, Psal. 31.19. O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the Sons of Men.  


From God's goodness to Israel as a Church visible.  
Use. 1. That our hopes and endeavours be not confined to this world.   And being that God's goodness to His Church Visible is so eminent (as hath been formerly made good.)  
It may be concluded. 1. That this goodness is not limited to things merely Temporal: Israel as a people within the Covenant enjoyed that which the Nations at large did not, and Christ's Visible Church, hath those unsearchable treasures exhibited to it in Precepts, Promises and Priv'ledges; which those without have the want of. And therefore  
Let not our desires, hopes, and endeavours be confined, to the low narrow conveniencies of this Life only. Beyond which the solicitous gentiles do not seek, Math. 6.32. But let us follow our Saviour's advice seek first The Kingdom of God and his righteousness and then these things shall be added unto you, Vers. 33. Hercules his non ultra engraven on his Pillar, stopped men from sailing further; but late experience, hath found out a large plus ultra, and scorning to be stopped by those ancient bounds doth compass Sea and Land. And we, (having so firm an assurance, that God's goodness extends far beyond life and worldly enjoyments, freely vouchsafeing an heavenly influence of Spiritual blessings in Christ, to those societies that profess his name.) must not limit happiness within the circle of things merely temporal nor fix our heart upon them, as the highest good.  
And here for a motive thereunto it may very pertinently and seasonably be considered that since there is that measure and influence of God's goodness to a visible Church, far more high and noble then can be found abroad; it may naturally follow: That certainly all that which can be attained unto without the Church cannot make us happy.  
As there were some formerly, who confidently expected blessedness without, so there are some since, that think they may do well in any Religion: whereas if both, would but in a serious recollection, reflect. 1. That Gods making a new Covenant argues the old imperfect and unsufficient, Hebr. 8. Last. 2. That God would never propound new and spiritual promises were temporal rewards only requisite to man's happiness. 3. That if the Law of nature and mere obedience thereunto, or if Moses Law could have done the deed, God would not in all likelihood have revealed his Gospel and sent his Son to point out unto us a more perfect way. If I say this were hearty reflected on; none would rest satisfied with being, without the Church, or be contented with any Religion.  
Nor does the imbraceing of Christianity, drive away all enjoyments, or debarr us of worldly comforts. Christ promises an addition of these things, upon our seeking, first the Kingdom of God, Matth. 6.33. So that the advantage clearly lies on our part, for they that are without, want that which the visible Church is honoured with and enjoys. Whereas they that are within are furnished, with what ever they that are without can pretend to, and somewhat more: Godliness being profitable for all things and having the promises of this life and of that which is to come, 1 Tim. 4.8. 2. 
Use 2. The sins of Gods visible Church are sins of great ingratitude.  From hence it follows that the sins of those, that Profess themselves Gods people are sins of monstrous deep ingratitude: Had not God made a more peculiar address to Israel nor blessed them with a more noble influence than others, there might have been some colour for a tolerable excuse; but being that his goodness to them, was so transcendent, their ingratitude was of the more deep a dye, and so heinous as the Prophet amazedly bids the heavens be astonished at it. Jer. 2.11.  
He who glories in the title of Christian, who is honoured with spiritual Commands, & with the merciful tender of grace and salvation, and yet ignobly despiseth those inexhaustible riches, of grace and goodness; cannot possibly find any Cloak for his sin: Nor any way exclaim at the severity of punishment. If God deal sharply with Apostate Ephesus, for forsaking her first love; or with Luke warm Laodicea, it is but Justice. The Offers of God's goodness do not Privilege; but highly aggravate the guilt of a despisal of it. You only have I known of all the families of the earth, therefore will I punish you for all your iniquities. Amos 3.2. The conclusion is not therefore you have a Privilege and exemption, but therefore I will punish you, etc.  

Uses. From God's love to his Church Invisible, we may be persuaded. To an entire union with Christ.  Lastly, That high and transcendent love, which Gods Church invisible, does so freely taste of, should move us. 1. That every man, should not content himself, with a belonging unto Christ by a bare profession, and outward Communion, but should hearty endeavour after a more near, firm and more entire Union. The open, free tender, of those many high and precious promises, made to us in the Covenant, graciously revealed to the visibile Church; is a great mercy, yet unless by a ready embrace, we receive Christ, and all good, in him; unless we entitle ourselves actually thereunto, and (making our calling and election sure) enter within the vail; and accept of that kind invitation, to participate of those treasures; we shall scarce be the better: All which unspeakable benefits cannot be actually possessed, but by a due performance of the condition; we must evidence the truth of our profession by our lives and the answer of a good conscience. He that truly believes in Christ, cleanseth his heart, 

The benefits of that experimental knowledge of God's love to His.  
1. Esteem of God's promise.   and hand; bids a resolute farewell to impiety; and yields a sincere obedience to those commands; he is honoured with; as he may experimentally taste of God's goodness in the land of the living by the sense of so great a mercy. So  
1. He will value that goodness, far above any earthly enjoyment. Whilst the naturalist, savouring not these spirituals, undervalues them; He that is more heavenly finds the highest relish imaginable, in them and concludes them far above the reach of our duller senses, 1 Cor. 2.9.  
2. 
2. Joy.  He will hence be swollen with an unspeakable joy in the happy fruition of God's love. The most earthly sensualist, cannot be so much pleased with a full barn, and an overflowing cruse; nor can any plenty, work in us, a gladness, in any degree equal to that, which the one glance of God's countenance can fill us with Psal. 4.6.7. Conjugal love exceeds all comforts; and when the soul enjoys here spouse; it is not capable of an addition of delight.  
3. This will work an affection to Christ's Church, 
Love to the Church.  and highly conduce to a mutual peace and concord. My goodness extendeth not unto thee, (cries 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 revile, hard censures, merciless 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 own, yet their heart, totally denies him: whereas He, whose Spirit hath experimentally tasted God's goodness in it self, will never be injurious to others, lest he may harm those, who may be dearly related to God, and a touch of whom may be esteemed a thrust at the apple of God's eye. Thus an experimental knowledge of God's goodness will produce Lenity, Meekness, Justice, Charity, and Peace, towards others.  

Use 2. God's goodness should persuade us to constancy.  2. If Gods especial goodness fills once our souls; Let us persevere, and continue therein: Let us consider that that word of Truth, which assures us, that the Catholic Church invisible shall not fail; does 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 only? I will not now discuss. Yet certainly, unto perseverance are invited and advised. 1. Particular Churches: Thus Smirna is advised to be faithful to the end, Revel. 2.12. And Thyatira to hold fast till I come. Verse 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, etc. 2 Pet. 3.17. If you fall not from the steadfastness, 
Use 3. From His goodness here we may gather the greatness of his goodness hereafter.  and Rom. 11.22. Behold God's goodness to thee if thou continuest in his goodness.  
Lastly, If God be so good unto his Israel here, whilst they are in their clayey houses, & in some respect absent from him; whilst they are in their melancholy Pilgrammage here, supported by faith, the substance of things not seen, and breathing in hopes of a better Country.  
How great then, how transcendently high shall this goodness be to them, in the great day of retribution, when he shall perfectly accomplish all that ever is promised?  
How great! When the fire, shall restore that which its prodigious flames devoured, the earth, open it's vast bosom and the Sea deliver unto them their consumed bodies, when that which was sown in Corruption shall be raised up in incorruption; that which was sown in dishonour, appear in honour; and that which lay down in impotency, and weakness; mount up in power? 1 Cor. 15.42.43.  
How great! When they carry death about in Triumph, challenging it for its sting, or the devouring grave for its 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 steadfastly believed, and sincerely obeyed, bringing his Reward with him?  
How great! When that comfortable sentence come ye blessed of my Father receive a Kingdom prepared 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 enriched with the most absolute treasures of grace, and glory: when their understandings Triumph in the full clearness of a Divine light?  
How great! When they shall see the chained Lion trod underfoot, and their merciless persecuters rolling in flames, and begging the mountains for a covering and the hills for a sepulchre?  
How great! When fears are banished, and sorrw flies away?  
How great! When the seat 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 daily companions, and when they shall perfectly enjoy 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 fullness of perfection?  
How great! Lastly, when they shall bathe themselves, in these Ravishing streams, possess all these inutterable glories, to all eternity, World without end?  
Thus, from all this discourse, there is a short view given unto us, of God's high eminent goodness. We have been first lead into the outward Court, the Nations, abroad; and seen there, His goodness, in Atrio Gentium, eminently dispensed there.  
We have been next in the inner Court the Church visible, where high, and comfortable rays of goodness shined upon us.  
We have oped the Temple doors, and entered into a contemplation of the invisible Church, of Christ, where still greater expressions of goodness appeared before us: And  
Lastly, We have been brought within the vail, into the sanctum sanctorum, The Holy of Holies, the Glorious, Heavenly Kingdom; where goodness itself, in open, full streams, communicates itself, to the Church Triumphant.  
If to these low concepts, and weaker expressions too dull, (though helped by an Angels, utterance) for so high a subject as God's goodness; every man please, to add both this discourse, and what either a Cherubin can express, 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 goodness, which thou hast laid up, for them that fear thee; which thou hast wrought in them, that trust in thee, before the Sons of Men.    

CAP. II.  
Verse 2. But as for me, my feet were almost gone, my steps had well nigh slipped.  
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 firm.  
V 5. They are not in trouble as other men's neither are they plagued like other Men.  
V 12. Behold these are the ungodly who increase in Riches.  
V 10. Therefore his people return thither and waters of a full cup are wrung out unto them.  
V 7. Their eyes stand out with fatness, they have more than heart could wish.  
CONTENTS.  
The first occasion from without of the Prophet's temptation, is wicked men's prosperity in 6. degrees. 1. Particular discourses upon each. Cases of conscience resolved. How far good men are subject to error 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 than heart can wish, in 4. particulars. Whether it may be Lawful to pray for the abatement of wicked man's prosperity?  
THE Preface of this Psalm thus dispatched; The Contents of it now challenges our thoughts. Wherein may be considered these 3. parts. First, An Historical declaration of what befell him, to the 22. verse.  
Secondly, An humble confession of what was amiss.  
Thirdly, A Religious profession, of his careful, holy demeanour towards God from the 23. verse to the end.  
In the first, Ver. (the Historical declaration of what befell him,) we may find these particulars. 1. The danger wherein he was like to be plunged, to the 17. verse. And secondly, those happy means, whereby he escaped 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 slipped. Secondly, More particularly related unto. The 17. verse.  
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 slipped; 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 clearly represent unto us this truth: That his understanding was misguided; His judgement was corrupt; 
Judgement, 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) do sufficiently evidence. Our understanding and judgement 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 employments 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 man's steps are boundless too; 
Men led by passion step awry.  & they who are guided by exorbitant lusts, & transported by passion, do err, 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 Turner's aside, Psal. 14.3. And dwellers in a crooked path.  
He that once gives himself over to his own fancy, and takes that for the rule of his actions; he who follows his own passionate affections, may fall into those precipices, which are not easily mastered. And run into those heavy inconveniences, which too many in the World do groan under.  
He therefore who would not willingly transgress his right bounds, nor diviate into crooked misshapen paths, must have an extraordinary eye both to His understanding and judgement.  
For if those grand Pillars tremble, the whole will droop: 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 mischief and disorder. The original of the Gentiles amazed wander are blindness and vanity of Mind, Eph. 4.17.18. Whereas he who upon an happy renewal of the Spirit of his mind, preserves his judgement right, and entire, will easily master his affections; keep them within their true, modest compass; and keep in that way unerringly which will bring him safely home.  
And whereas it may be pleaded, That many who are furnished with a fair competency of knowledge, do lie 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 occasional.  
Some there are, who are fixed, in a settled, pleasing slavery unto their lusts, in whom sin bears a Sceptre, and reigns, whose only trade, and custom, is sinning: of these, we may easily determine that what ever Theoretical knowledge they appear owners of; yet, are they not, in their judgements, truly persuaded of the truth of those good principles; nor masters of that persuasion, which carries an influence unto self-application; though they may sufficiently apprehend them, yet do they not believe that they concern or belong unto them: If they laid them as they should, to heart, they would more conscientiously, bridle their passions, and rectify their way.  
Others there are, the Bend & Inclination of whose souls, are wholly taken up with piety and goodness; 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 judgement fail them.  
He therefore that would preserve to himself sanctified thoughts, and affections, and correspondent actions; must have an eye, that the main supporters of his soul, be firm, 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 dark understandings are first unscaled, and then their judgements are convinced of the truths revealed.  
From hence it may be concluded, that they, who scoffingly refuse instruction, who hate to be reform, who despise any endeavours of others to better them; scorning to be persuaded to a right understanding or to be convinced of their errors do but cherish and strengthen violent affections which will soon force them to crooked, perverse and disordered turn.  
This danger generally described cannot well be dismissed 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 Music and harmony. 2 Chron.) so upright a man's crying as for me my feet was almost gone may offord us these practical reflections.  
1. That men of greatest sincerity, and conscience are subject. 1. Unto mistakes, Misapprehensions, and misconceits of Judgement.  
2. Unto passion & disorder of affections, their feet may be weak, and their steps awry. Thus the meekest Moses's spirit may be so provoked as to speak unadvisedly with his lips, Psal. 106.33. Miriam and Aaron may speak against Moses, and Samuel may mourn 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 amiss; as to give Saint Paul occasion to tell him that He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk rightly: and who is there in this veil of flesh, who may not sometime or other be pointed at, as an instance of failing; there is none, whose judgement may not be sometimes clouded, and whose passion may not let lose its self, to too high a stream, and swell beyond its channel. From hence we may gather a reproof, 
Use 1. Not to think ourselves infallible.  for the too high conceited Arrogance of some, who account themselves seated far above error or mistakes, who glory in their tread, as so firm, as if not capable of a blow; whose tongue owns nothing, below perfection; and are so far from being conscious to infirmities, as that that unerring infallibility which the Roman chair would engross to itself; These peremptorily claim a share in, as more eminently theirs.  
2. If there be so great a facility of failing in the best, than He that stands must take heed lest he fall. 
2. D. to look to our standing.  1 Cor. 10. Which diligent care of a slip may be improved.  
1. In not taking in things upon trust, 
1. To not laking things upon trust.  without a particular impartial disquisition, nor lightly admitting an implicit faith, but in a serious, sober exercise of reason, and of the judgement of discretion, to put things to a trial, before they, be entertained.  
2. In restraining our affections, in not permitting them to get on horse back, and rule us, 
2. In restraining our passions.  or to act without the precedency of right reason; He that is most master of his passions, is so of his feet too, and so more sure from a fall: whilst he, whose head is disordered, by so unuly guests, do easily reel into inconvenience.  
The general description of the Psalmists danger thus viewed, the more particular relation of it, and the high temptation follows, which consists of two parts. 1. The occasion given or taken, which is the stumbling block or offence. Secondly, The sins and inconveniences, which he either actually did, or was like to fall into.  
1. The occasion is made up. 1. Of somewhat without and 2. some what within.  
In the former we have. 1. A certain Kind of Men spoken of with their estate. 2. Their manners. 3. Their respect from others.  
1. 
The Men spoken of.  As for the Men they are pointed at and set forth by two attributes.  
One is that which is twice repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wanderers or sinners, wickedness being as Rabbi Levi says, declinatio ab eo quod justum est & quod decet. And because this deviation is with the breach of what is just; hence they are turbulent, restless men, who neither live orderly themselves, nor suffer others to be in quiet.  
Secondly, They are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawless Men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Joh. 3.4. That Law of Religion and righteousness which God hath given, these are so far from yielding obedience to, as that they neither fear God, or care for Man. And being under no command, they acknowledge, no duty.  

Foolish.  But Holelim signifies fools or madman; not much better are they, who will not submit to God's Laws, but fly out into frantic disorders; for whilst they disowne that Law which makes wise the simple, Psal. 19.7. It cannot be expected but like the untamed colt, they are destitute of understanding or judgement.  

Proud.  Lastly, the word hath its original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies in a good sense to praise, and magnify, in a worse to vaunt, and boasting to lift up ones self. Thus the root of disobedience and not submission is innate pride; which scorning to be directed, restrained or kerbed, kicks against any Law as below them; and looks upon the most honourable command, as a burden and a yoke.  

2. Their estate.  These than are the Men, mad, foolish, ungodly, impious, turbulent, unjust Men.  
2. As for the estate of these men it is generally, comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies peace & prosperity, of which one is the happy consequent of the other: it seems therefore (by the way) that they are not acquainted with the Language of Israel, who hope for prosperity by involving themselves and Kingdoms in a bloody war; These though they be strangers to that language which expresses Peace and Prosperity by the same word, yet may they learn it, from the sad experience of those miseries, which we and our Country suffer by war, and as they hope for prosperity pray for Peace.  
From hence we may observe how fallacious an argument it is, to look upon Prosperity and Temporal enjoyments, as the most eminent sign of special election & of divine favour. He is too peremptory, who with barking Shimei count men Reprobates if once they see them, (though the meekest David) in adversity: Here we find mad, ungodly, foolish men carrying an high full sail, they may be in power & spread themselves like a green bay tree, Psalm. 37.35. and grow so high as to put good Jeremy to the Interrogation Jer. 12.1. Wherefore doth the way of the wicked Prosper? Wherefore are all they happy which deal very treacherously? And here they are at that height, and fatness which few good men attain unto: which a view of the prophets notable description in his several particulars will make good.  
The 4. verse presents us with the first, There are no bands in their death, but their strength is firm: 
First part of their prosperity Health.  of the sense of the latter part there is no doubt; They are of a fat, sound, healthy constitution being of a robustious, lasting composure, such as scorns any disease that is emaciating and consumptive. But of the meaning of the former; (There are no bands in their deaths) there is some variety.  
The seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no Recognition. Whence the vulgar non est respectus; according to that of St Hierome, non est cogitatio de morte, They minded not, nor thought of their latter end; but since the Prophet here speaks of their Prosperity not of their Sins, we may look for another sense.  
The Hebrew word signifieth a Band which is knotted or tied: and then the sense may be; They have not that which might bind them over unto a speedy and troublesome death; hence Castelio non sunt necessitates quae eos enecent, There are no necessities that threaten their death; such as variety of distempers, sicknesses and diseases those messengers of death; Aquila therefore renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; There are no pangs or distempers, no sorrows or sicknesses saith Aynsworth: They are not bound over to death or Execution, by the variety of diseases, or by the power or Injury of others. The prophet by telling us their strength is firm, expounds this Phrase: and let us know that these wicked men, had lives spun of even threads; without danger of ravelin or breaking. They had lusty bodies, strong limbs, sound vitals, without agonies or ruptures; Lived as those that had no cause to fear death: and when they expired it was without much antecedent pain; they fell as ripe Apples from the tree.  
Had we leisure to take a full view of this grand blessing Health; we should easily with the Prophet rank it in the first place with the rest of those good things, that make up humane prosperity, it being one of the choicest Jewels we can be owners of; The Epigram upon the gate of the Delphian Oracle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato gives it the pre-eminence. The Romans kneeled to the Lady Salus as a Goddess.  
1. This is that, without which all other enjoyments are sour, & comfortless. The fairest crown sits too heavy, the greatest wisdom turns to discontent, and the largest revenues are dull and cold comforters when once this is away.  
2. Though the soul, be a spirit immortal, yet it exerciseth all its operations by and with the help of the Body. The Quickest Understanding, the highest Memory and Judgement, depend much, upon the Temperature of the brain; Acts of Courage and resolution do owe very much to the Heart and Vital spirits. 
Use 1.  Weakness of Body soon breaks the Spirits and causeth ingenuity to whither.  
First how much are they to be blamed therefore, who make use of other men's service and yet grudge them a subsistence. The common Carrier though he load heavily yet he will as sufficiently feed his horse. Yet some Egyptian task masters, will exact a large tale, though they take away the straw: How can Masters expect a laborious service, from those, from whom they detain their wages; and scarce afford them what will keep life and soul together: How much is expected from the poor Clergy and yet how little is contributed to their assistance; they are never thought to take pains enough, and yet any little pittance is thought too much for them; & that which all Laws allows them, the people commonly part with as unwillingly, almost as so many drops of blood; They upon all occasions must spend themselves and yet are scarce afforded that which may keep out famine and discontent.  
Secondly, How grand a folly are they guilty of, who defer their living well to a bad time, and shift off Repentance (that heavy burden) to so weak a back as old age or sickness? how can we expect that our thoughts may be wholly; (or to the purpose) taken up about our souls; when we find such Tumults in the body, as usually there are? when Breath scarce finds a Panting passage, pain and convulsions making the whole to tremble.  
And truly me thinks it is none of the meanest blessings of health that thereby they are freed from Physic and its Prescribers. The bitterness of Pills and Potions, which assault nature's self at every Receipt. The rarity of a Galen or Hypocrates, men of ability and skill; The Multitude of Empirical Mountebanks whose knowledge goes no further than an Ill pronounced hard word; The too-usuall-neglecting of those Patients that are poor; The lengthening of diseases for multiplication of fees; the long observation of too much Atheism in that profession: with the common shipwreck of a good Conscience made by too many, hath given occasion to a Proverb, Qui medicè vivit miserè vivit, & makes it an unanimous prayer of all: That our life may still be crowned with the continuance of health.  
To which prayer though many will give a willing Amen with their tongue, yet cross it in their Actions, whilst by excessive drinking & other luxurious, disordered courses, they weaken their bodies, Impair their health, consume their estates, and by their deboist enormities, they contract such diseases, as render them a burden to themselves, and utterly unserviceable, either to God or their country.  
If Lastly those who are described here so eminently wicked have such athletic, robustious, bodies, & not troubled with any thing that should bind them over to death. It concerns us not to boast too much of this peace of prosperity; Though we meet Job covered with sores yet it is too hasty to pronounce him more disfavoured of God, than his healthful friends; Health, though it be a blessing yet it proceeds from that indefinite Providence, which causes the Sun to shine on the unjust as well as just. The Psalmist here, and Job in his 21. chapter; points out those hatefully spending their time, in Jollity and mirth, to whom they allow no other title then of mad, foolish, wicked men.  
Thus Health as it is a blessing in itself; so turned into wantonness, may occasion much evil: to the Religious, it proves a comfort, and fair encouragement to goodness; to the wicked a strengthening to sin; and it were far better, for them, that they were stretched upon a sick bed, then to be busy actors of those impieties which their Health enabled them unto; which very abuse of strength, they must give one day an account of; It being a Mercy which gives occasion of active obedience to God, and adds content to the enjoyment of other blessigns; and it is dispensed, unto us by God for the Better and more eminent employment of our endeavours in is service.  

SECT. II. The second part of the wicked man's prosperity. Their Ease.  
AS the first part of these wicked men's prosperity is Health, so the second and third parts of it, the 5. verse doth present us with.  
They are not in trouble like other men, neither are they plagued like other men.  
They are not in trouble,] Our translation seems by two phrases to express the same thing, and the latter to be an explication of the former.  
But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies hard, toilsome, painful labour, and accordingly the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In labour mortalium non sunt. Junius and the Vulgar, Humanis laboribus non agitantur. castle.  
It was told Adam and in him his fallen posterity. In the sweat of thy face thou shalt eat bread Gen. 3.19. and Job tells us without exception that man is borne to labour: Yet this task lies hardest upon him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean, infirm, low and calamitous and of the poorest condition.  
For whilst the owners of a large estate, stretch themselves upon their Ivory couches, and the imperious Landlord sits at ease at home: the Shepherd and laborious Husbandman, toils hardly and watches parched with heat, & nipped with frost; the solicitous Tradesman must either work hard or starve. Whilst the purple Conclave, rule in pleasure, and give laws to the most part of the Christian world; The Inferior Clergy looks pale in the weighty discharge of their Ministry, Poverty and Meanaenss lays men, most naked to trouble: which the persons here described are exempted from; by their great Enjoyments: they need not harden their hand at the Plough and weary their arm at the spade. They need not sweat hard for Knowledge, nor beat their brains in writing knotty Controversies: they need not run from one court to another: nor be encumbered with perplexed cliencies. They (doing nothing) do eat the fruits of other men's labours. Their Rents most punctually fly in upon the day, and whilst they sleep they grow rich; it faring with them, as with Themistocles Picture, whom one drew a sleep, and fortune driving Castles and Towns, Victories and Kingdoms into his net.  
And truly if we reflect upon this freedom from toil and trouble as it is in itself; we may find it to be a great Privilege. hence amongst those Blessings, mentioned to Israel, one was that they should not toil for what they did enjoy. Cities which they builded not; Houses full of good things which they filled not; and Wells which they digged not: Vineyards and Olives which they planted not, Deut. 6.10, 11, etc. And then what can we imagine shall follow those that are thus provided for, but jollity, mirth, pleasure, and ease; whilst labour, and hardship, is shut out of doors.  
Yet even in this Privilege; there must not be founded too much of boasting, and applause. for  
First as it may fall into the lap of those, who are notoriously wicked. so  
Secondly all exclusion of labour gives pleasure & ease, time & opportunity of opening the gate wide unto vice. Honest labour preserves the soul from many a temptation, for the Devil cannot find him at leisure; Employment keeps out many an idle fancy, and evil object; whilst idleness and ease betray us to riot & wickedness. The conscientious performance of our duties in our calling, keeps us at our innocent homes and prevents occasions of sinning. The soul will not be idle, and if it want matter will find it; Even these men here will have their employments; which (upon our view of their manners) will hereafter appear.  
The third degree of these men's prosperity is, that they are not beaten, smitten or plagued like other men. Non afficiuntur plagis. Jun, non patiuntur clades. castle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are not whipped or scourged.  
Jobs General rule Man is full of trouble, seems to meet with an exception in these men; no outward evils of Calamity be falls them; no plague overtakes them, they seem privileged & exempted, from any thing that may harm them, as men; as Religious. for first their Health & Ease shields them from those troubles which men are subject to; The one affords them the freedom from inward distempers, and the other gives them the avoidance of all those dangers which they that compass Sea and Land for maintenance, do daily Run into.  
Secondly Good men because of their Religion and Virtue are liable to many evils: The troubles of the Righteous being many Psalm. 37. which these men escape, as being as mad and wicked as any.  
To be particular. Godly men's troubles and calamities do oft arise, from their enemies, Satan and wicked men; whose malice raises tempests and persecutions against them: But the men described here are well enough secured from these. Wolves seldom fight with one another yet will all bend their clutches against the poor sheep. Satan is to cunning to cast out Satan, for then how will his Kingdom stand; nor will the world hate its own. Joh. 5.19.  
Suppose the storm seem General yet these can shift well enough, and coast about; They can embrace any religion, als alike to them: they will never lose for that; they will readily Join with any faction and swear any oath; serve the time; comply always with the strongest and turn which way you will, for their own advantage: with the cat they will always light upon their feet and secure themselves.  
3. The Godly may be chastised by their heavenly father that corrects them. Heb. 12.6, 7. etc. which is both an act and testimony of his love unto them. As many as I love I chasten, Revel. 3.19. which God oft times refuses to do, to such as these not condescending to correct them Hos. 4.14. I will not punish your daughter, when they commit whoredom.  
And whereas it may be pleaded, 
How to still our thoughts that wicked men are not visibly punished always.  That their Impieties deserve a Visible Punishment: It may be answered: That though this be true yet God is pleased oft to defer and withhold it; nor would we, (as it is too usual with many) be troubled and think much at this if we hearty reflect upon what we ought to believe of God, as  
1. That he is Independent and Sovereign, who may do with his own as he please either punish or not, as he thinks fit.  
2. That he is most good and therefore that this deferring of the punishment of ungodly men proceeds not from any liking or love to sin. 3. That he is omniscient, and therefore it cannot proceed from want of notice of these men's behaviour. 4. That he is most wise and therefore the time when to punish, or when to forbear must be left to his discretion. Providence must not be limited to our faint, narrow apprehension. Let us consider, that God may forbear for their amendment, Rom. 2.3. and may lead them to Repentance. 2 Pet. 3.9. and in case of their stiff-necked continuance in their perverseness, they will be more inexcusable when they are called to an account. Lastly this may assure us, That exemption from Temporary punishment is no infallible sign of especial election. That sins are not the less in guilt, because God forbears; and therefore, that no prosperity or Impunity should win us to consent with the thief, partake with the Adulterer or strike hands with them that are given to change.  


The fourth degree of their prosperity.  
Wealth without trouble.   The Fourth height of prosperity described the 12. verse contains. They increase in Riches, the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lay hold on wealth. The Hebrew They multiply or (as our Translation renders it) they increase in riches.  
It is observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies also strength, vigour, munition, force, because of that high opinion, men court riches withal, in accounting them a sure stay, a defence which may help best at a pinch, and wherein they may safely confide. There is nothing that carries an higher Ascendent on our thoughts then this: for experience tells us. that  
1. The very hope and desire thereof makes men adventure very far, run about the world, hazard their lives and their consciences too; refuse no hardship, gasp out their spirits, and multiply their cares.  
2. And if once success answer their Endeavours, then with Jacob seven years hard labour will be esteemed but a petty service of a a few days, for the love of his Rachel. The shrewdest Pangs are forgot when a child is borne: and if once their Riches be heaped up, than they conceive all travel and pains well employed: forgetting those great perplexities and dangers they have run through: The Rich man's thoughts were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of perplexed doubtings. What shall I do because I have no room where to bestow my fruit: Luk. 12.17. his labour of pulling down and building up (though very cumbersome, and vexatious) yet all is quieted in the success and his gladded heart forgetting all, sings a requiem to his soul, soul take thy ease.  
If therefore this be the common disposition of the wicked, to think so highly of, and act so vigorously for Riches, though the Apostle 1 Tim. 6.9. assures us, That they that will be rich fall into temptation and a snare; and into many foolish and hurtful lusts which drown men in destruction and perdition.  
How much more than will it be esteemed, an high point of Prosperity, when they grow rich without trouble, and with the lilies beautiful without spinning or weaving. When their revenues, come in high without toil: when they reap plentifully where they sow not; and liberally gather, where they did not plant; when they swell in possessions without active trouble or disturbance, as these men here mentioned were happy in. Though this be true.  
Yet even this grand piece of prosperity must not be too much boasted in, seeing that the wickedest commonly hath the largest share therein; The Heathen made their Plutus Blind; as not choosing any in his dispensing his gifts: a vast estate may be left to a fool; and the rich man for all his purple and dainties, may go to hell. Luk. 16.  
And therefore when ever our estates increase let us not set our hearts thereon; either as good in themselves absolutely, or as infallible testimonies of God's favour; Let the Apostles command to Timothy concern us. Charge them that are rich in this world, that they be not high minded nor trust in uncertain Riches, but in the living God, who giveth us richly all things to enjoy. 1 Tim. 6.17.  

The fift piece of prosperity. Compliance and gifts of others.  The 5. piece of Prosperity here described (I conceive) may be contained in the. 10. verse. Therefore his people return hither, and waters of a full cup are wrung out unto them.  
And yet I must confess, that I have not the full and uniform consent of Expositors. Most by People expound the People of God, as the Septuagint and others: yet some do render the words following in a different sense, and according to the Greek render it thus. The People of God return and consider all this; and find the wicked so absolutely prosperous that full days are found in them; the Nearness of the Hebrew words which signify waters and days, give occasion to this interpretation.  
Others (of a very learned head too) restraining the sense of waters, expound them of affliction and sorrows wrung out: Interpreting the verse thus. Therefore the Godly are afflicted, and in bitterness of a deluge of watery Tears do return, That is eo rediguntur, that tossed two and fro, as waters are, they break out into these passionate speeches. Thus castle. Bel. Jans. Answ. Jun.  
But I shall crave leave to contribute my mite, to that unfolding of the Text.  
1. I conceive the speeches mentioned vers. 11. (they say how doth God know? is there knowledge in the most high?) not to be the words of God's people, but rather of the wicked men in prosperity: as hereafter (in my discourse on them) I may have occasion to show, and such a Temptation as the words import, he lays not to the charge of any but himself.  
2. Adhering to the Translation of our Church though full waters or waters of a full cup do oft represent adversity and affliction, yet sometimes the Phrase expresseth Prosperity. Thus Prov. 5.16, 17. Drink waters out of thine own cistern, and running waters out of thine own well: Let thy fountains be dispersed abroad, and Rivers of waters in the streets. That is make use of these blessings which God vouchsafes thee: The full waters of thine own cisterns; and as a fountain, plentifully pours out rivers of waters to enrich the meadows; so out of thy store contribute thou to others.  
Thus Joel. 3.18. The Rivers shall flow with milk and all the rivers of Judah shall flow with waters. and Psalm. 23.2. He leadeth me beside the still waters: v. 5. my cup runneth over: all which (if Junius deceives us not in the exposition;) cannot be meant of sorrow or adversity.  
This than may be the meaning, that besides what these men have of their own, they have Rivers of a full cup wrung out unto them, That is gifts and rewards are heaped upon them; presents are daily sent wherewith they are courted, unto an increase and addition of what they possessed.  
If we cast our eye a little, upon the Custom and Manners of these People, and the times wherein this was writ we may find this very likely.  
For first seldom were men of Greatness and place visited without presents. The first salute of Abraham's servant to Rebecca is with a Golden ear ring and Bracelet. Gen. 24. vers. 22. and upon his departure, he presents them with Jewels v. 53. Jacob sends a fair drove of Cattle to bespeak a calm reception of Esau Gen. 33.8, 9, etc. and upon his sending of his little Benjamin to Egypt he commands his sons to take a present with them. to unknown Joseph Gen. 43.11. without which they appeared not before him, v. 25. Saul intending to come to Samuel to find his lost asses, is very solicitous for a Present. If we go what shall we bring the man, for the bread is spent, and there is not a present to bring unto the man of God. 1 Sam. 9.7, 8. The conquered Assyrians bring gifts to David, 2 Sam. 8, 6. The Philistines send Presents to Solomon, 1 Kings 4.21. David tells us Psalm. 68.29. King's shall bring presents unto thee: and the wisemen after a wearisome search having found whom they sought for, presently opened their Treasures. Math. 2. vers. 11.  
Secondly there is a great inclination in men to court greatness. The Poet thus expresseth it 
Semper eris pauper, si pauper es Aemiliane;  
Dantur opes nullis nunc nisi divitibus.   
The greatest obsequiousness, the largest presents▪ & the most acceptable rarities that can be thought on, are all to little to court power & Greatness withal: we may find whole troops attending at their thresholds: and thither The people to return.  
But who are they that will thus court them and woe their favour? 
Whether and when good men may court wicked great men?   
1. Many determine it that by People here may be interpreted the People of God, and very possible it is; that they be agents herein: in these cases it may be lawful.  
1. When the omission may redound to their prejudice and be Interpreted, as an undutiful neglect, as when such men are in authority.  
2. When they may gain those oppertunities of doing God further service in their places and callings.  
3. When by their respects they appease the wrath and fury of such men and make them more tractable.  
Lastly wisdom and discretion may afford them frequent occasions of thus addressing themselves to such men, without incurring justly the censure of being Timeservers.  
There are that fasten this imputation rashly on some; if they do not presently break off all bonds of civility and respect; because that furiously they will not oppose men, that are Rich, and Great, because they are such etc.  

What it is to be a time server.  But they are too hasty in this aspersion; for they properly deserve that Title of Timeservers, who when they see a Potent, rich, prevalent faction can contribute thereunto; strengthen and supply them and so far comply with them, as to serve them, in actions of disloyalty, sin, irreligion, and profaneness: These are they to whom that sneaking title of Timeservers doth belong: and of which (I fear) there are two many about us notoriously guilty.  
2. If God's people will not return hither yet discipuli Epicureorum (as one Interprets it) the disciples of these Epicures, will be forward enough in this action, They will Court, fawn, flatter, and bribe them, nor will there be a want, but too many will have their persons in Admiration, because of advantage.  
But why are the People thus complying said to return?  
1. The Hebrew word will bear the sense of a direct turning unto.  
2. Though there be somewhat in these men that may cause others wholly to turn from them; yet the occasions may be such; as some in wisdom, some, out of flattery, comply with them; and so may be said to return unto them.  
When these great men therefore, see waters, of a full cup wrung out, by their own selves; when they view how much they are fawned on, and adored by others; when they find, all men's eyes fixed upon them, and all hands open, to increase their treasures, than they conceive themselves, as in an happy, prosperous, so in a settled condition; whereas if they should but look upon themselves as they should do, they may find this piece of prosperity to be most Dangerous.  
For first, it is usual with men, 
It is dangerous to be courted by others.  out of an innate wantonness & Pride; to be elevated, with the croutching of others; and they who find nothing but obsequious respects from others, are apt to forget themselves; and rely upon other men's opinions, even for the knowledge of themselves. What they see is by other men's eyes; & make most use of other men's ears; and pass a judgement upon themselves according to those fawning hyperboles, they are courted with, by others. Whence it comes, that those vices which they have, are hid & nuzzled up in them & so they go on without any remorse and conscience of amendment.  
2. Men upon the view of their painted feathers, of that height of prosperity they are surrounded with, and upon other men's crying Peace Peace unto them, (adding withal by presents and gifts, what may serve to lengthen their Tranquillity;) do live, as if they were passing through the World in state; and are as in a dream, without the least thought, of death, affliction, or future, possible changes; they hope they shall never be moved: And in this supine oscitancy; of neither caring for a Reformation, nor fearing a change, they are subject to many high misdemeanours, great miscarriages, and a very notorious corruption in manners as shall hereafter be mad good.  
The sixth and last degree and height of their prosperity here described the 17th. verse affords us. 

The sixth degree of their prosperity.  
Having more than heart could wish.    
Their eyes stand out with fatness, they have more than heart could wish.  
Their eyes stand out with fatness; a consequent of their health and full feeding and thence taken to express a swelling prosperous estate, Deut. 32.15. But Jesuram waxed fat and kicked, Isay. 34.6. Jerem. 5.18. They are waxen fat they shine: Psal. 17.10. They are enclosed in their own fat, etc.  
He adds, They have more than heart could wish; They have out done and overpast the imagination of heart. So Castellio and Junius.  
This must be understood in reference to their own hearts, or to the hearts of others.  
In the former reference, this doubt may seem to cross the application. That the disposition of worldly men, is always craving more; and the more they possess, the more they covet: Thus a dropsied body, still cries for drink, and the more they have the more thirsty they grow. Fortuna multis nimium dedit, nulli satis.  

More than they could hope for, or expect.  However being that nemo repentè fit dives, These men climbed up to these heights, not at once. But by steps, and degrees; If we look upon their hearts whilst they were a climbing up, if we dive into their imaginations whilst they were plotting, contriving, and industriously working out their own prosperity; Then we may understand them to have, more than their hearts could then wish, expect or hope for.  
And truly daily experience makes it good, how usual it is with Men to attain to that honour wealth and height of prosperity, and to meet with such success in their actings, as antecedently and while they were buisy in the prosecution of their designs, and hot upon the sent; did far surpass their hopes, and outstripped their wishes, and designs.  
Little did Abraham expect a Son, when his desire reached no farther then; O that Ishmael might live a little; little did either Saul or David think of a Kingdom, when the one would have thought the finding of his father's strayed asses, very good fortune; and the other was contentedly keeping sheep. Joseph had little hope of Preferment, when he was in that Pit which his unkind brothers threw him in; or when he was sold, and imprisoned in Egypt.  
When Cestius Governor of Syria made his approaches with a strong Army to repress the Jews, who had run into rebellion; and besieged their City, their fears were high; but he, beyond all expectation, retreating, from those walls which he might have easily mastered, received a greater overthrow than ever was given the Romans, by that Nation; and a more entire victory fell to his Enemies then ever they could have hoped for.  
Should I here adventure upon a Catalogue of those infinite examples of Men, suddenly raised from the dunghill; I might be infinite. How many may we find at first capable only of the thoughts of some small petty designs? The restoring of a broken fortune and the unwinding of themselves from their Creditors hands, or some such low business, was the highest they durst ever aim at, yet how unexpectedly have such (their projects, encouraged by success) made whole Kingdoms to totter; and Crowns to lie under foot? How many from a prison have been carried to a throne, and from approaching death unto preferment.  
And from all those unexpected occurrences which both good and bad may share in, a peculiar overseeing providence, may visibly be read, in so large a Character as men may be certainly persuaded of it. For to see men prosper beyond their intentions; how success does very much out vie, both the means they lay hold on, and their endeavours in the use of those means; he may assuredly conclude, there is an heavenly moderator at the stern; a divine power both above and without them; whose hand plentifully administers such unexpected success unto them.  
It is true, that it must be men of integrity, humility, & ingenuity, that will make this conclusion. It being too familiar with many, (as these men here described do,) to attribute, the works of Providence to their own wit, industry and contrivance; and so do sacrifice to their own net, Habacuk. 15.16. But notwithstanding this abuse, that we ought to infer this collection, and upon all occasions turn up our eye to providence, will be evident if we consider.  
1. It is accounted an high piece of wisdom, from various dispensations, to collect a peculiar providence; & to make a pious observation, upon all occurrences that may happen: thus when weatherbeaten mariners escape a shipwreck; & those, that are brought by sickness to death's door, and yet recover; if from this they are brought to understand God's loving kindness and praise him for his goodness; Then the Psalmist assures us, Psal. 107.43. That it is wisdom to make this observation: Who so is wise and will observe these things; at length he will discern, an all disposing providence to shine out of the darkest cloud.  
2. They are deservedly reproved whose looks go no higher than themselves; and acknowledge no other hand then their own in what befalls them; If the proud Assyrian cry, by the strength of my hand have I done it, & by my wisdom, for I am prudent, Isa. 10.12.13.14. The Lord will quickly send leanness amongst his fat ones, and kindle under his glory a burning v. 16. If Judah knows not (saith God) that I gave her Corn, Wine & Oil, (that is will not acknowledge them for his gifts) I will return & take them away, Hos. 2.8.9. And in the 106. Psalms, we find Israel's ingratitude, highly aggravated from their not remembrance and noting of God's high transcendent mercies towards them.  
This good use and Improvement is strictly enjoined the servants of God, witness that general confession to be made by Israel in Deuteronomy, as is evident, and accordingly they acted: Good Joseph makes no other use of his Brother's course dealing & cruelty towards him, then, That God sent me before you: Faithful Moses, Joshua and David still attributed the blessings which they received from God. And that beyond all humane thought and reason the refused stone was made the head of the Corner, the Apostle tells us, is the Lords doing, Act. 4.11.  
2. If we take these words (More than heart could wish,) with reference to the hearts of others; these wicked men transcend the thoughts of other men's hearts, take these thoughts for thoughts of probability, or for thoughts, of wishes or desires.  
1. 
2. More than is probable.  If any one conceive it to be very improbable that wickedness should flourish, they may have many grounds to think so as.  
1. The great dissonancy, and disagreement between the means, and the end; wickedness being in nature so far from being the means to prosperity, as that it naturally plunges men into Calamities; it being that crooked perverse Road that Leads to destruction.  
2. Every page almost of Scripture assures us how dreadful wickedness is threatened and what dismal plagues are allotted unto it, Deut. 28. Psal. 11.  
3. The infinite variety of examples in all ages, of wicked Men, whose sins have pulled down eminent remarkable judgement: their consumed Bodies, their consciences, and estates having been punished for their impieties.  
And therefore (though God hath not, notwithstanding all these, tied and limited himself always to these Rules, in the actings of his Providence, and though, for causes in his wisdom thought fit, he may not only permit, but even operatively contribute to the prosperity of the wicked; Though considering all this, they may think it possible, for wicked men to flourish yet) by reason of those formentioned grounds they dare not think it probable, nor dare they deliver it for a Doctrine; That wickedness is the high way to prosperity; nor dare they promise unto themselves, That they shall grow great, by prosecuting evil courses: And so, in this respect wicked men's prospepity is more than they could conceive probable or hope for, in themselves.  


