THe heavenly language of this Psalm informes us, That it was inspired by the holy Ghost; the Inscrip­tion, that it was penned by David; the matter, and manner in generall, that it was a comfortable sob of a distressed soule in time of affliction. The stream of Interpreters, the whole course and current of the Text, his mixt passion of joy and sorrow, distraction and consolation, (as the pings of a woman in travell) compared with the History in Samuel (as shreds of a broken vessell laid one to another) tells us, that it was occasioned by Sauls persecuting of him after he was elected, and chosen King by Samuel.

This will appeare more plainly by the parts, which are three; The first concernes God, and David, and that's a [...] or de­precation, wherein he petitions God, that he would shield him from Saul and his complices. The second concernes David and his enemies, for having made God his shield, he falls into an ex­postulation with them in the second verse: the third verse is a de­fence and apologie for himselfe, being deeply slandered: the fourth and fift shew of what spirit he is, like Christ, that came out of his loynes, he spends his breath for their Instructi­on, that sought his Destruction. The third part is an earnest prayer unto God againe for us, he was his Alpha, so he must be his Omega, [...], beginning and ending (as the Serpent before the Fight drinks, when she is wounded, runs to the Spring againe) runs to God the Fountaine of Living water, and so concludes thus the Analysis.

The Text is a parcell of the third part, and such a principall one, as it gives denomination to all the rest, a Petition; For as Prayer is an act of the nobler part of Man, the Soule, so it is to [Page 2]be performed by the noblest, and most spirituall faculties of the souls. David here makes choice of the noblest and purest ob­ject, Light, and of all Light, the noblest, the light of Gods counte­nance. And as the light of the Sunne is to the bodily eye, best knowne by Darknesse, the contrary; by effects the beams and heat of it: so is this spirituall light to the eye of the so ule. There­fore David proves the incomparable worth of it, 1. From an Argument drawn from an Antithesis, or opposition with it, and all other Creatures, in the Text. 2. From the effects it works, which are two, 1. Spirituall comfort in the soule, ver. 7.2. Se­curity and safety of both body and soule, ver. 8.

The Antithesis in the words of the Text stands thus: As if he had said, Let some swell with Pride, some boyle with Revenge, some burne with Lust, some gaspe for Honour, some gape for Riches, all sweat, and toyle, and cling for Something, and some for All things, while the world is dealing her Legacies; yet none, nor all these, can give my Soule content; there is unum necessariam, One onely necessary thing, which neither Prince nor People, Men nor Angels, have in their keeping; Height nor Depth, Principalities nor Powers, Life nor Death, can take a­way, which makes my Prayers break thorow the Clouds towards Heaven, importunes God to bow down the Heavens, and come downe into my heart; Lord life up the light of thy countenance upon us.

The division of the Text we have pre-occupated in the con­text, which you see is an Antithesis, or opposition betwixt the Worldlings wish, and the Saints wish; the Worldlings wish in these words, There be many that will say, who will shew us any good? The Saints wish, in these, Lord lift up the light of thy coun­tenance upon us. This will be made more clears from the parts: 1. Consider the opposition betwixt the Subjects, or parties who, the children of the World, and the children of Light. 2. The quantity, the multitude of the one, [...], many that say; the paucity and scantling of the other, but David, and some few that tread in his foot-stepts, that we can scarce trace them out. 3. The Object, or divers wishes, The Worldlings wish is like Himselfe, Momentaris, fading, temporaris trash, any good; The Sames wish like unto God, grate, favour, the light of his counte­nance, [Page 3]an inheritance laid up in heaven, an everlasting good. 4. The modality or manner. The Worldling onely sayes, the Saint prayes; the Worldling, as he would have any good, so he cares not from what hand, who will, &c. the Saint, as he would have the chief good, so onely from the hand of God, Lord lift, &c. The Worldlings wish is propounded interogatively, full of Pas­sion, distraction, distrust, despaire; the Saints wish is preferred in an humble petition before the Throne of grace, full of faith, Hope, confidence, and spirituall consolation, Lord life, &c.

Now we should passe from the Div sion to Observations, but that the words are to be unfolded, for clearer understanding of the matter, there be many: Many is alwayes a note of Universa­lity, and sometimes taken so universally, as it includes all, excludes none, Rom. 5.19. By the disobedience of One many are made sin­ners, that is, all men: sometimes for a great number simply con­sidered, yet but a few compared with others, By the obedience of some many shall be made righteous, that is, a great number saved, yet but a few in comparison of Reprobates. 3. It signifies the most and greatest part of men: Mat. 7.13. Wide is the gate that leadeth to destruction, and many there be that enter in.

In the first sense, to say that all men wished thus, were not charity; in the second, to say these Worldlings were but few in comparison of Saints, were neither truth nor piety; in the third, to say they are many in comparison of Saints, agrees with Scripture, truth, experience, and the true meaning of this place.

That say: Saying sometimes imports an act of the Under­standing, when one thinks so; of the Will, when one desices so; of the Affection, when one inordinately desires, properly of the tongue when they expresse that in words, which they think and desire with the heart. All this suits with this place, with all worldlings, their Thoughts are wholly taken up, their Wills wholly bent, their Affections set a whoring after the things of this world, and sometimes out of abundance of the heart the tongue will not stick to speak as much; and if many say so, more think so: And though men carry not their hearts on their tongues ends, it is hard to think so alwayes, and never to speak so. No children but they that want their due conception, or still-borne, [Page 4]but they cry at the birth, no vile thoughts but those that are choa­ked in the heart, by grace, but will sometimes be uttered by the tongue.

Who? This note of interrogation sometimes hath the force of negation, and denyes more strongly than a plaine negation would do, as psal. 76.7. Who may stand in thy sight when once thou art angry? That's none.

