CAP. I. SECT. I.

ALthough Good men do usually meet with many shrewd rubbs in their motion towards Heaven, yet nothing (for the most part) proves more dangerous, then a long and uncontrouled prosperi­ty; for as when it lights upon themselves, it is apt to produce a wantonnesse, and to swell them beyond their bounds, so when it falls up­on those whose Principles and actions proclaime them notoriously wicked, whose villanies finde a successe answerable to their wish; then it strikes deepe, and commonly raises those doubts in Religion which are not easily allay'd, and shakes that very foundation, which many years care had laid.

For experience tells us that nothing puts the soule more to a stagger, then Prosperous Impieties, nor gives a deeper wound to Religion, then an unexpe­cted thriving in its deadliest opposers; to see those rouling themselves in plenty and ease, whose oppres­sion had wrung so many teares from others; to finde an Ahab, unconcernedly sporting himselfe in poore Naboths vineyard; to see his eyes stand out with fatnesse which he robd from those, who lye ready to famîsh [Page 3] 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 Incouragement of Atheisme, to the licentious, and doth usually shipwrack more soules, then the lowdest storme, or the sharpest calamities can master.

This Good David gives us, in this whole Psalme a large certificat 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 dwelt in, did put him to an amazed stand; almost struck up his heeles, and threatned ruine to that very root which so many yeares experience of a peculiar pro­vidence had been a making fast.

If this temptation forc't even a David to the di­strustfull cry of a verily I have cleansed my hands in vaine. 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 sence of the greatnesse of the delivery, particularly to describe the danger, and sharpnesse of the conflict. with how much care does he point out those rocks, which he was like to have split against? and how thankfully dos 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 starre that lead him out? how In­geniously does he acknowledge his owne buritish [Page 4] folly & Ignorance? how gratefully doth he Kisse that hand that guided him out of that Labyrinth; & being full of thanks he empties himself in a Preface which a sence of Gods goodnesse, pathetically forced him to, and from those particular occurrencies to inferre a Generall observation, Verily God is good unto Israel and to such as are of a cleane heart.

Preface.Which words (if we reflect upon the passage and good Davids thoughts thereupon) are an Inference made of Gods goodnesse, to his Glory; but if we we respect the Psalme they are a divine Preface, or a Peremptory position made good, and proved by a subsequent discourse.

Curiosity of a division is superfluous. We finde here 1. Elohim the Almighty God mentioned with his active, relative Goodnesse. 2. The object. 1. Inde­finitely expressed. 2. More particularly explained; Lastly a Patheticall asseveration Truely, which Im­plies the certainty and truth, of the thing affirmed; recommending it, to the beliefe of others.

Gods Goodnesse 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 streame running from that fountaine upon the creature. 2. The first is absolutely necessarie, (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 essentiall goodnesse, is ever equally perfect and admitts of no degrees, either of Intention or Remission more or lesse. Whereas that which is relative is Imparted in a thousand varieties, and expressed, in an unequall diversity. Thus, though all Gods creatures be [Page 5] good yet they are not equally so, those claiming the Prerogative, and out shining the rest, who doe the more neerly resemble their Creator.

This later Goodnesse is that which the Psalmist mentions and which is founded in the former, be­cause God is good in himselfe therefore he doth good to others. This is that which God proclaimes himselfe Rich in, and most delightfully to plead with; of those 13. Glorious Attributes which God is pleased to cloath himselfe withall Exod. 34. nine are of Goodnesse.

From which it may be concluded; Aplic. that if we carry Gods Image as men, and be conformed to Christ as Christians we must testifie so much by the relative expressions of our Goodnesse, to others. None comes so neere that heavenly patterne as he whose goodnesse in a cheerefull and more noble streame flows downe upon others. Mat. 5.44, 45. Though God be truly good, yet are not we left at our libertie; and to a cold indifferencie of being so or no. For there are strict obliging preceps which bind us to mutuall love and endearements; and we cannot do harme, without the unhappy contracting of guilt and consequently of Punishment:

Men may (by an imaginarie reflexion upon their Majestie or conceited Parts) fancie themselves more then ordinarily high, yet the Apostle assures us, 1. Cor. 13. that though he had an Angels tongue, and were accomplished, with what ever knowledge his soul was capable of, yet still without charitie he is nothing; He therefore who ambition's the similitude of his maker, and aimes at a pleasing sacrifice, let him cheerfully do good, and freely com­municate, for as he acts like God in these, so he [Page 6] performe what is truly acceptable to him by so heavenly Imployment.

The object upon whom this peculiar goodnesse descends would claime our next thoughts; Truly. but, that the Psalmists Truly, his earnest asseveration interposes it selfe in this observation.

Doct. Obs. That the Doctrine of Gods Relative goodnesse is not only in it selfe true; but also such, as man may a­bundantly be perswaded of. Those rayes of goodnesse 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 mans 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 goodnesse; every Page takes it for the burden of its song, and the whole composure of that heavenly fabrick, seems to aime at nothing more then a peculiar discovery of Gods Goodnesse to the Creature; and therefore it might be endlesse to run into particulars.

2. Demon­stration.2. As for Demonstration which is by causes and effects that is fully evidentiall here. For to be God is to be fully perfect and Alsufficient, and therefore as the Suns being light, and the fountaine of light proves that all light is from the Sun so Gods essentiall goodnesse evinceth every good and perfect guift to be from him.

3. Sence.As for the effects they are undeniable, as upon our Reflection upon the Object will shortly appeare.

[Page 7]3. The third way of certain perswasion is sense, which God has been so indulgent to, as not to im­pose a beliefe of any thing contrary thereto if right­ly disposed: David assures us that he had instantly fainted had not seen the goodnesse of the Lord in the land of the living Psal. 27.13. and he Kindly invites us to Tast how good the Lord is.

This of sence and demonstration is so universally evident; That all, who ever believed a God, did believe him good. Tertullian repeates it as a Testi-of the soul; Deus bonus, homo malus. The blindest Heathens stile ran Jupiter Optimus Maximus, & from goodnesse, their reason inferred a God and its notion was so fixtly impress't as that by occasion of it some fell to Idolatry, for Goodnesse 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 adord the Moon and Starrs which though it were but a sottish conclusion from the premises yet it is an argument with how great a certainty they were perswaded of Gods Goodnesse.

Lastly Gods Goodnesse may be had by a personall experience; 4. By Ex­perience. This the Ancient Patriarcks and Pro­phets are a cloud of witnesses of, This oft kept tired David from fainting: unlesse I had seen: and a sence of its sweetnesse streaches forth his loving hand to others O Tast — and here it forct him to a Preface Truly God is good unto Israel. This the Blessed Apostles happily maistered themselves, and Rom. 8.38. and earnestly press't 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 goodnesse of which there is so legible a character ingraven [Page 8] upon the whole Creation; they who are blindly ignorant thereof, do, (though in the fairest light) grope in darknesse, 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 inferiour, irrationall creatures cannot, apprehend it;) but it flowes from a carelesse, supine negligence, and an heedlesse spirit which is blind and unapprehensive of the cleerest 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 perswasion, yea of the personall experience of Gods relative goodnesse in our selves; 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 Gods goodnesse will be able to uphold it selfe in sharpest calamities: The greatest stormes will but give the deeper root to that soule 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 faile of a revivall, whilst he believes to see the Goodnesse of the Lord in the Land of the living, Psal. 27.13.

[Page 9]1. The Object of Gods relative Goodnesse, is Israel, what Israel was when David penned this Psalme, and swaid that Scepter, 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 shaddowing out a Visible Church under the Gos­pell.

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 Gods good­ness to Israel in each of these capacities.

1. Israel as a Nation, and so each societie, God is good to every Nation. the remotest Nation and People of the World doe liberally participate of this Relative goodnesse of God. If inanimate creatures be full of it and if these that reach no higher then sence 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 concernes the necessary sub­sistence of every Nation is sufficiently dispenced unto them by God.

Indefinite acts of Providence are not shut up from any: The Ʋnjust as well as the Just are warmed by the Suns Influences Math. 5.45. Though Nations walke in their own way, yet God leaves not himselfe without a sufficient wit­nesse, in that he did good dropping raine into their bosome, and food to their gladded hearts. Act. 14.17.

[Page 10]And this certainly is attainable and enjoyed by man at a very easie rate. The Earth given to him, (though distributed amongst a numerous offspring) does without much toile yeild that which is ne­cessary unto her children, and is easily intreated to lend without much labour a subsistence to all. Her bosome 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 Imployments; though one runs himself out of breath, to the lands end, another scorning the dangers of the deep outride all stormes & undergoe many ha­zardous expeditions. Though we find every place swoln with hatefull contention and bloody encounters, yet we must still remember, that as all these are for su­perfluities which are wantonly pursued, and doe arise, from covetous, proud restlessely-ambitious lusts, which warring within produce these unhappy effects of their violence and greedinesse abroad. That which is necessary needs not all this adoe; as being dispenst so liberally as man scarce needs do any thing more then receive. Deus & natura non deficit in nessariis Every Nation may subsist by it selfe without the greedy invasion of anothers right.

2. Conclu­sion. God is good in di­spensing what may conduce to their wel-being.2. Conclus. God dispenseth unto all Nations that which may be for their well-being.

Well-being 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 [Page 11] find any swelling tumults, and disquiets within, they doe arise from a wilfull disobedience to this Grand Law.

2. Take Well-being for worldly prosperity and Temporall happinesse; this Law and obedience there­unto will afford it: for when a Nation proportion­ably to their God do glorifie him, then Authority will be cheerefully obeyed, mutuall wrongs, and violent injustice avoided, when they live conform­ably to the dictates of reason and do, as they would be done unto, then peace and prosperity will necessa­rily follow: when every thing observes its own due limits, not swelling beyond its bounds, then it will quietly streame 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 Well-being for Gods favour and we may finde that shuts not up all meanes 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 farre 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 Gods goodnesse Nations. As the 107. Psalme bespeakes this in a thousand varieties, so whoever turnes over the 4. famous Monarchies; he that takes notice of the ingenuous Inventions and admirable Improvements of Learning, He that views those heroique spirits that triumph'd in, and were an honour to their [Page 12] times, what high examples of virtue, and wisdome adorned their severall orbes: how every age was cherisht with the influence of some grea­ter and more noble luminaries; may very well take up the Psalmists patheticall Apostrophe. Psal. 8. v. 4. Lord what is man that thou art so mindefull of him, or the sonne of Man that thou so regardest him.

This lastly may be taken as an undeniable evidence of Gods Goodnesse, That he never cut off any Nation but for their Sin, their monstrous Ingratitude, and irrationall contempt of his Blessings His forbearance waited long upon mans impiety be­fore he sunk the world in a deluge 1 Pet. 3.20. whose overflowing waves never covered the drowned earth untill mans wickednesse in its prodigious height threatned the very heavens Gen. 6. Sodome was not overthrown untill it grew so black as that fiere was forc't 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 Repented who were not by an heavenly Goodnesse received to favour as the Prophet is assured Jerem. 18.7, 8, 9, 10, &c. Though a peremptory sentence be gon out against Ninevie yet the execution is stopt upon their repentance: with acceptance to mercy that it solely proceeded from a compassionate tendernesse in God; Passionate Jonah (though transported very farre with petish­nesse) did fully own and acknowledge Jon. 4. vers. 2. For I know that thou art a gracious God, and Mercifull, slow to Anger and of [Page 13] great Kindnesse and repentest thee of the evill, and that great satisfaction which God himselfe condescended to give to the Angry Prophet. v. 11. whose goodnesse lookt with a passionate regard to the Infants of the uncircumcised Assyrians, not excluding the meanest Cattell from his considerati­on and care.

From all which it may be safely concluded That Gods active Relative goodnesse plentifully streames it selfe unto every climate, every nation in some degree liberally participating there­of.

As Israell was a nation, and as such had a tast of Gods goodnesse, 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 Gospell, from whence this conclusion may be easily made good That every Visible Church and society of Chri­stians doe very eminently tast of the high and com­passionate goodnesse of God.

This may be sufficiently evident if we con­sider,

1. That those Tender acts of Goodnesse for­merly mentioned which all and every Nation did communicate in both their Being and well-being, doe all belong to Israel the Visible Church.

2. Besides all this; In entring a Covenant with them. the Visible Church tasts of Gods eminent goodnesse, in a blessed Covenant of Peace: That which God made with obedient Abraham and his chosen posteritie is every where recorded as a speciall favour. Moses challenges any Nation to shew the like expressions of love, Deut. 4.7, 8. What Nation is there so great who hath statutes and Judgements so righteous. Good [Page 14] David and the rest of the Prophets mentions it as the Grand pledge of Gods love to his.

Thus Christs Visible Church are within this happy sept; and all of that society this Covenant beares a respect unto. Heb. 8. hence the Apostle makes an eminent difference betwixt the Ephesians in their ruder state of Gentilisme and within the Church; as being (before that mercifull reception) Aliens from Israel, and strangers from the Promise of the Co­venant Eph. 2.12.

His Good­nesse in his CommandsHis Godnesse will appeare 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 withall, in the Covenant, do eminently bespeake his Goodnesse.

Though there be too many who look upon Gods commands with a sullen eye, Gods Com­mands cary honour and a privi­ledge to us. as restraints only of their will, who own them as a tiresome yoake and a Burden which lies upon their shoulders, yet these are too dull and Melancholly reflexions: for as Christ assures us the contrary that they are both easie 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 Priviledge which is peculiar.

Thus in our civill Relations though our duty oblige us to obedience to our Princes Commands, yet we oft look upon it as an high piece of honour to be thus or thus imployed.

[Page 15]This evidently is the difference between the peremptory commands of the Law of Nature given to all, and those which are dispenced 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 supreame and austere Autho­rity, these with more intimation of undoubted priviledge and honour to be so commanded.

Hereto 1. In the mann 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 darknesse and the trumpets sound, striking all those neere into terrour and a trembling amaze­ment, penned in a peremptory imperious stile Thou shalt and Thou shalt not &c. Whereas God speakes to his Church in a more easie familiar dresse a serious exhortation, a Passionate intreaty. 2. Cor. 5.20. We beseech, We pray. An heavenly advice, an affe­ctionate councell Rev. 3.18. Prov. 1. a loving invi­tation Come unto mee, Math. 11.28. is that pleasing dialect in which it is pronounced: it delights not it selfe 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 lookt upon as an ho­nour: and if the Ruler of Kings condescend to sig­nifie his will in the same precarious manner to us, it may justly challenge from us the highest thoughts of veneration, and to imbrace obedience as a privi­ledge 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, Loyaltie oft esteemes that some imployments (though perhaps dange­rous services) do deserve thanks for being made [Page 16] use of in them. And some commands God vouch­safes not to accept some mens 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 Priviledge, Psal. 17.19.20. So the gracious revealment of Christs mysterious Gospel, in a greater luster outshines all before it conveighing a beauty to the very feet of those that are Bearer of so happy news, Rom. 10.15. Those hearty intrea­ties, those Kind invitations, those preceps that look at nothing more then our advantage, are all but so many breathing testimonies both of Gods love & our honour, nay even our sharpest suffering in so good a cause but a glorious peece of triumph and Prive­ledge, To you it is given on Christs behalf, not onely to beleeve on him but even to suffer for his sake, Philip. 1.29. Though to beleeve and suffer are commands which carry an obligation. Yet to you it is given, intimat's an high peculiar Prerogative in being call'd 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 good­nesse in his promises.2. Thus as the Commands of Gods Covenant so the high and noble promises of it do most emi­nently proclaime Gods goodnesse to his Church: Thus Israel in a reliance on Gods promise of being theirs, may easily defy all opposition, and Christs Church is heartned on, with high and un­valuable promises To be made pertakers of the Di­uine nature, 2 Pet. 1.4. An happy remission of sin, a blessed reconcilement to an offended God, and [Page 17] eternall life, do every where offer themselves in a gracious tender to his Church. Gods Good­nesse in gi­ving his visible Church a conditio­nall right to the Pro­mises.

3. Gods goodnesse to his visible Church is fur­ther evident in that they have a conditionall Right to those precious rarities, all being theirs if they performe the Condition. Remission is theirs if they believe, so is Salvation too if they truly Repent, Col. 21. &c. Heb. 4.

Lastly Gods Mercy is eminent in his Church in his Gratious Provision of meanes sufficient for the performance of the condition. In giving meanes suf­ficient for the perfor­mance of the condi­tion.

The spirituall armour is impenitrable, and the weapons of this Nobler Warfare not to be blunted by opposition; Satan may soone be uncas't, and his strongest holds ruined about his eares, by right handling these powerfull Instruments. Here is a glorious dispensation of light to direct; and of Grace, to inable, and the Covenant is not onely a bare manifestation of Gods lawes, 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 Gods Commands, the Inestimable value of the Promises, the right granted and the Grace afforded, to his Visible Church, doe most eminently Proclaime, his high active goodnesse thereunto.

