David restored. Or An antidote against the prosperity of the vvicked and the afflictions of the iust, shewing the different ends of both.: In a most seasonable discourse upon the seventy third Psalme, / by the right Reverend father in God Edward Parry late L. Bishop of Killaloe. Opus posthumum.

CAP. I.

VErs 6. Therefore pride compasseth them about as a chaine, violence covereth them as a gar∣ment.

V. 8. They are corrupt, they speak wickedly con∣cerning oppression, they speak loftily.

V. 9. They set their mouthes against the heavens, and their tongue walketh through the earth.

V. 11. And they say, how doth God know? and is there knowledge in the most high?

CONTENTS.

These second occasion from without of the Prophets temptation, is wicked mens ill manners here described. 1. Pride, the nature and inconveniences thereof. 2. Violence. Why wicked men are commonly violent in their greatnesse. Hatefull to God. 3. An ill tongue. The disorders of an unruly and ungratious tongue. How wicked mens tongues walke through the earth, and are fixt against heaven? 4. Their Atheisme, and deniall of knowledge in God. The irrationality and original of this sin.

The occasion of the Prophets temptation, from home. 1. His owne afflictions. Good men are ordinarily af∣flicted. As men, as members of a Commonwealth. As Holy. And as chastis'd by God.

2. His owne piety towards God, and righteousnesse towards man express't by cleansing of his heart and washing of his hands in innocency.

The comforts of both.

SECTIO I.

THE several degrees of the wicked mens prospe∣rity here described, thus, dispatcht. The Cor∣rupt 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are corrupt, V. 8. Tabuerunt, signifies such a corruption, and wasting of the body, as ariseth from rotten∣nesse, 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.

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 other∣wise wholsome, proves an occasion of increa∣sing 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, pro∣sperity 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

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; what∣ever taint it receives, that proceeds from that in∣fective 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 hu∣mour any harsh censure, of honour, and riches, in themselves; but out of a cautiously-jealous su∣spition, 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: or least I be poore and steal, and take the name of my God in vaine, Prov. 30.8.9.

The first peece of corruption (that we may de∣scend unto particulars) is Pride, Therefore pride compasseth them about as a chaine.

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 ac∣knowledges 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 Ro∣man.

2. If the proud man looks upon others; then

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 bles∣sed 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 Na∣turall man neither is or can be subject to Gods Law, Rom. 8.7. The wicked in the pride of his coun∣tenance will not seeke after God, God is not in all his thoughts. Psalm. 10. vers. 9. He hates to be re∣formed, scornes to be Taught; swells at re∣proof; and exalteth himselfe above all that is called God.

This high Proud Temper though we are all very prone, and alwaies inclined to, yet Pro∣sperity gives it a lift; and helps it to swell be∣yond 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, full∣nesse 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 dange∣rous; and usually threatning Shipwrack against this Rock; it may concerne us to weane our thoughts, from hunting after superfluous high vanities;

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 injoy∣ments.

And to this end let us seriously. Consider. 1. That the greatest worldly prosperity, cannot even in rea∣son be any Iustifiable cause of pride: because 1. These riches are neither really true, nor in themselves va∣luable: The Mammon of unrighteousnesse (falsely so call'd) is the best title they are worthy of. 2. Be∣cause they are fleeting, and unconstant, and carry nothing of Permanency.

2. Reflect on those high inconveniences which this sin is attended with.

[ 1] 1. Though it be an humour which the party in∣fected 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 him∣self.

[ 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, petu∣lant 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 so∣ber

guest. And what ever remedies, may be ap∣plied 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 cor∣rection 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 there∣unto, and extraordinary judgments, (even in this life) doe usually accompany it: It is very remarke∣able that amongst the many evidences of omnipo∣tency, 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 prospe∣rous Men here described, so the second sin, (their Manners are corrupted with) is Oppression, Injury and Rapine; which is expres't by two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both which, though they signify the same thing in event, yet with some diversity in the manner: The former signifying such oppression, as is done by a violent, strong hand; as Beasts seize on their Prey; the other; such Rapine as is done by colourable, fraud, and circumvention, These

men, here like the greater fishes openly 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 vio∣lence.

