thy selfe as the onely happy man who followest thy lusts in all their commaunds know thou art in a spirituall phrensie Satan hath gotten possession of thy heart and holds thine eyes that thou should not see nor seeke salvation 3. That strange senslesnes of heart is here fearefully noted and to be taxed in men which feele no burthen nor load of sin which is a plaine evidence that they are dead in it and liue to it A dead man feeles not the earth that lies upon him nor the many wormes which gnaw his flesh but a lesse waight presseth a living man and one worme be it in the tooth or any part torments him Hence is it that they count those blessed who are proud and them that worke wickednesse and such as tempt God for looking only on things present and considering even them onely by their sense they are ready to condemne the generation of Gods children as being often under the rod and to magnifie their owne estate and others like themselues who liue at ease But had they ever beene in the Sanctuary of God and there beheld the end of these men they would soone change their thoughts How suddenly are they destroyed perished and horribly consumed True it is that the wicked can discerne the death of the righteous to bee happy and can wish it but he will not see his life to be so the reason is because he liues to sinne and knowes not the life of righteousnesse and hence though a legion of Devils possesse his heart and bursting all bonds of pietie carries him headlong into destruction yet hee feeles no miserie in all this Doe we thinke that a swearers or cursers mouth is not inhabited with a devill of blasphemie Doth not an uncleane spirit dwell in wanton and adulterous eyes Is not the throat of a drunkard held by a Devill of excesse and surfeting Doth not a Devill of profanenesse possesse thy heart when thou neglectest God in his Ordinances a Devill of pride keepes the soule of him which is filled with despising of God and man jesting mocking and skoffing at religion and even at God himselfe in it Doe but obserue the difference of men Some feele a great burthen of sinne and cry out of it Psal. 38. 4. some feele a great burthen in the law of God and cast it from them Psal. 2. 3. some feele the yoake of Christ sweet and pleasant and are wonderfully delighted in the word of God others find the service of sinne delightfull full of pleasure and sweetnesse and are carried headlong in it some thirst for the Lord his righteousnesse and the meanes which bring them to it Others long to fulfill their lusts and drinke iniquitie like water Now how easily may we here see what is the reason of all this They are two differing nay contrary creatures the one light the other darkenesse the one dead the other living the one all earthly the other heavenly the one flesh the other spirit 3. Hearken therefore to those frequent invitations Let the wicked forsake his way Cast away from you all transgressions Ezeck 18. 31. Let not sinne raigne in your mortall body that you should obey it in the lusts thereof Rom. 6. 12. And consider 1. that the wrath of God is revealed from heaven upon all ungodlinesse Rom. 1. 18. so that though hand joyne in hand the wicked shall not goe unpunished Againe thou canst not possibly obtaine what thou seekest that is happines so long as this companion is with thee A man cannot bee established by wickednesse for our wickednesse shall correct us and our backe-slidings shall reproue us but every man shall eate the fruit of his owne way and be filled with his owne devices for even ease slayeth the foolish and his prosperitie is his destruction Proposition 2. The second Proposition in this verse is The Spirit affirmes the wicked not to bee as a tree planted by the rivers of water The words haue beene opened before verily in nothing doth the Palme resemble a wicked person but their contrarietie is evident The one is ever the other never fruitfull the one flourishes the other perishes in winter the one thirsteth after living springs the other abhorres the waters of life For proofe of this point although very cleere in it selfe and frequently confirmed read Ier. 17. 5. 6. And in testimonies the grounds must be first the truth of the matter and loue of the truth in the speaker Now the holy Ghost is the Spirit of truth who infallibly knowes and constantly testifies all truth especially being sent by the Father and the Sonne to beare witnesse of the truth and to lead us into all truth 1. Seing wee are here taught that wicked men continuing in their sinfull estate are not transplanted nor graâ—ted but still remaine in the old soile of the earthly Adam and in their wild Olive we may thence learne that no wicked man hath any right or claime to Christ nor any benefit from his resurrection death intercession or any other his workes to salvation so farre forth as he is such and so continues The faithfull and godly are transplanted into the house of God grafted into Christ and from him draw the nourishment of eternall life that precious sap springing from his death and killing sinne in them so also from his resurrection quickning and strengthning them in the life of God But the wicked not so Therefore our Saviour excludes them from his prayers and confineth the fruit of his death to his sheepe Hee sanctified himselfe for them which are sanctified by the word He came indeed to be a Saviour but to his owne people Mat. 1. 21. see also Iohn 8. 21. 23. 24â— Sense reason and experience will confirme this For first it is apparant to sense that as a tree drawes no juice from any soile but that onely in which it is rooted nor a twig can haue other sap then that which it receiues from the roote to which it is united so worldly wicked men being still rooted and defixed in the world and being not united to Christ by faith nor transplanted into the house of God can haue no other affections or actions then are in the wicked world they cannot haue that life which springs from Christ alone Againe even reason will confirme it For when through the intercession of some speciall Favourite satisfaction is received and pardon proclaimed to all who renowncing their rebellion and laying downe their armes come in acknowledge their fault submit themselues and giue their oath of allegiance those haue no benefit of this pardon who performe not these conditions but continue in their treason thus our reason will assure us that the faithfull and they only turning from sinne and subjecting themselues to the word haue benefit from the death life and intercession of Christ. And will not our experience also testifie it For what fruit hath he of Christs death whom wee see liue to sinne Rom. 6. 2. 7. 8. what benefit of his resurrection who hath no life of the Spirit what good by
his intercession which are condemned with the world see Psal. 9. 17. 2 Againe in that a wicked man is not as a tree planted by the rivers of water nourished by that moisture of life in the word learne here that the word of God doth not profit the vnfaithfull and wilfull sinners such as go on in their sin They may hear know and vnderstand what is spoken be able to discourse of it and dispute by it but it brings home no life to them no saving grace The word doth not profite them because it is not mixed with faith Looke as in earthly treasure we may see great summes heare the ring of it see it told out know the worth and quantitie of it nay hold it in our hands and carry it to others yet be no whit the richer by it unles we own it our selves and purse it vp to our owne use so in the riches of the Gospel wicked persons may hear read discern the particulars and excellencie of it convey it to others and be themselues poore and naked Men may fit at table see much varietie of meate smell it know the sweetnes of it tast the goodnesse of it but if they doe not swallow reteyne and digest it it profits nothing Thus many sit as the people of God have some savour and smacke of some grace tast the good word but casting it out againe and not incorporating it into their soules by an unfained faith through obedience it doth them no good So in that parable where the Lord compareth the word to seede the wicked are resembled to such grounds as are either stony and resist it or haunted with ravenous fowles which devoure it or over-runne with thornes and briars which choake it And as moisture is sucked and drawne in by the rootes of trâ—es plâ—nted by the rivers but a stone though whelmed in water yet is wet onely in the superficies or out-side but within is as before it was so the heart which is prepared for the word drinkes in this water of life prospers flourishes and growes fruitfull by it but a wicked man though hee may seeme to haue his out-side washed by it yet it never sinkes into his heart nor soakes into him The reasons of this are manifest 1. There is no passage for the word to enter into the hearts of wicked men an hard fore-skinne stops up the dooâ—e that the word should not get in see Ier. 6. 10. Their eares are uncircumcised and they cannot hearken in which respect that phrase of boaring the eare is used by this Prophet Psal. 40. 6. There is a deadly feod and open warre betwixt the word and the wicked It will not spare them nor they it it is a word to wound a mighty weapon to subdue them accuses reproches vexes them they abuse reject and slander it hence the Minister is of all other most hated and opposed by them reviled and contemptuously abused and abased Compare Ier. 15. 10. with 18. 18. Nay the word is so farre from bringing them life that it hurts and kills not of it selfe but through their default They pervert it to their owne destruction For as good meate breedes good nourishment in a good but noisome humours in an ill stomacke so the word is the savour of life to the Elect bâ—t to others the savour of death When a pipe lies in a cleere fountaine it carries along the pure waters to the cisterne which thence are distributed to every office iâ— the house so a sanctified eare conveyes the word to the heart which thence is sent forth into every action But as when wholesome water is brought into a filthy pit the stinking slime infects it with a noysome and poysoning qualitie so when that pure and precious word the water of life enters into a wicked and rebellious eare it proues deadly and as Physicke that never worketh the destruction of him who taking it into his understanding resists it and suffers it not to worke upon the will and affections see Ezek. 47. 11. The raine which falleth from heaven and watereth the earth bringeth out both good seed and weed with it so the word doth not onely nourish good things that are planted in us but accidentally through the perversnes of men sometimes their mis-construing sometimes their opposition lusting against it produceth their filthinesse and consequently worketh their perdition 1. Now heere is fit occasion to rebuke that presumptuous conceit of wicked persons who being still naturall men and in nothing changed from their first estate yet make full account to finde mercie in Christ and never question nor indeed try their hopes of salvation by him God forbid say they that every ignorant person should be damned God is more mercifull then so more gracious then you would make us beleeue True it is God is more gracious mercifull then either we can utter or they conceiue And that his infinite grace hath he especially declared in that wonderfull expression of it giving his sonne to sinfull man that whosoever beleeveth in him should not perish but have life everlasting But his mercies are not disposed according to mensfansies but according to his owne will and wisdome And he hath suâ—ficiently opâ—ned this dispensation of his grace that all men might take notice of it True also that God hath given Christ but onely to beleevers neither haâ—h any man any interest in him or right to that attonement made by him but onely by faith in him Christ is receiued by faith Iohn 1. 12. and continues in us by faith Ephe. 3. 17. therefore by faith in him we have life Gal. 2. 20. and whosoever giues not him that obedience of faith shall not see life but the wrath of God abides on him Iohn 3. 36. But knowledge must goe before faith and obedience will surely follow it we cannot beleeue what wee know not therefore hearing is necessary and not every hearing but hearing Gods word preached by his messengers makes Christ knowne to us and so works faith Knowledge is the first step to eternall life so that we are strangers to the life of God through ignorance Ephe. 4. 18 For how should Christ who is light haue fellowship with darknesse and not expell it And obedience doth infallibly attend this saving faith called therefore the obedience of faith Rom. 1. 5. and 16. 26. see also Rom. 6. 17. Hence salvation in Christ is onely given unto those who obey him Heb. 5.9 and the ignorant and disobedient utterly cut off from all hope 2. Thes. 1.9 Certaine also is it that God offers grace to sinners nay gives eternall life to sinners and promiseth pardon of sinne but onely to those who take hold of these offers and turne away from sinne by repentance forsaking the world and their owne wayes and cleaving to the Lord walking