SECT. II. Gods Goodnesse 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 Gods Goodnesse, so

Thirdly as an elect and peculiar people, and so as a type of Christs Invisible Church doe 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 bestowes his peace and blessing upon the Israel of God. These are they whose heart and mouth sweetly conspire in an harmony, sincerely obeying Christs Gospell, whose circumcision is not without, whose purified soules distill themselves in acceptable streames 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 Gods pe­culiar Goodnesse to whom he allows the description, of a cleane heart. Its Originall [...] signifying that which is Purged, Purifyed, choice and sanctifyed, void either of drosse 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, intire, obedience, not con­tented with the outward marks which discriminate onely from Aliens, a bare admission or a naked pro­fession [Page 19] 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 ap­peares visibly to the world in an open luster; but because there lies a costly mine within, which mans eye cannot reach unto. Their hearts are naked only to their Maker, and their faith and sincerity soare upon too high, and too refined wings to be master'd by the dulnesse of sense. Their better part though eyd by God, yet is Invisible to man.

That Gods goodnesse peculiarly attends this True-cleane-hearted Israel, will be evident, If we consider

First, 1. In give­ing them an Actuall right to That whatever Goodnesse is dispenc'd 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 potentiall, conditionall right unto the solemne priviledges of the Gospell; but they are Cround with an actuall immediate right, and these children of Promise have an high and actuall communion with the Father and the Sonne 1 Joh. 1.3. Their Justification is past and their pardon sealed Rom. 8. and being adopted, have pass't from Satans darker territories to a Kingdome of light Col. 1.12. the chain'd Lion crouches at their feet, as overcome 1 Ioh. 2.14. they have burst asunder deaths frozened barrs Ioh. 5.24. and claime all things as theirs, since they are Christs & Christ is Gods 1 Cor. 3.23. This is their happy unparalleld estate at present which ariseth from the performance of the condition. [Page 20] They have truely Repented, vigorously believed, and sincerely obeyed and so are Christs spouse; Branches of that noble Vine, and members of his body. And therefore the Apostle Rom. 11.22. might well turne to the Ingrafted branches with an Ecce Behold the goodnesse of God to thee a goodnesse actuall, present and performed.

Peace of Conscience.Thirdly, They have that which sweetly flowes from hence the quiet repose of a cheerfull 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 groane under, may render them highly contemptible, and though they may be lookt upon as Sheep markt out for the slaughtering knife; though profanesse, may scoffing­ly insult over their meanesse, yet neither the most amazing Perills, the most disconsolate Poverty, the sharpest Persecution, can in their ugliest visage scare a true Israelite from Gods favour, or worke a divorse from his love in Christ.

5. In the Greatest Pressures and narrowest diffi­culties they can be urged with, They have a peculiar accesse to God. they are animated with a peculiar boldnesse of accesse to God. Rom. 5.2. for although as all flesh may present their prayers and Gods stile may be an hearer of them: yet there is a freer recourse, and a more easie admission to the Father, of Sons, then of Servants, and Strangers.

6. Hence we may meet with Counsells, 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 rejoyce [Page 21] alwaies, Phil. 1.26. and that their very tempta­tions should be imbraced with a smile, Jam. 1.2. which cannot be applicable to all the world, affor­ding too many, who have sufficient cause to turne to howling and teares when their desolation comes. Christs feare not little flock, Luk. 12.32. doth not well suite with wolves, Nor can the Apostles Be faith­full to the end square well with those who never truely profess't: nor does an advice to Christian constancy concerne those who never began to fight in Religion.

These Peculiar exhortations therefore, meet with Israel onely as the truest objects to fasten on, upon whom no command lies under penaltie of Gods disfavour, but an happy perseverance, and constancy in grace received: continuance in Christs 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 dispences what ever may be requisite there­unto.

As all that are of a cleane heart, who make up a Particular Invisible Church, may claime an in­terest in all this as True; The Ca­tholique Church a­ctually hath the privi­ledge of Perseve­rance. so we may reach one step higher, That the Catholique invisible Church, are actually crowned with that very pri­viledge of constancy and Perseverance. Conditionatum transit in absolutum, that which is a Command to a Particular is a Gift to the Ʋniversall Israel of God.

There are stept up some wilde disputants of late, who take the altering of the state of the Question and the Peremptory deniall of fundamentall truths, [Page 22] to be the readiest and compendious way to de­termine Controversies by. Thus Purgatory and Prayers to Saints they confute, by denying the soules Immortality, or at least by asserting that it sleeps in the grave where it takes a Napp untill the last Trumpe awakes it.

The Quere about Christs presence in the Sacrament, receives a quick dispatch, by af­firming his bodie to be onely phantasticall, 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 Christs Church may totally faile, and be wholly extinguished.

Whether the Ca­tholique Church may totally faile?And this is thought proveable. 1. By the Nature of Christian Religion, which is made up of Com­mands & Promises, requiring obedience from a will not necessitated thereunto. 2. Because individualls, and every Particular Church they conceive liable to this totall failing; and therefore they inferre 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 Individualls to Collective bodies, is but a weake inference. Though this or that or eve­ry individuall may choose whether he will marry or no; yet it follows not, that the whole mankind may faile. Though a slender strength may snap in two a single arrow, yet a Bundle may surpasse its skill: so although it should be (for once) granted that Individualls may fall back; and particular Churches faile; yet this will not hold in the Catholick. There is in things [Page 23] collected and joyned together somewhat more then can be in individualls considered in themselves: a twisted thread carrys more strength then many single ones that make it up; There are more rea­sons that makes marriage certaine in all mankind, then in all the Individuals singly considered. Though this or that, each singly considered, might faile in the Church, yet (supposing the Truth of the Gospell once sufficiently revealed,) It is not possible all should joyntly leave it; for that which sways one will not move another to desert a truth much lesse all together.

To which if we add, that peculiar providence under whose wing it shelters it selfe; and that unde­ceiving promise of Christ; we may be easily assured that the Church Catholique, is founded on a rock which Hell gates shall not prevaile 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 goodnesse, 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 Individuall in his suitable ranke, Quality and Relation.

For first if David from Gods Goodnesse to him­selfe triumphantly takes up this generall conclusion. That God is good unto Israel, it will be no inconse­quence from the Generall to inferr the same; and to conclude it of individuals. Especially being that

[Page 24]Secondly, In homogenials there is the same nature in the Parts as in the whole; every graine of wheate is the same with the heape: and every drop of water participates in nature with the Ocean, and every individuall of a society is of the same temper with the whole, and we may be assured

Lastly, That as the same Sun which bestowes its raies 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 haires numbred; our Persons are not exempted from so Fatherly an eye. But to be particular.

Ʋse. 1. From Gods goodnesse to Israel as a Nation. He intends not prima­rily the ruine of a­ny Nation.If therefore God be thus good to Israel as a Nation, to every Nation. It may teach us

First that God do's not primarily intend the ruine of any Nation, for his being so good unto them that they might seeke 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 righteousnesse is accepted with Him, who is no respecter of Persons. and there­fore the Manifestation of Gods Justice is with much caution and diligence so to be taught and expounded as that it may not thwart, that Goodnesse which he delightfully dispenses to Man. Ʋse. 2. The Sinnes of every Nation are sins of In­gratitude.

Secondly we may learne hence. That the sinnes of every Nation are sinnes of unthank­fullnesse against that Goodnesse so variously ex­press't [Page 25] unto them. This the Apostle accuseth the Barbarous gentiles of, Rom. 1.21. That they were not thankful but became vaine in their Imagina­tions, and their foolish heart was darkned. And consequently, that the punishment inflicted upon them for their sinnes, was deserved, though it seemed to carry an outward severity, yet it vindi­cated Gods 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 finde God to be cleere in his dealing: And therefore (what ever fear there may be of an irre­spective, absolute Aeternall rejection,) every one must heartily beware of a Iust respective extirpation, founded on Mans ingratitude, and the base dispisal of his goodnesse.

3. Ʋse 3. To depend upon Gods goodnesse. Gods goodnesse 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 Gods cloathing of the Lillie, providing for the forsaken Raven; from his care of the muzled Oxe, an higher Provi­dence, may be concluded to watch over man; then, from his goodnesse to every Nation we may as easily inferre that a more peculiar and a more eminent goodnesse waits upon that society which are entitled His, who are call'd by Him & gathered in his name. And with Pathetical David justly cry out, Psal. 31.19. O how great is thy good­nesse which thou hast laid up for them that feare thee, which thou hast wrought for them that trust in thee be­fore the Sons of Men.

[Page 26] From Gods goodnesse to Israel as a Church vi­sible. Ʋse. 1. That our hopes and indeavours be not con­fined to this world.And being that Gods goodnesse to His Church Visible is so eminent (as hath been formerly made good.)

It may be concluded. 1. That this goodnesse is not limited to things meerly Temporal: Israel as a people within the Covenant injoyd that which the Nations at large did not, and Christs Visible Church, hath those unsearcheable 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 indeavours be con­fined, to the low narrow conveniencies of this Life onely. Beyond which the solicitous gentiles doe not seeke, Math. 6.32. But let us follow our Saviours advice seeke first The Kingdom of God and his righ­teousnesse and then these things shall be added unto you, Vers. 33. Hercules his non ultra ingraven on his Pillar, stopt men from sayling further; but late ex­perience, hath found out a large plus ultra, and scorning to be stopt by those ancient bounds doth compasse Sea and Land. And we, (having so firme an assurance, that Gods goodnesse extends far be­yond life and wordly injoyments, freely vouchsafe­ing an heavenly influence of Spiritual blessings in Christ, to those societies that professe his name.) must not limit happiness within the circle of things meerly 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 Gods goodnesse 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.

[Page 27]As there were some formerly, who confidently ex­pected blessednesse 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 onely requisite to mans happinesse. 3. That if the Law of nature and meer obedience thereunto, or if Moses Law could have done the deed, God would not in all likely­hood have revealed his Gospel and sent his Son to point out unto us a more perfect way. If I say this were heartily 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 injoyments, or debarr us of wordly comforts. Christ promises an addition of these things, upon our seeking, first the Kingdome of God, Matth. 6.33. So that the advantage cleerly lyes on our part, for they that are without, want that which the visible Church is honoured with and injoys. Whereas they that are within are furnisht, with what ever they that are without can pretend to, and some­what more: Godlines being profitable for all things and having the promises of this life and of that which is to come, 1 Tim. 4.8. 2. Ʋse 2. The sins of Gods visi­ble Church are sins of great in­gratitude. From hence it follows that the sins of those, that Professe themselves Gods people are sins of monstrous deep ingratitude: Had not God made a more peculiar addresse to Israel nor blest them with a more noble influence then others, there might have been some colour for a to­lerable excuse; but beeing that his goodnesse to them, [Page 28] was so transcendent, their ingratitude was of the more deep a dye, and so heinous as the Prophet a­mazedly bids the heauens be astonisht 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 dispiseth those inexhaustable riches, of grace and goodnesse; cannot possibly finde any Cloake for his sin: Nor any way exclaime at the severity of punish­ment. If God deal sharply with Apostate Ephesus, for forsaking her first love; or with Luke warme Laodi­cea, it is but Justice. The Offers of Gods goodnesse doe not Priveledge; but highly aggravate the guilt of a despisal of it. You onely 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 Priveledge and exemption, but there­fore I will punish you, &c.

Ʋses. From Gods love to his Church Invisible, we may be perswaded. To an in­tire union with Christ. Lastly, That high and transcendent love, which Gods Church invisible, does so freely tast 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 hear­tily indeavour after a more neer, firme and more intire Ʋnion. The open, free tender, of those many high and precious promises, made to us in the Cove­nant, gratiously revealed to the visibile Church; is a great mercy, yet unlesse by a ready imbrace, we receive Christ, and all good, in him; unlesse we in­title our selves actually thereunto, and (making our calling and election sure) enter within the vayl; and accept of that kind invitation, to participate of those treasures; we shall scarce be the better: All which unspeakable benefits cannot be actually pos­sest, [Page 29] but by a due performance of the condition; we must evidence the truth of our profession by our lives and the answere of a good conscience. He that truely believes in Christ, cleanseth his heart, The bene­fits of that experimen­tal know­ledge of Gods love to His. 1. Esteem of Gods promise. and hand; bids a resolute farewell to impiety; and yeelds a sincere obedience to those commands; he is honoured with; as he may experimentally taste of Gods good­nesse in the land of the living by the sense of so great a mercy. So

1. He will value that goodnesse, far above any earthly injoyment. Whilest 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 swolne with an unspeakable joy in the happy fruition of Gods love. The most earthly sensualist, cannot be so much pleas'd with a full barne, and an overflowing cruse; nor can any plenty, worke in us, a gladnesse, in any degree equal to that, which the one glance of Gods countenance can fill us with Psal. 4.6.7. Conjugall love exceeds all comforts; and when the soul injoys here spouse; it is not capable of an addition of delight.

3. This will worke an affection to Christs Church, Love to the Church. and highly conduce to a mutual peace and concord. My goodnesse extendeth not unto thee, (cryes David, Psal. 16.2.) But to the Saints that are in the earth and to the excellent in whom is all my delight. If we consider why every corner is so full of rash perem­ptory judging of one another; why so bitter revilings, hard censures, mercylesse oppression, and bloody per­secutions, are so much in fashion; even with those who pretend otherwise; Christ affords us the reason [Page 30] of it, Joh. 16.3. Because they know not the Father nor me; though their lips may owne, yet their heart, totally denyes him: whereas He, whose Spirit hath experimentally tasted Gods goodnesse in it self, will never be injurious to others, least he may harm those, who may be dearly related to God, and a touch of whome may be esteem'd a thrust at the apple of Gods eye. Thus an experimental knowledge of Gods goodnesse will produce Lenity, Meeknesse, Ju­stice, Charity, and Peace, towards others.

Ʋse 2. Gods good­nesse should perswade us to con­stancy.2. If Gods especial goodnesse fills once our souls; Let us persevere, and continue therein: Let us con­sider that that word of Truth, which assures us, that the Catholique Church invisible shall not faile; do's exhort particular Churches unto a Continuance. Whether this may arise, that a single Arrow is not in that same case with a bundle; or that the promise of absolute perseverance, is to the universal Church onely? I will not now discusse. Yet certainly, unto perseverance are invited and advised. 1. Particu­lar Churches: Thus Smirna is advised to be faith­full to the end, Revel. 2.12. And Thyatira to hold fast till I come. Vers 25. The same counsel, Indi­viduals are the objects of, too; Joh. 8.31. If they continue in my love. And in many more places, Joh. 15. If they abide, &c. 2 Pet. 3.17. If you fall not from the stedfastnesse, Ʋse 3. From His goodnesse here we may gather the great­nesse of his goodnesse hereafter. and Rom. 11.22. Behold Gods goodnesse to thee if thou continuest in his goodnesse.

Lastly, If God be so good unto his Israel here, whilest they are in their clayey houses, & in some re­spect absent from him; whilest they are in their me­lancholy Pilgrammage here, supported by faith, the substance of things not seene, and breathing in hopes of a better Country.

[Page 31]How great then, how transcendently high shall this goodnesse be to them, in the great day of retri­bution, when he shall perfectly accomplish all that ever is promised?

How great! When the fier, shall restore that which it's prodigious flames devour'd, the earth, open it's vast bosome and the Sea deliuer unto them their consumed bodies, when that which was sowne in Corruption shall be rays'd up in incorruption; that which was sowne in dishonour, appear in honour; and that which lay downe in impotency, and weak­nesse; mount up in power? 1 Cor. 15.42.43.

How great! When they carry death about in Triumph, challenging it for it's sting, or the devour­ing grave for it's victory?

How great! When the Lord Jesus appearing in all his royalty with the splended equipage of Saints and Angels comes in Majesty and Glory: when they shall see Him, whom they so stedfastly beleiv'd, and sincerly obeyed, bringing his Reward with him?

How great! When that comfortable sentence come ye blessed of my Father receive a Kingdome prepar'd for you; fills them with joy?

How great! When that which is perfect is come, and that which is imperfect be done away; when their souls shall be inriched with the most absolute trea­sures of grace, and glory: when their understan­dings Triumph in the full clearnesse of a Divine light?

How great! When they shall see the chained Lyon trod underfoot, and their mercilesse persecuters rouling in flames, and begging the mountains for a covering and the hills for a sepulcher?

How great! When fears are banisht, and sorrw flies away?

[Page 32]How great! When the seate of Divine Majesty shall be their place of residence and habitation, when the noble Prophets, the blessed Apostles, the victorious Martyrs, the Holy Angels, shall be their dayly companions, and when they shall perfectly injoy Him, who is the Author, and finisher of their faith, and salvation?

How great! when God with all his glory, Maje­sty, Mercies, comforts, and beauties incomprehen­sible, shall dwell with them in that fulnesse of per­fection?

How great! Lastly, when they shall bath them­selves, in these Ravishing streames, possesse all these inutterable glories, to all eternity, World without end?

Thus, from all this discourse, there is a short view given unto us, of Gods high eminent goodnesse. We have been first lead into the outward Court, the Nations, abroad; and seene there, His good­nesse, in Atrio Gentium, eminently dispens't there.

We have been next in the inner Court the Church visible, where high, and comfortable rayes of good­nesse shined upon us.

