first inward in the heart as a bodily eye cannot see a spirituall substance so a carnall man cannot with a fleshly eye perceiue spirituall things hence he judges them foolish The spirituall man by a spirituall light seeth and acknowledgeth it to be the wisedome of God And we speake wisedome among them that are perfect not the wisedome of this world c. but we speake the wisedome of God here is a manifest separation in understanding and judgement 2. The carnall person savours the things of the flesh he feeles no sweetnesse no relish in those spiritual dainties but embraces the present world and takes his portion in it Contrary the spirituall man savours the things of the spirit how sweete are thy words unto my taste yea sweeter then honey unto my mouth Thy testimonies haue I taken for an heritage for euer for they are the rejoycing of my heart here we see a palpable difference and opposition in their will and affections Againe there is an outward and more open separation in their externall actions the worldly man as he hath his treasure and heart so likewise his conversation on earth he mindes earthly things even in heavenly affaires but the others conversation is in heaven Looke first to their speechâ— you shall find the mouth of a carnall man an open sepulchre belching out stinking breath in oathes curses lies slanders making nothing of idle jesting wanton and rotten talke but even vaine and idle how much more unsavoury and rotten speech must not once bee named among Saints he must turne the current of his words to edification to minister grace to the hearers his speecâ— must be alwayes in grace seasoned with that salt of the Sanctuary that it may bee a pleasing and acceptable sacriâ—ice and because he knowes it an untamed monster not to be subjected by man he cals to him for helpe who is able to subdue all things to himselfe Set a watch O Lord before my mouth keepe the doore of my lips the like contrariety shall we find in all their actions In their society also and company there must be a separation For 1. in generall we may not delight in such as they are such with some we may ought to converse while we haue hope to do them good thus our Saviour with Publicans so likewise with Princes Parents Masters under whose authority God hath subjected us 2. Howsoever we may relieue bodily necessities of the most wicked men and obstinate in their wickednesse of whose conversion we haue no hope yet must we as much as duty to God and man and civility will giue leaue avoid them Reject an heretike after once or twice admonition but now haue I written unto you not to keepe companie if any man that is called a brother bee a fornicatour or covetous or an idolater or railer or a drunkard or extortioner with such an one no not to eate If any man obey not our word note that man and keepe not company with him Consider the disposition of this man a man after Gods owne heart O that thou wouldest slay the wicked depart from mâ—e you bloudy men I haue not sate with vaine persons neither will I goe in with dissemblers I hate the congregation of evill doers and will not fit with the wicked It is recorded of S. Iohn the Apostle that he would not stay in the bath where he saw Câ—rinthus a father of heretickes and of Polycarpus his scholler that when he was saluted by Marcion a notorious hereticke and demanded in a familiar manner if he knew him he instantly answered I know thee the first-borne of Satan so Paphnutius an holy Confessour would not himselfe nor suffer Maximus Bishop of Ierusalem to tarry in the Councell assembled against Athanasius Neither should any man thinke this strange For we wonder not to see sheepe runne from wolues or dogges to their flockes or not converse with swine wel might we wonder to see doves sort themselues with kites or crowes Christians are the sheepe of Christ Iohn 10. 11. his doves Cant. 6. 8. Isay 60. 8. all men chuse their company either for likenesse of affection or for some pleasure or profit which they either doe or hope to receiue from such societie But as Christians are new creatures most contrary to other men these darkenesse those light Ephe. 5. 8. so can they expect no pleasure or profit by seeing or hearing God dishonoured and their holy profession slandered Remember the Apostles admonition Haue no fellowship with the unfruitfull workes of darkenesse but reproue them rather for it is a shame to speake of those things which are done of them in secret The Elect of God not onely shall be hereafter but are already blessed For as here the Prophet so else-where our Saviour determines that for the present they are blessed even when they are under persecution Blessed are you when men persecute you c. Nay without all question if in this respect we compare them with other men though it may seeme a paradoxe it cannot be denied that there is lesse distance betweene a Saint on earth and the blessed estate of Saints in heaven then betweene the condition of wicked and holy men even in this world Better is a living dog then a dead lyon happier is the poorest Lazarus raised from the death of sinne then the most stately Epicure who dead in sinnes rots in the graue of his lusts Who can deny but that there is more difference betweene the dead and the living then between the weake strong Now the blessednesse of man consists in this especially that he is partaker of the divine nature and the life of God As therefore the new-borne infant hath life as well as the best growne so hath the faithfull who is begotten of God and borne anew the true blessednesse though he is short of perfection True it is that to a carnall eye there is no such appearance the fleshly and worldly man discernes no such thing nay he takes the godly man to be the most miserable on earth and no marvell for how should the lower nature reach up to the higher and transcendent How should a tree conceiue of sense or a beast of reason The naturall man therefore who perceiues not this spirituall estate nor cannot conceiue aright of it may easily applaud himselfe and despise that which he knowes not but the higher nature comprehending the inferiour can rightly judge of both man easily discernes betweene sense and reason and knowes well which is to be preferd Search all the world and thou shalt never find a Saint who prizes not the rebuke of Christ before all the treasures of Egypt And that we may better see this blessed estate of a true Christian and with more thankfulnesse remember it doe but consider a little his present condition weigh together the evill yet pressing him and the good comforting
haue I gained I haue sowen the wind and reaped the whirlwind I haue sowen to the flesh and reapâ—d corruption all my wages are nothing else but death and hell and should I serue thee any longer Say unto the Lord Iesus I come unto thee most blessed Saviour full of confusion that so late I come unto thee whose service is glorious freedome whose wages everlasting happinesse take away all mine iniquitie and receiue me graciously so shall I offer the calves of my lips But if thou findest thy heart still lingring and prolonging the time in this Sodome quicken it with these motiues Doe I mocke at his idle paines who spreads a fishing net upon the mountaines plowes the sands or sowes the seas Can I forbeare laughing to see a man seeke for grapes among thornes or figs from thistles shall I practise my selfe what I deride in others seeke now for an earthly paradise heaven in earth happinesse in worldly misery Doe I thinke he deserues to be deceived who being often abused with lies will still trust shall I giue credit to the worlds lying flatteries hath not all my life beene fed with vaine promises every state I found full of vanity for the present but still bearing me in hand that better was comming My childhood seemed grievous being kept from liberty and prisoned in continuall feare and subjection but it promised much happinesse in youth My youth I found much worse full of labour and travell without hurried with lusts within but an haven was shewed me in marriage riper age but this incresed my cares within and paines without and what shall I hope farther to find rest in the graue and hell Againe hath my gracious long-suffâ—ring Father all this time waited that he may haue mercy on me Hath my most loving Saviour thus long stood at the doore of my â—are and knocked and still cals unto me Open to me my love my head is full of the dew and my locks with drops of the night and shall I any longer delay and plead excuse Do I accurse the prid of that Antichristian Prelate who exalting himself aboue not only the meaner but the higher Gods on earth nay even the Augustus enforced the Emperor to stand withoutâ— begging entrance and pardon while he solaced himselfe with his Matilda and shall I proud worme dare to hold out the Creator Lord of all things who stands intreats for entrance into my heart and beseeches me me vile earth ashes to be reconciled to him When his own deere Spouse deferred him did she not seeke long before she could find him but the watchmeÌ„ soon found her smote her wounded her if it were done thus to the greene tree what shall be done to the dry Away therfore from me all yee wicked vanities for I will keepe the commandements of my God Lord I will wait for thee in the way of thy judgements the desire of my soule is to thy naâ—e to the remembrance of thee Other Lords â—aue ruled me but I will remember onely thy name Teach me to do thy will for thou art my Lord lead me by thy spirit into the land of uprightnesse Nor sitteth in the seat of the scornfull As in earthly possessions men first trade busie themselues in the world and â—mploying what they get begin to gather stocke increase their substance Lastly being now full well furnished they purchase plant build settle themselues their estates so is it in spirituall evils and that sinfull condition of man The portion of sinne bequeathed us by the first Adam we employ traâ—fick with it and so we soon grow to more fulnes of evill come on to habituall customary and notorious wickednes at length we write our sins with a pen of iron with the point of a diamond and graue them upon our hearts so finishing our iniquitie we seale up our sinnes and by these deeds of darkenesse settle our soules in much securitie in this miserable purchase Like dead men we lie downe in our lusts and as some great persons proud of our rottenesse with much cost and ostentation build up our sepulchers of this body of death compose our selues in our grauâ—s and set up our rest in them Here therefore the Prophet layes down the lowest degree of sinne even that which is next to hell and in avoiding it the least degree of happinesse So then in this third proposition David pronounceth that man blessed who sits not in the seat or chaire of scorners For some opening of these words consider what is here meant by sitting what by a seat or chaire lastly who are scorners A seat or chaire as wee know properly taken is some frame of wood or other matter purposely made for the resting of the body and by Metonymie because Princes Iudges had thrones and chaires of state where the people being assembled and standing about them received judgement see Psal. 122. 