It might well be expected, That men (who fa∣red so well) should live at ease; and (having more then heart could wish) should rest themselves con∣tented 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 wa∣ter, 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] 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

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 resolu∣tions vers. 10. &c. Let us oppresse the poor, righ∣teous 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 in∣famy the transgressions of our education &c. He was made to reprove our thoughts. When prosperous wickednesse finds it selfe resisted it swells into a tu∣mult; 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, be∣yond 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 ug∣ly, 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

are not naturall, appetites (as that of hunger of beasts) for then they would (as hunger is) be satis∣fyed: 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, Inter∣ests 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 posses∣sion.

[Reas. 4] 4. There is predominant in Greatnesse, common∣ly, 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 preju∣diced,) 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

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 re∣solved 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 un∣seemly it is for Men to injure and oppresse one an∣other, who are first (if not of the same society, Re∣ligion and profession: yet) certainly of the same nature and blood. And secondly, to act this, for meer superfluities; when they are furnisht, with under∣standing and reason to discerne, that the eye views more then the belly will conteine; and that nature, is

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.

This onely at present I shall insist on; That the Creator of all men, hath This sin, in highest dete∣station 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, a∣gainst 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 Jerusa∣lem 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

their violent oppressive actings; We must sub∣missively 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. They are not content to keep their poison within, but they vent it abroad to infect others. They speak wickedly; con∣cerning 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 abun∣dance of the heart the mouth speaketh. Pride and Op∣pression is that which these are guilty of, and they cannot hold their tongue they must speak of oppressi∣on, 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 expressi∣ons, Yet if we view the common discourse of these men; We shall ordinarily find that these streames resemble their fountaine: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 amend∣ment in themselves, then of regret, against o∣thers.

Doth not he give to great cause to Judge, that his spirit is profane; whose mouth is filld with no∣thing but Blasphemy, and curses? That malice and

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 inti∣mates

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 af∣ter what they may speake of.

2. As Walking, is a pace, of freedome, without

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 un∣limited 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 lan∣guage: These men spare none, their tongue walketh through the Earth and leaves, nothing un∣spoken of. If men be poore they talke of oppressing and mastering of them. If they oppose; they di∣scourse 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 re∣vile them, if absent, they loade them with slanders.

If in this perambulation, they meet with truth, they darken it with lyes, and home-made inven∣tions: 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

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 him∣selfe 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; 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 infe∣ction, 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; can∣not 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; where∣as neither heaven, nor earth, can escape this unruly little member: for it stately walkes through

the one; and it is fixedly set against the other.

In the Saints of God two things may be re∣markable in this paticular.

1. That they alwaies apprehend a great dan∣ger in this evil, and were fearfull of it: and ear∣nestly 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 good∣nesse 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 hap∣py,) are now blasted with the breath of

Poysonous lips and imbittered with Gall, flow∣ing 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 Anti∣christian. That Liturgy which some good men defen∣ded 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 wal∣king tongues, are here mentioned by the Prophet are wicked ungodly men; which may give us this se∣cond 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 pur∣posely 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 de∣stroyed 2. Pet. 2.10, 11, 12. Nor is that of Saint

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 frequen∣ter 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 with∣out 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, them∣selves, or to boast in this licence, of an uncontrou∣led tongue: there may be a permittance, and a di∣vine 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

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.

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 inti∣mation 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 sci∣entiae 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 Understan∣standing, 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 a∣greement 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

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.

Cum rapiunt mala fata bonos, Ignoscite fasso, Sollicitor nullos esse putare deos.

But the 12. vers. seems to point at those who made the Querie: Loe these (that thus say and de∣mand) are the Ʋngodly, who prosper in the World: and here the Psalmist is still upon the prose∣cution 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 else∣where 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 pro∣spera mentes Perducit miseras, This is that pillar up∣on 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.