We have op'ned the Temple doors, and entred into a contemplation of the invisible Church, of Christ, where still greater expressions of goodnesse appeard before us: And

Lastly, We have been brought within the vail, into the sanctum sanctorum, The Holy of Holies, the Glorious, Heavenly Kingdome; where goodnesse it self, in open, full streames, communicates it self, to the Church Triumphant.

If to these low concepts, and weaker expressions too dull, (though helpt by an Angels, utterance) [Page 33] for so high a subject as Gods goodnesse; every man please, to adde both this discourse, and what ei­ther a Cherubin can expresse, to his own thoughts, all will come too short, and we may all take up the Psalmists admiration for our conclusion, Psal. 31.19. How great is thy goodnesse, which thou hast laid up, for them that feare thee; which thou hast wrought in them, that trust in thee, before the Sons of Men.

SECT. II. The second part of the wicked mans prosperity. Their Ease.

AS the first part of these wicked mens prosperity is Health, so the second and third parts of it, the 5. verse doth present us with.

They are not in trouble like other men, neither are they plagued like other men.

They are not in trouble,] Our translation seems by two phrases to expresse the same thing, and the latter to be an explication of the former.

But the Hebrew [...] is the same with the Greek [...] which signifies hard, toilesome, painefull la­bour, and accordingly the Septuagint [...] In labore mortalium non sunt. Junius and the Vulgar, Humanis laboribus non agitantur. Castel.

It was told Adam and in him his fallen posterity. In the sweat of thy face thou shalt eat bread Gen. 3.19. and Job tells us without exception that man is borne to labour: Yet this taske lies hardest upon him that is [...] meane, infirme, low and calamitous and of the poorest condition.

For whilst the owners of a large estate, stretch themselves upon their Ivory couches, and the imperi­ous Landlord sits at ease at home: the Shepheard and laborious Husbandman, toyles hardly and watches parch't with heat, & nipt with frost; the so­licitous Tradesman must either worke hard or starve. Whilst the purple Conclave, rule in pleasure, and give laws to the most part of the Christian world; The [Page 47] Inferiour Clergie looks pale in the weighty dis­charge of their Ministry, Poverty and Meanaenss laies men, most naked to trouble: which the persons here described are exempted from; by their great Injoyments: they need not harden their hand at the Plough and wearie their arme at the spade. They need not sweat hard for Knowledge, nor beat their braines in writing knotty Controversies: they need not run from one court to another: nor be incum­bred with perplexed cliencies. They (doing no­thing) doe eate the fruits of other mens labours. Their Rents most punctually flie in upon the day, and whilst they sleep they grow rich; it fareing with them, as with Themistocles Picture, whom one drew a sleep, and fortune driving Castles and Towns, Victories and Kingdomes into his net.

And truly if we reflect upon this freedome from toile and trouble as it is in it selfe; we may finde it to be a great Priviledge. hence amongst those Bles­sings, mentioned to Israel, one was that they should not toyle for what they did injoy. 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, &c. 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 Priviledge; 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 & oportunity of opening the gate wide unto [Page 48] vice. Honest labour preserves the soul from many a temptation, for the Divel cannot finde him at leisure; Imployment keeps out many an idle fansie, and evil object; whilst idlenesse 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 soule will not be idle, and if it want matter will finde it; Even these men here will have their imployments; which (upon our view of their manners) will here­after appeare.

The third degree of these mens prosperity is, that they are not beaten, smitten or plagued like other men. Non afficiuntur plagis. Jun, non patiuntur clades. Castel. [...], they are not whipt or scourged.

Jobs Generall 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 priviledged & exempted, from any thing that may harme them, as men; as Religious. for first their Health & Ease sheilds them from those troubles which men are subject to; The one affords them the freedome from inward di­stempers, and the other gives them the avoidance of all those dangers which they that compasse Sea and Land for maintenance, doe daily Run into.

Secondly Good men because of their Religion and Vertue are liable to many evills: 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 mens troubles and cala­mities doe oft arise, from their enemies, Sathan and wicked men; whose malice raises tempests and [Page 49] persecutions against them: But the men described here are well enough secured from these. Wolves seldome 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 Kingdome stand; nor will the world hate its owne. Joh. 5.19.

Suppose the storme seeme General yet these can shift well enough, and coast about; They can imbrace any religion, al's alike to them: they will never loose for that; they will readily Joine with any faction and sweare any oath; serve the time; comply alwaies with the strongest and turne which way you will, for their owne advantage: with the cat they will alwaies light upon their feet and secure themselves.

3. The Godly may be chastized by their hea­venly father that corrects them. Heb. 12.6, 7. &c. 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 doe, to such as these not condescending to correct them Hos. 4.14. I will not punish your daughter, when they commit whoredome.

And whereas it may be pleaded, How to still our thoughts that wic­ked men are not vi­sibly punisht alwaies. 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 usuall with many) be troub­led and think much at this if we heartily reflect upon what we ought to believe of God, as

1. That he is Independent and Soveraigne, who may doe with his owne as he please ei­ther punish or not, as he thinks fit.

[Page 50]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 mens behaviour. 4. That he is most wise and therefore the time when to punish, or when to forbeare must be left to his discretion. Providence must not be limited to our faint, nar­row apprehension. Let us consider, that God may forbeare for their amendment, Rom. 2.3. and may lead them to Repentance. 2 Pet. 3.9. and in case of their stiff-neckt continuance in their perversenesse, 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 signe of especiall election. That sins are not the lesse in guilt, because God forbeares; 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 containes. 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, vigor, munition, force, be­cause of that high opinion, men court riches with­all, 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

[Page 51]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, gaspe out their spirits, and multi­ply their cares.

2. And if once successe answer their Indea­vours, then with Jacob seaven yeares hard la­bour will be esteemed but a petty service of a a few daies, for the love of his Rachel. The shrew­dest Pangs are forgot when a child is borne: and if once their Riches be heapt up, then they conceive all travell and paines well imployed: for­getting those great perplexities and dangers they have run through: The Rich mans thoughts were [...] full of perplexed doubtings. What shall I doe because I have no roome 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 successe and his gladded heart forgetting all, sings a requiem to his soule, soule 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 hurtfull lusts which drown men in destruction and perdition.

How much more then will it be esteemed, an high point of Prosperity, when they grow rich without trouble, and with the lilies beautifull without spinning or weaving. When their revenues, come in high without toile: when they reap plen­tifully [Page 52] 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 peece of prosperity must not be too much boasted in, seeing that the wickedest commonly hath the largest share therein; The Hea­then made their Plutus Blinde; as not choosing any in his dispensing his gifts: a vast estate may be left to a foole; and the rich man for all his purple and dainties, may goe 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 Gods favour; Let the Apostles command to Timothy con­cerne us. Charge them that are rich in this world, that they be not high minded nor trust in uncertaine 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. peece of Prosperity here described (I con­ceive) may be contained in the. 10. verse. Therefore his people returne hither, and waters of a full cup are wrung out unto them.

And yet I must confess, that I have not the full and uniforme consent of Expositors. Most by People expound the People of God, as the Septuagint and others: yet some doe render the words following in a different sence, and according to the Greek ren­der it thus. The People of God returne and consider all this; and finde the wicked so absolutely prosperous that full days are found in them; the Neernesse of the Hebrew words which signify waters and daies, give occasion to this interpretation.

[Page 53]Others (of a very learned head too) restraining the sence of waters, expound them of affliction and sorrowes wrung out: Interpreting the verse thus. Therefore the Godly are afflicted, and in bitternesse of a deluge of watry Teares doe returne, That is eo rediguntur, that tossed two and fro, as waters are, they breake out into these passionate speeches. Thus Castel. 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 Gods people, but ra­ther of the wicked men in prosperity: as hereafter (in my discourse on them) I may have occasion to shew, and such a Temptation as the words import, he lays not to the charge of any but himselfe.

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 owne cisterne, and running waters out of thine own well: Let thy foun­taines be disperc't 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 cisternes; and as a fountaine, plentifully powres out rivers of waters to inrich 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 [Page 54] 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 then 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 day­ly sent wherewith they are courted, unto an in­crease and addition of what they possessed.

If we cast our eye a little, upon the Custome and Manners of these People, and the times wherein this was writ we may find this very likely.

For first seldome were men of Greatnesse and place visited without presents. The first salute of Abrahams servant to Rebecca is with a Golden eare ring and Bracelet. Gen. 24. vers. 22. and upon his departure, he presents them with Jewels v. 53. Jacob sends a faire drove of Cattle to bespeake a calme reception of Esau Gen. 33.8, 9, &c. and upon his sending of his little Benjamin to Aegypt 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 goe 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 Philistins send Presents to Solomon, 1 Kings 4.21. David tels us Psalm. 68.29. Kings 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.

[Page 55]Secondly there is a great inclination in men to court greatnesse. The Poet thus expresseth it

The greatest obsequiousnesse, the largest presents▪ & the most acceptable rarities that can be thought on, are all to little to court power & Greatness with­all: we may find whole troops attending at their thresholds: and thither The people to returne.

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 lawfull.

1. When the omission may redound to their pre­judice and be Interpreted, as an undutifull neglect, as when such men are in authority.

2. When they may gaine 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 wisdome 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 breake off all bonds of civilitie and respect; because that furiously they will not oppose men, that are Rich, and Great, be­cause they are such &c.

[Page 65] 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 Prophanesse: These are they to whom that sneaking title of Timeservers doth belong: and of which (I feare) there are two many about us no­toriously guilty.

2. If Gods people will not returne 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 returne?

1. The Hebrew word will bear the sence 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 wisdome, some, out of flattery, comply with them; and so may be said to returne 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 mens eyes fixt upon them, and all hands open, to increase their treasures, then they conceive themselves, as in an happy, prosperous, so in a setled condition; whereas if they should but looke upon them­selves [Page 57] as they should do, they may find this piece of prosperity to be most Dangerous.

For first, it is usuall with men, It is dan­gerous to be courted by others. out of an innate wan­tonnesse & Pride; to be elevated, with the croutchings of others; and they who find nothing but obsequious respects from others, are apt to forget themselves; and relye upon other mens opinions, even for the knowledge of themselves. What they see is by other mens eyes; & make most use of other mens eares; and passe a judgment upon themselves according to those fawning hyperbolies, they are courted with, by others. Whence it comes, that those vices which they have, are hid & nuzled 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 mens crying Peace Peace unto them, (adding withall 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 dreame, 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 sixt and last degree and height of their pro­sperity here described the 17th. verse affords us. The sixt degree of their pro­sperity. Having more then heart could wish.

Their eyes stand out with fatnesse, they have more then heart could wish.

Their eyes stand out with fatnesse; a consequent of their health and full feeding and thence taken to ex­presse [Page 58] 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 inclosed in their owne fat, &c.

He addes, They have more then 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 owne hearts, or to the hearts of others.

In the former reference, this doubt may seeme to crosse the application. That the disposition of worldly men, is always craving more; and the more they possesse, the more they covet: Thus a dropsied body, still cryes for drink, and the more they have the more thirsty they grow. Fortuna multis nimium dedit, nulli satis.

More then they could hope for, or expect.However being that nemo repentè fit dives, These men climbd up to these heights, not at once. But by steps, and degrees; If we look upon their hearts whilst they were a climing up, if we dive into their ima­ginations whilest they were plotting, contriving, and industriously working out their owne prosperity; Then we may understand them to have, more then their hearts could then wish, expect or hope for.

And truely daily experience makes it good, how usual it is with Men to attaine to that honour wealth and height of prosperity, and to meet with such suc­cesse in their actings, as antecedently and while they were buisy in the prosecution of their designes, and hot upon the sent; did far surpasse their hopes, and outstript their wishes, and designes.

Litle did Abraham expect a Son, when his desire reacht no farther then; O that Ismael might live a little; little did either Saul or David think of a King­dome, [Page 59] when the one would have thought the finding of his fathers straid 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 unkinde brothers threw him in; or when he was sold, and imprisoned in Egypt.

When Cestius Governour of Syria made his ap­proaches with a strong Army to represse the Jewes, who had run into rebellion; and beseig'd their City, their feares were high; but he, beyond all expe­ctation, retreating, from those walls which he might have easily mastered, received a greater overthrow then ever was given the Romans, by that Nation; and a more intire 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 raisd from the dunghill; I might be infinite. How many may we finde at first capable onely of the thoughts of some small petty designes? The restoring of a bro­ken fortune and the unwinding of themselves from their Creditors hands, or some such low businesse, was the highest they durst ever ayme at, yet how unexpectedly have such (their projects, incouraged by successe) made whole Kingdomes to totter; and Crownes to lye 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 perswaded of it. For to see men prosper beyond their intentions; how successe do's very much out vie, both the [Page 60] meanes they lay hold on, and their indeavours in the use of those meanes; 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 successe 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 owne 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 turne up our eye to providence, will be evident if we consider.

1. It is accounted an high peece of wisdome, from various dispensations, to collect a peculiar providence; & to make a pious observation, upon all occurrences that may happen: thus when weather-beaten mari­ners escape a shipwrack; & those, that are brought by sickness to deaths door, and yet recover; if from this they are brought to understand Gods loving kindnesse and praise him for his goodness; Then the Psalmist assures us, Psal. 107.43. That it is wisdome to make this observation: Who so is wise and will ob­serve these things; at length he will discerne, an all di­sposing providence to shine out of the darkest cloud.

2. They are deservedly reprooved whose looks goe no higher then themselves; and acknowledge no other hand then their owne in what befals them; If the proud Assyrian cry, by the strength of my hand have I done it, & by my wisdome, for I am prudēt, Isa. 10.12.13.14. The Lord will quickly send leannesse amongst his fat ones, and kindle under his glory a burning v. 16. If Judah knowes not (saith God) that I gave her [Page 61] Corne, Wine & Oyl, (that is will not acknowledge them for his gifts) I will returne & take them away, Hos. 2.8.9. And in the 106. Psalm, we find Israels ingratitude, highly aggravated from their not remembrance and noting of Gods high transcendent mercies towards thē.

This good use and Improvement is strictly injoynd the servants of God, witnesse 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 Brothers course dealing & cruelty towards him, then, That God sent me before you: Faithfull 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 then heart could wish,) with reference to the hearts of others; these wic­ked men transcend the thoughts of other mens hearts, take these thoughts for thoughts of probability, or for thoughts, of wishes or desires.

1. 2. More then 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 meanes, and the end; wickednesse being in nature so far from being the meanes to prosperity, as that it naturally plunges men into Calamities; it being that crooked perverse Roade that Leads to destruction.

2. Every page almost of Scripture assures us how dreadfull wickednesse is threatned and what dismall plagues are allotted unto it, Deut. 28. Psal. 11.

3. The infinite variety of examples in all ages, of wicked Men, whose sins have pull'd downe eminent [Page 62] remarkeable judgement: their consumed Bodies, their consciences, and estates having been punisht for their impieties.

And therefore (though God hath not, notwith­standing all these, tyed and limited himself alwayes to these Rules, in the actings of his Providence, and though, for causes in his wisdome thought fit, he may not onely 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 wickednesse 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 mens prospepity is more then they could conceive pro­bable or hope for, in themselves.

More then good men can wish unto them. Whether it may be Lawfull for the God­ly to wish wicked mens pro­sperity may be abated.Secondly, Take the hearts of men for wishes or desires. They have more then the Godly wish unto them.

For although by Christs pure Lawes, we may wish no man any positive or absolute harme yet may Gods people wish and desire that the power of wick­ed men may be cut short; and their curst hornes blun­ted, their means may be lesse 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 injoyes. As then, in a storme we wish not that vessel to carry a full high sail, which we know may easily be overturn'd by it; so prosperity be­ing [Page 63] too great a saile 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 mans hand, and doth arme with power to do harme. Who grindes with an oppressive hand but the Rich, Jam. 2.9. Who devoutly devours Widdows houses? Who takes the bread, from the fatherlesse, 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 do's 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 successe in their actings. And there­fore in regard of that high mischeife, they are In­abled to execute by prosperity, it were to be wished (If God so please) that there curst hornes were cut short and their power lesse.

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 Opes are Irritamenta malorum, And that prosperity brings with it many vices, corrupting commonly mens manners into a vile degeneracy.

[Page 64]From hence it is that many expositions do with the Septuagint interpret these words. They have pas­sed into their owne Imaginations, followed their owne lusts, made their owne phansies their Pictures, and their owne, vicious, corrupt hearts the sway of their actions; and because height of prosperity is of this deadly malignant influence;

Therefore, men of ingenuity, and wisdome are a­fraid of it, seek not after it, and being furnisht with that which may sustaine nature, & which may keep them from being ridiculous, for poverty; They value not much more; foode and rayment they are con­tented with, moderatly acquiescing in their low in­joyments, not soaring high or hunting after greater matters, especially in such times when there is so emi­nent, an inconstancy in greatnesse; so remarkeable changes every day produc't; when that which seems surely built is easily throwne done, and that which is planted is torne up by the roots.

Thus the wicked men here described, have more then heart could wish, more then ever they could expect them­selves, more then in all probability other men might conceive would have befalne them, more then good men would or lawfully might wish unto them, more then wise, reasonable, moderate, ingenuous Godly Men could look for, wish or desire.

SECTIO I.