5. and Exod. 18. 13. hence a seat is taken for precedencie power authoritie Thus the seat of Moses is used for his power and authoritie in the word which God committing first to Moses derived to all his successours so the Throne or seat of David for that temporall precedâ—ncie and power whereby he governed and judged that people So likewise sitting being a position of the body composed to rest is by Metonymie used for exercise of authoritie and power I sit as Queene The Lord saith to my Lord sit at my right hand and by a Metaphor being lent from the body to the soule may signifie either to rest in sinne or to use a Lordly power or freedome to follow it Thus wee read of a Lord of anger a Lord of appetite for so is the word Prov. 22. 34. and 23. 2. so then to sit in the seat may intend both that securitie of wicked men whereby they sleepe in sinne and resolue to rest in it and also for that lifting vp and pride shaking off the yoak of Christ iudging and pâ—osecuting the good and Godly Lastly scorning is an action of men wherey they thinke and speake basely of any thing and from contempt rising out of pride reiect itâ— A scorner therefore every where in Scripture is taken for such a sinner who being flesht in all wickednesse fild and puft with pride and vaine conceit of his owne wit despiseth the wisedome of God in the word and makes a jest of sinne the reprover and reproofe of it see Pro. 1. 22. and 14.9 when men conceive well of their owne wayes and are bladderd vp with a windie opinion of wisedome in themselues then they basely esteeme of other counsell mocke and deride whatsoever comes crosse of their owne praejudging conceits The sence then of this proposition is Although thou hast sorted thy selfe with worldlings and hast beene misled in their vngodly courses although after many reproofs thou hast neglected the grace which was
THE WAY TO BLESSEDNES A TREATISE OR COMMENTARY ON THE FIRST PSALME PSAL. 119. 1. Blessed are the vndefiled in the way who walke in the Law of the Lord. By PHINEES FLETCHER B. in D. and Minister of Gods Word at Hilgay in NORFOLKE LONDON Printed by I. D. for Iames Boler and are to be sold at the Marigold in Pauls Church-yard 1632. TO MY MOST HONORED FREE AND BOVNTIFVLL Patron Sir HENRY WILOVGHBY Baronet and to his most worthy Lady all blessings of this and a better life Sir THe ignorant generally complaine of too much preaching and some learned of too much writing The first haue no eyes to see either the grace of God in his word or their owne want of grace for want of that gracâ—ous word The other I thinke in this haue squint eyes or at least looke not the râ—ght way to the Gospell For did they condemne onely the wanton idle and vaine Pamphlets which too licentiously pandaring for lust stand forth in every shop or those turbulent libells which being engendered in earthly mindes breake forth into all bitternesse and fill the world with stormes and schismes who would not rise up with them against the wicked But the bookes by them censured nay despised and derided are such as tend to edification and are scorned either because they savour not of profound and deepe learning or not bumbasted with multiplicitie of reading or not stucke thicke enough with the flowers of Rhetorike when yet our owne experience makes us see these despised labours wonderfully to prosper in the Church whether it bee that the Lord delights to glorifie his power in infirmitie and takes no pleasure in the wisedome of words which makes the crosse of Christ of no effect or as light so the word is most cleere and powerfull when least mixed Famous is that historie of Sozomen who hath left it upon record that in the first Councell of Nice when an heathen Philosopher did not a little stumble the learned Christians a simple old man stept out and with plaine dealing both confuted and converted him No question there is great and even necessarie use of those speciall gifts in the Church yet by such examples the Lord plainely shewes that hee will not haue his meanest grace despised I am perswaded that with as much reason and lesse blasphemie wee may quarrell with the Creator for making so many rivers and fountaines on earth so many starres in heaven as with the Redeemer and blessed Spirit for storing this Kingdome with those gifts which make it as a watered garden and another firmament full of glorious lights shedding their beames into every corner For my selfe if any desire to know the reasons impelling mee to write what before I had spoken and giue way to my private and weake meditations to looke out in publike upon so learned an Age the chiefe are these First That redoubled and trebled commaund of our most gracious Saviour Feed my sheepe together with that inforcing motiue As thou lovest mee Oh! who can loue him sufficiently who loved to death whose loue passeth knowledge Or how can any man feed too much when no man can loue enough Therefore that Apostle there so adjured contented not himselfe to feed by preaching but to this day feedes us by his writing The same precept is often by his blessed Spirit pressed upon his Ministers Feed the flocke of Christ. As every man hath received the gift so let him administer it â—o other as good Stewards of the manifold graces of God Take heed to your selues and to the flocke over which the holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his owne bloud O strong adjuration Now God forbid that I should ever esteeme any paines sufficient for that for which God thought not his bloud too much Secondly The streight account which our Soveraigne Lord hath foretold he will exact of all his servants to whom he commits these treasures of his grace so that the single talent shall bee accountable and the slothfull person adjudged to a fearefull condemnation and execution for not putting it to the banke Thirdly The profit of Gods people especially those committed to me by Christ. Surely there is a wonderfull loue betweene a faithfull Pastor and his faithfull people The Galatians could giue their eyes Aquila and Priscilla their liues to the Apostle But beyond all admiration was the loue of that Apostle who not onely loved the more the lesse he was beloved their neglect as it were by Antiperistasis kindling and enflaming his affections but could willingly deferre his joyes with Christ in heaven and still liue under the bloudie persecution of Iewes Gentiles false Brethren and which is worse then all these the fierie opposition and loathsome but forced struglings with remainders of sinne that hee might build the Church He knew not which to choose his presence with Christ in infinite felicitie or his edifying the Church with all worldly miserie Lastly Though there be eueÌ„ innumerable lights heaven yet is ther not one in vaine the very least and most obscure haue their use their light and influence yea those infinite little starres which by us cannot be discerned by reason partly of their distance partly of their smalnesse yet doe they paue embrighten and point out that milkie way in heaven And I doubt not but this little and weake worke shall through his power who brings light out of daâ—kenesse direct some or further them in that blessed way to eternall life But it may bee some will stop my way with slight eâ—tertainment and strong opposition of the world This cannot weigh with those stronger arguments inciting mee to this dutie I remember the Astronomers distinguish the visible fixt starres into six severall magnitudes Those of the first and chiefest exceed the whole earth in quantitie an hundred and seven-fold and even the most obscure and cloudy of the sixt magnitude eighteen-fold with advantage Thus those first and great starres the holy Apostles their followers and immediate Successours how wonderfully they did surmount the whole earth may easily appeare in this that when all the world interposed it selfe to ecclipse their light yet did they then shine more bright and filled the whole earth with the glorious splendour of the Gospell of Christ. So even in these last ages we haue knowne that notwithstanding all the opposition of Popes Emperours and many other Princes the whole earth indeed being banded against a very few and farre inferiour to those fiâ—st Ministers yet did they overcome all their malice and shed the long obscured light into all parts of the Christian world For my selfe I rest assured that one heavenly sparke in the least of those starres shining in the right hand of Christ shall not nor cannot by any earthly opposition bee so ecclipsed but that it shall breake through and both enlighten and enflame some of those whom God hath chosen It
Thou wilt say he is full of sorrow and mourning but blessed are they that mourne he feeles this godly sorrow to be such as he repents not of it he knowes that it is better to goe to the house of mourning then to the house of feasting Thou perhaps dislikest his condition as being bound and wained from earthly and worldly delights and pleasures but first he knows his liberty in any lawfull use of the creature and for abuse in which the worldling hath set all his joy he accounts and indeed knowes it to be a deadly poison a toad a serpent as venomous as loathsome and as much detesteth as any can approue it Thou wilt say None are so obnoxious to injurie to contempt and despight of all men he knowes all these troubles to be as so many gemmes set in his crowne of glory Thou wilt adde besides these outward fightings how many terrors are there within but he will tell thee he is one of the Israell of God and in all these wrastlings with men and Angels shall prevaile so that nothing neither life nor death principalities height depth things present or to come shall separate him from the loue of God which is in Christ Iesus our Lord. Put now in the other ballance those particular blessings which make up his happinesse here on earth doe but goe along with him while he leads thee through the pallace or rather temple which God hath built within him First thou shalt see a little heaven in his understanding wherein all those bright starres of the Apostles and Prophets shed their beames nay where Christ himselfe that great Light and Sunne of the world is risen looke into his heart and thou shalt see a little paradise planted with all choice immortall and heavenly fruit and in the midst God himselfe walking