Certainly the ground of this disobedience and rebellion is grosse infidelitie even a resolute unbeliefe of Scripture Had the Iewes beleeved Moses then would they also haue beleeved Christ. But if they beleeved not his writings they could not beleeve Christ his preaching how truely may we apply this sentence of our Saviour to this unbeleeving generation Had you beleeved Christ you would haue beleeved us for he spokâ— of us and hath told you He that heareth you heareth me But if you beleeve not his writing how should you beleeve our preaching If you despise his word in his hand you will easily scorn it in our mouthes And indeed this unbeliefe is more apparent because the more men urge and presse the Scripture on the conscience and practise of men observing the rule of his Spirit in preaching to edification and labouring to beat downe whatsoever exalts it selfe against Christ that everie thought may be subjected to his Scepter the lesse credit estimation and good opinion they gaine among men the lesse their doctrine and persons regarded But if neglecting the evidence of the Spirit they sticke their sermons full of Rhetoricall flowers and witty conceits of men if they come in ostentation of much reading stored with the citations of Poets Rabbies Schoolemen and with the sentences of ancient Doctors of whom there is no doubt very good and much profitable use in their season the more they goe on in this course where the conscience is not stirr'd as being altogether loose from man the more are they admired reputed and followed Oh this word of God is sharpe a two-edged deepe-cutting sword whose downe-right blowes cleaue the heart of our sinfull nature when those vaine flourishes never moue us hence it is feared and hated by those who liue in sinne and resolue to rest in the forme of godlinesse Therefore that most fearefull judgement fals often upon them there shall bee like people like priest The people rise up earely to follow drunkennes and the Priests ready to invite them Come I will bring wine and we will fill our selues with strong drinke when the people are deafe the pastor is blind they desire to be soothed he fills his tongue with flattâ—ry The people desire Cause the holy One of Israell to cease from us and the Lord justly giues them up to the doctrines of men and vaine flourishes of humane wisedome In a word as they wish so they receiue from God in his just judgement Ministers not after Gods but their owne hearts that they who haue no pleasure in the truth may beleeve lies and vanities and putting from them the power of Gods salvation may sinke in their owne perdition 3. Those are here sharpely to be rebuked who haue no relish in the word of God noâ— finde any sweetnesse in it The complaint of the Prophet is now verified in many who make no question but they are Christians good enough They haue uncircumcised eares they cannot heare the word os the Lord is unto them as a reproach they haue no delight in it How woefull is their estate if they had any sense to apprehend it and how much more woefull that they haue no feeling of this their woefull miserie That man is farre spent who being diseased cannot abide either good physike or wholesome meat but wholy delights in such a diet as is prescribed him by his distemper and how neere is that soule to hell who loathing all remedie cannot tast any thing which should doe it good but longs for all sinfull matter whereby it is every houre made riper for hell Certainely where the conscience cannot but confesse a life to come how fearefull is this condition which evidently shewes the soule to be dead unto that life dead in sinnes and trespasses for what life can be in any creature which desires not and that necessarily the meanes whereby this life is maintained thriues and prospers what affection of life where we delight not in that which preserues it Now were this death as in the death of beasts the deprivation onely of life and so a perpetuall sleepe without dreams a senselesnesse without any either pleasure or trouble it were the lesse miserable But when the heart knowes that after this life so short there succeeds another which is endlesse where both soule and body againe united shall continue for ever either in a most joyfull glory or an hellish torment no hope of change how miserable is this estate which testifieth to our face that we haue no signe of this life but are marked to that endlesse and fearefull perdition Now how soveraign a cordiall is this doctrine to those who can truely apply it to their owne soules If thou findâ—st thy heart take pleasure in this word thou canst say as the Prophet and as he truely say Thy word was found by me and I did eate it and it was the joy and rejoycing of my heart thou shalt finde the same comfort which is there given to that Saint and assure thy selfe that God will make good to thee what here he promiseth Thou shalt be blessed Surely even then when thy disquiet soule working in thee boiles in griefe and vexation to see that law of thy members rebelling against the Spirit and so strongly opposing that thou canst not do the good thing which thou wouldest then this delight in the law concerning the inward man will be a soveraigne comfort to thy afflicted spirit so that thou wilt be able with peace to say It is not I but sinne that dwells in me neither shall it be imputed to me but to the enemie prevailing against me Suffer then the words of exhortation and labour for this delight in the law of God Striue with thy dead heart to bring it to this dutie that thou mayest take pleasure in pleasing thy Lord. And to quicken thee in it consider seriously the equitie of it Can there be a more easie command then this namely to delight in thine owne good and happines Now there is nothing in the word of God but that w ch wholy tends this way nothing in the yoke of Christ but that which is sweet and easie Remember how sweet the mouth of Christ is to those who haue beene acquainted with his word and exercised in it But what meanes should we use to worke our soules unto this delight in the word of God 1. Thou must purge thy tast from delight in sin when wickednesse is sweet in thy mouth and thou hidest it under thy tongue when thou favourest it and wilt not forsake it thou canst not possibly favour the word of God 2. Thou must earnestly intreat the Lord to open thine eyes that thou maiest see thy estate how naked blind poore and miserable thou art in nature that so thou mayest haue more sense how necessary this Ordinance of God is and how wretched thou art without it Be instant therefore with the Lord to giue thee this hunger
I haue put into thy mouth shall not depart out of thy mouth and out of the mouth of thy seed nor out of the mouth of thy seeds seed sayth the Lord from henceforth and for ever 2. Try here thy estate search and consider what interest thou hast in this blessed condition of the faithfull If thou belongest to the Paradise of God thou art planted thou art transplanted Since Adam was rooted out of it never any man grew there but was translated cut off from the old and grafted into a new stocâ—e Thou arâ— wholy changed art a new man a new creature renewed in thy understanding from darkenesse to light renewed in thy conversation walking not in deeds of darkenesse but the paths of light not in gluttony and drunkennesse not in chambering and wantonnesse strife and envying Rom. 13. 12. 13. If thou liest in ignorance thou hast not the life of God If thou liest still in wickednesse thou art yet of the world But dost thou find the word of God spring in thy heart dost thou feele that holy Spirit continually sending forth those streames of grace nourishing thee to life then hast thou right to this happy estate but take good heed least thy falâ—e heart beguile thee perhaps some fits pangs of conscience haue for a season made thee more temperate more carefull of dutie to God and man This may be in an hypocrite and was in those false-hearted Iewes When God slew them then they sought him then they remembred God was their strength but they did but â—latter and dissemble Thus their children when the feare of the Babylonians pressed them they obeyed as soone as they departed they repented of their obedience and returned to their sinne but the faithfull haue this water of life flow in them nay in the day of tentation they faile not but then often abound more plentifully then at any other time It is recorded of Iordan that even in harvest he over-flowed all his bankes so is it with those waters of the true Israell of God they flow even in the time of heat and drought in tryals of affliction even the most fierie tryals the word and Spirit leaue them not but with more full tides water and comfort their soules Thus was it in Iob thus with this Psalmist see Psal. 119. 92. 143. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Know then that as long as wee retaine the old leaven loving the world and cleaving in heart unto it and the sinfull profits pleasures and affections of it we haue no signe of this happinesse in us If this blessed word Spirit doe not flow into us wash out our uncleannes drunkennes covetousnes all such corruptions nay if that holy Spirit leads us not forward into the good way and causeth us cheerefully to goe on in every path of holinesse wee haue no title to true blessednesse 1. How can we sufficiently admire the impudence of those men who are not and professe they are not changlings Consider them and you shall finde that as they were twenty yeares agoe so are they now Ignorant then without any knowledge of God and now as ignorant they come to Church they heare the word but the Prince of darkenesse holds their eyes that they should not discerne the light of God Others perhaps attaine more knowledge but walke still in darkenesse the same cursed wayes they followed before they still go on in them they were swearers cursers Sabboth-breakers drunkards covetous oppressours extortioners railers uncleane so remaine they still and increase perhaps somewhat changed but for the worse one sinne for another one Devill cast out and seaven other entred dead were they in nature dead in sinnes and trespasses and what now but more rotten and stinking the very wormes of hell crawling upon them and eating their soules Before they neglected goodnesse in themselues now they despise and deride it in others When they are called to come out of this miserable estate and the Spirit in the Ministery of the word cryes aloud unto them Turne you why will yee dye they desperately answer not in their hearts onely and in secret but openly in their rebellious actions nay some impudently in their words Surely wee will walke after our owne imaginations and doe every man after the stubbornesse of his owne wicked heart Oh woefull oh miserable and desperate estate when wee read of those poore wretches possessed with legions of Devils carrying them from Cities the companie of their friends and all living men to the dead there to lodge in graues beating and striking themselues with stones and breaking all bonds we even tremble to thinke of their fearefull estate But wee are blinde to see our owne miserie nay though we cannot but see it here pictured out unto us we haue no sense of it who once thinkes with himselfe Is not this my condition Am I any thing better How many uncleane Spirits possesse this miserable soule and body A spirit of ignorance and blindnesse even the Prince of darkenesse holds my understanding captiue in the chaines of darkenesse A spirit of profanesse possesseth my heart and prisoneth it in unbeliefe benumbes it with securitie and deadnesse A lying Spirit holds my tongue and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God and his truth A spirit of blasphemie possesses my lippes and thence continually shoots out lewd and horrible oathes against heaven A spirit of covetousnesse a spirit of drunkennesse a spirit of lust and uncleanesse a very hell is in this wretched heart These cursed spirits cause me to breake all bonds of sense reason religion of dutie to God and man and carry me headlong from my friends to mine enemies from the land of the living to the chambers of eternall death They use mine owne hands against my selfe and make every member a weapon of unrighteousnesse against mine owne soule and life nay against God whose loue is better then life And now see yonder the Lord Iesus offereth himselfe unto me for my salvation Shall I be worse then that Daemoniake Shall I not flye to him for succour Nay he invites me and shall I refuse him Alas we haue no sense thus to put on our soules but while the strong man holds possession all is at peace Those likewise are here sharply to be rebuked who esteeme little of the Sabboth and those holy duties belonging to it even the service of the most holy God and thinke nothing else of it but of a custome and common use of men As many who come to the Courts of earthly Lords for fashion and feare of amercement or some like respect so doe most Christians draw neere to the Courts of the Lord of heaven many seldome nay most never considering the cause of this Ordinance either why or by whom it was commanded Surely if onely our service and homage
washes and clenses it will not suffer any sinfull wickednesse to dwell peaceably in the heart much lesse beare rule or haue dominion there The Spirit lusteth against the flesh The strong man is cast out by the stronger and his goods spoiled They therefore who liue in rebellion under the dominion of sinne where wickednesse keepes quiet possession as it is in all ungodly persons cannot possibly haue any fruit of the Spirit For as where health and life by receit of some good Physicke begin to grow more strong there nature wrastling with the disease workes to cast out the sicke humour so when the death and resurrection of Christ are effectually ministred unto us this life of God being planted in us struggles against this death of sinne and will not cease till it haue expelled this hellish infection Lastly wickednesse is that qualitie which is altogether contrary and irreconcileably adverse to these fruits of the Spirit and therefore wheresoever predominant keepeth out and driues away that by which it selfe is â—tterly destroyed Now in every wicked man sinne hath the upper hand whence they haue their denomination the kingdome of God cannot bee setled in the heart so long as sinne and Satan haue the scepter But as when Ierobam had usurped the Kingdome over the tâ—n Tribes he would not suffer the sonnes of David or any of their favourers to stay in his jurisdiction and was jealous of every occasion which might giue them any hope or advantage to returne to the Scepter and for this cause cast out the Levites and worship of God least the people by such meanes might haue beene drawne from his obedience so where wickednâ—sse hath dominion it keeps out the Kingdome of Christ resists the word of the Kingdome and is jealous of every occasion which might bring in the government and dominion of the Lord Iesus 2. It is altogether impossible that wicked persons such as despise God in his word and embrace the wayes and counsels of the ungodly should enter into the glory of God This the King of glory often avoâ—cheth Not they that say Lord but they that doe the will of the Father shall enter into the kingdome of heaven Vnlesse a man bee borne againe of water and of the Spirit hee cannot enter into Gods kingdome There shall enter into it no uncleane thing c. see also 1 Cor. 6. 9. 10â— Ephe. 5.5 6. And our reason will manifestly confirme it especially helped by Gods Spirit For First God is of pure eyes and cannot behold wickednesse but is a consuming fire to such Looke as in God is unspeakable mercy and grace which hath opened a way by faith and repentance to this his kingdome through Iesus Christ so likewise is in him a most pure nature infinitely averse nay adverse to all sinfull uncleannesse a righteousnesse which cannot justifie the wicked and revenging justice persecâ—ting the disobedient sinner and eternally punishing unrepentant wickednesse Thus hee makes himselfe knowne to us Exod. 34.6.7 Nahum 1.3.2 Thes. 1.7 8. 9. Secondly The wicked follow such guides and goe on in such wayes as are altogether opposite to this kingdome of God they follow the world the flesh and the Devill carnall worldly and devillish men in the wayes of rebellion which lead to destruction thus they are here and every where described and when they are called to the narrow gate and the old and good way they desperately refuse to walke in it Now every one shall eate the fruit of his owne wayes see Rom. 3. 16. His owne iniquitie shall take the wicked and he shall be holden in the cords of his owne sinne 3. The glory of Gods kingdome which wee shall enjoy with him consists principally of righteousnesse holinesse and joy of the holy Ghost Rom. 14. 17. And these in their perfection make up the especiall part of our blessed estate But these are infinitely and unreconcileably contrary to wickednesse and cannot possibly stand together Fourthly Whosoever enters into the Kingdome of God must passe through Christ who is the doore and the way neither is it possible to come to salvation by any other name or meanes But the wicked haue nothing in Christ no part or portion he prayes nor for the world but for the faithfull that they may bee where hee is and the glory which God hath given him hee giveth them nay they haue no faith by which onely they are entred into Christ seing faith purifieth the heart Lastly Holinesse is necessarily required to that glorious vision of God whereby consists our perfect happines not onely as a condition but as that nature which enableth us to see him The superiour and transcendent nature cannot bee perceived by the inferiour a beast may see the shape but not the reasonable nature of a man whereby hee farre surmounteth such creatures a bodily eye neither doth nor can perceiue spirituall substances not so much as the soule which dwels with it and in it and by which it seeth whatsoever it seeth Now holinesse is that nature of God in man 2 Pet. 1.4 which giues him power to behold God in his divine nature and it is confessed that wicked persons are altogether void of holinesse and that without holinesse no man shall see God 3. Learne here not onely that wicked persons abiding in the visible Church and making an hypocriticall profession shall by some notable fall discover themselues and be uncased that all the world may know what they are but the cause also why thus they fall off and goe away they are not planted by the rivers those running and living waters which continue with them They forsake the fountaine of flowing waters to digge themselues pits which will hold no water Whosoever hath saith our Saviour to him shall bee giuen nay hee shall haue abundance and whosoever hath not from him shall be taken even that which he seemeth to haue and therefore addes that caveat Take heed how you heare Thus Dâ—mas at length was discovered 2 Tim. 4. 10. As pits get in a little water in the time of raine which when hot weather comes is instantly exhausted and dried up so these men take in some of the word but not the fountaine it selfe the whole word Necessarily must offences come â— yea to this end that those whom God approues might bee knowne and others also might be layd open certaine it is that no hypocrite doth constantly delight in the whol word or meditate in it nor intirely giue up himselfe to it For either because it is new and fresh they rejoyce in it for a season Mat. 13 20. 21. Iohn 3. 35. or because their hearts are parched and tormented with the tâ—rrours of the Law they will then desire this water of life as when men are in a fit of an Ague but after the fit is off nothing regard it Thus was it with Pharaoh so with Zedikiah Ier. 37. 17. And that little which they