THE several degrees of the wicked mens prospe­rity here described, thus, dispatcht. The Cor­rupt Manners of these men, claime our next thoughts: for, even this (partly) concurd in the occasion of the Prophets 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 rotten­nesse, putrefaction and infection of blood or other humours, as impostum's in the stomack, lungs or liver: and transferr'd to the mind, & manners, do's signify corruption of affection and actions.

The Prefixt 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. Observ.

Prosperity lighting upon, and hapning unto evil disposed, wicked Men; makes them more impious, and corrupt, then otherwise they would be.

As in mans body if the humours be corrupt, in any part, the nourishment that is good and other­wise wholsome, proves an occasion of increa­sing the disease; nay (the corruption of the best things being worst.) the better the nourishment, the more foulely it putrifies in a corrupt stomack; so, in an impious, wickedly disposed soule, pro­sperity oft proves fatal, making it worse then it was before. Ʋnto the defiled nothing is pure, Tit. 1.15. The newest Wine put into unsavoury bottles growes [Page 67] musty and corrupt: and an unclean heart infects what ever is infus'd.

From hence we may learne. 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 injoy: 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 sadle 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 owne accord.

Prosperity in it self is an high blessing of God, and may be well used. Abraham may grow mighty: Moses great; David powerfull: and Solomon Rich: Yet all, use their treasures to Gods glory; what­ever taint it receives, that proceeds from that in­fective wickednesse, 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 su­spition, of their owne infirmities; and of too great a pronenesse to abuse them: The wise man cryes 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 mens first sin. or least I be poore and steal, and take the name of my God in vaine, Prov. 30.8.9.

[Page 68] Pride.The first peece of corruption (that we may de­scend unto particulars) is Pride, Therefore pride compasseth them about as a chaine.

The Nature of Pride.We need not goe 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, tels 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 minde testified by the looks. The nature and signes of Pride may be pointed at according to the severall objects of the looks.

1. The Proud mans first object is himselfe, and then, how dearly doth he Hug, how much greatness, excellency and perfection does he attribute to his beloved selfe? Whilst Abrahams humble spirit cries I am but dust and ashes, and aflicted Job ac­knowledges himselfe Vile; whilst, modest, impartiall souls, take things really as they are: lofty, Vaine, proud spirited Men, doe alwaies look double upon themselves: doe alwaies magnifye whatever they finde; nay doe 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 satisfye that ambitious Graecian, no lesse 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 vaine glorious Ro­man.

2. If the proud man looks upon others; then [Page 69] it is, with a contemning scornfull eye: He lookes 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 claimes an exemption from them: He places himselfe above these constitutions, The Na­turall man neither is or can be subject to Gods Law, Rom. 8.7. The wicked in the pride of his coun­tenance will not seeke after God, God is not in all his thoughts. Psalm. 10. vers. 9. He hates to be re­formed, scornes to be Taught; swells at re­proof; and exalteth himselfe above all that is called God.

This high Proud Temper though we are all very prone, and alwaies inclined to, yet Pro­sperity gives it a lift; and helps it to swell be­yond its bounds. Pharoah will readily cry Who is the Lord. Ʋzziah will grow bold to a sacrilegious incroachment, if Prosperity attend upon their proud spirits; Sodoms sin is pride, full­nesse of bread, and contempt of the poor; which are usually found joyned together, Ezek. 16. vers. 49.

And therefore in this respect (were there no other) Great prosperity proving so dange­rous; and usually threatning Shipwrack against this Rock; it may concerne us to weane our thoughts, from hunting after superfluous high vanities; [Page 70] lest our hearts prove, (as feilds too liberally rain'd upon,) Luxuriant, and full of high growing weeds. And if ever Providence bestowes plenty upon us, without either our ambition or seeking; it is a peece of highest discretion, to keep our souls unswolne, and not puft up, by the largest injoy­ments.

And to this end let us seriously. Consider. 1. That the greatest worldly prosperity, cannot even in rea­son be any Iustifiable cause of pride: because 1. These riches are neither really true, nor in themselves va­luable: The Mammon of unrighteousnesse (falsely so call'd) 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 1. Though it be an humour which the party in­fected with it, may much applaud himselfe in; yet all other men count it intolerable, do hate, and very much dislike it. No man can indure pride in another, though he be tainted therewith him­self.

2 2. The proud man can never finde a faithfull friend; nulla inter superbos vera amicitia for how can he participate of this bond of Society, and great comfort of life, whom scornefull, petu­lant humours, render uncapable, of intimacy, or Trust.

3 3. It puts a man beyond the capacity of vertue, and Reformation; full vessels admit of no more liquour, though you would poure in the best; and he, whose head is swolne up with these fumes, is prepossest, and denies admittance, to a more so­ber [Page 71] guest. And what ever remedies, may be ap­plied for a cure, in other diseases; will but augment Tbis. If God, by a Gentle meeknesse deales with a proud spirit; he will soone attribute his blessings to his owne 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 indeauour his cure, he receives his cor­rection with a disgrace, and his Counsell with contempt; and takes him for an Enemy, for this act of love.

4. It is a sin which God perfectly hates, and consequently betrayes to a certaine punishment. A proud look is an abomination in Gods sight, Prov. 16.5. And he proclaimes himself a profess'st enemy there­unto, and extraordinary judgments, (even in this life) doe usually accompany it: It is very remarke­able that amongst the many evidences of omnipo­tency, the Lord himself proclaimes the bringing downe of the proud for one, Job 40.11.12. The eyes of the lofty shall be humbled is as certaine, 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 expres't 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 [Page 72] men, here like the greater fishes openly devoure the lesse; and with those of the old world are filled with violence. Gen. 3. If force cannot conveniently do the deed; then they turne 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 then heart could wish) should rest themselves con­tented and quiet; for a Lyon (satisfied) calmly couches in his den; and the Wolfe (when his belly is full) Lyes still; the more deepe, and fuller of wa­ter, a river is, the more smooth it is, and runs along in a silent channell; 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 deceipt 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 Poore, he murders the Innocent and privily laies wait for bloud; and He croucheth and humbleth himselfe that the poore may fall by his strong ones &c. Ps. 10.2. &c.

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 Lawes; or by the strict execution of them; when those good men, to [Page 73] 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 booke of Wisdome handsomely describes their violent resolu­tions vers. 10. &c. Let us oppresse the poor, righ­teous man; let us not spare the widdow, nor reverence the ancient gray haires 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 waite for the Righteous, because he is not for our turne. He is cleane contrary to our doings. He upbraideth us with our offending the Law, and objecteth to our in­famy the transgressions of our education &c. He was made to reprove our thoughts. When prosperous wickednesse finds it selfe resisted it swells into a tu­mult; not sparing those, whom its mercilesse clutches can light on: a Lyon (though never so full yet) if he be chaft, will rouze his fury; and a deep current, (though never so smooth, yet) stopt in its course, or limited in its windings, will rage and foame, be­yond its channel.

2. Though there be no opposition, yet there is a Reas. 2 causelesse (though naturall) antipathy between these wicked men and those that are Good; their crimes doe appeare more black and ug­ly, when innocence stands by: and by a vertuous life the deformities of the wicked appeare more extravagant; therefore to take away these eye-sores, they will (upon all occasions) oppresse and ruine them.

3. Though these men have more then heart could Reas. 3 wish; yet they never think they have enough, as is before mentioned; Mans desires of these Riches [Page 74] are not naturall, appetites (as that of hunger of beasts) for then they would (as hunger is) be satis­fyed: but they are boundlesse, and looking for more then they have, they doe forget what they doe injoy, and are as eager, as if they were really empty, and had nothing. In which greedy pursuits, They oft finde denialls and non-compliance: The state, Inter­ests and desires of other men not suiting with, nor answering their desires: and therefore they storme, make use of Violence and strive to oppresse. This Covetuous Ahabs dealing with poore murthered Naboth fully evidenceth, 1 Kings 11. The Crowne and Kingdome of Israel contents him not. Naboths Vineyard is Commodious, and it must be had v. 3. Naboth complies not, represents his legall Interest, and propriety. v. 4. Hereupon his Crown, Scepter, 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 Greatnesse, common­ly, an humour of domineering, though they ayme at no Profit by it, yet they love to rule the rost, and bring the world in subjection under them; all must lye low at their feet and become their Vassalls. This Humour reignes 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 doe harme, Si non aliquà nocuisset mortuus esset, This is noted by the phrase of Violence covering them as a garment or compassing as a chaine: They count it an Ornament [Page 75] to Curbe and crush and a glory to see men subdued when they can.

Whether any one or all these Joyned together, be the cause, it is too clearely evident that our sad age hath made it good. What oppression, was till within late yeares few of us knew; but now it over flowes to a dolefull experience; such as no age can (since the conquest) parallel; nor can the world afford us more unhappy examples of cruell oppression and violence. The crown saves not the Sovereigne, nor Holy Orders secure the Clergie, nor will the shield of a Reformation, defend from Enthusiasts, Men are bent upon spoile, and the greater successe they have, the more they are re­solved upon oppression: while innocence in the meane time is every where strook at, the cries of orphans and the groanes of Widdowes are multiplyed, and the Kingdomes run to ruine and confusion; and too many of us, who before would have thought any one peice of Injustice horrid, do shamelesly comply, and (in an unbecoming slavery) prostitute our selves to the wickedest, (if successfull) designes of our great Masters.

That this violent, tumultuous humor is no praise of these prosperous men, but a part of the descripti-of their impieties; the frame and contexture of this Psalme fully resolves us. It might be urged how un­seemly it is for Men to injure and oppresse 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 meer superfluities; when they are furnisht, with under­standing and reason to discerne, that the eye views more then the belly will conteine; and that nature, is [Page 76] wel 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 doe as they would be done by.

Violence a sin severely prohibited and puni­shed.This onely 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 impos'd the strict command, of Just, righteous dealing; Thou shalt not oppresse the Stranger is almost every where injoyned; shew mercy and compassion every man to his brother, Oppresse not the Widdow nor the Fatherlesse, the stranger nor the Poor is severely commanded, Deut. 7.9, 10. and that we should love our Neighbour as our selfe; is a large generall precept.

2. That the dreadfull threatnings of revenge, a­gainst this sin; are high and numerous; and the groans of the afflicted, will soon pierce his eare. He is a swift witnesse against the oppressors Mal. 3.5. If the cause of the fatherlesse be not Judged, and the needy be oppresst; God puts himselfe 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 Aegypt, and destroyed oppressing Pharaoh, for this the dogs likt up the blood of Ahab, and Jezabel; and this was one of those many crimson sins, that turned Jerusa­lem to an heape.

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 curbe, sufficient to restrein men from [Page 77] their violent oppressive actings; We must sub­missively leave them, to the just Judge, of heaven, and Earth; who will recompence 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 speake lofty: which may present us with some observations.

1. That mans heart (though never so reserved or Observ. 1 hypocriticall, yet) does ordinarily discover it selfe (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 streames resemble their fountaine: [...]. 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 filld with no­thing but Blasphemy, and curses? That malice and [Page 78] revengefull envy lodges in his breast; whose tongue, vents nothing else but the poison of Aspes against others, That covetuousnesse takes up his heart, whose discourse, is still upon a hot pursuit of Gaine, 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 speakes wickedly concerning oppression, and that his spirit is proud, and high; whose words are lofty? there cannot be a more excusable Judgement pass't 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 fountaine be cleer the streames 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 returne 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 walke through the earth. v. 9.

We will begin with the latter, Their tongue walketh. The word is metaphoricall and inti­mates

1. That as walking is a slow deliberate pace; so these men take time and councell what and whom to speake of, how to frame their words according to their own humour and phansy, hence one saith upon this place Their tongue walketh, ut explorator, ad audienda, & enaranda mendacia, as an Inquirer af­ter what they may speake of.

2. As Walking, is a pace, of freedome, without [Page 79] feare, or disturbance; so these men (without thought of impunity; and without any feare of controule) take a liberty of speaking what they please, and scorning a curbe cry Our tongues are our owne, who are Lords over us Psalm. 12.

3. Whereas it is said: Their tongue walketh through the Earth, this shews the Boundlesse and un­limited disorder of the tongue. The earth carries a numerous off-spring of Men; who are of severall habits, states, and Conditions, which give occasion of varietie 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 poore they talke 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 jeere, to put upon them; If they be in Adversity they scorne and deride them; if they be present, they re­vile them, if absent, they loade them with slanders.

If in this perambulation, they meet with truth, they darken it with lyes, and home-made inven­tions: if with innocence; they brand it with false accusations, and bitter aspersions. If with a strict Goverment, and good Lawes, then they cry, Let us break their bonds in sunder, and cast away their cords from us. If with Religion, they terme it Heresie, or superstition. If with patience they terme it obstinacy and perversenesse: if with the Church; they think of nothing lesse then 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 eate and drink cry they, for to morrow we shall die; Thus no corner is left unsearcht, by the [Page 80] 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 him­selfe the Ruler of Kings, the Creator of the World, the Wise, Powerfull and just disposer of all things, and the impartiall revenger of all disobedience, Him, they aime at, and speake against; and that especially. They may walke over the earth, but they will set their mouth against the Heavens. Here they stay, stand fixt and resolute, and take that place, as a speciall white, they would hit: What they say against it shall be, shortly considered. In the meane time it may safely be hence concluded; Jam. 3.6, 8. &c. That the Apostle Saint James, his description of those effects which proceed from the unbridled tongue doe seldome 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 evill; full of deadly poison; which generally diffuseth it selfe, in a boundlesse extravagant, unlimited infe­ction, into all parts, and by its restlesse 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 walkes through [Page 81] 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 alwaies apprehend a great dan­ger in this evil, and were fearfull of it: and ear­nestly praid against it: These sharpe swords, and invenom'd arrows good David oft prays against Psal. 64.2, 3.140.2, 3. &c. and a deliverance from this back-biting enemy they esteem an high mercy. David looks upon it, as no meane good­nesse 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 carefull to restraine 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 then they, we are not to slight the danger, nor lesse obliged then they to the same care; yet if we cast our eye about us a little, we may finde a most extravagant licence in these dayes, where the sword keeps down all lawes, and gives liberty to the broaching of any thing but what is true: where the uncontrouled 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 enthusiasticall phansies: 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 [Page 82] Poysonous lips and imbittered with Gall, flow­ing from extravagant pens. The Breath of our Nostrils lies under black obloquies; That Church Government which so many ages acknowleged Apostolicall, 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 it selfe defamed, and prostituted by those, who owne no such degree; and who look upon Christs Ministers as the off-scouring of the world; the utter ruine 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.

Observ. 2 That a wicked disordered tongue is the signe of an ungratious ungodly man: for if the transgression of Gods law will denominate a man such; This, will: for how can it be well imagined, that God should give laws to restraine the eye, the hand, the feet; and leave the tongue at randome. 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 treates of mans 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 Aspes is under their lips: whose mouth is full of cursing and Bitternesse, v. 14. And Saint Peter termes those that speake evill of things they understand not, little more then naturall Brute beasts, made to be taken and de­stroyed 2. Pet. 2.10, 11, 12. Nor is that of Saint [Page 83] James, lesse Memorable: Jam. 1.26. If any man among you, seem to be religious and bridleth not his tongue, but deceiveth his own heart; This mans religion is vaine: Though he be a constant frequen­ter of holy exercises; yet if his unrestrained tongue runs to railing, his religion is vaine: And what is that? Vanity in Scripture is opposed 1. To Truth. 2. To fruit and benefit.

This mans religion then is vaine 1. There is no truth in it; it wants that, which it seems; a meer shaddow, without substance. It is vaine with­out fruit such, a seeming religion will do him no good; and stand him in a very little stead when it comes to triall.

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 uncontrou­led 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 dipt in water cool his inflamed tongue Luk. 16.24. And those upon whom the Angell powred out his Viol, gnawed their tongues for paine, Revel. 16.10.

And therefore the Apostles exhortation, Coloss. 4.6. may much concerne us: Let your speech be alway with grace seasoned with salt, that ye may know how ye ought to answer every man. The feare of God, and due respect to others, will keep this member in; which is so apt to lash out: and so, we [Page 84] shall not fall into the condemnation of the wicked; but with those very tongues wherewith we glorify God here; we shall in endlesse Halleluiahs praise him hereafter.

Their fourth sin Atheisme.A farther description of these wicked mens 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 logicall and rationall discussion, and determination: Some are Rhetoricall, and figurative; which oft meane a negative when they are affirmatively given out.

This Interrogatory here is not of the first kind, our Questionists in this place, intend not to dispute or Inquire a determination of the Probleme de modo sci­entiae divinae, Whether God knows things by their species, by induction and demonstration or by one intire view and Vision? Whether future contingencies come within the comprehension of his Understan­standing, as well as things present or Past.

But the demand is Rhetoricall, absolutely and negatively meaning: That there is no knowledge in the Almighty &c.

For the Demanders, there is not a full a­greement in expositors who they are? some doe attribute it to good men, who upon a view of that height of prosperity which wicked men were in, do in [Page 85] their passion, breake out into this expostulation: And truely we may find that such demands as these, and upon such grounds have been oft made by men not altogether ill affected.