More than good men can wish unto them.  
Whether it may be Lawful for the Godly to wish wicked men's prosperity may be abated.   Secondly, Take the hearts of men for wishes or desires. They have more than the Godly wish unto them.  
For although by Christ's pure Laws, we may wish no man any positive or absolute harm yet may God's people wish and desire that the power of wicked men may be cut short; and their cursed horns blunted, their means may be less and their prosperity not so full.  
1. Because by those desires we prove not Eenemies but friends unto them. prosperity to a wicked heart being highly dangerous, and may throw him, into many great miscarrages, and abuses of those good things he enjoys. As then, in a storm we wish not that vessel to carry a full high sail, which we know may easily be overturned by it; so prosperity being too great a sail for ungodly Men, we may in love, wish, and in charity desire, that their estate may be such, as may suggest unto them, thoughts of humility; that may keep them in a more even steady course; and which may let them know that they are but Men.  
2dly., The promotion of fools is but sword in a mad man's hand, and doth arm with power to do harm. Who grinds with an oppressive hand but the Rich, Jam. 2.9. Who devoutly devours Widows houses? Who takes the bread, from the fatherless, and robs God of what is his? Who devours the Church, and persecutes the Saints? Who doth tread under foot the blood of the Covenant? Who prostitutes their Country to blood and rapine? Who glories in the death of Innocents'? Who does all this and more, but the hardhearted Pharaohs, the proud, insolent Nebuchadnezars', the zealous Hypocrite, and such, who being slaves, to their ambition, and lusts, do thrive, and meet with great success in their actings. And therefore in regard of that high mischief, they are Enabled to execute by prosperity, it were to be wished (If God so please) that there cursed horns were cut short and their power less.  
A brief addition of one particular more may shut up this point.  
There are some moderate Spirits in the World who consulting with reason, do not hunt after great things, have no ambition for riches and prosperity. 1. They see the loftiest Cedars most subject to thunder, and a fat estate liable to envy and danger. 2. They view that Opens are Irritamenta malorum, And that prosperity brings with it many vices, corrupting commonly men's manners into a vile degeneracy.  
From hence it is that many expositions do with the Septuagint interpret these words. They have passed into their own Imaginations, followed their own lusts, made their own fancies their Pictures, and their own, vicious, corrupt hearts the sway of their actions; and because height of prosperity is of this deadly malignant influence;  
Therefore, men of ingenuity, and wisdom are afraid of it, seek not after it, and being furnished with that which may sustain nature, & which may keep them from being ridiculous, for poverty; They value not much more; food and raiment they are contented with, moderately acquiescing in their low enjoyments, not soaring high or hunting after greater matters, especially in such times when there is so eminent, an inconstancy in greatness; so remarkable changes every day produced; when that which seems surely built is easily thrown done, and that which is planted is torn up by the roots.  
Thus the wicked men here described, have more than heart could wish, more than ever they could expect themselves, more than in all probability other men might conceive would have befallen them, more than good men would or lawfully might wish unto them, more than wise, reasonable, moderate, ingenuous Godly Men could look for, wish or desire.    

CAP. I.  
Verse 6. Therefore pride compasseth them about as a chain, violence covereth them as a garment.  
V 8. They are corrupt, they speak wickedly concerning oppression, they speak loftily.  
V 9 They set their mouths against the heavens, and their tongue walketh through the earth.  
V 11. And they say, how doth God know? and is there knowledge in the most high?  
CONTENTS.  
These second occasion from without of the Prophet's temptation, is wicked men's ill manners here described. 1. Pride, the nature and inconveniences thereof. 2. Violence. Why wicked men are commonly violent in their greatness. Hateful to God. 3. An ill tongue. The disorders of an unruly and ungracious tongue. How wicked men's tongues walk through the earth, and are fixed against heaven? 4. Their Atheism, and denial of knowledge in God. The irrationality and original of this sin.  
The occasion of the Prophet's temptation, from home. 1. His own afflictions. Good men are ordinarily afflicted. As men, as members of a Commonwealth. As Holy. And as chastised by God.  
2. His own piety towards God, and righteousness towards man expressed by cleansing of his heart and washing of his hands in innocency.  
The comforts of both.  

SECTIO I.  
THE several degrees of the wicked men's prosperity here described, thus, dispatched. The Corrupt Manners of these men, claim our next thoughts: for, even this (partly) concurd in the occasion of the Prophet's temptation, and was an ingredient in it.  
The general Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are corrupt, V 8. Tabuerunt, signifies such a corruption, and wasting of the body, as ariseth from rottenness, putrefaction and infection of blood or other humours, as impostums in the stomach, lungs or liver: and transferred to the mind, & manners, does signify corruption of affection and actions.  
The Prefixed Illative therefore, which infers their manners, (They are in prosperity therefore pride compasseth them about; They are not in trouble like other men therefore they are corrupt;) gives us this Observation. 
Observe.   
Prosperity lighting upon, and happening unto evil disposed, wicked Men; makes them more impious, and corrupt, then otherwise they would be.  
As in man's body if the humours be corrupt, in any part, the nourishment that is good and otherwise wholesome, proves an occasion of increasing the disease; nay (the corruption of the best things being worst.) the better the nourishment, the more foully it putrifies in a corrupt stomach; so, in an impious, wickedly disposed soul, prosperity oft proves fatal, making it worse than it was before. Unto the defiled nothing is pure, Tit. 1.15. The newest Wine put into unsavoury bottles grows musty and corrupt: and an unclean heart infects what ever is infused.  
From hence we may learn. 1. To vindicate the effects of Providence from the common imputations of men; who oft lay the fault of their miscarriages upon the occasions, and the blessings they enjoy: Adam he blames the wise God had given him, Gen. 3.31. The Women thou gavest me, and she put the fault upon the Serpent; whereas in deed, if they set the saddle upon the right horse; their itching corrupt nature, their perverse will, is that, from whence it came. It may be also observed that the word in the Original is not passive but active. They have corrupted themselves willingly, and of their own accord.  
Prosperity in itself is an high blessing of God, and may be well used. Abraham may grow mighty: Moses great; David powerful: and Solomon Rich: Yet all, use their treasures to God's glory; whatever taint it receives, that proceeds from that infective wickedness, wherewith the receiving vessel is corrupted.  
2. We may hence see the reason why wise, sober, discreet men, do not earnestly covet, nor greedily hunt, after prosperity: not out of any Cynical humour any harsh censure, of honour, and riches, in themselves; but out of a cautiously-jealous suspicion, of their own infirmities; and of too great a proneness to abuse them: The wise man cries give me neither poverty nor riches; feed me with food convenient for me, lest I be full and deny thee, and say who is the Lord: 
These wicked men's first sin.  or lest I be poor and steal, and take the name of my God in vain, Prov. 30.8.9.  

Pride.  The first piece of corruption (that we may descend unto particulars) is Pride, Therefore pride compasseth them about as a chain.  

The Nature of Pride.  We need not go very far for a definition of Pride, It is for the most part set out unto us in an high and lofty look. Prov. 9.17 Prov. 21.4 Isa. 2.11 Isa. 10.12, The Psalmist. Psalm. 131.1. in the negative description of his humility, tells us that his heart is not haughty, nor his eyes lofty. It may suffice for the present that pride may be termed an Height and elevation of the mind testified by the looks. The nature and signs of Pride may be pointed at according to the several objects of the looks.  
1. The Proud man's first object is himself, and then, how dearly doth he Hug, how much greatness, excellency and perfection does he attribute to his beloved self? Whilst Abraham's humble spirit cries I am but dust and ashes, and afflicted Job acknowledges himself Vile; whilst, modest, impartial souls, take things really as they are: lofty, Vain, proud spirited Men, do always look double upon themselves: do always magnify whatever they find; nay do oft swell unto so conceited an height; as scorning to be contented with what the earth can afford, do arrogate a divinity to themselves. To be the Son of Jupiter did scarce satisfy that ambitious Grecian, no less title will serve the Persian Monarch, then to be brother to the Sun; and to be adored, as a God, will scarce content, Caius that vain glorious Roman.  
2. If the proud man looks upon others; then it is, with a contemning scornful eye: He looks upon all as below either his person, or merits; he meets every one with a Tum ego illum contempsi prae me. The Pharise brags I am not as other men or as this Publican Luk. 18. vers. 11.  
3. If a proud man looks upon God, his blessed Ordinances, his Word, his Laws, his Scripture his Sacraments; He accounts these all below his care; and claims an exemption from them: He places himself above these constitutions, The Natural man neither is or can be subject to God's Law, Rom. 8.7. The wicked in the pride of his countenance will not seek after God, God is not in all his thoughts. Psalm. 10. vers. 9 He hates to be reform, scorns to be Taught; swells at reproof; and exalteth himself above all that is called God.  
This high Proud Temper though we are all very prone, and always inclined to, yet Prosperity gives it a lift; and helps it to swell beyond its bounds. Pharaoh will readily cry Who is the Lord. Vzziah will grow bold to a sacrilegious encroachment, if Prosperity attend upon their proud spirits; Sodoms sin is pride, fullness of bread, and contempt of the poor; which are usually found joined together, Ezek. 16. vers. 49.  
And therefore in this respect (were there no other) Great prosperity proving so dangerous; and usually threatening Shipwreck against this Rock; it may concern us to wean our thoughts, from hunting after superfluous high vanities; lest our hearts prove, (as fields too liberally reigned upon,) Luxuriant, and full of high growing weeds. And if ever Providence bestows plenty upon us, without either our ambition or seeking; it is a piece of highest discretion, to keep our souls unswolne, and not puffed up, by the largest enjoyments.  
And to this end let us seriously. Consider. 1. That the greatest worldly prosperity, cannot even in reason be any justifiable cause of pride: because 1. These riches are neither really true, nor in themselves valuable: The Mammon of unrighteousness (falsely so called) is the best title they are worthy of. 2. Because they are fleeting, and unconstant, and carry nothing of Permanency.  

The inconveniences of Pride.  2. Reflect on those high inconveniences which this sin is attended with.  
1. Though it be an humour which the party infected with it, may much applaud himself in; yet all other men count it intolerable, do hate, and very much dislike it. No man can endure pride in another, though he be tainted therewith himself.  
2. The proud man can never find a faithful friend; nulla inter superbos vera amicitia for how can he participate of this bond of Society, and great comfort of life, whom scornful, petulant humours, render uncapable, of intimacy, or Trust.  
3. It puts a man beyond the capacity of virtue, and Reformation; full vessels admit of no more liquor, though you would pour in the best; and he, whose head is swollen up with these fumes, is prepossessed, and denies admittance, to a more sober guest. And what ever remedies, may be applied for a cure, in other diseases; will but augment Tbis. If God, by a Gentle meekness deals with a proud spirit; he will soon attribute his blessings to his own wit, and merits; if God sharply touches him, it produces in him, little else but a murmur, as if he were injuriously dealt with; and if his neighbour endeavour his cure, he receives his correction with a disgrace, and his Counsel with contempt; and takes him for an Enemy, for this act of love.  
4. It is a sin which God perfectly hates, and consequently betrays to a certain punishment. A proud look is an abomination in God's sight, Prov. 16.5. And he proclaims himself a profess'st enemy thereunto, and extraordinary judgements, (even in this life) do usually accompany it: It is very remarkable that amongst the many evidences of omnipotency, the Lord himself proclaims the bringing down of the proud for one, Job 40.11.12. The eyes of the lofty shall be humbled is as certain, Isay. 5.15. As that God resisteth the proud but giveth grace to the humble, 1 Pet. 5.5.  
As Pride is the first Sin of these rich prosperous Men here described, so the second sin, 
Their second sin violence. V 6. 1. 8.  (their Manners are corrupted with) is Oppression, Injury and Rapine; which is expressed by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which, though they signify the same thing in event, yet with some diversity in the manner: The former signifying such oppression, as is done by a violent, strong hand; as Beasts seize on their Prey; the other; such Rapine as is done by colourable, fraud, and circumvention, These men, here like the greater fishes openly devour the less; and with those of the old world are filled with violence. Gen. 3. If force cannot conveniently do the deed; then they turn themselves unto fraud; and bring them into their net with circumvention if they cannot conveniently do it by open violence.  
It might well be expected, That men (who fared so well) should live at ease; and (having more than heart could wish) should rest themselves contented and quiet; for a Lion (satisfied) calmly couches in his den; and the Wolf (when his belly is full) Lies still; the more deep, and fuller of water, a river is, the more smooth it is, and runs along in a silent channel; and they that want nothing, might be expected to mind nothing but that peaceable enjoyment of what they already have.  
But that Prosperity and worldly height should work this violence, Tumult and disorder, is nothing strange. This the Prophet of old complained of; what snares and traps were set, how full of deceit their houses were, who were waxed great and rich Jerem. 5.25, 28. David assures us that the Wicked in his pride doth persecute the Poor, he murders the Innocent and privily lays wait for blood; and He croucheth and humbleth himself that the poor may fall by his strong ones &c. Ps. 10.2 etc.  
Reas. 1 
Why great wicked men are commonly violent.  Some reasons why these great Prosperous men oft grow violent and tempestuous, may arise, 1. From being oft resisted; and stopped in their actings, either by Good Laws; or by the strict execution of them; when those good men, to whose hands they are committed, cannot (out of conscience, and Justice) comply with them; from hence they break into violence; to crush all opposers; the second chapter of the book of Wisdom handsomely describes their violent resolutions vers. 10. etc. Let us oppress the poor, righteous man; let us not spare the widow, nor reverence the ancient grey hairs of the aged; let our strength be the law of Justice. For that which is feeble is found to be nothing worth. Therefore let us lie in wait for the Righteous, because he is not for our turn. He is clean contrary to our do. He upbraideth us with our offending the Law, and objecteth to our infamy the transgressions of our education etc. He was made to reprove our thoughts. When prosperous wickedness finds itself resisted it swells into a tumult; not sparing those, whom its merciless clutches can light on: a Lion (though never so full yet) if he be chafed, will rouse his fury; and a deep current, (though never so smooth, yet) stopped in its course, or limited in its wind, will rage's and foam, beyond its channel.  
2. Though there be no opposition, yet there is a Reas. 2 causeless (though natural) antipathy between these wicked men and those that are Good; their crimes do appear more black and ugly, when innocence stands by: and by a virtuous life the deformities of the wicked appear more extravagant; therefore to take away these eyesores, they will (upon all occasions) oppress and ruin them.  
3. Though these men have more than heart could Reas. 3 wish; yet they never think they have enough, as is before mentioned; Man's desires of these Riches are not natural, appetites (as that of hunger of beasts) for then they would (as hunger is) be satisfied: but they are boundless, and looking for more than they have, they do forget what they do enjoy, and are as eager, as if they were really empty, and had nothing. In which greedy pursuits, They oft find denials and noncompliance: The state, Interests and desires of other men not suiting with, nor answering their desires: and therefore they storm, make use of Violence and strive to oppress. This Covetous Ahabs dealing with poor murdered Naboth fully evidenceth, 1 Kings 11. The Crown and Kingdom of Israel contents him not. Naboths Vineyard is Commodious, and it must be had v. 3. Naboth complies not, represents his legal Interest, and propriety. v. 4. Hereupon his Crown, Sceptre, and Royalty please him not. He is as discontented as if he wanted all things. Therefore, there is no other way but violence. Naboth is unjustly accused, Condemned, and stoned, and then Ahab takes possession.  
Reas. 4 4. There is predominant in Greatness, commonly, an humour of domineering, though they aim at no Profit by it, yet they love to rule the roast, and bring the world in subjection under them; all must lie low at their feet and become their Vassals. This Humour reigns especially in men of prosperity. The very breach of command, (though no way prejudiced,) mads Nebuchadnezar, Will you not bow to the Image that I have set up: some minds are so Mischievous that they cannot but do harm, Si non aliquà nocuisset mortuus esset, This is noted by the phrase of Violence covering them as a garment or compassing as a chain: They count it an Ornament to Curb and crush and a glory to see men subdued when they can.  
Whether any one or all these Joined together, be the cause, it is too clearly evident that our sad age hath made it good. What oppression, was till within late years few of us knew; but now it over flows to a doleful experience; such as no age can (since the conquest) parallel; nor can the world afford us more unhappy examples of cruel oppression and violence. The crown saves not the Sovereign, nor Holy Orders secure the Clergy, nor will the shield of a Reformation, defend from Enthusiasts, Men are bend upon spoil, and the greater success they have, the more they are resolved upon oppression: while innocence in the mean time is every where struck at, the cries of orphans and the groans of Widows are multiplied, and the Kingdoms run to ruin and confusion; and too many of us, who before would have thought any one piece of Injustice horrid, do shamelessly comply, and (in an unbecoming slavery) prostitute ourselves to the wickedest, (if successful) designs of our great Masters.  
That this violent, tumultuous humour is no praise of these prosperous men, but a part of the descripti-of their impieties; the frame and contexture of this Psalm fully resolves us. It might be urged how unseemly it is for Men to injure and oppress one another, who are first (if not of the same society, Religion and profession: yet) certainly of the same nature and blood. And secondly, to act this, for mere superfluities; when they are furnished, with understanding and reason to discern, that the eye views more than the belly will contain; and that nature, is well contented with a little; Thirdly that there is a conscience within them: that tells them that they would not be so dealt with themselves; and that they should do as they would be done by.  

Violence a sin severely prohibited and punished.  This only at present I shall insist on; That the Creator of all men, hath This sin, in highest detestation and hatred.  
1. He hath severely prohibited it; and imposed the strict command, of Just, righteous dealing; Thou shalt not oppress the Stranger is almost every where enjoined; show mercy and compassion every man to his brother, Oppress not the Widow nor the Fatherless, the stranger nor the Poor is severely commanded, Deut. 7.9, 10. and that we should love our Neighbour as ourself; is a large general precept.  
2. That the dreadful threaten of revenge, against this sin; are high and numerous; and the groans of the afflicted, will soon pierce his ear. He is a swift witness against the oppressors Mal. 3.5. If the cause of the fatherless be not Judged, and the needy be oppresst; God puts himself to an interrogatory Shall not my soul be avenged on such a Nation as this? Jerem. 5.28, 29.  
3. That in all ages, God hath made good these his threats, shouring out open Judgements, upon such men, This sunk the old world, plagued Egypt, and destroyed oppressing Pharaoh, for this the dogs liked up the blood of Ahab, and Jezabel; and this was one of those many crimson sins, that turned Jerusalem to an heap.  
If therefore wicked men rise to such an height, as that neither Reason, humanity, or compassion; that the Laws neither of God, or Nature, can be a curb, sufficient to restrein men from their violent oppressive actings; We must submissively leave them, to the just Judge, of heaven, and Earth; who will recompense them according to their deeds.  
A further degree of the corrupt manners of these prosperous Men, is their Ill Tongue. 
Their third sin and corruption an ill tongue.  They are not content to keep their poison within, but they vent it abroad to infect others. They speak wickedly; concerning oppression, they speak lofty: which may present us with some observations.  
1. That man's heart (though never so reserved or Observe. 1 hypocritical, yet) does ordinarily discover itself (some time or other) by the Tongue.] Out of the abundance of the heart the mouth speaketh. Pride and Oppression is that which these are guilty of, and they cannot hold their tongue they must speak of oppression, and that loftily to.  
For although it cannot be denied, but that men can dissemble, look one way, and row another; their heart and tongue, not meaning the same thing; their present advantage leading their expressions, Yet if we view the common discourse of these men; We shall ordinarily find that these streams resemble their fountain: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the most dissembled thoughts will some time or other betray themselves: Men take it ill to be censured by others; but if they bewray themselves by their discourse, they have greater reason to bethink of amendment in themselves, then of regret, against others.  
Doth not he give to great cause to Judge, that his spirit is profane; whose mouth is filled with nothing but Blasphemy, and curses? That malice and revengeful envy lodges in his breast; whose tongue, vents nothing else but the poison of Asps against others, That covetousness takes up his heart, whose discourse, is still upon a hot pursuit of Gain, where and how it may be attained? May we not well conceive that he hath an impure, infected, spirit whose words are commonly lascivious, and corrupt? That he is habitually unjust, who speaks wickedly concerning oppression, and that his spirit is proud, and high; whose words are lofty? there cannot be a more excusable Judgement passed upon the tree then by the fruit.  
The way to rectify all, is to make the Tree good and then the fruit will be so to: if the fountain be clear the streams will be so to; and purify the Heart, and the expressions will be savoured with grace: a good treasure will necessarily afford us good things.  
But to return to the men whose manners are here described; the Prophet further instanceth in the disorder of their Tongues, They set their mouth against the Heaven and their tongues walk through the earth. v. 9  
We will begin with the latter, Their tongue walketh. The word is metaphorical and intimates  
1. That as walking is a slow deliberate pace; so these men take time and council what and whom to speak of, how to frame their words according to their own humour and fancy, hence one saith upon this place Their tongue walketh, ut explorator, ad audienda, & enaranda mendacia, as an Inquirer after what they may speak of.  
2. As Walking, is a pace, of freedom, without fear, or disturbance; so these men (without thought of impunity; and without any fear of control) take a liberty of speaking what they please, and scorning a curb cry Our tongues are our own, who are Lords over us Psalm. 12.  
3. Whereas it is said: Their tongue walketh through the Earth, this shows the Boundless and unlimited disorder of the tongue. The earth carries a numerous offspring of Men; who are of several habits, states, and Conditions, which give occasion of variety of discourses and different kinds of language: These men spare none, their tongue walketh through the Earth and leaves, nothing unspoken of. If men be poor they talk of oppressing and mastering of them. If they oppose; they discourse of violence and suppressing. If they be of a different Nation; they have some Nationall jeer, to put upon them; If they be in Adversity they scorn and deride them; if they be present, they revile them, if absent, they load them with slanders.  
If in this perambulation, they meet with truth, they darken it with lies, and home-made inventions: if with innocence; they brand it with false accusations, and bitter aspersions. If with a strict Government, and good Laws, than they cry, Let us break their bonds in sunder, and cast away their cords from us. If with Religion, they term it Heresy, or superstition. If with patience they term it obstinacy and perverseness: if with the Church; they think of nothing less than of devouring it, and cry let us take the houses of God in possession, if with the thoughts of a resurrection, and of future hopes, let us eat and drink cry they, for to morrow we shall die; Thus no corner is left unsearched, by the by their abusive tongue which walks through the earth.  
Nor (which is strange) do they rest here; for they set their mouths against the Heavens: Coelum ipsum petunt stultitia. In Heaven there is a God, that hath set up his throne: A God that hath declared himself the Ruler of Kings, the Creator of the World, the Wise, Powerful and just disposer of all things, and the impartial revenger of all disobedience, Him, they aim at, and speak against; and that especially. They may walk over the earth, but they will set their mouth against the Heavens. Here they stay, stand fixed and resolute, and take that place, as a special white, they would hit: What they say against it shall be, shortly considered. In the mean time it may safely be hence concluded; 
Jam. 3.6, 8. etc.  That the Apostle Saint James, his description of those effects which proceed from the unbridled tongue do seldom part from it. The tongue, is a world of iniquity, defiles the whole body, sets on fire the course of nature; and is set on fire of hell; There is no man can tame this unruly evil; full of deadly poison; which generally diffuseth itself, in a boundless extravagant, unlimited infection, into all parts, and by its restless activity meets with all.  
The Basalisks eye (though infectious) sees not every thing, and there is a distance, which it passeth not; That foot which is most swift to blood; cannot be every where, nor tread upon the clouds: the most active hand of violent Oppressors, hath, but its reach; it may strike, crush, and wound, those that are within its clutches: but no farther; whereas neither heaven, nor earth, can escape this unruly little member: for it stately walks through the one; and it is fixedly set against the other.  
In the Saints of God two things may be remarkable in this paticular.  
1. That they always apprehend a great danger in this evil, and were fearful of it: and earnestly prayed against it: These sharp swords, and envenomed arrows good David oft prays against Psal. 64.2, 3.140.2, 3. etc. and a deliverance from this backbiting enemy they esteem an high mercy. David looks upon it, as no mean goodness in God, to keep him secretly, in a pavilion from the strife of tongues, Psalm. 31.20. and Job counts him blessed that shall be hid from the scourge of the tongue, Job. 5.21.  
2. That Good men for themselves were very careful to restrain their tongues: This Good David, kept a vigilant watch upon, and desires God to do so too. Psalm. 39.1. Psalm. 141. vers. 3.  
If therefore we are not better than they, we are not to slight the danger, nor less obliged than they to the same care; yet if we cast our eye about us a little, we may find a most extravagant licence in these days, where the sword keeps down all laws, and gives liberty to the broaching of any thing but what is true: where the uncontrolled tongue runs about in a licence as audible as that of the sword; and the hand that wields it, is visible: Upon one hand we may find a religion made up of legions, on the other nothing but enthusiastical fancies: which are asserted as Infallible: those excellent things (for the enjoyment of which we have been thought happy,) are now blasted with the breath of Poisonous lips and embittered with Gall, flowing from extravagant pens. The Breath of our Nostrils lies under black obloquys; That Church Government which so many ages acknowleged Apostolical, is now termed Babilonish, and Antichristian. That Liturgy which some good men defended with their blood; is now termed superstitious, and the order of ministers itself defamed, and prostituted by those, who own no such degree; and who look upon Christ's Ministers as the offscouring of the world; the utter ruin of whom is accounted the highest sevice to God.  
But we may consider, that the Men whose walking tongues, are here mentioned by the Prophet are wicked ungodly men; which may give us this second observation.  
Observe. 2 That a wicked disordered tongue is the sign of an ungracious ungodly man: for if the transgression of God's law will denominate a man such; This, will: for how can it be well imagined, that God should give laws to restrain the eye, the hand, the feet; and leave the tongue at random. The Apostles command is let no corrupt communication proceed out of your mouth, Ephes. 4.25. Coloss. 3.8. It may be observable that where the Apostle purposely treats of man's corruption by sin; Rom: 3.13. among the rest, This comes in: Their throat is an open sepulchre, with their tongues they have used deceit: The poison of Asps is under their lips: whose mouth is full of cursing and Bitterness, v. 14. And Saint Peter terms those that speak evil of things they understand not, little more than natural Brute beasts, made to be taken and destroyed 2. Pet. 2.10, 11, 12. Nor is that of Saint James, less Memorable: Jam. 1.26. If any man among you, seem to be religious and bridleth not his tongue, but deceiveth his own heart; This man's religion is vain: Though he be a constant frequenter of holy exercises; yet if his unrestrained tongue runs to railing, his religion is vain: And what is that? Vanity in Scripture is opposed 1. To Truth. 2. To fruit and benefit.  
This man's religion then is vain 1. There is no truth in it; it wants that, which it seems; a mere shadow, without substance. It is vain without fruit such, a seeming religion will do him no good; and stand him in a very little stead when it comes to trial.  
To conclude this, with the addition of this one thing. Men have no great cause to applaud, themselves, or to boast in this licence, of an uncontrolled tongue: there may be a permittance, and a divine forbearance for a time; but at length there will an account be taken as well of words as of actions Math. 12.36, 37. Jud. vers. 15.  
Those punishments, which are inflicted, on the wicked, do not skip over this Member; one of Dives his requests is that Lazarus may with the tip of his finger dipped in water cool his inflamed tongue Luk. 16.24. And those upon whom the Angel poured out his Viol, gnawed their tongues for pain, Revel. 16.10.  
And therefore the Apostles exhortation, Coloss. 4.6. may much concern us: Let your speech be always with grace seasoned with salt, that ye may know how ye ought to answer every man. The fear of God, and due respect to others, will keep this member in; which is so apt to lash out: and so, we shall not fall into the condemnation of the wicked; but with those very tongues wherewith we glorify God here; we shall in endless Hallelujahs praise him hereafter.  

Their fourth sin Atheism.  A farther description of these wicked men's corrupt manners (I conceive) may be presented in the 11. verse.  
And they say how doth God know? and is there knowledge in the most high?  
In which demand we may consider; 1. The intimation of the persons, that make it. 2. The Person concerning whom it is made: God the most high. 3. The thing inquired of Him; How doth God know?  
Some Questions are Problematical, proposed for logical and rational discussion, and determination: Some are Rhetorical, and figurative; which oft mean a negative when they are affirmatively given out.  
This Interrogatory here is not of the first kind, our Questionists in this place, intent not to dispute or Inquire a determination of the Problem de modo scientiae divinae, Whether God knows things by their species, by induction and demonstration or by one entire view and Vision? Whether future contingencies come within the comprehension of his Understanstanding, as well as things present or Past.  
But the demand is Rhetorical, absolutely and negatively meaning: That there is no knowledge in the Almighty etc.  
For the Demanders, there is not a full agreement in expositors who they are? some do attribute it to good men, who upon a view of that height of prosperity which wicked men were in, do in their passion, break out into this expostulation: And truly we may find that such demands as these, and upon such grounds have been oft made by men not altogether ill affected.  
Cum rapiunt mala fata bonos, Ignoscite fasso,  
Solicitor nullos esse putare deos.  
But the 12. vers. seems to point at those who made the Querie: Lo these (that thus say and demand) are the , who prosper in the World: and here the Psalmist is still upon the prosecution of the Manners, and impiety of these men: and had we leisure a little to cast our eye upon other places of scripture; we might find these say here to be very consonant to others of theirs elsewhere recorded, God hath forgotten. Psal. 10.11.13. The Lord shall not see, Ps. 94.7 Ezek. 9.9. are the usual expressions of these men: and truly if we but view the black nature and Grounds of that impiety, which works out this Assertion, we shall easily make good this conclusion.  
That to deny a knowledge in God is a piece of the highest and most monstrous Impiety, En quo res prospera mentes Perducit miseras, This is that pillar upon which nile ultra, no wickedness beyond this may be justly engraven. Which will be evident, if we reflect upon its nature, and ground.  
1. For its nature it is no less than Plain down right Atheism. For  
First here is a denial of God's knowledge, How doth God know? they will not afford heaven, to be so much as a spectator of their Actions, for we must not imagine, that these supposed a God; and only denied him knowing: but they deny that there is any such God who doth know.  
2. By taking it away; they deny, a providence, and Divine care, of things below.  
3. Hence also, they denied a prudent, supreme Management of things, here below: constituting blind chance, or Man's will, the only knowing entity, in their fancy to moderate and govern, all.  
4. They deny an Omnipotency, of power, or any such, as is greater than themselves.  
5. They deny a Divine Justice, that should render to every man, according to his works.  
So, that if all this be put together: To deny Divine Knowledge, Providence, Government, Power and Justice; we may find, it does amount, to nothing less, then direct Denial of God.  
As for the grounds of this impiety, those will heighten the sin: It may seem very strange, that Man's heart, endued with reason, should give admission to so irrational a thought. Especially, considering.  
1. That very reason, and their soul, wherewith they are ennobled, might teach them the contrary. He, that teacheth, man knowledge, shall not he know? Things without, in their abstruse causes, and effects, their properties, and qualities, natural, and moral, may stoop to man's knowledge; which, he, never came unto, by the instruction of beasts; who never had any; nor did it flow, originally from himself, no more than his own being. And therefore, it must stream, from an heavenly fountain, which could not dispense knowledge to us, unless it had it, itself.  
2. If, these men, do consult with every thing without them, they may find, the whole creation, the heavens, and the inhabitants of the earth, and Sea, the managements of Kingdoms; the affairs of the World, and the consent of all Nations, to rise up in Judgement against them.  
But as when we find, much rubbish and dirt cast upon the shore, we easily assign it to the violence of that liquid element; whose waves forced it thither. So when such desperate and blasphemous conclusions come abroad, we may easily know that they proceed, from those wicked men's hearts; who foam out their own shame; The inward rolling thoughts tossed up and down by the devils secret suggestions, are the original of all this Atheism and Blasphemy.  
I said the Secret suggestions of the Devil: for he never hath or will be willing, to be the known Master of Atheism: Amongst those whom he was permitted to be most visibly conversant with: he was not ambitious, to tempt them farther, then to the worship of himself, and he well knows that should he appear to be the Master of Atheism, to teach it; the very evidence of his own being, would confute him and his doctrine: for it might be rationally concluded; That if there were intellectual spirits (such as the Devil is,) There must certainly be a first Being, a God who gave them, both their being and knowledge.  
Every man hath some notions of Good and Evil; honest, and dishonest; imprinted in his soul, which are undeniably clear: when such men as these, then view themselves, wholly conversant, in things evil and dishonest; Their own conscience, accuseth them; and assures them withal, that they deserve to be dealt with proportionably to their wicked actings: hence ariseth a fear of punishment which is both augmented and confirmed in them by the general belief, of all men, (besides themselves) that there is a God. Whose wrath, is revealed from heaven, against all unrighteousness. This fear they strive against; and are willing to be rid of it; their own prosperity helps it on; their present immunity persuades them, and the Devils secret suggestions confirm them: and thus at length, (as Man, is easily induced, to believe that which he likes, and to disbeleive that which would trouble him) they resolve, and conclude, and say. How doth God know?  
And thus affected it is no wonder, they should be so wicked, as they are described to be. For having cast off all fear of God; trampled all Religion under foot; what can be expected of them, but that they should be proud, oppressors, bloody, inhuman; and live according to their own blasphemous thoughts, pleasures, and Atheistical principles.  
Nay certainly it were hardly conceivable, that they should be so wicked, unless they had antecedently denied that first principle of all goodness. That there is an all knowing God— nunquam— tam perfidus ac perjurus fuisset si putasset esse deos.— Heu primae scelerum causae mortalibus aegris, naturam nescire dei.  
For he, whose soul, firmly believes, That there is a God: That all things lie open, and naked, to his eye, whom we have to deal with. He neither will, nor can, be so presumptuously wicked: A thought of this kept tempted Joseph, from uncleanness with his wanton Mistress; and to cry, How can I do this great wickedness & sin against God? Gen. 39.9. A reflection upon God's omniscience quickens good David's devotion. Psa. 139.1, 2, 3. And from thoughts of this Hannah takes the assurance to reprove the wicked, 1 Sam. 2.3. Talk no more so exceeding proudly, let not arrogance come out of thy mouth, for the Lord is a God of knowledge and by him actions are weighed. This kept from Idolatry shall not God search out this? for he knoweth the secrets of the heart?  
But here, it may be objected. That in these latter days, after so long, and undeniable experience of God's knowledge, the same sins are commited: men are as eminently active in violence, oppression, and blood shedding, as ever: and this Psalm is too sadly fulfilled, men are proud, revengeful, restless; that (not long since) happy, flourishing Kingdoms are at their last gasp; and yet never higher profession of God's glory, or more zealous pretences of Reformation of Religion.  
It may be answered; That the Antecedent cannot be denied, things are too manifest. Yet truly we are yet to seek, how the committal, of such impieties, can stand with the true belief of God, and his knowledge: The verbal profession of God and his glory excuses not such workers from real Atheism: These very works being denials both of God's knowledge and providence. Let us not be too secure; whilst we are totally bend upon exclusion of Popery, another Enemy proves as dangerous. What is it that hath robbed us of our friends and estates? But Atheism. What is it that hath shed the blood of so many innocents', and under the cloak of a pretended Reformation, hath Triumphed in the disturbance of our peace, and the ruins of our Kingdoms, but Atheism? He, only he hath reduced us to these miseries and wrought our woe; that says in his heart there is no God: and imperiously demands, is there knowledge in the most high?  
As, for those demure pretences, wherewith they speciously gild their actings; They are so far from excusing, as they make their Atheism more horrid; and serve, to render it more perniciously effectual, spreading and contagious; should men openly profess, They fear not God's knowledge, they would not have, so many applauding followers; but now whilst they politicly, pretend his service; and yet deny him, in their actings; they endanger many, who look no farther, than their hypocritical pretences, to help them on; and to partake of their sins.  

Applic. 1.  That this point may be improved to practise we may lay down these uses.  
1. Seriously to examine our own bosoms in this particular; if we firmly believe, that there is an all seeing eye, and a Divine providence which searcheth the most secret corners, and disposeth of the most confused actions of men. Then we may comfortably (in this respect) exempt ourselves from the number, and society of those, whom the Prophet here, describes, to be wicked, and ungodly.  
2. If we at any time, feel some unhappy flashes, such as these: We must immediately strive to quench, and put them out.  
And being that (as the Psalmist here and else where assures us) prosperity is that great season, wherein such thoughts as these, take heart, grow presumptuous and assault the soul; fullness oft breeding contempt, both of God, and others. We may hence seasonably learn;  
1. Not to murmur at a low estate, which may occasion the happy prevention of so great a danger.  
2. Not, greedily to hunt after these temptations lest we, be full and deny God; and cry who is the Lord? Prov. 30.9.  
3. When ever our lot falls into a fat pasture, let us cautiously, preserve our souls, from being prostituted thereunto; let us in the greatest pressures, look upon an hand, that providentially disposeth of all estates; let us fix our faith on God's omnisciency; and then these rising thoughts, will be easily repressed. To this end.  
1. Let us remember, how fully and plainly, Scripture delivers this truth, Psal. 139. 2 Chron. 16.9 Psal. 94.9, 10, 11. Heb. 4.  
2. Let us observe, those strange, and stupendious providences, those eminent deliverances, which every age, and particulary our last, hath been filled with.  
Lastly let us, frame our lives so, as may testify, our true owning of God's Omnisciency: live, as in his sight, behave ourselves, as in his presence, be frequent in pious, holy, addresses; Which may be a means, of thriving: upon performance of which there will be little cause, to doubt of a Divine knowledge, and care, of things below. He knows the way of the righteous; and if we meditate in his Law; and avoid wicked men's counsels, there will be full experience of it. Though Lot, be in wicked Sodom, Yet even there he will experimentally cry; The Lord knows how to deliver the Godly. 2 Pet. 2.9. Every true Son of Abraham will find God to be a Sun, a shield and exceeding great reward.   

SECTIO II. The second part of the occasion of the Prophet's Temptation from home.  
THe occasions from without given from the prosperity and manners of the wicked men of the Prophet's time, 
His own sad estate and afflictions.  hath been discoursed of.  
It follows now, that we consider That part of the occasion taken by the Prophet from home, from himself and his own estate. V. 14th. For all the day long have I been plagued, and chastened every morning.  

It is ordinary for good men to suffer.  Which (as you see) contains a Complaint of his sufferings: wherein is 1. somewhat general and ordinary. 2. Somewhat extraordinary.  
1. That which is ordinary is that he was scourged and plagued, which may be termed ordinary, it being no strange, or unusual thing, to hear of Godly men's complaints concerning their sufferings and their groans, under their afflictions. Jacob tells us, that few, and evil were his days. And Moses cries, make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil. Psal. 90.15. We may oft find good David mourning like a Turtle, and roaring for the disquietness of his heart. Psal. 38. Disconsolate Job curseth his birth and his troubles come before he eats; and his roar are poured out like waters. Job 3.24. Our blessed Saviour, hath been in an agony, and his Apostles groaned under persecutions, which all that live Godly must expect. 
1. As having some imperfections.  Nor will this put us to wonder if we consider,  
1. That the holiest amongst us, are Men partakers of flesh and blood; and consequently subject to infirmities, wearisome diseases, disquiets, Passions and discontents.  
2. As members of the Commonwealth; They have their share in the troubles and changes thereof. 
2. As members of a Commonwealth.  The best compacted Kingdom, is but a great body, which hath its sickness and distempers; sometimes height of prosperity breeds too many humours which vent themselves in civil discords. Sometimes storms from abroad, and invasion of foreign enemies, bring it to a consumption. In each of which a Divine providence is active. God either is a Physician, by blood letting and by administering of bitter potions, curing the distemper of a Commonwealth; or as a Judge he makes a sinful Kingdom an example of his Justice and a terror to all Nations. But in all this, God's servants have their portion of this cup. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day, and night, for the slain of the daughter of my people: cries lamenting Jeremy. Jerem. 9.1. If the Children of Zion swoon in the streets his eyes will fail, and his bowels be troubled and his liver poured out upon the earth, for their destruction: Lament. 2.10, 11. They are not only sensibly touched with their brethren's Calamities, but are personally concerned in those common afflictions; as being oft carried captive with the multitude: Robbed of their estates and deprived of their lives.  
3. As they are holy and righteous, 
3. As holy & good, they have many enemies. 1. Satan.  severed from the World, and its corruptions for virtue's sake, and Christ's name,  
1. They are most liable to Satan's malice which is most eagerly bend against them. That roaring Lion being chiefly their adversary. 1 Pet. 5.8. He will not cast out himself whereas they who demolish, and pull down, his black territories they that by God's grace, have renounced him, and his works, are those, against whom, his spite does principally aim. The heavenly Angels do rejoice, more at the conversion of one sinner, then of many righteous that need no repentance: & the hellish Spirits more triumph in the ensnarement of one righteous, than the present possession of many prisoners. Luke. 22.  