even a third heaven where in the throng of Saintly thoughts God himselfe hath set his throne Thou mayest perhaps see some battles against sinne wrastlings with corruption combates with principalities and powers but with God a most sweet peace a peace which passeth all understanding In a word thou shalt find him all glorious within rich and stored with much abundance and infinite wealth Whether it be Paul or Apollos or Cephas or the world or life or death or things present or things to come all are his nay he that is all in all God is his The Father hath already begotten him to himselfe Christ is his head the holy Ghost his comforter and earnest of that glorious inheritance purchased for him the Father so loved him that he hath given him his onely beloved Sonne the Sonne so honoured him that he hath bestowed his life upon him and parted with him his Kingdome the holy Ghost so delighted in him that he dwels in him enlivens him leads sustaines strengthens and will never forsake him till he is enthroned in heaven No marveile therefore if blessed Augustine feared not to affirme It is more that he hath already done for thee then what he hath promised to doe what hath he done he hath died for thee what hath he promised that thou shalt liue with him It is more incredible that the Eternall should once die then that thou a mortall should'st liue for ever He hath promised heaven but given the Lord of heaven and earth Certainely he that ponders these good things which the faithfull already possesse shall soone find them more weighty then any evill which now they suffer Every teacher may here learne his method of instructing and every learner is here taught the way of profiting Dost thou teach the way of holinesse Begin with the end of the way make thy scholler to see the goale before he sets out to the race point out to him and leaue him not till he discovers and views the crowne of blessing at the end of his course Art thou a scholler in the schoole of Christ Get this first lesson by-heart that he is blessed who is indeed a Christian know and ever remember that man may teach thee to preserue a whole or repaire a decayed body how to secure thy earthly estate or wring it out of the hand of a griping oppressour but thy soules health and happinesse is onely taught by God and no humane science will presume to lead thee â—o true aud everlasting blessednesse but one even this of the heavenly Doctor thus he here teacheth thee in the Psalmist Blessed is the man c. Thus also that Eternall Wisedome in that wise Salomon instructs thee blessed is the man that keepes my wayes blessed are they that heare mee watching daily at my gates and giving attendance at the posts of my doores for he that findeth me findeth life Thus when himselfe in person and in our flesh became our Teacher hee enters us with this first lesson Blessed are the poore in spirit for theirs is the Kingdome of heaven Blessed are they that mourne c. And indeed it is the especiall point of art to inflame the learner and fire his heart with desire of that knowledge which we professe to teach which cannot be otherwise or at least better effected then by propounding some necessary or excellent fruit or consequent of it And in every reasonable Agent the end must be first in the mind nay continually in the memory if they will proceed orderly common experience makes us see that while we hunt for any thing upon a cold sent as they say we are but coldly affected but when we are in view we follow eagerly When Moses had him in his eye who is invisible and saw in his hand that recompence of reward with what courage could he breake through all impediments the riches and pleasures of AEgypt the fiercenes of the King c. Thus Christ himselfe fastning in his heart the joy and honour prepared for him at the right hand of God indured the crosse and despised the shame such therefore as are Vshers in the schoole of Christ let them obserue this rule of the great Master remembring that the Scripture was given to instruct that the man of God might be perfect in every good worke and whosoever art a Christian if ever thou desirest to be a proficient in this study stampe in thy heart and print in thine eyes this lesson Blessed is the man that walketh not in the counsell of the ungodly c. Try here what progresse thou hast made in the way of happinesse hath God separated the light in thy soule from the darkenesse this is the first worke of the spirit in the new creation hast thou at least so much light as to discerne with griefe much darkenesse in thy heart Hast thou attainâ—d to that steppe of wisedome to know thou knowest nothing as thou oughtest to know and therefore callest for knowledge and cryest for undersâ—anding dost thou from sence of blindnesse lift up thy voice to that light
in the will affections the same will which hâ—retofore refused to hearken anâ— pull'd away the shoulder now chuses and rests in that object of faith which before it rejected Mary hath chosen the best part The affections are from earthly changed into heavenly honouring and fervently loving what they despised heretofore and hated They who are fleshly savour the things of the flesh but the spirituall man savours the things of the spirit They who are risen with Christ take off their affections from the world and set them upon Christ. The last transformation is in the outward man both in words workes see Ephe. 4. 22 23 24 25 28. the like read Colos 3. 8 9 10 12 14. Man therefore by consenting to the Devill and revolting from God lost that divine image which was printed in him but received a new Character of Satan being wholy conformed to that Prince of darkenesse But God in much mercy having compassion on men and chusing them to his glory hath set out his word as a fire and hammer to melt and fashion them againe to that image which they left and so restore them unto their former puritie and estate Thus his word is his voyce crying oâ—t unto us Stand in the wayes and behold and aske for the old way which is the good way and walke therein and you shall find rest for your soules againe he puts forth his power with his voyce whence the word is called his power to salvation so that as in the creation he spoke the word and it was done his voyce being actiue and doing what is commaunded so in this new creation when he speakes the word let there be light let there be fruit instantly light and fruit insues when therefore men hearkning unto this powerfull word working salvation are renewed in their mind and walke in newnesse of life they find no little rest and peace to their soules for the present and are in the way to that eternall and glorious rest in which consists the supreame perfection and happinesse of man Wilfull continuance and stubborne perseverance in a sinfull course after warning and admonition from God in his word is a state much further from blessednesse then grosse ignorance He is lesse worthy of favour who knows his Maisters will and doth it not then he that neither doth nor knowes it rebellion is no better then witchcraft Those words Acts 17. 30. that time of ignorance God regarded not though they cannot be wrested to any connivence of God as if he winked and would not see those foule sinnes of the Heathen yet cannot but import more danger to such as continue in this ignorance when God hath suâ—ficiently revealed himselfe his will Lesse excuse haue they and much deeper condemnation who when light appeared loved darkenesse more then light then such who ever sate in darkenes and the shadow of death The long-suffering of God manifests it self abundantly in bearing forbearing granting longer time summoning by his workes and warning them by his judgements afflictions but especially by his word calling out to them and shewing their danger He speakes once or twice hee whets his sword before he strikes bends his bow and makes it ready before he shootes out those swift arrowes he cuts not off till there is no hope of healing he spares till there is no remedy But the more gracious he hath been in giving warnings the lesse favourable is he in his judgments you only haue I knowne of all the people of the earth therefore will I visite you for your iniquities This certainely is the reason why the Israelites before the comming of Christ were often more sharpely visited with the rod then any other Nation their neighbours after the comming of Christ haue been made the publike spectacle of all the world for misery because in the time of the Prophets the Lord affoorded them many glorious beames of spirituall light more then to all other people and afterwards gaue in unto them that great Light of the world to walke openly before them As their light therefore was more so was their rebellion as their rebellion so their punishment An old diseased body which hath worne out all medicines growes still worse is farthest from recoverie and health When that gâ—eat Husbandman expostulates with his Vineyard what could haue been more done unto my vineyard which I haue not done to it and yet complaines it brought forth wild grapes it was far from a blessing when the more we are smitten the more we fall away so that from the head to the foote there is nothing but swellings and sores full of corruption we are far from health When we turne the backe not the face to God let us know it had beene better for us not to haue known the way of righteousnesse then after we haue knowne it to turne from the holy Commandement Here is fit occasion and the times require it to confute and reproue our obstinate Papists who in name only are Catholikes who having been convinced or at least vexed with the light of the Gospell haue some hated resisted and blasphemed some winked and shut their windowes against itâ— that it might not enter stubbornly resolving to cleaue vnto that man of sinne and stand fast in his accursed and palpable errours Is not that child of perdition revâ—aled Hath not the finger of God in his word painted and pointed him out that hee who even shuts his eyes cannot but grope and feele him Haue not his stoutest Champions been driven by dint of that two-edged sword into shamelesse corners and beene forced in his defence to steele their fore-heads and without blushing to dâ—ny things as generally knowne confessed and openly in view as the Sunne in his brightnesse As namely that the ancient head-ship or government of Rome by Emperours stands yet firme that the Emperour of Germanie is the Emperour Commaunder or Head of Rome who yet hath lesse to doe there then the Popes skullian Are they not compelled to deny that other Kings haue shared out the Empire among them and so are bound to maintaine that this Territorie subject to their Emperour which is hardly equall to a Dukedome must bee divided into tenne Kingdomes Yea that the Kingdome of Antichrist shall bee not a mystery of iniquitie but an heathen persecution Are they not compelled to grant and maintaine impossibilities that the Devill shall beget Antichrist of a woman this woeman must be of the tribe of Dan that in three yeares and an halfe Antichrist shall conquer and subdue more Countries then it is possible for any man in that space to travell and run thâ—ough Fitly doth the Spirit compare the Grecian Monarchie to a Leopard the swiftest of foure footed creatures and yet winged nay beyond any fowle with foure wings for more speed because in so short a time as ten yeares that most