But the 12. vers. seems to point at those who made the Querie: Loe these (that thus say and de­mand) are the Ʋngodly, 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 sayings 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 usuall expressions of these men: and truly if we but view the black nature and Grounds of that impiety, which workes 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 nil ultra, no wickednesse beyond this may be justly ingraven. Which will be evident, if we reflect upon its nature, and ground.

1. For its nature it is no lesse then Plaine downe right Atheisme. For

First here is a deniall of Gods 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 denyed him knowing: but they deny that there is any such God who doth know.

[Page 86]2. By taking it away; they deny, a providence, and Divine care, of things below.

3. Hence also, they denied a prudent, supreame Management of things, here below: constituting blinde chance, or Mans will, the onely knowing entity, in their phansy to moderate and governe, all.

4. They deny an Omnipotency, of power, or any such, as is greater then 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 finde, it do's amount, to nothing lesse, then direct Denial of God.

As for the grounds of this impiety, those will heigh­ten the sin: It may seem very strange, that Mans heart, indued with reason, should give admission to so irrational a thought. Especially, considering.

1. That very reason, and their soul, where­with they are innobled, 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 mans knowledge; which, he, never came unto, by the instruction of beasts; who never had any; nor did it flow, originally from himself, no more then his owne being. And there­fore, it must streame, from an heavenly fountaine, which could not dispense knowledge to us, unlesse it had it, it self.

2. If, these men, do consult with every thing with­out them, they may finde, the whole creation, the hea­vens, and the inhabitants of the earth, and Sea, the managements of Kingdomes; the affaires of the [Page 87] 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 assigne it to the violence of that liquid element; whose waves forc't it thither. So when such desperate and blasphemous conclusions come abroade, we may easily know that they proceed, from those wicked mens hearts; who foame out their owne shame; The inward rowling thoughts toss't up and down by the devils secret suggestions, are the originall of all this Atheisme and Blasphemy.

I said the Secret suggestions of the Divell: for he never hath or will be willing, to be the known Master of Atheisme: 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 appeare to be the Master of Atheisme, 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 intellectuall 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 Evill; honest, and dishonest; imprinted in his soul, which are undeniably cleare: when such men as these, then view themselves, wholy conversant, in things evill and dishonest; Their own conscience, accuseth them; and assures them withall, that they deserve to be dealt with proportionably to their wicked actings: hence ariseth a feare of punishment which is both augmented and confirmed in them by the [Page 88] general beleife, of all men, (besides themselves) that there is a God. Whose wrath, is revealed from heaven, against all unrighteousnesse. This feare they strive against; and are willing to be rid of it; their owne prosperity helps it on; their present immunity perswades them, and the Devils secret suggestions confirme them: and thus at length, (as Man, is easily induced, to beleeve 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, inhumane; and live according to their owne blas­phemous thoughts, pleasures, and Atheistical prin­ciples.

Nay certainly it were hardly conceiveable, that they should be so wicked, unlesse they had ante­cedently denied that first principle of all goodnesse. 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, firmely beleives, That there is a God: That all things lye open, and naked, to his eye, whom we have to deale with. He neither will, nor can, be so presumptuously wicked: A thought of this kept tempted Joseph, from uncleannesse with his wanton Mistresse; and to cry, How can I do this great wickednesse & sin against God? Gen. 39.9. A reflexion upon Gods omniscience quickens good Davids devo­tion. [Page 89] Psa. 139.1, 2, 3. And from thoughts of this Han­nah takes the assurance to reprove the wicked, 1 Sam. 2.3. Talke 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 hee knoweth the secrets of the heart?

But here, it may be objected. That in these latter dayes, after so long, and undeniable expe­rience of Gods knowledge, the same sins are comit­ted: men are as eminently active in violence, op­pression, and blood shedding, as ever: and this Psalme is too sadly fulfilled, men are proud, revengefull, restlesse; that (not long since) hap­py, flourishing Kingdomes are at their last gaspe; and yet never higher profession of Gods glo­ry, or more zealous pretences of Reformation of Re­ligion.

It may be answered; That the Antecedent can­not be denyed, things are too manifest. Yet tru­ly we are yet to seeke, how the committall, of such impieties, can stand with the true beleife of God, and his knowledge: The verbal profession of God and his glory excuses not such workers from reall Atheisme: These very works being denials both of Gods knowledge and providence. Let us not be too secure; whilst we are totally bent upon exclu­sion of Popery, another Enemy proves as dange­rous. What is it that hath robd us of our friends and estates? But Atheisme. What is it that hath shed the blood of so many innocents, and under the cloake of a pretended Reformation, hath Triumph't in the disturbance of our peace, and the ruines of our Kingdomes, but Atheisme? [Page 90] He, onely he hath reduc't us to these miseries and wrought our woe; that sayes 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 guild their actings; They are so far from excusing, as they make their Atheisme more horrid; and serve, to render it more perniciously effectual, spreading and contagious; should men openly pro­fesse, They fear not Gods knowledge, they would not have, so many applauding followers; but now whilst they politiquely, pretend his service; and yet deny him, in their actings; they indanger many, who look no farther, then their hypocritical pretences, to help them on; and to pertake of their sins.

Applic. 1.That this point may be improv'd to practise we may lay downe these uses.

1. Seriously to examine our owne bosoms in this particular; if we firmely beleive, 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 our selves from the number, and society of those, whom the Prophet here, describes, to be wicked, and ungodly.

2. If we at any time, feele 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; fulnesse oft bree­ding contempt, both of God, and others. We may hence seasonably learne;

[Page 91]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 least 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 Gods omnisciency; and then these rising thoughts, will be easily re­press't. 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 fill'd with.

Lastly let us, frame our lives so, as may testify, our true owning of Gods Omnisciency: live, as in his sight, behave our selves, 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 knowes the way of the righteous; and if we meditate in his Law; and avoid wicked mens counsels, there will be full experience of it. Though Lot, be in wicked Sodom, Yet even there he will experimentally cry; The Lord knowes how to deliver the Godly. 2 Pet. 2.9. Every true Son of Abraham will finde God to be a Sun, a shield and exceeding great reward.

SECTIO II. The second part of the occasion of the Prophets Temptation from home.

THe occasions from without given from the prospe­rity and manners of the wicked men of the Prophets time, His owne sad estate and af­flictions. hath been discourst of.

It followes now, that we consider That part of the occasion taken by the Prophet from home, from him­self and his owne 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) conteins 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 term'd ordinary, it being no strange, or unusual thing, to heare of Godly mens complaints concerning their sufferings and their groanes, under their afflictions. Jacob tells us, that few, and evil were his dayes. And Moses cryes, make us glad according to the dayes wherein thou hast af­flicted us and the yeers wherein we have seen evil. Psal. 90.15. We may oft finde good David mourning like a Turtle, and roaring for the disquietnesse of his heart. Psal. 38. Disconsolate Job curseth his birth and his troubles come before he eates; and his roarings 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, wearysome diseases, disquiets, Passions and discontents.

[Page 93]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 Kingdome, is but a great body, which hath its sicknesse and distempers; sometimes height of prosperity breeds too many humors which vent them selves in civil discords. Sometimes stormes from abroad, and invasion of foreine enemies, bring it to a consumption. In each of which a Divine pro­vidence is active. God either is a Phisitian, by blood letting and by administring of bitter potions, curing the distemper of a Commonwealth; or as a Judge he makes a sinfull Kingdome an example of his Ju­stice and a terror to all Nations. But in all this, Gods servants have their portion of this cup. Oh that my head were waters, and mine eyes a fountaine of teares, that I might weep day, and night, for the slaine of the daughter of my people: cries lamenting Jeremy. Jerem. 9.1. If the Children of Zion swoon in the streets his eyes will faile, 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 toucht with their brethrens Calamities, but are personally con­cerned in those common afflictions; as be­ing oft carried captive with the multitude: Rob'd 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 it's corruptions for vertues sake, and Christs name,

1. They are most liable to Satans malice which is most eagerly bent against them. That roa­ring Lyon being cheifly their adversary. 1 Pet. 5.8. He will not cast out himselfe whereas they who [Page 94] demolish, and pul downe, his black territories they that by Gods grace, have renounced him, and his works, are those, against whome, his spite do's principally aime. The heavenly Angels do rejoyce, 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, then the present possession of many pris'ners. 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 desperat, on that side then this: These, hate the Vices, seperate from them, and reprove them; but wish well to the Persons; and pray, and indeavour their reformation; whereas wicked men hate goodnesse it self; and for it the per­sons of the righteous. And the more, because their holinesse, 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 Abels, Murtherer, it is, because his owne 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 chastisments and troubles.

1. From the reflect disquiet, of their owne con­sciences; for as upon the fracture of a joynt, the [Page 95] pain proves exquisite; so, when an even upright, heart, is transported, and tempted, to an unlawfull act: no horror, sorrow, remorse, and trouble like his: whilst other men can carry their sins easily. This proues to Him, a burden, to heavy to sustein; whilst others, can lascivously revell it, and riot with jollity; every day run into deboistnesse; The being once overtaken, proves a trouble to a righteous Noah. If upright David fall into the unhappy murder of Ʋriah, how many sad thoughts, how many sighs, and what a deluge of teares it cost him is evident. And the very fear of these afterclaps of disquiet, is, They are chastis'd of God as his Chil­dren. and ought to be, a seasonable Caveat, to all Good men; for a wise and a wary behaviour.

But secondly, this is not all: If Gods servant will­fully transgresse; he will chastise, and correct him: and not let him goe without a scourge, being a te­stimonie of his love, Heh. 12.5, 6, 78. This David is an eminent example of, he no sooner kills Ʋriah but he smarts for it: His child dyes, His Son Amon is slain, and Absolon rebelles, His Wives, are open­ly abused: and he himself, is in danger of loosing his Crowne: 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 owne 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 passe, usually, that good men, are thus chastis'd, I shall not stand upon many: The very frame of the Covenant of grace sufficiently bespeakes it. For 1. the promises, are with this Mixture; and presented as [Page 96] 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 vertues 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 stroakes all the day long and every morning; This seemes somewhat extraordinary: not unlike his other complaint day and night thy hand was heavy upon me. Psal. 32.4. And to Jobs restlesse condition what is man, that thou shouldst try him every moment? Job 7.18. And to the Apostles, alwayes bearing about in the body the dying of the Lord Jesus. 2 Cor. 4.10. All which may seem more then common.

For although every good Man hath his share of chastisment, yet ordinarily it is with vicissitudes and some interposed times of comfort and refresh­ment. Our Maker knowes best the strength and temperature of our nature; and as our spiritual fa­ther in Christ, knowes the frame and disposition of a regenerate soul; some to be of lesse, 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 removall of a temptation, it was returned that Gods grace was sufficient for him, &c. And for others, the rod of the wicked shall not alwayes rest upon the lot of the righteous. Psal. 125.3.

Ʋses.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 look'd for here. [Page 97] it being as Christs Kingdome 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 stormes, and heapes 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 vaine and washed my hands in Innocency.

We have run through that part of the occasion, The Pro­phets Man­ners de­scribed. Piety and Innocence. when offence is taken from home. There re­maines 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 lookt [Page 98] fortunes could not make him, according to the fawning, servile, custome 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 darknesse; 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 Davids Religion to his God is intimated by a perfect heart; and Solomons Idolatry (contrary thereto) by the turning away of his heart. It is Asa's prayse, that his heart was perfect all his dayes: 2 Chron. 15.17. And create in me a clean heart; is the request of Davids prayer. Psal. 51. And the full conversion to Gods 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 then in acts of righteousnesse towards Man: for as he forbids prophane, irreligious thoughts against himself; so doth he prohibit all pernitious plots and devices all malicious thoughts and evil Counsells which may prejudice our neighbour. Beware that [Page 99] 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 mans advice. Proverbs 3.29. And hath a woe denounc't Micah. 2.1. against it.

Nor secondly can the reason be that the heart when clean will yeeld cleerer streames of devotion; for this holds equally true in matters of righteous­nesse too, for where the root is sound and the tree good; Justice, compassion, goodnesse and righteous­nesse 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 Prophanesse; Why pie­ty is ex­press't 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 shew it self further.

For our observation may informe us: That Atheis­me, (though too common and ordinary a sin,) yet is very much ashamed of it self; and unlesse 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 eares of Men; the prophanest 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 rouling heaven, and the silent earth, the hosts of both, the unanimous consent of all Nations; (though never so much over growne with Barbarisme and wildenesse) do fully condemne; the common detestation of Atheists; (if knowne,) [Page 100] and the severe Law's against blasphemy, force them so far to represse themselves, as to maske their thoughts from common notice: that ra­ther than they will seem so, they will speciously pretend Religion to cloake this malignity and ve­nome.

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 righteous­nesse; 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 venome. Mans Law reaches no further then 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 concernes 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 looke awry; if that [Page 101] 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 knowne postulation. A lip honour ten­dred without the heart is rejected by God; and disapprov'd 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 heare; 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 finde 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 practicall improvement Ʋse. 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 discerne whe­ther we belong to this wicked tribe. The Prophet here openly declares himself Religious, in opposition to others; and it concernes us to approve our selves like unto him; and really to be ( what the cleansing of the heart imports) Piously zealous in Gods 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.

[Page 102]And for incitements thereunto, in these Irreli­gious desperate times let us consider.

Mo∣tives. 1 1. That God is most worthy of all Religious worship: the four and twenty elders profession. Re­vel. 4.70. ought to be heartily 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 cheifest good; worthy of our fear, as most powerfull; worthy of our confidence and hope as most faithfull; in a word, there is not one faculty of our souls, or one motion of our affections, which may not fully spend it self in a Religious flame upon God; upon the most tran­scendent and most deserving object.

Mo∣tives. 2 2. Let us reflect; That this is no more, or lesse then our duty, even founded in our nature and be­ing. What ever we are or have flowes from him; and therefore to serve and Religiously worship him the Law of Nature and reason obliges us unto.

Mo∣tives. 3 3. Let us consider that our actions of Piety shall not be in vain. 1 Cor. 15. He that requires our be­leif hath proclaimed himself rewarder of them that seek him. Heb. 11.6. The promises made to Godlinesse 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.

Ʋse. 2 To look to the manner of our piety.As we must carefully eye the substance of our pie­ty, so the Manner claimes our care: our Religion is to be cordial; and Piety expressed in the service of the heart. The Poet observing wicked mens gol­den [Page 103] denaries, rich presents offered to God, derides all their splendid offerings and affirmes that a pure honest heart makes the tender of a little wheat more acceptable.

To worship God in Spirit and in truth is our Saviours advice: Joh. 4.24. Our hearts must be pu­rified if we intend comfortably to draw nigh unto God. Jam. 4.8, This is that which the promises do presse 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 peice of presum­ption in David to affirme that he had cleansed his heart; and too much to exhort men, Object. to this worke being beyond their reach and the worke 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 meanes appointed for this worke by him. 2. There is an assistance of grace that works to will and to do, and there­fore may be attributed to God. Mans acting by the assistance of grace and his making use of the [Page 104] designed meanes, is his worke, and so attributed to him.

And therefore an exhortation to stir up this grace and to use the meanes of cleansing the heart may ve­ry much concerne Man, and towards the attaine­ment of a sincere spirit it may very much conduce if we 1. Set God before our eyes, and our selves in his sight; with full perswasion that he is the searcher of hearts; and that none of those hidden closets are reserved from his knowledge. Secondly, if we e­radicate our headstrong, knowne and most plea­sing corruptions; for when these are, we shall quickly be cleane. Thirdly, if we carefully at­tend upon that word which ha's 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 Davids profession, his Reli­gious piety towards God, thus dispatcht: The se­cond part follows which conteines a profession of his Innocency & righteousnesse 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 expresse 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 kinde of wrong is attibuted to the hand, not as if it stained and defiled that part alone: for as this sin streames from within; so it defiles and [Page 105] 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 legall 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,

From hence likely the Popish Holy water. Virg. Ae­nead. lib. 6. Thus Pilate, (either having borrowed this ceremony from the Jewes he converst 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 jeere upon

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 anothers. The Guilt 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 righ­teousnesse of the righteous from him Isay. 5.23. Mic. 3.11. Mich. 7.3. Thus Judas betrayed [Page 106] Innocent blood for a little mony, Math. 27. and Ba­laam loved the wayes of unrighteousnesse, 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 finde it reckoned by God amongst the crying sins. In thee have they taken gifts to shed blood is one of the chiefe in the catalogue of Je­rusalems sins; Ezek. 22.11. It carries an heavie 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 clensed 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 unlawfull gaine extor­tion and violence, that he entertained no stoln goods in his house, nor did any mans blood, lye at his door. he washed his hands in Innocency.

Innocence full of com­fort and Goodnesse.And well might the Prophet record this as no meane part of his righteousnesse. For

1. This hath been cheerfully owned by Gods servants, as their integrity. This Moses openly re­joyces in: And afflicted Job remembers with com­fort Job. 29.12.13. &c. Good David seems every where in an high contentment of spirit, to record his Innocence in this case in a kind of Triumph ore the wickednesse of others.