2. Wicked Men.  2. As good. They have many Enemies, even amongst those of the same nature. Beware of men, is a frequent caveat, of Christ to his. Math. 10.17. You are not of the world, therefore the world hateth you.  
There is a strange antipathy, betwixt the wicked, and the righteous, but it is more desperate, on that side then this: These, hate the Vices, separate from them, and reprove them; but wish well to the Persons; and pray, and endeavour their reformation; whereas wicked men hate goodness itself; and for it the persons of the righteous. And the more, because their holiness, proves a foil to them; and a shame to their deformities, Wisd. 2. Thus the Pharisees, hated Christ, because he was so good, and they so evil: if Cain become poor Abel's, Murderer, it is, because his own works were evil and his Brothers good, 1 Joh. 3.12.  
4. These, though regenerate, and sanctified. Yet the sanctification is not full, perfect, and absolute for degrees: they carry flesh, and blood about them, and are subject to be tempted, fall, and sin; and hence comes chastisements and troubles.  
1. From the reflect disquiet, of their own consciences; for as upon the fracture of a joint, the pain proves exquisite; so, when an even upright, heart, is transported, and tempted, to an unlawful act: no horror, sorrow, remorse, and trouble like his: whilst other men can carry their sins easily. This proves to Him, a burden, to heavy to sustain; whilst others, can lascivously revel it, and riot with jollity; every day run into deboistness; The being once overtaken, proves a trouble to a righteous Noah. If upright David fall into the unhappy murder of Vriah, how many sad thoughts, how many sighs, and what a deluge of tears it cost him is evident. And the very fear of these afterclaps of disquiet, is, 
They are chastised of God as his Children.  and aught to be, a seasonable Caveat, to all Good men; for a wise and a wary behaviour.  
But secondly, this is not all: If God's servant wilfully transgress; he will chastise, and correct him: and not let him go without a scourge, being a testimony of his love, Heh. 12.5, 6, 78. This David is an eminent example of, he no sooner kills Vriah but he smarts for it: His child dies, His Son Amon is slain, and Absalon rebels, His Wives, are openly abused: and he himself, is in danger of losing his Crown: and the reason of all, is, because thou hast despised me, 2 Sam. 19.9. And made the Enemy to blaspheme: They that open blasphemous mouths, by their own wicked actions; may, very well fear, that the greatest presumption he can have upon his election, or Adoption, cannot stop, or prevent, his chastisement.  
As for the reasons, why, and how, it comes to pass, usually, that good men, are thus chastised, I shall not stand upon many: The very frame of the Covenant of grace sufficiently bespeaks it. For 1. the promises, are with this Mixture; and presented as it were, with this condition. Mark. 10. With tribulation. v. 30. 2. Amongst the precepts are commands of patience. Luke 12. Heb. 10. Some of fortitude, and putting on the whole armour of God. Ephes. 6. All which import the occasions of the exercise of these and the like virtues in times of danger and trouble.  
Thus it is no strange matter for a David to be plagued and scourged: but that he should feel these strokes all the day long and every morning; This seems somewhat extraordinary: not unlike his other complaint day and night thy hand was heavy upon me. Psal. 32.4. And to Jobs restless condition what is man, that thou shouldst try him every moment? Job 7.18. And to the Apostles, always bearing about in the body the dying of the Lord Jesus. 2 Cor. 4.10. All which may seem more than common.  
For although every good Man hath his share of chastisement, yet ordinarily it is with vicissitudes and some interposed times of comfort and refreshment. Our Maker knows best the strength and temperature of our nature; and as our spiritual father in Christ, knows the frame and disposition of a regenerate soul; some to be of less, some of more able constitutions, hence he is pleased to suffer some to be longer under a burden; as knowing both their strength, and the power of his grace: as was answered of Paul. 2 Cor. 12. to whom upon his desire of the removal of a temptation, it was returned that God's grace was sufficient for him, etc. And for others, the rod of the wicked shall not always rest upon the lot of the righteous. Psal. 125.3.  

Uses.  From hence it may be concluded. 1. That the full contentment of holy good men, is not attainable in this life: & therefore it may not be looked for here. it being as Christ's Kingdom is, not of this World.  
2. That God is manifested a Saviour and deliverer of men more in his Church and amongst the faithful, then in all the World besides. True it is, providence, yea saving providence, every where breaks out both by Sea and Land. Psal. 107. But a confluence of storms, and heaps of evils gather in the Church; and good men are liable to afflictions as Men, as parts of a Commonwealth, as good men: out of all which variety of troubles God delivers them; and these having more need, are more specially saved.  
V 13. Verily I have cleansed my heart in vain and washed my hands in Innocency.  
We have run through that part of the occasion, 
The Prophet's Manners described. Piety and Innocence.  when offence is taken from home. There remains now one thing more which aggravates the occasion and offence taken: and this is a description of the life, Manners and course of the Prophet. As his estate is described directly different from the condition of others. They in prosperity, free from labour and plagues; and himself subject to a daily scourge and chastisement: so here doth he represent his course of Life; as directly contrary to theirs and their Manners.  
They were 1. Impious and Irreligious towards God. 2. Violent oppressors and unjust towards men. But he unlike to them was. 1. Pious and Religeously served God: which he expresses by this phrase, I have cleansed my heart. 2. He was just and righteous towards men. He washed his hands in Innocency: Thus their high looked fortunes could not make him, according to the fawning, servile, custom of the World, comply with them: nor was he moved by their pernicious example: He still keeps the way, clean contrary to theirs; and both in Manners and disposition towards God and man. He was as unlike as light to darkness; a beauty to a Black-moor; as good to evil.  
But to descend to particulars: The Prophet here describes his Religion, 
True piety consists in cleansing of the heart.  and piety towards God by the cleansing of his heart: and we may receive it as a truth, That the truest piety and devotion is and consists in the cleansing of the heart. The Greek, renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have made perfect, and upright my heart. The Hebrew I have purified it.  
And by this of a pure, upright, perfect heart; true piety towards God is often expressed. Thus good David's Religion to his God is intimated by a perfect heart; and Solomon's Idolatry (contrary thereto) by the turning away of his heart. It is Asa's praise, that his heart was perfect all his days: 2 Chron. 15.17. And create in me a clean heart; is the request of David's prayer. Psal. 51. And the full conversion to God's service is included in the purifying of the heart. Ast. 15.8, 9 The reason of this expression may be worth the inquiry, for  
1. We cannot rationally conceive that God in acts of Religion requires the heart more than in acts of righteousness towards Man: for as he forbids profane, irreligious thoughts against himself; so doth he prohibit all pernicious plots and devices all malicious thoughts and evil Counsels which may prejudice our neighbour. Beware that there be not a thought in thy wicked heart against thy poor Brother, is an often repeated precept. Deut. 15.6. Devise not evil against thy neighbour is the wise man's advice. Proverbs 3.29. And hath a woe denounced Micah. 2.1. against it.  
Nor secondly can the reason be that the heart when clean will yield clearer streams of devotion; for this holds equally true in matters of righteousness too, for where the root is sound and the tree good; Justice, compassion, goodness and righteousness towards Man will be the happy fruit of it. Liberal things will issue from a liberal heart.  
But positively the reasons are. 1. Because the sin of Irreligion and profaneness; 
Why piety is expressed by cleansing of the heart. 1. Reas.  (which the Prophet before spoke of and mentioned in a wicked Man,) is principally seated in the heart, gives a deadly tincture to it and desires not much to show itself further.  
For our observation may inform us: That Atheism, (though too common and ordinary a sin,) yet is very much ashamed of itself; and unless passion or prosperity so far transport the soul, as to give a vent unto it: (as it did in these men) it will be loath to appear in the eyes, or approach the ears of Men; the profanest spirit scarce desires to be known and noted for a person of that black temper an Irreligious Atheist. His denial of a providence will be in his heart. Psal. 10.21. And the fool hath said in his heart, there is no God. The singularity of this sin which the rolling heaven, and the silent earth, the hosts of both, the unanimous consent of all Nations; (though never so much over grown with Barbarism and wildness) do fully condemn; the common detestation of Atheists; (if known,) and the severe Law's against blasphemy, force them so far to repress themselves, as to mask their thoughts from common notice: that rather than they will seem so, they will speciously pretend Religion to cloak this malignity and venom.  
The Prophet therefore in opposition to these and to testify how far he was from their temper, expresses the Religious integrity of the soul towards God by the cleansing of the heart: It being impossible for him to be an Atheist whose complexion is so innocent, whose heart is clean.  
2. It is very observable that there is a difference between acts of Piety and acts of righteousness; both in the matter and manner of acceptance by those to whom they are directed.  
For outward acts of Justice towards men are counted fully satisfactory to humane Laws; are accepted for good; yea and are rewarded too, be the heart, what it will; Though it be full of malice and venom. Man's Law reaches no further than to an outward conformity of just dealing abroad: nor can man himself further judge of the heart, then by the outward action; but rests contented therewith.  
But in our demeanour towards God and in that which concerns his worship, it comes more home. His Law is spiritual; and his all seeing eye reaches the most inward disposition of the heart as he assures Samuel 1 Sam. 16.7.  
And therefore be the outward deportment never so fair; the words never so Religious, and full of holy Scripture phrases; though the tongue be never so demure; yet if the heart look awry; if that be not upright, the service is not accepted by God: but is owned for nothing but hypocrisy and abomination. The inwards of the beast was the best part of the legal sacrifices; and my Son give me thine heart, is a known postulation. A lip honour tendered without the heart is rejected by God; and disapproved with detestation. Isay. 29.13, 14. He that setteth up his Idols in his heart, though he come to the Prophet, yet must he expect to be answered according to the Idols of his heart. Ezek. 14.14. Though the Israelites may gravely come and sit beforre God as his people and applaud what they hear; yet if their heart be absent or awry; they shall know that a Prophet hath been among them, and by experience of my dissacceptance they shall find that a Prophet hath been contemned by them.  
From all which it may be gathered, why Piety and a Religious service of God is expressed by the cleansing of the heart. A practical improvement Use. 1 as the words give occasion may not unseasonably follow.  
1. 
To look to the substance of our Piety.  Out of the premises there appears ground sufficient for home examination; and to discern whether we belong to this wicked tribe. The Prophet here openly declares himself Religious, in opposition to others; and it concerns us to approve ourselves like unto him; and really to be (what the cleansing of the heart imports) Piously zealous in God's service and resolved to be his. This is that which good Joshua protests in the face of all Israel, but as for me and my house we will serve the Lord Josh. 24. vers. 15. This good David earnestly exhorts Solomon to 1 Chron. 28.19.  
And for incitements thereunto, in these Irreligious desperate times let us consider.  
Mother. 1 1. That God is most worthy of all Religious worship: the four and twenty elders profession. Revel. 4.70. aught to be hearty ours. Thou art worthy O Lord to receive glory and honour, and power, he is worthy to be known as the most full and highest truth; worthy of obedience as the most righteous Law giver: worthy of our love as the chiefest good; worthy of our fear, as most powerful; worthy of our confidence and hope as most faithful; in a word, there is not one faculty of our souls, or one motion of our affections, which may not fully spend itself in a Religious flame upon God; upon the most transcendent and most deserving object.  
Mother. 2 2. Let us reflect; That this is no more, or less than our duty, even founded in our nature and being. What ever we are or have flows from him; and therefore to serve and Religiously worship him the Law of Nature and reason obliges us unto.  
Mother. 3 3. Let us consider that our actions of Piety shall not be in vain. 1 Cor. 15. He that requires our belief hath proclaimed himself rewarder of them that seek him. Heb. 11.6. The promises made to Godliness are eminently high and precious; both of this life and of that which is to come. 1 Tim. 4.8. Whilst the despisers of him escape not his hand, Who renders vengeance to them, that know not God.  
Use. 2 
To look to the manner of our piety.  As we must carefully eye the substance of our piety, so the Manner claims our care: our Religion is to be cordial; and Piety expressed in the service of the heart. The Poet observing wicked men's golden denaries, rich presents offered to God, derides all their splendid offerings and affirms that a pure honest heart makes the tender of a little wheat more acceptable.  
Compositum jus fasque animi, sanctosque recessus  
Mentis, & incoctum generoso pectus honesto  
Hoc cedo ut admoveam templis & fare litabo.  
To worship God in Spirit and in truth is our Saviour's advice: Joh. 4.24. Our hearts must be purified if we intent comfortably to draw nigh unto God. Jam. 4.8, This is that which the promises do press and urge; if no sacrifice smell sweet, no prayers or outward performances be acceptable without a clean heart; we may safely conclude that so necessary a frame, and so cordial a disposition is of highest concernment to our souls.  
And whereas it may seem a piece of presumption in David to affirm that he had cleansed his heart; and too much to exhort men, 
Object.  to this work being beyond their reach and the work of God.  
It may be returned. 1. 
Answ.  That this act we are plainly exhorted unto. Circumcise your hearts; make you a new heart; and a new spirit; purify your hearts, are often the burdens of the Prophets and Apostles advices.  
2. That God do that which we are advised unto is no contrariety. 1. There are means appointed for this work by him. 2. There is an assistance of grace that works to will and to do, and therefore may be attributed to God. Man's acting by the assistance of grace and his making use of the designed means, is his work, and so attributed to him.  
And therefore an exhortation to stir up this grace and to use the means of cleansing the heart may very much concern Man, and towards the attainment of a sincere spirit it may very much conduce if we 1. Set God before our eyes, and ourselves in his sight; with full persuasion that he is the searcher of hearts; and that none of those hidden closerts are reserved from his knowledge. Secondly, if we eradicate our headstrong, known and most pleasing corruptions; for when these are, we shall quickly be clean. Thirdly, if we carefully attend upon that word which has a cleansing quality. Psal. 119.6, 10, 11. Fourthly, a frequent recourse to the Father of Spirits, making it with good David our earnest request; create in me a clean heart O God and renew a right Spirit within me. Psal. 51.10.  
The first part of David's profession, his Religious piety towards God, thus dispatched: The second part follows which contains a profession of his Innocency & righteousness towards Men. The wicked, prosperous men he described, were violent oppressors: but he washed his hands in innocency.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word, signifies Purity; and is frequently used to express this part and species of Purity, which is Innocency opposed to wrong done unto Men. Thus Jonah. 1.14. Lay not upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innocent blood, 
Innocence is described by washing of the hands and why?  and Jerem. 2.34. In thy skirts is found the blood of the souls of poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innocent.  
This kind of wrong is attibuted to the hand, not as if it stained and defiled that part alone: for as this sin streams from within; so it defiles and makes common the whole Man. Mat. 15.29.30. but because the hand is the most active and visible Instrument in the execution of this sin.  
This phrase of washing hands, is elsewhere made use of to testify Innocency. Thus Psalm. 26.6. I will wash my hands in Innocency; The ground of which may be, that legal purifications were much performed by washings: but especially it was an appointed ceremony for Elders and Judges to testify their Innocence and guiltlessnesse by, Deut. 21.6. and it is obvious in humane writers, how frequent the heathen were in their lustrations (those ceremonies of purging sins) by water, 
— puram circumtulit undam  
lustravitque viros—  From hence likely the Popish Holy water. 
Virg. Aenead. lib. 6.  Thus Pilate, (either having borrowed this ceremony from the Jews he conversed with; or from his fellow Heathens,) took water and washed his hands to clear his Innocence Math. 27.24. The like ridiculous action the Poet seems to put a jeer upon 
Heu nimium faciles, qui turpia crimina caedis,  
Fluminea tolli posse putatis aqua.   
This being premised, the hands are defiled, 
How the Hands may be defiled?  either 1. by receiving a reward against the Innocent, as the phrase is Psal. 15.5. 2. By taking away wrongfully that which is another's. The Gild of the former is contracted, when Judges, or others, for a bribe and reward pervert Justice; Justifying the wicked for a reward, and taking away the righteousness of the righteous from him Isay. 5.23 Mic. 3.11 Mich. 7.3. Thus Judas betrayed Innocent blood for a little money, Math. 27. and Balaam loved the ways of unrighteousness, 2 Pet. 2.15. The acceptance of a Bribe may seem a low offence, because That which is given comes voluntarily, yet we may still find it reckoned by God amongst the crying sins. In thee have they taken gifts to shed blood is one of the chief in the catalogue of Jerusalem's sins; Ezek. 22.11. It carries an heavy curse along with it, cursed be he that taketh a reward to slay an innocent person, Deut. 27.25. and the Prophet Amos assures us Amos. 5.12. It is a mighty sin.  
2. The hands are defiled by unjust taking or detaining. When they take away the goods, Possessions, lives or blood of others; Isa. 5.  
When therefore the Prophet professeth that he had cleansed his hands; The sum is, That he had not received bribes to prejudice the state or cause of innocent men; That he was free from unlawful gain extortion and violence, that he entertained no stolen goods in his house, nor did any man's blood, lie at his door. he washed his hands in Innocency.  

Innocence full of comfort and Goodness.  And well might the Prophet record this as no mean part of his righteousness. For  
1. This hath been cheerfully owned by God's servants, as their integrity. This Moses openly rejoices in: And afflicted Job remembers with comfort Job. 29.12.13 etc. Good David seems every where in an high contentment of spirit, to record his Innocence in this case in a kind of Triumph o'er the wickedness of others.  
And surely however for the present, Balaams' unrighteous ways may seem pleasing: and goods heaped up by rapine and extortion, seem gain; yet one time or other they will lie heavy upon the soul, and raise such tempests, as cannot easily be allayed; and heighten such troubles and disquiets of conscience as are tormenting and may prove uncurable. We find poor David, Psal. 51. in an heavy condition, upon his injurious acting with Vriah; and Judas running rather to an halter then enduring the flashes of his conscience.  
Though men may for a while sport themselves in the undoing of others, and please themselves in their unjust possessions; yet if once their drowsy consciences awake they may find an Hell (even in this life) in their bosoms; when their horrid violences appear in their own colours; when those streams of blood they have waded through to their usurpations; when the groans of devoured widows and undone Orphans and the ruins of a flourishing Kingdom present themselves before their eyes: whilst an Innocent soul speaks nothing but comfort, peace and content.— hic murus abeneus esto— nil conscire sibi; the greatest confusions abroad cannot terrify him to a disorder within.  
And if we take a view of those many fountains in an innocent conscience, whence this cheerfulness and comfort may flow; this part of Righteousness may be very hearty commended to us.  
1. 
The first comfort of Innocence.  Innocence cheers itself with conscience of correspondency to the Law of Reason and God.  
Nature hath not given to man any one Instrument of violence. The Lion is armed with its Paw; the Dog with ravenous teeth; the Boar hath his tusks, and the Bull his horns, whilst man is framed without any such instrument of mischief; and therefore may easily conclude, that he was not borne for such violent courses; It is malice not nature; sin not the creation that makes man harmful to others. His Nature and reason tells him, He would not be oppress't or hurt; and the same reason dictates unto him He must not do to others, what he would not have done to himself.  
To fortify all this, Religion opens itself in full direct precepts of Innocency. The flood is scarce off the first world when the eating of the beasts blood is prohibited, as being the life of the beasts, Gen. 9.4. If so much humanity is to be used towards them, man may expect more: and if their blood be not to be eaten; much less is man's blood to be shed. And what else did those other Prohibitions of not killing the dam with the young, of not seething the Kid in the mother's milk; of not muzling the Ox that trod the corn; what did these import? but how free and Innocent men ought to be from doing mischief. And as for the Positive commands, given by Moses and the Prophets in this kind; they are both many and clear Exod. 22.21, 22. Zach. 7.19. and those of Christ in his Gospel, are open and most strict and severe. We must not only, not do ill, but even not resist it by repaying it. Mat. 5.39. Though we may be as wise as serpents, yet we must be as Innocent as Doves Mat. 10.16. Though Wisdom care & circumspection be not denied us; yet still that wisdom is to be preserved which St James describes chap. 3.17. Peaceable, Meek, gentle, easy to be entreated. The Evangelists word whereby he expresses Christ's meaning is suitable to the Apostles Rom. 16.19 Phil. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without horns.  
This true Reghteousnesse then being substantially consonant to the Law of God and Reason; and the soul reflecting upon it self and its conformity thereunto, there doth arise in the soul a peaceable conscience, and cheerful warmeth of well doing; which fills all parts with harmony and rest.  
Secondly, As innocence cheers itself in its correspondency to the Law of nature, and God; so it hath the conscience of being like unto Christ who was harmless Heb. 7.26. in whose mouth no guile was found. 1 Pet. 2.22.  
Thirdly Innocence assures a man, that he is free and not under those terrible Judgements, which God hath peremptorily denounced, and severely executed against wrongfully mischievous men. This the old world perished for; & Ahab was punished, and thousand others smarted for. Nor doth Innocence apprehend only an exemption from Punishment; but even concludes itself under the promises of God's favour, of dwelling in his Tabernacle Psalm. 5. vers. 21. of being his child, Math. 5.  
Fourthly, Amongst those many evils which attend upon in justice, it is one, that guilty hands can never tender an offering acceptable to God. I will not hear; their hands are full of Blood. Isa. 1.15. Sacrifice is in vain unless there be made a reconciliation first, Math. 5.24. and the most solemn fast is despised if it be for strife Isa. 58.9. David will wash his hands in innocence before he compasseth God's Altar Psalm. 26.5. And we find Piety and innocence, the cleansing of the hand and heart oft joined together.  
As therefore a greater discontent cannot befall any, then to find his service disaccepted, (this forced Cain to his bloody resolutions against his Brother, Gen. 4.) so it follows that it is an high piece of comfort, for man to know that his Prayers will be heard of God; and that he will accept of his religious service?  

Helps to keep innocence.  Thus you see Innocence is no matter of Indifferency, all Laws oblige unto it: and (that we may the better preserve that which is so little regarded in these times of violence, Injury, and oppression.) we may accept of these helps in the keeping of it.  
1. We must labour to repress our domineering Passions, of Anger and Revenge.— Qui non moderabitur Irae, infectum volet esse dolour, quod suaserat, & mens, A Revengeful heart, and a greedy vindicative hand cannot be innocent.  
2. We must deny ourselves and those Vanities which come in competition with an innocence; how many in opposition to Christ's doctrine pretend Honour and Reputation for duels? It is but a poor honour, that abjures Christianity; and a deceitful reputation that makes a man renounce his part in Christ which we may conclude him guilty of, who to promote a swelling tumour, to salve somewhat (he calls credit) can shed his brother's blood.  
3. Let us modestly acquiesce in our bounds, contentedly triumphing in our food and raiment; for covetousness (as it is the root of all evil so) it makes man more ravenous to his neighbour. and sharpens him for the prey; the most unnatural fightings are heightened by these lusts; and if once men desire to Have, likely they will kill, Jam. 4.1, 2, 3. Whereas a sober, Christian, contented mind will not basely seek to wrong his neighbour; but preserves his hands in innocence, that so the blood of Christ may wash him from all his sins.    

CHAP. IU.  
Vers. 3 For I was envious at the foolish when I saw the prosperity of the wicked.  
V 13. Verily I have cleansed my heart in vain.  
V 15. If I should speak thus I should offend against the generation of thy children.  
CONTENTS.  
The Temptation of the Prophet: and the sin he was almost or actually fallen into. 1. Envy. The nature thereof foolish and unreasonable. 2. To think religion vain or unprofitable: Is foolish and unreasonable. This opinion robs us of virtue and true comfort. Times of calamity subject to this temptation. Means to fortify our faith, Gods being a Rewarder.  
David's Recovery in part, That which put him to a stand laid down. To think Religion vain is dangerous in itself, and injurious to gods Children.  
The fear of giving scandal and offence ought to keep from heresies and evil actions: The benefits of mutual condescension: Rules concerning scandal, in matters necessary and things indifferent: The Prophet's ingenuity and wisdom towards his own satisfaction. The benefits of Predeliberation: difficulty of answering objections will not excuse the conclusion against fundamental truths, which are to be stuck to against all objections: Satisfaction of doubts is had by clearing the understanding and Judgement. Reformation by violence uneffectuall. Three things make men capable of being taught of God. God's sanctuary a place of satisfaction where that was and is now. Places of worship to be honoured.  

SECT. I.  
THE occasion of the offence taken by the Prophet hath been dispatched; and we found that it fully consisted and was made up of two things: 1. The wickeds prosperity notwithstanding their corrupt and impious Manners. and 2. His own troubles, notwithstanding his piety and Innocence. Both these (I say) concurred to make up the offence taken. He would not be offended at their Prosperity, if he had been prosperous too: nor at their manners had he been like to them. His own good courses had not given him sinister thoughts, had they freed him from distress. nor his troubles, had his courses been such as theirs; But to see them wicked and prosper, Himself righteous and scourged, this amazed, tempted and offended him. 
The temptation itself first sin envy.   
The Temptation itself now follows; the sins and miscarriages which he fell into, or was like to be overwhelmed withal, claim our next thoughts.  
The 1. that appears is envy, I was envious at the foolish.  
The rational Particle (for) I had well nigh slipped, For I was envious concludes, what esteem he had of envy, as of a slip; and may afford us this observation.  
That Envy wherever it is harboured, is a fall and a bruising sin. It might be a sufficient evincement of this truth, to produce that divine Law wherein it is prohibited. Be not envious against the workers of Iniquity Ps. 37.1. is oft required; and this sin, the Saints still endeavoured carefully to avoid. But that its corruption may be more discernible: It may not be amiss to dissect and open it by parts.  
This Caution may be only premised, That whereas in envy there is the rising of the heart with displeasure: This absolutely and abstractedly taken, is not the sin thereof, because there may be a rising of the heart, and this accompanied with anger and displeasure, with Hatred and Grief, and yet no sin.  
Hence it is that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in man for a virtue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covet earnestly or be zealous of the best gifts 1 Cor. 12.31. 
1 Cor. 12. vers. 31.  and is sometimes attributed to God I am a Jealous God: The water and its muddiness are to be differenced and the motion of a displeasing heart is to be severed from its corruption, which makes up envy. Which being premised we may affirm,  
Reas. 1 1. That envy is a fretful displeasure of the heart, for some good that is in another. The object of envy is Virtue, Knowledge, Courage, or Prosperity I was envious at the prosperity etc. Prosperity is good; even that of wicked men (though abused by them) is good to, as being an effect, and act of the influence of a divine Providence; that heart therefore cannot but be corrupt which rises against good things, seeing that that which is good is the proper object of love and desire.  
Reas. 2 2. Envy betrays its baseness in spitefully looking at that good which a man wants himself. I was plagued and scourged therefore was I envious etc. by this we grudge that good to another, which we do not enjoy ourselves. From these two particulars I cannot (though but by the way) but lay down these two conclusions.  
1. That God is no way capable of envy, nor can it be any way attributed to him. 1. Because he is most holy and cannot dislike any thing that is Good or from himself, from whom every good and perfect gift proceeds Jam. 1.17. 2. because he being a most absolute and perfect alsufficiency in himself, wants nothing that is good.  
2. Conclus. That envy for the most part lodges in Inferiors against Superiors, in fools against wisemen; cowards against the valiant; Ignorance, against learning; Poor against Rich; Subjects against Magistrates and consequently is a sin against the fift Commandment.  
3. Reason which evidenceth the folly of this sin Reas. 3 is because, it riseth against the very persons of Men. This may be clear if we consider 1. That the Envious man wisheth that his Brother had not or were not partaker of the good things which he envies him for. 2. It excites man to acts of enmity against his brother; To prejudice, to disparage, to disgrace him. This moved Cain to play the Butcher, Gen. 4. and the Patriarches to sell poor Joseph Gen. 37.11 Act. 7.9. It is the envious man that drops Tares where the wheat was sown; This eggd the Pharises against Christ, who knew that for envy they had delivered him. That Charity which envieth not 1 Cor. 13.4. is broken by this sin, for where envy and strife is, there is confusion and every evil work. Ja. 3. v. 16.  
Let us therefore when ever we find any motion to this sin immediately repress it, 
Envy foolish and Vreasonable.  and suddenly stifle it in the cradle; and to this end we may take this one Argument more which opens its sinfulness, and discovers the means to meet with this sin, which is this  
My feet were almost gone; (saith the Prophet) for I was envious. Hence (suitably to the exposition made of these words,)  
Envy is a passion without Judgement, and Understanding, violent and Unreasonable, and therefore aught to be banished from our souls.  
1. Men of Low inferior quality as hath been formerly mentioned, are subject to it. That which the Poet concludes of revenge, may suit with this 
Nempe hoc Indocti, & quorum flagrantia, nullis,  
Aut saltem levibus, videas praecordia causis.  Envy slayeth the silly one cries Job. 5.2. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a simple, deluded, foolish man; the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceived, Aq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one easily to be caught with any bait, Symmach. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fool.  
2. Let any man consult with reason and he will find there little ground for envy: for That for which we cast an envious eye at our Brother may be good in our esteem only, not really in it self so; then there is no true cause, but a mere delusion.  
2. But supposing it good in itself, than it is either such as is given him without his Acquisition; (as Endowments of nature, of Body, or Mind, of estate; as fortunes of a great Inheritance; Nobility and honour descended from long, glorious Ancestors, or spiritual gifts) or they are such as he hath acquired by his own Industry and Care.  
In the former, envy is unreasonable, because it involves a displeasure against Providence which dispenseth gifts according to pleasure; and is it just that man's eye should be evil because God's hand is liberal? is it rational for us to love him the less merely because he hath those good qualities, for which we ought to love him more.  
In the latter sort they are things temporal as Honour, Riches, Preferment etc. or gifts and graces of the soul; which are habitual as knowledge, virtue, Temperance, patience etc.  
Things Temporal are gotten Justly, or unjustly, if unjustly he hath more need of Pity then envy, Saint James his words well suiting with Him, in that condition. Go to now ye rich men weep and howl for your miseries that shall come upon you. Your Riches are corrupted and your Garments motheaten, your gold and silver is cankered, and the rust of them shall be a witness against you and shall eat your flesh as it were fire: ye have heaped treasures together for the last days, James chap. 5. vers. 1, 2, 3.  
If Justly; yet we may remember how many troubles, cares and sorrows attend an high great estate. Solomon throws all away with a This also is vanity and vexation of spirit.  
Lastly if we envy a man for his habitual acquired parts of Learning, Wisdom, Justice, Humility, etc. by that very act we condemn ourselves, for were we not either idle or wicked we might have attained the like, and surely a fac tu similiter, were a more seosonable advice; and a turning of envy into an imitation of his virtues.  

The second sin to think Religion vain.  The second sin the Prophet was tempted unto, was to say and think That his religion and Innocence were vain and to no purpose.  
Men are apt to come to this height. What is the Almighty that we should serve him? Job. 21.14, 15. Wherefore have we fasted and thou seest not? Is. 58.2, 3. Ye have said it is vain to serve God; and what profit is it that we have kept his ordinances; and that we have walked mournfully before the Lord of hosts? and now we call the proud happy, yea they that work wickedness are set up, yea they that Tempt God are often delivered. Malach. 3.15. This than was the main temptation here, to think (and conclude in his heart) That all his devotion and service of God, all his righteousness, and Justice towards man was Vain; without any Profit for the present, or expectation for the future.  
That the danger of this Temptation, and the greatness of this sin may appear, we may observe  
1. That the Prophet calls this a Species of the failing of his steps, and the sliding of his feet. And well might he term it so; for without great Ignorance and blindness of the understanding, without high corruption of Judgement and predominancy of error and passion, it cannot be thought or said that Religion and obedience to God is vain. For of such men who are infected with these thoughts (and it is to be feared too many in these times have yielded thereto) & been carried away therewith, I would fairly and rationally demand whether they do firmly believe there is a God, or not?  
1. If they do not; they are not worthy of any rational discourse, as denying received principles; However for the matter in Question, the strength of this cause is such, as that they may be convinced, though we should suppose there were no God, and that the precepts of Religion were the mere Inventions of men.  
Let them Imagine with me, That men would, as they are reasonable, wholly bend themselves to follow these precepts of nature, and reason. That no Magistrate would use his power, to the Oppression and grieving of his subject. That the subject would yield all lawful and cheerful obedience, to Authority, and both concur to strengthen and countenance each other, suppose States would not for interest, and ambition Encroach upon; or invade each the other. That in common wealths just Laws might be the rule. That in Families Conjugal love were preserved; and the mutual duties of Parent and children, Masters and servants observed.  
As for private Persons; That they would abstain from oppressions, covetousness, and Revenge; doing as they would be done by. That the second Table of the Moral Law were observantly stuck unto. If (I say) all this (which is in itself not unimaginable nor carries an impossibility,) were duly followed, would not mutual love be continued? would not all things turn to the cheerful support of each other? would not out of this pleasing harmony, Peace, Plenty and Prosperity arise, as Naturally, necessarily and inevitably, as light from the sun warmth from fire and fruits from the seasonable Influences of Heaven. Nay more certainly than health, from the observance of a tempered diet. for 1. Though a good diet may preserve, from inward distempers, and diseases, yet it cannot defend from outward Heat, cold and these other unusual assaults. Whence Justice and Innocency in a Kingdom keeps safe from all. 2. The Body (upon the contrariety of principles to each other) doth naturally waste; whereas the Principles of Injustice and Innocency, are consentaneous and subordinate, and being in a lasting prosperity as being Truths that are immortal.  
If these men would but rationally examine from what coast all calamities and troubles do fly; They might easily find they issue out of division and wars, Civil and Foreign; and whence do wars? but from those inordinate lusts which violating and disobeying the law of Justice, act contrary to Nature and reason.  
Thus though men should arise to that height, as to deny Providence; yet clear experience, and undeniable demonstration manifests that it is not in vain, to cleanse the heart, and wash the hands in Innocency. Nay that this will exceedingly conduce unto Peace, prosperity, and fullness of all temporal happiness; it being irrational to but imagine the contrary.  
And whereas too many with the Prophet here malcontent; may say that they disbelieve not that there is a God; but only what profit is there in the service.  
It may be returned. If God be not a Rewarder of them that serve him whether is it so, because he cannot or will not? He that affirms he cannot; derogates from his Omnipotency; and so denies what he says he believes: for he cannot believe a God that denies his power.  
He secondly that affirms God will not. 1. Attributes not to God that Justice and goodness, which many men are endowed with: for Men, commonly in gratitude love them that are respectful, and requite good for good; can any in reason or Justice, entertain meaner thoughts of God?  
2. He charges God with breach of promise; for in the same word, where he hath so fully revealed himself; and wherein he commands, holiness and righteousness, he hath openly engaged, to honour them that honour him, to reward those, that love and fear him. And whatever the thoughts of men are; he is immutably faithful; and inviolably keeps his promise.  
Thus we may perceive how many unreasonable absurdities they fall into, how grossly they thwart the principles of their own reason and belief; that say, Religion is in vain, and well may the Prophet in this conceit, acknowledge himself a fool, and a beast, V 22. So foolish was I and ignorant, I was as a beast before thee.  
To proceed: we may observe secondly, That the Prophet expresses this temptation and sin by the notion of a fall, well nigh gone, my steps slipped.  
Which in this matter he might well say: For a man that understands not, becomes like the beast. Psal. 40.20. He looseth himself and turns Brutish, which in this case two respects make evident. 1. In respect of course of life. 2. Of comfort and content.  
For the first: It is observable that man is in his soul (like to the heavens) ever in motion, and that to profit. There is in him a desire of well-being which is ever restless, from the seeking after which he can no more command himself then a stone rest in the air forgetting its centre. His soul must be still working out its best profit and advantage.  
When therefore his understanding and judgement are so corrupt that he thinks piety and righteousness is not the way to his profit and happiness; it must follow that he will zealously endeavour to bring his ends about by the breach and neglect of all Laws humane and Divine; That he licentiously devote himself to impiety and injustice; And not stick at any thing right or wrong for his advantage. And so becomes highly odious to God and injurious and cruel towards man; and unfit for humane society.  
As a man looseth himself in his course of Life, by thinking piety and Innocence vain: So secondly he looseth himself in respect of comfort and content, for by the intervenement of this wild conceit he falls from his best hopes and most rational comforts. For if in this life only we have hopes we are most miserable. 1 Cor. 15.19. Although Man enjoys what ever the World can yield; yet he will at length find all experimentally to be but vanity, and his unsatisfied heart will throw all away with a vexation of Spirit: what comfort therefore and contentment can survive in him, whose hope can go no further? Purer souls do know that Innocency of a good conscience and present hopes of future happiness promised by God, that (in sum) in God and in his word is man's best comfort which he looseth and bereaves himself of, that thinks Religion vain, and the fear of God unprofitable; and so becomes Brutish indeed living only by sense & dying without hope.  
Thus we may see into how great a sin and dangerous temptation the Prophet had like to make shipwreck against. And a serious reflection upon this discourse may animate us to a more than ordinary watch upon our Spirits; to stop the admission of so desperate monstrous and unreasonable a thought as this is; and for the greater diligence we may consider that these are the times wherein this temptation gathers head, and does more boldly make its assault. If prosperity ever vouchsafe to reflect upon Religion it will be with some good thoughts; as that it deserves no less: but Calamity is the time of this temptation; when the Prophet was scourged and plagued, than he grew into these melancholy thoughts. And these being dark, cloudy, dismal, confused times; let every conscientious soul take heed of this dangerous pitfal.  
And to this end that our esteem of Piety and Innocence may be the better fortified.  
1. Let us consider the power of God, able to reward. For I know and am persuaded that he is able. 2 Tim. 1.12.  
2. Let us reflect upon his goodness, which if it extend to good and bad. Math. 6. How peculiarly will it light upon his own?  
3. Let us comfortably examine his faithfulness in keeping his promise and oath. It being Impossible for God to lie. Heb. 6. Heb. 10.  
4. Let us reflect upon those many examples of good men, who were wonderfully blessed for their piety and obedience.  
Let us lastly, fix ourselves, in a full persuasion; That our labour shall not be in vain in the Lord. And then we shall be steadfast and unmoveable always abounding in the work of the Lord.  

David's recovery.  V 15. If I say I will speak thus, behold I should offend against the generation of thy Children.  
The dangerous sin and Temptation which the Prophet was like to fall into being already run through; Now we come to the second part of the Psalm, wherein we may take a view of those happy means whereby the Prophet, (thus entangled, got out of these Briars; avoided the sins, and escaped so great a fall, and so perilous a Temptation.  
In which point, Method, and distinction may present unto us these 2. particulars.  
1. That which made him startle, and to be at a stand, so as he durst make no farther progress into so desperate a thought. 2. That which cleared all mists, took away all objections, set him on his feet; held, and confirmed him in an upright walk.  
The former (namely that, which checked his lose and evil thoughts) is contained in the 1. verse. If I say I will speak thus, behold I should offend against the generation of thy Children.  
Of which we shall briefly expound the terms and then proceed to the matter.  
1. Thy Children; this is an Apostrophe unto God, and the Children meant here are his; Those whom in the 1. verse, He termed Israel, of a clean heart.  
The ground of which expression is; That amongst those many high titles given to the people of Israel, this is one which he vouchsafes unto them; that he calls them his Sons, Children, and first borne, Deut. 14.1 Isa. 1.2 Exod. 4.22. Hos. 11.1. Hence it is that being the whole Nation was termed so; That they in that Nation that were truly Religious, were especially honoured, with this title of which the Apostle assures us Rom. 9.7, 8.  
In the New Testament, this Prerogative is every where more frequently mentioned; and the grounds, and reasons thereof more fully, plainly, and distinctly declared. As 1. that the foundation of men's being the Children of God, is Christ Jesus, the only begotten Son of God. Rom. 8. 1 Joh. 3.8. 2. For the seed of this regeneration, that is the word, as the Apostle tells us 1 Pet. 1.23. Being borne again not of corruptible seed, but of the incorruptible, by the Word of God which liveth and abideth for ever. 3. The means on our part is Baptism and faith in Christ. Joh. 1. Joh. 3. Gal. 3.  
2. Generation here is taken for a multitude of men, unâ eademque aetate viventibus; contemporary. The Prophet does not engross Piety to himself alone; but acknowledges others feared God besides himself. He does not with Elias cry he was alone; He knew many even then, who deserved that glorious title of God's Children, which he robs them not of. Thus good men will not censoriously engross all priv'ledges; so as to account few worthy of them but themselves. Thus though impiety seem in a black cloud to overspread the earth, yet providence still preserves a remnant to himself who have not bowed to Baal, and although prosperous iniquities may force them into corners; yet upon all good oecasions they will come out & testify that they are the Children of God.  
3. The word offend signifies in the Hebrew lyingly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  falsely, or perfidiously to deal with, or against. In the Greek translated to reprobate, reject, despise, or break off from: some translate it to wrong, or to be injurious.  
This being laid down by way of explication: the sum of what is meant may be this; That which startles the Prophet and staves him off from so desperate a thought, was the conscience of perfidious dealing and wrong against God's Children. Which (in this case) he should have been guilty of, had he persevered therein.  
Obs. 1 The observations which result from hence may be these.  