loues us out of his loue prepares us for grace and then giveth it when he hath fitted us for it and all this without promeriting nay any concurrance on our part that after he worketh in us and perfits what hee begins and crowns what he hath perfited and for our consolation that it is not in him that willeth or runneth but in God that shewes mercie and not for our righteousnes but because he hath chosen us that his purpose according to election may stand not of workes but of him that calleth so is there great use of it in wicked persons for warning and caution Neither can I see how any desperate person can pervert this but in the like manner he may abuse any other doctrine to his destruction as the Papists this day abuse that point of justification by faith and not by workes and many other we must therefore not onely retaine this truth but apply it to that end for which it was given by God making our calling and election sure 3. So also the neglect and despising of that truth namely that the Lord doth loue and honour the persons and wayes of godly men is here reproved Hence might wicked men tremble to see how hatefull and abominable their wayes and persons are in his sight who can recompence and surely will reward them according to their workes And how justly might thousands of Christians tremble when they see their affections in this particular so contrary to Christ For they account basely of those whom God honours hate those whom God loues shew to them all contempt and malice in reviling slandering or any abuse that they can or dare offer What member of Christ art thou who despisest such as thy head hath crowned with his heavenly Kingdome How farre from a Christian who hast no loue to such whom Christ hath loved beyond his life So also by forgetting this lesson many depriue themselues of much comfort For how much joy might the weake Christian gather here if hee did continually remember He that hath given mee an heart to loue him he first loved me he hath set his heart upon me for good and therfore hath drawn me from my wicked vaine conversation to serue him and if he hath loved me when I was an enemie will he forsake me now he hath seasoned my heart with some measure of loue and desire of his service What a cordiall would this bee against all the revilings contempts and despitefull usage of the world we are therefore much to blame that we make no better use of a truth so full of profit and consolation Hence may the faithfull soule in any necessitie and upon all occasions draw endlesse comfort How did this hearten David in all persecution of Saul and slanders of his enemies Psal. 18. 10. c. Psal. 7. 3. c. yea indeed in all his trouble nay when he found his tongue unable in that dutie of thankfulnesse to poure out his heart 2 Sam. 7. 20â— this yet offered him much consolation Thou Lord knowest thy servant The like see in Ieremie in much tentation and many grievances Ier. 12. 3. Especially remember Iob who when hee was assaulted on everie side without and within his friends accusing him of hypocrisie and fighting craftily against his faith the enemie bringing all the terrours of God in a full armie against him and making him possesse the iniquities of his youth yet could uphold his soule and keepe it from sinking in this storme with the remembrance of this truth and strongly applying it to his heart found powerfull consolation in this He knoweth my way and tryeth me That excellent Apostle persecuted by bloodie Infidels Iewes and Heathen slandered and wronged by false Brethren nay too little esteemed by his owne children in the Spirit accounted the off-scouring of all things could fully satisfie his owne soule and comfortably wait on God on this knowledge God was his witnesse 1 Thes. 2. 13. and could therefore â—light that censure of man 1 Cor. 3. 3. 5. Wee should therefore apply this for comfort when we are reviled as hypocrites by the world or inwardly accused by Satan that God sees and will judge when we are despised by men that God hath chosen us when we and our actions in Gods service are hated and abased that God hath loved and honoured both Labour for such wayes as are acceptable to God such as he hath chosen and commended such as he loues and honoureth For motiues oh remember thy heart is very deceitfull and will easily blind thee with counterfeit shewes and false hopes if thou lookest not very narrowly to it Learne therefore of this Saint to consider thy paths and with hast putting away delayes to turne thy feete into the wayes of God Say with thy selfe All the wayes of man are cleane in his owne eyes but the Lord weigheth the spirits Every way of man is right in his owne eyes but the Lord pondereth the hearts Now what shall it profit mee if I as those vaunting Pharises justifie my selfe when the Lord knowes and condemnes me what good shall I reape from man that my actions are highly esteemed in the world when they are abomination to God Let mee never forget that there is a way seeming right unto man but the issues thereof are the wayes of death thinke with thy selfe what horrour will assaile and daunt thee in that day when having securely trusted in thine owne heart and wayes thine eyes are at length opened to see thine errour that thou and all thy workes are hated and detested by the Lord. Consider what infinite comfort and joy will spring in thy heart in all estates yea the most afflicted when thou canst say in truth that thou hast tryed and weighed thy pathes before they come to that great tryaâ—l to bee pondered by the Lord and hast unfainedly taken up those wayes and walked in them uprightly with thy best endevour which God himselfe hath chosen and set for thee and will accept in his mercie Learne therefore to trust in the Lord with all thy heart and leane not to thine owne wisedome in all thy wayes acknowledge him and hee shall direct thy wayes Proposition 2. But the way of the ungodly shall perish In the former words the Prophet giues an infallible reason why the faithfull shall prosper in their wayes and bee blessed here also he useth a necessary argument why the ungodly cannot haue good successe nor ever attaine to happinesse Now how soever he leaues out the Antithesis or opposite axiom to the former God knowes not the way of ungodly men yet is it here without question to be understood I will therefore handle it fully and annexe the cause with the effect in this intire proposition God knowes not the way of the ungodly therefore they their wayes shall perish The words haue beene before sufficiently cleered as well who are the ungodly what also is ment by their wayes
sweetnes of present gaine for future promises a certainetie for an vncertaintie oâ— a bird in the hand is worth two in the bush With the drunkard he will plead wilt thou change thy merrie companie for such a sowre and joylesse life with the beginning Christian seest thou not all men generally goe another way seest thou not how many reproches what spight what contempt will meete thee in the face If thou takest that way never looke for good houre after all thy former credit and reputation is lost How many silly soules hath he strooke with these affrightings and drawen them head-long from their profession But if we laugh at those that are scared with a vizard how ridiculous to be amazed with such emptie shewes of evill Awake and open thine eyes and see the vanitie of these scar-crowes Thou loosest the pleasures of sinne true and is it not a pittifull thing for a swine to loose his tumbling in the mire Thou loosest thy sinfull profits and is this so woefull a matter to loose a milstone off thy necke when thou art now in a deep water Thou loosest thy credit friends no doubt a shrewd losse to misse his good word who is himself stark naught to lose a coÌ„panion who will bring us to the gallowes summe up thy losse thou shalt finde this is the totall thou loosest death and hell but what dost thou get nothing by this losse thou changest fading and stinking pleasures for the pleasuâ—es at Gods right hand thou changest earthly riches for heavenly reputation among men for the praise of God In a word thou changest vanitie and vexation of spiâ—it for sound and everlasting happinesse and even dung for Christ hee that winnes the whole world and looseth his owne soule makes but a fooles baâ—gaine and as Deborah sings Iudg. 5. 19. get no gaine of money If you tell a true Christian that he hath a great losse in forsaking Father Mother c. he will but pitty thy ignorance when he hath already in possession an hundred fold gaine beside the certaintie of an inheritance infinitely beyond his owne thought excellent Here may divers Christians take good occasion to chide and shame themselues in their own hearts when they looke upon their sloathfulnesse in the harvest of Christ Haue we felt the sweetnesse of Christ his yoke Haue we shaken off those not more heavy then loathsome chaines of Satan doe wee feele the ease of this heavenly libertie why then doe we not call on others and invite them Tast and see how gracious the Lord is When Christ hath taken us by the hand why doe wee not catch hold on others such especially as are neere us when hee draweth us why dâ—aw not wee those that are linked with us in kindâ—ed friendship acquaintance and pull them after Though the labourers reape and binde the sheaues yet even children gleane and gather some handfuls to carry home The Minister is the workman hiâ—â—d by God to gather in his harvest but the very weakest may by his helpe who delights to glorifie his power in infirmitie and ought in private to helpe forward and picke up some â—ooâ—e and straggling soules as God giues them opportunâ—tiâ—â— is he a faithfull servant to the Lord of the harvest who seeing a poore soule separated from the sheaues the Church of God lying as a prey to that Fowle of the ayre will not stretch forth his hand to take it up and bring it home Hath he any charitie who suffers a weake soule bound many yeares in the prison of Satan and pressed under the burden of sin to lie still kept downe with that hellish waight and puts not to his hand to raise it should'st thou see thine enemies oxe straying wouldst thou not driue him home Sawest thou thine enemies Asse fallen under his load would'st thou not heâ—pe him up if thou hast loue to man thou wilt if obedience to God thou must lend him thy helpe And what shall the beast of thine enemie be more precious in thine eye then the soule of thy brother Oh canst thou thinke thy best endevours too much for that for which thy Master the Wisedome of God thought not his best bloud too good Where is thy loue What I pray thee what can be the reason why thou a parent shouâ—d'st beat thy braines toile thy weary and wâ—ake body to inrich thy children traine them up in some serviceable qualities prefer them to great bountifull persons and yet bee altogether carelesse oâ— very cold to stocke them in grace to bring them up in instruction of the Lord fit and commend them to his service who is not onely ready to accept them but to giue them not a corruptible living but eternall life not a poore farme but a rich inheritance to instate them with himselfe in a Kingdome of glory What is the cause that being a Husband who from deare loue to thy wife canst purhase her a joynter whereby shee may liue comfortably when thou art dead canst not draw on thy yoke-fellow to this partnership with Christ Why is it that out of loue to thy brethren allies friends and acquaintance in the flesh thou canst cheerefully shew them all civill curtesies ride runne sue and worke out some good for them mourne with them in their sorrow rejoyce with them in their prosperitie and yet thou on earth worse then Dives in hell wilt never labour to prevent that they come not to that place of eternall torment The truth is the cause of this spirituall carelesnesse is want of spiritual loue and grace Christian loue expresses it selfe in Christian duties as naturall loue in civill offices had'st thou so much as one graine of heavenly loue rooted in thy heart it would spring bud and yeelde this true fruit of doing some good It is a propertie of goodnesse to bee communicatiue of it selfe which effect is as naturall to it as to fire to warme therefore God being infinite Goodnes and working infinitely communicates himselfe even personally to his creature namely to the humanitie of Christ and hath by him united all the Elect to himselfe to bee one with him through Christ. Thus is it with those children whom he hath begotten through the word of truth in his owne likenesse they being partakers of his divine naâ—ure cannot but communicate it with others so farre as they are able to work and diffuse it abroad to those with whom they converse as we heard before There is no signe then of grace in that heart which doth not pitty succour as it is able the soules of their brethren which are intangled in the snare of Satan Those are here deepely censured who stop their cares against the warning of God Come out from among them and separate your selues saith the Lord as first those wilfully blind soules who having devoted themselues to that whore of Rome will not open their eyes to see her filthy nakednesse so plainely discovered by God in