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 ren∣der to every man, according to his works.

So, that if all this be put together: To deny Di∣vine 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 heigh∣ten 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, where∣with they are innobled, might teach them the con∣trary. 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 there∣fore, 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 with∣out them, they may finde, the whole creation, the hea∣vens, and the inhabitants of the earth, and Sea, the managements of Kingdomes; the affaires of the

World, and the consent of all Nations, to rise up in Judgement against them.

But as when we find, much rubbish and dirt cast upon the shore, we easily 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 ambi∣tious, 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 evi∣dence 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 know∣ledge.

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

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 ha∣ving cast off all fear of God; trampled all Reli∣gion under foot; what can be expected of them, but that they should be proud, oppressors, bloody, inhumane; and live according to their owne blas∣phemous thoughts, pleasures, and Atheistical prin∣ciples.

Nay certainly it were hardly conceiveable, that they should be so wicked, unlesse they had ante∣cedently 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 devo∣tion.

Psa. 139.1, 2, 3. And from thoughts of this Han∣nah 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 expe∣rience of Gods knowledge, the same sins are comit∣ted: men are as eminently active in violence, op∣pression, and blood shedding, as ever: and this Psalme is too sadly fulfilled, men are proud, revengefull, restlesse; that (not long since) hap∣py, flourishing Kingdomes are at their last gaspe; and yet never higher profession of Gods glo∣ry, or more zealous pretences of Reformation of Re∣ligion.

It may be answered; That the Antecedent can∣not be denyed, things are too manifest. Yet tru∣ly 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 exclu∣sion of Popery, another Enemy proves as dange∣rous. 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?

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 know∣ledge 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 pro∣fesse, 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.

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 comforta∣bly (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 bree∣ding contempt, both of God, and others. We may hence seasonably learne;

1. Not to murmur at a low estate, which may oc∣casion 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 prosti∣tuted 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 re∣press'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 stupen∣dious 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 prospe∣rity and manners of the wicked men of the Prophets time, hath been discourst of.

It followes now, that we consider That part of the occasion taken by the Prophet from home, from him∣self and his owne estate. V. 14th. For all the day long have I been plagued, and chastened every morning.

Which (as you see) conteins a Complaint of his sufferings: wherein is 1. somewhat general and or∣dinary. 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 af∣flicted 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 un∣der persecutions, which all that live Godly must ex∣pect. Nor will this put us to wonder if we consider,

1. That the holiest amongst us, are Men par∣takers of flesh and blood; and consequently subject to infirmities, wearysome diseases, disquiets, Passions and discontents.

2. As members of the Commonwealth; They have their share in the troubles and changes thereof. 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 pro∣vidence 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 Ju∣stice 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 con∣cerned in those common afflictions; as be∣ing oft carried captive with the multitude: Rob'd of their estates and deprived of their lives.

3. As they are holy and righteous, 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 roa∣ring Lyon being cheifly their adversary. 1 Pet. 5.8. He will not cast out himselfe whereas they who

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 Spi∣rits more triumph in the ensnarement of one righ∣teous, then the present possession of many pris'ners. Luke. 22.

2. As good. They have many Enemies, even a∣mongst 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 per∣sons 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 con∣sciences; for as upon the fracture of a joynt, the

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, 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 will∣fully transgresse; he will chastise, and correct him: and not let him goe without a scourge, being a te∣stimonie 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 open∣ly 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 Ene∣my 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 pre∣vent, 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

it were, with this condition. Mark. 10. With tribu∣lation. 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 refresh∣ment. Our Maker knowes best the strength and temperature of our nature; and as our spiritual fa∣ther 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.

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.

it being as Christs Kingdome is, not of this World.