To think Religion vain is dangerous and injurious.  1. Obs. The opinion of the vanity of Religion is not only hurtful, and dangerous to him that entertains it; but is perfidiously offensive and injurious unto the Professors of the true Religion, the Children of God.  
This may easily be made good if we consider. Reas. 1 1. That this opinion does infamously brand and cast black aspersions on God's people.  
For it alleges: 1. That there is no watchful eye of providence which protects them; God hath forgotten him, there is none to deliver, is that which they are flouted with. 2. And whereas Pious spirits do spend themselves in Religions flames, and are wholly intent upon the service in which they employ the best of their faculties, their richest endeavours and most of their time; this opinion unravels all, proclaims that their travel is in vain; their sweaty labours without profis; their sufferings without fruit; Their toilsome actions without present advantage, or future expectation. In a word it peremptorily imputes unto them folly, indiscretion and high impertinency; and makes them the most miserable of all men.  
I need not take the pains to wipe off the wildness of these aspersions. God's power, goodness, and faithfulness, (before discoursed of) hath already done it and sufficiently evidenced the contrary; hence only we may conclude how worthily detestable men of this opinion are; how near to sinking they are themselves; and how perfidiously injurious they are to others; and the very acting of these aspersions is enough to confute them if we accept of the Apostles kind of arguing. 1 Cor. 15. Where she silences the opinion of such as denied Christ's resurrection (not unlike that which the Prophet was here like to fall into) by the absurd, and base imputations cast upon Christ and his Disciples.  
2. This wild opinion is injurious to God's Children; Reas. 2 by that great rent and separation, which thereby is made from them. For 1. the entertainers of this opinion do therein actually cut themselves off from the communion of saints. This heresy being of that black tincture as that it excludes a man from the Church, and cuts him off from being a member thereof. Nor is this all; the Church may daily increase, by an happy addition and conversion of some from without, against whom this opinion shuts the door; and puts a bar which hinders their entrance: And as those faint-hearted spies which returned with an ill-terrifying report of the Land of Canaan did highly perplex and discourage the people: so this evil report of Religion hinders men from its profession, and for them who naturally leek their own profit, it will be a sufficient stop to assure them; (as this belying opinion doth) That they shall get nothing by Christianity.  
3. This desperate heresy is injurious, because it throws a malicious stumbling block before God's Children; and a just rock of offence.  

Vid Chrysost. Hom. 38. in 11. Matth. p. 376.  For though it should be supposed that it did not give them a fall: they being so well settled as beyond their deceit: yet that is no thanks to the contriver of those snares; who notwithstanding that he fails yet he injuriously and perfidiously deals with them. For as he who mischievously digs a pit and leaves it open, though men be so wary as that none fall into it; yet doth he thereby wrong the Commonwealth and humane society. If Sheba blow up a rebellious trumpet though none follow him yet is he a traitor; and brochers of heresy and Schism, though they should meet with no followers, yet are they heighly injurious to God and his Church, by their endeavours of corrupting truth, and of renting the peace and unity of the Church.  
But truly if we examine ages past or reflect upon present distempers; We shall not cast our eyes upon any heresy so gross, or any principles so fanatic; which have not found entertainment. Evil words will quickly corrupt good manners. Let us eat and drink for to morrow we must die, will easily be received by a corrupt heart. 1 Cor. 15.32. And that once entertained, Christian Religion will soon be looked upon as unprofitable and the expectation of a resurrection, will seem a folly. When these men once come to this height, as with their tail to draw some stars from heaven; when every corner yields them, ready fomentors of their conceits; and zealous propagators of their pernicious errors; when truth lies neglected and ill spoken of, when poor silly women are led captive, when many are unhappily deluded, & fall from their own steadfastness by their deceits, we may safely conclude; that no greater injury can be done, nor any more desperate stumbling block can be laid in the way, then to draw men's souls to perdition.  
From whence we may conclude, that there is high reason, and just ground of those many serious admonitions given by Christ and his Ambassadors, That such infectious Heretics, be hearty avoided. Rom. 19 1 Cor. 15. 3 Epist. of Saint Joh. etc. Were these men only hurtful to themselves they would deserve some pity; but being so scandalous to the Church, and infectious to others, men ought not out of pity to them, to endanger themselves.  
The second observation which the words afford Obs. 2 may be this; That the fear of doing wrong and giving offence to God's Children should stop and deter us from broaching any thing that is truly offensive and prejudicial to the Children of God. 
The fear of giving scandal ought to keep us from sin and from broaching Heresy.   
This kept off the Prophet from public declaration; and sealed up his lips from a further broaching of this Heresy: If I should say thus; I should offend against the generation of thy Children.  
Experience tells us of a vast difference in the dispositions of men. For some (too many) are so mischievous, that they make choice of what may do most harm: If they can anger, fret, offend, or hurt others, the means and counsels thereunto, are delightfully embraced, taken and prosecuted to the full, Atque ex alienis incommodis sua comparant incommoda. Oppression, in justice, blood, and war, scandals, and offences are but a sport to them. Whilst good and ingenuous men are harmless and innocent and will choose rather to disprofit themselves and departed from the Rigour of their own right, then offend others.  
Rather than Abraham will fall out with Lot, he will give him the choice of the Land of Canaan, and prefer his choice before his own. Rather than the strangers that lodged under Lot's roof, should suffer any violence, he will offer his own daughter to the wicked Sodomites. Gen. 19 Christ who was by all Law free and exempted, would rather pay tribute then offend. Math. 17. And give up his Innocent life a ransom for many, rather than all mankind should be shipwrackt, and come short of the glory of God.  
Saint Paul longingly desires to please all men not seeking his own profit. 1 Cor. 10.33. And rather than offend his brother he professes he will never eat flesh. 1 Cor. 8.13. And before he would prove a burden to the Church, he will forgo that right which he and other Ministers might have claimed, to require a petty temporal maintenance from them, that were made partakers of spirituals; choosing rather to far hard, and condescending to work with his own hands rather than to be burdensome to them. 1 Cor. 9.15.19.21.22 Act. 20.34. Such modest, charitable examples as these, are most fit for our imitation: an awful respect love and reverence, a brotherly condescension to one another's infirmities is most suitable to Christianity and ought willingly to be embraced by us, 
The benefits of mutual condescensions.  for these reasons  
1. Because that Christian charity which we must necessarily  ourselves with strictly enjoins no less than this 1 Cor. 13.  
2. Because this conscientious care and respect of the Brethren, redoun'ds to our own benefit and advantage, and that two ways.  
1. It makes others to be a respectful of us. sheep and tame hurtless creatures feed most securely; and Innocent, meek, condescending Spirits live at greatest ease. Who is he that will harm you, if ye be followers of that which is good? 1 Pet. 3.10, 11, 12. He seldom wants friends, who hath ready hands to supply others necessities. They that contain themselves from doing wrong, best secure themselves from suffering it; whilst pride, contempt, injuries and oppression, stir up anger and revenge, which lies not still until it retaliates and sets all into flames.  
3. This saves a man's self from most certain inconveniences, which otherwise he would fall into; for though a man may hurt himself without harming others; yet certainly no man can injure or offend his Brother; but he both must and will by some act disparage himself. This though it be not much believed yet experience gives it credit.  
Be the injury what it will, oppression by open violence, or a more subtle fraud; be it infamies and disgraces, cast upon other men; whether it be the licentious broaching of strange Heresies, the giving of ill example, a fly throwing of blocks, and scandals in the way: what ever it be, it will in event and upshot prove like a stone fling against a Rock bound back and wound him that threw it.  
Had not the Prophet here, condescended to a consideration of others, his feet had slipped into an irrecoverable pit; and a sore temptation had utterly overwhelmed him: but now the care of others kept him from, both the sin and the danger. He that takes heed in this, may save himself and others, 1 Tim. 4.16. whilst they by whom truth is ill spoken of; who make Merchandise of men's souls; bring upon themselves swift destruction. 2 Pet. 2.3.4.  
3. The conditions of the Persons mentioned, both justifies and requires, that this respect be had of them; They are the Children of God.  
This bespeaks them 1. High and honourably Privileged, they have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a right and power which the greatest earthly nobility cannot pretend unto: the Person of the meanest in this respect, seeming as it were sacred, and inviolable, and commands a reverence and awe, as Children of the most high.  
The want of this thought, is the ground of disrespect whilst men Judge according to outward appearance, making an estimate according to the World; too many casting a scornful eye upon any who lives not in as great superfluities and wantonness, as themselves. Whereas they, that (with the Prophet) cast their eye more inwardly upon the generation of God's Children; they may easily discern a pearl (though perhaps) immured in get, and may find that within, which may well keep of any injury or offence.  
2. This bespeaks them beloved of God, dear unto him: being Children, they are received into his household; and more peculiarly resigned up to his care, tuition, providence and protection. If David highly resented the ill usage of his Ambassadors by Hanun, how can we expect that God should pass by the affronts fling upon his Children, whose Angels always behold the face of God. Math. 18. vers. 10.  
Lastly, This must be remembered that the avoiding of giving just offence, is no matter of indifferency. Men must not think that they are such absolute masters of themselves, as that they need not care how they displease others, so they please themselves. For the precepts in this kind are full and peremptory: give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God. 1 Cor. 10.31. Take heed lest by any means this liberty of yours, become a stumbling block to them that are weak. 1 Cor. 8. vers. 9 Though there be a Christian liberty purchased, for us, yet it is ill abusing it to our Brother's prejudice. Because 1. his conscience is defiled that is by imitation made to sin: and so brought into danger of perishing v. 11. And secondly because by wounding a weak conscience, a sin is commited against Christ v. 12. And the same precept is given, upon the same reasons, Rom. 14.13 etc. There is a peremptory woe denounced by Christ against those by whom offences come. Math. 18. vers. 7. And to be drowned with a millstone about his neck is pronunc'd an easy death for him, who justly offends one of his little ones. Luk. 17. vers. 1.2. Scandalous offensive Persons seldom escape severe, and exemplary punishments: he that troubles you, shall bear his judgement whosoever he be, is Saint Paul's assurance; Gal. 5.10. Speaking of that false Doctrine, that hindered the growth of Christianity amongst them. And amongst those over grown weeds that shall be rooted up at the last day, They that offend shall expect a visitation. Math. 13.41.  
Seeing therefore the precepts, which prohibit our offending others, are so strict and peremptory, The punishments that attend it so severe and certain, what remains? But that we frame our lives in a suitable correspondence; and that we may easily collect our duty out of the premises, these following derections may help.  
1. That we cease to cast odious aspersions upon our Brethren, and to our power endeavour after a preservation of one another's credit and reputation entire and untouched.  
2. That no dangerous opinion be broached: Though this admonition may seem to concern Preachers especially; yet since (as these licentious times are) They presume to Preach who are not sent, they may take along with them this Caveat: That they add not damnable Heresies to their presumptuous usurpation. It is more than they can well answer for to intrude into an office they are not called unto; how will they then appear? When they have by uncouth forms of unsound, canting expressions made a prey upon the weak sex; and led silly women captive. Though they may look upon themselves beyond erring, yet if they reflect upon two things, they may be put in mind that error in them is more than probable; one is their ignorance of which there is not a greater evidence then that they keep not within their own bounds. The other is that they run without their commission. For were their abilities never so high, yet the defect of that is a just ground that they be given over to strong delusious.  
3. It much concerns us to beware of rending the peace of the Church by faction and Schisms, and to cherish mutual unity and Peace.  
4. That we take heed of giving just occasions of scandal and offence, by opinions, words or actions.  
And here I shall crave leave (being that the point of scandal is of high consequence and of special concernment; and being that some who would clear themselves, are guilty of it; and some condemn those that are guiltless) to lay down briefly some rules concerning the doctrine of Scandal. 
Rules concerning scandal.   
1. Rule: Mere offence given and taken renders not the agent guilty of giving scandal.] That men fly Rule. 1 into passion, are displeased, fret and chafe, will not presently make the occasion faulty. 1. Because it is common with wicked humorists to take snuff and offence at any thing, that crosseth their mind.  
2. Because good men themselves are subject to Ignorance, and unreasonable passions oft times. joseph's Brethren are highly incensed against him without any just cause.  
3. Where there is no just ground; the very taking of the offence is a sin. Thus the Jews by their being causelessly offended at the preaching of the Gospel and stumbling at that chief corner stone; did contract a guilt upon themselves. Many there are who have so good an opinion of themselves as that if they be but displeased; others presently are in the fault, and so measure a scandal by their own passion which is a deceitful balance; where the ground is not just he that takes offence, is far more in fault than he that gives the occasion.  
Rule. 2 Rule. 2. In actions that are good for substance or circumstance, there can be no scandal or-offence given] Though many be offended at Christ Mar. 6.3. yet that which he did testified their folly. Melius est ut oreatur scandalum quam ut veritas relinquatur. saith S. Bernard.  
But still a convenient circumstance must attend the action: for though the thing be commanded, yet the manner of doing may spoil and deform it. Affirmative precepts bind with respect to be had to due; Time and Place hence it is that oft times some lawful duties were omitted by some good men, because they would not give offence. Though Paul earnestly press Christians to use that part of their liberty, which consists in an exemption from legal ceremonies yet he circumcised Timotheus.  
This Rule may be very serviceable to the case in hand.  
As first, in case a truth should be revealed, which seems new; which hath not been received in the Church, nor explained in the Articles thereof, a man must not presently vent it in the Pulpit; or disturb the Church's Peace; for this were offensive and would tend to a Rent, but he must modestly expect a seasonable occasion wherein he may deliver his mind, and open his knowledge: For where a Church is established, with all things necessary to salvation, there its Unity and Peace is to be preferred, before a matter of farther Knowledge; though it be a divine truth. The Apostles Prescription to the Corinthians ought to be our Pattern 1 Cor. 14.29, 30, 31. where an orderly Prophesying is commanded, without the interruption of others, and with submission to the Judgement and spirit of the Prophets.  
Secondly, in the delivery of doctrines revealed and established, New, uncouth, harsh Phrases, or liable to exception, either for novelty or for affinity unto errors must be avoided. Thus in the doctrine of Justification by faith, such terms as might seem to take away the necessity of good works, may be well let go. In the doctrine of the necessity of good works, terms of Merit, of congruity, condignity; of attributing Justification to charity or Hope may well be avoided; for though a Scholastic head may fairly expedite himself; and by his explainall come clearly off; yet the less searching people (not accustomed to these Phrases; which they hear common in their adversaries mouths, not being used, to the niceties of a distinction) may stick in the mud: and cannot hear those expressions without danger and scandal.  
3. Rule. In things and agents simply evil the Rule. 3 very public notice of them, and the mere offence taken at them, is enough to render the Agent guilty of scandal.] Though Peter do Christ no harm yet his very dissuasion may be so scandalous, as that Christ may sharply reprove him, Get thee behind me Satan for thou art an offence unto me, Math. 16.23. This kind of scandal highly receives an aggravation, when (as it too oft happens) God's Truth is evil spoken of thereby; and others are ensnared to sin by example and imitation.  
4. Rule. In matters merely of their own nature Indifferent Rule. 4 yet for order and decencies sake imposed by Authority, they that oppose such determinations of the Church; though they may plead an offence given unto them; yet do really themselves give occasion of scandal and offence] because they thereby oppose the Authority of the Church, and cross the order and conformity established therein.  
If it be alleged, that this Opposition is founded upon conscience, which permits them not to comply with the orders received: They may do well 1. to consider, that the things we speak of are in their own nature Indifferent, & if they conceive they cannot admit a compliance without sin: Let them determine whether it be not a weakness in them to Judge themselves or others sinners in things indifferent. 2. Whether a matter before indifferent and for order's sake required by public authority, can be opposed without offence: Truly me thinks a modest acquiescency in this (until Authority please to alter its commands) would more highly conduce to the preservation of Peace and to the maintenance of Christian liberty; and I wish they that are the most eager opposers of discipline, may never see the Kingdom smart under that confusion, they unawars may involve it in, nor ever be over run with Caterpillars.  
Rule. 6 6. Rule. In things indifferent not determined by Authority in the use of our Christian liberty, there ought to be mutual forbearance, and a tender care each of other.]  
Christian liberty is twofold; the one Necessary, the other Indifferent. Necessary Christian liberty is That which a man is bound to make use of as liberty from circumcision, from legal ceremonies, New moons and its feasts; from Tying God's worship to Jerusalem only which the Jews conceived themselves obliged unto. Such is the liberty of Marriage for all sorts, not being bound to abstain from such and such sorts of meat.  
This kind of liberty is always to be carefully preserved in the Church and they who would fasten the Jewish yoke on Christians shoulders, were offensive Act. 15.10. and therefore the Apostles advice concerns us, Gal. 5.1. stand fast therefore in the liberty wherewith Christ hath made you free; and be not entangled again with the yoke of Bondage.  
But Indifferent Christian liberty is that which a man may or may not make use of: Thus though the liberty of Marriage be preserved; yet this or that Party may abstain from it: Though this or that meat be Indifferent; yet a man may upon some especial occasion abridge himself thereof. 1 Cor. 8. All this may be Lawful, but all things at all times are not expedient. 1 Cor. 10.23.  
In such things as these 1. Mutual forbearance is to take place, for otherwise, each may prove offensive to other. Thus they that Bow upon their first entrance into the Church may look upon others as careless, and irreverent; and they that bow not, may think others superstitious, here a mutual forbearance may be best. 2. Mutual care and respect of each other is to be had. 1. Because they that are strong, That is more confirmed and have greater measure of knowledge, ought indulgently to condescend to, and take care of the weaker, in abstaining from such things as may offend them. This the Apostle carefully discourses of Rom. 14. 1 Cor. ch. 8. ch. 10. The subject of which are things Indifferent. He that looks upon days and meats as indifferent and is assured of his Christian liberty ought in the use thereof to endeavour 1. That all sophistry and wrangling disputations be laid aside. 2. That he contemn not, or imperiously insult over him, who is not fully persuaded of such liberty. 3. That in the presence of a weak brother he do not that which should offend or induce him to do the like; before his conscience be settled and persuaded.  
4. As for those of the weaker constitution, that they do not rashly censure and judge others, who in all things conform not to their humours; It is too oft found that they who pretend to be weak ones, and subject to be offended; are most strong and bitter in their uncharitable censures. Let not him that eateth not, judge him that eateth.  
In a word, let every man act so as may suit with the happy edification of his brother; by which sweet correspondence and care, Mutual love will spread into an acceptable harmony; and the God of love and peace, will delightfully take up his residence amongst us.   

SECT. II.  
V 16. When I thought to know this it was too painful for me. 

David satisfied.  THat which put the Prophet to a stand, and startled him in his Temptation, thus discoursed of; The history of his settlement and satisfaction follows, wherein he relates 1. Where he found it. 2. Those substantial arguments which did settle Him.  
The relation of this former is partly negative, partly positive; The negative part is contained in the 16. verse. When I sought to know this it was too painful for me: The sum of which is this discreet axiom. That though he made use of his highest endeavours and failed not to apply himself to antecedent disquisition, with revolution of his thoughts; yet after all his care and search he found the matter hard; and his own abilities of Judgement and understanding, too short to give him a full resolution and satisfaction in the matter. Take a brief of the particulars.  
1. In that he sought to know, and made conscience of his thoughts; he testified his ingenuity and wisdom.  
1. His Ingenuity: for he looked back and with a second review contemplates what his opinion was; 
The Prophet's Ingenuity and wisdom in finding out satisfaction.  which evidenced that the wrong he did unto Religion was not malicious; but (as it were) constrained to the hard censure he gave of it; and yet upon reflection that it might be too harsh, he once more comes to the Test, exposes it with the best of his Judgement, to an examination: as loath to give it longer entertainment, and to continue of the same mind.  
Thus like a person forced to an unwilling exile who ready to take a parting kiss from his relations; and to bid adieu to his Country, and friends, to but delay a little time, he speaks Interruptedly to one, presseth another's hand with a sigh; and looks with a tender eye upon a third, at length he parts, though he casts his eye oft behind him: so while the Prophet thus inquires carefully searches and seeks to understand more fully; he seems loath to leave his Religion thus, nor is he fully or willingly settled in the opinion of its being vain.  

Consideration a sign of ingenuity and honesty which willingly leaves not virtue.  And truly as there is a vast difference betwixt resolute sinners (who obstinately follow their corruptions) and those whom infirmities do now and then unwillingly master, who with the Apostle allow not that which they do Rom. 7.15. so is this difference very discernible by these inter thoughts.  
If in the matter of sin itself and the leaving of it; the mind oft reflects upon it; and with a faint kind of longing hankers after it, it shows that there are some relics behind, some corruption within which retains a liking thereunto. Thus Lot's wives looking back to Sodom argues her unwilling parting therefrom Gen. 19 Thus Israel remembering Egypt so often, and licking their lips after the flesh pots and onions thereof; their frequent facing about towards that Coast, testified they were not fully weaned from folly nor did contentedly believe in their deliverer, with that obedience which was due from them. And there, where virtue is in danger to be shipwrackt, a looking back with some solicitous reflections; some interposing, & after-considerations; argue the Party is not past all grace, nor throughly hardened in his impieties; they give fair hopes that some small (though perhaps fainting) sparks of goodness remain unquenched. He cannot be wholey past a recovery, who thus bethinks himself what he is to do: and suffers not malice altogether to transport him, he is not incapacitated from that tender mercy which professeth he will not break a bruised reed, or quench the smoking flax, Isa. 42.3.  
As the Prophet's Ingenuity; so secondly his Wisdom is herein very commendable: for when man is put to his doubts and shifts how can he clear himself? but by the use of his Judgement and Understanding wherewith God hath ennobled him transcendently beyond the visible Creation, and this argues the Prophet's wisdom in taking the right course, to put his Reason to the trial which undoubtedly was the most ready and most profitable way to afford him satisfaction and to preserve him from a final fall.  
For Consideration and forecast is and proves oft a powerful means to prevent incoveniences. 
Consideration oft prevents a fall  If it were throughly examined why men, so readily swallow down pernicious Heresies, it would easily appear because they have Rash, itching ears and heap up heedlessly Teachers to themselves. 2 Tim. 4.3. entertaining opinions out of faction, and partial affection to the Teacher for advantage sake: without a serious trial or consideration: and in matters of Practice, why do men run headlong on gross sins? but because they do not hearty examine where they are going, or what they are about to do.  
Whereas a considerate soul that conscientiously reflects upon its own actions and intentions, and upon those arguments which rationally may persuade unto, or dissuade therefrom, oft comes off fairly; and escapes those snares which watched for his fall. Deliberandum diu, quod statuendum est semel is as good, as old, and the Philosopher sensible of the benefit of Predeliberation gave it as his best advice to his prince, That when his Passion had moved him to anger he should repeat the Alphabet before he would put any thing to execution.  
Upon this Ground; Theodosius the Emperor 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 Emperor's repentance obtained a decree that 30. days 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 etc. (for if we throughly search our ways we shall easily turn 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 concerns 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 reflection upon what we are about to do; 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 successful. Though Esau would afterward have inherited the blessing, he was rejected and found no place for repentance though he sought it carefully with tears 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 despair to an halter.  
To proceed to the 2d particular: Though the Prophet took all this pains, 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 painful for me; from hence we may infer,  
That there is an high danger, and a powerful 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 unwind himself out of difficulties; it argues that the temptation is high and that he has a very hard task to struggle with.  
Here a query may interpose itself: 
Object.  whether this search did nor concude the Prophet excusable in these his thoughts of religion; considering that having used his best endeavours to untie this knot he could not with all his skill and strength perform it: and therefore, these thoughts might seem to have been somewhat of necessity more than will.  
To which Querie it may be returned. 
Difficulty of answering objections will not excuse the conclusion against fundamental Truth.  That much may seem plausibly alleadgable in this case; That it is as natural to man to follow the dictates of Reason, as for beasts to be led by sense. That where his Reason fails, his Thoughts may do so too, and his footsteps slip. That things above his Reason involve him not in Gild; and Necessity may make him .  
Yet it must be remembered 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, than the Aethiop his blackness. 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 confess 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 errors fundamental, which strike at the head and are contrary to such truths as are to be believed under pain of separation from Christ, of which kind is this Heresy which the Prophet had well nigh fallen into; That Religion is vain.  
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 God's Laws carry in them the greatest perspicuity, and plainness; 
A plain Truth revealed to be stuck to against all objections of flesh and blood.  so are the fundamental principles of Religion delivered with that easy clearness, as their sense 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 clear precept of Christ, although our own fears 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 convinced, but must rather deny our own Judgements than recede from God's truth.  
Thus in the case in hand: Though the Arguments that appeared opposite surpassed the Prophet's skill to answer; yet should he have steadfastly (in an unremovable 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 fundamental 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 cross motives, and diswasions.  
Of the former; Nicodemus may be an example who entertains the mysterious doctrine of Regeneration with a demand How can these things be? Joh. 3.9. He apprehends not the mystery, therefore could not believe; in this case it is man's Ignorance, not God's 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 fathom the bottom; understand the Reasons of them or how they can be so; And therefore we may conclude that it is far more safe to rely on God who cannot deceive; then to lean upon our own broken Reeds; to stick to ourselves who may both err 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 cross arguments which move us to infer conclusions. contrary to God's truth: these two things may be interposed.  
1. That these argmuments are of our own coining and so are but chains & fetters of our own Making from which if we cannot unwind ourselves, the blame must lie at our own doors. He who by a pernicious Custom contracts upon himself an habit of drunkenness; though in respect of that habit he sins necessarily; and is not easily able to leave that vicious deboistness yet this shall rather condemn then excuse him, in that he hath brought so unhappy a necessity upon himself. He who binds his own hands and feet, and then casts himself headlong into the Sea; will not be excused by a plea that he was drowned because he could not swim.  
So when men entertain fleshly corrupt Principles, and ensnare themselves therewith, though thus taken they necessarily err: 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 reveals 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, God's 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 mask themselves under a demure look, yet) they are really and in themselves Bad, and unrighteous; so the Arguments proving any Heresy, though they may appear in reasonable colours, and carry applause with them; yet they are direct untruths and contain falsehood: as is evident in the case in hand: for suppose the Prophet's Argument were thus framed: If the wicked thrive and good men be afflicted in this life, than Religion is vain. But so it is etc.  
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 vain; 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) God's truth is a rock, from which neither tempests, nor flatteries must remove us. Ipse dixit is to bear us out, and will do it against the suggestions of our own ignorance, or the plausible persuasions of flesh and blood: and though whilst we are clouded with a veil of flesh, we cannot attain 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 ourself denial and constancy; the end of our Faith the Salvation of our souls. Whilst men that glory in Sophistry and Sceptically dispute every thing, either wish they had less reason or used it Better.   
Vers. 17. Until I went into the Sanctuary of God, then understood I their end. 
The Prophet having showed 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 fathom; and the greatest search of his understanding to shallow, to comprehend this Mystery, He presently makes recourse to God's sanctuary, where he understood their end.  
In which words, three particulars are observable,  
1. The Proper subject wherein this satisfaction was received. His Understanding, I understood. 2. The Author of this satisfaction, God 3. The place wherein he found it, the Sanctuary of God.  
For the 1. Though his Understanding as an agent, was insufficient to work out this satisfaction; yet was it not the facto indeed or esteemed by him a needless 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 Understanding; and right clearing of the Judgement. He that doubts must be made to understand before he be satisfied; the eye must receive sight  it can apprehend any other object; and those arguments which convince, must affect the Understanding and clear 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 do that work mediante Intellectu. Afflictions do therefore induce an amendment, because they open man's scaled understanding, discover what he saw not before, his own Gild, weakness and misery. 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 than a Rock will not grieve though they be smitten but will refuse to return 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 clear men, or the Church from erroneous opinions who use such means as deprive men of their Understandings: which they are guilty of who violently rob men of their lives because they are different in opinions from them; men's thoughts expiring with their breath. Did men rightly consider they would acknowledge that course of physic to be too desperate, and to conduce to a confirmation, 
Reformation by violence, or death, or such Means as take away the understanding.  rather than a taking away of Error. A word may separate 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, than 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 find that he was more pitied for his being burned, than Calvin got honour for the prosecution.  
Light shakes of darkness without violence, or tumult: careful Doctrine, discreet reproof, and sound instruction in righteousness, is the only way to clear up the errors of the mind; and therefore it becomes Christians to take this more sober, and rational course; and in Meekness to instruct those that oppose themselves. 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 men's eyes. Act. 26. And for the accomplishment of this work hath left behind 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 overthrown: 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. Use.  it will concern us to provide for our understanding and to mind chiefly the satisfaction thereof with principles of truth. Men too commonly strive to put of their doubts, by their own devised fancies; 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 does not send for a Painter, that his curious pieces may delight his eye, nor a Musician, to ravish his ear; nor for a perfumer to gratify his nose, nor for others that are full; nothing in this case will content but somewhat to break his appetite: And in cases of doubt, all other means are vain, unless the understanding be satisfied; and the Judgement settled. Then a calm began to cover the Prophet's 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 wisdom, and Revelation in the knowledge of him; that the eyes of their understanding being enlightened they might know, etc. For this reason, Prophesying 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, than 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 return: For the understanding once satisfied, and the judgement once convinced, 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 Prophet's understanding thus discoursed 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 loss, yet is not the matter desperate; for God can supply our failings and manifest as his power in our weakness, so his wisdom in our ignorance. He is the Father of lights; the fountain of wisdom; 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 spoke 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, etc. Though men may highly undervalue these Modern times, as degenerating from the primitive yet the promise still remains 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 concern us to be satisfied in; though this withal may be added that since (notwithstanding Christ's open instruction of men) we find 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 concerns 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 plentiful return. Math. 13.23. Which honesty of heart two things may make discernible in us. 1. When we love truth for itself, and would not willingly embrace an error. They who take pleasure in unrighteousness and love not the truth, are very subject to strong delusions to believe a lie. 2 Thess. 2.11. Whereas he that entertains not opinions for faction, advantage, for gain, or byrespects; if he err, 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 presumed, but that God, (whose providence reaches to the ravens) will not be wanting to reveal 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 covetousness, 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 ear to wisdom, we shall understand the fear of the Lord and find the knowledge of God: for the Lord giveth wisdom, out of his mouth cometh 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 wisdom, and mercy which leaves us not destitute of what is necessary for us to know. And the place where we may find satisfaction the Prophet assures us is God's sanctuary: which is the third particular and affords us this observation.  

Observe.  God's sanctury is the place wherein full resolution and competent satisfaction may be had in matters of perplexity and doubt. 
God's 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 bless him. Exod. 20.24. While Israel was in the wilderness 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 entitled a place wherein the Lord had placed his name. Jer. 7.112. After this, Solomon's glorious Temple was God's 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 jerusalem.  
2. In this sanctuary were the High Priests, the Priests and Levites whose whole employments 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 signal 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 obedience to God's command. Deut. 17.8, 9, 10, 11. Hence it is that Aben Ezra renders the Prophet's words, I went to the Priests, and the Italic 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 means for the attainment of understanding. If any lack wisdom let him ask 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 men's prayers. Psa. 119. Eph. 1.17, 18. Eph. 3.14, 15, 16. etc.  
And whereas it may be here objected that Israel was honoured with daily peculiar Prophets raised unto them; David appeared from his sheepfold, and Elisha from his plough; Amos is called from his Cattle & Isaiah from his college; 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, God's Spirit freely (like the wind) bloweth where it lists. Those extraordinary inspirations which the Prophets were wrapped in; did particularly bespeak God's will, yet they did not disannul that commanded recourse to the sanctuary, or seal up the Priest's 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 public Ministry.  
As for the Prophet here whether having entered into God's sanctuary, he was answered by Vrim and Thummim, or by a dream, or Revelation, or whether he obtained this satisfaction by a diligent reading of the Law, or by prayer, I define not, as certain; 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 concernment to us now? It may be answered that, every particular may proportionably look at us. For  
1. We are not Privileged from such doubts as may bring us into dangerous Temptations; witness 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 furnished with places of public 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 honoured with an holy refined Law, and an inspired word of Prophecy.  
4. We are adorned with Ministers whose whole office is to edify, and govern us; and to preserve us from being wantonly tosed about with every wind and every specious pretence of Doctrine. Eph. 4.14.  
What remains then, but that in case of doubt and Temptation, we have an early, and cheerful 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 scornful triumph tread any thing under foot, which speaks contrary to their fancy.  
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 God's service, as ever the Jews had of Solomon's 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 custom 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 access 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 chrysostom 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 public joint 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 Schismatics.  
3. History assures us, how frequent, and cheerful 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 counsel of the Bishop.  
Lastly in cases of controversy they had their Synods and solemn Convocations of the Clergy: wherein matters were debated and the Peace of the Church confirmed.  

Despisall of Places of Public worship a great cause of present factions & controversies.  These are Truths fully provable by evidences of history and fact. And now since all things look with a common and promiscuous face; Churches not preferred before Stables, Public resorts slighted, Ministers most injuriously ejected: all recourse unto them contemned (men now pretending abilities beyond the best of their Teachers) God's word wholly left and exposed to  interpretation of Private fancy, how can it otherwise be imagined? but swarms of Stinking Locusts, and devouring Caterpillars may darken our hemisphere into a confusion, and that extravagant Sects and unheard of, unparallelled, 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, Atheism 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 unwind ourselves out of these Briars, until much more (than is now given) be attributed to the holy word, an its Ministers; until an higher value be put upon the public assemblies, more esteem be had of Ecclesiastical Synods, and (in a word) more cheerful 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, join, in a plentiful reaping of the benefits and grand Privileges of the sanctuary.    

SECT. II.  
Verse 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.  
David's victory over the Temptation. Wicked men's 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 God's goodness. 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 God's sanctuary. Applic:  
The light of God's truth makes error condemned in a Man's self: condemnation thought dificult; yet Just & profitable Applic. Good men have a sense of troubles. The first privilege of God's servants. Being with God which is necessary, decretory, special, general, present, future. The comfort of being with God in prosperity or adversity. Second Privilege, Support by God's hand: 
David's perfect Victory over the temptation concerning wicked men's prosperity.  The benefits thereof. Third privilege guidance by God's counsel: not to be denied in times of ordinary providence. Three useful cautions in this point.  
THE Arguments whereby the Prophet was fully satisfied, and settled so as he was crowned with a complete victory over the Temptation, claim our next thoughts. These we may find full and substantial, answering all his doubts, and stifling the very occasions of the Temptation.  
For we may remember that he was tempted to Atheism by two arguments, one drawn from the prosperity of the wicked: the other from his own, and other Godly men's afflictions.  
To the first the 18.19. and 20. verses mentioned give satisfaction, wherein is declared the state, event, reward and fruit of wicked men's 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 men's 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, wisdom, 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 Prophet's proclamation is remarkable, Isay. 40.6, 7.8. The voice said, cry; and he said what shall I cry? All flesh is grass & all the goodness thereof as the flower of the field, etc. The voice said cry which imports a thing not so fully apprehended before, and truly amongst the rest of this Circe's enchantments, that is no small one: that Men heightened in prosperity never dream of an end: their bewitched thoughts scorn 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 its Pompous goodness is fading, the flower withers, because the Staulke does so too. The natural actions of an immortal agent, must be immortal, and the continuance of the fruit, affords a guess at the lastingness of the Bulk. The grass fails, therefore so will the flower too; & the tree cut down, the fairest blossoms droop and perish: man is grass and with him, all his honour and enjoyments must fall for company; 
In the mean time.  & therefore, it is a vanity, for to fancy a continuance of ourselves 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 signifies stick or smooth, as Ice, or polished 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 soothe great men's minds, in making them owners of those excellencies which they have not, so doth prosperity too; and as those who are thus flattered, either do, or may find 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 leisure to look about them) easily find by daily experience, that they are not so fast, nor seated so firm, as their prosperity would suggest unto them. For they may see themselves upon Ice, where every step threatens a fall, and when they conceive their footing most firm, they feel themselves laid upon the ground. Examples hereof (had we leisure) might be infinite. Whilst Nabuchadnezzar is bragging of his great Babel, he finds a change; the Kingdom is departed from thee, Dan. 4, 31. and he is forced to serve an apprenticeship amongst the Beasts. Beltazzar in the midst of his cups; proud Alexander in the height of his conquests; Cesar in the midst of his senators, and setlement of a perpetual dictator, are all suddenly cut off. Ninive, Rome, Babylon in their glory, were buried in their own ruins. Our preferment flies to us out of the mortality of other men: (like silk which become a grave to the worm that weaveth it before it can be a garment for us.) and our Mortality makes what we possess, the fit object of other men's desires.  
Before this point be dismissed, these words surely thou hast set them in slippery places; may afford us this observation.  
That it is Gods will, decree, and appointment, 
Obs.  that temporal prosperity should be slippery and unconstant; it is not his pleasure that it should be a place of firm settled footing. 
It is Gods will and appointment that their places be slippery.   
This as it may be affirmed of wicked men's prosperity; so even of that temperal one, of Gods own servants, their state is unsettled, and inconstant; every day subject to variety of change. Thus Job to day the richest man in the East, to morrow lies stripped upon the dunghill. Thus David though well settled upon a Throne; yet shortly he is by a Rebellion driven from Jerusalem, and his Crown put to hazard by an unnatural Absolom.  
Reas. 1 If good men find it thus uncertain; those that are wicked may well expect it to be slippery: of which disposal of providence this account may be given: It is God's will it should be so,  
1. That men may not rely upon them; that they should not trust in uncertain riches.  
Reas. 2 2. That they (whoever they be) that enjoy it, should carefully look to their steps: examine their actions and take a wary course of life that he that standeth, may take heed lest he fall.  

Terrors befall wicked men.  As wicked men's places are slippery, so the second disaster they are subject to, is  
That terrors befall them; these are inward disquiets, and discontentments of mind, with much perturbation.  