And true it is, that such is the wavering distrust, and bound­lesse wishes of Worldlings, that they are often times wracked with despaire of ever receiving good; and if they enjoy it, it's but in handling a feather, in fight a shadow, in weight a smoak, in opening an Image of plaister-work, nay plaine nothing: But this is not the meaning: Quis? Who? (sayes Piscator) is as much, as O si quis, O that any would, optatively, and in con­clusion, this jumps with the former, for oftentimes, where there are the greatest Wishes, there are the greatest Wants, nay greatest despaire. And here we may observe, an implyed dimi­nution: 1. O si quis, O that any would; as if it were but wish and have: then a Si quis, or Proclamation, if any will; then (as if he were at a losse) interrogatively, Quis? Who will? What Prince? what People? what Man? what Angel? what Saint? what Reprobates? nay, before they stick out, what Devill? ra­ther than their hands be empty, with Ahaziah will goe to Beel­zebub, the God of Ecron, for Health, with Saul to the Witch for Counsell, with those of Lapland, so they arrive at their Wished­for port, buy wind of the Devill, if their soules will purchase it.

Shew, that is, performe, it hath relation to the word (say) going before, and must answer to it, as if he should say present to our understandings, consent to our Wills, satisfie our Concu­piscences, performe that indeed which we affect with the Heart, and desire with the Tongue.

Any. This word (any) is not found in the Originall, yet it is implyed here, and written in every Worldlings heart, which, as it makes the proposition indefinit, so it argues their lusts are infinit.

Good, The word [...] too, here in the Originall, is sometimes put for that which is Pleasant, sometimes for that which is Profitable, as for that which is Good, as they either please or profit, of Concupiscence, [Page 5]Beauty, Bravery, disports of Ambition, Honour, Pomp, Glory, of covetousnesse, Riches, Lands, Revenewes; all or some of these have a fanne, that winnowes nothing out, All is fish that comes to net.

Thus much for the opening of the words in the former part of the Text; before we proceed, let us build up this we have cut downe: the point of Doctrine wee'l raise from this foundation is this, That Many, even the greatest part of the world, are who­ly, disorderly, distractedly, exceedingly bewitched, and taken up with the things of this world; or (if you please) thus, That there is an over-ruling Concupiscence in the soules of most men, for Faculties universall, for Degrees extensive, for Measure end­lesse, dragging them after the things of this world, as their main, and architectonicall end.

That we have builded no more upon this Foundation than the words will beare, first that the Text shall prove, then afterwards we will prove the Text.

First, That the greatest part of men are possest with this epide­micall disease, that here they are said to be many, compared with Mat. 7.13. Many there be that enter in at the broad gate: And Mat. 20.16. Many are called, but few chosen, makes it plaine, where many is opposed to few: But how many does David mean? To say nothing that he was now in persecution, in banish­ment, where none durst be seen in his defence, none durst speak in his behalfe; it is to be feared he had as few favourers of his Doctrine as of his Fortune, and those that are not with him, are against him.

Secondly, That it is a leprosie of the soule that hath univer­sally spread through all the faculties, appeares in that they say so; for as books that are printed, cum privilegio, pre-supposes that they have beene examined, reviewed, approved by the Scru­tators: so when men expresse themselves outwardly, it's presu­med they consent inwardly: True it is, that hypocrites may dis­guise, speake better, and think worse, but on the other side, we may be sure that in this, conclusio sequitur deteriorem partem, if men speak ill, they think as ill, or worse.

Thirdly, That their soules are winded up to a high pitch of Concupiscence, exteramely bewitched with these Vanities, [Page 6]appears by this distracted Interrogation, Quis! Who will? For as sparkling Iron pulled out of the Smiths Forge, shews the Fornace is hot, so these wishes the passionate Rhetorique of a distracted soule; one while breathing out Hope, another while Despaire, (like the transes of a phrensie, or the fits of a Fever) shews that the forge of the Affections does extreamly boyle.

Fourthly, that their lusts are boundless and endlesse, is shewn in this, That they hunger after [...] any good; for as those greedy stomacks that revennously devoure any meat, have the dog-like appetite, and can never be satisfied; so those that goe a whoring after all things, cannot be satisfied with any thing, but as cold drink given in a hot feaver, increase the scorching.

Fiftly, That they make them their architectionical end, and the only mark they aime at; may be proved, 1. from an opposition implyed in the Text, for if they long after any good, they can­not attaine the chief good; Christ tells us we cannot love God and Mammon: 2. From the weaknesse of the faculties of our soule, as those that would know the bignesse of a Starre, or the proportion and colour of any thing a farre off, suffers not their eyes to gaze abroad, but looks thorow their perspective glasses; so those that would look up at God, a brightnesse of glory that no mortall eye can see, must not fix their spirituall eyes upon the things of this world, as Honour, Profit, Pleasure, for if they doe, they will never pierce the clouds.

Thus you see the Text affords the point without strainig, with­out wresting: now wee will prove it: 1: In particular, then in generall, by Testimonie, by Scripture.

First, to prove the subject of the Question (which every Sci­ence takes for granted) that there are worldlings, or worldly-minded men, were as needlesse, as for a man in the world, while he beheld the Heavens that encompassed him, the Starres that gave him light to go about, to prove there were a world, or for a man that was tossed in the midst of the Sea, and could see no Land to prove there were a Sea.

2. That there are many worldlings arises from the former, as one link of a chain joyned to another; if a Leprosie hath infe­cted a part, it will spread over the whole; when a Gangreen hath seized upon one limb, the rest can scarce escape putrefacti­on; [Page 7]if there be carnall and worldly-minded men, there will be many; and whilst the seeds of this corruption lies within all, apt to be kindled by any spark, disposed by nature, and kin­dled by imitation, one Beacon gives warning to the rest. All Scriptures, all ages, men of all conditions, have given incontroul­able evidence to this truth, Scriptures, Prophets, Apostles, Evan­gelists have foretold, reproved, dehorted from this multitude. All ages before the Floud, many thousands first spiritually drowned in Adultery, Fornication, Uuncleanness, Lasciviousness, after bodi­ly in the waters, onely eight that forsook the world, and esca­ped the floud. Since the floud till Christ, who stood in oppositi­on with the world, he found but twelve that would forsake it, and one of them a Devill. Since Christ, in these last dayes, as last so worst and most perilous most men lovers of Pleasure more than lovers of God, 2 Tim. 3.1. Men of all conditions, Jews, Gen­tiles, Turks, Pagans, Christians, Young, Old, Rich, Poor, so many, that while we cite all to bring in evidence, we shall scarce finde any to be judge or witness, that is not a party not partiall. Thus you see the multitude.