offered and hast now long continued in thy folly even despising in thy carnall conceit the wisedome of God in his word yet if thou now returnest leanest not still to thine owne wit but yeeldest vp thy selfe to the yoke of Christ thou art heere already and shalt be must more heereafter happy and blessed To witnes this truth beside many other the whole 15. chap. of S. Lukes Gospell may be fitly cited where in those parables especially that of the Prodigal spending rioting never returning till by extreme miserie he was scourged home yet then graciously receiued entertained with a feast and clothed with the best robe our Saviour aâ—firms much ioy to be in heaven for one sinner that converteth Even scorners are called to repentance and grace offered and the Prophet invites and cals to such Be no more mockers least your bonds increase And it is more then probable that some of those who mocked the Apostles as if they had beene overtaken with wine were not onely called by the word but throughly recalled and pricked in their hearts baptised and saved The grounds and reasons of this as the former proposition may be 1. In God his infinite and unutterable mercie taking no delight in the death of the sinner but calling to returne and ready to receiue Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will haue mercy upon him and to our God for he will abundantly pardon 2. In David who had both by the word and no question by experience seene this worke of Gods mercie in many notorious sinners Gather hence these instructions 1. There are divers degrees of sinnes and sinners many steppes and staires in the descent of death some lower then other and neerer to the gates of hell Some transgresse of ignorance some of knowledge sinnes of knowledge are some of infirmitie not without strugling some of presumption nay even these of presumption some of them not committed without feare or remorse with purpose of ameÌ„dment some with an high hand as in defiance of God and open contempt of his justice There are many respects which aggravate sinnes and make them either more or lesse odious The sinne of an eminent person more scandalous and hainous and therfore not onely punishments but which is not to be read with neglect sacrifices of greater price set out for them Sinnes of ignorance in a Priest were propitiated with a yong Bullocke the same sinne in a Ruler reconciled with a male goat in other with a female A Priests daughter if shee play the whore must be burnt with fire So the excellencie of the person offended aggravates the offence reviling the Prince more then railing at a subject blaspheming God worse then slandering man Many circumstances there are w ch lessen a trespasse or increase it whence our Saviour more deeply censures the Iewes then Pilate they Gods people he an heathen they from outrage and furious malice with threats and tumult driue him against his judgment to corrupt judgement and abuse the Ordinance of God even his justice but he desirous to content the people fearefull to incurre Caesars displeasure labouring to saue the innocent was at length overcome by their importunitie and clamours therefore had they the greater sin Verily the justice of God proportioning a greater measure of damnation to some then others necessarily argues the sinnes of men to be of divers size and measure The sinne of Bethsaida Capernaum Chorazin more intollerable then those of Tyre Sidon Sodome or Gomorra Sinnes and sinners may well be resembled to diseases and diseased bodies Every disease as it more distempers the body and disturbs that just proportion and mixture of humours convenient and agreeable to nature so is it more grievous some so strong that they catch and infect the bodies infected sonoysome that they spread their poyson and even dartâ—out venome to wound others with whom they converse Thus every sinfull disease of the soule as it is more contrary to that spirituall crasis or temper of life in which God created it is more foule dangerous and even infectious Hence we reade that many Lands haue beene polluted and tainted with some notoâ—iously sinfull people and even sicke of them till it had spued them out So was it with the Canaanites Nay even the Israelites also after they were entred into the Land defiled it with idols and false worship and were therefore cast out see Ier. 16. 13. 18. And surely as any sin is more heinous foule and abominable so is it more strong to infect witnes that monster of idolatrie which how soon it poysoned the whole world and how easily yet it shâ—ds its venome into the hearts of men the old heathenish Iewish and now Popish Idolaters suâ—â—iciently testifie no lesse contagious is swearing drunkennesse cursing and such other what reasonable man can deny these sinnes to be as catching as pox plague or any like disease of the body No sooner entrâ—d that image worship into the earth but it shed it selfe into the whole body of the world and hardly one member even Abraham escaped and even he not untainted In the time of Ieremie the land mourned for oathes in our time it is to be wondred that the land sinkes not to hell under the burden of this sinne there is hardly one of an hundred that makes conscience of all oathes they haue pettie oathes as they account them and coyne strange Gods to sweare by the Masse Ladikin or Lakin and much like grosse profanenesse they continually use without feare or wit yet is cursing as ordinary as swearing and dâ—unkâ—nnesse comes not behind any of them how genâ—rall it is and how it hath and doth infect witnesse the ruine of many families the pining and leane cheekes of many wiues and children and the loathsome stinke of it in every corner One degree of sinne is but a step to another leading or rather driving to further iniquity look as it is with these positions of the body when we haue long walked wee desire to make some stand when we haue stood a while we will set downe and compose our selues to more rest so is it with the soule in these sinfull dispositions when it hath walked in the counsels of ungodly men it will stand with sinners in their obstinaâ—e disobedience and when it hath stood in those rebellious wayes it will sit down with mockers rest it selfe in the chaire of scorning Certainely as that pure aâ—d glorious Spirit when he enters into the heart of man and â—nlivens him with his gracious presence leads him through every good path stirres up directs and strengthens him to walke in the counsell of God to stand in the old and good way and leaues him not till he hath seated him in fulnesse of grace and glory so when those spirituall wickednesses in high places Satan with his legions enters and possesses the heart of
their season And wilt thou take from one businesse to giue to another and yet so little regard this dutie as to make it waite vpon thy leasure nay utterly neglect and exclude it Lastly thine owne heart tells thee it is false when thou pleadest thou hast no time youth will finde time enough for their sports elder men to confer of worldly affaires and the oldest to prattle of things long since out of remembrance and hadst thou as much will as time thou wouldest finde sufficient leasure for this dutie But there is something to be gotten by diligence and labour in our earthly callings True The soule of the diâ—â—gent shall haue plentie But what Is there nothing to be gotten by this spirituall diligence by a frequent conversing with God in his word no riches no honour or prefâ—â—mâ—nt Is Christ no riches is it no honour to be the Sonne of God an heire with Christ And is not this obtained by the word and by it onely Search all the earth and see if thou canst find one faithfull Christian who when thou hast gottâ—n all the world before thee will change the least portion of grace gotten in the use of the word for all thy honour and wealth For that other part of meditation most properly so called that is recollecting and recalling to â—ur mindes what we haue read or heard which settles the other and is as the covering this good seed in our hearts and hiding it vp for fruitfull practise it is hardly thought on How few account it needful how very few that practise it For the most part as soone as men come out of the Church they fare as boyes that come out of Schoole The younger sort fall to sport and play the elder to confer of some weekely matters and thus if any of that good word cleaâ—e unto them they cast it out and giue it up as a prey to the Devill Surely as those greedy and noisome fowles wait upon us in our seed times and lie by shoals upon our Lands to devoure the good seed which is cast into the â—urrow so these foule spirits then especially by legions waite and watch us when we come to this seed time of eternall life and being full of envie and malice labour with all their craft either to turne away our eares from it or else by vaine thoughts or other idâ—e matters to steale it away froÌ„ us that we may be wholy barren and unfruitfull Now then how lamentable is it to see men so carefull in this earthly seed which sustaines their temporall life and estate so very carefull that they set up sâ—arcrowes they watch their lands they haue children with clacks and slings to fright the ravening fowle and keepe off the vermine but for this heavenly fruit wherâ—by they enter and grow in life eteâ—nall they are wholy carelessâ— of it sâ—me by sleepe and drowsinesse invite the Devill to come upon them some by stubbornes stonines of heart joyne with the Devill to keepe it out from the soule â—specially by neglect of meditation they betray themselues and even offer up this precious seed to that foule Spirit 3. Those are here reproved who instruct not others as they are able in the word If they haue knowledge they laugh and despise but teach not the ignorant Haue they servants grosly blind so let them lie they will never offer to bring them out of this darkenesse nay even wiâ—es and children they instruct not hence God curseth them with eye-servants untoward and froward women disobedient children If they see a Brother sinne doe they apply a seasonable and loving reproofe or admonition when they see men over-seene in drinke heare others sweare doe they reproue the offender that he may be found in the faith No such matter They make themselues merrie with such enormous sins by which God is made angry his wrath provoked by w ch they evidently discover themselues that they are not seasoned with any one graine of true and saving grace which is as a leaven spreading and catching like fire ever communicating it selfe as it hath power to any with whom we liue and converse If wee see a man able though not bound to it neglect a common worke we will thinke and judge hardly and how are we to be blamed who neglect this common worke belonging to all Christians especially being bound to it as well in charitie to our Brethren as by the evident and peremptory commaund of God Levit. 