2. That God is manifested a Saviour and de∣liverer 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 spe∣cially 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, when offence is taken from home. There re∣maines now one thing more which aggravates the occasion and offence taken: and this is a descri∣ption of the life, Manners and course of the Pro∣phet. As his estate is described directly different from the condition of others. They in prosperity, free from labour and plagues; and himself sub∣ject 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

fortunes could not make him, according to the fawning, servile, custome of the World, comply with them: nor was he moved by their pernicious ex∣ample: He still keeps the way, clean contrary to theirs; and both in Manners and disposition to∣wards 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, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have made perfect, and upright my heart. The Hebrew I have puri∣fied 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 puri∣fying 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

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 righteous∣nesse too, for where the root is sound and the tree good; Justice, compassion, goodnesse and righteous∣nesse towards Man will be the happy fruit of it. Li∣beral things will issue from a liberal heart.

But positively the reasons are. 1. Because the sin of Irreligion and Prophanesse; (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 Atheis∣me, (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 tem∣per 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,)

and the severe Law's against blasphemy, force them so far to represse themselves, as to maske their thoughts from common notice: that ra∣ther than they will seem so, they will speciously pretend Religion to cloake this malignity and ve∣nome.

The Prophet therefore in opposition to these and to testify how far he was from their temper, expresses the Religious integrity of the soul to∣wards God by the cleansing of the heart: It be∣ing 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 diffe∣rence between acts of Piety and acts of righteous∣nesse; 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 ac∣cepted 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 there∣with.

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 as∣sures Samuel 1 Sam. 16.7.

And therefore be the outward deportment ne∣ver 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

be not upright, the service is not accepted by God: but is owned for nothing but hypocrisy and abomi∣nation. 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 ten∣dred 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 ap∣plaud what they heare; yet if their heart be ab∣sent or awry; they shall know that a Prophet hath been among them, and by experience of my dissac∣ceptance 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. Out of the premises there appears ground suf∣ficient for home examination; and to discerne whe∣ther 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 Solo∣mon to 1 Chron. 28.19.

And for incitements thereunto, in these Irreli∣gious desperate times let us consider.

[Mo∣tives. 1] 1. That God is most worthy of all Religious worship: the four and twenty elders profession. Re∣vel. 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 tran∣scendent 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 be∣ing. 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 be∣leif 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] As we must carefully eye the substance of our pie∣ty, 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 gol∣den

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.

Compositum jus fasque animi, sanctosque recessus Mentis, & incoctum generoso pectus honesto Hoc cedo ut admoveam templis & farre litabo.

To worship God in Spirit and in truth is our Saviours advice: Joh. 4.24. Our hearts must be pu∣rified 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 neces∣sary a frame, and so cordial a disposition is of highest concernment to our souls.

And whereas it may seem a peice of presum∣ption in David to affirme that he had cleansed his heart; and too much to exhort men, to this worke being beyond their reach and the worke of God.

It may be returned. 1. That this act we are plain∣ly 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 there∣fore may be attributed to God. Mans acting by the assistance of grace and his making use of the

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 ve∣ry much concerne Man, and towards the attaine∣ment 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 e∣radicate our headstrong, knowne and most plea∣sing corruptions; for when these are, we shall quickly be cleane. Thirdly, if we carefully at∣tend 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 Da∣vid 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 Reli∣gious piety towards God, thus dispatcht: The se∣cond part follows which conteines a profession of his Innocency & righteousnesse towards Men. The wic∣ked, prosperous men he described, were violent op∣pressors: but he washed his hands in innocency.

The Hebrew word, signifies Purity; and is fre∣quently used to expresse this part and species of Pu∣rity, which is Innocency opposed to wrong done unto Men. Thus Jonah. 1.14. Lay not upon us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Innocent blood, and Jerem. 2.34. In thy skirts is found the blood of the souls of poor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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

makes common the whole Man. Mat. 15.29.30. but because the hand is the most active and visible In∣strument 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 ap∣pointed 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 cere∣monies of purging sins) by water,

— puram circumtulit undam lustravitque viros —

From hence likely the Popish Holy water. 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

Heu nimium faciles, qui turpia crimina caedis, Fluminea tolli posse putatis aqua.