3. That all the powers of the soule are possessed with it, and that in a high degree it's as easie to prove; we will instance only in the voluptuous man, for the point is so large, and the time so short, that we must examine one for all the rest. To begin with his understanding, for there all vanities enters aboard, and loses anchor, it's wholly occupied (as Phalaris was in new torments) in inventing new pleasures to delight the Eye, Arbors, Orchards, stately Buildings: to delight the Palate, new Junkets, Meats, Drinks, Wines; new Recreations in their Sports, Playes, Revel­lings. Now the understanding once kindled, though (like a match) it be but slow in burning, when it presents but the least spark to the will, it's up aloft (as a train of Gun powder) dicto citius, one faculty inflames another, till the whole man be in a combustion, and that so fiercely, so furiousty, so outragiously, that neither Reason nor Scripture, Counsels nor Reproofs, Fear nor shame, can reclaime them: Thus you see the universality and extremity of it.

4. That their lusts and labours are endless, in pursuing these va­nities, as their onely end, we need not toyle to prove, as before in the voluptuous: We will instance now in the Covetous Man, [Page 8]whereof the one thinks the other the greatest fool in the world, the one for sparing, the other for spending; and yet the Seri­pture calls them both fooles. O consider how the caresof the world rush upon them, in the morning as soon as they awake, accompany, and rack them in the day, scare them in the night, follow them to bed, hinder them from sleep, affright them in their dreames; and for what? to build stately Houses, purchase. Lands, heap up Riches, procure Dgnities, make Marriages, joyn Kindreds, as though there were no Death, no Grave, no Re­surrection, no Judgement, no God, no Devill, no Heaven, no Hell hereafter.

Thus it is proved in patricular; a word or two in generall, and we will passe on First by the testimony of Heathen men, that had but the lgith Nature; of the Apostles, that had the light of In­spiration; of Christ, that was the light it selfe; and so we have found the Spring.

First, That Heathen men that were of the world should dis­cry this enormity of the world, and they that were blind-fold should espy others go astray, had been a wonder, if it were not so palpable, so universall, so extream, that the very blind might grope it; that well might Juvenall say, Prima fere vota, & tan­tis notissima templis, divitiae ut Crescant, Every mans first wish's, first prayers are, when he enters into Church, that riches may in­creale. Were it a satyre, or too harsh a reproof to say so in therese dayes? The truth is, our Doctrine now is farre purer than the Heathens were, but in point of practice we differ little; I doe not speak of all, but as my Text leads me, of [...] many.

Secondly, Of the Apostles, take one for all, 1 John 2.16. All that is in the World, is, the lust of the Flesh, the lust of the Eyes, and pride of Life. Lust of the Flesh as carnall Recreations, Banqueting, Laughing, Playing; lust of the Eyes, Riches, Wealth, Profits; pride of Life, as vain Glory. Promotion, Nobility, carnall Wisdome, Beanty, excess in Apparrell: these almost share the world a­mongst them; if there be some Saints of purer metall, it is but like a veine of Gold mixt with much Dross, none pure and alto­gether refined, but those triumphant in Haven.

Thirdly, let him witnesse this, that mnst judge us all, our Savi­our, amongst that [...], or throng of sutors that [Page 9]press'd upon him while he sojourn'd here, how many surd forthis world? how few for the world to come? Indeed some troubled with Issues of Blood, Lepers, Blind, Lame, Dumb, Lunatick, possess'd with Devils came to him; but for clensing originall Sin, leprosie of the Soul, blindness of the Heart, lameness of the Affections, spirituall Phrensies, casting out legions of Iniquities; he had almost as few Suitors in his Life, as Rescuers at his Death: There came indeed two or three to him, to ask what they should do to at­taine Heaven, being told that they must sell their Goods, forsake the World (as that Cardinall that would not forego his part in Paris for that in Paradise) they forsook Christ and clove to the World. The Jewes hoped, the Romans feared, Herod was trou­bled, Caesar was disquieted, his Enemies were jealous, his Friends and Apostles stood expecting, and all but for a temporall Mo­narchy; when that failed, they failed, onely a Thief that was nayled with im sticked to him; and what thanks was that to him, now to contemn (and crucify the world) that had already condemned and crucified him? Thus the proof in generall ar­guments and reasions, farther to confirm it, may be four:

1. The first is drawn from the Worldings ignorance; many make choice of these vanities, highly prize them, earnestly pur­sue them, rest in them being got, because they know no better: our Eyes are blind, our Eares deaf, our Understandings darkned, our Hearts dull, our Affections dead, our Consciences seared, that they cannot discern spirituall things, God, Glory, and Life everlasting. This Christ witnesses with his Word to the worman of Samaria, Si nosses petiisses, if thou hadst known thou wouldst have asked: With his teares over Jeresalem: Luke 19.42. O si nos­ses! Othat thou hadst known the things that belong to thy peacel By his pangs in his Agony, Si nossent, if they had known, they would not have crucified the Lord of Glory. Butlwhat then? because we are blind in spirituall, are we therefore quick sighted in tem­porall things? because we know no God, shall we know and proze the World the more? Yes: Owles and Bats that cannot see in the day, are so much quicker in the night: Noals that have not eyes to look up to heaven, are the best armed for digging in the earth: Mans soul is a discouersing creature, that must needes bring conclusions from some premisses, if it know to better [Page 10]than the world, it will conclude the world is best. God and his Word should be the food of our soule; but for lack of that, like a greedy distempred stomach, it will feed upon any thing, even (as the disease the wolfe) upon the corruptions of our own fil­thy flesh. The Philosophers reason concludes here, the Sphinx and Eagle are quicker in sight, the Vultur in smelling, the Spider in touching, and so in the rest, than man (though he be of a nobler complexion) because nature hath bounded them there, induing him farther with reason; which darkens the inferiour faculties, as the Sun the rest of the Starres: so if Gods grace shine in our hearts, all worldly glory is darkned, Beauty seemes a painted snaile, Riches but vanity, Honour but a blast of idle winde: But if we make this brittle, glassy world (which should be our Per­spective, and spectacles to look up towards Heaven) our looking-glass; our own vanities will reflect upon our eyes, as Pigmalion with his picture, or Narcissus with his own shadow, we shall dout upon our selves, the world, and the flesh.