19. 17. When we see any dejected with the sight of sinne we will either jest at it or perswade him it is melancholie draw him to companie so to driue out the worke of Gods Spirit with some worke of Satan Thus we are so farre from provoking such as goe slowly by exhortation to mend their pace that rather we discourage them in their beginnings and by opposing our selues would stop and turne them backe to their former deadnesse Oh! if men especially those who are of more knowledge and greater place would joyne in this worke of God with his builders how fast would the Temple of the Lord rise aud goe forward how blessed would this Nation and Church be But now when the Minister is forsaken and left alone to all this busines having so many lets and opposites it is no marvaile if the building goe on very slowly But let us take good heed to our selues marke the cheerfull disposition of the people toward the rearing up the Tabernacle Such was their willing liberalitie that Moses was enforced by proclamation to restraine their readinesse in offering Compare Exod. 35. 5. 6. 21.22 23. with chap. 36. 5. 6. How shall they condemne this generation who utterly withdraw their hand from this holy worke and will not so much as lend us a copie of their countenance toward the rearing of Gods living Temples How lewdly doe many neglect the practise of this divine law Certainely as any dutie is more for Gods honour and their profit so is it by them more despised they will read rather then heare heare rather then practise the corrupt nature of man detesteth this subjection Rom. 8. 7. If God commaund any thing be it never so easie or delightfull it is hated so the Sabboth but what he forbids be it never so grievous they will doe it as kill themselues sacrifice their children to Divels Very many are open Rebels and though they are called and would be counted Christians yet resolutely refuse to yeeld subjection to the law of Christ and will not sticke plainely to proclaime it The word which thou hast spoken to us in the name of the Lord wee will not heare it of thee but wee will doe whatsoever thing goeth out of our mouth and so palpably doe they trangresse that when they haue sworne obedience and professe it in generall they will utterly deny it in the particulars compare Ier. 42. 5. 6. with that 43. 2. 4. especially where they are crost in those things which their
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
whatsoever hee will in heaven and earth 4. His infallible truth that cannot lie or deceiue Heaven and earth shall passe but not one word that hee hath spoken Proposition 5. In the second part of this verse the Prophet sets downe the cursed estate of the wicked by a plaine but excellent comparison of chaffe driven with the winde where the proposition is evident namely The Spirit and the Prophet by the Spirit affirmeth the wicked to bee as chaffe driven with the winde For opening the words consider what is this chaffe and what is the resemblance betweene the chaffe and the wicked and also what answers in this comparison to the winde 1. This word chaffe doth not signifie the huske covering the graine of which though there is not much yet is some use but that dust which by beating of the corne rises from the chaffe those aâ—omes as we may call them or motes of the chaffe which are altogether unprofitable and which we fan out and cast away 2. But what is the resemblance betweene them Not to be curious 1. The chaffe groweth up in the same field and is brought home into the same barne with the wheat so wicked hypocrites are in the same visible Church and are mingled in the Congregation of the Saints 2. The chaffe and wheat are both beaten with the same flaile and the wheat purged by it but the chaffe turned into dust and filth so the wicked and saithfull are partakers of the same gracious word and rods and the Saints are indeed refined and clensed by it the wicked grow worse and worse 3. This chaffe-dust is profitable no way noysome many wayes it hurts our eyes spreads our garments with filth thus there is no good to be reaped from wicked persons but much hurt they will hinder us in our light they will draw us to defile our garments 4. Every Husbandman will separate in his time the chaffe from the wheat so will Christ make a separation betweene the Goats and the sheepe 5. Lastly in that separation the chaffe is destroyed and consumed so in that day of the Lord the wicked shall bee burned with unquenchable fire 3. The winde in this similitude is compared to the judgements of God either in this or in the other life in this afflictions and troubles without and within in the other their finall condemnation So that the sense is Howsoever wicked men are in the Church partakers of the same ordinances of God yet receiue they no profit by them but become altogether unprofitable noysome therefore God will in his time separate them cast them into utter perdition of body and soule Proofe See Psal. 35. 5. Esay 17. 13. Ier. 15.7 Mat. 13. 12. Grounds are 1. In God Hee seeth not as man seeth but beholdes the heart and thâ—refore that which is highly esteemed by man is despised by God 2. In the Prophet his knowledge gotten in the Sanctuarie which we haue so often mentioned 1. Heere wee learne that a wicked man or woman is profitable for nothing but many wayes noysome to all and in all respects To that end here compared by the Spirit to chaffe or dust of chaffe so in that whole chapter Ezekiel resembled to the wood of an unfruitfull vine which cannot so much as make a pin to hang up any vessel and by our Saviour to a tree that bringing no fruit cumbers the ground They are altogether unprofitable Rom. 3 12. In respect of God they bring to him nothing but dishonour Ezek. 36. 20. Rom. 2. 24. In respect of any country they are the very banes of common wealths not onely by infecting whole countries with corrupt manners as scabby sheepe but plucking the wrath of God upon it Ier. 5.7.9 Thus wicked Princes and namely Ieroboam brought infinite plagues upon that people One Achan can trouble all Israel pernicious are they to the families in which they liue as was that Achan and infinite others nay to their owne both soules and bodies Pro. 11. 5. 6. The very earth as it was at first so since is often cursed for them Esa. 24 5.6 Psal. 107.34 The very earth is defiled by thâ—m iâ— sicke of them till it hath spned them out Levit. 18. 25â— 27. 28. It is also apparent in reason For 1. Who caâ— thinke it possible that he should be good to any other who is altogether evil in himself for himself or shoulâ— bring any profit to any who is wholy unprofitable 2. The curse and vengeance of God cannot but continually follow him and wait upon him that as a blessing comes in with a righteous Ioseph so with wicked Ahab and his societie a curse may come to a good Iehosaphat 3. As their companie is very infectious so our nature very catching Sin and wickednesse is that which most aviles and debases a man in the eye of God neither indeed is there any thing which iustly breedes and bringes contempt upon a man but sin neither any man or creature so base and contemptible as a sinfull and wicked creature Looke as brasse or copper mingled with gold tinne or leade with silver makes it base so that it is reiected and will not goe currant so doth the wickednesse of a man or nation see Ier. 6.28 29. 30. Ezek. 22. 18. Psal. 119. 119. They are reprobate silver brasse tinne drosse Nay even holy men how much more the most holy God can account wicked men vile and despise them in that respect Psal. 15.4 Hence are they called Bastards Heb. 12. 8. and continually compared to the most abject and loathsome creatures To dogs and swine 2. Pet. 2.22 to Serpents Psal. 58.4 their heart to a raging sea foaming out mire Esa. 57. 20 their throat is an open sepulchre belching out stinke and rottennesse Psal. 5. 9. Nay indeede to very dung Mal. 2. 3. and meere corruption Psal. 5. 9. Evident reason will further coÌ„fesse and confirme this truth For basenesse is nothing else but a degeneration or fall from that excellencie which is natiue to any creature Thus coynes are said to be embased or men when they are cast downe from any dignitie or honour which formerly they enioyed Now wicked men are wholy degenerate from that exellencie of their creation being borne Sonnes of God and deiected themselves under not onely other creatures but the basest of creatures Satan and worse then any creature Sinne it selfe being once the rulers over all the creatures and now become vassals to their owne filthy and noysome lusts In which regarde it is manifest that every creature the wicked Spirits onely excepted is far more noble then a wicked man Certainely in the â—oad and Serpent there remaines yet that sense and life in which they were created But man is altogether dead and rotten in respect of that life of grace in which he was made having lost not onely the noble sense of spirituall seeing but that necessary sense also of feeling altogether