any man he driues him thâ—ough all the degrees of sinne carries him headlong and suffâ—rs him not to stoppe unlesse the Lord over-rule him till hee bee plunged in the bottomlesse pit Hence it is that the faithfull are first awaked and commaunded to stand up to receiue light and being once raysed and quickâ—ed with Christ they goe from strength to strength till they appeare all of them before the Lord in Sion They mend their speed and runne in the way of Gods commandements burning in loue they forget what is behind reach forth to that which is before presse hard toward the marke for the price of the high calling of God in Christ Iesus Hence is it that wicked men wax worse and worse rush into all impietie as an horse to the battell and being caught and violently driven as a ship in a storme with the tempest of their sensuall desires never stop but in eternall death So as the godly goe on from faith to vertue from vertue to knowledge from knowledge to temperance c. so the wicked man laying a foundation in ignorance buildeth upon it wilfulnesse wilfull darknesse growes up to obstinacie and hardnesse of heart hardnesse procures senslesnes want of feeling ushers into wantonnes and delight in sinne and this delight brings in greedinesse O there is in the sinfull heart of man a praecipice and strange downefall in the desire and practise of iniquitie which will not indure any stay till it be cut off by God being either stopped by his grace and turned into the good way or stroken with death and sent to their place hurried with sensualitie they cannot cease to sinne drinke iniquitie as a thirstie man water as it drawes them so they draw it with cart-ropes they will take great paines to doe â—ickedly And as a man that wilfully flings himselfe from an high rocke or steeple cannot stay but still fals and the further hee goes sinkes with more force and speed so is it with our sinfull nature altogether like those swine in the Gospell which being left to the Devill were carried by him and could not stop till they came to those steepe rockes nor stay there till they had cast themselues downe into the sea and were stifeled Obserue it in some particulars When Satan had kindled in the heart of Cain that hellish brand of anger it could not be quenched with the neerenesse of bloud and deere relation of an onely Brother till anger had enflamed it with hatred and hatred broke out into actuall murder So in Sodome fulnesse of bread or luxury breedes idlenesse idlenesse lust and lust rushes into that bestiall filthinesse against nature And would to God some remnants of this cursed disposition remained not still in the faithfull howsoever it be over-mastered by his Spirit dwelling in them and raigning for Christ. When David gaue his eyes leaue to wander in wanton lookes his eyes draw his heart to wanton thoughts and desires and his heart driues on his body to actuall uncleannesse Thus was he carried headlong to adultery adultery puls him on under pretence of saving his credit to make Vriah drunke and at length to murder him Consider this with feare and not onely know the falsenesse and cunning deceiveablenes of the heart but remember that when men even Gods chosen giue way to sinne God often suffers them to be carried down in the current of it that before they can thinke of it they are almost sunke and swallowed in death and despaire There is that vnmeasurable pride in the heart of man that it will with no great difficultie be brought to mock God in his word in his works in his Saints For as God is denied so is he derided eyther in word and open profession of Atheism or more secretly in rebellious actions proceeding from inward contempt of God As there are some which haue denied God in words through feare and weakenes which yet confessed him in their heart so are there many who professing God in their words deny him in workes being altogether abominable disobedient and to every good worke reprobate Neither are these Atheists to be found among Heathens onely but every where swarme in the visible Church of God How often doth the wisedome of God complaine of and threatens the despisers of his word How often doe the Prophets cry out of them I am in derision daily every one mocketh me the word of God was made a reproach to me and a derision daily see the manner of their skosting They say unto me where is the word of the Lord let it come now Thus Ezekiell chap. 33. 32. So likewise God is mocked in his workes by those Atheists which being foretold by the Apostles wee see daily walking after their lusts Numberles are they that mocke God in his Saints see Psal. 14. 6. and 69. 7. 9. 11. 12. It might seeme a strange and marveilous thing that even those who professe Christ should mocke him should mocke him in his word and despise his wisedome in those ordinances which himselfe appointed and commended to his Church unlesse the Spirit had shewed us the cause of it namely the naturall man discernes not the things of God but judges them folly now we know that folly is the most proper object of scorne And many hipocrites are in the visible Church who haue Lord often in their mouthes yet never in their hearts but are in deed howsoever in shew they seeme otherwise naturall sensuall and divellish Doe but obserue the ordinarie behaviour of men in this open light how common is it for men to absent themselues from the publike service of God in the Sabboth never blushing in plaine termes to prefer their owne vaine conceits before the ordinances of God affirming and maintaining that they can serue God as well at home and in the chimney corner by reading some good booke c. as in the Church by hearing the Preacher And so wilfully blind are they that they cannot see how basely in this they esteeme of Gods wisedome who continually employes his servants and commands them to be instant the wisedome of God sends them Prophets Apostles wise men c. If God send them dare wee thinke it needlesse were hee not more then fond who would send a Guide with a man who without any direction can as well come to his journeyes end How ordinary is it to draw neere to God in his word to set before him yet openly by sleeping reading nay many times talking proclaimâ— the contempt and scorne in which they hold that Ordinance the power of God to salvation This behaviour were intollerable toward men yet God must take it at our hand Offer such service to thy Prince and try whether he will be content with it and accept thy person If he commaund thee to attend his pleasure at the Court and sets thee a day darest thou breake day with him darest thou
refuse and answer that thou canst doe him as good service at home If thy father be in conference with thee direct thee how to assure to thy selfe and thy posteritie thy inheritance were it not an impudent contempt in the meane time to stand prating with some servant or lye downe and sleepe How palpable then is our base conceit of God and his words that when we heare his Wisedome affirming blessed are they that heare me wait upon the posts of my doors Get thee forth if thou wouldest finde me by the steppes of the flocks and feed thy kids by the tents of the shepheards warnes us not to forsake the Assemblies dare reply againe I shall doe as well at home in mine owne house as in his Courts I shall as soone finde him in my private walkes as among the flockes and shepheards The cause of this contempt questionlesse is that soveraigntie and dominion of lust in the heart which swayeth the whole man yea even rides him as with a snaffle turning him from the way it liketh not and driving him as with a spur to any action though never so unreasonable This the Apostle intimates where he giues a generall cause of this action in scornfull men namely their following of lusts more particularly those worldly lusts of covetousnesse are most strong this way to draw the heart unto this despising of the word All this heard the Pharises who were covetous and they mocked him Thus those mockers Ezâ—k 33. 31. Howsoever it pleaseth the Lord sometimes even out of the chaire of scorning to bring some home to his own dominion so to manifest the power of his word and the wonders of his grace yet certainly such are farthest off from his kingdome and in a more remote distance from happinesse then other degrees of sinners For in some kindes it is not with sinfull dispositions as with these postures of the body the body which walkes neither stands nor sits the body which stands neither sits nor walkes and that which sits neither walkes nor stands but that soule which stands in the way of sinners walks in the counsell of the ungodly and hee which sits with scorners both walkes and stands with sinners For as a reasonable creature includes and comprehends both vegetation and sense and as higher degrees of holines containe the lower so in sin he that sitâ— in the seate of mockers in the same instant walkes in the counsell of the ungodly and stands also in the way of sinners Mocking of Gods Messengers and despising the word is expressed by God to be the last and lowest degree of sinne in his people immediately going before destruction 2 Chron. 36. 16. scorners are an abomination to men therefore Sarah could not indure mocking Ismael to stay in her house with her son Gen. 21.9.10 How much more detestable are they in those most pure eyes of God and shall be thrust out of his house A fearefull curse God pronounceth upon any child that shall mocke his Father in the flesh or despiseth his Mothers instruction the ravens of the valley shall picke out his eyes Surely then that soule which mocketh his Creatour and despiseth the instruction of the heavenly Ierusalem that fowle of the ayre who pickes up that good seed shall devoure it Try here thy wayes see and consider how far thou hast proceeded in the paths of death hast thou hearkned to the counsell of the ungodly hast thou stood with sinners so that after conviction and checks of conscience thou hast still gone further and sate downe among the despisers and mockers Thou art even at the pits brinke there is but a step betwixt death and thee and if thou dost not quickly draw backe thy foote thou wilt soone fall into a bottomlesse perdition Now because every one flatters himselfe and drawes out his name from this number remember as before was shewed that God is mocked in his workes in his word in his Saints For even he that mocketh the poore reprocheth his Maker and all these kinds of mocking are either inward by despising see Prov. 1. 22. 24. 25. thus Michal despised David in her heart or outward partly by word injesting flouting scornfull speaking thus Elisha was mocked come up thou bald head come up thou bald head or by actions and gestures as Christ was derided by the Souldiers they cloth him with purple they crowne him with thornes they bend the knee c. Now then consider thy wayes The Lord in the Sabbath calls thee to remembrance of that great worke the creation of thee and all the world that greater of thy redemption by Christ hast thou not here sate with scorners For hast thou neither in thy heart lightly esteem'd nor in thy words jested nor in thy actions slighted this solemne day and so scorned that great work of God offering grace unto thee in his Ordinances How many must confesse themselues guiltie of this sinne For the word when thou hast heard it sometime threatning sometime promising hast thou not set it at thy heeles hast thou neither in thought word or action sleighted it When thou hast conversed with the Saints hast thou not despised that holy fellowship and skoffed like profane Ismael Common and ordinary is this abuse and too few who can exempt themselues from this sinne Looke therfore about thee and quickly retire thy seâ—fe least thou fall into that pit whence there is no returning for if thou continuest to goe on in this last degree thou maiest soon proceed so farre that thou shalt never be able to retire Certainely to crucifie Christ againe to make a mocke of him to forsake the holy fellowship of the Saints and after knowledge wilfully to plunge our selues into sinne not some particular sinne but that generall renounciâ—g of our holy profession which will easily and soone insue upon this scorning and is but the last degree of it is a state not onely dangerous but desperate see Heb. 6. 