This being premised, the hands are defiled, either 1. by receiving a reward against the Innocent, as the phrase is Psal. 15.5. 2. By taking away wrong∣fully 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 righ∣teousnesse of the righteous from him Isay. 5.23. Mic. 3.11. Mich. 7.3. Thus Judas betrayed

Innocent blood for a little mony, Math. 27. and Ba∣laam 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 Je∣rusalems 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 Pro∣phet Amos assures us Amos. 5.12. It is a mighty sin.

2. The hands are defiled by unjust taking or de∣taining. When they take away the goods, Pos∣sessions, 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 re∣ceived bribes to prejudice the state or cause of innocent men; That he was free from unlawfull gaine extor∣tion 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.

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 re∣joyces in: And afflicted Job remembers with com∣fort 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 un∣righteous wayes may seem pleasing: and goods heapt up by rapine and extortion, seem gaine;

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 dis∣quiets 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 violen∣ces appeare in their own colours; when those streames of blood they have waded through to their usurpations; when the groanes of devoured wid∣dows 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 a∣broad cannot terrify him to a disorder within.

And if we take a view of those many fountaines in an innocent conscience, whence this cheer∣fulnesse and comfort may flow; this part of Righ∣teousness may be very heartily commended to us.

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

Nature hath not given to man any one Instru∣ment 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 fra∣med without any such instrument of mischiefe; and

therefore may easily conclude, that he was not borne for such violent courses; It is malice not na∣ture; sin not the creation that makes man harme∣full to others. His Nature and reason tells him, He would not be oppress't or hurt; and the same rea∣son 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 Prohibiti∣ons 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 ser∣pents, 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 pre∣served 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without hornes.

This true Reghteousnesse then being substanti∣ally consonant to the Law of God and Reason; and the soul reflecting upon it selfe and its confor∣mity 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 puni∣shed, 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 Ta∣bernacle 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. Sacri∣fice is in vaine unlesse there be made a reconciliation first, Math. 5.24. and the most solemne fast is de∣spised 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 inno∣cence, the cleansing of the hand and heart oft joyned together.

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?

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 op∣pression.) we may accept of these helpes in the kee∣ping 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 inno∣cent.

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 de∣ceitfull 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 ray∣ment; for covetousnesse (as it is the root of all evill so) it makes man more ravenous to his neighbour.

and sharpens him for the prey; the most unna∣turall 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.

Notes

• Observ.
• These wic∣ked mens first sin.
• Pride.
• The Nature of Pride.
• The incon∣veniences of Pride.
• Their se∣cond sin violence. V. 6. 1. 8.
• Why great wicked men are com∣monly vio∣lent.
• Violence a sin severely prohibited and puni∣shed.
• Their third sin and cor∣ruption an ill tongue.
• Jam. 3.6, 8. &c.
• Their fourth sin Atheisme.
• Applic. 1.
• His owne sad estate and af∣flictions.
• It is or∣dinary for good men to suffer.
• 1. As having some im∣perfections.
• 2. As members of a Common∣wealth.
• 3. As ho∣ly & good, they have many ene∣mies. 1. Satan.
• 2. Wicked Men.
• They are chastis'd of God as his Chil∣dren.
• Ʋses.
• The Pro∣phets Man∣ners de∣scribed. Piety and Innocence.
• True piety consists in cleansing of the heart.
• Why pie∣ty is ex∣press't by cleansing of the heart. 1. Reas.
• To look to the sub∣stance of our Piety.
• To look to the manner of our piety.
• Object.
• Answ.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Innocence is described by washing of the hands and why?
• Virg. Ae∣nead. lib. 6.
• How the Hands may be defiled?
• Innocence full of com∣fort and Goodnesse.
• The first comfort of Innocence.
• Helps to keep inno∣cence.