utter darkenesse there shall bee weeping and gnashing of teeths Where wilt thou seeke for helpe from the world It is all on fire and all thy workes wherein thou delightedst In thine owne heart there thy conscience hath alreadie kindled the fire of hell In the Saints those thou derided'st on earth In the good Angels they defie thee as the enemie of God and vassall of Satan In the evill Angels whom thou served'st they wrought thy damnation and are thy tormenters In that mercifull Saviour the date of mercie is out and this is the day of judgement vengeance and recompence 1. Thy consorts are witnesses against thee Thy conscience confesseth guiltie 2. The heavens shut thee out which thou in thy life neglectedst Hell stands open for thee the Angels detest thee the Saints even thine owne Father Mother and children abhorre thee the frownes of that angry Iudge strike through thy soule with infinite horrour and which is most fearefull the gracious Saviour of all the world laughes at thy destruction thou shalt heare him who hath so long besought thee in vaine to bee reconciled to him openly sentence thee Depart from mee thou cursed into everlasting fire prepâ—red for the Devill and his Angels After that sentence what canst thou say for thy selfe what excuse can all the world yeeld thee wilt thou say Lord Lord haue notâ— I professed thy name was I not baptized have I not in thy name prophecied but thou shalt heare I know thee not depart from mee thoâ— worker of iniquitie thou carelesse servant neglecting dutie thou curser thou swearer thou Sabboth-breaker what wilt thou plead for further audience why then didst not thou giue audience Alas thou canst not plead that worst of a fooles excuses to say I had not thought for he will tell thee to thy face I fore-told thee of this day I warned thee againe and againe I hid nothing from thee of all that thou seest and feelest but testified it to thy face I will not hold thee guiltlesse Thou wilt not bee able to say so much as Lord have mercie upon mee for if thou shouldest thou shouldst soone heare a bitter answerâ— with what face dost thou now call for mercie Thou hadst no mercie on thy selfe I offered thee grace I importuned thee to receiue it I even thrust mercie upon thee but thou waitedst upon lying vanities and forsookâ—dst thine owne mercie Ion. 2. 8. Thou hadst no mercie on my members abused'st reviled'st spoked'st of them the worst of evill and discouragdst them all thou couldst Thou shewedst me no mercie thou piercedst crucifiedst mee thou trampledst my bloud under thy feete Oh how shall we then cry for sorrow of heart and houle for vexation of minde Esay 65. 14. Let the day perish wherein I was borne why died I not in the birth why did I not giue up the ghost when I came out of the belly Cursed bee the day that ever I was borne O that my mother had beene my grave Oh that I might once liue againe oh that at length I might die oh death oh anguish oh hell oh infinite torment without measure without end Oh that now there were an heart in us to consider our latter end Wee knowing the terrours of the Lord desire to perswade you and wee are made manifest to God oh that wee were also made manifest to your consciences that you might be worthy to escape all these things Luk. 21. 36. that you might lift up your heads with joy at that day that wee that sow and you that grow we that reape and you that are reaped might rejoyce together Let us therefore be exhorted to fasten first in our memorie then in our heart this great and terrible day of the Lord. Let us set open our eares to those heavenly summons and know that it is not in vaine that our Iudge who desires to bee our Saviour so often warnes us to take heed Binde it as a signe upon thine hand and set it as a frontlet betweene thine eyes make thy soule to bee affected with it that thou mayest feare and depart from evill and turne this terrible day to thy comfort and everlasting happinesse Consider for motiues first the great consequence depending on it It is not a light matter that little concernes thee but thy life or death thy unspeakable happinesse or miserie and that not for a day but for ever which then is in action Now in great affaires we never content our selues with any measure of diligence how shamefull and full of unbeliefe then is this negligence Secondly It is impossible to keepe our feete in the right way from errour if we haue not this often in remembrance for as there are infinite wayes mis-leading us so there is no meanes better to direct us in the right way then by remembring our end But how should we fasten this day in our hearts First by faith perswading our hearts that this is truth and to that end observing not onely the frequent testimonies of the Lord in the word but also the assent even of our reason and the confession of our conscience scoring up our faults against that day Even the heathen themselues upon firme and undeniable grounds haue built this conclusion now indeed when we beleeue it and haue brought our hearts to yeeld unto it we shall not easily forget it Secondly Labour by prayer for sense and feeling of the Spirit that God would take out this securitie and awake thy sluggish heart to wait upon him and expect his comming Proposition 2. The sinners shall not stand in the congregation of the just For explication of the words who are to bee accounted sinners was before delivered pag 45. namely such as liue in any open and notorious breach of Gods commaundement Secondly The Congregation signifieth here a certaine Assembly or societie of men gathered together and so intends nothing else but the Church Now the Church is diversly taken sometime for the Catholike Church that is the whole bodie of Christ comprising in it all the faithfull from the first to the last member of his mysticall bodie living in the world Thus you will finde the word taken Ephe. 1. 22. 23. sometime for some member of that bodie distinguished according to divers respects incident to it thus the Church is divided into the triumphant which raignes with Christ in heaven or militant which fights under his banner against sinne the world and Satan here on earth The militant Church hath many subdivisions and is either visible in severall Congregations professing openly the name of Christ or invisible which are the faithfull in those Congregations confessing also in heart the Lord Iesus and his truth who although as men are visible and may bee discerned by any bodily eye yet as the faithfull and truely sanctified cannot ordinarily or generally be distinguished from many hypocrites living with them in the same assemblies So likewise the visible Church hath many branches some greater as
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.
here to judgement either sitting in their conscience or dealing with them in outward things by sicknesse or the like and especially when hee calls them to that great and generall Assises shall utterly fall and bee swallowed up in condemnation and finally be cut off and receiue their portion with the Devill and his Angels Proofe Psal. 7. 11. 12. to the 17. verse and 9.16.17 Pro. 19.29 Nothing is more common in the Scripture then the denunciation and execution of temporall and eternall judgements upon ungodly and wicked persons The grounds may bee manifest to children for this falling in judgement or condemnation arises necessarily from these two causes 1. the guilt of the person judged appearing upon sufficient evidence 2. the uprightnesse of the Iudge pronouncing sentence according to the fact Now ungodly persons are not onely guiltie but the evidence palpable for ungodlinesse despising God his word worship and service is that rebellion and treason against the King of Kings compared to witchcraft and Idolatry 1 Sam. 15.23 and the evidence undeniable 1. the conscience accusing Rom. 2. 15. 16. and with it God the faithfull witnesse greater then the conscience 2. The Iudge inflexible to any partialitie Rom. 3. 5. 6. and 2. 11. Pro. 17. 15. 1. Howsoever flesh and bloud dreame of immunitie and impunitie and presumptuously counterfeit a mercy in God swallowing up his justice yet is it impossible but that there should be a judgment wherein men should receiue according to their workes And as among men there are Sessions and Assises some dayes more generall for all some more private and purchased sittings so shall we finde that God hath sometimes a Iayle-deliverie when he enters into judgement with some particular Nations or persons besides that great and terrible day of the Lord when all creatures shall be called to reckoning see Psal. 7. 11. Prov. 11. 21. 31. Ier. 25. 29. 1 Pet. 4. 17. 18. The generall deluge of waters swallowing the old world and that more particular and fearefull vengeance of fire and brimstone drinking up the fiue Cities and the private destruction of Ieroboam Ahab and their families and infinite other precedents are abundant witnesses of this truth But doe we not see wicked rebells often flourish and liue in wealth and prosperitie yea die also and are buried peaceably and pompously Answer To remoue this stumbling stone Certainly if the godly be here judged much more the wicked and if David and other Saints are corrected no doubt but the reprobates are here also afflicted for although their especiall judgement is to come yet now they goe not free without the whip All things come alike to all when the righteous bee scarcely saved where shall the ungodly and sinner appeare which is spoken of temporall judgements as manifestly appeares by the former verses see also Pro. 11. 31. 1. Therefore even those who most seeme to flourish haue often some scourge which wholy distasts all their pleasure nay many times some little crosse hardly so to bee called embitters all their abundance that they liue in it without ioy or comfort Do but remember Ahab so vexe with Naboths deniall that all his Kingly delights could yeeld him no content And looke on Haman so troubled with the stiffe knee of Mordecay that all his preferment and favour with the King nothing availed him Ester 5. 13. wee see not the heart of any of these nor know where they are pinched wee perceiue some of them liue in great plentie But neither life nor health nor content consists in abundance we see some of them laugh but euen in laughter the heart is sorrowfull and the end of that mirth is heavines Certain is it that the nature of man takes more pride in building planting purchasing then content or ioy in any of these things when we inioy them And I know that Salomon when he had tried all earthly things found in them nothing but vainity and vexation The certain knowledge of death and ignorance what should become of his soule after death forced the great Emperour to sigh and lamâ—nt his poore estate Animula vagula blandula quae nunc abibis in loca Poore wandring soule what place now remains for thee Oh thinke how deeply this thought must wound a worldly Christian who hath so much Christianitie that he knowes an hell and so little faith nay no faith that he cannot expect heauen who desiring and enioying his portion in this world can looke for no other in the world to come but that of the rich Glutton Luk. 16. 25. Thou in thy life time receiuedst pleasure therefore now art thou tormented verily were there no other affliction for these men but this very thought it were sufficient to distast a whole world of pleasure and earthly riches which any man can enioy in this present life and to make him in his owne feeling most miserable who in the eyes of carnall men appeers very happie and glorious and as that Philosophical Poet writeth If any man could looke through their skin and outward dressings he should soone perceiue these great commanders the greatest slaves to the most base and cruell masters even their owne tyrannising lusts 2. Whatsoever they injoy as good is not giuen them as good by God The Lord bestowes good things upon the righteous for their good Deut. 13. 