2. The second reason is drawn from our indistinct knowledge; for though we know heavenly things in part, yet so fully, so plenarily, so distinctly, as these below; what man amongst us so ignorant, so bruitish that hath not heard of Heaven? cannot dis­course of Heavn? sometimes thinks not of Heaven? meditates not that there will come a day of death, of judgement? that our life will vanish away as a smoak, as a vapour, as a dreame? and as death leaves us, so judgement will finde us. But alas, this Knowledge is but Ignorance, cannot distinguish us from Repro­bates, nay, from Devils; they know more of this by contem­plation, by observation, than we: here is the default, that it is not grounded in the Understanding, settled in the Affections, wrought into the heart, established in the Conscience; this is the true and distinct knowledge, and what our knowledge hath in­definite of spirituall, it will have in excess of temporall: This arises from the disproportion and distance betwixt our souls and spiritual things, from the proportion and nearness betwixt them, and temporall; they are continually in our sight, fills our eyes more, affects us deeplyer, and though they be like the Moon, now w [...]xing, now wayning, now eclipsed, now altogether gone; yet because they are nearest us, they seem bigger than Grace, [Page 11]Mercy, Peace, and other fixed Starres in the firmament of glory.

3. The third reason to prove the wee are passionately carri­ed after the things of this world, is drawn from the cause, which in generall is the corruption, and depravation of our nature, and the improvement of these cursed seeds in particular to every un­regenerate man, who can bring Light out of Darkness, gather Grapes of Thornes, and Figgs of Thistles?

Who being earthly, can desire any thing but earthly? it is Christs own saying, Joh. 3.31. Qui ex terrâ, terrena &c. He that is of the earth is earthly, and speaks of the earth; nay, he not only speaks of it, but he thinks of it, dreams of it, twings, and galls, and toyles his soule for it; places his health, his wealth, his feli­city in it, that men are become like brambles, growing with both ands into the ground: as waspes can relish nothing but poyson, as spiders weave webbs out of nothing but the principles of our corrupted nature; as amber draws nothing but stubble, trash, and straw unto us: Lust raignes in the throne of the flesh, the world besieges it; Satan strives to be the Porter; these three are the Tritarkes of the Soule, that either bribes or casts Conscience in­to a sleep, suffering the Will, Understanding, and Affections to en­tertaine no guest, till they have first sworne Allegiance to them: hence is that disorder in the soule, distempered heat of a feavour, now carking, now cating, now burning, now boyling, now lo­ving, now loathing, still coveting, never satisfied.

4 Fourthly, the generall example of others, and daily con­versing with them, begets in men an esteem, that some unvalua­ble excellency is in them: All places seem to worship this Mam­mon, or Idoll of the World; Towns, Viliages, Countries, Cities, Courts, & Common-wealths makes suits for this; Debates in com­mon Pleas, upper Bench, Chancery, Court of Wards; Trialls for Lands, Goods, Liberty, Honour pleads answer to this interroga­torie, Who will shew us any good? Men ventures themselves on the angry Seas, diggs into the bowels of the Earth, exposes their bodyes in wars to Wounds, Scarrs, Schirmages, Massakers, Death, for Honor, Riches, Wealth, Empire, Dignity; the Young man hopes, the Strong man enjoyes, the O d feares to lose them, the Poore sorrowes for them, the Rich rejoyces in them, and yet still craves more; an Earldome, a Dukedome, a Kingdome, an Empire, [Page 12]nay, if the whole would could be granted; such is the boundless ambition of man, that he would weep with Alexander, that there were no more worlds to be conquered but one; nay, for this they will sweare, lye, deceive, oppresse, extort, toyl Body, wound Soul, gall and gash Conscience, and are not so many examples by Sea, Land, Young, Old, Rich, Poor, able to draw a world after them? Hitherto the reasons, the uses follow, 1. Of information:

Qu And, Whether it be lawfull, agreeable to Gods will, any prejudice to the health of the Soule, to desire these tempor all things or no?

Answ. The truth is, we may: for all good is [...], quasi [...] amiable, [...], very divine, having some sparke of Gods Image in it; goods temporall, spirituall, internall, ex­ternall, eternall for this life, for the life to come.