Of conscience.  These are of two sorts, 1. Emergentes, such as arise out of the working of conscience, and revolution of thoughts within. 2. Immissae, called the Terrors of God, which are either wrought by his own immediate hand, as Levit. 26.16. or by the sending of evil spirits, to all which they are liable, and subject.  
1. They are disquieted by their own consciences, being (as they are formerly described) Irreligious towards God, unjust and unrighteous towards Man, with which black impieties conscience being alarmed, & meeting with that guilt they contract, it ordinarily works horror, amazement, and self accusation, Rom. 2.15. Thus Cain and Judas smarted under these pangs; And this the Poets meant by their feigned furies which attended wicked men; & when once this inward fury play's its part, their most honourable preferment cannot cheer them. The largest revenue cannot cure a diseased body, nor can it close up a wounded spirit, which nothing can support. Cum diri conscia facti mens habet attonitum— nothing can still the groans, or quiet the discontents, of a tormenting conscience.  
2. Suppose these men have (as others whom the Apostle speaks of 2 Tim. 4.2.) 
2. From God.  Seared consciences which should be dumb, and not trouble them; yet are they in this kind liable to a Divine hand, which they cannot either prevent, or Escape. Amongst those many Judgements, poured out on wicked men, it is one that he sent evil Angels amongst them. Psal. 78.49. And although we read not that Saul was much disquieted by his conscience, yet was he troubled with an evil Spirit from the Lord, 1 Sam. 16.14. Behold at evening-tide trouble, before the morning he is not; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this is the portion of them that spoil us and the lot of them that rob us, Isay. 17. vers. 14. Where the same word Trouble is here rendered Terror.  
3. Though these men may in joy for a time their good things, 
3. Their prosperity is a dream.  yet all this glittering happiness is but a dream, & ut somnium, evanescit experrectis as castle: expounds this place. The fancy of a pleasing dream, much affects whilst sleep continues, but it carries no solidity, it vanishes with it. The hungry man may dream, and behold he eats; but he awakes, and his soul his empty; and the thirsty soul may dream that he drinketh, but when he awaketh, he is faint and his soul hath appetite, Isay. 29.8. So these men's imaginary happiness will dissolve into a cloud, it will prove a dream, it will appear. 1. That their prosperity is no real solid piece of good; and all their enjoyments but a vain shadow, a meteor, suddenly dissolved. 2. That temporal prosperity in itself, can give no true, real, solid contentment to the soul; can no more satisfy the long of a man's spirit, than a vanished dream can, the greediest appetite.  
This one thing more, by way of conclusion may be here added; 

Prosperity a dream very significant.  
It shows 

1. God's goodness.  
2. Our return of gratitude.  
3. Our disposition.     that dreams are oft times significant (as history and many men's experiences can make good) And such is prosperity too; for if men be observant.  
1. They may take notice of God's goodness; whose blessing it is, that they are multiplied greatly, Ps. 107.38.  
2. They are significative of that grateful return of faith, repentance and obedience, due from them to God.  
3. Naturalists tell us that dreams are great discoverers of the temper, and constitution of the body, or mind; melancholy being usually attended with those that are dismal, and sad; and the other humours, have their suitable effects.  
And this dream of prosperity shows man's disposition; preferments disclose that temper, which lay hid before. Magistratus virum indicat. None more affable, and humane than Herod and Nero, before their height, none seemed better disposed than they, yet after their advancement their mask fell off, none proved more bloody and inhuman. Suetonius tells us, that Cajus the Emperor had at first, chained all men's hearts to him, by his kindness and popularity: and was styled Princeps exoptatissimus, but going on he concludes; hactenus de principe, reliqua de monstro, Philo testifies the same. The world was filled with joy and hope at his advancement, but a little after, his Tyranny & curstness of nature broke out. Thus prosperity discovers our temper, & gives good occasion of declaring how good, how just & sober a man is.  
4. If men be not what they ought: 
4. It shows the dimensions and height of the fall.  by this dream we may take the dimensions of their fall, how low it shall be: because God in providence, doth oft proportion the punishment to the height of abused prosperity. If Capernaum be exalted up to heaven she shall be brought down to Hell. Thus prosperity (though it be a dream yet it) is a very significant one; 
Math. 6.  I wish we may take such notice of it, as that glory may accrue to God in his mercy to us.  
To return to the words, (and because not any thing material may be willingly omitted; 
4. Their Proving sperity is from permission expressed by Gods sleeping. ) if we follow the exposition of this text; the words import somewhat more terrible than all this; as  
1. That whilst the wicked are climbing, their successful heights; and glutting themselves with their pleasing Enjoyments: God seems to be as it were asleep; which expression should not be ventured on; but that there is a warrant for it, from Scripture. Thus Ps. 78.65. Then the Lord awaked as one out of sleep. Ps. 44.23. awake why sleepest thou o Lord Psal. 7.6, 1 Pss 35.23. Zach. 13.7. awake o sword etc.  
This Phrase is attributed to God, when he permitts matters to come to an head, without Impeding the success, or calling the Actors to a sudden account; and it is most commonly attributed in case of sin, or of Godly men's afflictions, or wicked men's strange success, as the forequoted places do evidence.  
It Imports then; That the Almighty doth not countenance the wicked, nor assist their extravagant actions with his blessing; either in their advancing of themselves, or their depressing of the Godly. And though some may seem to doubt of it, it is very Imaginable, that men of parts, of active hands and contrivances, would attain to success in their Endeavours, and advance themselves, if nothing from above did intervene; That Power would master weakness, strength overcome right, multitudes of ungodly swallow up a few just men, if God did but (as it were) sleep and permit them. But is it not a poor comfort for them in the mean time? that they have no better Encouragement, no greater countenance, from God, in the mannagement of their most earnest affairs; then the Devil had in his carrying of our Saviour Christ to the Pinnacle of the Temple; A bare Permission. This seriously thought on, may be sufficient check, to stifle and quash their largest contrivements.  
But 2ly God will not be always as one that sleepeth He will awake; then their Image, form, feature, and seeming Majesty, 
5. When God awakes They are brought to contempt.  shall be despised; and they made to appear contemptible, and Low; unworthy of the earth that bears them. Contemptibiles eos reddes saith Rab. David on this place, He will cause Judgement to be heard from Heaven, and then the earth shall fear, and none of the men of might shall find their hands. The wrath of man shall praise him; and the remainder of wrath will he restrain, Psal. 76.10. When he ariseth to shake terribly the earth, Men shall run into holes of the rock for fear, Isa. 2.19.21. As it is in God's Power to make the proudest low and contemptible; so he usually executes it upon the wicked. He poureth contempt upon Princes, and weakeneth the strength of the mighty, job. 12.21. The loftiness of man shall be bowed down; and the haughtiness of men shall be made low. Isa. 2.17 Dan. 12.2.  
Thus we may perceive what wicked men's prosperity is in itself: and as it tends, and hastens to an end so in the interim it is but slippery, uncomfortable and deceiving; it is but an idle dream, liable to disgrace and contempt.  
But now let us hear the Catastrophe, 
The Catastrophe of of all wicked men's Prosperity: Utter destruction sudden and final.  the Period and full end of the Tragedy: The Prophet expresseth it in three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are destroyed. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are consumed. 1. Desolation reflects upon their estates, fortunes, and possessions, and the ruin of their whole prosperous fabric. Thus, when Cities with all their Ornaments are demolished, that's a desolation which usually befalls wicked greatness. Psal. 37. Isa. 37.20. 2. Destruction, respects their Persons. An untouched life, and a freedom in Person may be some abatement of calamity. The loss of estate may be borne withal, if the Person escape; but wicked men shall feel the Punishment of their sins, not in their enjoyments only; but even in their Persons. When the Angel pours out his viols upon the seat of the Beast they shall gnaw their very tongues for pain, Revel. 16.10. The rich man Luk. 16. complained I am tormented in this flame. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest; this shall be the portion of their cup, Psalm. 11.6.  〈…〉 
3. Consumption respects all: as being a word signifying perfect Consumption. The estate shall not secure the Person, nor the Person the estate; the body shall not prevent the Punishment of the soul; nor shall the soul be able to exempt the body; time shall perfect the Ruin: and what is wanting before death, shall be accomplished after; Their illgotten goods, will rot even with their Posterity, and Those for whose sakes they forfeited their souls, will curse them for their labour: that Honour which they waded to, through blood, will make their children more Infamous, and their memories will perish like dung from off the earth: and to complete a wicked man's destruction, he must appear before God's Tribunal; and be raised to the Resurrection of condemnation. vengeance in flaming fire being taken of them for their disobedience 2 Thess. 1.7, 8, 9 and therefore they may very well howl and weep for the miseries that shall come upon them and theirs.  
And to make this Consumption the more dismal. It shall be first sudden unto them, as in a moment. Foreseen or expected evils, are with the more constancy, and less amazement undergon; expectation preparing the mind for a Reception of them: whereas sudden assaults find little, or no resistance, quickly throws into disorder, and makes Impressions more desperate. And thus for wicked men to be overwhelmed in a surprisal, and to be overtaken when they least think of it, is very common: for they defy any storm to force them from their seat, they put far from them the evil day; & afford not the least thought upon a change, hence, they perish in a moment; for when their glutted souls cry peace and safety, then sudden destruction cometh upon them as travail upon a woman with child; and they shall not escape 1 Thess. 5.3.  
2. This destruction as it shall be sudden, and dismal, so shall it be utter and final: without hope or possibility of recovery: no more sacrifice for sin, no more time for Repentance, when once they are falllen into the hands of God. Their Perdition shall be everlasting without ease or end.  
From all which it may be easily concluded: what the Argument here taken up, is in itself; and what is the end of wicked men, with all their Pomp, temporal success and Prosperity.  
Before we descend to a Practical Improvement of this discourse, one great objection may seem worthy of our taking notice of, and of some answer to be made to it.  
Object. 
Object. Whether satisfaction can be fully had from any other place but the Sanctuary, concerning the end of wicked men's Prosperity?  What necessity or convenience is there to have recourse to God's Sanctuary, for Satisfaction concerning the end of prospereus wicked men? since Reason, ordinary experience, and observation might have sufficiently yielded it. For should we but cast your eye a little upon Heathen writers; we might find all these particulars fully discussed by them.  
Of the slippery and deceiving inconstancy of prosperity one cries 
Passibus ambiguis fortuna volubilis errat  
Et manet in nullo certa tenaxqoe loco.   
Of Terrors of conscience, upon apprehension of guilt. Another 
— quos diri conscia facti  

Juven. sat. 13.  Mens habet attonitos, & surdo verbere caedit  
Occultum quatiente animo tortore flagellum  
of a dream a third.— Quorum, velut aegri somnia,  
Vanae finguntur species:  Claudian in his first book against Ruffinus 1. sets down a Temptation like unto this of the Psalmist.  
Saepe mihi, dubiam traxit sententia mentem,  
Curarent superi terras, an nullus in esset  
Rector? & incerto fluerent mortalia Casu?  
Then he presents the occasion of these thoughts, the same with the Psalmists here.  
Nam cum res hominum tantâ caligine volvi  
Aspicerem, caelosque diu florere nocentes,  
Vexarique pios, rursus labefacta cadebat  
Relligio.  
Lastly, he shows how Ruffinus and other wicked men's Punishment took away these doubts.  
Abstulit hunc tandem Ruffini paena tumultum,  
Absolvitque Deos; Jam non ad culmina rerum,  
Injustos crevisse queror; tolluntur in altum,  
 lapsu graviore ruant.  
From these and many other Passages of humane writers; it may seem that a Resolution of this case is not proper to God's Sanctuary.  
Answ. 1 To which objection it may be answered  

God's sanctuary teaches what reason doth.  1. That Reason and experience must not be separated, from God's Sanctuary. Though the Book kept there, may be above Reason; yet it contains nothing against it: That truth which is conformable to right reason. is eminently delivered, and confirmed there. Thus though the Laws of Nature & reason, (which command religion to God & equity to man) may in many high particulars be found in Moral Philosophy: yet every Christian does notwithstanding owe his instruction in these particulars, unto that Grace which bringing Salvation, teaches us to deny ungodliness, and to live soberly, righteously, and godly in this present world.  
This advantage the objection may afford us. That if Humane reason, and common observation show the vanity of Prosperity, if a Poet conceive it unreasonable to conclude any thing to the prejudice of virtue, & religion; from worldly men's success; and that because the state of Prosperity, is deceitful, slippery, dangerous, and unfortunate: How highly unreasonable and dangerously unbeseeming is it, for such as the Prophet here was, or for Christians to infer any such conclusions, seeing that besides what they gain in Knowledge by naurall reason and observation, they are happy in an additional advantage of a more sure word of Prophecy in a free recourse to the Oracles of God.  
2. Man at sundry times strangely differs from Answ. 2 himself; and is not capable one time, 
A man in passion must have a more than ordinary help and Teacher.  of that which he is another: when an amazing fear, importunate anger or grief transports him. When troublesome doubts or temptations divide or distract him, violent passions wholly possess him; the common ordinary, means will not reach to pacify or settle him, and bring him to a right temper.  
When a man in a composed calmness, sets himself to meditation: and with the uninterrupted command of reason, and Judgement, takes leisure of a free and impartial contemplation; reason and experience may then do much in the composall of matters and self satisfaction.  
But when a man (with the Prophet here) finds his footsteps moved; his passions eagerly stirred; when envy (on one hand) transports him (through which coloured glass, there is a false representation made unto him, of the prosperity of those men, whom he hates for their impieties) and on the other hand he casts his eye upon his Beloved self, with a grief sensible of those pressures, hardships, and troubles, which (he conceives) do most undeservedly befall him. When by these men, his distracted thoughts are divided; and he led into Temptation, doubt and high distrust of Religion: In this case ordinary Reason, and common experience are of too low an Influence, to give satisfaction. They are of too mean an efficacy: Gods more noble Sanctuary, must resolve, and settle him; otherwise, he is shipwrakt and overthrown: for (as our Saviour said) some Kind of Devils cannot be cast out but by prayer and fasting, so are there some maladies and distempers of mind, which cannot be cured but in the Sanctuary.  
Though men have very low thoughts of the Ministry: yet many examples might easily make good; what proud presumptuous heights have been levelled; what dark sorrowful clouds have been happily dispelled; What heavy despairing Burdens have been removed by the ministry, from distempered souls: how many may we find upon history, who never would admit of comfort after excommunication until they were reconciled to the Church and admitted into the Sanctuary? and (if I mistake not) the incestuous person mentioned 1 Cor. 6. & 2 Cor. 2. may be a pregnant example; after whose excommunication, so deep a sorrow seized upon him; as that the Apostle himself fearing that he should have been swallowed up with it, for the saving of his soul, gave order for his absolution. Answ. 3  
3. It may be answered that though reason and experience, may wade far in the General; 
Answ. Somewhat Learned concerning wicked men's prosperity in the Sanctuary not so obvious to reason.  and yield much that may satisfy in this case: Yet the Prophet learned some things in God's Sanctuary which are not so easy and plainly delivered by humane reason, as being matters of faith; and (it may be) beyond its reach, and comprehension: Two particulars of this kind may be instanced in.  
1. The Prophet learned that God's Providence had the main stroke in all this. 
1. God's peculiar ordering Providence.  That he by his will and decree had made Prosperity a slippery place, That he raiseth those storms of terror in the bosoms of wicked men: That he when he awakes brings them into contempt; and overthrows them them with destruction.  
Whereas if we take a view of humane writers, we may find all this attributed to diversity of causes. The vulgar heads imputed these events to somewhat which they called chance or Fortune, (a blind uncertain variable disposer of the affairs of the world) those of more learning are not of the same mind 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 man's body, flowing from the natural and inward distempers, and Impotency of Principles which makes them be but of a short Continuance.  
2. Others (as the Stoics) 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 Stars, and therefore undertake to show 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 vain in their Imaginations their foolish heart was darkened 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 storms, and a Juno or some such Deity for their troubles and diseases.  
Thus was natural reason put to a stand, and perplexed in by-Paths, That there is one God. all sufficient, all in all, that he acts all things according to the council of his will, that the wicked oft do, 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 God's Sanctuary: and for which he was not much beholding to humane writers.  

2. The certainty of their destruction.  2. As the Prophet, from God's Sanctuary, learned God's Providence, so did he from thence find that wicked men, should in an Infallible certainty be made contemptible, and punished 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 villainies: 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 contemn both it and him; and therefore God's Sanctuary is the Proper place, for the Prophet to have recourse unto, in this grand doubt and Temptation: and he may very Justly own his satisfaction to God's 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 unless he had taken Sanstuary there, he had been undone. 3. Because the Points here learned, did exceed Humane reason to attain 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 allayed his envy at their prosperous estate: Though a lily may represent that beauty to the eye which may force from us an admiration of the Creator's workmanship; yet none will envy its glorious Being, which knows the shortness of it, how quickly it withers; and droops its head to the earth, and the sudden decay of great men's estates Jam. 1.10, 11. challenges rather our pity, than our envy. For  
Since the place is so slippery and the state mutable; since unsupportable terrors oft attend upon it: since it is but a dream, whose last Act is destruction, this condition, & their abuse of it, deservs that we should bewail it rather than envy it, and that prosperity itself, be suspected as extremely 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 itself: (there being nothing imaginable either in other men's Prosperity, or in any thing else, that may impede the performance of so faithful a promise) and we may well conclude that that Tree which produceth such Bitter fruit, Terrors, Change, Death and Consumption, is vain, fatal and Ominous: and that Religion justly challenges, our highest affections; in that if it brings with it, Temporal blessings (as it is the most effectual means thereunto) though it doth not change the essence and nature of them though it makes not that which is in it self slippery, and deceiving; to be firm & constant: yet it renders it free from terrors, safe from contempt, secure from consequent thunder claps, of ruin and destruction.  
As for the Prophet here the Sanctuary afforded him so full & ample satisfaction in this case as in a submissive acknowledgement He abhors that ill opinion he had almost entertained of religion; for which he gives himself no better a censure then that of an Ignorant fool and Beast, v. 22.  
As for the thing itself; how brutish 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 remains observable.  
When God's truth shines upon the soul, it makes error and sin very odious; 
Doct.  and detestable to him that entertains either.  
This discernably, 
The light of God's Truth makes erorr Condemnable in a manselfe.  befalls men not only in these objects, as being without, & viewed by visible beams sent abroad; but as they are reflected upon, in the Person of the seer himself. He who is happily converted by Grace, from darkness to light; will not only hate sin and heresy in others, but will detest it in himself: He will censure, reprove, accuse and Condemn himself, for either. Thus Judah sensible of his Injustice acknowledgeth Tamar to be more righteous than Himself, Gen. 38.26. joseph's Brethren convinced of their crime, do hearty ask forgiveness 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 loathe themselves for the evils they have cemmitted in all their Abominations: Titus his command of being Patient, meek, gentle towards all; is enforced with a reason from home, we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another, though after their regeneracy all was happily changed. Tit. 3.2 etc. Saint Paul once converted acknowledges himself mad, in persecuting the Christians. Act. 26.11. and that which before he gloried in, as high Privileges, he now throws away as contemptible, looking upon all, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung in respect of Christ. Thus a true sense of sin and error is attended with an abhorrency of each: and will inject sorrowful thoughts into a man for entertaining either. They who to day, ignobly boast of their very sins of their Politic contrivance, may be of another mind to morrow: and then as much accuse as they do applaud themselves now: & therefore we should neither trust them, nor ourselves; for though we may carry a great confidence, and height in our present actings: yet we suddenly may, and if (we belong to God) we will repent and have as mean low thoughts of sin, and ourselves, as ever we entertained high ones before.  

Self condemnation.  As for this selfe-condemning work, this may be laid down in reference thereunto: That though 1. It be very difficult, and hard to be brought to it. yet 2. it is but very Just and reasonable, in itself. and 3. it is very Beneficial and Profitable.  

1: Difficult work.  1. That it is an hard difficult task, to bring man to such a self abhorrency, and open acknowledgement of error and sin, daily experience makes it evident. Though every man is very prone to see a moat in another's eye, and to reprove, and highly aggravate another's faults; yet hearty to lay the Imputation of folly, and brutishness upon himself; to confess errors, and ingeniously to acknowledge misdeeds, is very Irksome, and rare: Man having far more inclination to stand in, and cover a fault, then to own a recantation; outward respects weighing down any Inward guilt: and as one conceives himself, obliged to maintain his opinions, either because he will not disparage his wit, (which invented them) or his Judgement (which took them up upon trust) so present Interest, hopes of future advantage, and custom makes others very loath, to bid adve to those courses they own, or to confess, Thyt they have been misled.  
Yet secondly: when this difficulty is mastered, 
2. Just work.  there is nothing done but what Justice, and reason requires, and approves of. There being in every error, and heresy, a poison and deformity, which makes it Justly Odious; and in every sin, that filth and crookedness, which may justly call for our highest detestation; the most loathful expressions are too clean to show its corruption: and those titles of folly, Rebellion, Witch craft, and Madness wherewith it is set off, do impart, how highly Inexcusable it is; and how greatly they deviate from Equity and reason, who give it entertainment.  
Thirdly, As it is Just; 
3. Very profitable.  so it is a most profitable work, and may much conduce towards happiness. 
1. It will make constant to virtue.  For 1. He who is brought to a sight of his Sin and detestation of error; will for the future strive after a constancy and perseveringly adhere to virtue and truth: Though promises and threats, may have a large influence upon the soul to Reformation; yet they work only upon the affections, and that which pleaseth to day may displease to morrow; that which we put a great value upon now, may (through the inconstacy of our affection) lie worthless, and neglected, a little after: whereas if once, error appears in its own colours, by evidence of the light of truth; the soul will not be easily induced to embrace it; for the object of the understanding being truth, and of the will that which is good, the will cannot follow evil as such, nor the understanding assent unto error, under that notion; hence it is that if man at any time receive a lie, it is sub specie veri; and if he follow sin it is represented as good and profitable. And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deceitfulness of sin; when it makes its approaches under a mask; and appears clothed with profit, pleasure, or preferment; for should it court us, in its own black hue; and lay open, it's beastly deformities, it would prove a sure remedy for our love: none would come within the reach, of being seduced, by it.  

2. It entitles to the promises to humility and confession.  2. This work, (once throughly wrought upon the foul) makes the person capable of special respect and mercy from God, which may be evidenced by these two arguments. First, may be drawn from that virtue which immediately gains its birth, flows there from, and is generated thereby, and that is humility. It being clear that he who, out of a sense of sin, accuses and condemns himself, does thereby humble himself; and the more humble and low a man is, in his own esteem; the more acceptable is he to God, who gives grace to the humble: If Ahab (who sold himself to wickedness) gird himself in sack cloth, his very humiliation shall find some regard and be recompensed with the reprieve of a Judgement, though peremptorily denounced: how much more than shall apeculiar mercy attend them? Whose humiliation, flows more from a true Judgement, of their own deserts, and imperfections; then from the passionate fear of a scourge, and an evil threatened. 2. Confession and self-accusation, hath a peculiar promise of mercy and forgiveness, how oft is stubborn Israel invited to those acknowledgements, with promise of an acceptance. I acknowledged my sin unto thee and mine iniquity have I not hid; I said I will confess my transgressions unto the Lord. And thou forgavest the iniquity of my sin. Psal. 32. vers. 5. The Prophet, is commanded upon this ground, to let Israel know her Abominations, Ezek. 16.1. The Apostle assures us, that if we would Judge ourselves we should not be Judged; but when we are Judged we are chastened of the Lord, that we should not be condemned of the World. 1 Cor. 11.31, 32. And if we confess our sins he is faithful, and just to forgive us our sins, and to cleanse us, from all unrighteousness. 1 Joh. 1.9.  
And therefore, we may safely hence conclude. 
1. Use.  That we ought to receive those with great respect, whose endeavours aim at the bringing of us, to a true sight of our errors and sins. The Apostle, may well expostulate, with the Galatians, for their strange reception of his freedom; Am I therefore your enemy. because I tell you the truth? Gal. 4.16. His reproof of their errors, and impartial dealing in their good, begets a disesteem both of him and his message, and they look upon him as an enemy: Though It had been far more consenant to Justice and reason, thankfully to have embraced both; then peevishly to entertain hatred against him; who sought only to inform them, and to make them better. An ingenious Confession and an hearty humiliation, will be found far more advantageous, for us, than a peremptory standing upon our own 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 acknowledgement, of our errors and imperfections. That condemning ourselves, and receiving an impartial judgement from our own hearts, we may be happy in a pardon from the hand of God.   

SECTIO II.  
Verse 21. Thus my heart was grieved and I was pricked in my reins.  
V 23. Nevertheless 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 men's prosperity, to have been cured; 
David's victory of the temptation concerning his own troubles.  and fully satisfied in the sanctuary of God.  
Besides those men's success (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 chastisements 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 original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 find 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 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a person that is troubled and oppress't called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sense of troubles.  which is taken from a sharp 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 Symptoms both of pain and grief. Religion does not bring in a senselessness, or stupidity of affection. God is pleased 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 goodness, their patience in bearing, and their courage in overcomeing evils. All which glorious virtues, do appear more eminently in trials, whilst the Stoics 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 unman 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 Palates, be variously affected with sweet, and bitter? Christ did weep without being vicious, & we by our complaints may show ourselves not insensible; Christ declared himself a man by his sadness, and tears: and we may show ourselves so too, by the same appearances.  

The body and soul sympathise  2. For the Prophet's expressions here, when he mentions the grief or leaven of his heart; the pain, and Pricking of his reins, all (it may be) is not metaphorical.  
For the union of soul and body is so near, 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 indisposed, the head, the heart, and reins, will sensibly smart with it; and are much impaired thereby. The Physician oft finds his surest remedies to miss of their effect upon the body; until the more spiritual one, stills, and brings a calm upon the soul.  
Concerning this wound (which a sight of his own afflictions, and troubles, made in the Prophet) we may find, that it received its cure also in God's sanctuary, where it had many remedies applied to it; each of which in particular, would have been a sufficient antidote, against the temptation; and if we take a serious view of them, we may find them not peculiar to the Prophet himself only, but to be eminent Privileges, and graces which all God's servants, have an interest in: we may find 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. Privileges of the saints.   
That the Godly are ever with, in, and present with God.]  
There is a double being, 
1. They are always 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 man's soul is fixed, and wholly taken up with the contemplation of God's Majesty, power, and transcendent wisdom, in the admiring of him; in his creatures, providence and mercy, man may be said to be with God. And when he resigns up himself to a full obedience, then may he be said to walk with God; For such is the excellent efficacy of true Religion; as that it not only makes men like God, but it renders them happily united to him and Christ, with whom it gives them a noble and celestial 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 carried so great an innocence both in heart and hand should be continually plagued and chastised) but doth evidence (that which was his comfort, notwithstanding his troubles) the happiness 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 God's Necessary Actions peculiar only to the Son and to the Holy Spirit.  Necessary is that being with God which hath foundation in the natural 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 etc. And this Being hath for its ground the eternal generation of the Son of God; and communication of the Deity to the second Person in the Trinity. Hence Christ's Interrogatory joh. 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 the Son of God by Generation and the holy Spirit proceeding from the Father and Son.  

2. Directory or voluntary founded in God's free will.  The decretory or voluntary Being with God is that which is founded in the actions of God's free will. And this Being with God is of the Creature and is either general or special.  
In that which is general these two things are observable, 
1. Which is general.   
1. That before the world, and its creatures had an actual existency in nature; they were all Ideally in the mind and Council of God: according to which he worketh all things Eph. 1.11. what ever hath an actual being, is but a representation of that, which God purposed in himself before the foundation of the World.  
2. God having put his decree in execution by actual creation, what ever he gave an existence to, is so with, and in him, as that it cannot consist without him. Thus the Apostle Coloss. 1. Having discoursed of Christ and of the creation of all things: adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in him all things subsist. In him we live, move, and have our being. Act. 17.28. Of him, as the Author, by him, as the preserver, as the end, are all things, hence he is said not to be far from us, for if the whole creation be with and in God; he is (in evidence of reason) with the creature. This the learnedest of the heathen mean by their several expressions: Thus the Poet 
Principio coelum, & terra, etc.  
Spiritus intus alit; totosque infusa, 
Virg. Lib. 6.  per artus  
Mens agitat molem. etc.—  
And else where-Deum namque ire per omnes  
Terrasque tractusque maris   
Thus Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  therefore that our dependence, is upon God for our very being, that when he hides his face, we are troubled, and when he taketh away our breath we die, and return to our dust, Psal. 104.29. It concerns us, to cast off any thing that may animate us, to a Rebellion against him; whose hand once with drawn from upholding us, we must necessarily droop, and come to nothing.  

Special.  As for the special being with God, which belongs to the faithful only, and is founded on God's free grace, and mercy; this in respect of man is either future, 
Future in glory.  or present. The former is that which the Apostle gives us hopes of 1 Thes. 4.17. We shall be present with the Lord: This the glorified saints and Angels participate of: and the Prophet here after mentions V. 34. Thou shalt afterward receive me to glory: of which more fully in its place.  

Or present in grace.  The special present being with God: is the state of the faithful in the Kingdom of grace. Who even here are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him, 1 Cor. 8.6. And this is that, which Christ prays his own may participate of Joh. 17.21.  
And because, this their being with God necessarily imports a Reciprocation, we may often find this Privilege expressed by God's presence, and being with his people. Thus the Patriarcks were oft assured that God was with them, and Christ promised his Disciples, I am with you, Math. 28.20. Whose very name is Emanuel God with us.  
Though therefore in respect of the matter, the Prophet might have as well said: Thou art continually with me, as, I am continually with thee, all being one. Yet he, rather chooseth this latter expression: and that (as I conceive) because of the present calamity of chastisement which lay upon him.  

Calamity oft accounted a partition wall yet it is not.  For it is common with men to conclude of God's absence, by the presence of calamity, whether the reason of it may be because, God himself is the chiefest good and height of blessedness; and therefore there can be no inconvenience where he is.  
Or that because afflictions seem in their own natures to be dark partition walls, betwixt God, and us: and such heavy chains as fetter us, unto misery, and restrain us from all comfortable recourse, to any thing else.  
Nor is it unusual for those, who have openly professed their confidence in God; to be upbraided by wicked men, in their distress, with their being far from God; & forsaken by him, Ps. 7.11. and their saucy inquiry being too frequent, where is now their God. Psal. 42.11. When the Innocent Lamb of God hung upon the cross, how many revile did the stubborn Jew spit upon him? He trusted in God let him deliver him now, if he will have him, Math. 27.38 etc. 41. They imperiously insult; as if that calamity, had broken all relations betwixt God and him.  
It is further in this case observable; that men of Religious tempers, oft carry such infirmities about them; as that they apprehend themselves at a great distance from God in the days of trouble. Why Lord hast thou absented thyself? Why hidest thou thy face and forgetest our misery? Are sad expostulatinos, of David in misery. Men are apt with Gideon to cry, If the Lord be with us why is then all this trouble? Judges 6. Arise come and help us, go not far from me O Lord, are the frequent requests of a distressed Spirit.  
But the Prophet triumphing over the censures of men: breaks through this black cloud; and cries: Nevertheless, I am continually with thee. Though he, was seemingly involved in calamities, yet they were not able to separate him from God. As Christ was not alone for the Father was with him; so the Apostle assures us Coloss. 3.3. Your life is hid with Christ in God. Hid, because in outward appearance, they made no greater show than others; nay (in regard of that gross contempt cast upon them by the World,) less than others; yet their life is hid with God, from whence the united force, of the whole creation cannot force it. If we cast our eye upon those particular expressions; which God owns in Scripture; we may conclude, an inseparable union betwixt him an his. He is termed their Husband; united by a covenant, Isa. 54.5. He owns a sympathy, as to be afflicted in their affliction. Isa. 65.8, 9 which consists not with separation. Those blows which are made at them, he feels; and violent usage of them, is looked upon, as a persecution of himself.  
And truly so high is Divine love to man in Christ, as that it hath proclaimed, that nothing shall work a separation between God and man, but sin, and nothing else. Sin will do it, Isay. 59.2. your iniquities have separated between you and your God; and your sins have hid his face from you, that he will not hear.  
And as for suffering of calamity, there is no sin in it. For if sufferings be looked upon; 1. In the notion of those bonds; and bitter imprisonments which the Apostles and Martyrs endured; They are then undergon, for the Name and truth of Christ, & for righteousness sake, and thus (notwithstanding the perverse revile of persecutors) they are so far from being forsaken by him, as that in the darkest of those reproaches, the Spirit of glory, and of God resteth upon them, as Saint Peter expresseth it, 1 Pet. 4.14. Though the trial may be fiery; yet God will not absent himself from the three Children though in the Furnace, nor from Daniel though in the Lion's den.  
2. Take these sufferings as corrections and chastisements: and so, they are but fatherly testimonies of God's love, Heb. 12.7. The act of a father breaks not off that dear relation; and where love is, there union takes its place: if therefore the bitterest calamity cannot work a separation; no other contrary state can strike so high, and therefore a faithful obedient Spirit, may truly triumph, and say, I am continually with thee.  
How justly the Prophet reckoned this as part of his consolation? How high is the comfort receiveable thereby? How happy, and desirable, this condition is? And what a blessed privilege it contains, deserves our thoughts; and herein we may reflect upon these few particulars.  
For he who is inlivened with these comforts, 
The comfort of being with God.  and thus accompanied, let him be either in prosperity, or adversity, he is happy.  
1. In prosperity God's presence, does sweeten, 
1. In prosperity it sweetens it, and tempers the mind.  and make better, the things possessed. For though the most assisting creatures are termed useless, broken cisterns; and all other enjoyments, vanity and vexation; yet this, is not to be understood of them, as they are in their own nature; (for all things are in their essence good) but as entertained, and made use of, by men, without God; or when he, out of Justice, opposes men's expectations of good, from the creature. The Israelites may look for much; but it will come to little; if God once blows upon it. Haggai. 8.9. Though David found much cause of grief, yet the unworthy departure of his friends; the disloyalty of subjects; the malice of enemies; or the casualties of disasters; did not strike so deep as an apprehension of God's removal from him. Thou didst hid thy face and I was troubled. Psal. 30.7. This, he thought sufficient, to render him miserable; and all things unprofitable: whereas, his blessed presence shining upon our enjoyments make them more precious. Though there might seem somewhat more substantial, and which might command greater attention in Elyahs' boisterous wind, & amazing earthquake, then in the small voice; Yet he neglects those because God was not in them. 1 King. 19.10, 11, 12. So Gods peculiar owning and blessing, puts a value upon the meanest enjoyments. The near approach of this Sun, animates all things to an higher pregnancy and that which is in itself uncertain, as his gift is possess'st with comfort; who gives, even abundantly, to enjoy.  
2. Whereas Prosperity causeth much disorder, and unevenness of mind; either by immoderate heightening it: or by suggesting farther ambitious desires; and as the mind is composed, so is prosperity esteemed; all Hamans' preferments are looked upon as nothing, by his discontented Spirit; because Mordecai confronts him. But that soul, which apprehends itself with God; or God with it. Will infallibly be fashioned to so sweet a temper, as it shall neither be ambitiously desirous of more; nor insolently proud, of what it hath.  

2. The comforts thereof in calamity.  2. He that is thus accompanied, is happy, though clouded in adversity for  
1. Though a Job be stripped of all, yet God's presence makes a supply of all: Persecution yields an hundred fold, Mark. 10.30. That goodness, which the creature shines with, is, but a comunicated ray from God; and can be no farther beneficial, then as imparted by him; and transcendently meet, in that inexhaustible fountain; of which he that participates of, need not grudge the want of a few streams; as sitting at the head. Suppose secondly, the calamity grow so high and exorbitant; as having seized the estate, threatens the Person; yet even in this a reflection upon the 91. Psalm, may direct the steps; The subject of which is: 
God being a refuge and a  One that dwells in the secret place of the most high; shall abide under the shadow of the Almighty. Which though it is not pleased, to shelter him from the danger of trouble, yet it yields a remedy; as Christ doth, who though he takes not away death, yet he grants a resurrection from it.  
If calamity press hard, God is to him a refuge; 
Fortress.  V. 2. The avenger of blood ceased to prosecute him, who had took sanctuary within the City of refuge; as despairing of success in that Privileged place; and violence and trouble will give over, when men fly to God. Thus the destroying Angel, sheathed his sword at the threshing floor of Ornar, where David prayed and built an Altar. 1 Chron. 21.  
In case calamities be instant, pressing and importunate and not cease their opposition; yet even then, he is a fortress, which shrinks not for the greatest Battery and violence; and therefore security and freedom from fear, may well sorround him, who makes the most high his habitation; and therefore it concerns us to take an early shelter, under his happy wing: of whose protection, we need then only doubt, when by our disobedience, we forsake him. Calamities do then become dreadful, and fit objects of our fears; when an open visible Apostasy (which forceth God to forsake man,) do pull them down and increase them.  

The second Privilege of God's Servants. They are supported by God's hand.  The second Privilege of the faithful is continued in these words: Thou hast holden me by my right hand: In the Hebrew thus; In thy hand thou hast held fast my right hand.  
I need not stand to inform you here that when humane members are attributed to God; in each such expression some perfect attribute of the deity is represented. His hand (amongst the rest) implies his active, powerful, providential support. And God taking man by his right hand; may be taken, from a careful holding up of Children; who are unable to support themselves. The conclusion may be this.  

Obs.  That God Almighty is the support of his servants who are in his hand and upheld thereby.  
This Privilege God's servants partake of, not generally only as part of the creation, 
The benefits thereof.  (which is wholly underpropt by his arm) but in a more peculiar manner, he upholdeth the righteous, Psal. 37.17, 24. And if we take a view. 1. Of the benefits which a supported soul reaps by this support. And 2. of the grand necessity thereof we may easily find the excellency of this Privilege.  
The benefits that accrue thereby, may be these; 1. strength is participated to them; and vigour flows from the saving strength of his right hand, Psal. 20.6. Our hand may support the enfeebled joints of our brother, yet it cannot infuse strength into them; whereas God's hand, (in a more noble efficacy) gives strength, to his drooping people. Psal. 29.11. And bears them up, against the most violent, and tempestuous storms, which otherwise would levelly all before them. 2. Patience is hereby infused, whereby the mind, stands unbowed under the heaviest load; which affliction can burden us withal. Though Job be strangely afflicted, yet he shrinks not, when once he knows that his Redeemer liveth. 3. Victory over danger, and an happy rest at last is procured, by this upholding Privilege; being in all these things, more than conquerors, through him that loved us. This hand, led Israel through the Sea, and the tedious wilderness to Canaan; and it will support his own, until calamities be over past: for they must not be everlasting; the rod of the wicked shall not always rest upon the lot of the righteous: He that is thus happily supported, shall look upon the blackest clouds, as below him; and triumph over the most threatening confusions.  
As this support carries benefits: so the great necessity of it is evident.  
1. From the large variety and multitude of troubles, which good men are subject to; 
The necessity thereof.  for besides those that encompass them as Men, as creatures, as members of a Kingdom: (which hath its infancy and decrease) besides the weakness of Child hood, the madness of youth, the distempers of old age; their very Religion, and piety makes them an eye sore to the Devil, and a mark for his malicious instruments; who usually shoot their envenomed darts, in a thousand varieties: and therefore a more than ordinary support is requisite to stave them off.  
2. The necessity appears from our own absolute weakness; which (without this prop) would easily faint, and droop to the earth, for weakness soon grows impatient; and desperate: and by its disorder, is the more easily swallowed up.  
It concerns us therefore in these black tempestuous times, to implore a Divine supporting hand whereby we may be able to outride these storms; with courage, patience, and victory; and when once we find ourselves upon dry Land, beyond the malice of our Enemies, and the fury of calamities; let us cheerfully attribute our safety to that support, and Almighty hand, which had it not snatched us as brands out of the fire; we had been smothered in our own ruins.  

The third Privilege of God's Servants. Guidance by God's Counsel.  The third comfort the Prophet glories in is, that God directs him by his counsel. Thou shalt guide, me with thy counsel, 24. V  
To be led by Counsel, is peculiar only to men and Angels: other creatures may be termed the objects and effects of Gods. Counsel: but those who are rational only are guided, and directed by it. The Revelation of Gods will being this Counsel; 
The word of God called his Counsel & why.  which his Servants do most eminently partake of.  
Providence testifies an high regard of Man, in his condescending to reveal his will, specially in Christ's Gospel, which bears the title of God's Counsel, Act. 20.27. Which may very fitly be given it. 1. because God hath therein manifested his purpose of Mercy and Salvation, whereto he hath especially appointed us in Christ, Heb. 6. vers. 17. And those promises of grace and favour, confirmed by an oath, are called the Imutability of his Counsel. 2. It is so called because we are thereby informed, what to act, and what to avoid, to the attainment of this special happiness. 3. Because it is a Mystery not common to all Men and all times; which nothing, but Revelation itself from God, could enrich the World with, for the happy dispensation of which, Christ himself rejoiced in spirit: and his Apostles hearty gave thanks for: it is an honour that God thus adviseth us, and an happiness to follow it; otherwise this council rejected, will aggravate the sin, and increase the punishment.  
But here somewhat more, 
To this added council and directions in particular circumstantial affairs.  may seem to be employed: The Affirmative precepts, which contain divers injunctions of Piety to God; and righteousness to man; do in every head command some virtues, more eminent in degrees then others: and they have their circumstances of manner, and time which renders the Action, more or less seasonable.  
Lastly in variety of evils of calamity some are greater some less: in this case and in actions particular (though Revelation of duties required by the Law be presupposed.) there may be place, for mature Council and advice; (viz.) how to improve a Talon to the best advantage; to express an eminent Virtue; how to accommodate our actions to Times and Persons, and how discreetly to make choice of a lesser inconvenience before a greater.  
For man though he may in general, know his duty yet in some particular occurrences, his doubts may distract him, his memory fail him; his passions transport him; a Temptation may startle him; this advantage incite him, and that fear deter him; in every of which cases he will find a necessity of council.  
And herein this Act of Providence is evidenced, in the particular expressions of duty to a particular good.  
Thus Abraham was particularly directed in his Journey towards Canaan: and Moses how to deal with Hardened Pharaoh, and the stiffnecked Jews: and David, how to avoid the persecutions of Saul: this Christ eminently promised to his disciples, Mat. 10.19 etc. who thereby converted the world, the great controversy about the ceremonial Law was determined by the special council of the Holy Ghost, Act. 15.  

This not denied in times of ordinary providence.  And although all these are miraculous and extraordinary; and may seem to expire with those persons, and times: yet God hath not left his servant destitute of his council, and directions, in cases of special doubt; but as particular occasions may require, he may warn them of their duty: and in special occurrences, Instruction may be given (how to demean themselves) by that spirit which helpeth our infirmities Rom. 8.26. which may seem to be the Apostles meaning, for although that Text, I find otherwise applied, to the discountenancing of Liturgies, and to obtrude a belief on the vulgar, that That which is without meditation, and extemporary, deservs only the title of Prayer of the Spirit.  
But when the Apostle affirms we know not what to pray for as we ought: how can we conceive that he means this universally of all Saints, of all things? being that they are furnished with Christ's precepts, which teach what is good and Just; and what is of a contrary complexion, and being that they have, particular notice of Gods most gracious promises; and peculiar directions in the Lord's Prayer.  
If it be pleaded that the frame, and words are the dictates of the Spirit. It may be returned 1. That clear ready, fluent expressions, are gifts ordinarily, dispensed, and present in temporal affairs. 2. If they only be thought to have the spirit of prayer, that are not prompt and ready in expressions: what may we conceive of these who wanting words can only express themselves in groans and sighs. 3. The help of the spirit, is here plainly said to be, not in words, Phrases, or Method: but concerning the very things to be prayed for. We know not what to pray for as we ought. Thus oft, in worldly occurrences politic Counsels, are wrap up things in darkness so, as good men may oft be at a stand; and cannot readily conclude, whether Peace or War, deliverance or Patience, should be the subject of their prayers, and in matters of deliverance whether by such or such means; In these cases then, God's spirit oft supplies our infirmities, and counsels, what to pray for, and this I take to be the Apostles meaning.  
From all this discourse we may learn somewhat to assuage the bitterness of solicitous thoughts, 
Use. To rely on God's directions.  which oft arise from the fear of evils to come, wherein oft with some perplexity of doubt, we distractingly forecast how to behave ourselves, and what means to follow, if such or such a danger befall us, in this case sufficient to the day is the evil thereof: it is a needless burden to add to the trouble of this day, those fears and perplexities of what shall happen the next. As for the future, let us cast a submissive depending eye, upon this act of Providence, God's counsel. which in the midst of greatest temptation can make a way to escape, and will act that, which may prove an advancement of his glory in the greatest darkness. Let us both hope and pray for light and direction.  
And we may be assured that wherever his counsel is pleased to go before as a guide, 
The success certainly good.  and is obediently followed; their success fails not either in Doing or Suffering; and in case success be not answerable, it may (a part post) be concluded, That the Agent had no particular direction from God. Good David may entertain pious thoughts of building a Temple, which even the Prophet Nathan may approve of, 1 Chron. 17.1, 2. but a countermand coming from God, we may conclude that David's intentions and his approbation were the issue only of their own pious thoughts. In this point these following cautions may be admitted, as seasonable in these times.  

1. Caution. Not to make success an infallible sign of God's special direction.  1. Caut. That we do not make immediate success an infallible reciprocal sign that the Action (which wrought it) was by the special advice of God] Though success always follows the taking of direction from God; and though a man may conclude because this action had not answerable success, therefore there was no such particular direction: yet no man, must simply and barely conclude This hath success, therefore its agent had a peculiar council from God for it: for Providence, oft permits, that actions done upon self motion; whither good or bad may find success: and he that would justify actions, by success; may find an easy way to Justify all kind of Villainies and Rebellion.  