9. yet deales not so with wicked persons But what Saul most lewdly did that doth God most iustly He giues many good things to bee as snares to ungodly men Psal. 69. 22. Nothing indeed is good further then it is sanctified by God what good did the Quayls to the Israelits when they were sent in wâ—ath or Saul who was giuen in anger who desires any honour from the King with his displeasure But aboue all the rest the last trencher for the reckoning spoileth all the feast and the very thought of the same makes the meat bitter as death For that generall day when all creatures shall be assembled to the great iudgement it hath infinite witnesses I will cite onely some Before the flood Enoch in the infant-world foretold it Iude 14. 15. In the law this Prophet as here so Psal. 9. 16. 17. In the Gospell they are infinite Thâ—s the Apostle 2. Cor. 5 10. and the Iudge himselfe Math. 25. 31. to the end of that chapter as verily as Christ is alreadie come in humiliation to bee iudged so shall he come in glory to iudge neither will I stand further to proue a thing confessed and with reason confirmed by the heathens Onely let us note that as all things shall be framed to the infinite comfort of the faithfull so to as much terrour to the ungodly The Iudge shall bee their Saviour their witnes the same Iudge and their owne peaceable conscience the sentence Come you blessed the earth the place of all their sorrow burning and heaven open to entertaine them into the everlasting habitations of glorie On the
other side all compoâ—ed to the affrighting of the wicked The Iudge that Lambe whom they so despised now the Lion of Iudah The witnesse hee and their owne stinging conscience the earth where they placed all their hopes consuming the prison even hell gaping and the executioner readie to carrie them to that Tophet prepared of old burning with fire and brimstone 2. In all the judgements of God the wicked shall fall that is howsoever before his abominable wickednesse be found out hee is full of jollitie and pride yet when once hee is touched with the whip his heart melts away his hopes perish his countenance falls and all his pride and pompe sinkes as low as hell That even the temporall judgments thus strongly worke upon them see Iob .8 13. 14. and 11. 20. Pro. 10. 28. Consider Cain Gen. 4. 6. 13â— and Ahab 1 King 21. 27. Belteshazzar Dan. 5. 6. Oh how approved a truth is that The wicked flie when none pursueth but the righteous is bold as a Lion While the furnace is heating seven fold and the Souldiers stand readie to binde those royall young men when the Kings countenance was changâ—d with furie then did their hearts flame as the furnace with zealous courage and with faces hardned they could tell the proud King to his face Our God can and will deliver us from thee but if not wee will not serue thy Gods nor worship thy golden image For they knowing that when they are weake in themselues then are they strong through the power of his might who delights to glorifie his power in infirmitie can strengthen themselues with an invincible confidence The Lord is my light and my salvation the strength of my life of whom then shall I be afraid when the wicked mine enemies came about me c. though an host pitched about mee I should not bee afraid We will not feare though the earth bee moved I know whom I haue beleeved The Lord will deliver mee from every evill worke But when such stormes arise on the wicked they are done their heart is in their heeles and wee shall heare them as Numb 14. 2. Would God wee had died in AEgypt or in this wildernes would God we were dead They shall run from chamber to chamber to hide themselves For the last judgementâ— that then they shall fall and perish is more manifest and confest then needs any proofe Rev. 6. 15.16.17 The reasâ—n is evident of the former because as when a lame mans staffe is taken away he cannot but fall so wicked men forsaking the fountaine of life and trusting in pits when now they are dry their hopes are utterly lost Againe they haue no right to any good thing but are as theeues who while they are in their woods and coverts frollicke but when apprehended they are utterly dejected For the other the truth is there is nothing left for comfort but all without and within are full of infinite horrour 1. How fearefull then is that infidelitie and securitie of men denying this truth and therefore never preparing for that day Some are so fast a-sleepe rocked by the pleasures and delights in the flesh and so ravished with the dreames of sensualitie that they neither can nor desire they could awake some so plunged in profits either the sweâ—tnesse of gaine so bewitching or worldly cares so possessing head and heart that they haue neither power or leasure to thinke of this or any thing else belonging to their eternall good True it is that especiall warning is given concerning these things Luke 21. 34. 35. Mark .13 33. and the mischiefe following fore-told us there by the Iudge but all the senses are so busied abroad in the world that there is none at home to answer him Should any friend thus call to us nay any man in the way Take heed to your selues whatsoever wee were doing we would looke about us and consider the danger but as if our Lords warnings were onely of course wee take no care of them or of our selues How wofull will bee the end of this drowsinesse how fearefull our awaking For what will you doe now in the day of your visitation and destruction which shall come To whom will you flie or where will you leaue your glory Thou who hast spent all thy time in vanitie what wilt thou doe in the day of visitation of thy sicknesse and trouble when thy pleasures fall like dry leaues in Autumne and all worldly commodities and comforts stand by mute and all amort Then thou wilt cry How haue I hated instruction and mine heart despised correction and haue not obeyed the voice of them that taught mee nor inclined mine eares to them that instructed mee Especially when by some smarting blow the Lord hath slayed off that skinne of thy conscience so that now with infinite torment thy hellish sinnes like a worm gnaw eate into thy soule when thou seest the armies of thy rebellions more frightfull then so many hellish fiends mustered up before thine eyes and all armed with fierie darts kindled by Satan invading on everie side and wounding thy naked soule and worse then all this the fierie wrath of God and terrours of the Almightie to fall downe upon thy head Then O wretched man that I am who shall deliver mee from the wrath to come Then the Minister must bee sent for then the word read and applied then oh that I could heare oh that I could beleue oh that I could pray oh for a drop of faith of repentance of mercie But then who can know whether God will hide himselfe whether the word shall profit or his eare be stopt to thy petitions Then shalt thou see in his colours and heare with unspeakable affrighting that cursed Satan tell thee out of the booke of truth In the great water flouds they shall not come neere him When you stretch out your hands I will hide mine eyes and though you make many prayers I will not heare He will tell thee remember how long the Lord hath sought thee sometime hee commaunded in the thundrings of the Law sometime hee intreated in the still voice of the Gospell but thou despisedst both Remember how long he patiently hath waited for thy returning but thou hast contemned the long-suffering of God calling to repentance and hardned thy selfe in thy rebellion Remember how graciously hee stood knocking at thine care to enter into thy heart but thou hadst barred the entrance and set it open for the world then entred I in and haue there kept possession to this howre Know therefore thy Saviour is gone thy time is past and mercy is now out of season and the judgements of God and beginnings of hell haue taken hold of thee But aboue all the rest in that last and terrible day of the Lord whither wilt thou turne thee when thou shalt heare Take that slothfull much more that lewd and rebellious servant and cast him into
there should bee a God and that ungodly persons counsels and actions should prosper but seing God his counsell decrees and honour must stand theirs must fall Haman and Mordecai cannot stand together much lesse God and ungodly persons They are but as a potters vessell and he crushes them with a scepter of iron they cannot therefore but be broken in peices 1. Here may we admire and detest that strong folly of men which desire resoâ—ue and delight to bee in their societie and condition which is thus hated rejected and scorned by God For doe they not know that wicked persons living in open rebellion against the lawes of God are by God rejected and hated are they ignorant that they liue and so purpose to liue in this estate they can denie neither yet shall no perswasion bring them out from their resolution but thus they haue and thus they will continue They heare the threatning and thundring word of God The sacrifice of the wicked is abomination to the Lord and all their wayes The froward in heart are abomination to the Lord therefore though hand joyne in hand they shall not be unpunished They heare their owne souâ—es testifie while thou livest in this rebellion neglect and restraint of prayer contempt of the word breach of the Sabboth swearing lying drinking thou art a most accursed creature They heare the gâ—acious promise of God I Haue no desire that the wicked should die shall he not live if he returne from his evill way and that loving invitation Why will you die yet are they so bewitched with the harlotry of sinne and so besotted in their miserie that neither Gods word nor their owne reason can perswade them to forsake their confessed but plâ—asing death and miserie for a confessed life and happinesse This wretched behaviour hath no other fountaine but either Atheisme or unbeliefe For either they denie God in their hearts or at least which is all one fancie him idle and not regarding without any care or providence or else they giue no credit in heart to those threats and promises of God Certainely many delude themselues with a conceit of mercie even in the highest rebellion and especially with the thought of turning at better leasure nothing doubting but that if they haue time to say Lord haue mercie on mee all will be well with them In humane affaires because the displeasure of the Prince is as the roaring of a Lion hence whatsoever may bring them into disgrace they will carefully avoid and if they haue incurred his anger what will they not doe to appease his wrath and procure his favour But their contrarie behaviour to God cannot but argue a contrary perswasion 2. The vaine labour of worldly men hunting so hotly and eagerly pursuing wicked Mammon It is wonderfull to see the brutish nay more thâ—n beastly sencelesnesse of professed Christians this way with what incredible paines and delight they follow after the fading world If either the word had not made them know or their owne experience confirmed to them the vanity and vexation of all earthly things if they knew not they should carrie nothing away with them there might bee some shew of excuse in such people But when they denie not that truth yet to take such paines for a fading vexing vanitie which even now in it selfe is nothing worth but in the eyes of fooles and instantly will bee nothing at all is more folly then can sute with a reasonable creature For to seeke and search for wicked riches and pleasures that is to pursue our owne destruction what madnesse is beyond it what marvaile to see a foole child or Lunatike to delight in some hurtfull thing Alas they want the use of that reason which should direct them But for a creature able to use his reason for a Christian that enjoyes the light of understanding nay of the word and Spirit thus to do at it passeth the conceit of a man how they should bee wrought to it Can any man plead ignorance and say I knew not that I should forsake this life and the appurtenances of it I knew not that riches haue wings as an Eagle I knew not it was as a spiders webbe Esay 59. 