Are all attractive, desirable in their places, in their order? 1. Because they are Gods Creatures which are all good, all for some use: 2. Because God hath implanted in us, by nature, a desire of them; omne appetit bonum, every thing desires that which is good, and nothing is desired but that which is good or seemes to be so, in that we call evill good, desire it ex­cessively, disorderly; it came by corrupted nature, not by na­ture: 3. Because we cannot live without them; they are scrips, and baggs that we must use in our pilgrimage to the heavenly Canaan, barques that must ferry us over Jordan to the Land of Promise: 4. They are meanes whereby we may serve God with more cheerfulnesse here, in providing helpes, distributing to the necessity of Saints, charitably succouring the poor; 5. They are meanes to further us in our journy to heaven; for if in the creatures here below, we descry Beauty, Goodness, Glory: O then how good, how beautifull, how glorious is He that made them? But now, as the world uses them, they are become thorns, stumbling-blocks, impediments, hinderances for Hea­ven: and that in these three respects,

1. First, Ratione ordinis, when we desires them disorderly, as children that delight themselves with the guilded out-side of the book, and look not within, or as swine that feed upon the acrons and look not up at the tree, look not up at God (except as Mar­riners at the pole) that thereby they may better arrive at their [Page 13]earthly shore; desire riches, honour as their chief felicity and end, not as meanes leading to that end: this made our Saviour direct and prescribe the right order, Mat. 6 33. Seek first the Kingdome of GOD, and the righteousness thereof, and other things shall be added unto you, for Body, for Soul, for Health, for Wealth, for this Life as well as for the Life to come: but if the things of this life that should be Gods Embassadours, Souldiers, Ledgers, Factors, rob him of his Glory, and challenge Soveraignty to them­selves, though with Absolom they may seduce, flitter, and b [...] ­witch for a time, yet this treason will be punished, and attach the worldlings conscience, that neither Field, nor towne, nor Bed, nor Board, nor Life, nor Death, nor Depth, nor Grave can render them secure.

2. Secondly, the things of this world become hurtfull, respe­ctu medi, when they are desired out of measure excessively, when the understanding too highly prizes them, the will too earnestly desires them, the affections (like Souldiers about a prey) are at jatre amongst themselves, and at mutiny with God for them, crying passionately with the Israelites in the Wilder­nesse for Manna, or Rachael, Gen. 30.1. Da liberos, Give mee Children or I die. This is, 1. when we desire them without con­dition, not submitting our will to Gods will: 2. without bounds, that our whole soule is taken up with them, that faith, zeale, charity are expelled: 3. without end, that if all worldly contentment should flow upon them, as Rivers into the Sea, yet the boundlesse bank of their ambition would never be filled.

3. In the third place, the things of this world become hurtfull, respectu mediorum, when they care not by what means, swea­ring, lying, fraud, guile, cousenage, oppression, extortion, dum potiantur modò, so they may get them; rob Belly, Back, Wife, Children, Friends, Kinsfolks; such the blood of Orphans, oppress the Widow, grind the face of the Poore, use false Weights and Measures, deceitfull Billances, speak like Angels, practise like Devills, have ravenous clawes under their Harpyes saces, Peacocks feathers, Dragons tayles, care not what point in the compasse that winde blowes, what Religion be profes­sed, so it bring them profit: In a word, forgoe Credit, [Page 14]Soule, Conscience, Heaven, and Salvation for them.

The second use arising from the premisses, may serve to re­prove three sorts of men:

First, Those that make Mammon their God, Wealth their Felicity, rest here in things below, as if they had an abiding City; Whether shall we now first chide, or weep to see that foretold by S. Paul, 2 Tim. 3.2. in these last dayes come to passe, Men Lo­vers of their own selves, Covetous, Boasters, Proud, Heady, high-minded, more men lovers of Pleasure than lovers of God: Would it not make one's heart to bleed, to see Christians in name, live Epicures lives in deed, eat, drink and be merry, for to morrow we shall die; like the fool in the Gospel, sing Requiems to their souls. Luke 12.19. Scule, thou hast goods laid up for many yeares, live at ease, eat, drinke, and be merry; with Achitophel trust in Policy, with Senacharib in strength of Armies, sacrifice to their own nets, and draggs, never sincerely think of God, alwayes think of the World, and though they seem first to pray for spiritual things, and afterwards for temporall, their affections reades them back­wards like figures, valuing the latter ten times more than the former.

Secondly, this reproves and lashes those, if they have not inward lashes enough, that torment themselves with carking, and will never be satisfied, that enlarge their desires as Hell, as Hell in desiring all, end lesse, infinite, receive Hell into their Soules here, and without repentance be received for ever into Hell hereafter. Ah Brethren! to see in many, how this care breaks the Leggs, looses the Joynts, consumes the Marrow, burns up the Spirits, dries up the Moysture, wounds their Hearts, deads their Soules, and murders their Consciences.

Thirdly, this reproves those that care not who trouble the Water, God, Angels, Devils, or Men, so they be cured; come preferment from East, West, or South, so they enjoy it: Let Joseph lie in Prison, Daniel in the Lions Denne, the three Children in the hot fiery Fornace; so they laugh, quaffe with Belshazar, fare deliciously with the rich Glutron, oppresse with Zacheus, lie to their owne Consciences with Ananias, so they may enjoy their darling pleasure, profitss, delights; with Felix, Agrippa, Festus, forsake Christ for the present world; betray [Page 15]Father, Mother, Brother, Sister, dearest Friend for gaine, Flat­ter, Seduce, Crouch, looke Bigge, use courteous Equivocations, carry many Faces under one hood, with Judas betray our Sa­viour for money: O that many mens consciences did not wit­nesse this! I say, O that Countryes, Villages, Townes, Cities, Markets, Fayers, publique Courts, and private Families did not testifie this!

The third use should serve to examine our soules, whether we be of this number that thus preposterously, excessively, by inor­dinate meanes stand for the world, or no? But alas! the sym­ptomes and disasterous effects it works (if every mans consci­ence would give up a bill) shewes the disease is too epidemicall: let us rather use means for the cure, first ripping up the sore, then apply the salve.

1. First consider all things of this world, separated from Christ, are but vanities: Let the ambitious mans pride be a looking glasse for this, see how he robs all creatures to adorne his body, from one takes his Wooll, from another his Skin, from another his Furre, from another his Excrements, as Silke from Wormes, beggs Pearles of Fishes, diggs into the ground for Gold and Silver, turnes up the sands of the Sea for precious Stones; then Peackock-like, pride themselves in these, which are but liveries of Beasts, skum of the Earth, badges of Sinne, earnests of Death, and recognisants of Hell. And as these, so Riches, Honour, Wealtth, are but vaine: Why should we then cark for them?