6. and 10. 25. 26. 27. How sharply then are all scorners to be rebuked as 1. Those who inwardly despise or outwardly deride God in his workes Do but consider how generall this sin is by some few particulars for how doth the pridâ— of the rich and wealthy carry them in heart to despise the poor and to expresse it in their words and actions How basely do they account of them as if they had no fellowship with them in the same nature and grace Let a man converse with us who bâ—ares an high sail whose lands wâ—alth friendsâ— apparrel are fair he hath all respect and curtesie from us be he never so poor in grace nay openly known to be a bondslave to sin and Satan But if a man of meane parentage and estate though indeed a sonne of God rich in grace and heire of glory have any thing to do with us we will hardly afford him a kind looke or word How common is this vanitie
should preach otherwise he should bee able to distinguish and accurse it know therefore Pastors and Teachers are as well given by Christ to his Church as Apostles and Evangelists both are his Messengers and these speake no lesse the word of God then the other so farre as they mingle not their own inventions but keep themselues to their commission and instructions delivered to them in the packet of the Scripture How therefore this word is to be received with what reverence and subject obedience judge thy selfe and consider the example of Cornelius see Acts 10. 33. nay even of that Heathen King who rose up from his Throne to receiue a message sent from God but delivered by a subject 3. The Law or word of God is full of sweetnesse and pleasure containing in it whatsoever may giue content or joy to the heart of man This truth evidently appeares in this place seeing delight in it is here required of all those which shall be blessed The experience of Gods Saints and their profession approues it They rejoyce in heart Sweeter then the hony or the hony combe They are the joy of our hearts The words of truth are pleasant words Hence the Church of Christ affirmes the mouth of Christ to be as sweet things And the reason is evident For as nothing is more grievous to the nature of man then darkâ—nesse imprisonment death so nothing more cheerefull then the contrary light liberty and life Now the word of God is the very light of our eyes not onely as the bodily light which is but a medium or meane of seeingâ— but first opening the eye and giving it inward light and then as a meane and outward light revealing other things to us So is it also called the meanes of libertie as well discovering unto us our naturall bondage and slaâ—very and how we are freed by Christ as also bringing us out of the chaines of Satan into the libertie of Gods childâ—en Hence it is called the Law of libertie So Christ is sent to preach libertie to the captiues Certainely the word of God is to the soule of man as the Angell to Peter It findes him in prison bound with divers chaines in a deepe sleepe in a darke Dungeon but it wakes him stirres him vp shakes off his bonds brings him out opens the iron gate and leaues him not till he is come to himselfe and feeles he is delivered by Christ. Nay it is his life by which being dead in sinnes and trespasses by nature he is quickned and raised up not to a corruptible but eternall and glorious life Therefore is it called our life that is the meanes which God hath appointed as well to giue us life as here to continue it therefore compared to seede and foode Looke then as light is a pleasant thing and it is a good thing to the eyes to see the Sunne so much more the soule which hath beene long held in miserable blindnesse and darkenesse cannot but rejoyce in the word which brings him that true light As a man being held in fetters and restraint is in a new world when he enjoyes his libertie so likewise that captiue soule which hath long beene bound and held fast by Satan in those heavie chaines of sinne is wonderfully ravished with the joyfull message of that glorious libertie Or as a man dying and ready to drop into the graue is not a little revived with the promise of a skilfull Physitian assuring him life so the soule that is now drawing neere to the gates of Hell and almost swallowed up in eternall death how is hee refreshed with the glad tydings of Salvation Therefore in all the historie of the Apostles travels and publishing the Gospell we shall ever finde that this word preached fild the Cities houses and hearts of men with rejoycing and gladnesse see Act. 8. 8.39 and 13.48 and 16. 34. And indeed as Corne Wine and such creatures were purposely created by God to strengthen and cheere up the body of man and by his ordinance not of themselues haue this power force to worke to that end to which he ordained them so this food of the soule is that creature appointed by God to fill the soule with gladnes strength to life eternall and therefore shall not misse of this end where God employeth it Even in earthly affaires heavinesse in the heart of man doth bring it downe but a good word reioyceth it how much more true is this of the word of God If that friendly word of Boaz fill'd the heart of Ruth with comfort and joy that being a stranger and having forsaken her friends and Country she found new friends good words and usage in a forraine place how much more must the cordials of that great Comforter in his word cheering our hearts and assuring us that though we haue forgotten our owne people and our fathers house yet of strangers and forreiners we are entred into the household of God and haue found the Lord Iesus so sure and fast a friend to our soules how much more joy and cheerfulnesse will this put into us How doe coole waters refresh a wearie Pilgrime toiled in dust and travaile so is glad newes from a farre Countrey Surely when the soule hath wearied it selfe and found nothing when it is tired in the travaile dust and sweate of the world and hath found all to be vanitie and vexation of spirit how welcome are those waters of life flowing from the Sanctuary how ravishing those glad tydings of pâ—ace sent downe from heaven by the Lord Iesus Christ and brought home to â—his heart by the blessed Spirit in the ministerie of the Gospell which is the power of God to salvation 4. It is not onely the dutie of such who desire happinesse to exercise their senses in the word of God but to doe it with delight that their hearts should stand so affected to the word as to their refreshing and pleasure for here is the feast of fat things which the Lord maketh for all nations and therefore inviteth to come cheerefully unto it being free and costing us nothing and willeth us to delight our soules in fatnesse verily the promise of delighting our selues in the Lord is confined to that dutie of delighting in these duties And indeed this delight being nothing else but that willingnesse of minde pleasing it selfe in this action infinite passages shall we finde in the scripture bending this way and exhorting us to embrace the word with this willing cheerefulnesse Bee swift to heare Be more ready to heare c. And the practise of the Saints is evident to this end as was before proved Reason will further enforce this affection upon us for 1. It is an Ordinance of God purposely set out by him for this end even to solace the heart and fill it with true joy and comfort as was before shewed and hence is it
that there is no estate of man which may not there find what soever is comfortable and usefull 2. Even heathen wise men acknowledged that in wisedome there were admirable pleasures and could perceive and professe him to be the wisest happiest who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most godly wise 3. Especially the very object of delight being goodnes hence the wil is necessitated to take pleasure in it It proceeds from God the infinite goodâ— it is in its kind infinitly good therfore called the good word of God the end effect of it to lead us to our supream good happines But is it not the savour of death No otherwise then Christ is a rocke of stumbling not in it selfe but by the perversnesse of man Nay rather this argueth the goodnesse of it because as a thing is more good so the abuse of it is more dangerous In a word whatsoever goodnesse is in any creature whereby the bodily sense and life is refreshed all this in a farre more excellent manner and measure is comprised in the word The fleshly eye is ravished with beautifull colours and corporall fairenesse but the understanding is that eye of the soule to which truth is the most proper and pleasing object and therefore the feete beautifull that bring it The eare is pleased with sweete words and â—loquent speeches but how pleasant to a spirituall eare is this upright writing the words of truth The tast is delighted with sweet meats but the word is hony and â—he hony combe to the mouth of the soule How delightfull is gaine and profit to a worldly heart But this word is the currâ—nt coyne of that heavenly Kingdome which stocketh the heart with the treasures of grace and bringeth us to those full riches and inheritance of glory It is therefore our dutie to draw our averse hearts to delight in it and not onely necessarily but joyfully to converse with it Try here and proue thy selfe whether thou art yet entred into this way of happinesse See here the happy or blessed man delighteth in the law of God as well the word it selfe as the way set him downe in that word is pleasant and delightfull Obserue therefore the worke wisedome of our Creator and thou shalt find that as he hath allotted to the creatures severall beings and natures so hath he filled every nature with severall affections dispositions Among the sensible some take their pastime in the ayre some in the water nay some within the earth In the vegetatiue we see some trees and herbs delight and thriue in waterie and marish grounds other in dry and rockie some in hot and others in cold some in a fat others in a barren soile Thus in the food and nourishment of sensible bodies what a strange difference doe we see That is pleasant and wholsome to one which to another is loathsome and a deadly poyson Thus hath that all-wise Creatour disposed that there shall be a kind of aptnesse and affection in one creature to sustaine and beare up the nature of another Now as he hath given to the creatures severall natures and fitted them with severall nourishments answearable to their constitutions so also hath he so tempered their complexions that they are necessarily and strongly carried by their appetite to desire those things whereby their nature is sustained and comforted applying their tast to delight in those nourishments Thus in thy bodily