2. God's Directien is not against his revealed will.  2. Caut. That Council and direction in the ways of ordinary Providence, is always suitable to his revealed will:] and therefore he never moves man inwardly, or guides him by council in that which is manifestly irreligions, or unrighteous. He that perfectly hates and severely punishes sin, never moves any man to it. His Counsels, are as pure and blameless as his precepts; as being but particular directions to fulfil them.  
Thus God's counsels are continually attended with an answerable success; and so highly beneficial; and advise nothing but Purity, and so Righteous altogether; and consequently the being honoured with so happy a Guide, is an high and unspeakable Privilege. From hence it may be concluded  
1. That we Entitle not evil Intentions or black actions to God's Council; or to the motion of his Spirit: his will is sufficiently revealed in his blessed word, any thing contrary to which, cannot (by the demurest pretence) become Lawful; He who Intends or acts any thing opposite to the Law of Reason, or Christ's Gospel; (notwithstanding his most fiery zealous persuasion, and confidence) cannot produce a safe warrant for himself, that he does well, for the nature of things cannot be changed by our apprehensions; and that may very well be looked upon as a delusion, which would thrust us upon so wild, (though never so seemingly fair) extravagancies.  
And whereas it may be objected that the Jews bloody act in crucifying Christ was but that which Gods Council predetermined to be done. 
Objct.   
It must be remembered that we discourse not here of God's Immanent council, 
Answ.  concerning that which secretly is determined in Heaven from all eternity; but we speak of that transcient one, which on special occasions is given to man for his directions: though therefore that which was done was no other, than what God in his eternal Council decreed to permit to be done; yet the bloody Jews, had neither an outward command; or inward advisements of God's Spirit, to commit so inhuman an act. Therein the Devil's suggestion and their own wicked hearts did wholly set them on work.  

2. Object.  If it be farther objected that Abraham was openly commanded by God, to sacrifice his Son and the Israelites by borrowing to spoil the Egyptians; and the Prophet to take a woman of Fornications against Gods revealed word.  

1. Answ.  It may be returned 1. That those matters as they were extraordinary; so the times and occasions, wherein they were acted were so to. 
Quando Deus voluit jumentum est rationabiliter locutum nec ideo sunt admoniti homines in deliberationibus suis asinina expectare concilia. Aug. ep. 47.  Whereas Gods ordinary council and directions, is the subject of our present discourse: he that from such instances will conclude he may do the like or (upon pretence of a secret motion of the Spirit, shall attempt things contrary to what is openly revealed;) may as well cenclude that he will fast, because Moses did so; or that he will eat nothing but what Ravens bring him; because Elias was extraordinarily fed by them.  
2. That some things may seem different and contrary which really are not so. Thus though it be a general command Thou shalt not kill, and another place tells us who so sheds man's blood, by man shall his blood be shed, Gen. 9 yet this the Magistrate doth; and claims an exemption from guilt; and so might Abraham really intent to slay his Son without guilt of murder; nor was there any thing contrary herein to the commandment, For God gave not that command but by way of trial, with full purpose to cross the Act as he did; and had he not crossed it, he had been no more contrary to Himself than he was in the exercise of his absolute Power in dividing the waters or putting the Sun to a stand.  
For as although he hath fixed an ordinary course of nature, yet he debars not himself of acting sometimes above nature; so though he hath tendered precepts as the ordinary Rules of men's actions: yet (in some cases) the supreme Lord of all; may enlarge or restrain them according to his wisdom; and the unfathomable Council of his own will. And therefore as for Abraham, his intention was no way to cross the ordinary precept, which bond 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 sign to Israel, and of the people's spoiling of the Egyptians.  
And whereas some may pretend that they have extraordinary motions and commands which may dispense with them.  
It may be answered that Holy extraordinary men; (who were honoured with a frequent & extraordinary conversation;) had other means besides the general revealed Law of God; as dreams, voice, miracles, Revelations, Vrim and Thummim; whereby they were infallibly made acquainted with God's pleasure.  
But as for us, Christ's doctrine is the only means of trying all spirits, ordinary and extraordinary by; & therefore, whatever suggests any thing contrary to his precepts is to be esteemed a delusion and if (in prejudice of these received truths) a sign or a wonder be wrought; there must be no attending thereunto. Deve. 13.1 etc. and concerning these extraordinaries, these two observations may be taken up as we pass along.  
1. That in those times wherein men had special Revelation from God; yet in cases of God's worship, Unrighteousness 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 lawful, to Sacrifice their children, because Abraham was commanded, to offer his Son; nor to rob or spoil, because they borrowed of the Egyptians, or kill Kings because Josua did so, or invade Nations, because they had gotten Canaan; or commit fornication upon pretence of the Prophet's example. And  
Therefore it may highly concern us not to gape after extraordinaries, or to wander out after private suggestions; but to stick close to God's commandments, And (which follows hence) that we must not hope or expect Gods special 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 clear present necessary duty & obedience to a commandment 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, yield obedience to Gods express command.  
Though it may sometimes happen that (as in the Primitive times) some may without sin, confess or conceal themselves Christians. (for I shall not absolutely condemn them, who did not run to the Tribunals 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 works of Temperance, Justice, Patience, and Charity etc. Present execution of our duty must cut off all needless deliberations. Thus when Sheba, blows the rebellious Trumpet, if wicked Cormorants cry Come with us, let us lay wait for Blood: Let us lurk privily for the Innocent without cause: Let us swallow them up alive as the grave, and whole as those that go down into the pit etc. Prov. 1.11, 12. In these cases a demur (under a pretence of taking council) is very injurious, as we are men who should not devour one another: or as we are Christians honoured with express severe, peremptory commands to the contrary.  
In all these and the like cases; a seeking of council and direction, is an open tempting of God: as if we should cast ourselves from the Pinnacle of a Temple, in hope of a miraculous support: Thus Balaam would needs be ask; though he knew God's pleasure: and never left his covetous importunity until God bid him go, which ended in his destruction; and they that seek God (as they phrase it) in their contrivements of impiety and rebellion may whilst they abuse others, cheat their own souls, and lie ensnared in delusions.    

CHAP. VI  VErse. 24.— And afterward receive me to Glory. 
CONTENTS.  
The fourth privilege of God's servants Glory, Thou shalt receive me to Glory: future Glory Hopes and expectation of God's Servants.  
Arguments proving a future reward. 1. Consent. of the best.  
1. General Reasons 1. such as prove it possible, God's Power, and the soul's immortality. 2. Such Arguments as Prove it certain: as 1. The Corespondency of Providence to the created desires of the soul. 2. God's Justice. Objections Answered.  
2. Special reasons 1. Gods Promise who is faithful; the Performance of this Promise proved 1. By God's actions towards Christ in 5. particulars. Uses. 2. Confirmation given thereof by Christ in 7. particulars. Uses. Why this Reward is called Glory? This Reward a Glory of Body, Soul, and estate for ever in Heaven. God's Majesty by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man's blessedness in the enjoyment of God. The Saints receive glory notwithstanding Affliction. Calamity works a greater weight of Glory. Saints are passive receivers of Glory. Weighty ebjections answered. 4. Reason's thereof.  

SECT. I.  
THE fourth privilege of God's Saints is contained in these words, 
The fourth privilege of God's 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 means or the manner how God's servants attain threunto.  
For the first, it cannot be denied that worldly well-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 soul 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 liable 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 soul, and Rabbi Ezra: as Enoch was translated unto blessedness.  
This then is the meaning: 
Future glory the hope and expectation of God's 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 recompense of a reward hereafter, and this indeed is the belief, expectation and hope of all God's Servants: the Apostle was assured of it, when he tells us in the 2 Cor. 5.1. For we know that if our earthly House of this Tabernacle were dissolved we have a building of God, an house not made with hands eternal in the Heavens. and Rom. 8. vers. 23. and not only they, but ourselves also which have the first fruits if the Spirit even we ourselves Groan within ourselves, waiting for the adoption to wit the redemption of our Bodies.  
In which belief, and expectation of theirs, they are not built upon sand; nor made up with the slight materials of hay or stubble; 
Arguments proving a future reward.  but they are seated on a foundation more durable than the Creation itself; supported with substantial solid arguments of which I shall represent a few.  

1. Universal Testimony.  First, They have the Testimonies of the best and wisest men of the world; of the Patriarches before and after the Flood; of whom the Apostle says Heb. 11.39. These all obtained a good report through faith; of the Jews before, and after the captivity: (the inconsiderable faction of the Sadduces excepted) of the wisest of the Heathen who firmly believed a reward to come; though they were not so clear, or constant in their descriptions of it. And lastly of the Church of Christ unto this day; wherein have been men whose fame for worth and learning, though it came after, yet not short of any precedent age.  

2. Reason's general as 1.  Secondly, They have fully, persuasive, convincing, and confirming, rational grounds, and these are partly General belonging to all, and partly peculiar to them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God.  
The General arguments that make faith hereof unto all, 
Such as prove it possible as 1. God's power.  are such as persuade it possible or prove it certain.  
1. It is proved possible by God's Omnipotency (for I count not Atheists worth the reasoning withal) He that believes this first fundamental principle, That God is: cannot but but believe him All-sufficient; and this will infer, that he that can do all things, to whom nothing is impossible, can if he will, reward and make us happy after this life.  
2. The Capableness of the soul proves it possible; for the soul in nature is immortal, 
2. The Seuls Immortality.  and never dies, no contrariety works its corruption, it depends not upon the Body, and is least weary when it is most employed: is spiritual without composition, not consisting of prineiples into which it may be resolved, and therefore may afterward receive an addition to any well-being it hath had in this world. 
2. Such arguments as prove it Certain as   
And thus both the Agent and Patient, God and the soul prove it possible: God can bring man to Glory; and the soul is capable thereof.  
From the possibility let us prove next the certainty of this reward. Now the certainty thereof, 
1. The correrespondency of providence to the created desire of the soul.  is founded upon the correspondency and mutual sympathy between the works of Creation and Providence; as Creation makes all things Good, and nothing in vain; so Providence causeth this goodness to display and show itself running along with the Creature to satisfy and prosper it, in its intended end.  
Thus were the luminaries created naturally operative of light; for distinction of times, and influences to life, inferior creatures also own their being and their: serviceableness, to the same Hand: and as they were created for an end, so providence answers this work: looks to the execution of these offices. So that since the creation none have failed in their works; but have had the concurrence, and support of providence, in their kind, from the beginning of the world, and still shall till the end thereof.  
Now amongst the works of creation that concerns Man, this is one, that there is impressed in his reasonable soul a desire of well-being, and such full happiness, as may satisfy him. This is universal in all men, none excepted, and it is natural and necessary not to be extinguished: 'tis the end of all his endeavoures here, to make that life God hath given, a comfortable, and contented one.  
Now since this is God's work, it is Good, and because good, not in vain; and therefore we may conclude that Providence hath appointed means and chalked out ways, for man's attaining to, and enjoying of that which shall make him happy: for else this desire would be vain, as not attaineable, and Providence should in its efficacy, come short of creation, and not reach to answer the goodness of the Creature to the full extent thereof, which would be a disparagement to both works, to providence as being too short; to creation as having made somewhat needless.  

Object.  And if it be objected that this desire is in every individual man and soul of man; and so providence should be obliged, to bring every soul to Happiness.  
We answer that Providence undertakes not for the individuals, this, or that, of every species, 
Answ.  or kind: nor do the works of Creation necessarily oblige providence to so single a correspondence; It fully answers its end whilst it preserves the Kind; though this or that particular fail. Though the Sun stood still, in Josuah's time, and went back in Hezekiah's; though this fig tree bears no fruit, or that seed fail the Husbandman's expectation; yet it follows not, that Providence fails, and deserts nature.  
So though this or that soul (having a natural desire of blessedness) fail thereof, yet is it not in vain: if one soul attains the end, Providence answers the Creature: and shows this desire is attainable; nor is it engaged, to bring this or that soul to happiness, more than this or that Plant to perfection; because that unto attainment of this or that man, there is somewhat more required than a mere desire of happiness; as unto the production of fruit in this or that Tree; more is required then that it be of this or that kind.  
And yet, as Providence works the preservation of Nature, by influence upon individuals: so doth Providence show its infallible Correspondence with this desire of happiness, by bringing these, and these individual men as Abraham, David, Peter and Paul thereto.  
And further, as in Nature every Individual would certainly produce its natural actions unto full extent; if not interrupted and impeded in its course. So would God (in merciful providence certainly) answer the desire of every soul and make every individual happy: were it not for the malicious voluntary interposal of sin, which unfortunately steps between and severs us from blessedness, makes so natural and noble a desire fruitless: and therefore the works of sin are worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is Rom. 6. vers. 21. What fruit had ye then in those things whereof ye are now ashamed, for the fruit of those things is death.  

2. God's Justice.  A second thing that confirms the certainty of a future reward, is the Justice of God; spoken of Rom. 2.6. Who will render to every man according to his works.  
Now man's works are of great variety, amongst which those properly, are the objects of justice which are 1. Morally Good or bad. 2. such as are done willingly without outward constraint or necessity; for no man is called to Judgement for actions of mere nature, as eating when we are hungry; nor for such as are merely, simply, and absolutely involuntary.  
But because some men give themselves wholly to the service of God, and to the obedience of his Law, and others again make it their business, only to be profane & ungodly; and out of a proud luxurious impiety care for neither God nor Man: and being that both these run their several roads and keep on without change, both they and their Actions, become liable to Justice.  
Now farther that God is Providentially just, that he takes notice of the actions of men, that he put a difference between them, and renders accordingly, two things (amongst many) fully evince.  
1. That there is such a virtue as this amongst men; which bears not its self alike to all agents; but rewards some, and punisheth others; and this is commanded by the Law of nature; proved in reason, required by necessity, as being the very pillar of all humane society; and as necessary to the World, as the Sun, or life itself: now if this virtue be here amongst men on earth, we may well conclude it, much more eminently, and perfectly in God, (who is all sufficient,) there being no excellency in the Creature which is not infinitely in God, and derived from him; and therefore we cannot (in reason) conceive, or expect, he should be alike to all.  
2. The experience and testimony of all ages; which give us abundant examples, of the visible, notorious, punishments of wicked men; and the remarkable blessings upon some, that have been his servants; and the same History and experience tells us, of some (yea thousands) that not only receive not their reward, but are porsecuted, afflicted, defamed, as it is, Rom. 3. vers. 39 For thy sake we are killed all the day long we are accounted as sheep for the slaughter. And Heb. 11. vers. 36. and others had trial of cruel mockings, and scourge yea moreover of bonds and imprisonment. Sealing their faith and obedience with that blood, which they cheerfully poured out, as a tribute of their hopes, and a witness of their more glorious expectation. It being a certain and infallible conclusion; That being, there is a God, which Judgeth the Earth, there is verily likewise, a reward for the righteous, which the Apostle was sure of, when he tells us, 2 Thessal. 1.6. It is a righteous thing with God to recompense tribulation to them that trouble you.  
And if it be objected; that it is rationally conceivable, that man might do all this without reward; because God may command without proposing of a reward, and man (in reason) ought to obey though there be none. I answer 'tis true indeed, but yet since God hath so manifestly declared himself just, so as none that believes a God, disbeleeves his Justice, and his Justice is, in rewarding the good, as well as punishing the evil doers; it follows that as sure as God is just, if well doers have not their reward in this life, they shall have it after. So on the otherside: the wicked that escape their punishment here shall meet with it hereafter.  
And if it be further objected: this may seem to conclude, in the behalf of such good men, as suffer for righteousness sake; but what shall we say of them, that enjoy their portion in this life; as did Josuah and many other powerful and famous men.  
I answer, God indeed is debtor to none; the blessings received in this life, are more than can be deserved and yet they come far short of true, and full blessedness: which is not to be found here below; nor will the blessings, they receive in this life, more prevent a more full and future felicity; then in joying the first fruits, debars the reaping of a full harvest. Here they have a grape or two, but shall hereafter the whole vintage; here they have but in part, and by way of earnest, a glimpse only, of that glory which hereafter shall be more perfectly revealed.  
And thus much briefly of the arguments which to every soul, that is reasonable, and Religious, proves, the future reward of God's Servants drawn from the universal consent of the wisest and best men; the power of God, the immortality of the soul, the natural desire of happiness, and the answer of providence to that desire, and lastly the undoubted Justice of Almighty God.  
But besides these arguments, 
Special reasons peculiar to God's Servants.  which the Servants of God have in common with others, for support of their faith, in this particular; they have grounds which are peculiar unto them; as being taught of God and having a more sure word of Prophecy, given by inspiration from him.  
The particulars of which I shall reduce to this one general head. 
1. God's promise.  It is the promise of God that he will glorify and reward his Servants after this life, and from this promise thus presupposed the argument will be this. 
Who is faithful.  As sure as God is faithful and true, as sure as he can neither lie nor deceive; so sure is it, that he will receive his Servants to glory.  
I shall not need to spend many words to prove, that God is true and faithful: for shall we not allow and attribute unto God, that, which we require and commend in man; or can we in reason, and justice affirm falsehood or untruth of God, which both reason and Justice teach us to abhor, in the Sons of men, with whom we deal; and if we find amongst them, some that are exact observers of their word, much more may we say of God, with Balaam, Num. 23.19. God is not a man that he should lie, neither the Son of Man that he should repent, hath he said and shall he not do it? Or hath he spoken and shall he not make it good? Assuredly they that know and believe there is a God, cannot but believe he is faithful, and true, and will perform his promise.  
And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this, that God hath promised eternal life is clear.  
It was much that God revealed to the ancient Patriarches; to Abraham was the promise made; and what this promise was, the Apostle tells us, Heb. 11.10. For he looked for a Cry which hath foundations, whose builder and maker is God, and Verse 16. But now they desire a better Country, that is an Heavenly; this promise was typified by the Sabbath; by the Land of Canaan and rest therein; and upon the knowledge of this, Moses scorned Egypt, Job triumphed on his dunghill, with I know that my Redeemer liveth, Job 19.25. The Jews overcome their sufferings and welcomed misery on these hopes at it is, Heb. 11. vers. 36, 37 etc. And it was David's consolation here thou wilt receive me to glory.  
But in the fullness of time Jesus Christ came into the World, and did more clearly reveal this as the promise of God in regard of which clearness of Revelation, the Apostle says 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 days of Augusty Caesar, and by confession of all was Crucified, when Pontius Pilate was Governor of Judaea, and Tiberius the Successor of Augustus was Emperor of Rome: the same Jesus whose life Acts, and death, are written by the four Evangelists; and from whom the most part of the World received the happy name of Christians: that he (I say) promised a future glory in his Kingdom; and declared that God by him hath made this promise, and hath given him power to perform it: these things are acknowledged by all.  
Only, whether he spoke 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 effectual 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 swore 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 God's 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 eternal life to as many as thou hast given him; our belief in this, is strengthened by the Actions of God, providentially done towards, and in behalf of the Person of Christ as.  
3. God the Father hath declared, asserted, and affirmed Jesus Christ to be his only 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 inferiors; now if the word spoken by Angels, and Prophets, was steadfast; how much more is that which is spoken by the Son of God.  
2. That the Father hath commanded the whole World to hear Christ his Son, that is to believe his word and do thereafter, which certainly we may affirm he would never have done; if he had not absolutely decreed, to make good his Son's word in this.  
3. God did manifest and exemplify the portion of his Servants in this and the other World; in his only Son Jesus, whose life, and actions declare, that he was the best of men; no guile in his mouth, no unrighteousness in his hands, or ways, and yet it pleased the Father to bruise him, so that he was looked 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 virtue that ever the Sun beheld expressed 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 own right hand in the Heavenly places; far above all principalities and every name that is named, not only 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 happiness, for if Christ be risen again; how can they, that are Christ's doubt of a resurrection. The Apostle tells us 1 Cor. 15.20. But now is Christ risen from the dead, and become the first fruits 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 fruits 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 Author and finisher of our faith who is set down at the right hand of the Throne of God. So that from hence we may believe with our hearts, confess with our mouths, that he is of all- sufficient power to fulfil the authority, he hath received from his Father, of giving eternal life to all such, as believe 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 righteousness, by that man whom he hath ordained, if in righteousness, then will he render unto every man according to his works, 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 Jews should be more zealous of Moses, the Turks of Mahomet; then many among us, of a Saviour, & his Gospel. They will not be removed from what they profess, whilst we can vary our zeal with temporal 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 preached 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, than the Angels: and the Royal Prophet suitably to this having declared the decree, published, for the advancement of Christ to be a King: makes this use, and application, Psal. 2.10.11. Be wise now therefore O ye Kings be instructed ye Judges of the Earth, serve the Lord with fear and rejoice with trembling. And as for those impure and rebellions souls, that let themselves together against the Lord, and his anointed, he the sitteth in Heaven, will laugh them to scorn; turn their wisdom into folly, and their supercilious counsels into self destruction.  
2. Use, Think it not strange that some things in matter of obedience should be required of thee, which seem hard, and unpleasing; as, to deny thyself, and thy vain desires; to mourn, fast and pray; humble they soul and become vile: think it not 〈…〉 if thou meet with opposition, discontent, or loss; a persecuting hand, or a threating sword: and yet, though we believe general Doctrines, we often fail in particular applications; the funeral of another presents us with death; which we look on but with a general, and careless eye; our youth, our health and strength promising, some (perhaps a longer) respite. So though we hear & know, that Christ is to be obeyed; that afflictions are incident to the Church; that repentance and patience is man's duty; and these, are generally believed true; yet when particular occasions are offered of personal obedience and patience; how oft do men exempt, and except themselves, withdraw their shoulders? and if personal evils avoidable press; with what indignity, do they undergo their sufferings? and murmur against providence?  
But to take of so unhandsome, & unwholesome an humour; let me demand; art Thou better than thy Saviour, the servant, than his Master, remember God takes no other course with thee, then with his own Son. He would have him, that was in the form of God, to be made in the form of a servant, and of no reputatation, to learn obedience by his sufferings, and suffer first, ere he enter into glory: a few such thoughts will settle thine, and turn thy pride into submission.  
Having given you some uses of the former point; 
2. Confirmations of performance of this promise given by Christ in 7. particulars.  I shall reassume my intended theme; and show how Christ himself hath proved and made faith of the promise; and of his abiltty to perform it. And that  
1. By his Miracles which were so many, so stupendious, that they forced Nicodemus a ruler of the Jews, into that passionate acknowledgement, joh. 3.2. For no man can do those miracles, that thou dost, except God be with him; and hence again as it is Chap. 10. vers. 38. Though ye believe not me believe the works, amongst which the most pertinent, and remarkable is, that he raised up the dead to life; giving us thereby, an assured earnest, of what he had so often promised.  
2. His life was such, as renders him free from all manner of suspicion; so holy, so unblameable, that his bitterest adversary, could not charge him with any sin; or fasten the smallest blot on his pure and righteous actions; such and so great was the conscience, and confidence of his own integrity, that he defies them Joh. 8.46. Which of you convinceth me of sin; and to know impostors by, he gives us this sign; Math. 7.16. By their fruits ye shall know them. Try him then by this his own rule, and examine his life, how faithful to God, and zealous of his glory, how affictionate to man, free from all ambition and wrong; and you will quickly conclude, such an heart as this, could harbour no deceit, that nothing but truth could proceed, or flow from those lips, that condemn rash and idle words, as the corrupt fruit of an evil Tree, Math. 12.35.  
3. As impostors and deceivers, discover themselves by the wickedness of their lives, so are they dicerneable for such; by the malignancy of their Doctrine. The Heathen Priests & oracles for the cruelty of their sacrifices, their teaching to worship many Gods, their principles of injustice and inhumanity & their abominable mysteries, are justly lookt-upon as impostors, you may as soon marry Heaven and Hell, light and darkness together, as extract happiness from principles so corrupt, truth and righteousness are the way to it; not the extravagancies of an ignorant impure zeal.  
And this was most fully brought in and taught by Jesus Christ, a pure spiritual worship of the only, true God, that made the World; an utter extirpation of Idolatry, a breaking down of all walls of partition between God and man; a more entire union between man and man with the means tending thereto; innocence, charity, and righteousness, the expression and display of all virtues, humility, patience, fortitude, constancy and moderation in all estates; these are the precepts of Christ, wherein finally, whatsoever things are true, whatsoever things are honest, whatsoever things are just, lovely, pure & of good report these (and nothing contrary unto these) are prescribed in his Gospel. The Husbandman manures his ground, but 'tis the hopes of Harvest that quickens, and encourageth his pains; nor doth he sow his seed but with a pleasant expectation of a greater income. So when you read that Jesus Christ implants grace & the principles thereof, breaking up the fallow ground, of man's heart, and sowing therein the precepts of piety towards God, and righteousness towards man; when you consider how he proportions the means to the end; and by giving Man a holy Religion, fits and prepares, his soul, for a blessed union with God, and makes it, capable of happiness. You need not, you cannot doubt, but he will bring the end and means together; and perfect his grace with future glory.  
4. Whereas the high work of conversion by the grace, and Gospel of Christ, is a conversion of men from the power of Satan, unto God, who whilst they were under that power were ruled by it; and consequently guilty of sin and wrath; and this guilt enough to debar a soul, from happiness forever: making it liable to eternal death; Christ our Lord by offering himself a propitiation, hath by so invaluable a sacrifice, purchased our remission and pardon; so as now, there is no condemnation to them that are in Christ Jesus; and we may be sure God's Justice being satisfied, both sin and guilt being taken away; there is an entrance into future glory, administered unto us through him.  
5. Christ by his death hath confirmed the Covenant, of which this promise is the main part: hence it is called the blood of the everlasting Covenant, Heb. 13.20. And he is declared the Mediator of the New Testament, which he confirmed with his blood, Heb. 9.15. Now recollect and consider what greater evidence of reality, and faithfulness can be given upon Earth, then when a man shall be contented to make good the truth of his promise with his life, and seal his word in Characters of blood: death leaves no place for dissimulation.  
And if it be objected that many have been obstinate to the end, and defended their Heresies even to death, as Servetus and others; that many have had such strong delusions, that the fear of death itself could not fright them, from vainly conceiting themselves to be some great ones; as Montanus who constantly averred, that he was the Paraclet, etc.  
I answer. 1. That delusion in his Person, is not conceivable nor possible considering what hath been said before of him, his holy life, wonderful 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 Kingdom stand. Satan gives no delusion against himself; now there is nothing in the World more destructive to Satan and his Kingdom, than the promise of happiness, and those precepts whose obedience is the way thereto.  
2. Though it cannot be denied, 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 persuaded 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 perform 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 knows 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 certain, Acts 1. vers. 3. That he shown himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God.  
This matter was not huddled up in the clouds of mere probabilities; nor was there any thing wanting, that might make the witnesses certain of his resurrection: they were ('tis true) chosen witnesses, but not few not two, or three only, (though the Law saves in the mouth of two or three witnesses every word shall be established) but more than five hundred, nor was this done once, at one time by one means; but at several times, by many appearances made, by many Remonstrances to their eyes, their ears, their touch; they saw him often, heard him, handled him, put their hands in his side, and their fingers into the print of the Nails; they did eat, and drink with him; had all their doubts fully satisfied; and all this, for the space of forty days; after which in their presence and view, he visibly ascended up into Heaven. Now what influence the resurrection of Christ, hath to confirm the promise, of our future glory, hath been spoken of before.  
7. And lastly Christ by his truth and faithfulness in other things, confirms 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 only 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 work wonders, convert nations found the Church, and preach the Gospel, to the ends of the World: he Prophesied, foretold, their chains, and imprisonments; their opposition, & persecution by men; the encompassing of Jerusalem with armies, and its 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 show 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 deity, and bespeaks a Creator; and if we reflect but on our souls; 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, than 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 Kingdom of grace; will not fail 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 fair (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 man's soul no better than a beasts: discards the providential Justice of God; denies the Scriptures to be his Word; Christ to be his Son; discredits his life, and passion; gainsays his resurrection; and takes away all hope, and fear of future Judgement, and overthrows all Religion.  
2. This disbeleif is the more fearful by how much more it is inexcusable; and how inexcusable it is, you may gather by those multitude of arguments given by God to work and strengthen our Faith.  
And secondly being these times are evil & perilous; 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 entertain nobler thoughts and Hopes, and out of this store house of arguments, strengthen our faith; every one that hath this hope purifies himself as the Apostle tells us 1 joh. 3.3. this faith will turn our afflictions into comfort; our losses into gain; make us walk in an even path, and by keeping us faithful 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 real and substantial 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 appears to me a great difference between Humane, and Divine writers; those use the words in a restrained sense 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 perfect sense; meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory, Blessedness, and a state made up of the confluence of all good things suitable to it. 1. The lustre, beauty, and light of the Body is called Glory, hence 1 Cor. 15.41. there is one Glory of the Sun, another of the Moon, and another glory of the Stars. 2. The Perfections, and endowments of the mind are called glory as it is Dan. 4.36. my reason and my glory and hence Christian joy is said to be a joy unspeakable & full of glory. 3. & lastly height, wealth and a full prosperous estate is called Glory, hence the liberty of the children of God is termed a Glorious liberty Rom. 8.1. and in this full comprehensive acception we may take glory here, for this future reward wants nothing of that which deserves the name of Glory.  
1. This Glory shall appear in the body as the Apostle tells us Phil. 3.21. 
1. This reward is a Glory. 1. Of Bodies.  who shall change our vile body that it may be fashioned like to his glorious body. The particulars are power, honour, beauty, incorruption, whereby shall be abolished all diseases, weaknesses, wearinesses, deformities, corruption, pain & death of which last the Apostle expressly tells us 1 Cor. 15.26. the last enemy that shall be destroyed is death.  
2. The soul shall be made glorious in the perfection of all its faculties; thus 1 Cor. 13.10. 
2. Of the Soul.  but when that which is perfect is come, then that which is in part shall be done away: from which will arise perfection of Love, and all other graces, faith and hope swallowed up in full fruition, & the fear of sin quite taken away; for all sin arising either from corruption of the mind & judgement, or rebellion of the will and affections when the most noble faculties of the soul shall be void of defect; and the inferior affections of disorder, there can, there will be no place or occasion for sin.  

3. Of estate.  Lastly they shall enjoy a Glory of estate too that is, riches, honour, praise, joy: they shall have a Crown of righteousness, and what can the most covetous ambition long for more; the praise that is from God; what greater Euge can we desire, that joy which cannot be taken away, and what pleasure can be greater than that which doth still fill us with raptures? & those not transcient but eternal; when our Jubilee shall be everlasting, and our consolation endless: we shall then find and enjoy that which cannot here be found, or the world bestow; a full and perfect satisfaction of mind; for the natural desire of the soul, shall be then fulfilled, and the creature attain to the end it was made for.  
And this content will appear the more full and satisfactory if you consider two things, 1. the place 2. the time Quamdiu.  

In Heaven.  1. The place shall be the Heaven of Heavens, where the Throne of God is; where his Majesty and Glory is most fully revealed.  
2. The Duration of time shall be forever set out in the promise eternal life and described 2 Cor. 4.18. but the things which are not seen are eternal.  

Hens. Arist. Sacer.  Some Ecclesiastical writers are very confident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in a high and heavenly sense signifies majestatem divinam, or presentiam majestatis divinae; and therefore is Nonnus (the Greek Paraphrast of the Gospel of Saint John) blamed by Hensius that he expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that glory of the only begotten of the Father is (saith he) the Deity or divine Majesty of the Son of God; indeed where Moses desires to see the glory of God, Exod. 33.18. He is answered by God no man can see my face and live: the Glory of God is the face of God and this is God Himself.  
And now being that our future reward consists in seeing of God as is expressed Mat. 5.8. Blessed are the pure in heart for they shall see God. And as the Apostle tells us 1 Thess. 4.17. We shall be ever with the Lord: they may well be said to want nothing, and presumed to have a glorious body, a beautiful soul, a perfectly blessed estate, and a never interrupted contentment, that enjoy the Lord God himself; the Ocean, an original of all Glory the Author of all happiness.  
Behold the reward then of God's Servants, how infinite and transcendent it is? 
Man's Blessedness in the Enjoyment of God.  See the end of all their pious labours; the invaluable reward of Religion and the love of God; whom none shall serve for nought; and what ye shall receive, he tells you before hand, to encourage your performances; this made the Ancient fathers forego their inheritances, and undervalue the world, counting themselves but Pilgrims and strangers for a more durable and happy abode; Saint Paul scorned the world, and its Treasures, as dung, for those riches that cannot be taken away; and with joy welcomed his dissolution for this admission; that he might be with Christ; nor need we wonder that so many Saints even courted their deaths, if we consider the Glory that was set before them, such a glory as none shall fail of, that faithfully believes and adores the Giver.  
There remains the third particular to be now treated of; which is the way and manner whereby the Servants of God are made partakers of this glory which is by being received or assumed thereto. Thou shalt receive.  

Doctn. 1. The Saints receive glory notwithstanding Affliction.  And here consider it first with relation unto part of the preceding verse nevertheless and you shall find this general doctrine, Trouble and Calamity shall not hinder the Saints being received unto Glory.  
This is cleared out of the promises, before spoken of: for since God hath engaged his Word and Promise, his faithfulness obliges both his Justice and Power to make it good, and indeed what can hinder the powerful execution of his righteousness. The Apostle tells us in triumph, Rom. 8. vers. 31. If God be for us who can be against us.  
2. Nothing can hinder Receipt of Glory but that which works man into disfavour with God, and this is sin, but (as often I told you) there is no sin in suffering for rightoousnesse sake but a happiness rather as the Apostle tells us 1 Pet. 3, 4. and in the 4.14. the spirit of Glory resteth on pious sufferers, all our storms here cannot Shipwreck This, no cloud can obscure Heaven from a pious eye, or eclipse the glory of his obedience and future felicity; nay (not to conceal a nobler mystery from you) calamities are so fare from hindering that they elevate us more, to increase our Glory; working out for us as the Apostle assures us 2 Cor. 4.17. a fare more eternal and exceeding weight of Glory.  

Calamities increase Glory.  Which though it may seem not only improbable, but ridiculous in the eyes of carnal men, that apprehend and esteem nothing more contemptible than a suffering persecuted Christian yet the grounds of it are  
1. That Calamities prove as Physic to purge out the old leaven of corruption that may remain: vexatio dat intellectum; trouble makes men more wise and less secure or unadvised, and therefore David tells Psal. 119. before I was afflicted I went astray but now have I kept thy word.  
2. They give occasion to the exereise of many eminent and excellent virtues; which otherwise would not appear. They work strong confidence, manifest patience, assured experience; and the Hope which maketh not ashamed: it is much to believe and obey; but to suffer for the name of Christ will be a greater increase of Glory; according to the merciful providence that gives unto him that hath; and more abundantly to him whose works are more abounding in the Lord.  
And these thoughts taught the Apostle to overcome all his sufferings when he tells 2 Cor. 4.8. that his troubles could not make him despair, because he knew the glory that attended them. Calamities rob worldlings of that which they count their felicity, casts a cloud on their brighest enjoyments, and makes their treasures unpleasant; a powerful argument would they but consider it, that felicity consists not in the fruition of these sublunary things, and is not to be found in such fading possessions; but no trouble can deprive us of our future Glory; no imprisonment can sequester Heaven nor any losle bereave us of an invaluable Reward. Why then should we be as men without hope, what cause can there be either of despair or disbeliefe? our confidence is better seated then to be so shaken, our hopes are just, if our Consciences be pure, nor can we suspect the truth of our future happiness, whilst we cheerfully lay hold on Jesus, the Author thereof, waiting for his appearance whom the world may as soon divert and hinder from coming to Judgement, as from bringing along with him the reward of the faithful.  

2. Doctr. Saints are mere Passive Receivers of Glory.  A second general conclusion from these words is this. That the Servants of God are merely passive receivers of Glory at the hand of God] for the Prophet says not I will ascend or mount up, and assume glory to myself; but in a more humble strain Afterward thou wilt receive me to Glory.  
And how little the best of mere men do, or can contribuhe to their own advancement unto glory, how worthily they may be accounted mere Receivers thereof, not efficients or Agents therein? these following reasons may evince.  
1. To and before the attainment to Glory there is required a double Resurrection in either of which, how small is man's efficiency will be known by the particulars.  
One is that which in the phrase of Scripture is called the first Resurrection Revel. 20.6. and though that which is there spoken of, is not (it may be) that which I mean, yet that which I now intent may well borrow that name, I mean Conversion, Regeneration and Sanctification by Grace. For observe,  
The estate of unconverted men is described by this expression, amongst many others that they are dead in trespasses and sins Eph. 2.1. where also the contrary estate is expressed by a quickening, and being raised: in another place by the having a new life, but alive unto God by Jesus Christ Rom. 6.11. And that conversion and regeneration must go before Glory, is made evident to us Rom. 8.8. They that are in the flesh cannot please God, and vers. 9 if any man have not the spirit of Christ he is none of his, and in the 30. verse of the same chapter he tells us that calling and Justification (which do both comprehend full conversion,) is before being Glorified.  
Now that in Conversion man is merely passive; is not able to convert himself, I need no other proofs then that of death & Resurrection; which expressions tell us that as Lazarus contributed nothing to his own revival; so in conversion man is of himself breathless, 'tis the life of Grace must restore him, and produce so powerful a change, as a return from sin and a more endless death: the same thing is also intimated by Regeneration, new creation, man makes not himself; it is God that worketh in us to will and to do of his good pleasure, Phil. 2.13. If then man be passive in resurrection and conversion which is the means to glory, he cannot bring himself to glory, but is a Receiver of it as of grace.  
Secondly, unto Glory it is requisite that there be a Resurrection of the Body from the grave and the power of death; of which the Apostle gives us a large account. 1 Cor. 15. from whence observe  
1. That though the soul live after death, yet can we not properly say the whole person is in glory, whilst the body is in the grave; and sees corruption. Now glory is promised to the whole person.  
Secondly Though the soul be capable of a better well being in Heaven, than this life can afford; yet is it not in its perfect and complete estate without the body; as having a natural desire and inclination to be united to it: wherein as it had its first being; so with it, it desires still to be.  
Thirdly the necessity and lasting dominion of death was brought in by sin; and till all the effects of sin be done away, there cannot be full glory and therefore man cannot be completely happy, till he can triumphantly say O death where is thy sting, O grave where is thy victory?  
Now there is no work nor wisdom in the grave, when man returns to his dust again, the body submits to a dissolution, and enlivens that corruption and dishonour it was borne to; This is a privation total, from which no return can be made by man's own efficiency, for how can he revive himself, that is altogether liveless, or act to his own recovery, that is insensible and movelesse in this; then is man a mere passive receiver. And thus much of the first reason.  
Reas. 2 The second Reason is taken from the modus agendi, God's manner of working; man receives and God gives, but what is the ground of Gods giving and the manner? is it necessary? nay is it not free and voluntary of his own good will & pleasure? in this we may well say with the Apostle Rom. 9.16. it is not of him that willeth nor of him that runneth but of God that showeth mercy.  

Object.  And if it be objected, that there is in the soul of man naturally a desire of blessedness which providence is engaged to answer.  

Answ.  I answer, Providence answers the natural desire of each species and Kind, by and in the individuals and to this end the individuals must be such as they were created; else providence is not obliged, as it is not engaged to make this or that Tree (wormeaten) fruitful. Had man continued in that Estate which creation set him in; it might be thought necessary that providence should have answered his natural desire of happiness: but since all flesh hath corrupted its way; and by sin and disobedience fallen from God, and that integrity which God made it in, since man becomes an enemy to God by evil works, Providence is not obliged to look upon man with favour; if it do, it is an act of mercy and free grace.  
And if it be farther objected, that yet even after the fall whilst man is a sinner and in a sinful estate, 
Instan.  This desire still remains; and therefore whilst it remains Providence seems bound to regard and answer it effectually.  
I answer: I will not (though I well might) insist to urge that since man's fall and corruption by sin, 
Answ.  this desire is but obscure and confused: somewhat it would have of Wellbeing; but it knows not distinctly what: how vain have men been, and still are, in the imaginations, and expressions of their desires? Some running after honour, others after riches; or some such trifle; as their Happiness. Nor will I press how weak, cold, languishing and flaggy, this desire is in a mere natural man? Yet it rather seems to be a remote capableness, than an active, working desire, but more particularly, I shall tell you.  
That man by sin and disobedience whereby He falls from God, forgets all that is good in him, so that for sin. He is justly deprivable of his beauty, Understanding, Reason, affections, and deserves to be even annihilated; but it pleased God not to deal with man according to extremity: He decreed and determined to enter into a new Covenant with him, and to lay a foundation for his restitution and reparation, and it is very observable, that before God did actually proceed to judge man, he first reveals the decree; the seed of the woman shall break the Serpent's head Gen. 3.15.  
From this dealing of God with man arises  
1. That he inflicted not all but part of the punishment due unto man for sin.  
2. That he leaves in man fallen some good things of nature as his parts, understanding, judgement and affections; which render him capable of Gods dealing with him, by way of Covenant.  
3. Hereupon in the Covenant of Grace he exhibits unto man the means of Salvation.  
Under the second of these is comprehended the natural desire of man to happiness, which upon supposal of its being left, God in providence will certainly answer with favour; (in case man do not render himself unworthy thereof, by new contracted guilt) but the leaving thereof is an act of free pleasure and mercy originally, not necessity.  

3. Object.  But it will be thirdly objected, must not God in faithfulness answer Faith, obedience, charity, patience and perseverance, with the Reward of Glory and eternal life?  