And surely however for the present, Balaams un­righteous wayes may seem pleasing: and goods heapt up by rapine and extortion, seem gaine; [Page 107] yet one time or other they will lie heavie 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 Ʋriah; and Judas running rather to an halter then induring 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 drowzy consciences awake they may find an Hell (even in this life) in their bosoms; when their horrid violen­ces appeare in their own colours; when those streames of blood they have waded through to their usurpations; when the groanes of devoured wid­dows and undon Orphans and the ruines of a flourishing Kingdome present themselves before their eyes: whilest 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 fountaines in an innocent conscience, whence this cheer­fulnesse and comfort may flow; this part of Righ­teousness may be very heartily commended to us.

1. The first comfort of Innocence. Innocence cheers it selfe with conscience of correspondency to the Law of Reason and God.

Nature hath not given to man any one Instru­ment of violence. The Lyon is armed with its Paw; the Dog with ravenous teeth; the Boare hath his tuskes, and the Bull his hornes, whilest man is fra­med without any such instrument of mischiefe; and [Page 108] 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 harme­full 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 doe to others, what he would not have done to himselfe.

To fortify all this, Religion opens it selfe 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 lesse is mans 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 mothers milk; of not muzling the Oxe that trod the corne; what did these import? but how free and Innocent men ought to be from doing mischeife. 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 Gospell, 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 Wisdome care & circumspection be not denyed us; yet still that wisdome is to be pre­served which St James describes chap. 3.17. Peaceable, Meek, gentle, easie to be intreated. The Evangelists word whereby he expresses Christ's meaning is suitable to the Apostle's Rom. 16.19. Phil. 2.15. [...] without hornes.

[Page 109] This true Reghteousnesse then being substanti­ally consonant to the Law of God and Reason; and the soul reflecting upon it selfe and its confor­mity thereunto, there doth arise in the soul a peaceable conscience, and cheerefull warmeth of well doing; which fills all parts with harmony and rest.

Secondly, As innocence cheeres it selfe in its correspondency to the Law of nature, and God; so it hath the conscience of being like unto Christ who was harmelesse 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 it selfe under the promises of Gods 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 heare; their hands are full of Blood. Isa. 1.15. Sacri­fice is in vaine unlesse there be made a reconciliation first, Math. 5.24. and the most solemne fast is de­spised if it be for strife Isa. 58.9. David will wash his hands in innocence before he compasseth Gods Altar Psalm. 26.5. And we find Pietie and inno­cence, the cleansing of the hand and heart oft joyned together.

[Page 110]As therefore a greater discontent cannot befall any, then to find his service disaccepted, (this forc't Cain to his bloudy resolutions against his Brother, Gen. 4.) so it followes 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 Lawes 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 helpes in the kee­ping of it.

1. We must labour to represse our domineering Passions, of Anger and Revenge. — Qui non moderabitur Irae, infectum volet esse dolor, quod suaserat, & mens, A Revengefull heart, and a greedy vindicative hand cannot be inno­cent.

2. We must deny our selves and those Vanities which come in competition with an innocence; how many in opposition to Christs doctrine pretend Honour and Reputation for duells? It is but a poor honour, that abjures Christianity; and a de­ceitfull reputation that makes a man renounce his part in Christ which we may conclude him guilty of, who to promote a swelling tumor, to salve somewhat (he calls credit) can shed his brothers blood.

3. Let us modestly acquiesce in our bounds, contentedly triumphing in our food and ray­ment; for covetousnesse (as it is the root of all evill so) it makes man more ravenous to his neighbour. [Page 111] and sharpens him for the prey; the most unna­turall fightings are heightned 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.

SECT. I.

THE occasion of the offence taken by the Pro­phet hath been dispatcht; 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) concurr'd 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 distresse. nor his troubles, had his courses been such as theirs; But to see them wicked and prosper, Himselfe righteous and scourged, this ama­zed, tempted and offended him. The temp­tation it selfe first sin envy.

The Temptation it selfe now follows; the sins and miscarriages which he fell into, or was like to be overwhelmed withall, claime our next thoughts.

The 1. that appeares is envy, I was envious at the foolish.

The rationall Particle (for) I had well nigh slipt, For I was envious concludes, what esteem he had of envy, as of a slip; and may afford us this ob­servation.

That Envy whereever 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 indeavoured carefully to avoid. But that its corruption may be more discernible: It [Page 114] may not be amisse to dissect and open it by parts.

This Caution may be onely premised, That whereas in envy there is the rising of the heart with displeasure: This absolutely and abstracted­ly taken, is not the sinne thereof, because there may be a rising of the heart, and this accompanied with anger and displeasure, with Hatred and Griefe, and yet no sin.

Hence it is that the Hebrew word [...] and the Greek [...] is oft taken in man for a vertue, [...] 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 muddinesse are to be differenc't and the motion of a displeasing heart is to be severed from its corruption, which makes up envy. Which being premised we may affirme,

Reas. 1 1. That envy is a fretfull displeasure of the heart, for some good that is in another. The object of envy is Vertue, Knowledge, Courage, or Prosperity I was envious at the prosperity &c. 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 spightfully looking at that good which a man wants himself. I was plagued and scourged therefore was I envious &c. by this we grudge that good to another, which we doe not enjoy our selves. From these two particulars I cannot (though but by the way) but lay downe these two conclusions.

[Page 115]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 himselfe, from whom every good and perfect gift proceeds Jam. 1.17. 2. because he being a most absolute and perfect alsufficiency in himselfe, wants nothing that is good.

2. Conclus. That envy for the most part lodges in Inferiours against Superiours, in fooles against wisemen; cowards against the valiant; Ignorance, against learning; Poor against Rich; Subjects against Magistrates and consequently is a sin against the fift Commandement.

3. Reason which evidenceth the folly of this sin Reas. 3 is because, it riseth against the very persons of Men. This may be cleere 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 enmitie against his brother; To prejudice, to dispa­rage, to disgrace him. This moved Cain to play the Butcher, Gen. 4. and the Patriarchs to sell poore Joseph Gen. 37.11. Act. 7.9. It is the envious man that drops Tares where the wheate was sowne; This eggd the Pharises against Christ, who knew that for envy they had delivered him. That Charity which envyeth not 1 Cor. 13.4. is broken by this sin, for where envy and strife is, there is confusion and every evill work. Ja. 3. v. 16.

Let us therefore when ever we finde any motion to this sin immediately represse it, Envy foo­lish and Ʋreasona­ble. and suddenly stifle it in the cradle; and to this end we may take this one Argument more which opens [Page 116] its sinfullnesse, and discovers the meanes to meet with this sin, which is this

My feet were almost gon; (saith the Prophet) for I was envious. Hence (suitably to the exposition made of these words,)

Envy is a passion without Judgement, and Ʋnder­standing, violent and Ʋnreasonable, and therefore ought to be banish't 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

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 baite, Symmach. [...] a very foole.

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 selfe so; then there is no true cause, but a meer de­lusion.

2. But supposing it good in it selfe, then it is either such as is given him without his Acquisition; (as Indowments of nature, of Body, or Mind, of estate; as fortunes of a great Inheritance; No­bility and honour descended from long, glorious Ancestors, or spirituall gifts) or they are such as he hath acquired by his own Industry and Care.

[Page 117]In the former, envy is unreasonable, because it involves a displeasure against Providence which dispenseth gifts according to pleasure; and is it just that mans eye should be evill because Gods hand is liberall? is it rationall for us to love him the lesse meerly because he hath those good qualities, for which we ought to love him more.

In the latter sort they are things temporall as Honour, Riches, Preferment &c. or gifts and graces of the soul; which are habituall as knowledge, vertue, Temperance, patience &c.

Things Temporall are gotten Justly, or un­justly, if unjustly he hath more need of Pitty 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 moth-eaten, your gold and silver is cankred, and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire: ye have heaped trea­sures together for the last dayes, James chap. 5. vers. 1, 2, 3.

If Justly; yet we may remember how many troubles, cares and sorrowes attend an high great estate. Solomon throwes all away with a This also is vanity and vexation of spirit.

Lastly if we envy a man for his habituall acqui­red parts of Learning, Wisedome, Justice, Humili­ty, &c. by that very act we condemne 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 vertues.

[Page 118] The second sin to think Religion vaine.The second sin the Prophet was tempted unto, was to say and think That his religion and Innocence were vaine 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 vaine 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 wickednesse are set up, yea they that Tempt God are often delivered. Malach. 3.15. This then was the maine temptation here, to think (and conclude in his heart) That all his devotion and service of God, all his righteousnesse, and Justice towards man was Vaine; without any Profit for the present, or expectation for the future.

That the danger of this Temptation, and the greatnesse of this sin may appeare, 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 terme it so; for without great Ignorance and blindnesse of the understan­ding, without high corruption of Judgement and predominancy of errour and passion, it cannot be thought or said that Religion and obedience to God is vaine. For of such men who are infected with these thoughts (and it is to be feared too many in these times have yeilded thereto) & been carried away therewith, I would fairely and rationally demand whether they doe firmely believe there is a God, or not?

[Page 119]1. If they doe not; they are not worthy of any rationall 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 meer 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 yeild all lawfull and cheerefull obedience, to Authority, and both concur to strengthen and countenance each other, suppose States would not for interest, and ambition Incroach upon; or invade each the other. That in common wealths just Laws might be the rule. That in Families Conjugall love were preserved; and the mutuall duties of Parent and children, Ma­sters and servants observed.

As for private Persons; That they would abstaine from oppressions, covetousnesse, and Revenge; doing as they would be done by. That the second Table of the Morall Law were ob­servantly stuck unto. If (I say) all this (which is in it selfe not unimaginable nor carries an impossi­bility,) were duly followed, would not mutuall love be continued? would not all things turne to the cheerfull 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 [Page 120] from fire and fruits from the seasonable Influences of Heaven. Nay more certainly then 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 unusuall assaults. Whence Justice and Innocency in a Kingdome keeps safe from all. 2. The Body (upon the contrariety of principles to each other) doth naturally wast; whereas the Principles of Injustice and Innocency, are consen­taneous and subordinate, and being in a lasting pro­sperity as being Truths that are immortall.

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 warrs, Civil and Forreigne; and whence do warrs? 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 cleare experience, and undeniable demonstration manifests that it is not in vaine, to cleanse the heart, and wash the hands in Innocency. Nay that this will exceedingly conduce unto Peace, prosperity, and fullnesse of all tempo­rall happinesse; it being irrationall to but imagine the contrary.

And whereas too many with the Prophet here malecontent; may say that they disbelieve not that there is a God; but onely 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 affirmes [Page 121] he cannot; derogates from his Omnipotency; and so denyes what he say's he beleeves: for he cannot be­leeve a God that denies his power.

He secondly that affirmes God will not. 1. Attri­butes not to God that Justice and goodnesse, which many men are indowed with: for Men, commonly in gratitude love them that are respectfull, and requite good for good; can any in reason or Justice, enter­taine meaner thoughts of God?

2. He charges God with breach of promise; for in the same word, where he hath so fully revealed himselfe; and wherein he commands, holy­nesse and righteousnesse, he hath openly ingaged, to honour them that honour him, to reward those, that love and feare him. And whatever the thoughts of men are; he is immutably faithfull; and inviolably keeps his promise.

Thus wee may perceive how many unreasonable absurdities they fall into, how grosly they thwart the principles of their owne reason and beleef; that say, Religion is in vaine, and well may the Prophet in this conceite, 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 slipt.

Which in this matter he might well say: For a man that understands not, becomes like the beast. Psal. 40.20. He looseth himselfe and turnes Brutish, which in this case two respects make evi­dent. 1. In respect of course of life. 2. Of comfort and content.

[Page 122]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 wel-being which is ever restlesse, from the seeking after which he can no more command himself then a stone rest in the aire forgetting it's center. 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 righteous­nesse is not the way to his profit and happinesse; it must follow that he will zealously indeavour to bring his ends about by the breach and neglect of all Laws humane and Divine; That he licen­ciously 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 vaine: 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 rationall comforts. For if in this life onely we have hopes we are most misera­ble. 1 Cor. 15.19. Although Man injoys what ever the World can yeeld; yet he will at length finde 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 goe no further? Purer souls do know that Innocency of a good con­science and present hopes of future happinesse pro­mised by God, that (in summe) in God and in his word is mans best comfort which he looseth and be­reaves [Page 123] himself of, that thinks Religion vaine, and the fear of God unprofitable; and so becomes Bru­tish indeed living onely by sense & dying without hope.

Thus we may see into how great a sin and dange­rous temptation the Prophet had like to make ship­wrack against. And a serious reflexion upon this discourse may animate us to a more then 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 do's more boldly make it's as­sault. If prosperity ever vouchsafe to reflect upon Re­ligion it will be with some good thoughts; as that it deserves no lesse: but Calamity is the time of this temptation; when the Prophet was scourged and plagued, then he grew into these melancholy thoughts. And these being darke, clowdy, 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 perswaded that he is able. 2 Tim. 1.12.

2. Let us reflect upon his goodnesse, which if it extend to good and bad. Math. 6. How peculiar­ly will it light upon his owne?

3. Let us comfortably examine his faithfulnesse 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.

[Page 124]Let us lastly, fix our selves, in a full perswasion; That our labour shall not be in vaine in the Lord. And then we shall be stedfast and unmoveable always abounding in the worke of the Lord.

Davids recovery.V. 15. If I say I will speake 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 Psalme, wherein we may take a view of those hap­py meanes whereby the Prophet, (thus intangled, 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 progresse into so desperate a thought. 2. That which cleared all mists, took away all objections, set him on his feet; held, and confirm'd him in an upright walke.

The former (namely that, which checkt his loose 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 termes 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 [Page 125] them; that he cals 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 mens be­ing the Children of God, is Christ Jesus, the onely 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 againe 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 Baptisme 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 do's not ingross Piety to himself alone; but acknowledges others feared God besides him­self. He do's not with Elias cry he was alone; He knew many even then, who deserved that glorious title of Gods Children, which he robs them not of. Thus good men will not censoriously ingross 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 providēce still preserves a remnant to himself who haue 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.

[Page 126]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 summe 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 Gods Children. Which (in this case) he should have been guilty of, had he persever'd 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 onely hurtful, and dangerous to him that entertaines 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 do's infamously brand and cast black aspersions on Gods people.

For it alledges: 1. That there is no watchfull 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 im­ploy the best of their faculties, their richest indea­vours and most of their time; this opinion unra­vels all, proclaimes that their travel is in vaine; 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 [Page 127] and high impertinency; and makes them the most miserable of all men.

I need not take the pains to wipe off the wilde­nesse of these aspersions. Gods power, goodnesse, and faithfulnesse, (before discourst of) hath already done it and sufficiently evidenc't the contrary; hence onely we may conclude how worthily de­testable men of this opinion are; how neer 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 kinde of arguing. 1 Cor. 15. Where she silences the opinion of such as denied Christs 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 Gods Children; Reas. 2 by that great rent and seperation, 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 fainthearted 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 it's pro­fession, and for them who naturally leek their owne profit, it will be a sufficient stop to assure them; [Page 128] (as this belying opinion doth) That they shall get no­thing by Christianity.

3. This desperate heresy is injurious, because it throwes a malicious stumbling block before Gods 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 setled 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 Schisme, though they should meet with no followers, yet are they heighly injurious to God and his Church, by their indeavours 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 grosse, or any principles so fanatick; which have not found entertainment. Evil words will quickly corrupt good manners. Let us eate and drink for to morrow we must dye, will easily be received by a corrupt heart. 1 Cor. 15.32. And that once enter­tained, Christian Religion will soon be lookt upon as unprofitable and the expectation of a resurrection, will seem a folly. When these men once come to this height, as with their taile to draw some stars from heaven; when every corner yeilds them, ready fomentors of their conceipts; and zealous propa­gators [Page 129] of their pernicious errors; when truth lyes neglected and ill spoken of, when poor silly women are led captive, when many are unhappily deluded, & fall from their owne stedfastnes 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 mens 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 Ambassadours, That such infectious Hereticks, be heartily avoided. Rom. 19. 1 Cor. 15. 3 Epist. of Saint Joh. &c. Were these men onely hurtful to themselves they would deserve some pitty; but being so scandalous to the Church, and infectious to others, men ought not out of pitty to them, to endanger themselves.

The second obseruation which the words afford Obs. 2 may be this; That the fear of doing wrong and giving offence to Gods Children should stop and deterr 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 publick declara­tion; and seald 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 mis­cheivous, that they make choyce of what may do most harme: If they can anger, fret, offend, or hurt others, the means and counsels thereunto, are de­lightfully embrac't, taken and prosecuted to the full, Atque ex alienis incommodis sua comparant incommo­da. Oppression, in justice, blood, and war, scandals, [Page 130] and offences are but a sport to them. Whilst good and ingenuous men are harmelesse and innocent and will chuse rather to disprofit themselves and depart from the Rigour of their owne right, then offend others.

Rather then Abraham will fall out with Lot, he will give him the choice of the Land of Canaan, and prefer his choice before his owne. Rather then the strangers that lodg'd under Lots roof, should suffer any violence, he will offer his owne 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 ransome for many, rather then all mankinde should be shipwrackt, and come short of the glory of God.