life he hath given bread and wine for thy sustenance and so ordained that by his blessing there is in this food a power of increasing and strengthning the body and in the body a necessary and earnest desire of these aliments and in the tast a pleasure to receiue them Thus now is it with thy soule If thou art entred into this new life Christ Iesus is that bread which came downe from heaven the bread and water of life the true vine which cheeres up thy soule hee is brought home to thee in his word which word God hath purposely given to be the meanes of spirituall life and hath put into it his power to salvation therefore as he hath given to the spirituall man an unseparable appetite to hunger and thirst after it so likewise hath he given a spirituall tast to which this good and wholesome word is as hony and the hony combe so that they are not a little delighted and pleased with it If therefore thou canst finde in thee this spirituall tast constantly delighting in the word it is a sure note of life But had not Herod and haue not temporary beleevers a tast yea a delighting tast in the word Yes but 1. not constantly no not in the promise 3. The delight which they haue is not indeed in the word but in their owne conceits falsly drawne from it as remission of sinnes at all adventure mercy and grace without any true change or repentance and such like yea even then many things of Gods law they spit out as bitter and unsavory But the true Beleever hath this tast in him constantly though sometimes dulled by tentation and rejoyceth not onely in those sweet promises which nourish him but even in those bitter reproofes as in sowre but wholesome salets provoking to appetite and clensing the stomacke So likewise all the wayes of heauenly wisedome pointed out to him are wayes of pleasure The way of godlinesse righteousnesse sobrietie are all delightfull This is not so with the wicked man who may please himselfe or at least seeme so in some of these but hath no heart to many necessary duties nay utterly dâ—tests and abhors them The most civill man will take much libertie not onely in omission of pious duties as of prayer in his closet and familie breach of some part of the Sabboth but â—steems it a light matter to breake out into commission of some ungodlines as oaths so they be not frequent nor of the greater size in his measure but especially in shaping a religion and worship of God after his owne fancie neglecting nay even despising the rule of God at least precisenesse of that rule The hypocrite will gild over his out-side with a faire resemblance of pietie to God and the eye must be very sharpe to spie out a fault in the outward forme of his profession but is far from that seeming care of righteousnesse and just dealing with men but that we may easily discerne grosse neglect of such duties But he that delighteth in the Law of God cannot be thus disposed But as he loues the Lord for himselfe and delights his soule in rendring to God that which is his so doth he loue his brother for God and will carefully obserue his respects unto him 3. Seing the Lord giues this name of Law to the Scripture hence is just occasion to refute that blasphemous errour of Poperie that the written word is not a perfect rule or direction But 1. God in evident termes contradicts it The Law
possible fully to eye the filthinesse of it it would infinitely amaze and affright us Certainely when in our measure we are enabled by the Spirit with open eyes to behold it we loath and abhorre it and our selues for it Ezek. 36. 31. Iob 42. 6. But in nothing may wee more cleerely perceiue the horrour of sinne then in that comparison so often usâ—d by the Spirit where this spirituall death is resembled to the bodily and called the body of death For looke as a living body graced with fit proportions and naturall colours full of spirit is an amiable and louely object to a bodily eye which yet when the soule is departed and hath beene some little time in the graue is a lothsome fight so that they who before doted on it now tremble to behold it so where the blessed Spirit quickens the soule of man and fils it with the life and beautie of God how glorious how ravishing is this sight to a spirituall eye but when the spirit of man lies dead in sinne buried in lust what can it differ from a Devill incarnate neither is it only in it selfe very evill but a fountain streaming forth all manner of evils First it remoues all good things as 1. the fountaine of all good God himselfe 2. all those blessings which flow from him as temporall Ier. 5.25 Esay 24. 5. spirituall as was evident before yea eternall Rom. 3. 23. Secondly it heapes on us all evill death of the body and all the sorrowes which attend it Rom. 5.12 Lam. 3. 39. But in nothing more evidently appeares the cursed and filthy nature of sinne then in the infection of it and meanes to purge it the contagion of it spread into the whole generation of man and one sinne committed by one hath brought forth a world of sinne and sinfull men that the very foundations and originalls of mans generation are uncleane and make every one uncleane that toucheth them it defiles our very prayers maketh them odious Pro. 15. 8. and 28.9 and turnes a Saint nay an Angell into a Devill Againe no other meanes to purge it but the blood of Christ and that applied by no other hand but of the Spirit But some will say â— sinfull men neither see nor feele any such miserie they liue merrily and in all jollitie That they neither see nor feele is it any marvaile for first they haue no eyes to see Deut. 29. 4. nor sense to feele Ephe. 4. 19. 2. To a corrupted tast sinne is as a sweete poyson pleasant in the mouth but in the stomack deadly it is as riotous spending which is not felt instantly but with delight yet in time presseth and breaketh our backs with debt 3. As those herbes of Sardi which killed with laughing so sinne doth not onely with griefe and torment bring men to destruction but with mirth and dancing Lastly in a naturall heart sinne is in its natiue countrey and naturall place now a stranger is soone observed but natiues seldome regarded nothing is burthen some in its owne place a little water in a vessell will soone wearie us but a whole River when we are in the midst of it and under it is no load But if wee obserue the faithfull we shall soone perceiue that although very little of this sinfull filthinesse remaine in them in comparison of others yâ—t doe they see it with much griefe and feele it with extreme loathing as Psal. 38. 3. 4. 5. 3. Every wicked man is a most cursed creature and a miserable wretch Thus truth as it evidently appeares from the text and that which hath beene spoken of it so it will more cleerely shine in many other evident testimonies and grounds drawne from the word of God and our reason Thus are they called the children of the curse and the children of wrath Read Deut. 28. from the 15. verse to the end Revel 3. 17. Destruction and calamitie is in their wayes For our reason as it confesseth there is a soule so can it not deny but that the losse of it though with the gaine of a world is a great miserie Now every wicked man wilfully looseth his soule and casteth it into utter perdition for the reward of sinne is death 2. What estate can bee more miserable and cursed then to bee delivered up to the power of such an enemy who mortally hates us and with all his might seekes our utter destruction But every sinfull man is in the possession of Satan to be kept in chaines of darknesse to everlasting perdition he rules in them and wholy swayes and carries them with greedinesse to torment of body and soule without end or intermission Nay even without the word our reason will acknowledge the wicked man the onely miserable man For even Heathens haue concluded that no man can bee happy before his death and how should a wicked man bee happy after death Even the best of his life is spent in vanitie and much vexation of spirit and is continually subject to many other evils so especially to the feare of death his greatest pleasures are soone loathsome and as the Bee hony in the thigh a sting in the taile Doth hee fill himselfe with choice of dainties and rich wine it breedes head-ach cruditie in the stomacke and at length scorning the greatest rarities Is he seated high the more is he subject to all blasts of envie of those that are under him and lightnings of those that are aboue him Is hee rich what misery to get it what feare to lose it what griefe to forgoe it To conclude If a wicked man bee poore and bare in this life no man will say he is happy if hee be rich and liues in pleasures so much more obnoxious is he to all misery the losse of all such things being certaine and the time uncertaine when we shall loose them But their condition seemeth altogether contrary no not to the eye of reason for naturall men haue seene and confest their miserie 2. Things are not alwayes as they seeme A man noble in birth great in possessions brauely attended and faring highly but guiltie of treason may seeme a happy man to a foole but wise and understanding men know well that he is in a miserable condition 1. Now then if thou find this folly in thee so common among men to seeke and esteeme earthly things as those chiefe blessings in which consisteth our happinesse checke and chide it and thy selfe for entertaining it Surely if Christian râ—ligion had not taught men their folly and spirituall wisedome made them see their errour yet the common understanding of a reasonable creature and the mistresse of fooles as some call experience would discover how vaine and senselesse is their opinion and practice For how should that giue us rest which is never at a stay in it selfe but ever ebbing and flowing How happens it that when these things increase thou findest thy selfe no happier