6. Iob 8. 14. 15. that my honours profits pleasures should perish and all my thoughts and labours vanish like a cloud What Christian but must confesse I know that good men shall leaue an inheritance to their childrens children but the riches of the wicked are layd up for the just If the wicked heape up silver as the dust and prepare raiment as the clay hee may prepare it but the just shall put it on and hee shall divide the silver The riches of vanitie shall diminish Nay the happinesse of the wicked shall destroy them yet will they by fraud cousonage oppression lies perjuries and all manner of wickednesse labour to inrich themselues and bee loaded with thicke clay How true and fearefull is that saying That gathering of treasures by a deceitfull tongue is vanitie tossed to and fro of them that seeke death Our experience of Gods curse upon such wicked substance hath begotten a proverbe that ill got goods never prosper yet as if joy comfort life and happinesse wholy consisted in earthly things so doe men runne and poast after them To shut up all in a word of exhortation use all diligence and labour to come out of this cursed estate I do not wish thee to looke out and long for happinesse nature and selfe loue will enforce this desire and thou canst as well remoue hunger and thirst from thy body as this wish of happines from thy soule But as thou desirest to be blessed so seeke it in the right way Hearken not to ungodly counsels giue no credit to the vaine perswasions of unexperienced guides never acquainted with true blessednes or the way that leads to it Trust in the Lord thy God and thou shalt be assured beleeve his Prophets and thou shalt prosper Say to thy soule Art not thou spirituall and immortall aâ—d are not all these things in this world in which ungodly persons place their happinesse carnall sensuall and perishing in the use and is it possible that an immortall Spirit can be blessed by enjoying things fleshly and fading Doth not thy excellencie consist in likenesse to thy Creator and Redeemer and in his divine nature and how then should sinfull men and counsels directing thee or rather plunging thee in the mirie wayes of worldly Mammon wicked riches advancements and pleasures bring thee to this thy happinesse When I heare or read of an humane creature mingling himselfe with a beast I disdaine loath I detest his filthinesse and account him for the greater beast of the twaine eveâ— an abominable monster If thou then an heavenly and glorious substance shalt dote upon earth and dung canst thou esteeme thy selfe any other then a prodigie or monster in nature Oh then learne with an
holy disdaine to scorne that thou in thy understanding will and affections shouldst be wholy employed in the world and setled on earth where thou hast no mansion But follow thou the conduct of this experienced Guide the holy Prophet and that more perfect Leader the most holy Spirit Set and settle thy affections upon these things which will deserue them Turne the streame of thy covetousnes to covet spirituall gifts 1. Cor. 14.1 Take off thy ambitious desires from the world and let this be all thy ambition that both dwelling at home and removing from home thou mayst bee acceptable to him Is there not another world another life another food rayment treasures another inheritance another Lord of all flesh and spirits who is over all and in all Is not his loue better then life Psal. 63. 3. And are not all these spirituall immortall and glorious were it not madnes then in thee being an immortall spirit to forsake all these and cleaue to earth Is not Christ thy life nourishment of thy life thy meate and drinke indeede Is not he thy glorious covering Oh then put on the Lord Iesus and take no thought for the flesh to fulfill the lusts of it It is thy Saviours voyce which invitesâ— and calls thee If thou thirst come to me and drinke and wilt thou not answere with that woman Lord give mee of that water that I may never thirst Skinne for skinne and all that a man hath will he giue for his life let therefore this life into thee Liue by faith in the Sonne of God who will liue in thee Hide up thy life with Christ in God that when hee appeares thou mayest also appeare with him in glorie And to this end remember-he hath given thee his word to instate thee in this happinesse to be a light to thy understanding a rule to thy will and affections to guide and never leaue thee till it bring thee to blessednesse It is that which will nourish thee in it that which will build thee up and giue thee an inheritance among those that are sanctified Oh then hold thine eyes thine eares thy heart close unto it to read heare meditate in it day and night so shalt thou prosper in all thy wayes so shalt thou grow up like a flourishing and fruitfull Palme planted by the Rivers of water and bee blessed for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS THE TABLE A Page AFflictions How they are a meanes of good vnto vs. Page 163. 164.165 An examination of our profiting by Afflictions p. 167.168 A reproofe of such as vpbraid the Children of God in and for their Afflictions 169. Comfort to the Afflicted in that their estate 172. Atheisme An vnreverend estimation of Scripture is a sure signe of Atheisme and Infidelitie p. 11. Attention The words Authour should raise vs to Attention p. 9. B. Barrennesse It cannot be of Spirituall fruit where there is Delight in and Meditation on the word 145. We ought to consider of our Barrennesse 194.195 Basenes There is nothing but Basenes in wickednes 221. Beginnings The Beginnings of delight in Gods lawâ— is a comfort to Gods servants 140. Beautie The wicked cannot discerne any Beautie in Holines 185. Blessednes Its description and whence it followes 1. 2. No sayling to its Haven without the Word p. 2. This Blessednes discouered more fully by elegant similitudes 18. 19. 20. The word Blessed yet more fully vnfolded 20. That the Elect of God not onely shall be hâ—reafter but are already Blessed 28. Repentance is the way to Blessednes 48. Dâ—light in Gods law bringeth Blessednes 89. That a wicked man is not blessed 175. Blessednes Wherein it consisteth not 176. Reasons for it 178. C Chaffe what and wherein the wicked are resembled thereunto 219. Changâ— a reproofe of such as change not or if they doe it is for the worse 136.137 Christ a complaint with an answer to that complaint of all discouragements of following Christ. 10.11 Christian how a weake or distressed Christian is to be handled 34,35 Companie vide Fellowship Whosoever desires to bee happie must avoid the companie of the wicked 26. How farre the companie of the wicked must be necessarily avoided ibid 27. Congregation what the word signifies 2. Contrite comfort for the contrite Counsell what it signifieth 21. Wicked Counsell will not bee wanting as long as wee liue in this world 22. A caveat for such as giue ungodly counsell 34. The inevitable mischiefe of such as follow the counsell of the wicked 240. Curse nothing but sinne and wickednesse can bring a curse 179. D Darkenesse what it doth most commonly intend or imply 129. Death how the spirituall death is resembled with bodily 108.109 Delight Delight in Gods Law bringeth blessednes 89. And sweetnesse 96. We must be so delighted in the law as by it to be refreshed ib. Reasons to enforce this affection of delight in the Law 97 What a temporarie delight the wicked haue in the word 99 A pressing to this delight 106 Where there is delight in and meditation on the word there can be no barrennes 145 Delight in the word brings not onely grace but glory also 149 And prosperitie 160.161 Deny how men deny God in his word how in their workes 103 Devill he is a cunning fowler 22.23 Doing that is the fruit of the good seede of Gods word 114 115 Hearing and doing must goe together ibid E Edification wee must so have the word in our selues as to edifie others also 113 Elect the Elect of God not onely shall be hereafter but are â—lready blâ—ssed 28 A reproofe of such as make no good use of the doctrine of Election and Predestination 259 Estate A twofold knowledge by which we may judge of our Estate 54.55 Evill The heart of man is not onely prone to evill 〈◊〉 resolute in it 47 F Faithfull They can never fall finally 149 Vide fall The faithfull must not limit God his time for the accomplishment of his promises 155 Fall The faithfull can never fall finally 149 This is strongly sweetly and soundly maintained 150 An objection answered 151.156,157 Comforts against that uncomfortable doctrine of Pelagius 158 In all the judgements of God the wicked shall fall 234 Feeling How sinfull men feele not their miserie with their woe therein 181 Fellowship vide Companie p. 26.27 Follow A sweet encouragement to follow such a Leader or Guide as Christ. 10 An answere to such discouragements as may dishearten us herein ibid Fortune The folly of laying good and evill successe upon the shoulders of Fortune 170 Fruit When the word is rightly heard fruit followes 144 Reasons of it 144.145 G Glory The wicked shall never enter into Glory 202 Reasons 202.203 God How he is denyed in his word how in our workes 103. 104 Grace It s resembled with salt 24 Grace is communicatiue 39 Growth in Grace is not presently perfected 154 Grace doth not neither can spring from Nature 200 True saving