Obj. But you will say, how can we live in credit with out this inordinate carking?

Answ. Yes: What if thou goe bare? wholsoms Frize is bet­ter than infected Velvet. What though thou fare hard? drye Bread is better than poysoned Dainties. What though thy childred be kept Short? It is better to pinch them than to feed them with blood. What if thou must yet come lower? It is better to fall into the Dust, than into Hell with the dam­ned.

2. Secondly, they are not onely vanities, but also deceits, that Promise faire, but performe nothing; golden Apples of Sodom, a deceitfull Laban, a false Merchant, a cunning Fisher, [Page 16]that layes pleasant Baits on dangerous Hooks, a Strumpet of Babilon that gives poysoned Drinks in golden Cups, an alluring Jaeb a flattering Joab, betraying Judas: Goe over the whole world, behold Counties, view Provinces, looke into Cities, hear­ken at the Doores, and Windows of private Houses, of Princes Palaces, of secret Chambers, and you shall heare nothing but lamentable complaints; one for what he hath lost, another for what he hath not wonne, a third for that he is not satisfied, ten thousand for that they are deceived.

3. Thirdly, as they are Deceits, so they are also Torments that afflict the Body, wound the Soule, gall and gash Conscience; they bring vexation of Thoughts, tribulation of Feares, pricking of Cares, unquietnesse of Soule, Flyes of Egypt, grapes of So­dom, clusters of Gomorrah, gall of Dragons, poyson of Cockatri­ce; that brings a Curse with them that will be a Canker in thy wealth, a Moth in thy richest Garment, a Worme in thy tallest Cedar, a Rust in thy purest Gold, which one day, as the phren­sie of Caine, despaire of Judas, madnesse of Achitophel, trem­bling of Felix, will dump all thy delights; who therefore, if the whole World were a Globe of Gold the Earth a Center of Dia­mond; if the Heavens poured downe Balme, and the Cloudes showred downe precious Oyntment, if Sea and Land, Sun and Starres payed tribute, and every yeare that went about, strove to crowne them with Goodness, who (I say) would shackle his soule within that stinking Dungeon of this World, but would rather look through the grates and crevises of the flesh at God, a fixed Starre of glory, farr [...] above any moveable Firmament. So we have done with the former part of the Text, this point, we passe on to the latter, Lord lift thou up, &c.

These words are an Epiphonema, occasioned by the premisses, partly Declamatory, inveighing against the folly of the World­lings, partly Acclamatory, petitioning God, partly Consolato­ry, comforting the Saints in the person of David. By this Asyn­deton here, that these words are coupled to the former by no distructive note, as but Lord, are yet Lord: we may observe the Divine Rhetorick, and Suador of the Spirit, as by the Matter, so by the Manner, implying that there is no more comparison betwixt God and Mammon, than there is betwixt Light and [Page 17]Darknesse: Hence two points of Doctrine implyed might a­rise, if you look back at the Antecedent this: though the World­lings be high in Dignity, glorious in Title, infinite in Number, yet they are not to be followed; if forward at the Consequence, this; that there is a Pearle in Gods keeping, for gaining of which, all worldly things are to be trodden under foot: but we must leave these as lesser Starres, hid under a cloud: we come to that which is expressed, The light of Gods Countenance, a Starre able to set all mortall eyes on Earth immortall in Heaven at a gaze, at a maze: Lift thou up the Light, &c. There is no darke­nesse in the words, unlesse too much light dazle our eyes: it is a speech borrowed from men that use to cast a lightsome Counte­nance upon those they favour or affect, as though he should say, O Lord affect our Soules, ravish our Spirits with the sensible fee­ling of thy Favour, Grace, and Blessing that flowes from thee: Hence issues this point of Doctrine, that the Grace of God, and the Light of his Countenance, is a Blessing beyond all prices un­valuable, beyond all contradictions impregnable, beyond all con­ceptions transcendet, beyond all comparisons superlatively great.

Every word in the Text hath a speciall Emphasis to prove this; Lord, the word in the Originall is Jehovah, composed of spirtuall letters, to note the spirituall simplicity of his infinite Being, a [...] that the Hebrewes durst not speak, onely used in the singular number, to note the Unity of the Daity, appropriated to none but him, excluding all creatures, having Being independent in himselfe, giving subsistence to all other things, faithfully performing his promises, and then shall not be that is All in All, made All, sustaines All, is All-sufficient, perform that to his Saints more than a World, or thousands of worlds beside?

But what is the suit, that none but such a Majesty can grant? It is Light: not the Light created the first day, though that en­livened the blinde Chaos, not those on the fourth day; the grea­ter and the lesser Lights hung up in the Canopy of Heaven, to enlighten the Theater of the World against mans entrance on the stage; not the force of reason implanted in man, though John 1.4. that be the Light of Man, not the Word of God; [Page 18]though that be a Light unto our Feet; not the Ministers of the Gospel, though they (Math. 5.14.) be Lights of the World; not Christ alone (which truly is virtually All) though (John 1.8.) he be the true Light that enlightens every one that comes into the World; not that in Heaven (Colos. 1.12.) the Inheritance of Saints in Light: but a Light that includes all these, that God, Christ Jesus, his Word, his Ministers, Light temporall, spirituall, eternall, are all ours, and that [...] here, by way of eminence, The Light of Gods Countenance; Christ was comforted in his Agony with the Light of Angels; Moses his Face shined at the light of Gods hinder parts: O then, The Light of Gods Countenance! What Comfort brings it here, what eternall Blisse hereafter?

First, To prove that The Light of Gods Countenance is beyond all Prices unvaluable: Consider,

• 1. But what this Light was before sinne put it out:
• 2. What it cost before it could be lighted againe:

Before sinne put it out, it was Gods gracious favour in giving Man the comfortable use and interest in all Gods creatures, the Hosts of Heaven, Sun, Moone and Starres, Foules of the Aire, Fishes of the Sea, Beasts of the Barth, Creeping things, Herbs, Fruit, Corn, Wine, Oyle, were lines drawn from the infinite cir­cumference of Gods goodnesse, to the center of Mans felicity: These were but blanks, besides the Communion of Angels in Heaven, that seemes to be a Price, the blessed Vision, eternall Union with God through Christ; a Price able to make Men and Angels sound up their Trumpets of praise for ever.