it sinne hath not dominion over them they follow it not with greedinesse the least sin of infirmitie even deadnes dulnesse of spirit in Gods service is a burden intollerable and a body of death to them much loathed and lamented they neither make a practice of any known sinne nor defend any committed they excuse not themselues by others faults but accuse judge and condemn themselues every houre in the sight of God and men also when there is just occasion Vnderstand then thou vaine man that the God of glory openeth his kingdome to those that seeke glory by continuance in well-doing howsoever they are weake and imperfect but to those that disobey the truth and obey unrighteousnesse shall be indignation and wrath And know there is as much difference betweene thee and many Christians in whom there is yâ—t much remainder of sinne as betweene a day in which are many clouds and night where there is never a starre betweene life in an Infant yet weake and death in a rotten carkasse Againe canst thou not be a Saint but know that God giveth this glory to none but Saints It is the inheritance of the Saints Colos. 1. 12. None shall see God without sanctitie Heb. 12. 14. All the members of Christs Church are sanctified and Saints 1 Cor. 1. 2. Thou art not chosen to salvation but through the sanctification of the Spirit 2. Thes. 2. 13. and elected to the portion of sanctitie beforâ— the inheritance of glorie Ephe. 1. 4. Oh but the mercie of God is infinite True But alas what claime hast thou to his mercy who goest on still in wickednesse and wilt not bee reclaimed Those that feare the Lord mercie embraceth them on every side but those that provoke God with their vanities forsake their mercie Ioâ—a 2. 8. Proposition 4. The Psalmist affirmes that the wicked shall not prosper in their actions The words haue before beene sufficiently unfolded The proofe is also plaine and very often repeated Obserue but that one Psal. 37. and especially in it the 9. 10. 14. 15. 17. 20. 35. 36. 38. verses The grounds likewise haue before beene delivered Read the 73. Psalme wherein the Prophet layes downe the meanes whereby hee came to know the miserie of wicked men whose estate before hee had so much admired 1. Howsoever to a carnall eye and sense the estate of some wicked men seemes glorious yet as well reason as much more the word of God will openly discover their miserie and woefull condition Thus the Wise-man speaking by a farre greater even the infinite wisedome of God testifies Though God prolongs a sinners dayes yet it shall not be well with the wicked he shall be like a shadow because he feareth not before God The whole chapter almost of Levit. 26. from the 14. to the 40. verse and Deut. 28. from the 16. to the end stand up as witnesses at large to this truth Compare with those threatnings the issue following Lay downe that commination first which wee find pronounced against this people when they had asked a King 1 Sam. 12. 25. Read the story of Gods people and obserue their prosperitie when enjoying religious Princâ—s they kept the Ordinances of God and squared their practice to his lawes and the great calamities which fell upon them when they by the mis-leading of wicked Kings fell off from the worship commanded by God to follow their owne devises What infinite mischiefes and vexations oppressed them in the times of Rehoboam Iehoram Ahaz Manasseh and such other When the tenne Tribes fell away from the true worship of God and polluted themselues with the Idols of Ieroboam marke how the Lord followed them with continuall scourges grievous troubles and afflictions untill they were utterly consumed Doe but compare 1 Chron. 21.5 with 1 King 20. 15. And how easily shall wee there see how the body of this people strucken by God with an hectike fever or consumption languished and decreased and at length became a very small and poore people And no marvaile if they soone decayed for in one battell against Iudah they lost fiue hundred thousand chosen men Compare with this that spoken in particular of a wicked King Ier. 22. 30. and 2 Chron. 24. 20. Reason also will evidently confirme this truth For 1. Prosperitie consisteth not as wee haue seene in any particular successe of some one or mâ—re ends but of that generall end of all our particular actions and maine scope of all our endeavours which if it bee frustrate makes us the more unhappy For the more wee haue prospered in some intentions and so now accounted our selues certaine and almost in possession of our wishes the more griefe will ensue when wee see our selues contrary to our hopes and expectation carried backe againe and now farther off then at first Now we know that blessednesse is the supreame end of all our labours w ch no wicked man can possibly obtain as being neither to be obtained in this life where the best estate of man is full of vanitie Psal. 39. 5. and much vexation and lesse in the other life where they haue no hope 2. Prosperitie and successe cannot but in reason proceed from one of these originals either God Fortune or our owne wit and counsell Now for the counsels of men the Lord evidently and frequently witnesseth that the foote of wicked Counsellours is taken in their owne net and are snared in the workes of their owne hands when they haue conceived mischiefe and traveld with iniquitie they bring forth a lie for hee thinkes to intrap others but he falleth into the ditch and pit which himselfe hath made and his mischiefe returnes upon his owne head As for that Idol and vaine name of Fortune reason will hisse it out of the stage of the world and all action God then onely giues successe and prosperitie who hating the wicked will not nor indeed can suffer them to prosper howsoever he may in his infinite wisedome giue them leaue to enjoy some successe in their affaires to their destruction and his glorie 3. Lastly reason can see the unhappinesse of those who having restlesse designes and projects all their dayâ—s at the end of their liues cannot but see all their labour vaine and frustrate The treasures of wickednesse profit nothing It will not bee unfit to insert here that discourse of Cineas an heathen Oratour For when Pyrrhus King of Epirus was sollicited by some people of Italie to bee the head of their league against the Romanes while hee sate musing on these affaires Cineas his grâ—at Favourite came in upon him and desiring to bee acquainted with his thoughts to which he was never made a stranger Pyrrhus giues him notice of this embassage and yet his purpose was to joyne with this people against the Romanes and doubted not but to preuaile The Oratour demaunds if he should haue the better what would hee doe then He answered that then Sicilie
1 Chron. 28. 9. Know the God of thy fathers that chose him and set him up in thy heart to be thy God 3 when he loueth and feareth God Thus the sonns of Eli are said to be wicked that knew not God 1 Sam. 2. 12 and some-times all these included in one as Iohn 17. 3. This is life eternall to know thee the onely true God and whom thou hast sent Iesus Christ that is to know thee with the understanding and Iesus Christ by conceiving those things which are revealed of God the father and the Lord Iesus Christ to know with the will and affections by chosing and loving thee testified in all obedience is life eternall Thus likewise God is said to know men or the wayes of men not onely because he knowes and searches the heart and understandeth the thoughts Psal. 94. 11. but because he chuseth any people Amos .4 2. and because he loveth and delighteth in any Psal. 144. 3. Thus then is the sense of the words Because God seethâ— choseth and loveth the wayes of a righteous man therefore he shall prosper and be blessed The point is evidently here aâ—firmed and will further be cleered in that which followes So likewise the grounds are apparent 1. In God 2. or opposite creatures In God his infinite power in the enemies their subiection and weaknes For lay down this first as a confessed truth God sees choses loves the wayes of righteous men secondly he is of infinite power doing whatsoeuer he will in heauen and earth Thirdly no creature able to resist and hence necessarily will follow this effect therefore shall they prosper and be blessed 1 The Lord vnderstandeth and seeth all the wayes of righteous persons whatsoever dutie they performe in obedience to any of his commandements though in secret and in the heart he discerns and will reward it openly Psal. 139. 1.2 3. 4. Math. 6.4.6 1. Cor. 4. 5. Heb. 4.13 Much and every way profitable use haue the Saints made of this truth hence some haue fenced themselues from many tentations and kept their hearts whole and sound Ioseph Gen. 39. 9. hauing his eye on the eye of God preserved his body from his Mystres unchast allurements Some haue hence learned to denie themselues and to prefer the rebuke of Christ before all earthly treasures as Moses Heb. 11.26 But of especiall use is it for consolation as well against tyrants and bloody persecutours as Psal. 35. 13. 14 15. 17. 22. 24. as against terrours of death Thus Hezekiah helde up his head and lifted up to God a confident and effectuall prayer even after the message of death Esa. 38.3 How great a comfort would it be to a servant or childe when he had offended or failed in dutie that his master or Father could see the unfeyned sorrow of his heart or could discerne how strongly he desires to doe stronger service This comfortable advantage haue all the Saints they serue such a Lord to whom they may truely as David say What can David say more unto thee for thou Lord knowest thy servant 2 Sam. 7.20 or as Peter Thou knowest that I loue thee Ioh. 21. 17. And indeed how should it bee otherwise Hee that planted the eare shall he not heare and hee that formed the eye shall hee not see hee that teacheth maâ— knowledge shall hee not know How is it possible that the Creator should not know the creature He in whose hand are the preparations of the heart and the answer of the tongue he who pondereth the Spirits how should he be unacquainted with any thing in man Secondly As the Lord is every where present is not nor can be excluded from any place thâ— heaven of heavens cannot containe him 2. Chron. 6. 18. so is he especially present with the faithfull God dwells in the humble Christ dwells in the faithfull Ephe. 3. 17. They are the Temple of God and the holy Ghost dwells in them 1 Cor. 3. 16. being even the soule of their soule quickning them Iohn 6. 63. freeing them and bringing to libertie 2 Cor. 3. 17. teaching and prompting them Ioh. 14.26 and strengthning them Ephe. 3. 16. 2â— The Lord chuseth out the righteous for himselfe and their paths for them preordaining setting out and preparing their way in which they shall walke and ordering their steps in that way The Lord chuseth the godly man God will teach those that feare him the way which hee chuseth See Ephe. 2. 10. where we easily perceiue that as God culls out the faithfull so doth he set out all their workes for them and prepares them not onely laying downe this way plainely in his word but writing it in the hearts of his people giving them also the will and deed see Esay 26. 12. As he doth not create them to bee idle or viciously employed so hee purposely maketh them new creatuâ—es that they may walke in newnesse of life This that they may doe he ordaineth good wayes and sets them out for them and leads them along to the end having prepared both the way and end for them Looke as a wise loving father considering his childes disposition appoints fits and traines him to some calling which he thinks well of and in which hee may prosper so the Lord having graciously called any to his knowledg according to his owne loue and wisedome sets out and makes readie for them that which he knowes most fit and convenient And necessarily is it that the Lord should effect this for his children For First The way of man is not in himselfe neither is it in man to direct his steps If theâ—fore they had no better Guidâ— then themselues they could not prosper in their wayes Secondly There are so many difficulties snares and stumbling blocks in the way layd and hid by Satan and his instruments that they must needs fall unlesse the Lord should beare them up and sustaine them Thus hee prepares the way streitens the crooked turnings and smooths the roughnesse Luk. 3. 4. 5. and puts under his hand when they are readie to fall Psal 37. 24. Thirdly Satan and his followers principalities and powers and worldly governours are their professed enemies in this journey resisting them in all good actions and fighting with all their armies to stop and hinder them that they may never enter into the land of promise Zach. 3. 1. Ephe. 6. 12. 3. The Lord doth loue and honour not onely the persons of all his Saintsâ— but their wayes also with an everlasting loue haue I loved thee see Pro. 15. 9. and Psal. 37. 23. 24. The Lord loveth the way of the righteous though hee fall hee shall not bee cast off So likewise hee honours those that honour him 1 Sam. 2. 30. Rom. 2. 10. Such honour haue all his Saints The reason of this is plaine and necessarie First God is himselfe infinitely righteous therefore cannot but loue and honour righteous wayes persons Psal.