Answ.  I answer, He must so, because he hath said it, because he hath promised it, he cannot deny Himself, and his Word; but then, why did God promise this, and engage his Word? nothing occurrs for a reason but his own free mercy; he did it because it was His will and pleasure, thus to oblige himself.  
Reas. 3 And this brings me to the third reason of the point founded on this occasional demand, whether merit, worth, or desert be not here imaginable?  
And indeed some have gone beyond imagination and fancy, even to a full persuasion; the Pharisees had a high opinion of themselves, and were very confident of the worth of their own righteousness, justifying themselves above other men, as the only meritorious favourites of heaven.  
To them and their high thoughts have succeeded others, who esteem it too low, to merit in the sense of the Latin Fathers; with whom mereri is but consequi. to merit is but to obtain: nor do they think congruity enough; supererogation and a merit of condignity, with such an overplus, as shall reach unto others is too confidently presumed on.  
If the opinion of these men be true, they are very active and effectual agents in their own Salvation: and that in such an efficiency, as gives necessary interest, in this case especially. For it is not with God, as with man; man many times sees not worth, or cannot judge of it, or out of partiality, commonly neglects it: God cannot do so, where merit is He cannot but see it; and judge aright concerning it, and consequently do to it as it deserves.  
But I deny the supposition, and affirm man cannot merit future Glory, and this is the third reason which proves the Servants of God mere receivers of Glory, propter defectum meriti; for want of merit.  
That this is so, is clearly proved by the words of our Saviour Luk. 13.10. where are two arguments that batter down the high tower of merit.  
1. That we are servants and do but what is our duty, and this is illustrated by parable vers. 9 who thanks his servant for doing his duty? or what servant can claim desert, where nothing is done but duty?  
2. That we are inutiles servi, unprofitable servants, our obedience addeth not any advancement or advantage to God, therefore no merit.  
3. I add, that our Righteousness is but imperfect, and whilst we are in this world, how subject to failings? how full of defects? insomuch that every day we have occasion to say, not only humiliter humbly (as Pelagius his gloss was,) but veraciter truly; Forgive us our sins.  
And this answers again that objection, taken from necessary obligation of providence, to answer the Saints expectation, indeed had man never sinned, were his actions perfectly righteous, we might lay some claim to merit; but there being no man thus pure, (except our Saviour who merited for us, as being perfectly righteous) there is, there can be no place for merit.  
Reas. 4 4. There is no equality or proportion between our works, and the reward of Glory. What our works are, you have heard; and what, and how great the Glory is that shall be revealed, you have heard in part; it being beyond expression indeed, or conception, what God hath reserved for them that love him. And therefore, though men that plead for merit (as some did once for Baal), allege that Justice requires well doers should be rewarded; if they will stand to this plea; let them remember  
1. That it will be but justice; to take notice of failings with all, and this will diminish much of the Reward.  
2. That Justice must keep a Proportion, and not exceed; and therefore the Reward must not be greater than the desert: in which course, justice will well enough acquit itself by the providential dispensations of good things in this life, which are as much as our works can challenge. Since then the Reward Christ brings with him, is above all we can ask or think; we may well acknowledge, we are but Receivers, out of high and superabundant mercy.  
I will conclude this point with the saying of Bellarmine, Tutissimum est etc. It is the safest way to trust in the mercy of God, and to give him the whole glory of Salvation, acknowledging without the proud thoughts of an active merit, that we are but passive objects of his grace, and mere Receivers. And since (as you have heard) great is the Glory laid up, in store, so certain, so undoubted; what remains but that we gird up the loins of our minds, and cheerfully wait for our Salvation to come; it is a Promise of the Covenant, it rests, but that we perform the conditions of the Covenant and become such as the Prophet here was: and so after experience of his being with us here, he will Receive us likewise unto his Glory.    

CHAP. VII.  VErs. 25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee. 
CONTENTS.  
The Prophet's Profession: Whom have I in Heaven but thee, and there is none upon Earth that I desire besides thee. It is man's prerogative to reflect upon God. God the object of man's desire and whole soul, and that worthily. 1. Because it is commanded. 2. Because there is in God what answers the desire of the soul. 3. Because God loves man. 4. Because he is beneficial to man. Of man's elective desire of God, Passing by other things. The things passed by. The choice of God above and before all other things appretiative. And of God alone with exclusion of other things. Whether and how far other things may be desired though they come not in competition with our duty to Christ? Answered. The Reasonableness, Justice, and Benefits of a subordinate Love of other things in reference to God.  

SECT. I.  
THE third and last part of this Psalm comes now to be treated of, 
The Prophet's Profession.  contained in these verses to the end. Wherein the delivered soul having as a bird escaped the snare, freely expatiates itself in the wide Heaven; & being past the danger of a threatening Temptation cheerfully enjoys itself, pouring out celestial thoughts into as heavenly words.  
In them you have first a divine rapture or profession v. 25. 2ly This strengthened with variety of holy meditations of himself, and the estate of such as are contrary and unlike unto him. vers. 26, 27. lastly a final resolution purposed and determined vers. 28, these are the parts without any further curiosity of division, save such as in the handling of them shall be required.  
The profession of this holy man is very elegant and rhetorical, full of life and spirit. The Apostrophe (which is a figure of speech directed to another) is continued; to this is added an eloquent interrogation, which breathes zeal and fervency of heart; the worthy expressions of a Holy, spiritual and heavenly soul, wherein observe these particulars, 1. the object or party aimed at. 2. The Act of the soul set upon this object. 3. The species of this Act.  
1. The Object is God himself, 
The first part of it. The Object of God.  as by the Antecedents, and consequents is evident; God is my portion for ever vers. 26. To God from whom he had such present helps of Council and support, in whom he had such excellent hopes of future Glory he turns Himself, and returns the thankful expressions of his thoughts and words,  
This is Man's Prerogative above all Creatures here below, 
It is man's Prerogative to reflect on God.  they declare the glory of God but passively, without knowledge or active acknowledgement, man not only Receives but expresses, and sets forth the goodness of God by his acknowledgement; and yet though all may do it having reason to reflect on that good which they have received; yet none do it but God's Servants whilst others magnify and applaud themselves; sacrificing to their own nets. These look up to Heaven as the place of their happiness; and reflect on God the Author of their Glory; paying the tribute of their acknowledgements to Him alone. The swine is excusable, that feeds on Acorns, but never looks up at the tree whence they fell: but so is not man, he must receive and acknowledge, that he may receive more: it is said Rom. 8. vers. 9 That if any man have not the spirit of Christ he is none of his. Now this Spirit in the hearts of God's Servants is a Spirit of relation whereby we cry Abba Father as it is vers. 15. And when the Jews shall be converted, they shall look on Him whom they have pierced; which looking is not a bare act of the eye, but such a look and respect, as the Prophet's mention often, when they say or require that Israel should look unto their God.  
Let us not therefore content ourselves with a bare reception of God's favours & Blessings, for this even wicked men do; the Glory of God shines on them to, but they return to acknowledgement to God. We must have more active and grateful reflections; send back more lively, and sensible returns then a thankless acceptance, it is better (says our Saviour) to give, then to receive, better to acknowledge a little that we receive, then receive much, without acknowledgement; by the one we betray both ingratitude and profaneness, but by our acknowledgements of God's blessings we show our feeling, and dependence; and God thereby looks on himself not as invited only; but as it were obliged to renew them to us.  
The second part of the Prophet's profession is the Act upon this object, and that is, 
Second part of his profession the Act upon this object desire. God the object of man's desire and whole soul.  desire of having God. Whom have I in Heaven, but thee? and there is none upon Earth that I desire besides thee.  
An expression of a large and comprehensive vastness, and extent. Quicquid recipitur, recipitur ad modum recipientis. Man hath according to that, which makes him capable to receive, consequently may be said to have an object in his understanding, by knowledge; in his judgement, by acknowledgement; in his will by choice; in his affections, when he loves, believes, hopes, or delights in the object. And there is a desire of all these (for Man's desire is not merely of the inferior and sensitive part) Man desires knowledge, and right information; chooses out what he desires, and desires what he loves, delights, believes and hopes for.  
This then is the sum of this part of the Prophet's profession and declaration here, he desires to have God to be his God, that is to know and acknowledge him, to believe, love and delight in him. On God are set all his hopes, in him are all the treasures of his comforts and happiness; and to him is devoted the best of service and obedience.  

And that worthily.  I wish that there were in every one of us such hearts, so disposed, so directed, and set upon God; that the having of him to be our God, were our most passionate and fervent desire: and where this desire is begun or wrought, how much is it to be wished, that it were confirmed, strengthened, and perfected in the Soul? 
Because 1.  Assure yourselves, this pathetical and fervent profession of his desire of God was not groundless: and give me leave O Christian soul, to warm thy affection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to enkindle this coal of desire into a brighter flame, 
It is a command from God.  by these few following considerations.  
1. Will a command from God be any motive? this was usually ever prevalent with men of reason and piety, and indeed deservedly, for what is more fully and justly binding then the will of God? which in this, is express and full.  
1. Thou art commanded to know and acknowledge God. 1 Chron. 28.9. Know thou the God of thy Father, and serve him with a perfect heart. And Act. 17.30. God hath cammanded all men to repent; of what, but ignorance and Atheism they were so much guilty of.  
2. An injunction of his service and obedience. Eccles. 12.13. Fear God and keep his commandments. And Deuter. 10.12. Serve the Lord thy God with all thy heart and with all thy soul.  
3. To believe, love, confide and hope in him. Deuter. 30.20. Love the Lord thy God and cleave unto him, for he is thy life, etc. and therefore called the great commandment, and in the Judgement of a Pharisee more than whole  Offerings and Sacrifices; the holy Scripture is full of precepts in this kind and I might be endless.  
2. Will the Answer of the object to the desire of the soul prevail with thee? 
2. Because there is in God what answers the desires of the Soul.  This is the great magnetisme of the world, the powerful motive of all humane actions, the enjoyment of our desires. One glories in his treasures, another in his wit or strength, because of this thought, or seeming of correspondency. This attracts the eye to beauty, the ear to Music, and the mind to pleasure; ties the knot both of marriage and friendship faster, the hopes of this quickens the World, and makes men's endeavours lively; how many cold Winters, and parching summers did Jacob pass for his Rachel? how much doth the ambition of learning and knowledge invite us to? Some plough the Ocean, others the ground; no industry will prove idle, if once set a work and encouraged by either actual, possible, or probable hoped-for-correspondence of the object presented to its desires.  
And yet how oft are men deceived, how often is the event of much reading, sorrow; when the things learned, prove false or vain? how often do men choose that which is bad, or love that which is but a mere outside, a painted beauty: confide in a broken reed, and find nothing but breach of hopes, which then prove either vanity or vexation.  
But now O Christian, this object God, will not deceive thee, there is in him that fullness and excellency of perfection, as shall answer all the faculties of thy soul, and the vast desires thereof.  
Dost thou desire to know him? he is truth itself: and a truth so far revealed as shall content thy understanding and settle thy Judgement; doth thy will choose him, and by a pious resolution resign itself to his service and obedience? He is goodness itself, and all his commands discover it, full of righteousness and life; is thy love and hope in him only? He can fill thy hopes with abundant mercies, and answer thy love in raptures of perfection, fruition, and glory; there is in him that, which will not only satisfy, but transcend all thy desires.  

3ly. Because God loves man.  3ly. Will love beget love? this is usual, sympathy meets with its like, and as face answers face in a glass, so doth affection, and proves mutual. This then seems even to confirm us, for God's desire, and delight is in the Children of Men. The Lord delights to show judgement, righteousness and loving kindness in the Earth. Jer. 9.24. Except such of thy affections as carry imperfection (such as are hope fear, etc. Which in respect of man are not attributed to God) take all those that are more noble and excellent and these are from God to man, he knows and foreknows his, Rom. 8.29. Elects and and chooseth them, Ephes. 1.11. Praedestinates them unto good and loves them with a love of height, depth and breadth incomprehensible, in token of which love he sent his Son to be our Saviour, and deliverer; a great love, for God so loved the World that he gave his only begotten Son, Joh. 3. vers. 16. A commended love, God commendeth his love towards us in that whilst we were yet sinners Christ died for us, Rom. 5. vers. 8. A manifest love, in this was manifest the love of God toward us, 1 Joh. 4.9. From whence the Apostle confidently concludes that if we ought to love one another, much more God.  
4ly. Will benefits procure love, common gratitude, 
4ly. Because God is good and beneficial to Man.  (which every man in reason is obliged to) proclaim this; here is then an infinite obligation, me thinks God's goodness to the Creatures in general; and his various disbursments of his favour, and bounty towards them; may well represent him a fit object of humane desires. I am sure the Psalmist argues, Psal. 36.5, 6, 7, 8. Because Heaven and Earth and the very brutes are regarded by God, Man may well trust in him.  
But if this seem an argument of too remote a concernment, draw nearer, look upon thyself as a Man, remember, it was from God thou received'st that life, which thou now so mis-employest: from him it was, he that form thee so curiously in the womb, that fenced thee with bones and sinews, and covered thee with skin, and who hath ever since preserved that life, from those dangers it deserved; and strengthened it under those infirmities it still labours with? But a powerful gracious God.  
2. Look upon thyself a Christian by profession, and recollect the blessings, thou art thereby a partaker of, the Gospel of Christ, a Mystery the wisest in the World never knew; the Sacraments, which are the seals of his love; a form of worship enjoined in the Church, neither burdensome, (as was the Ceremonial yoke of the Jewish Law;) nor superstitious (as were the customs of the gentiles.)  
2. Reflect upon and view they self as a beleiver; and therewithal consider, that he that spared not his own Son, but gave him, will with him give unto thee all other things, weigh well thy praedestination unto glory, choice and appointment unto salvation; thy justification & remission of sins, the fatherly corrections, support in adversity; guidance by counsel, first fruits of the spirit, and assurance of future glory; if these things will not mould thy heart and transport it to the love of God, I know not what will.  
And now consider what temper are their souls made of, who have not God in all their thoughts; flinty, Marble hearts, are too good an expression; to call them fools, brutes, or prodigies in nature is likewise too mild; there is somewhat in them worse than that the very Devils are composed of; and that is Atheism. But I hope I shall not need to be bitter in this kind, every soul will I hope consider these things: and say with saint Augustine. Domine Deus meus da cordi meo te desiderare, desiderando quaerere, quaerendo invenire, inveniendo amare. and with our Psalmist here whom have I in heaven but thee? And there is none upon Earth I desire besides thee.  

The third part of the Profession the Kind of desire elective.  I come now to the third part of the Prophet's profession, which is the species of the Act, or the kind of this desire; and if you mark it, you shall find it an Elective desire of God, whereby the soul chooseth God with passing by of all other things; if a man have but one way to go, he cannot be said to choose it, but when of two or three he takes one, this is properly election.  
Here two points are to be touched upon 1. the things passed by 2. the modus eligendi, or manner of choice.  
For the 1. Three common receptacles there are of entities and beings. Heaven, Earth, and Hell, as for Purgatory and Limbus, I remit them to their superstitious Coiners, and too credulous believers.  
Of Hell the Prophet speaks not here, that being indeed the receptacle of woe, a place of terror not desire.  
Heaven and Earth contain something besides, or distinct from God himself: The whole creation is comprehended under this notion, Gen. 2. Of which the Lord God pronounced that all was good yea exceeding good.  
The Prophet than contemplates the great volume of the World, views the Heaven above, the Earth beneath, and all the Hosts of them; and refuses, passeth by them all; and makes God the only object of his desire: whom have I in Heaven but thee, etc. This is first point.  
The second point is, how this choosing of God with the passing by of all other things is to be understood? and wherein doth the excellency of this Act consist? In what manner doth the soul of a saint choose God with refusal of all the World?  
This is to be understood of such an election as prefers (appretiative as the Schoolmen speak) God before other things; and desires him (comparatiuè) more than all other things; or such a choice as takes God alone with exclusion of all other.  
According to the first notion we may conceive of the Prophet's disposition thus. 
The choice of God above and before all other thing, Appretiative.   
He denies not, but that in the Creatures there is, and may be some good that is discernible, but of all objects presented, God is most ravishing and delightful to them; and if all the Creatures in Heaven and Earth should conspire together to court his affection, he perfers God before them all; which actually are, or possible to be enjoyed by him. Though he rejects not the knowledge of nature, the contemplation of the Heavens; and it's illustrious furniture, the glorious productions of omnipotence; or any other science, that might adorn his nature; yet he passionately prizes the knowledge of the only true God above all. Though he refuses not the benefits the Creatures reach him, yet he uses the World, without confiding in it; God's goodness being the chief object of his will and choice; though he disdains not the the ordinances of men, yet he counts it better to obey God; proposing his Commandments, for the rule of his life. Lastly, though nature teach him to love his relations; and generosity his Eenemies yet piety and conscience have taught him to place his best, and noblest affections on God alone.  
And this indeed is that which the true Servants of God have ever really professed, and zealously declared. Abraham made Nature stoop to its maker; and had rather sacrifice his only Son, then seem backward in love to God. Moses was tender enough, of the people's good, but more of God's glory. It was often the saying of David that he prized God's Commands, before the greedy glittering temptations, of gold and precious stones: you cannot read the example of an Holy man, but you will also read this, in his life and actions; but most conspicuously and eminently did this desire, shine in our B. Saviour above all men, whose respects for his supposed parents (though great enough) gave place to the higher concernments, of his heavenly Father; whose business took up all his time, and care, and the execution of whose commands was his delight; which he abundantly testified when the bitterest death, could not fright his performance, nor terrify his obedience.  
Nor yet must he think this, a matter arbitrary: We have a command of exalting the Lord above all. Exalt the Lord and worship all his footsteps, Psal. 99 vers. 5. And memorable also are the words of our Saviour, Math. 10. vers. 37. He that loveth Father or Mother more than me, is not worthy of me.  
And there is reason for it, because there is nothing in the Creature desirable, which is not in God in an infinitely-full, eminent manner and measure, unto all perfection; nay there is no Creature, though never so lovely, that can fill the desires of the soul; but God is, and hath all, that can possibly satisfy, unto all fullness of content: and if all the Creatures receive that which is good, or desirable in them, from him who is the Father of lights, then is all that goodness and beauty of the Creature, more eminently, excellently and perfectly in God the Fountain.  
Which doth well deserve our serious thoughts; for although I will not say, that all disrespect of men unto God, is founded in a plain, direct, immediate undervaluing of God, (for it must be an heart profane indeed, that says, it cares not at all for God) yet I may truly say, it comes from an overvaluing of the Creature; which by consequence brings men to a disesteem, & undervaluing of God. Did we but weigh the creature in a true balance; and look upon it as it is, we would neither hope from it, more than it can effect; nor attribute to it, more than it doth deserve; we should not prefer it so much before God as we too unhappily do; how many are there of whom it may be said, that they honour their Sons more than God? That with the Pharisees love the praise of men, more than the praise of God, that serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time more than God; and complying with their vainer ends; adore their interest, not their maker; unreasonable, unrighteous men, that dare deal so unworthily with their Creator, as to make him their after-desires, and put him in a rank below the creatures; let these men remember, the judgement that lighted on Eli's Person and family; let them consider the end of the Scribes and Pharisees, and the terror of that sentence he that despiseth me shall be despised. 1 Sam. 2. vers. 30. When besides that punishment which their contempt shall receive from God himself, the very Creatures they so much trusted, loved, and delighted in, shall prove their ruin; become to them as the Canaanites to Israel, thorns in their sides, and pricks in their eyes; whilst the true confidents of God, whose hopes are seated in him only, shall find if not a perpetuity of happiness in their enjoyments here, yet an enjoyment hereafter more durable and glorious then to be disturbed.   

SECTIO II.  
I May seem (by what hath been delivered concerning the Prophet's choice of God by way of pre-eminence, and above all things in Heaven and Earth) to have given you the full scope of the words and of the Prophet's mind expressed thereby. I shall aot conceal from you what I have further thought hereon, that it is more consonant to the Text, 
The choice of God alone with exclusion of all other things.  and to the original words in Hebrew to expound this desire of God alone, by such a choice as excludes absolutely other things. For to this sense run the words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing upon Earth that I desire by or with thee.  
And first herein I must not hid from you, that the phrase of some of these words is very like to them of the first Commandment, for the words of the first Commandment translated: Thou shalt not have, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non erit tibi; and here in this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis mihi erit? And take away the Rhetoric, the sense will be, nullus alius erit mihi in coelo. None in Heaven shall be to me a God.  
And indeed there was as much, or more occasion given for this profession at the time when this Psalm was written; as when the Commandment was given. That which the Apostle tells us, Rom. 1.23. That some changed the glory of God into unworthy similitudes, was then too true, Idolatry was then in fashion, and plurality of Gods their Religion; in detestation of which the Prophet might well be thought to profess, I have no God in Heaven but thee, none that I will worship after the custom of Idolaters.  
Nor was this the first profession made in this kind. Jacob vowed it, then shall the Lord be my God, Gen. 28. vers. 21. Josuah made it his profession, Jos. 24. vers. 15. And the Psalms are full of David's resolutions in this kind all along, and as it was enjoined by God so was it likewise confirmed by Christ, him only shalt thou serve, Math. 4. vers. 10. And the reason is as pressing, for there being but one God, none but he ought to be acknowledged or adored, and therefore I shall not need to give you any other censure or character of Idolaters, than what the Apostle doth calling them Rom. 1.22. fools. And the Psalmist here in another place, they that make them are like unto them. Psal. 115.8.  
But because there is mention made in this verse, of Persons, and things upon earth, as well as in heaven; and of desire as well as of having; I will not restrain this profession of the Prophet to the sense of the first Commandment; but conceive it may be thus enlarged; I refuse and absolutely pass by all other things and persons, in Heaven and Earth, and choose thee O God for the only object of my desire.  
A profession not without precedent, saint Paul all in raptures, professed he desired to know nothing but Christ Crucified, 1 Cor. 2.2. Making the World his scorn, Abraham expressed the same, when he would sacrifice his Son. Moses forsook Egypt and its pleasures that he might more nobly suffer with God's people. 
Whether and how other things may be desired when they come not in competition with our duty to God?  How many Martyrs hath this made, whose deaths have testified their resolutions, of sacrificing even a thousand lives to the love of their Maker.  
And if it be objected; that in such cases, where the things of the World comply not, with the duty We own to God; this absolute refusal of all things may, and aught to take place; and the choice made of God alone. But how may We determine it in cases, wherein there is no such trial; and wherein both may be retained and consist together.  
I Answer. 1. When other things were actually Answer. 1 known and might be known besides Christ; yet the Apostle resolved to know nothing else, 1 Cor. 2. vers. 2. There is a difference between the faculties of the soul, and the desire of them; between knowledge, and a desire thereof, between love, and desire of loving; between use, and desire of the things used, the faculties make men capable of the objects; but desire, is a lively, eminent, high, ardent Spirit, that carries the faculties to the object. Through desire a man having separated himself, seeketh and intermeddleth with all wisdom, Prov. 18. vers. 1. And even in things which may moderately be used, desire is forbidden; We may eat but without the desire of an Epicure. We may desire riches, but not like those whom the Apostle reproves, Jam. 5. That treasured up Impiety; and grow rich, that they might be more ungodly. Every Creature was made for our use, and enjoyment; but none must be the object of our hopes, or main desire but God alone. And therefore Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the desire of the Nations, Hag. 2. vers. 7. David suitably in another place all my desire is before thee. Psal. 39  
2ly. It cannot be denied, but that others things Answer 2 are,. and lawfully may be (in a sort) desired, and loved with variety, but then observe.  
That the love, or desire of man is set upon many objects in a double manner.  
1. In dependently and severally, 
Love is independent or dependent.  for the several particular reasons which are, in the object. Thus David loved his Relations, and his friend Jonathan, with variety, yet independently; not one for the other, but each of them for several reasons, more or less.  
2. Dependently, when a man doth love or desire, one thing first, and other things in relation thereunto; and because of it. Thus the same David loved Mephibosheth for Jonathans' sake; and Abiathar for his Fathers. Now a true Servant of God, doth not desire and love God and other things, with a love of independency, that is God for himself, and other enjoyments for themselves. But first the love of God is shed abroad in his heart; and from thence, diffused to others. (like rivulets, that pleasingly wander from their spring) affects other things in dependency to the love he bears to God, and for his sake, as the things loved or desired, have relation unto him: namely as they are gifts of God dispensed in providence for our comfort, or as they are serviceable to his glory, or as he hath put a relation upon them unto us, and founded the same in our necessities, (as food) or in our nature, (as are our relations,) or in his own ordinances (as marriage and Magistracy) or in the blessings by him dispensed by their means, or lastly in his own will or command; or in any or all these put together.  
And that the Saints of God do love all things in God, and nothing but in dependence to that love and relation unto him; is fully evident by this Testimony. That when this relation of the object unto God ceaseth, and when love cannot have footing in such dependence and relation; then love, desire, and the expressions thereof do likewise cease; as if it be not God's gift, or cannot be obtained without sin; if it make not for his glory, or he forbidden it, if it should be an occasion of withdrawing their affections from that love, and duty they own unto God. Job hated not his wife, yet when she tempted him to so high and ungrateful a crime as to curse God, he than testifies his disaffection and dislike, by giving her the just character of a foolish Woman. The many injuries David received from Saul might well have tempted his revenge to a full execution, when he had him at an advantage; but the very thought and memory of his relation to God, in being his anointed, locked up all his resentments; and he no longer looks upon him as his Enemy, but as a person more sacred and inviolable. Nor had the primitive Christians any great reason, to love their cruel, Idolatrous persecutors, whose fury was not satisfied with whole sacrifices of their Bodies, in stead of Rebelling, they relieve their Emperors, bury the dead, and return their Ethnic persecutors offices of love, and all, for the relation they had to God. The powers that were, were his ordinance, and both they and their Enemies were enlisted together by Christ, within the Commandment of that love, which men are obliged by to bear and express to one another.  
And this is farther observable, in that league which Josuah made with the Gibeonites, which (though it seemed to carry many flaws in it, as, being made without any necessity, without any direction from God, with a people with whom no league was to be made, obtained by fraud only, and so prejudicial in all its concessions, that many of the people murmured against it, and against the Princes of the congregation for it, yet) they soon, not only submitted, but approved and vindicated it; and that 1. because it was done by Josuah, and advice of the Princes whom God had placed in Authority, and to whom he had given commission for the management of peace and war. 2ly. It was a Peace confirmed by an oath before the Lord: So that now, God had relation thereto, and was a witness thereof; which quickly satisfied their resentment; and disarmed their mutinous passions, in humbler submissions.  
By all which testimonies it is abundantly manifest, that the Saints love God first; and all other things in reference only, and subordination unto him. Give me leave now to recollect a little what hath been spoken; and present you in short with the three reasons, why the Saints upon Earth may be truly said to choose God alone, with utter refusal of all other things.  
1. Because they make God the sole object of their desire, properly and chiefly desiring to have him alone. 2. Because that every thing that is loved, is loved in subordination to this love of him. 3. (Which follows from hence) because the love of the creature than ceaseth, when it consists not with the love of God.  
And by these three particulars, may every man examine the sincerity of his heart, and the truth of his love to God; if thou lovest him so, as that thou desirest nothing in Heaven, or Earth besides him, if thy affections to all other objects, be with Reference and subordination of thy love to him; if, for his sake, thou canst relinquish all that thou callest thine; and nobly throw away whatsoever is most pleasing to thee, for him. But, if, (after the mode of the World) thou runnest with open arms after its enjoyments; and for a perishing fruition, art careless of thy God; or if though thou lovest him, yet if thy love of Him, and other things, (like two rivers from divers fountains) be but separated affections; and thou canst not yet forsake thy carnal interests for Him: Thou art not yet made perfect in Love; nor canst bear a part, with the Prophet here, in this ravishing profession; Whom have I in Heaven but Thee, and there is none upon earth that I desire besides Thee.  
I shall conclude this point with this one observation more. 
The justice and reasonableness of this command.  That the Commandment in these three particulars, is Consonant unto all justice and reason, it is as Righteous, as it is express and peremptory, the command of making God alone the object of the desire of our hearts; I formerly shown you; and that for the actual exercise of our love, other things are not excluded: For we are also commanded to Love our Neighbour as ourselves; but when by the commandment, All the heart, All the Soul, All the mind, All the strength is required, this effectually intimatës, that God alone is the object of our desire.  
And the reason hereof is likewise powerful. For 1. When other things without Him are desired; they shall never be able to satisfy the soul; but God can. 2. Since desire is the height, and perfection of Affection, and God (as hath been before said) is the best of beings, it is but just, that the most perfect object, should meet with the best of our hearts. 3. This command of loving God with the whole Soul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First and greatest Commandment, the fountain, and foundation of all the rest; all love from this. What thing soever hath any truth or goodness, which renders it , it hath it from God; and therefore if the effect win our respect, it must be with reference to the cause, it will be but injustice, and ingratitude to taste the streams and disparage the Fountain.  

The benefits of subordination of our desires to God  Lastly consider the great benefit and advantage of this dependence and subordination in our desires and affections.  
1. It will cause the love and affection that is due to other things, to be right and constant; such as it ought to be when men desire or affect the things of the world independantly, for reasons merely taken from the creature; their love proves partial and languishing, neither satisfactory nor lasting: but if we take the method, to love God first, and ohter things with reference unto him, we shall find comfort both in the reality and perpetuity of our affections.  
2. This method being observed, we shall in the strength of divine love be able to perform, noble things, we shall (as the Apostle tells us Rom. 5.3) even glory in our tribulations, overcome our sufferings with a kind of delight, and that which is so difficult to the heart of man, to forgive or forget an injury; will be to us a pleasure.  
3. Without this Method in our love, all our enjoiments will quite lose their lustre, and become unserviceable and indeed, when any thing looseth its relation, and subordination unto God, it than ceaseth to be any more , and becomes an object of neglect; when Jobs wife proves a fury rather than a help, she justly deserves reproof, and when Peter labours to avert our Saviour from his holy employment, he was not then a Disciple, but a Satan and a Burden. There is nothing that is contrary to God, but in that very notion, becomes worthy to be forsaken, now whatsoever is loved independently, and without this method of subordination, is quite contrary to this rule of God, and therefore well merits our highest aversion, and therefore if we fasten our desires on any thing but God, we abuse our very enjoyments and make them unfortunate; but if we prudently choose God the first being; for the first object of our souls, we shall find that which will comfort relieve and reward us hereafter.  
And so much of the Prophet's profession or desire of God, his elective desire of him before all things; and of him alone with exclusion of all other things as this verse gave occasion.    

CHAP. VIII.  VErs. 26. My flesh and my heart faileth: but God is the strength of my heart and my portion for ever. 
CONTENTS.  
The Prophet's reflex meditation concerning himself. 1. His disease, my flesh and my heart faileth. 2. The Remedy, But God is the strength of my heart and my portion for ever.  
Hope deferred is troublesome. Delay of full fruitition of God irksome, and full of Anxiety.  
The Remedy against these Anxieties. The efficacy of this Remedy, not in taking the Anxiety away, but 1. In making it single. 2. In preventing disordered Actions. 3. In helping to bear it.  
The first part of the Remedy, That God is the portion of the soul. A Portion is an Estate, 1. Designed, 2. Certain, 3. Beneficial, 4. Satisfying, so is God. Object: Answered.  
The 2d Part of the Remedy.  
That God is a strengthening Rock.  
God strengthens 1. By Persuasion, He persuades 1. By rational arguments, 2. By experiences of partial mercies.  
God strengthens, 2. By Influence. 1. Of Readiness of mind in pressing anxieties. 2. By assurance, 3. By supply of strength, Uses.  

SECT. Vnica.  
THE Psalmists pious and zealous profession in the former verse (whom have I in Heaven but thee etc.) 
The Prophet's reflex Meditation concerning himself.  is underpropt with the thoughts of his own estate, and of others much unlike him. The reflex meditation concerning himself, this verse presents us with; wherein are two things. 1. A disease remembered. 2. The Remedies exhibited.  
1. The Disease was universal, and totally spread in his flesh and heart; that is his body and mind both participated and fainted under the distemper; his body suffered by not receiving of nourishment (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies meat or food) by the failing of his appetite and his mind was restless through Anguish and discontent.  
Where this distemper took its original? whether from the Body, and so affected the mind? or whether disquiet of mind, stirred up the humours of the Body (according to the sympathy between both?) it is not much material, to inquire.  
This may seem to be the same with that which in the 21. verse he complained of; My heart was grieved and I was pricked in my reins, and it may be thought, that the occasion of this was, the forementioned Temptation, whose dangerous Assaults cast him into much trouble and hazard, and filled him with many passionate and perplexed by-thoughts.  
But if we seriously view the matter immediately preceding; we may (as I conceive) find somewhat more expressed.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a failing, weakness, anxiety, or languishing; as ariseth from long expectation or delay of things hoped for.  

Hope deferred is troublesome  It is usual with men upon the apprehension of the necessity of a better being, when the desire and love is fixed upon an Object which is concerned to bring content along with it; if it be not presently enjoyed (in some proportion suitable to the desire) whilst it is as yet absent, and expectation waits for its Embrace; there will arise a kind of languishing and Anxiety. Hope deferred makes the heart sick, Prov. 13.12. men's eyes may fail with longing, Deut. 28.32. Thus David longed for his Son Absolom. Amor non patitur moras: and the weaker Sex do oft give experiences of the strength of longing oft miscarrying out of mere desires.  

Delay of full fruition of God proves irksome.  The occasion of the Prophet's melting condition, may be conceived to be; that having found out an Object worthy of the highest desires, and accordingly fixed his passionate heart upon God, which expresses itself here in a languishing desire, of full enjoyment of Him; the full, and only content of his soul.  
And although God never denies Himself totally▪ to them that love him, for even in this life Christ's words are true joh. 14. vers. 23. They are continually with him upholding them with his fatherly hand: guiding them with Council and enriching them with his blessing, Yet God is pleased not to answer their full desires, a partial knowledge, an imperfect fruition, comforts mixed with adversity, prosperity with tribulation, The Earnest of the Spirit, is the height which they usually attain to: and therefore their boundless desires cannot be satifyed, nor their contents be full, and consequently longing expectations, disquiets of heart, and the like anxieties take hold upon them. The thirsty heart panteth not so much after the water brook, as David's soul after God; which breathes out many a longing wish: when shall I come and appear before God, Psal. 42.1, 2. The Parched land gapes not so greedily for water as his thirsty soul after God, Psal. 84.2. The earnest expectation of the Creature waiteth for the manifestation of the Sons of God: for the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God. For we know that the whole creation groaneth, and traveleth in pain together until now: and not only they but ourselves also which have had the first fruits of the spirit, even we ourselves groan within ourselves; waiting for the adoption to wit the redemption of our Body: for we are saved by hope, but hope that is seen is not hope: for what a man seethe why doth he yet hope for: but if we hope for that we see not, then do we with patience hope for it, Rom. 8.19, 20, 21, 22, 23, 24, 25.  
This difficult place is (I confess) diversely expounded, Some by the creature mean the natural creatures to whom the Apostle by Prosopopeia attributes a kind of pain; till the redemption of the Sons of God: and if those that rise no higher than sense seem to carry this affection; what an height thereof is in those who know that which they wait for and expect.  
Others by the creature understand man converted to the Faith of Christ, whose estate (under that happy influence) is termed a new creation Gal. 6.15. and themselves New creatures begotten again to a lively hope, which gives birth to a vehement desire of enjoying; yet even these desires must not be immediately satisfied; and This may seem to be the meaning of the 20 verse. subject to vanity, (that is) to the present troubles of a vain world, but not willingly, yet it is God's will who hath subjected that creature to this hope; that it should be so for a time, in the interim those passionate affections, wherewith that enjoyment longed for, is expressed in terms worthy of our observing.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an earnest expectation, such as that of little Children, that attentively stretch out their necks at the Dams bringing of them meat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It groans, a symptom of Oppression and Anxiety. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Travels as a Woman in her agonies, whose fairest hopes and desires are mixed with pain. These longing desires are heightened also in those, that seem to have a prerogative, who are not satisfied with the first fruits. But even we ourselves (saith the Apostle) groan within ourselves, etc. desiring to be clothed upon with our house which is from heaven. Thus, that soul which is fixed once upon God; is still venting itself in a longing sigh, and a faint; it both troubles and delights itself in a divine anxiety, which sweetly streams through all parts, keeping it upon the wing, in a moving posture, until it light upon God.  
But being that man is but flesh and blood, and so may easily be overcome by passion, a Remedy therefore may seem necessary; concerning which this may in general be premised: That those desires and Anxieties which arise in the soul, of enjoying God, are not absolutely cured, and utterly stopped by this Remedy, nor is it convenient that it should.  
To some constitutions a weakness or a disease, 
The remedy against these Anxietes.  oft proves a prolongation of life; a Flux though attended with some gripe) may relieve oppressed nature; and therefore its course may not suddenly be stopped, but with convenience: 
The efficacy of this Remedy. Not in taking away the Anxiety.  The letting of blood (even to the fainting of the heart) is looked upon as a cure of the Pleurisy: In these cases a vent proves an help to labouring nature; whose blood and humours otherwise would heat and putrify to the the danger of life. Thus whilst we are here breathing after God, if our desires and anxieties (which issue from our longing after the enjoyment of him) be utterly stopped, and taken away as to that object, they will soon have recourse to some other, and as a fountain whose streams are put to a stand; goes back, and settling on its own lees at length putrifies; so would our affections & desires draw back & working upon worldly objects, would easily contract corruption by this intermixture, and therefore did a pure Christian soul well examine its own temper, it would not wish to be freed from Anxious longing desires after God.  
But although the remedy here prescribed doth not absolutely take off all anxiety, yet it makes these several high advantages.  
1. It will keep out other incident distempers: 
But first it makes that single.  Thus Bodily diseases come not alone but are oft complicated and folded together. A Fever and a flux may join hands; The grief of the stomach may be attended with another in the head, & a wearisome thirst is the natural companion of the dropsy. And in the soul, height of Anxiety flowing from long after God, is oft accompanied with doubts, fears, and temptations, of spiritual desertions, nor will the devil be wanting, to throw in cunningly some bitterness into the cup.  
That Physic therefore which (in these cases) by its virtue shall make the disease prove single, which shall keep out a fever in a flux, or preserve the Brain in a fiery distemper, or a wound from rankling, is of a great excellency & value. And such is the Remedy here described; upon the application of which, all doubts will vanish, fears kept out, Satan's darts utterly quenched; and the soul will be possessed only with longing after God, which sweetly stream about, in a pure uncorrupted, untainted, and unmingled channel.  

2. It will prevent disordered Actions.  2. This Remedy will preserve the sick party from many disordered and unruly actions. Men in their distempers, oft time have as much need of being ruled, as cured. The heat of a fever and drought in a dropsy, causes men to desire drink without measure, a frowardness commonly attends diseased persons; those remedies therefore, that moderate the want, of what we desire to our harm, and calms us in our extravagancies, do highly challenge our value and esteem. Thus Our mind stretched to an height of desires (like the highest part of the heavens) moves fast, and we by reason of the gross mixture of flesh & blood, are subject to many extravagant, unruly actions, & things not lawful. Cleombrotus upon reading of Plato's book, of the souls immortality, was forced to such an high strain, that to participate of it, he threw himself off a rock into the Sea. And S. Augustine informs us that the Circumcelliones (who were of the donatists' faction in afric) carried such violent desires of Martyrdom, as that by many sorts of death they made themselves away. But all such Passionate, unruly, violent, unlawful attempts, this remedy will preserve us from, so that he that Believeth shall not make haste Isay. 28.16.  
3. Lastly, 
3. It will help to bear it.  this remedy will render the anxiety of longing very tolerable, without any great heaviness and pressure of Burden. So that a man shall be able to bear it, and content to lie under it, in an humble submission to divine Providence, & his will, as long as it shall please God to reserve him in that condition, and prolong the desires of his soul.  
This being premised in General, concerning the efficacy, a more peculiar disquisition of the nature of the remedy follows now, which we find consists of two ingredients. 1. That God was the strength of his heart. 2. That God was his portion for ever.  
That which is last named maybe begun with: 
The first part of the Remidy That God is the Portion of the soul.  we find Good men, oft calling God their Portion. Psal. 16.5. 119.57. David oft quiets his restless mind with this thought: when his spirit was overwhelmed, and all refuge failed him Psal. 142.5. and here being almost ready to sink into this Temptation, he no sooner takes hold upon God as his portion, but he looks over all troubles as below him, (with so sure a defence) he rides over these troublesome waves in Triumph. The Observation that hence ocurr's may be this, 
Doctr.  That the Consideration of having God for a Portion may be a full hearts-ease in any discontent.  
This may be easily made good if we reflect that his being our Portion may import.  

The nature of a portion 1. an estate designed.  1. That He is designed and appointed to be enjoyed: a Portion being that part of an estate, which is peculiarly set apart for his use whom it is bestowed upon. If we take a view of the Covenant, we may find that, you shall be my People is answered with, and I will be your God, where we see a mutual propriety on both hands. This thought truly weighed, will take away that bitter part of anxiety, which ariseth from doubt or distrust; whether any good be possible or no. The particular designation of a portion, dries up this cloud, and resolves this question, Who will show us any good? and by a very satisfactory resolution quiets the heart; and then especially when delay gives occasion to think and say, My master delaieth his coming: and consequently to be doubted whether he will come at all, than the assurance of him as a portion, stops all farther enquiry. 2. As this thought takes off distrust, so it preserves us from unruly, disordered actions; for there being to every appointment its season; we shall not greedily anticipate the appointed time, nor encroach upon it, nor hastily seek to obtain it by rash or unlawful means, but in patience possess our souls, cheerfully waiting our Father's leisure; and humbly submitting our hastiest desires to his will: It not being for us to know the times and the seasons which he hath put in his own power Act. 1.7.  