Saint Paul longingly desires to please all men not seeking his owne profit. 1 Cor. 10.33. And rather then offend his brother he professes he will never eate flesh. 1 Cor. 8.13. And before he would prove a burden to the Church, he will forgoe that right which he and other Ministers might have claimed, to require a petty temporall maintenance from them, that were made partakers of spirituals; chusing rather to fare hard, and condescending to worke with his owne hands rather then 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 anothers infirmities is most sutable to Christianity and ought willingly to be imbrac't by us, The benefits of mutual condescen­sions. for these reasons

1. Because that Christian charity which we must [Page 131] necessarily cloath our selves with strictly enjoyns no lesse then 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 wayes.

1. It makes others to be a respectfull of us. sheep and tame hurtlesse creatures feed most secure­ly; and Innocent, meeke, condescending Spirits live at greatest ease. Who is he that will harme you, if ye be followers of that which is good? 1 Pet. 3.10, 11, 12. He seldome wants friends, who hath ready hands to supply others necessities. They that conteine 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 untill it retaliates and sets all in­to flames.

3. This saves a mans selfe from most certaine 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 beleiv'd yet experience gives it cre­dit.

Be the injury what it will, oppression by open violence, or a more subtile 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 scandalls in the way: what ever it be, it will in event and upshot prove like a stone flung against a Rock bound back and wound him that threw it.

[Page 132]Had not the Prophet here, condescended to a con­sideration of others, his feet had slipt into an irre­coverable pit; and a sore temptation had utterly overwhelm'd 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 mens souls; bring upon themselves swift distruction. 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 bespeakes them 1. High and honourably Priviledgd, 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 scornfull eye upon any who lives not in as great superfluities and wanto­nesse, as themselves. Whereas they, that (with the Prophet) cast their eye more inwardly upon the ge­neration of Gods Children; they may easily discerne a pearl (though perhaps) immured in get, and may find that within, which may well keep of any injury or offence.

2. This bespeakes them beloved of God, dear unto him: being Children, they are received into his houshould; and more peculiarly resigned up to his [Page 133] care, tuition, providence and protection. If David highly resented the ill usage of his Ambassadours by Hanun, how can we expect that God should passe by the affronts flung upon his Children, whose Angels alwayes behold the face of God. Math. 18. vers. 10.

Lastly, This must be remembred 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 purchas't, for us, yet it is ill abusing it to our Brothers 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 weake conscience, a sin is comitted against Christ v. 12. And the same precept is given, upon the same reasons, Rom. 14.13. &c. There is a peremptory woe de­nounc't by Christ against those by whom offences come. Math. 18. vers. 7. And to be drowned with a milstone about his neck is pronunc'd an easy death for him, who justly offends one of his litle ones. Luk. 17. vers. 1.2. Scandalous offensive Persons sel­dome escape severe, and exemplary punishments: he that troubles you, shall beare his judgment whosoever he be, is Saint Pauls assurance; Gal. 5.10. Speaking of that false Doctrine, that hindered the growth [Page 134] of Christianity amongst them. And amongst those over growne 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 remaines? But that we frame our lives in a suta­ble 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 anothers credit and reputation entire and untoucht.

2. That no dangerous opinion be broached: Though this admonition may seeme to concerne 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 adde not damnable Heresies to their presum­ptuous usurpation. It is more then 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 formes of unsound, canting expres­sions made a prey upon the weake 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 then probable; one is their ignorance of which there is not a greater evidence then that they keep not within their owne bounds. The other is that they run without their commission. For were their abilities never so high, yet the defect of that is [Page 135] a just ground that they be given over to strong de­lusious.

3. It much concernes us to beware of rending the peace of the Church by faction and Schismes, 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 con­cernement; and being that some who would clear themselues, are guilty of it; and some condemne those that are guiltlesse) to lay downe briefly some rules concerning the doctrine of Scandal. Rules con­cerning scandal.

1. Rule: Meer 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 snuffe and offence at any thing, that crosseth their minde.

2. Because good men themselves are subject to Ignorance, and unreasonable passions oft times. Jo­sephs Brethren are highly incens't against him with­out any just cause.

3. Where there is no just ground; the very taking of the offence is a sin. Thus the Jewes by their being causelesly offended at the preaching of the Gospel and stumbling at that cheif 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 ballance; where the ground is not just he that takes offence, is far more in fault then he that gives the occasion.

[Page 136] Rule. 2 Rule. 2. In actions that are good for substance or circumstance, there can be no scandall 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 spoile amd deforme it. Affirmative precepts bind with respect to be had to due; Time and Place hence it is that oft times some lawfull duties were omit­ted by some good men, because they would not give offence. Though Paul earnestly presse Christians to use that part of their liberty, which consists in an exemption from legall 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 disturbe the Churches Peace; for this were offensive and would tend to a Rent, but he must modestly expect a seasonable occasion wherein he may deliver his minde, 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 Patterne 1 Cor. 14.29, 30, 31. where an orderly Prophecying is com­manded, [Page 137] 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 errours must be avoided. Thus in the doctrine of Justification by faith, such termes as might seem to take away the necessity of good works, may be well let goe. In the doctrine of the necessity of good workes, termes of Merit, of congruity, con­dignity; of attributing Justification to charity or Hope may well be avoided; for though a Scholastick head may fairely expedite himselfe; and by his explainall come clearly off; yet the lesse searching people (not accustomed to these Phrases; which they heare common in their adversaries mouths, not being used, to the niceties of a di­stinction) may stick in the mudd: and cannot heare those expressions without danger and scandal.

3. Rule. In things and agents simply evill the Rule. 3 very publique notice of them, and the meer offence taken at them, is enough to render the Agent guilty of scandall.] Though Peter do Christ no harme yet his very diswasion may be so scandalous, as that Christ may sharpely reprove him, Get thee be­hind me Satan for thou art an offence unto me, Math. 16.23. This kind of scandall highly receives an ag­gravation, when (as it too oft happens) Gods Truth is evill spoken of thereby; and others are insnared to sin by example and imitation.

4. Rule. In matters meerly of their own nature Indiffe­rent Rule. 4 yet for order and decencies sake imposed by Autho­rity, they that oppose such determinations of the Church; [Page 138] though they may plead an offence given unto them; yet doe really themselves give occasion of scandall and offence] because they thereby oppose the Au­thority of the Church, and crosse the order and conformity established therein.

If it be alledged, that this Opposition is founded upon conscience, which permits them not to com­ply with the orders received: They may doe well 1. to consider, that the things we speake 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 weaknesse in them to Judge themselves or others sinners in things indifferent. 2. Whether a matter before indiffe­rent and for orders sake required by publick authority, can be opposed without offence: Truely me thinks a modest acquiescency in this (un­till 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 Kingdome smart under that confusion, they unawars may involve it in, nor ever be over run with Caterpillers.

Rule. 6 6. Rule. In things indifferent not determined by Authority in the use of our Christian liberty, there ought to be mutuall 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 legall ceremonies, New moones and its feasts; from Tying Gods worship to Jerusalem only which the Jewes conceived them­selves [Page 139] obliged unto. Such is the liberty of Marriage for all sorts, not being bound to abstaine from such and such sorts of meate.

This kind of liberty is alwaies to be carefully preserved in the Church and they who would fasten the Jewish yoake on Christians shoulders, were offensive Act. 15.10. and therefore the Apostles ad­vice concernes us, Gal. 5.1. stand fast therefore in the liberty wherewith Christ hath made you free; and be not intangled againe 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 absteine from it: Though this or that meat be Indifferent; yet a man may upon some especiall occasion abridge himselfe thereof. 1 Cor. 8. All this may be Lawfull, but all things at all times are not expedient. 1 Cor. 10.23.

In such things as these 1. Mutuall 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 looke upon others as carelesse, and irreverent; and they that bow not, may think others superstitious, here a mutuall for­bearance may be best. 2. Mutuall 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 absteining 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 meates as indifferent and is assured of his Christian liberty ought in the [Page 140] use thereof to endeavour 1. That all sophistry and wrangling disputations be laid aside. 2. That he contemne not, or imperiously insult over him, who is not fully perswaded of such liberty. 3. That in the presence of a weake brother he doe not that which should offend or induce him to do the like; before his conscience be setled and perswaded.

4. As for those of the weaker constitution, that they do not rashly censure and judge others, who in all things conforme not to their humours; It is too oft found that they who pretend to be weake 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 corespondence and care, Mutuall love will spread into an acceptable harmony; and the God of love and peace, will delightfully take up his residence amongst us.

SECT. II.

SECT. II.

THE Arguments whereby the Prophet was ful­ly satisfied, and setled so as he was crowned with a compleat victory over the Temptation, claime our next thoughts. These we may finde full and sub­stantiall, [Page 163] answering all his doubts, and stifling the very occasions of the Temptation.

For we may remember that he was tempted to Atheisme by two arguments, one drawn from the pro­sperity of the wicked: the other from his own, and other Godly mens afflictions.

To the first the 18.19. and 20. verses mentioned give satisfaction, wherein is declared the state, event, reward and fruit of wicked mens prosperity, in several particulars which are considerable. 1. Absolutely in themselves. 2. Relatively by way of application to the Matter in hand.

1. That the prosperity of the wicked shall have an end. Wicked mens pro­sperity shall have an end. I understood the end of them, prosperitas imperiorum est in momento. saith Rabbi David in this place. The wicked may be seen in great power, and spreading him­self like a green Bay tree: Yet he passeth away and lo he was not, yea I sought him and he could not be found, Psal. 37.35, 36.

And indeed how can it be otherwise, since they themselves are mortal and must fail, being necessa­rily liable to that death, which puts an end to all thoughts, wisdome, or devices, Eccles. 9.10.

But suppose; they were made up of more durable principles and should last for ever. Yet the things themselves which make up prosperity wear away, and perish with the very using. The fashion of this world is transient, and every thing therein subject to rust, inconstancy, and corruption. The Prophets procla­mation is remarkable, Isay. 40.6, 7.8. The voice said, cry; and he said what shall I cry? All flesh is grasse & all the goodnesse thereof as the flower of the field, &c. The voice said cry which imports a thing not so ful­ly apprehended before, and truly amongst the rest of [Page 164] this Circes inchantments, that is no small one: that Men heightned in prosperity never dream of an end: their bewitched thoughts scorne to go below eter­nity. Psal. 49.11. Isa. 47.7. Luk. 12.19. And there­fore a shrill voice must force it into their ears. What is the cry? flesh and it's Pompous goodnesse is fa­ding, the flower withers, because the Staulke do's so too. The natural actions of an immortal agent, must be immortal, and the continuance of the fruit, affords a guesse at the lastingness of the Bulke. The grasse fails, therefore so will the flower too; & the tree cut downe, the fairest blossoms droop and perish: man is grasse and with him, all his honour and injoyments must fall for company; In the mean time. & therefore, it is a vanity, for to fansy a continuance of our selves or estates, and therefore we ought, to use this world so, as if we used it not.

1. Their places are slippery.But this is not all, in the interim and interposed time betwixt the beginning and end of their prospe­rity (which though it be but a moment in respect of God, yet seems to carry some length in reference to man) there is very much variety of disaster, and mischance.

1. Their places are but slippery: The word in the original signities stick or smooth, as Ice, or polisht Mar­ble, and is from thence by a Metaphor used for flattery, hence Aben Ezra renders it: in Locis Adula­tionis posuisti eos. Thou hast set them in places of flat­tery. As flatterers sooth great mens minds, in making them owners of those excellencies which they have not, so doth prosperity too; and as those who are thus flattered, either doe, or may finde those smooth ap­plauses to carry little of truth, (thus he whom his pa­rasites would have made a God, easily became sensible of his wants of nature, which a Divinity would have [Page 165] been uncapable of) so wicked men may, (had they a mind and leasure to look about them) easily finde by daily experience, that they are not so fast, nor seated so firme, as their prosperity would suggest unto them. For they may see themselves upon Ice, where every step threatens a fall, and when they conceive their footing most firme, they feel themselves laid upon the ground. Examples hereof (had we leasure) might be infinite. Whilst Nebuchadnezzar is bragging of his great Babel, he findes a change; the Kingdome is departed from thee, Dan. 4, 31. and he is forc't to serve an apprentiship 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, Babilon in their glory, were buried in their owne ruines. Our pre­ferment flies to us out of the mortality of other men: (like silk which become a grave to the worme that weaveth it before it can be a garment for us.) and our Mortality makes what we possesse, the fit­ter object of other mens desires.

Before this point be dismiss't, 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 firme setled footing. It is Gods will and appoint­ment that their places be slippery.

This as it may be affirmed of wicked mens prospe­rity; so even of that temperal one, of Gods owne ser­vants, their state is unsetled, and inconstant; every day subject to variety of change. Thus Job to [Page 166] day the richest man in the East, to morrow lyes stript upon the dunghil. Thus David though well setled 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 finde 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 injoy 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 mens 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, call'd 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 owne consciences, being (as they are formerly described) Irreligious to­wards God, unjust and unrighteous towards Man, with which black impieties conscience being alarm'd, & 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 [Page 167] furies which attended wicked men; & when once this inward fury play's it's part, their most honourable preferment cannot chear 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 grones, 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 dumbe, 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 Judgments, 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 rendred Ter­ror.

3. Though these men may in joy for a time their good things, 3. Their prosperity is a dream. yet all this glittering happinesse is but a dreame, & ut somnium, evanescit experrectis as Ca­stel: expounds this place. The phansy of a pleasing dream, much affects whilest sleep continues, but it carries no solidity, it vanishes with it. The hun­gry man may dream, and behold he eates; 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 mens imaginary happinesse will dissolve into a [Page 168] cloud, it will prove a dream, it will appear. 1. That their prosperity is no real sollid peice of good; and all their injoyments but a vain shadow, a meteor, suddenly dissolved. 2. That temporal prosperity in it self, can give no true, real, sollid contentment to the soul; can no more satisfy the longings of a mans spirit, then a vanished dream can, the greediest appe­tite.

This one thing more, by way of conclusion may be here added; Prosperity a dreame very signi­ficant. It shews 1. Gods goodnesse. 2. Our returne of gratitude. 3. Our disposition. that dreames are oft times significant (as history and many mens experiences can make good) And such is prosperity too; for if men be ob­servant.

1. They may take notice of Gods goodness; whose bles­sing it is, that they are multiplied greatly, Ps. 107.38.

2. They are significative of that gratefull returne of faith, repentance and obedience, due from them to God.

3. Naturalists tell us that dreames 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 shews mans disposi­tion; preferments disclose that temper, which lay hid before. Magistratus uirum indicat. None more affa­ble, and humane then Herod and Nero, before their height, none seemed better disposed than they, yet after their advancement their maske fell off, none proved more bloody and inhumane. Suetonius tells us, that Cajus the Emperor had at first, chained all mens hearts to him, by his kindnesse and popularity: and was stiled Princeps exoptatissimus, but going on he concludes; hactenus de principe, reliqua de monstro, [Page 169] Philo testifies the same. The world was filled with joy and hope at his advancement, but a little after, his Tyranny & curstnesse 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 shews 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 dreame yet it) is a very significant one; Math. 6. I wish we may take such notice of it, as that glory may accrew to God in his mer­cy to us.

To returne to the words, (and because not any thing material may be willingly omitted; 4. Their Pro­ving sperity is from per­mission ex­press't by Gods sleep­ing.) if we fol­low the exposition of this text; the words import somewhat more terrible then all this; as

1. That whilst the wicked are climing, their succesfull heights; and glutting themselves with their pleasing Injoyments: God seems to be as it were asleep; which expression should not be ventured on; but that there is a warrant for it, from Scrip­ture. Thus Ps. 78.65. Then the Lord awaked as one out of sleep. Ps. 44.23. awake why sleepest thou o Lord Psal. 7.6, 1 Pss 35.23. Zach. 13.7. awake o sword &c.

This Phrase is attributed to God, when he per­mitts matters to come to an head, without Im­peding the successe, or calling the Actors to a sudden account; and it is most commonly attributed in case of sin, or of Godly mens afflictions, or wicked mens strange successe, as the fore-quoted places do evidence.

[Page 170]It Imports then; That the Almighty doth not countenance the wicked, nor assist their extravagant actions with his blessing; either in their advancing of themselves, or their depressing of the Godly. And though some may seem to doubt of it, it is very Imaginable, that men of parts, of active hands and contrivances, would attaine to successe in their Indeavours, and advance themselves, if nothing from above did intervene; That Power would master weaknesse, strength overcome right, multitudes of ungodly swallow up a few just men, if God did but (as it were) sleep and permit them. But is it not a poor comfort for them in the mean time? that they have no better Incouragement, no greater counte­nance, from God, in the mannagement of their most earnest affaires; then the Devil had in his car­rying of our Saviour Christ to the Pinnacle of the Temple; A bare Permission. This seriously thought on, may be sufficient check, to stifle and quash their largest contrivements.