Secondly, what the lighting of it againe cost: The Vestals fire put our, might not be kindled but by the beams of the Sun, nor the light of Gods Grace, but by the obedience of his onely Sonne; Men, Angels, Bloud of Martyrs, Incence of Saints, a thousand Worlds, ten thousand Rivers of Oyl could not, but the Death of him that was the Lord of Life.

Secondly, that it is beyond all contradictions impregnable the whole legion of Saints can witnesse, it is Armour of Proofe, a strong Tower, an invincible Fort, a rock of Salvation, that if Men, Devils, Behemoths, Leviathans, Losses, Diseases, Tor­ments [Page 19]swarme about one like the flyes of Egypt; it will make one sing under the whip at the stake, in the flames, make the pa­tient laugh, when the spectator weeps, carry fraile flash singing and rejoycing through a world of bonds, rodds, swords, racks, wheeles, flames, strappadoes, break thorow torments, armies tempests, floods, towards Heaven, shake off bonds, fetters, ma­nacles, and lead captivity captive.

Thirdly, That it is beyond all Conceptions transcendent, Rea­sons, Scripture, Testimony, Experience, can all tell; for Man or Angel to conceive or expresse the secret VVorking, the power­full Operation, the infinite splendor of Gods Grace, were to span the Heavens with his Fingers, to grasp the waves of the Sea in his Fist, gather the waters of the Ocean into a bottle; Reason cannot fathome it, but is at a stand, Scripture expresses nothing so much as that it is unexpressible, Eye hath not seene, Eare hath not heard, neither hath it entred into the heart of Man, 1 Cor. 2.9. the Saints at the sense of it are wrapt into an extasie, Cherubims vaile their Faces, sanctifying grace in man comes somewhat neare it, which causes Groans of the spirit un­utterable, Joy in the heart unspeakable; and yet there is as great a dis-proportion, as for one Starre that is enlightned by the Sun, to expresse the whole glory of the Sun; the world is but a printed Mappe, the reall Vision is in Heaven; all creatures are but leaves in this imperfect Abridgement, the large Volume is sealed up by him that keepes the keyes of life.

Fourthly, That it is beyond all comparisons superlatively great, the very devils can tel, and therefore to rob one man of it, will offer the whole world in counterpoise: we are like Sun Dials, unlesse it shine, blaze Torches, Tapers, Candles, all Starres at ones, are of no use, flow Riches, Honour, Strength, Wives, Friends, Childen to our contentment; without that Sun it is still night; they may be Copies of Gods Grace, but without Seale, Ciphers of no value, unlesse the Unity of the Spirit be joyned with them: we cannot conceive so great a number of earthly things, but still more may bee added, more may be desi­red; but he that hath The Light of Gods Countenance is ravished in Spirit, cannot conceive more, hath contentment in heart, can­not desire more, his cup does overflow.

All this may bee confirmed by the Effects, and Fruits of it, by Examples; by the Effects, it's Light, that wee may see all things, expells Darknesse, that the mist of Igno­rance vanishes, enlightens us that we are lights in our selves, that Reason, Will, Affections are improved, inflames our soules with the heat of Zeale, causes Faith, Hope, Charity, Patience, Long-suffering, bud out as herbes in the spirituall garden of the heart, if God lift up this Light over the Zenith of our soules, it causes these earthly shadowes of Honour, Beauty, Ambition, to be the shortest, our dayes of Comfort the longest, it is All things, a Castle to the Besieged, Liberty to the Prisoner, a Father to the Fatherlesse, a Husband to the Widow, Cloathes to the Naked, Bread to the Hungry, Health to the Sick, Oyntment to the Head, Oyle to the Face, Wine to the Heart, Marrow to the Bones, Strength to the Body, Comfort to the Sole, eternall Salvation to both Body and Sole.

By examples, this Light held up, confirmed the blessed An­gles, when the rest fell into utter darknesse; guided Enoch that he walked with God, preserved Noah in the Arke from the Flood, Jasswaged the heat of fire to the three Children in the Fornace, stopped the mouth of the Lions against Daniel in the Denne, made the Apostles sing Psalmes at midnight in the Gaoles, comforted the Martyrs in the Racks, Torments, Execu­tions, made Stephen in the midst of hellish paines to see Heaven open, as the Starre the wise men, guides all Saints to Christ in glory.

All the reasons wee will give of this point, is, that it is a Bles­sing beyond all Reason, a Starre above our Firmament, that our understanding cannot calculate, our Jacobs Staffe cannot reach to; if we attaine to it by any meanes, it must be (with the An­gels) by Jacobs Ladder, Christ Jesus: in that we cannot conceive it, it arises from the disproportion betwixt our knowledge and it, in that it is our cheifest blisse, it's from the proportion betwivt our soules and it. We have done with the former, a word of the latter: Mans soule was created by God, nothing can satisfie it, but God hath some part of Gods image in it, like the pin of a D [...]all, still restlesse, till it be fixed upon him the Pole; or Noahs Dove, still flichring for the windowes of Heaven. Now Gods [Page 21]Grace is the earnes, the seale in the forehead, the wedding gar­ment, which if we keep here, will assure us of all hereafter, the soule being in continuance eternall, in desire infinite, cannot be contented with a finite: Man being of creatures the noblest, can­not rest in an inferiour creature; but when the Creator supports the Creature, the clearest light shines in deepest darknesse, strength uponlds weaknesse; heaven is promised to him that is re­scued out of hell; and is not this able to sway with all men in the world, with the wise men to forsake Heards, Cattell Friends, Lands, Revenews, and follow this Starre that guides us unto Christ, at his Fathers right hand in glory? Thus the reason, the uses follow.