2. An estate certain.  2. This expression, of Gods being our portion, implies a certainty of its being obtained, for a Portion is a share which all equity assists to as certain Though by concealment of Testaments or by the picking of flaws in them to make them void, or by power, or collections, many Orphans on Earth may be Injuriously defrauded of their Portion, yet none can take this Portion from those it belongs unto; neither death, nor life, Angels, nor Principalities, powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God in Christ, Rom. 8.28, 29. a full persuasion of which, takes away all fear and serves to make our hopes firm, solid and lively.  
3. A Portion obtained, brings advantage, 
3. It is beneficial.  betters the estate; serves oft too pay debts, and to make a man set up and subsist by himself, all which this fully makes good: It is too mean an expression to cry he cannot be poor, or want that hath it; He cannot but be rich, high, honourable and prosperously glorious who hath him for a portion, on whom greatness, power, and the Kingdom attends; and in whose hands it is to make great and to give grace unto all.  
4. A Portion satisfies the desires; 
4. It satisfies the desires.  after the young man's request, (Give me my portion Luk. 15.) was answered; He without any further demand or expectation of more, began his journey. Put these earthly portions, as they are in themselves but low & shadows, so the content they can afford is but little better. The satisfaction which attends upon it, is but for a Time; or but in respect of the giver; for there are still farther desires to be satisfied; and farther endeavours to those desires, whereas this heavenly portion, yields a full, absolute and a plenary content. He who hath once a fruition of God, neither desires nor looks for any more; but sits down in a full, pleasing satisfaction; with which every faculty is brimmed up and abundantly stored with, fatness, and filled with the Rivers of his pleasures; In which thought, the soul bears with the delay, grumbles not at the time, but hearty Resolves upon an expectation, with an assurance, that the Anxiety in the interim, is but petty and low, (in respect of the glory to be revealed when the inheritance shall be actually possess't) and casts not away its confidence which hath great recompense of Reward. Heb. 10.35.  

Use.  If therefore, so singular a comfort, so grand an encouragement, may arise from this High privilege, and from the due apprehension thereof, it remains that we make good our interest in this portion, that our persuasion may have a true, solid foundation, which may be done, when God alone is made choice of, as the object of desire: when the heart wholly fixeth itself upon him, before and above all things, and upon nothing else but in a due subserviency, and subordination to the love of him.  

Object.  If it be objected that in the mean time whilst the appointed Portion is hoped for, whilst that which is certain is delayed, the soul may droop, faint and die in the expectation, nay even the anxiety and impatience of the expectation may hasten the disaster.  

Answer by the second remedy. That God is a strengthening Rock.  It may be answered that even for this, there is a Remedy provided: the second Ingredient formerly mentioned That God is a rock or strength to the heart; which not only stifles those discontents which proceed from delay, but it lessens, and takes off those new troubles and daily calamities, which usually occur; renewing our vexations, and multiplying our discontents, Gods being a Rock: fully answers our highest necessities.  
This expression which is frequently attributed to God Deut. 32.4.31. 2 Sam. 22.32. Psalm. 18.31. and elsewhere, imports not only what God is in himself, not to be overcome or removed, Faithful, Just, True, unalterable; but it speaks what he is to his People, A maintainer, supporter and strengthner, of them; hence they oft call him, My Rock, 2 Sam. 22.2. The Rock of my Salvation, verse. 47. of my strength Psalm. 62.7. efficienter, working strength, is meant here by the Prophet's God is the strength of my heart.  
Which eminent goodness of God, in this Passage of Providence deserves our thoughts a while.  
That our own weaknesses, undo us; that we are tottering Reeds, and dwell in clay houses, woeful experience makes good: dust and ashes is all we can pretend to, and therefore easily broken by the weight of a calamity; a little rain washeth us down, a small tempest scatters us; and every coasting wind drives us about, and therefore it is necessary, that we should have more strength than our own; and if once we be so happy as to participate of God's alsufficiency; we may cry of that strength, as David did of Goliahs' sword; None is like unto that.  
That this Mystery may be unfolded in some particulars, God two ways strengthens his People, 
God strengthens. 1. By Persuasion.  1. By Persuasion. 2. By supernatural Influence.  
For the first of these, since man's desires, hope and expectation of future good; are properly the the affections of an understanding, and reasonable soul, not of sense, (for we see that sensitive brutish creatures reach not so high as to a capacity of believing, Hope or expecting: or any acts thereof:) hence it is that the hopes of a reasonable soul must be fortified by some rational inducements, which presented to the understanding and assented unto by the Judgement, shall preserve this hope and desire alive: It is want of fuel which puts out the fire; and they who either hope not, or cast away their confidence, do it either out of Ignorance of, or because they are destitute of those inducements which might persuade them to continue in their Faith and Hope.  

God persuades first by rational arguments.  In this God persuades 1. by Rational Arguments, which are so evident, strong and convincing, as that they enforce a Reasonable man to conclude the certainty of his Portion & the continuance of his duty, in holding fast his hope and confidence to the end: These arguments have been before largely insisted upon, drawn from the Power and Justice of God: from the souls Immortality, from God's promise, and its confirmation by God himself, and Jesus the Mediator of the new Covenant.  

2. By experiences of his mercy.  2. God persuades, and therein fortifies our faith and hope, by giving experiencies of his mercy and Goodness, in particular deliverances in this world. Our Saviour persuades to a dependence on God, by sensible experiments of the Lilies growth, and the Ravens being carefully fed. The Apostle tells us that experience worketh hope, and hope maketh not ashamed Rom. 5.4, 5. He that hath once delivered us from danger, breathes into us an hope that he will do so again. 2 Cor. 1.10.  

God strengthens.  And though in the framing of these Conclusions from Arguments and experiences, Reason may seem to have the work, yet it acts so, as illuminated by the Spirit, and word of God, and consequently these persuasions are from God.  
2ly. As God strengthens by persuasion, 
2ly. By influence  so by a supernatural influence he breathes life into his own. As  
1. By a present erecting of the mind, 
1. Of Readiness of mind, in pressing anxieties.  so as in the midst of anxiety, and trouble, they shall actually cast their eye upon God; and bend their soul towards him, as their strength. For we may observe that there is a great difference, between knowing what ought to be done, what is man's duty in such and such a case before hand; And the having of a ready, present mind, which shall enable and move him at an instant, and pressing occasion. Peter was well informed of his duty, when he answered; Though all men would forsake thee yet will not I And yet when the Temptation came; when he saw his Master betrayed into wicked men's hands; his remembrance of so confident a promise failed him; he was at such a loss, and confounded, that he denied him, whom he was resolved to own with his life; and came not to himself, till Christ with a look recalled him. When David's servants forgetting all duty and humanity, thought of stoning David, his Spirit was raised up; and his reflections ready and present; and he encouraged himself in the Lord his God, and ran unto that sure refuge in his distress. This was that, which Christ promised his Apostles should be armed with; and without premeditation should be such, as their adversaries, should not withstand it. And this, likely was that which the Apostle meant when he says at his first answer the Lord did strengthen him, a solid firm readiness of mind, and liberty of speech, to tender such an Apology, as manifested his Innocence.  

2. By assurance.  2ly. God doth influentially strengthen, by impressing in the soul, an assurance of the truth of his promise; and their interest therein. This is that which is termed the first fruits, and earnest of the Spirit, and the seal whereby we are sealed, unto the day of redemption; whereby substantially and fully they are ascertained that God is theirs, from which persuasion there sweetly streams a joy unspeakable and full of glory.  

3. By supply of strength.  3ly. Besides all this he furnishes his Servants with an unknown supply, of supernatural vigour. He gives power to the faint, Isay. 40. usrs. 28. etc. and strenghtens them, not only by a consideration of his power (which may command vigour from us) but by the power, supernaturally infused by the Spirit, in the inner man; God tells saint Paul that his grace is sufficient, that is, a special comunication of strength should be allowed him to vanquish Temptation. This is that, which the Martyrs had an eminent experience of; their adversaries fawning persuasions were too low, to dissetle them from those firmer ones which Gods truth afforded. Their assurance of God's faithfulness, and their own Interests prevailed against the offers of life and preferment, made by seducers, and when they were rolled in flames, and stretched in those tortures (the bare thought whereof makes flesh and blood to tremble) they were animated with a celestial influence, and their drooping Spirits were inlivened with an unspeakable courage; wherein they triumphed far above their own thoughts; or the malice of their bloody executioners.  
If therefore there be so unexpressible a comfort, Use. 1 so sure an assistance, in the having of God for our Rock; it may concern us, in these confused, disheartening times. 1. To have an humble, constant recourse to God, that he would strengthen the feeble knees, & uphold the fainting hearts; that he would assure us of his love, and (as occasion offer itself,) to give us courage and resolution to die for him, and to deal with us according to that power and grace which is sufficient for us.  
2. That we so live as not to commit those Impieties Use. 2 which shall bereave us of our strength; for 1. Sin brings with it guilt, and disturbance of conscience, from whenceproceed fears and disquiets, so as that the wicked flies when none doth pursue. 2. When calamity ariseth, God ordinarily leaves wicked-men to cope, and wrestle with it; thereby their fond weakness is discovered: and when this whirlwind, this anguish and distress, seizeth upon them, he denies any assistance to their greatest importunities; & therefore they will soon be trod down, and overwhelmed by the storm. 3. Wicked men do not always sink by a bare permission only, but God does oft multiply the terrors and fears of graceless and Irreligious men, this was that hornet which he sent before, to plague the Egyptians & the Caananites with; this he threatened rebellious Israel with Deut. 32.25. And this is the portion of sinners.  
3. Let us endeavour to receive strength from God, Use. 3 after the most excellent and effectual manner, namely by supernatural influence, which may be affected, by receiving those persuasions of God, and by assenting unto them.  
4. For though of the two, that of influence be the more effectual way, and infallible, because many know what is their duty, and assent thereunto, yet occasionally omit to do what is required, out of amazement, forgetfulness, or height of passion, wherewith in distracting occurances they may be surprised; but where God infuses vigour, there the happy effect of strength will follow; yet ordinarily, God strengthens those only, who are persuaded, and do believe, and if men harden their hearts against the word, they shut them also up against the Spirit.  
I say ordinarily these only are strengthened; with reference to what man in providence may expect: For God's providence is not to be limited in his acting with men; he can break the Rock before he softens it; and at the same time both persuade, and infuse, but in the usual, and ordinary course of dispensation, men are converted before they are confirmed; are brought by degrees to persuasion, and must believe before they be sealed. He therefore that hopes, for the blessed influence of grace, must not sin against nature and reason; & he that expects to be established must resolutely believe.    

CHAP. IX.  Verse 27. For lo, they that are far from thee shall Perish: thou hast destroyed all them that go a whoring from thee. 
CONTENTS.  
The Prophet's Meditation concerning others. Sinners far from God in 4. Respects. Idolatry is spiritual whoredom, and why so called.  
The end of wicked Men. They shall perish. 1. Because God removes the influence of his favour. 2. God casts them from him. 3. God with his own hand destroys them.  

SECT. Vnica.  
AS the former verse presented us with the Prophet's First Meditation concerning himself; 
The Prophets 2. Meditation concerning others.  so doth this tender unto us his second, concerning others; who are very much unlike him. His lo prefixed, invites our attention to the words: in which we may find. 1. The Persons noted. 2. Their end specified, The Persons are described 1. under a general notion. 2. By a specifical action, and to both, event, end and success, is particularly applied. To the former they do, or shall perish; to the latter, Thou shalt, or hast destroyed them.  
In the first, they are far from thee. Is contained a descripion of Impious men; and that not by their position and distance only; for the word doth not only signify adverbiably far of, procul, nor adjectively or participially, removed, distant, separated, but by their actions; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to go away, to departed, to recede or to remove one self. These men then, are not put far of (as a stone cast out of the hand) but voluntarily, 
Sinners far from God in 4. Respects.  wilfully, they go away and remove themselves, far from God. Which Scripture very frequently attributes to wicked men, Isay. 39.13. They have removed their hearts far from me. Isa. 1.4. Gone backward. Jer. 5.23. Revolted. Deut. 32.15. Foresook God. From whence it may be concluded; That sin is an aversion, and a withdrawing one self, from God. An evil heart of unbelief departs from God, for although, none can absolutely go from God, because of his omni presency; yet there may be a distance from him in some respects, which the nature of sin may discover unto us. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Joh. 3. 
God is in his Laws By manifestation.  From this law sinners are far. Psal. 119.15. Therefore in this respect they are at a distance from God.  

1. Of his will.  For the clearer apprehension of this: We may know, that God is divers way, in, and with his Laws.  
1. Per modum voluntatis, by manifestation of his will and pleasure, there being in it declared, what man should do. Hence we oft find the Law termed God's will, Mat. 6.10 Joh. 6.38 etc. Rom. 12.21. Which will sinners go from, by not performing it, Luk. 12.47.  

2. Of holiness.  2. Per manifestationem sanctitatis; by the manifestation of his holiness, and righteousness. Though rational demonstration may teach to infer this conclusion, that because he is God therefore perfect, and therefore holy: yet to us, who take a clearer view usually of things in their effects; there does nothing, more evidence God's holiness, than his commands, which are holy, righteous, and just. Psal. 19 Whereby, he severely prohibits iniquity, and most strictly enjoins, what is holy and good. By this argument the ancient Fathers, made the Heathen ashamed of their Gods; who were owned as Actors, examples, teachers, and approvers of such cruelties, lusts, and impieties, as the Law of reason, and nature did abominate and condemn; whilst the righteousness of Christ's precepts, testify the holiness of the Lawgiver; and the transgressors of which are far from, either the expression, or imitation thereof.  
3. God is in his Law per modum imperii, 
3. Of his Sovereignty.  by way of sovereignty Empire, Dominion, and command. That absolute power which he hath over man, as his creature, he most visibly expresses by prescribing bounds which he must not pass; by a bridle upon his thoughts, words an actions. I am the Lord is a fit preface to his commands; he is therefore our Lawgiver and Judge, because our Sovereign and King. Isay. 32.21. They therefore, who peevishly withdraw their shoulder from his yoke, Neh. 9.20. That go from loyalty and obedience, may justly be placed at as great a distance, as sin (that high rebellion) can make them.  
4. God is in his Law per modum faederis by way of Covenant. Deut. 5. 
4. By way of Covenant.  From which sinners treacherously departed 2 Kings 17.15 Jer. 11.10. Thus we see those respects for which wicked men are said to be far from God, too many with the Samaritans, think they may serve the Lord, & their own Gods together; be near to God & their own sins; but as it is true in Philosophy, that one body cannot be in two places at once, so in Divinity too, he that is with the Creature is far from the Creator. Yet because this is not taken to heart, and we see those that walk in the Counsel of the ungodly, to stand in the way of sinners, and to sit amongst scorners, with a delight of being there; Let us take a view of that end, which the Prophet here proclaims them to. 
The end of wicked men. The shall perish. 1.  They shall perish thus, Job 20. vers. 7. They shall perish like their own dung: The way of the ungodly shall perish, Psal. 1. vers. 6. Psal. 9.3.92.9.  
That this may be evidenced, take these particulars. 1. They that go far from God, remove themselves from the happy influence of his favour, mercy and grace; and thereby forsake their own mercy. 
1. Because God removes the influence of his favour from them.  The special influence of God's favour, is an act of his free will, not of necessity. Though the Sun cannot at pleasure suspend its rays, or withdraw them from this, to that; yet God, who acts with no such necessity, affords, or denies, when, and where, he pleaseth. Upon ground of this certain truth it may be affirmed: That God will not favour, or bless, a wicked man, nor show them special mercy, for  
1. How can we imagine that God will respect those, that perversely cross his will; walk in a stubborn contrariety to him, deny his sovereignty, cast off their obedience, and prove disloyally rebellious. That which he proposed to Israel was life, or death, Deut. 7. And he will walk contrary to those, that do so to him; Levit. 26.16 etc. 2. The name of Covenant evinces this, because God therein Promises upon condition; which not being performed, he is disengaged from the promise. 3. God's holiness (which assures us he will not regard the unclean, Hab. 1. vers. 13.) His Justice (Which renders to every one according to his works; Rom. 2 6.) Assures the punishment of wicked: and consequently, that they shall have no favour.) His truth which hath passed peremptory threatening upon impiety) and those obvious examples of denial of mercy, as to Cain, the bereaving of Israel of those once bestowed, do all in an unanimous harmony testify, that they who are far from God, whose impieties are exorbitant, do remove themselves from the influence of his mercy and favour.  
2. God doth not only remove these men from him; but does cast them from him, and out of sight, 
2. Because God cast them from him.  as he threatened Judah, 2 Kings 24.3. And therefore it must follow that they, that are thus far of, must perish, (which was the conclusion to be made good.) there needs no more, to make them die, than Gods withholding his favour; at the removal of this Sun, the tree fades, at the departure of this animating influence, the whole will droop: This light taken away, a pitchy darkness succeeds; and this happy defence thrown down, all is exposed to assault and ruin.  
Fron all which it may be concluded, that they that are thus far from God (notwithstanding that glitterring pomp, they may for a few days pride themselves withal; notwithstanding those fawn wherewith their sycophants may applaud their condition, as happy) are in no thriving condition; the shadow of death surrounds them; and (notwithstanding those high thoughts wherein they lie secure, (as beyond an assault;) the bare stop of God's influence puts them into a withering condition; and the contracting of those rays, do moulder them to nothing. Unto a perfect perishing there needs no more than to be far from God.  
The sinners (in general) their end and fate, thus discovered; we may now (with the Prophet) descend to the Persons more particularly, painted at; and their success.  

Idolatry spiritval whoredom and why to called.  The Persons are such as go a whoring. Had the Prophet meant those that carnally defise themselves with fornication & adultery, the attribute is truly appliable, for the Apostle assures us, that whore mongers & adulterers God will Judge. But the addition (from thee) intimates that spiritual whoredom which is Idolatry, which often goes under that title, Exod. 34.13 Psal. 106. Ezek. 16. and in many other places. The ground of which expression is, that amongst those many phrases God sets forth the union, between him and his people; that of an Husband is eminent, Isay. 54. vers. 5. a violation of which Bond, they are adulterously guilty of, who worship other Gods. Jer. 3.20.  
Nay even the blind superstitious Heathen themselves, though they were not under the Covenant whereof Moses was the Mediator; yet were they included in that which was made to Noah. And as, (though they were not formally and directly acquainted with the institution of marriage, made by God and recorded, Gen. 2. yet) nature, reason, and tradition told them, fornication was unlawful, and adultery intolerable; so did the same right reason inform: That there is but one God and that he alone was to be worshipped; and therefore in acting contrary they were without excuse. Rom. 1. So that grounding upon that which ought to have been received; That one true God is to be served and the soul ought to keep itself entirely for him; It will follow, that their Idolatrous worship of many Gods was a spiritual whoredom. Thus Idolatrous Ninevehs uncleanness is termed the whoredom of the well-favoured harlot. Nahum. 3.4.  
If it be demanded also whether this wickedness is incident to any of the Christian Church, being that they neither do, nor (since the dispelling of those black mists by the Gospel) did worship the Heathen Gods.  
It may be answered, that in the despensation made in the fullness of time; by the Covenant of grace, to articles of Religion, this was added: That there is one Mediator annexed to the necessary belief of God, 1 Tim. 2.5 Joh. 17.2. It is further observable, that this Mediator (the Son of God) is the Marital head of the Church, to which he bears a conjugal Union, 
Whether Christians may be guilty of Idolatry?  Eph. 5.25, 32. The Marriage of the Lamb with the new Jerusalem is solemnised with joy, Rev. 19.7. and those whom the Apostle converted, he assures us, he espoused them a chaste virgin unto Christ.  
Things being in this posture, though God only be acknowledged; and those blind deities of the Heathen, looked upon with detestation, yet where other Mediators are set up, Images worshipped, Saints and Angels adored, prayed unto, confided in for remission of sin; impetration of grace, for mediation, and intercession; where all expressions of devotion are tendered to these, we may well conclude that the finest School distinction cannot Salve thm from guilt, and pollution, nor all their holy water wash away these spots. It may be worthy of our observing, that the principal agent in the great Antichristian Apostasy, was represented in the shape of an whore; to assure us, that Idolatry should be the fairest note to discover it by.  
As for the ground for this comparison, there is evident a great similitude between both.  
1. In one there is a base prostitution of Body, and in the other a most unworthy prostitution of soul; that he who breathes so noble a being, should give devotion, (the best, and most ardent action of his soul,) to the Devil, or a dumb stock, deserves not the the title of man; that he who is happily privileged, in an access to Christ, should stop at the servant, and crouch to an image; seems low, & ignoble. 2. In both these sins there is a grand pollution & defilement. Ps. 106.39 Ezek. 20.7.  
Thus you see the sinners specified. The 2. particular their end, claim our next thoughts. Thou shalt destroy them, 
The end of Idolatry. God by his own hand destroys them.  saith the Prophet. Which assures unto us this.  
That ruin and destruction from God, is the infallible end of Idolaters.  
1. Take the verb in the preter tense. Thou hast destroyed, all ages testifies it, the factious Gaecian, the superstitious Persian, and Heathenish Rome, had their Idolatry sealed with ruin.  
Which their very senseless Idols themselves participated of, Dagon loses his head; and the Romish Idols were oft blasted from heaven with lightning. What ruined Israel and Judah? What laid Samaria and Jerusalem on heaps but Idolatry? 2 Kings 17.9. Those General peremptory comminations against it, which proclaim ruin to the very Children of those, that commit it; do sufficiously evidence that confounded will all they be, that worship carved images.  
This we shall be far from doubting of; if we reflect. 1. With what height of affection the scripture represents God in, in his proceeding against Idolaters. As anger. Isa. 65.3. Fury. Jer. 7.18. Jealousy. Exod. 20. If we view secondly, that high injury done to God thereby; than which, what can be more imaginable, then to substitute stocks and Devils', in God's place, which reaches even to blasphemy itself: For that is threefold 1. when that is attributed to God which misbeseemes his Majesty. 2. When that which is due to him, is taken from him. 3. When that which is proper to himself is attributed to the creature. In the two last respects, Idolaters blaspheme the most high.  
The Hebrew expresseth blasphemy by three words, every one of which, sets out Idolatry. 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 20.27. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay. 65.7. 3. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies contumeliis, vitiis, verbis maledicis incessere, which Saint Hierome Translates to blaspheme. Deut. 31.20 Jer. 25.15.17. Hence Antiochus his profanation of the Temple is called blasphemy. 1 Mac. 2.6. In a word, a Wife cannot possibly offer an higher injury to her Husband, then by adultery, nor can man, more impiously dishonour God, then by Idolatry, by a base prostitution of his soul to that; which is no God.  
It may be observable that the Prophet says no more, of the Persons formerly spoken of, but they shall perish, but of those that go a whoring, he affirms thou O Lord hast destroyed them. The dissimilitude of which phrases show both the certainty, and greatness of the punishment; that shall light on Idolaters, for if they perish & waste away, upon God's mere withdrawing of his hand; how shall these run into ruin, when God streaches out his hand, to further their destruction. If it be anheavy burden to be bereft of God; how much more pressing will it be, to have the viols of his fury to be poured down upon them.  
Lastly the difference of this phrase may rise from this disposition, and thoughts of Idolaters, of escaping and of doing well enough. As the adulteress, (leaving her Husband) may hope for a subsistence from her Paramour, so they, who forsake the true God, hope for help from a false one; Saepe prement deo, fort deus alter opem. Thus the Idolatrous Jews expect plenty from their Queen of Heaven, Jer. 44.17, 18. Men therefore being so apt, to cherish themselves with vain hopes; The Prophet here assures them, that God will not suffer these men, to waste only and languish in their hope; but he will arise and destroy them with his own hand.  
And therefore it may concern us all to root out, and resolutely to cast from us any thing that may win, or entice our souls from a total, and entire service of our God.    

CHAP. X.  Verse 28. But it is good for me to draw nigh to God: I have put my trust in the Lord God that I may declare all thy works. 
CONTENTS.  
The Prophet's last resolution upon the whole. How good men draw nigh to God: resolution and practice to be joined. The nature of trust. It's difference from assent. What connexion there is betwixt trust in God and declaration of his words, in several particulars. The conclusion of the whole Psalm.  

SECT. Vnica.  
THE Prophets last conclusive resolution, 
The Prophet's lust resolution upon the whole.  whereby he seals his former Meditations, and the contents of the whole Psalm, is that on which we are to fix our thoughts at present, which resolution, is partly Theoretical partly practical; That is a conclusion of judgement, and determination of action. And yet his judgement is of action, and referred thereto; and his practice is of what, his judgement and faith leads him unto.  
In the former there is 1. a subject, which is an action drawing near unto God. 2. An attribute, or somewhat said thereof, absolutely, Bonum est, It is good; relatively, good for me: In the latter is his demeanour. I have put my trust in the Lord. 2. The end Propounded. That I may declare all thy works.  
If we take all in the gross, first we may view the whole resolution turns its face upon God, and is entirely taken up, in an heavenly carriage, and right deportment towards him; from whence we may gather that singular benefit, which flows from the Meditation, and observance of God's providential Actions, & merciful relations to man's soul for from a serious consideration, that God is his portion and strength, that they perish and shall be destroyed, that are far from God, and go a whoring from him: There immediately results, this resolution; But it is good for me to draw near to God, etc. And the like will easily be raised up in us too, if with a reflecting eye, we do but mark the occurring providences to good and bad; if in our own lives we meditate upon those various mercies & patiented forbearances, used to us; we should easily be inlivened to an ardency of love, and feel an influence animating our souls, to good resolutions and heavenly performances.  
The subject of the first resolution here, is drawing near unto God. Which is properly an access and Motion of the will and heart to God. Which how it is made, and by what means performed, is discerned by the contrary thereto, (going far from God already spoken of) for as the nature of sin, informs us, of true holiness, by darkness we may conceive what is light; as by a description of the pains of Hell, the joys of heaven may be contemplated on; so, by the former discourse of going far from God, we may apprehend what it is, to draw near to him.  

How good men draw near to God.  This (to be brief) is done by a conformity of our will, and actions to the Law of God. Hence righteous men as Enoch, Noah, etc. are said, to have walked with God.  
1. Because, they are near to that good pleasure of his will manifested in his commands. 2. They are as near as subjects to their Sovireigne, under that Dominion and command that is in the Law; Prince and obedient People making up one body, it being Rebellion only that makes them Two. 3. They are near in the cheerful imitation and expression of that Holiness, which the commandment represents. 4. Because they are within his covenant; Hence Psalm. 50. They are said to make a covenant with God. Which phrase though seemingly strange, yet is most true: for they like the Promises, accept of the Conditions; and take the Lord for their God. Thus obedience, finds a comfort in being near God, and though the very thoughts of parting with enjoiments, and of Relations, (when obedience commands it) may trouble flesh and blood; yet this may breathe into us a refreshment; that in such cases, where both cannot be present with, The father we are from the Creature, the nearer we are to God. Which will be clearly evidenced, by the second thing, that Attribute given here to this Accession to Him. 
The Goodness and benefits thereof.   
It is Good (saith the Prophet) and Good for me, every one of us may find a peculiar share in this Benefit.  
Good is opposed to the evil of sin, and to the evil of calamity. In both kinds it is Good.  
1. That we esteem Goodness which carries a consonancy to Justice and right reason. In this Approach there is true Judgement, here there is no failing or deceit; and in Reason whom can the creature better draw nigh unto then its maker; or a Son, then to his indulgent Father; or the sheep but to the protection of their shepherd; under whose wing can we shelter our being, with better security than his, who gave it to us? 2. That is looked upon as good which according to God's commandment, which is absolutely Holy, Just, and Good, Rom. 7. and this is such, Come unto me. Math. 11.28. draw nigh unto God, jam. 4.8. Thirdly, that is Good which brings benefit and profit with it. This is the common measure of Goodness, of which there are few that pronounce any other Verdict. If then (as the Prophet formerly assures us) They that withdraw themselves, finds Ruin and Perdition to be their portion and lot; It must follow that they that draw nigh to him find the greatest security; whilst the heathen cries Procula Jove, procul a fulmine; Christians experimentally evidence, That the nearer to that shelter, the further from storms, and that hand which wicked men feel to their destruction; underprops these from danger; and although temporal calamities, overtakes them, yet no more shall burden them then they can bear: Those waters shall not overwhelm them: The Lord knoweth how to deliver the Godly out of Temptations, 2 Per. 2.9. and (being that contrariorum contraria sunt consequentia) That Positive Good, those full influences of mercy and favour, which they enjoy, those that are a far of, are deprived of, and this the relation of these words to the former clear up: They that are far of from thee shall perish, But it is good for me to draw near. Good by such a positive goodness, as is contrary to their evil of misery. Thus the very description of wicked men's calamities give notice of Good men's blessedness, and oft times the peculiar contrarieties are expressed, Isa. 65.13, 14. They shall sing for Joy but ye shall howl for vexation of Spirit. How highly beneficial this approach is, we need not go farther than this Psalm, to find out. Good! for God is good to Israel; and teaches them out of his sanctuary to overcome and triumph over the greatest temptations. Good for he is the strength of their hearts and their Portion for ever. Good for they are present with him and he with them. He upholds them by their right hand, and will receive them into Glory. In confidence of all which, the Apostle Heb. 10.29. We are not of them who draw back to perdition; but of them that believe to the saving of the soul. The blessing of security is not only their Portion, but they are happy in the addition of the positive blessing of salvation.  
It doth therefore highly concern us not to be befooled out of these high benefits: nor to be enticed from these mercies; which are our own by eternal appointment, and temporal Promise, our own by possible interest, and certain Purchase by Christ: Mercies, in number many, tender in exhibition, and perfectly, good, and therefore we may safely conclude that It is good to draw nigh unto God. And the Apostles exhortation Hebr. 10.21.22. may be very seasonably entertained here, Let us draw near with a true heart in full assurance of faith etc. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water let us hold fast the profession of our faith without wavering, for he is faithful that Promised. That which follows is  
The Prophet's second Resolution which is practical, and declared by matter of fact, I have trusted in the Lord. I have, do and will continue to trust in him. It is familiar with the Hebrews to express the Tense, past, present and to come; under one notion and verb, and good men oft utter their Resolutions in the Preter tense: Thus Jacob, I have waited, Gen. 49.18. wherein he reflects not only upon what He had done, but resolves upon the same to the end. Pilat to signify his unalterable mind, cries What I have written, I have written. joh. 19.22. There is in man a double Resolution, one of that which he will do, the other of that which he is a doing. That is antecedent, this Consequent to the act. That is of the beginning, this of the continuance.  

Resolution of Good is to be joined with immediate practice.  In matters prescribed by God, the former is always good never evil; and occasion may oft require, that some time may be interposed, between the determination of the heart, and the execution. Yet it is more safe and commendable, not to linger, and defer but to join action to Resolution; for he, that once gins, hath done more than half his duty, And there are some precepts of God, concerning which, though the resolution be always good, yet the interposal of time and the not actuating thereof with a present execution, proves both dangerous vicious and disobedient. God commands the love of himself, to resolve this is virtuous, but to delay, and in the interim to turn to the Creature, is perniciously sinful. God Commands all men every where to repent. And although (I believe) there is no heart so graceless, but resolves to repent before he dies; and hopes he shall have time to do it; yet too many delay and put off so necessary a work which is exceeding sinful.  
It concerns us therefore in wisdom, to cast a diligent eye upon those duties; whereof the Apostle says, Now is the accepted time; as faith, Repentance and casting off of sin, in which as delay is not to be admitted, so no time to be interposed in the execution, but to determine in doing, and to do in determining, and to join practice and resolution, that our resolutions may not herein be of what we will do, but of what we do, & of what we may in part be said to have done. To those that linger & defer (let their pretence be never so specious) Eliahs word, may be put to them. How long halt ye between two opinions. If the Lord be God follow him, but if Baal, then follow him, 1 Kings 18.21.  
In the Prophet's Resolution two things are to be treated of, first the Act which is trust in God. 
The nature of trust in God.  Secondly the specification of the object by such notions, as render him an object worthy of this trust.  
For the first, which is the applying, 
The difference between assent, and Trust.  fixing & settling of his trust in God, It is an act somewhat more than belief of assent, and reacheth farther, than a mere Conclusion of the Judgement. For  
1. Assent may be where this Trust is not. Thus the Devils are so fully convinced of the main, of there being a God, as they cannot but assent thereunto; yet do not they trust in him: nor do they express any such thing in their actions, for otherwise they would not be such pernicious enemies both of God and man.  
Secondly, Assent is properly of truth, without respect of reflex profit or disprofit▪ hence assent believes that, which man can expect no profit from; as that there is hell or devils, but trust is of that which is good & carries profit with it, to the party confiding;  
3. Assent in matters divine is given to Gods revealed word, and that according to variety, whethere it teach or advise, command or forbid. Promise or threaten; & it is the heart's sentence, That all that God says is most true; whereas Trust hath God himself for the object, it looks upon Him as the Author of that Good which he hath promised in his Word, and is an Act of the soul; resting, depending and relying upon God for special mercy.  
4. This Confidence involves hope and expectation of mercy from God; Hence it is that Trusting both in Hebrew and Greek is expressed by hope, as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spem meam, and 1 Tim. 6.17. That they trust not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man cannot properly rely or confide in God, that doth not hope and expect salvation from him, hence they are mutually involved in one definition Heb. 11.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith is the ground of things hoped for, the evidince of thing not seen.  
When the Prophet than says He put his trust in God, The full extension of his heart was in that persuasion of God's truth revealed. He did confidently rest upon God for Good, hoping in his mercy, and waiting for his Salvation. And therein he shines forth as an excellent Pattern for us, for our imitation, for our examination, exercise and trial; The full exercise of this act of our Trust will be put to the Test, till the Redemption of the purchased possession come: And the present additional calamities of these times, the Tumults of a bloody war, the madness of unreasonable, disordered men: the great impression made upon the Reformation, the Persecution of honest, Good men: the evils already suffered, and the fears of more ready to fall down; do highly press and urge us, to a lively trust in God: and therefore, it is ill casting it away, or to be without hope, only let us admit of this caution. That our confidence do not wind itself out of the right channel; for then the more we trust, the worse is our condition, if once it fix upon any thing, besides God. Beware of unbelief; That is, Heathenish, and blind: beware of disbeliefe, That is, wilful and desperate propanenesse: beware of Misbelief for that is Idolatry.  
I cannot pass by the two names whereby the Prophet represents the object of his Faith, which are material the 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord which comes from a word which signifies a Pillar, or supporter the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tells us he perfectly is, was, and is to come, of eternal, independent Being, and a giver of Being to all things else; both which names do  
1. Represent God, a fit and worthy object of man's trust, for being that a strong foundation is requisite for that, which carries with it a dependence, and fixing of the heart upon God, it may be concluded that none deseves better, so full a confidence than he who is the rock of ages.  
Confidence involves Hope, and Hope expects mercy according to promise, and the name Jehovah informs us, that God both can (according to Power) and will (according to his being faithful) perform his Promise, and bring it into an existence; and it may perhaps not be unworthy of our observing; That he revealed not Himself by that name Jehovah until he came and made good his promise to Israel, Exod. 6.3.  
2. Both these show that our confidence and Trust ought to be fixed on nothing, but him: all other things will prove too weak, to support man's Trust, and too empty, to perfect his hopes. David's query, is unanswerable, Psal. 18.31. Who is God save the Lord, or who is a rock save our God.  
It may concern us therefore, both to meditate and to be persuaded of these Truths: for though Trust is more than Assent, yet it excludes it not: there being no trust without it. Rom. 10. and therefore they that assent not to revealed truths, may well want confidence; for they that trust not in him do not believe him. If Atheism and Irreligion would permit men to credit God, their confidence would be more sure, their hopes more active, lively and heavenly than they are.  
One thing more in this point may remain relatively considerable. The Prophet upon his pofession, That it was good for him to draw nigh to God immediately adds I have put my trust, which may afford us this observation, That Confidence is a special way of drawing near to God. 
Doct.  Thus Hebr. 10.22. draw near in faith, verse. 38, 39 we find faith and believing opposed to drawing back: many other expressions intimate the same thing as to receive Christ by, Faith Rom. 5.2. That faith establishes Col. 2.7. and unites Eph. 4. from whence we may gather 1. The excellency of Faith, we need not doubt of those excellent operations that Justifies, purifies, reconciles and saves, since it thus draws nigh to God.  
We may secondly gather the happy condition of those, that are built up upon this sure and well grounded confidence; who are admitted to the honour of a free access to God, which their blessed relation hath procured for them.  
The end of the Prophets professed and Resolved confidence shall put a period to our discourse, 
The end of the Prophets Trust. To declare God's works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That I may declare all thy works.  
1. The works (that I may explain the terms) are in the Hebrew expression works of art which renders them more accurate and curious, and deserving admiration, as all Gods works do. The Septuagint renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praises. Thus All Gods works praise him as evidences of his glorious Power, high wisdom, and Providence, which proclaims him worthy of such acknowledgements; a sense of which did oft put good David to wish O that men would praise God for his Goodness.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to declare by word of mouth, but to write down and record, that present and future ages may read it.  
3. The universal particle All, must either be understood de generibus singulorum, of the works in kind, as Ceeation, Providence, Redemption &c. 
What connexion there is betwixt Trust in God and declaration of his works.  (for who can singularly number them up) or if it reach to individuals, He must be understood to mean all he knew, and had experience of. Here we may see the Prophet discovers his heart, and what he further aims at: The main end and intention of his resolution why he both did and would trust in God, was, That I may declare all thy works.  
It may seem strange that there should be such immediate relation between trust in 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 means thereunto, but as the Prophet makes it a connexion, so we may observe these reasons of it.  

Reason 1. Because the chief of God's 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 main and principal of God's works which come to our notice, are but matters of belief, 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 world's creatoin & those passages of so many thousand years, are to us mere matters of faith Heb: 11.1, 2, 3. The very glorious mysteries of Salvation by Christ, his acts and sufferings, are Articles of our creed; all those Promises which we hope shall make us blessed, Resurrection from the grave, and eternal life, are so to; and therefore the grandest part of our declaration, is but of what we believe.  

2. Without faith the chief of his works cannot be declared.  2. Which follows from hence, without faith we cannot declare Gods works, for how shall men speak of him of whom, they believe not, Joh. 17. those who are merely 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 Christ's Church. 
3. Believers have more than ordinary occasion given them to declare his works.  As we believe so we speak, and we believe therefore we speak.  
3. To those that Believe, there are continually new and peculiar occasions given, of evidencing those high and stupendious acts of Providence, whilst he reveals himself to them, and makes them vessels of special mercies, and Agents, and happy instruments of supernatural effects, whereby the divine Glory doth appear in eminence and lustre.  
There may many examples be produced, of those who trusting in God, had more than ordinary occasions offered them to declare his works.  
Thus Noah believed in God, Heb. 11. and he saw himself saved in an Ark, 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 Righteousness. He had experience of God's 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 Lawgiver 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 years overcame Goliath, and from a Sheephook was advanced to a Sceptre; escaped saul's hands, and at last was seated in the Throne of Israel. How many high opportunities 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 God's goodness in their conversion, from darkness to light: in Justification and remission of their sins, in Sanctification of their hearts; in comfortable influences, first fruits and assurances of God's spirit.  
Whereas incredulous and unbelievers, are bereft of these opportunities: if Israel refuse to believe, the whole generation that came from Egypt shall lose 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 own Country men's 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. etc. 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 fiery darts, to go resolutely through honour and dishonour; to be faithful and constant to the end; is only trust in God, without which the soul would droop into ruins.  
A 4. Reason of this connexion may be, That trust in God is of that powerful influence that it actuates both the tongue and Pen, and from both, wrings the confession and declaration of God's works, Rom. 14. Faith will not lie 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 Music, Judges 5. We scarce ever find David out of his strain. The blessed Virgin presently triumphs upon the good news, my soul do thou magnify the Lord, Luk. 1. All second causes the Scripture (which is but a Declaration of God's works) attributes to God; in a word, as it is the Religion of the Saints on Earth, so is it the main 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 pattern, and testify our trust in God, by a Declaration of his works. Providence hath experimentally manifested itself to us in a great lustre and eminence: in the knowledge of Christ, in the promises of the Gospel: in many temporal and spiritual deliverances, and in what ever appertains to life and Godliness. and therefore it may highly concern us carefully to discharge ourselves, of so noble a work. For  
Besides that thereby we shall testify the truth of our faith. This will be 1. An act of wisdom, Psal. 107. Hos. 14.9. 2. An act of our obedience. Praise being every where enjoined 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 outdone by inanimate creatures, or outstripped by those that are below us in being. 
Praise of God the chief work of the Lords day.  This we may reflect upon as the chief work of the Lords day.  
Among the Psalms, there is one that bears this title, a Psalm or song for the Sabbath day, Psal. 92. The Caldee thus paraphraseth upon the title, An Hymn 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, Psalm is of thanksgiving; God's judgements on the wicked, and his goodness to the faithful are lively represented there; as if that were the main work of that day's service.  
We find that the primitive Christian-observers of the Lords day, counted these glorifying of God, the grand employment 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. Contion.  
Though, on other days (saith saint Augustine) we may pray with deep reference do our own interests and wants, yet on the Lord's day we may suffer our selves to neglect ourselves, 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 ourselves, yet to look beyond our own necessities with farther references in humble confessions of sin to magnify God's holiness, purity, high Majesty, and righteousness. In petition for remission, more for the manifestation of the power of God's mercy, than our own mere interest, in requests for grace, to refer ourselves to the glory of that, powerful hand & our enabling to serve him. In a word in all wants, and dangerous pressures to profess an humble submission, and a noble mention to the Divine Justice, goodness, and power; and that every accent be breathed out to the glory of God through Christ Jesus our Lord.    
FINIS.