But 2ly God will not be alwaies as one that sleepeth He will awake; then their Image, forme, feature, and seeming Majesty, 5. When God awakes They are brought to contempt. shall be despised; and they made to appeare contemptible, and Low; unworthy of the earth that beares them. Contemptibiles eos reddes saith Rab. David on this place, He will cause Judgement to be heard from Heaven, and then the earth shall feare, and none of the men of might shall finde their hands. The wrath of man shall praise him; and the remainder of wrath will he restraine, Psal. 76.10. When he ariseth to shake terribly the earth, Men shall runne into holes of the rock for feare, Isa. 2.19.21. As it is in Gods Power to make the [Page 171] proudest low and contemptible; so he usually executes it upon the wicked. He poureth contempt upon Princes, and weakneth the strength of the migh­ty, Iob. 12.21. The loftiness of man shall be bowed down; and the haughtinesse of men shall be made low. Isa. 2.17. Dan. 12.2.

Thus we may perceive what wicked mens prospe­rity is in it selfe: and as it tends, and hastens to an end so in the interim it is but slippery, discomfor­table and deceiving; it is but an idle dreame, liable to disgrace and contempt.

But now let us heare the Catastrophe, The Cata­strophe of of all wic­ked mens Prosperity: Ʋtter de­struction sudden and final. the Period and full end of the Tragedy: The Prophet ex­presseth it in three words 1. [...] desolation. 2. [...] they are destroyed. 3. [...] they are consu­med. 1. Desolation reflects upon their estates, for­tunes, and possessions, and the ruine of their whole prosperous fabrick. Thus, when Citties with all their Ornaments are demolisht, that's a desolation which usually befalls wicked greatnesse. Psal. 37. Isa. 37.20. 2. Destruction, respects their Persons. An untouch't life, and a freedome in Person may be some abatement of calamity. The losse of estate may be borne withall, if the Person escape; but wicked men shall feel the Punishment of their sins, not in their injoyments onely; but even in their Persons. When the Angell poures out his viols upon the seate of the Beast they shall gnaw their very tongues for paine, Revel. 16.10. The rich man Luk. 16. complained I am tormented in this flame. Ʋpon the wicked he shall raine snares, fire and brimston, and an horrible tempest; this shall be the portion of their cup, Psalm. 11.6.

[Page 172]3. Consumption respects all: as being a word signifying perfect Consumption. The estate shall not secure the Person, nor the Person the estate; the body shall not prevent the Punishment of the soul; nor shall the soule be able to exempt the body; time shall perfect the Ruine: and what is wanting before death, shall be accomplish't after; Their ill-gotten goods, will rot even with their Posterity, and Those for whose sakes they forfeited their soules, will curse them for their labour: that Honour which they waded to, through blood, will make their children more Infamous, and their memories will perish like dung from off the earth: and to compleate a wicked mans destruction, he must appeare before Gods Tribunal; and be raised to the Resurrection of condemnation. vengeance in flaming fire being taken of them for their disobedience 2 Thess. 1.7, 8, 9. and therefore they may very well houle and weep for the miseries that shall come upon them and theirs.

And to make this Consumption the more dismall. It shall be first sudden unto them, as in a mo­ment. Foreseen or expected evils, are with the more constancy, and lesse amazement undergon; expectation preparing the minde for a Reception of them: whereas sudden assaults finde little, or no resistance, quickly throws into disorder, and makes Impressions more desperate. And thus for wicked men to be overwhelm'd in a surprizall, and to be overtaken when they least think of it, is very common: for they defie any storme to force them from their seate, they put far from them the evill day; & afford not the least thought upon a change, [Page 173] hence, they perish in a moment; for when their glut­ted souls cry peace and safety, then sudden destruction cometh upon them as travaile upon a woman with child; and they shall not escape 1 Thess. 5.3.

2. This destruction as it shall be sudden, and dis­mall, so shall it be utter and finall: without hope or possiblity of recovery: no more sacrifice for sin, no more time for Repentance, when once they are fal­llen into the hands of God. Their Perdition shall be everlasting without ease or end.

From all which it may be easily concluded: what the Argument here taken up, is in it selfe; and what is the end of wicked men, with all their Pomp, temporall successe and Prosperity.

Before we descend to a Practicall 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 mens Prosperity? What necessity or convenience is there to have recourse to Gods Sanctuary, for Satisfaction concerning the end of prospereus wicked men? since Reason, ordinary experience, and observation might have sufficiently yeilded it. For should we but cast your eye a little upon Heathen writers; we might find all these particulars fully discust by them.

Of the slippery and deceiving inconstancy of pro­speritie one cries

Of Terrors of conscience, upon apprehension of guilt. Another

Claudian in his first book against Ruffinus 1. sets down a Temptation like unto this of the Psalmist.

Then he presents the occasion of these thoughts, the same with the Psalmists here.

Lastly, he shews how Ruffinus and other wicked mens Punishment took away these doubts.

From these and many other Passages of humane writers; it may seem that a Resolution of this case is not proper to Gods Sanctuary.

Answ. 1 To which objection it may be answered

Gods sanctuary teaches what reason doth.1. That Reason and experience must not be sepa­rated, from Gods Sanctuary. Though the Book kept there, may be above Reason; yet it containes nothing against it: That truth which is conformable to right reason. is eminently delivered, and confirmed there. [Page 175] Thus though the Laws of Nature & reason, (which command religion to God & equity to man) may in many high particulars be found in Morall Philoso­phy: yet every Christian does notwithstanding owe his instruction in these particulars, unto that Grace which bringing Salvation, teaches us to deny ungodlinesse, 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 shew the vanity of Prosperity, if a Poet conceive it unreasonable to conclude any thing to the prejudice of vertue, & religion; from worldly mens successe; and that because the state of Prosperity, is deceitfull, 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 gaine in Knowledge by naurall reason and observation, they are happy in an additionall 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 himselfe; and is not capable one time, A man in passion must have a more then ordinary helpe and Teacher. of that which he is another: when an amazing feare, importunate anger or griefe 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 calmenesse, sets him­selfe to meditation: and with the uninterrupted command of reason, and Judgement, takes leasure of a free and impartiall contemplation; reason and [Page 174] experience may then do much in the composall of matters and selfe satisfaction.

But when a man (with the Prophet here) findes his footsteps moved; his passions eagerly stirr'd; when envy (on one hand) transports him (through which coloured glasse, 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 selfe, 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 Devills 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 levell'd; what darke sorrowfull clouds have been happily dispell'd; 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 untill 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. [Page 177] may be a pregnant example; after whose excommu­nication, so deep a sorrow seised upon him; as that the Apostle himselfe 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 Generall; Answ. Somewhat Learnt con­cerning wicked mens pro­sperity in the Sanctu­ary not so obvious to reason. and yeild much that may satisfie in this case: Yet the Prophet learned some things in Gods Sanctuary which are not so easie and plainely 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 learnt that Gods Providence had the maine stroke in all this. 1. Gods pecu­liar order­ing Provi­dence. That he by his will and decree had made Prosperity a slippery place, That he raiseth those stormes of terrour in the bo­somes 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 blinde uncertaine variable disposer of the affaires of the world) those of more learning are not of the same minde and opinion. For

1. Naturalists measured the matter by the Prin­ciple of Generation and corruption, and placed the same necessity of the decay of flourishing estates, to be with that of flowers, or of mans body, flowing from the naturall and inward distempers, and Impotency of Principles which makes them be but of a short Continuance.

[Page 178]2. Others (as the Stoicks) attribute This to a necessary connexion of causes without, which they Termed Fate; Whereby the beginning, growth, and end of Prosperity is determined so, as that neither Good, or bad men can exceed their appointed bounds.

3. The Astrologers referred these changes to the Position and influences of the Starrs, and therefore undertake to shew us the Houses of Prosperity, and adversity, and tell us of the frown­ing and Smiling aspects of the Planets.

4. If any amongst them looked a little higher yet were they vaine in their Imaginations their foolish heart was darkned with the multiplicity of their Gods; giving riches to one, and Prosperiy to another, and Honour to a third. If Crosses, laid-hold upon them they had an Aeolus for the winds, a Neptune for the stormes, and a Juno or some such Deity for their troubles and diseases.

Thus was naturall reason put to a stand, and perplext in by-Paths, That there is one God. all sufficient, all in all, that he acts all things accor­ding to the councell of his will, that the wicked oft doe, may, and shall flourish as long as he pleases: that when they meet with a change they have it from his hand. That this he acts out of Justice and Judgement, these were lessons which the Prophet learned in Gods Sanctuary: and for which he was not much beholding to humane writers.

2. The cer­tainty of their de­struction.2. As the Prophet, from Gods Sanctuary, learnt Gods Providence, so did he from thence find that wicked men, should in an Infallible certainty be made contemptible, and punish't [Page 179] with everlasting desolation. This, sense and experience, may often thwart; as giving instances of some wicked men, who spent their lives in mirth and Plenty, and according to their desires left their substance, honours and estates to their Posterity, Job. 21.9, 10, 13. without any visible smart for their villanies: It being a matter oft out of reasons teaching, that they shall be punished. Nay some expound the 20th verse here when thou awakest Them, Cum expergefacias Eos exse­pulchris in die Judici The Prophet was taught that after death, they should (in their bodies) be raised to receive therein, according to their works. Which doctrine of the Resurrection is none of reasons teaching, soles occidere & redire possunt, nobis cum semel occidit lux brevis, una perpetuo nox est dormienda Saith Catull: Hence when Saint Paul once named the Resurrection Act. 17. how did the Athenians laugh and deride him; and they that esteemed themselves the Philo­sophers contemne both it and him; and there­fore Gods Sanctuary is the Proper place, for the Prophet to have recourse unto, in this grand doubt and Temptation: and he may very Justly owe his satisfaction to Gods extraordi­nary word, and to his Sactuary. First Because It teaches that which is the Truth of Reason. Secondly because the Temptation: had so shat­tered him; as that unlesse he had taken San­stuary there, he had been undone. 3. Because the Points here learned, did exceed Humane reason to attaine to.

Now for application to the matter in hand: The sum is this, The Prophet went into the Sanctuary for [Page 180] satisfaction, and he neither lost his labour, nor was deceived in his expectation; as meeting with that there, which was sufficiently satisfactory; He found that which allaid his envy at their prosperous estate: Though a lillie may represent that beauty to the eye which may force from us an admiration of the Creators workmanship; yet none will envie its glo­rious Being, which knows the shortnesse of it, how quickly it withers; and droops its head to the earth, and the sudden decay of great mens estates Jam. 1.10, 11. challenges rather our pitty, then our envie. For

Since the place is so slippery and the state mutable; since unsupportable terrours oft attend upon it: since it is but a dreame, whose last Act is destruction, this condition, & their abuse of it, deservs that we should bewaile it rather then envy it, and that prosperity it selfe, be suspected as extreamly dangerous.

And therefore (the Premises considered) much less, is there Just cause, to asperse Religion, or to lay any black impution, upou Innocence and Equity.

For besides, That whatever the consequence of worldly Prosperity be; Religion may have its reward by it selfe: (there being nothing imaginable either in other mens Prosperity, or in any thing else, that may impede the performance of so faithfull a promise) and we may well conclude that that Tree which produceth such Bitter fruit, Terrors, Change, Death and Consumption, is vaine, fatall and Ominous: and that Religion justly challenges, our highest affections; in that if it brings with it, Temporall blessings (as it is the most effectuall meanes thereunto) though it doth not change the essence and nature of them though it makes not that which is in it selfe slippery, [Page 181] and deceiving; to be firme & constant: yet it renders it free from terrours, safe from contempt, secure from consequent thunder claps, of ruine and destruction.

As for the Prophet here the Sanctuary afforded him so full & ample satisfaction in this case as in a submis­sive acknowledgement He abhorrs that ill opinion he had almost entertained of religion; for which he gives himselfe no better a censure then that of an Ignorant fool and Beast, v. 22.

As for the thing it selfe; how bruitish and unrea­sonable it is to impute vanity to Religion: how great folly, and Ignorance, this wild opinion argues in its entertainers; unworthily transforming them into Beasts; hath been already cleared up in our discourse upon the 13. vers. This at present re­maines observable.

When Gods truth shines upon the soule, it makes errour and sin very odious; Doct. and detestable to him that entertaines either.

This discernably, The light of Gods Truth makes erorr Condemna­ble in a manselfe. befalls men not only in these objects, as being without, & viewed by visible beames sent abroad; but as they are reflected upon, in the Person of the seer himselfe. He who is happily con­verted by Grace, from darknesse to light; will not only hate sin and heresie in others, but will detest it in himselfe: He will censure, reprove, ac­cuse and Condemne himselfe, for either. Thus Judah sensible of his Injustice acknowledgeth Tamar to be more righteous then Himselfe, Gen. 38.26. Josephs Brethren convinc'd of their crime, do heartily aske forgivenesse of it Gen. 15.17. and Good David sensible of his misdoings, often bursts out into I have greatly sinned 2 Sam. 24.16. Rebellious Israel once made sensible of their pollutions; shall [Page 182] loath themselves for the evils they have cemmitted in all their Abominations: Titus his command of being Patient, meek, gentle towards all; is in­forced with a reason from home, we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hatefull and hating one another, though after their regeneracy all was happily changed. Tit. 3.2. &c. Saint Paul once converted acknow­ledges himselfe mad, in persecuting the Christians. Act. 26.11. and that which before he gloried in, as high Priviledges, he now throws away as con­temptible, looking upon all, but as [...] dung in respect of Christ. Thus a true sence of sin and error is attended with an abhorrency of each: and will inject sorrowfull thoughts into a man for entertain­ing either. They who to day, ignobly boast of their very sins of their Pollitick contrivance, may be of another mind to morrow: and then as much accuse as they doe applaud themselves now: & there­fore we should neither trust them, nor our selves; 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 our selves, as ever we entertained high ones before.

Selfe con­demnation.As for this selfe-condemning worke, 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 it selfe. and 3. it is very Beneficiall and Profitable.

1: Difficult worke.1. That it is an hard difficult taske, to bring man to such a selfe abhorrency, and open acknowledge­ment of error and sin, daily experience makes it [Page 183] evident. Though every man is very prone to see a moate in anothers eye, and to reprove, and highly aggravate anothers faults; yet heartily to lay the Imputation of folly, and bruitishnesse upon himselfe; to confesse 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 himselfe, obliged to maintaine 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 custome makes others very loath, to bid adue to those courses they own, or to con­fesse, Thyt they have been misled.

Yet secondly: when this difficulty is mastered, 2. Just worke. 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 crookednesse, which may just­ly call for our highest detestation; the most loath­full expressions are too cleane to shew its corrup­tion: and those titles of folly, Rebellion, Witch craft, and Madnesse 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 worke, and may much conduce towards happiness. 1. It will make con­stant to vertue. For 1. He who is brought to a sight of his Sin and detestation of errour; will for the future strive after a constancy and perseveringly adhere [Page 184] to vertue and truth: Though promises and threats, may have a large influence upon the soul to Refor­mation; yet they worke 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 worthlesse, and neglected, a little after: whereas if once, error appears in its owne colours, by evidence of the light of truth; the soul will not be easily induc'd to imbrace 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 deceitfullnesse of sin; when it makes it's approaches under a maske; and appears cloath'd with profit, pleasure, or preferment; for should it court us, in it's owne 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 in­titles to the promises to humility and confes­sion.2. This worke, (once throughly wrought upon the foul) makes the person capable of special re­spect and mercy from God, which may be evidenc'd by these two arguments. First, may be drawne from that vertue which immediately gaines it's birth, flows there from, and is generated there­by, and that is humility. It being clear that he who, out of a sence of sin, accuses and condemns himself, do's thereby humble himself; and the more humble and low a man is, in his owne esteem; the more acceptable is he to God, who gives grace [Page 185] to the humble: If Ahab (who sold himself to wickednesse) gird himself in sack cloath, his very humiliation shall finde some regard and be recom­penc'd with the reprieve of a Judgement, though peremptorily denounc't: how much more then shall apeculiar mercy attend them? Whose humi­liation, flowes more from a true Judgment, of their owne deserts, and imperfections; then from the passionate fear of a scourge, and an evil threat­ned. 2. Confession and self-accusation, hath a pe­culiar promise of mercy and forgivenesse, how oft is stubborne Israel invited to those acknowledg­ments, with promise of an acceptance. I acknow­ledged my sin unto thee and mine iniquity have I not hid; I said I will confesse 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 our selves we should not be Judged; but when we are Judged we are chastned of the Lord, that we should not be condemned of the World. 1 Cor. 11.31, 32. And if we confesse our sins he is faithful, and just to forgive us our sins, and to cleanse us, from all unrigh­teousnesse. 1 Joh. 1.9.

And therefore, we may safely hence conclude. 1. Ʋse. That we ought to receive those with great respect, whose indeavours aime 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 freedome; Am I therefore your enemy. because I tell you the truth? Gal. 4.16. His reproofe of their errors, and impartial dealing in their good, [Page 186] begets a disesteeme 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 imbrac't both; then pee­vishly to entertain hatred against him; who sought onely to informe them, and to make them better. An ingenous Confession and an hearty humilia­tion, will be found far more advantagious, for us, then a peremptory standing upon our owne Justi­fication; and therefore, it very much concerns us, not to refuse a submission, unto those happy means whereby we may be brought to a serious acknow­ledgment, of our errors and imperfections. That con­demning our selves, and receiving an impartial judg­ment from our own hearts, we may be happy in a pardon from the hand of God.