Obj. Are all worldly things, as Gloe wormes, and rotten stocks in the dark, obscured, when God puts brightnesse of his face? Some men seem to have as sincere joy in their Corne, Wine, Children, and in their eyes seem as bright Starres as Gods favour.

Answ. I answer, it is either in the night of their ignorance, before this morning Starre appeare in their hearts, or if after they are but Pareliosses, which may shine, but it is when the true Sun is under a cloud: againe, what light they have it is borrow­ed from the other by reflection.

2. Obj. The Saints, in whom this Light dwells, suffer afflictions, persecutions, sorrowes without, sometimes pangs of Conscience with­in, as though their light was put out in utter darknesse, whiles the Worldings rejoice.

Answ. I answer, though God sometimes cover his face with clouds, yet in these stormes there are signes of his favour, which as the Rainbow shews some small shower will follow, yet they are a sure pledge, he will not utterly destroy them.

3. Obj. If the light of Gods countenance so farre exceed all things, why doe so few men sue for it, so many for earthly things?

Ans. I answer, they are like blazing Stars, and Meteors in the lower regions, that set all eyes at gaze; man by nature is blin­ded with this ignis fatuus, or foolish fire, that leads him into every ditch: in that the Saints are freed, they are like the celestial Orbs, having a peculiar motion to themselves, besides the common mo­tion.

The second use may let us see, wherein this grace of God con­sists, it's not his favour in bestowing naturall endowments, as [Page 22]good temperature, in body, bloud, spirits, which hath the usuall name of cheerfulnesse; it's not a morall comfort at sing from the exercise of high and heroicall morall vertues which breeds a kind of solace and contentment in the exercise, and work delight.

Thirdly, it's not a civil blessing consisting in honor, riches, wealth and other things temporall; for thus far the worlding may goe, but it's a spirituall favor arising from the presence of Gods holy spirit, curing us, healing us, sealing us to the everlasting love of God in Christ Jesus. See the links of this golden Chain; by this grace we are become new creatures, conceived of the Spirit, Joh. 3.5. reconciled unto God in Christ, freed from Satans bondage, made spirituall Kings, and Priests, sanctified by degrees, assured of ou a loption, encouraged to come to the throne of Grace, have peace of conscience, joy in the holy Ghost, enjoys light that guides us in the narrow straights of death, makes Saints shine at the Re­surrection, as starres carries us into heaven, where neither Sun nor Moon, but the Lambe shall enlighten us for ever.

The third use may serve for humbling, from whence comes our foylings and faylings, our courage and valour, onely from Gods grace: 1. It makes us able to doe any thing; 2. fuffer any thing; 3. saves us from all things.

1. Do any thing; subdue the flesh, encounter Satan, conquer the world, when all friends forsake us at death, and follow us but to the grave; it makes our beds in sicknesse, causes us to dye sof­ter, stands by us when we groan, and comforts u [...]; heartens us up­on death when it is coming, and sayes our Redeemer lives; whi­spers us when we are departing, and sayes our warfare is accom­plished; lodges our body in the grave, as in a bed; mans our soule to heaven, makes it able to look God in the face without terror; nay, sustains us when Riches, Parents, Husband, Friends, Breath, Life, even Patience, Hope, Faith have left us, in some measure it will not leave us.

Secondly, suffer any thing, Rage. Dragons, Bears, Lions, if God be pacified, frowne Tyrants and Executioners so he smile; man­gling of Bodyes, ripping of Bowels, racking of Joynts, burning of Flesh, boyling in Oyle become tolerable; when a murdering Theodorick sees the face of a Man in the mouth of a Fish, it lets us see the power of God in weak flesh; when Bessus hears the cry of murder in the chattering of Birds, it shews the sweet [Page 23]whispers of comfort in the soule: when Sanders runs over Irish mountaines out of his wits, it makes us run to God; when Re­probates call for hills and mountaines to cover them, it makes us look at the brightnesse of Gods face (as the Gymnosophists at the Sun) with undazled eyes.

Thirdly, it saves us from all encounters, suppose Hell be let loose upon us, the D [...]vils let sl p all their Doggs at once, some barke, some bite, all pursue; Gods grace stops all their mou [...]hs that they cannot hurt. This Light of Gods countenance is to us as a pillar of a cloud by day, a pillar of fire by night, stands still, like the Sun to Joshua, till we have vanquished our bodily and ghostly enemies, when our joyes seeme to set, it turnes back (as the Sun to Hezekiah) that neither Plague, nor Sword, nor Fa­mine of the Word, nor Death, nor Hell, nor Damnation shall prevaile over us.

Lastly, a word of Exhortation, and we have done. Now then (Brethren) Is not this Light worth the beholding? you cannot have alwayes comfort in Wealth, comfort in Health, comfort in Friends, Neighbours, Wives, Children, these be not alwayes, and while they be, they sometimes minister matter of discom­fort; yea sometime their life and presence doe discourage, but in the presence of God is constant Peace, constant Comfort, and Joy to be found, he is constantly Good, True: O get this favou however you do, get it, and you shall have all, come what will come, this changes not; these Comforts in Christ are sure, never cease seeking, begging hearing, conferring, till his face shine upon you & you be sure of his love; you have seen the comforts of the world, you see how all cisterns faile you;goe to the fountain in the word of God, in the House of God, in the Favour of God, you shall have comfort in his Light, you shall see light, when others nothing but Darknesse round about. O then, thou that sittest in darknesse of Affliction, darknesse of Poverty, D [...]bt, in the darknesse of Temptation, of Sin, thou that seest no light, none within thee, none without thee, none in thy Soul, none in thy Mind, none in thine Estate, Friends; arise, put on Beauty, come into the Light, stand up from the Dead; dead Comforts, dead Companions, dead Works; and the Lord shall lift up the light of his countenance upon thee for ever.

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